tihvavy  of ^he  theological  ^tmimry 
 
 PRINCETON  .  NEW  JERSEY 
 
 VV/  VVVr 
 
 PRESENTED  BY 
 
 Samuel  Agnew,  Esq. 
 1814  -  1880 
 
 March  26,  1851 
 
 5X 
 
 V.3 
 
Digitized  by  the  Internet  Archive 
 in  2014 
 
 https://archive.org/details/worl<sofjohnjewel03jewe 
 
THE 
 
 WORKS 
 
 OF 
 
 JOHN  JEWEL, 
 
 BISHOP  OF  SALISBURY. 
 
fov  tf)e  ^uth'tation  of  t\)t  movk^  of  tin  Mijm 
 anSj  earip  saanUrs!  of  tfte  3aeformeti 
 
THE 
 
 WORKS 
 
 OF 
 
 y 
 
 JOHN  JEWEL, 
 
 BISHOP  OF  SALISBURY. 
 
 THE  THIRD  PORTION, 
 
 CONTiilNlNG, 
 
 APOLOGIA   ECCLESIiE  ANGLICANS. 
 AN  APOLOGY  OF  THE  CHURCH  OF  ENGLAND. 
 THE  DEFENCE  OF  THE  APOLOGY,  Rmis  I— HL 
 
 DITED  FOR 
 
 BY  TliF. 
 REV.  JOHN  AYRE,  M..\., 
 
 OF  CONVILIE  AM)  CAU'S  COl.I.ECii,  CAMIUUDGE,  MINISlttl  OF  ST  JOHNS  CIlAl'El.,   II  A  M  I'ST  1.  A  I) , 
 
 PRINTED  AT 
 
 THE   UNIVERSITY  PRESS. 
 
 M.DCCC  XLVIII. 
 
CONTENTS. 
 
 PAt;  r 
 
 Advertisement    vii 
 
 Apologia  Ecclesia;  Anglicanae   1 
 
 Joanni  Juello  Episc.  Sarisburiensi,  P.  Martyr   3 
 
 Apologia   .5 
 
 An  Apology  or  Answer  in  Defence  of  the  Chuich  of  England    4!) 
 
 Archbishop  Parker's  dedicatory  letter  to  lady  Bacon   51 
 
 An  Apology   .'   52 
 
 A  Defence  of  the  Apology  of  the  Church  of  England    113 
 
 Dedication  to  queen  Elizabeth     115 
 
 Preface  to  the  Christian  Reader   11!) 
 
 Preface  to  the  Reader  containing  the  causes  of  this  new  impression    124 
 
 M.  Harding's  Flowers  of  Speech   13R 
 
 A  View  of  Untruths      141 
 
 The  Defence  of  the  Apology.    Part  1   150 
 
   Part  II   252 
 
   Part  III   594 
 
ADVERTISEMENT. 
 
 This  volume  comprises  bishop  Jewel's  Apology,  in  the  original  Latin,  and  lady 
 Bacon's  English  translation,  together  with  a  portion  of  the  bishop's  Defence  of 
 his  Apology  against  Dr  Harding. 
 
 The  Apology  in  a  separate  form  is  not  printed  in  the  folios  of  1609,  and 
 1611.  The  text  here  given  is  that  of  the  original  Latin  edition  of  1562,  with 
 which  the  editions  of  1581,  1584,  1591,  1599,  in  the  editor's  possession,  have 
 been  collated.  The  text  of  the  English  translation  is  the  original  of  1564  ;  to 
 which  the  principal  variations  in  Harding's  "  Confutation"  and  in  the  first  edition 
 of  the  Defence  of  the  Apology  have  been  subjoined.  The  text  of  the  Defence 
 is  that  of  1611 ;  with  which  the  "  Confutation,"  Antwerpe,  1565,  and  the  Defence 
 of  the  Apology,  1567,  1570  have  been  collated.  The  folio  of  1609  has  also  been 
 consulted. 
 
 Considerable  pains  have  been  taken  in  the  verification  of  the  references ; 
 and  the  editor  trusts  that  he  has  fallen  into  no  serious  error. 
 
 It  is  expected  that  another  volume  will  comprise  the  remaining  works  of 
 bishop  Jewel,  to  which  a  memoir  and  index  will  be  appended.  The  Parker 
 Society  will  then  have  presented  to  the  public  a  more  complete  edition  of  the 
 writings  of  this  celebrated  divine  than  has  ever  yet  appeared. 
 
 The  editor  has  again  to  acknowledge  the  kind  assistance  of  those  friends  to 
 whom  he  expressed  his  obligations  on  the  publication  of  the  first  volume. 
 
 He  may  add  that,  having  now  access  to  the  original  edition  of  the  "  Seven 
 godly  and  learned  Sermons,"  he  will  be  able  to  note  in  a  future  volume  the  varia- 
 tions which  may  exist  between  its  text  and  that  of  the  folios.  See  Advertisement 
 to  Vol.  II. 
 
 April,  1849. 
 
ADDENDA  ET  CORRIGENDA. 
 
 Vol.  II.  p.  900,  note  i.    The  Jlariale  of  Bemardinus  de  Bnsti  should  have  been  cited.    See  Bernard,  de 
 Bust.  Maria].  Hagen.  1513.  Pars  in.  Serm.  iii.  fol.  1.  5. 
 p.  920,  note  1.    A  different  work  of  Joannes  Major  should  have  been  referred  to.    The  passage 
 intended  is  the  following :  lllud  enim  Matthei  xvi.  Petro  dictum.    Tibi  dabo  claves  regni 
 coelorum  kc.  certum  est  qnod  oportet  inteHigere  illara  auctoritatem  cum  sale,  clave  scilicet  non 
 
 errante  Propterea  fatujp  et  snperstitiosje  sunt  qusedam  inscriptiones  viginti  millium  onno- 
 
 rum  J.  Major  in  Quart.  Sentent.  Quaest.  Par.  151C.  Dist.  xx.  Qnaest.  Secund.  fol.  14.5,  C. 
 
 p.  loss,  note  5,  for  8S9  read  899. 
 Vol.  III.  p.  56, 1.  Vi,for  means  read  mean. 
 
 p.  65,  1.  16,  for  Jesus  read  Jesu. 
 
 p.  67, 1.  2S  from  bottom,  for  to  be  called  read  be  called, 
 p.  72, 1. 13  ,for  this  read  thus. 
 
 p.  73,1.  8  ,for  were  read  be.    In  the  last  two  cases  the  reading  of  the  text  was 
 
 followed,  the  corrections  at  the  end  of  the  book  having  been  overlooked, 
 p.  75,  marg._/or  August,  read  August. 
 
 p.  145,  note  9.    The  reference  should  be:  Panorm.  sup.  Quart.  Decretal.  Lugd.  1534.   Tit.  xiv, 
 cap.  8.  fol.  a3. 
 
 p.  208.   The  statement  about  the  bishop  of  Vegla  and  the  exclusion  of  the  protestant  divines 
 from  the  Council  of  Trent  may  be  found  M.  Flac.  De  Sect.  Diss.  &c.  Basil.  1.56-5.  p.  89. 
 
APOLOGIA 
 ECCLESI^  ANGLICANS. 
 
 [jewel,  III.] 
 
 1 
 
Apologia  Ec- 
 
 clesiae  Angli- 
 
 canae. 
 
 ROMA.  I. 
 
 Non  enim  me  pudet  Euangelii  CHRISTI.  Po- 
 tentia  siquidem  est  Dei,  ad  salutem  omni  credenti. 
 
 LONDINI 
 Anno  Domini 
 
 M.D.LXII. 
 
PRIHGETOH 
 
 D.  JOANNI  JUELLO, 
 
 EPISCOPO  SARISBURIENSI, 
 
 P.  MARTYR,  S.D. 
 
 Opera  episcopi  Londinensis,  amplisstme  prcesul  et  Domine  quotidie  mild  etiam 
 atque  etiam   observande,  allatum   est  exemplum   tuce  Apologice  pro   Anglicana  Apoiopia 
 
 Ecclesite 
 
 Ecclesia,  quce  neque  a  me  neque  a  nostris  antea  fuerat  visa.  In  tuis  quidem  "^"si'can, 
 postremis  illam  prodituram  potius  innuisti  quam  signijicaveris :  sed  tantum  itineris 
 hactenus  conficere  non  potuit,  ut  prius  ad  nos  quam  circiter  Cal.  Sextiles  perve- 
 nerit.  Hinc  tu  animo  tuo  metiaris,  quantum  damnum  oh  locorum  distantiam 
 subinde  faciamus.  Ea  vero  non  tantum  mihi,  cui  omnia  tua  probantur  et  mirifice 
 placent,  omnibus  modis  et  numeris  satisfecit ;  verum  etiam  Bullingero,  ejusque  filiis 
 et  generis,  necnon  Gtialthero  et  WolpJiio,  tarn  sapiens,  mirabilis,  et  eloquens  visa 
 est,  ut  ejus  laudandce  nullum  modum  faciant,  nec  arbitrantur  hoc  tempore  quic- 
 quam  perfectius  editum  fuisse.  Hanc  ingenio  tuo  felicitatem,  Imno  cedificationem 
 ecclesicB,  hoc  Anglice  decus  vehementer  gratidor,  teque  obtestor,  ut  quam  ingressus 
 es  viam  pergas  tuis  vestigiis  premere.  Etenim  bonam  licet  habeamus  causam, 
 tamen  prce  hostium  numero  pauci  sunt  qui  eam  tueantur :  et  illi  jam  ita  viden- 
 tur  experrecti,  ut  honitate  styli  et  argutis  sophismatis  multum  se  probent  imperitce 
 multitudini.  Loquor  autem  de  Staphylis,  Hosiis,  et  plerisque  aliis  hujus  farinm 
 scriptoribus,  qui  hoc  tempore  mendaciorum  papai  strenuos  patronos  agunt.  Quare 
 cum  in  Apologia  tua  ilia  doctissima  et  elegantissima  tantum  spei  de  te  concita- 
 veris,  certo  scias,  omnes  bonos  et  doctos  jam  sibi  polliceri,  veritatem  evangelicam 
 te  vivo  non  esse  ab  hostibus  impune  lacessendam.  Ego  vero  plurimum  Icetor, 
 quod  ilium  diem  viderim,  quo  f actus  sis  parens  tarn  illustris  et  elegant  is  Jilii. 
 Largiatur  Deus  coelestis  Pater,  pro  sua  honitate,  ut  sobole  non  absimili  frequenter 
 augearis  ^ 
 
 ['  This  letter  has  been  frequently  printed.  See  I  of  1581,  but  not  to  that  of  1584.  In  subsequent 
 Epist.  Theol.  ad  calc.  P.  Mart.  Loc.  Com.  Heid.  1G13,  editions  it  is  generally  found.  It  was  dated  August 
 p.  1147.  It  is  prefixed  to  the  edition  of  the  Apology  i  24,  15G2.J 
 
 1—2 
 
Apologia  [Juelli] . . .  sic  confecta  est,  ut  prima  pars  sit  verce  doctrince  illustratio, 
 et  paraphrastica  qucedam  duodecim  fidti  christians  articulorum  expositio :  secunda, 
 succincta  et  solida  ohjectiouum  repreliensio.  Si  spectetur  ordo,  nihil  distributius: 
 si  perspicuitas,  nihil  luddius:  si  stylus,  nihil  tersius :  si  verba,  nihil  splendidius: 
 si  res,  nihil  nercosius :  quam  ego ...optarem...in  OMNIBUS  SCHOLIS  CHRIS- 
 TIANS JUVENTUTI  AD  EDISCENDUM  PEOPONI:  ex  qua  et  eloquentice 
 prceceptiones  et  pietatis  initia  tuto  et  plene  hauriantur. — Laurent.  Humfred. 
 Joan.  Juell.  Vit.  et  Mors,  Lond,  1573.  p.  187. 
 
APOLOGIA 
 ECCLESIJl  ANGLICANiE. 
 
 Vetus  ilia  est  querela  a  primis  usque  patriarcharum  et  prophetarum  ducta  [Pars  I.] 
 temporibus,  et  omnis  memoriae  literis  et  testimoniis  confirmata,  veritatem  in  j^j'^-  '• 
 terris  peregrinam  agere,  et  inter  ignotos  facile  inimicos  et  calumniatores  inve-  Tertui.  in 
 nire.  Id  etsi  aliis  incredibile  fortasse  videri  possit,  si  qui  sunt  qui  ista  minus 
 attente  observaverint,  praesertim  cum  hominum  universum  genus  ipso  natura^ 
 ductu,  sine  magistro,  sua  sponte,  sit  appetens  veritatis,  et  Christus  ipse  Ser- 
 vator  noster,  cum  inter  homines  versaretur,  quasi  nomine  ad  exprimendam 
 omnem  vim  divinam,  aptissime  voluerit  appellari  Veritas;  nos  tamen,  qui  in 
 sacris  scripturis  versati  sumus,  quique  legimus  et  vidimus  quid  omnibus  piis 
 omnium  fere  temporum,  quid  prophetis,  quid  apostolis,  quid  Sanctis  martyri- 
 bus,  quid  Christo  ipsi  accident,  quibus  illi  probris,  maledictis,  contumeliis, 
 cum  viverent,  veritatis  unius  causa  vexati  fuerint,  videmus,  id  non  tantum 
 non  esse  novum  aut  incredibile,  sed  etiam  receptum  jam  et  omnibus  tem- 
 poribus usitatum.  Imo  illud  multo  potius  mirum  atque  incredibile  videri 
 posset,  si  pater  mendaciorum  et  hostis  omnis  veritatis,  diabolus,  nunc  tan-  Joh.  viii. 
 dem  repente  mutaret  ingenium,  et  speraret  veritatem  aliter  quam  mentiendo 
 posse  opprimi,  aut  aliis  nunc  artibus,  quam  quibus  ab  initio  semper  usus 
 est,  inciperet  regnum  suum  stabilire.  Ex  omni  enim  memoria  vix  uUum 
 tempus  invenire  possumus,  vel  crescentis  ^,  vel  constitutse,  vel  renascentis  re- 
 ligionis,  quo  non  Veritas  atque  innocentia  indignis  modis  ab  hominibus  et 
 contumeliosissime  acciperetur.  Videt  scilicet  diabolus,  veritate  incolumi,  se 
 incolumem  esse  et  sua  tueri  non  posse. 
 
 Nam,  ut  ne   quid  de  veteribus  patriarchis  et  prophetis  commemoremus, 
 quorum,  uti  diximus,  nulla  pars  ajtatis  fuit  a  contumeliis  et  probris  libera ; 
 scimus   fuisse   olim  quosdam,   qui  dicerent,  et  publice   prsedicarent,  veteres  com.  Tacit. 
 Judaeos,  quos  non  dubitamus  fuisse  cultores  unius  et  veri  Dei,  numinis  loco  Apoiog. 
 aut  suem  aut  asinum  coluisse,  et  omnem  illam  religionem  nihil  aliud  fuisse,  aWiiius. 
 quam  sacrilegium,  et  contemptum  omnium  numinum.    Scimus  Filium  Dei  et 
 Servatorem  nostrum  Jesum  Christum,  cum  doceret  veritatem,  habitum  fuisse 
 pro  praestigiatore,  pro  malefico,  pro  Samaritano,  pro  Beelzebub,  pro  seductore  Joh.vii.  ix.  x. 
 populi,  pro  homine  bibulo  et  vorace.     Et  quis  nescit  quae  dicta  olim  fuerint  Matt.  xi. 
 in   acerrimum   prseconem   atque   assertorem   veritatis,   divum   Paulum ;  ilium 
 modo    hominem    seditiosum   esse,    militem   conscribere,    secessionem  facere, 
 modo  esse  haereticum,  modo  insanire,  modo  contentionis  atque  animi  causa  Act.  xxvi. 
 in    legem   Dei    blasphemum   esse,   et   patrum    instituta    contemnere  ?  Quis 
 nescit  divum  Stephanum  statim,  cum  penitus  intimis  animi  sensibus  veritatem  Epiph. 
 accepisset,  et  earn  ccepisset  libere,  sicut  debuit,  et  fortiter  proedicare  et  pi-ae 
 se  ferre,  statim  vocatum  esse  in  judicium  capitis,  quasi  qui  contumelias  ne- 
 farie  dixisset  in  legem,  in  Mosen,  in  templum,  in  Deum?    Aut  quis  nescit 
 fuisse  olim,  qui  sacras  scripturas  arguerent  vanitatis,  quod  in  illis  dicerent  Mareion.  ex 
 contraria  et  plane   pugnantia  contineri ;  et  apostolos  Christi   singulos   inter  .Eiius  e-j 
 se,  Paulum  vero  ab  omnibus  dissensisse?    Et  ne  longum  sit  omnia  colligere 
 (id   enim   esset   infinitum),  quis  nescit  quae   olim   convicia  jacta   fuerint  in 
 patres   nostros,  qui   primi   cceperunt   agnoscere   et  profiteri   nomen  Christi ;  Euspb.  Lib. 
 illos  inter  se  conspirare,  et  occulta  consilia  inire^  contra  rempublicam,  et  ea  xcrrui'.'' 
 causa  antelucanis  horis  inter   se  in  tenebris  convenire,   occidere  pueros  in-  t.\i\'S' eivii. 
 
 viii.  ix. 
 
 f  Constante,  1584.J 
 (»  A,  1584.] 
 
 Mire,  1562.  It  may  be  proper  to  say  that  two 
 copies,  one  in  the  university  library,  Cambridge,  the 
 
 other  in  the  British  Museum,  of  the  edition  of  1502, 
 have  been  consulted ;  but  as  both  of  these  have  been 
 altered  with  a  pen,  it  is  not  always  easy  to  detect  the 
 real  reading  ] 
 
6 
 
 APOLOGIA  ECCLESI-E  ANGLICANS. 
 
 [Pars  I.]  fantes,  explere  se  humanis  carnibus,  et  ferali  ritn  bibere  humanum  sangui- 
 nera ;  postronio,  extinctis  luminibus,  adulterium  inter  se,  et  incestura  pro- 
 raiscue  perpetrare,  et  firatres  cum  sororibus,  filios  cum  matribus,  sine  reverentia 
 sanguinis,  sine  pudore,  sine  discrimine  concumbere,  homines  impios,  sine  re- 
 ligione  uUa,  sine  Deo,  hostes  humani  generis,  indignos  luce,  indignos  vita  ? 
 
 Ista  tum  omnia  dicebantur  in  populum  Dei,  in  Christum  Jesum,  in  Paulum, 
 in  Stephanum,  in  eos  omnes,  quicunque  primis  temporibus  amplexi  sunt  veri- 
 
 Tertui.  in     tatem  cvangeUi,  et  se  passi  sunt,  odioso  tum  in  vvdgos  nomine,  appellari  Chris- 
 
 cap°'m.'  tianos.  Et  quamvis  ea  non  essent  vera,  id  tamen  diabolus  satis  putabat  sibi 
 fore,  si  efFecisset  saltem  ut  crederentxir  esse  vera,  utque  Christiani  pubUco 
 omnium  odio  laborarent,  et  ab  omnibus  ad  exitium  quaererentur.  Itaque  reges 
 et  principes,  hujusmodi  tum  persuasionibus  inducti,  occidere  prophetas  Dei  ad 
 unum  omnes  ;  Esaiam  ad  serram.  Hieremiam  ad  lapides,  Danielem  ad  leones, 
 Amos  ad  vcctem,  Paulum  ad  gladium,  Christum  ad  crucem,  Christianos  omnes 
 ad  carceres.  ad  equuleos,  ad  furcas,  ad  rupes,  ad  praecipitia.  ad  bestias,  ad 
 
 Sum.  Tranq.  iornes  coudemuare^  :  et  rojros  insentes  ex  illorum  vivis  corporibus,  tantum  ad 
 
 in  Xeron.        °  ■  o  a  i  ' 
 
 usum  nocturni  luminis,  et  ad  ludibrium  inflammare  ;  eosque  non  alio  loco  nu- 
 merare,  quam  quo  sordes  vilissimas,  et  catharmata  ac  ludibria  totius  mundi. 
 Sic  videlicet  semper  accepti  sunt  auctores  et  professores  veritatis. 
 [Cap.  ii.  Div.       Quo  Hos  aniuio  tequiore  ferre  debemus,  quicunque  professionem  evangelii 
 ^'■^  Jesu  Christi  suscepimus,  si  in  eadem  causa  ad  eundem  tractamur  modum ;  ut- 
 
 que olim  patres  nostri,  ita  nos  quoque  hodie,  nullo  nostro  merito,  tantum  quia 
 iTim.iv.     docemus  et  profitemur  veritatem,  conviciis,  contumeliis,  mendaciis  exagitamur. 
 [Cap.  u.  Div.       Clamant  hodie  passim  nos   omnes  esse  hasreticos,  discessisse  a  fide,  et 
 ^'^  novis  persuasionibus  atque  impiis  dogmatis  ecclesiae  consensum  dissipavisse ; 
 
 [Cap.  ii.  Div.  nos  vetcrcs  et  jam  olim  damnatas  haereses  ab  inferis  redivivas  restituere.  et 
 novas  sectas  atque   inauditos   furores   disseminare ;  jam  etiam  in  contrarias 
 factiones  et  sententias  distractos  esse,  nec  ullo  pacto  potuisse  imquam  inter 
 [Cap.  ii.  Div.  nos  ipsos  coHveuire  ;  esse  homines  impios,  et  gigantum  more  Deo  ipsi  bellum 
 [i^ap.  ii.  Div.  faccrc,  ct  prorsus  sine  omni  numinis  cura,  cultuque  ^ivere ;  nos  omnia  recta 
 facta  despicere,  non  virtutis  disciplina  uti  ulla,  non  legibus,  non  moribus ;  non 
 fas,  non  jus,  non  eequum,  non  rectum  colere :  ad  omnia  flagitia  laxare  freena, 
 [Cap.  u.  Div.  et  populum  ad  omne  genus  licentise  atque  hbidinis  provoeare :  nos  id  agere 
 et  quaerere,  ut  monarchiae  et  regnorum  status  evertantur,  et  omnia  ad  popu- 
 [Cap.  iL  Div.  larcm  temeritatem  et  iniperitae  multitudinis  dominationem  redigantur ;  nos  ab 
 ecclesia  eathoUca  tumultuose  defecisse,  et  nefario  schismate  orbem  terrarum 
 concussisse,   et  pacem   commuTiem  atque   otium   ecclesiae   publicum  contur- 
 Num.  xvi.    basse  ;  utque  olim  Datlian  et  Abiron  ab  Aarone  et  Mose,  ita  nos  hodie  a 
 [Cap.  u.  Div.  Romano  pontifice  sine  idla  satis  justa  causa  secessionem  fecisse ;  priscorum 
 patrum  et  veterum  conciliorum  auctoritatem  pro  nihilo  putare ;  cceremonias 
 antiquas  a  patribus  et  proa^-is  nostris  multis  jam  seculis,  bonis  moribus  et 
 mehoribus  temporibus  approbatas,  temere  et  msolenter  abrogasse ;  et  nostra 
 tantum  privata  auctoritate,  injussu  sacri  et  cecumenici  concilii,  novos  in  ec- 
 clesiam  ritus  invexisse;  atque  ista  nos  omnia,  non  rehgionis  causa,  sed  con- 
 tentionis  tantum  studio  fecisse :   Se  autem  nihil  prorsus  immutasse  ;  omnia 
 vero  ut  ab  apostolis  tradita,   et  ab  antiquissimis  patribus  approbata  fuerint, 
 ad  hunc  usque  diem  per  tot  secula  retinuisse. 
 [Cap.  ii.  Div.       Keve  res  calumniis  tantum  agi,  et  ad  im-idiam  nostram  in  angulis  solum 
 jactari  videretur,  subomati  sunt  a  Romanis  pontificibus  homines  quidam  satis 
 diserti,  et  non  indocti,  qui  ad  causam  desperatam  accederent,  et  eam  libris 
 et  longis  orationibus  exornarent  ;  ut,  cum  eleganter  et  copiose  ageretur,  homi- 
 nes imperiti  possent  in  ea  aliquid  esse  suspicari.     Videbant,  scUicet,  ubique 
 terrarum  causam  suam  inclinare,  artes  suas  jam  videri  et  minoris  putari.  et 
 praesidia  sua  in  singulos  dies  labefactari,  et  omnino  causam  magnopere  egere 
 [Cap.  ui.  Div.  patrocinio.    Eorum  autem,  quae  ab  illis  in  nos  dicuntur,  partim  manifeste  falsa 
 ^  sunt,  et  ipsorum,  a  quibus  dicuntur,  judicio  condemnata ;  partim,  etsi-  falsa 
 
 sunt  ilia  quoque,  tamen  speciem^  veri  ahquam  et  simUitudinem  -prse  se  ferunt, 
 ut  in  Ulis  mcautus  lector  (maxima  vero,  si  accedat  istorum  composita  et  ele- 
 gans  oratio)  facile  circumveniri  et  errare  possit ;  partim  vero  sunt  ejusmodi, 
 
 ['  Commendare,  1584.] 
 
 [5  Partim  et  etsi,  15S4.] 
 
 [5  Specie  1562, 1584.] 
 
APOLOGIA  ECCLESI^  ANGLICAN^E. 
 
 Y 
 
 lit  ea  nos  non  tanquam  crimina  refugere,  sed,  taiiquam  recte  atque  optima  [Pars  IJ 
 ratione  facta,  agnoscere  et  profiteri  debeamus.  Nam,  iit  uiio  vcrbo  quod  res 
 est  dicamus,  isti  omnia  nostra,  etiam  ea  quse  ne  ipsi  quidem  negare  pos- 
 sunt  recte  atque  ordine  esse  facta,  calumniantur ;  et,  quasi  nihil  a  nobis  aut 
 fieri  aut  dici  recte  possit,  ita  dicta  nostra  factaque  omnia  malitiose  depra- 
 vant.  Simplicius  quidem  et  candidius  agendum  erat,  si  vere  agere  voluissent. 
 Nunc  autem  nec  vere,  nec  ingenue^,  nec  christiano  more  modoque,  sed  ob- 
 scure et  veteratorie,  mendaciis  nos  oppugnant ;  et  caecitate  populi  et  inscitia, 
 atque  ignorantia  principum,  ad  odium  nostri  et  ad  opprimendam  veritatem 
 abutuntur.  Est  haec  potestas  tenebrarum,  et  hominum  stupore  magis  imperitae 
 multitudinis  et  tenebris  quam  veritate  aut  luce  fidentium,  utque  Hicronymus 
 ait,  "  clausis  oculis  veritati  perspicue  contradicentium."  Nos  vero  Deo  Optimo 
 Maximo  gratias  agimus,  earn  esse  causam  nostram,  in  quam  isti  cum  cuperent 
 nullam  contumeliam  possent  dicere,  quae  non  eadem  in  sanctos  patres,  in 
 prophetas,  in  apostolos,  in  Petrum,  in  Paulum,  in  Christum  ipsum  torqueri 
 posset. 
 
 Jam  vero  si  istis  ad  maledicendum  disertis  et  eloquentibus  esse  licet,  nos  [Cap.  Ui.  Div. 
 in  optima  nostra  causa  ad  vere  respondendum  haud  sane  convenit  esse  mutos. 
 Neghgere  enim  quid  de  se  suaque  causa,  quamvis  false  et  calumniose,  dicatur 
 (praesertim  cum  id  ejusmodi  sit,  ut  in  eo  Dei  majestas  et  religionis  nego- 
 tium  violetur)  hominum  est  dissolutorum,  et  ad  injurias  divini  nominis  secure 
 atque  impie  conniventium.    Etsi  enim  aliae  injuriae  saepe  magnee  ab  homine 
 modesto  et  christiano  ferri  ac  dissimulari  possint,  tamen  haereseos  notam  qui 
 dissimulet,  eum  Ruffinus  negare  solebat  esse  Christianum.    Faciemus  ergo  nunc 
 id,  quod  omnes  leges,  quod  vox  naturae  ipsa  jubet  fieri,  quodque  Cliristus  ipse 
 in  simili  causa  contumeliis  appetitus  fecit,  ut  istorum  criminationes  propul- 
 semus  ;  ut  causam  innocentiamque  nostram  modeste  et  vere  tueamur.    Nam  [ cap.  iv.  Div. 
 Christus  quidem,  cum  a  Pharisaeis  accusaretur  veneficii,  quasi  consuetudinem 
 haberet  cum  daemonibus,  et  illorum  ope  multa  faceret ;  "Ego,"  inquit,  "daemo- Joh. vUi. 
 nium  non  habeo,  sed  glorifico  Patrem  meum ;   vos  autem  affecistis  me  igno- 
 minia."    Et  Paulus,  cum  a  Festo  proconsule  contemneretur  ut  insanus  ;  "  Ego,"  Act.  xxvi. 
 inquit,  "  optime  Feste,  non  insanio,  ut  tu  putas,  sed  veritatis  et  sobrietatis 
 verba  loquor."    Et  Christiani  veteres,  cum  pro  homicidis,  adulteris,  incestis, 
 rerum  publicarum  perturbatoribus  ad  populum  traducerentur,  et  viderent  hujus- 
 modi  criminationibus  in  dubium  vocari  posse  religionem  quam  profitebantur ; 
 maxime  vero,  si  tacere  viderentur,  et  quodammodo  crimen  agnoscere,  ne  ea 
 res  evangelii  cursum  impediret,  habuerunt  orationes,  scripserunt  libros  sup-  Quadrat, 
 plices,  apud  imperatores  et  principes  verba  fecerunt,  ut  sese  suosque  publico  iweiit.' 
 defenderent.  quf 
 
 Nos  vero,  cum  proximis  istis  viginti  annis  tot  millia  nostrorum  fratrum  inter  [cap.  w.  Div. 
 exquisitissimos  cruciatus  testimonium  dixerint  veritati ;  ct  principes,  cum  fracnare 
 cuperent  evangelium,  multa  moliendo  nihil  egerint ;  et  totus  jam  prope  terrarum 
 orbis  ad  aspiciendam  lucem  oculos  incipiat  aperire ;  satis  jam  dictam  et  defensam 
 putamus  esse  causam  nostram,  cumque  res  ipsa  satis  pre  se  loquatur,  non  mul- 
 tum  opus  esse  verbis.    Nam  si  pontifices  ipsi  vellent,  aut  etiam  si  possent,  rem  pcap.  iv.  Div. 
 ipsam  secum  et  initia  progressusque  religionis  nostras  cogitare,  quemadmodum  '  ■' 
 sua  pene  omnia,  nullo  impellente,  sine  uUa  humana  o^dc  ceciderint ;  nostra  vero 
 invitis  ab  initio  imperatoribus,  invitis  tot  regibus,  invitis  pontificibus,  invitis  prope 
 omnibus,  incrementa  ceperint,  et  paulatim  in  omnes  terras  propagata"  fuerint, 
 atqiie  etiam  postremo  in  regum  jam  aulas  et  palatia  pervenerint ;  vel  base  ipsa 
 satis  illis  magna  indicia  esse  possent,  Deum  ipsum  pro  nobis  propugnare,  et 
 ipsorum  conatus  de  ccelo  ridere,  et  cam  esse  vim  veritatis,  quam  nec  humanae 
 vires  nec  inferorum  portae  possunt  convellere.    Non  enim  insaniunt  hodie  tot  [Cap.  v.  Div. 
 civitates  liberae,  tot  reges,  tot  principes,  qui  a  sede  Romana  defecerunt,  et  se  '''^ 
 potius  ad  Christi  evangelium  adjunxerunt. 
 
 Neque  tamen,  si  pontificibus  otium  hactcnus  nunquam  fuit  de  istis  rebus  [Cap,  v.  Div. 
 attente  et  serio  cogitandi,  aut  si  nunc  aliae  illos  curae  impediunt  et  diverse  dis-  * 
 trahunt,  aut  si  ista  studia  vulgaria  ct  levia  esse  putant,  et  nihil  ad  dignitatem 
 pontificiam  pertinere,  idcirco  causa  nosti-a  debet  videri  deterior :  aut  si  illi  quod 
 
 [*  1581,  1591,  1599,  omit  nec  ingenue.] 
 
 ['^  Propagate,  15G2,  1581,  1584,  1691.] 
 
8 
 
 APOLOGIA  ECCLESI^  ANGLICANS. 
 
 [Pars  I.] 
 
 [Cap.  V.  Div. 
 fi.] 
 
 Plus  IV. 
 
 ^C«p.  Ti. 
 
 Div. 
 
 [Cap.  vi.Div, 
 2-] 
 
 [Cap.  vii. 
 Div.  2.] 
 
 Hfpresis 
 ;uid  5. 
 Cap.  vii. 
 ~iv.  a] 
 
 Act.  xxiv. 
 
 Tertui.  in 
 Apolog. 
 
 vident,  videre  forte  nolunt,  et  veritatem  agnitam  potius  oppugnant,  idcirco  nos 
 habendi  statim  sumus  pro  hsereticis,  qui  illorum  voluntati  non  obsequimur.  Quod 
 si  Pius  pontifex  is  esset,  non  dicimus,  quern  se  tantopere  dici  cupit ;  sed  si  is 
 omnino  esset,  qui  nos  vel  fratres  suos  vel  omnino  homines  esse  duceret,  rationes 
 prius  nostras,  et  quid  a  nobis,  quid  contra  nos  dici  posset,  diligenter  expendisset ; 
 ac  non  ita  temere,  csecis  tantum  praejudiciis,  bonam  partem  orbis  terrarum,  tot 
 doctos  et  pios  viros,  tot  respublicas,  tot  reges,  tot  principes  in  bulla  illa^  sua, 
 qua  nuper  simidabat  concilium,  inauditos,  indicta  causa,  condeninasset. 
 
 Verum,  ne,  quia  ad  hunc  moduni  publico  ab  illo  notati  sumus,  tacendo  vide- 
 amur  crimen  confiteri ;  et  praesertim  quia  in  publico  concilio,  in  quo  ille^  nemini 
 mortalium  jus  esse  vult  ferendi  sufFragii  sententiseque  dicendae,  nisi  jurato  addic- 
 toque  potestati  suae,  audiri  nullo  modo  possumus  (id  enim  proximis  comitiis 
 Tridentinis  nimium  experti  sumus,  cum  principum  Germaniae  et  liberarum  civita- 
 tum  legati  et  tlieologi  prorsus  ab  omni  conventu  excluderentur :  neque  adhuc 
 oblivisci  possumus,  Julium  tertium  ante  decem  annos  diligenter  cavisse  rescripto 
 suo,  ne  quis  nostrorum  hominiun  in  concilio  audiretur,  nisi  si  quis  forte  esset,  qui 
 vellet  palinodiam  canere  et  mutare  sententiam) :  vel  ea  maxime  causa  visum  est 
 nobis  rationem  fidei  nostrae  scripto  reddere,  et  ad  ea,  quae  nobis  publice  objecta 
 sunt,  vere  ac  publice  respondere  ;  ut  orbis  terrarum  videre  possit  partes  et  fun- 
 damenta  ejus  doctrinse,  cui  tot  boni  viri  postposuerunt  vitam  suam ;  utque  omnes 
 intelligant  cujusmodi  tandem  homines  illi  sint,  quidque  de  Deo  et  religione  sen- 
 tiant,  quos  Romanus  episcopus,  antequam  vocarentur  ad  dicendam  causam,  non 
 satis  considerate,  nullo  exemplo,  nullo  jure,  tantum  quod  illos  audiret  a  se  suisque 
 in  aliqua  parte  religionis  discrepare,  condemnavit  pro  haereticis. 
 
 Et  quamvis  D.  Hieronymus  in  suspicione  haereseos  neminem  velit  esse  patien- 
 tem,  nos  tamen  nec  acerbe  aut  dicaciter  agemus,  nec  etferemur  iracundia: 
 quanquam  nec  acerbus  nec  dicax  videri  debet,  qui  vera  dicit.  Istam  eloquentiam 
 libentius  relinquimus  adversariis  nostris,  qui  quicquid  in  nos  dicunt,  quantumvis 
 id  acerbe  aut  contumeliose  dictum  sit,  tamen  satis  modeste  et  apposite  dictum 
 putant ;  verene  an  falso,  nihil  curant.  Nobis  his  artibus  opus  non  est,  qui  veri- 
 tatem defendimus. 
 
 Quod  si  docemus  sacrosanctum  Dei  evangelium,  et  veteres  episcopos,  atque 
 ecclesiam  primitivam^  nobiscum  facere ;  nosque  non  sine  justa  causa  et  ab  istis 
 discessisse,  et  ad  apostolos  veteresque  catholicos  patres  rediisse ;  idque  non 
 obscure  aut  vafi-e,  sed  bona  fide  coram  Deo,  vere,  ingenue,  dilucide,  et  perspicue 
 facimus ;  si  illi  ipsi  qui  nostram  doctrinam  fugiunt,  et  sese  catholicos  dici  volunt, 
 aperte  videbunt  omnes  illos  titulos  antiquitatis,  de  quibus  tantopere  gloriantur, 
 sibi  excuti  de  manibus,  et  in  nosti-a  causa  plus  nervorum  fuisse  quam  putarint; 
 speramus  neminem  illorum  ita  negligentem  fore  salutis  suae,  quin  ut  velit* 
 aliquando  cogitationem  suscipere,  ad  utros  potius  se  adjungat.  Certe  quidem, 
 nisi  quis  plane  animo  obduruerit,  et  audire  nolit,  eum  non  pcenitebit  animum  ad 
 defensionem  nostram  advertere,  et  quid  a  nobis,  quamque  ad  religionem  chris- 
 tianam  convenienter  apteque  dicatur,  attendere. 
 
 Nam  quod  nos  appellant  haereticos,  est  illud  crimen  ita  grave,  ut  nisi  videatur, 
 nisi  palpetur,  nisi  manibus  digitisque  teneatur,  credi  facile  de  homine  christiano 
 non  debeat.  Est  enim  haeresis  destitutio  salutis,  abjectio  gratiae  Dei,  discessio  a 
 corpoi-e  et  Spiritu  Christi.  Sed  fuit  hoc  semjjer  istis  et  illorum  patribus  familiare 
 ac  solemne,  ut  si  qui  essent,  qui  de  illorum  erroribus  quererentur,  et  religionem 
 cuperent  restitutam,  eos  statim,  quasi  novatores  rerum  et  homines  factiosos,  con- 
 demnarent  pro  haereticis.  Christus  enim  non  alia  causa  dictus  est  Samaritanus, 
 quam  quod  ad  novam  quandam  religionem  et  ad  haeresim  defecisse  putaretur. 
 Et  Paulus  apostolus  Christi  vocatus  est  in  judicium,  ut  causam  diceret  de  haeresi. 
 "  Ego  quidem  (inquit)  juxta  hanc  viam,  quam  isti  vocant  haeresim,  colo  patrium 
 Deum,  credens  omnibus  quae  scripta  sunt  in  lege  et  in  prophetis." 
 
 Breviter,  universa  ista  religio,  quam  hodie  profitentur  homines  christian!, 
 primis  temporibus  ab  ethnicis  hominibus  secta  dicta  est,  et^  haeresis.  His  isti'^ 
 vocibus  semper  impleverunt  aures  principum ;  ut  cum  illi  opinione  praejudicata 
 
 ['  1581,  1591,  1.599  omit  ilia.] 
 
 [2  Illi,  1562,  1584.]         [3  Primitiva,  1584.J 
 
 I*  Velint,  15G2,  1584.J 
 
 This  reference  is  inserted  from  1584.] 
 1581,  1591,  1599  omit  e<.J 
 [7  Istis,  1599.] 
 
APOLOGIA  ECCLESIiE  ANGLICANyE. 
 
 9 
 
 nos  odissent,  ct  quicquid  a  nobis  diceretur  haberent  pro  factione  et  haeresi,  a  [Pars  1. 1 
 re  ipsa  et  a  cognitione  causa?  abducerentur.     Sed  quanto  crimen  illud  a^ravius  ^j^*''/"'- 
 est  et  atrocius,  tanto  argumentis  majoribus  ct  clarioribus  probari  debuit ;  lioc 
 prajsei'tini  tempore,  postquam  homines  coepcrunt  minus  istorum  oraculis  habere 
 fidei,  et  in  illorum  doctrinani  diligentius  inquii-ere,  quam  solebant.     Aliter  enim 
 nunc  institutus  est  populus  Dei,  atque  oHm  fuit,  cum  omnia  pontificum  Roma- 
 norum  dictata  haberentur  pro  evangelio,  et  omnis  religio  ab  illorum  tantum 
 auctoritate  penderet.    Extant  hodie  sacrae  literaj,  extant  scripta  apostolorum  et 
 pi-ophetarum,  ex  quibus  et  omnis  Veritas  et  doctrina  catholica  probari  possit,  et  2  Tim.  Hi. 
 omnis  hajresis  refutari. 
 
 Cum  nihil  horum  ab  istis  proferatur,  tamen  nos  haereticos  appellari,  qui  nec  ^cap.^viiL 
 a  Christo,  nec  ab  apostolis,  nec  a  prophetis  defecerimus,  injuriosum  est  et  per-  ^'^ 
 acerbum.  Hoc  gladio  Christus  rejecit  diabolum,  cum  ab  illo  tentaretur :  his  armis  [Cap.  ix. 
 evertenda  et  profliganda  est  omnis  altitude,  quae  sese  attollit  adversus  Dcum.  2'cor!x. 
 "  Omnis  enim  scriptura*,"  inquit  Paulus,  "  divinitus  inspirata,  utilis  est  ad  docen-  2Tim.  iii. 
 dum,  ad  refutandum,  ad  instituendum,  ad  arguendum,  ut  vir  Dei  perfectus  sit,  et 
 ad  omne  opus  bonum  instructus."    Sic  semper  pii  patres  contra  haereticos  non 
 aliunde  quam  e  sacris  scripturis  pugnaverunt.  Augustinus  cum  disputaret  adversus  [Cap.  ix. 
 Petihanum,  haereticum  Donatistam,  "Ne,"  inquit,  "audiantur  inter  nos  haec  verba,  Driinit. 
 Ego  dico,  aut  tu  dicis :  sic  potius  dicamus,  Haec  dicit  Dominus :  ibi  quaeramus  ec-  ESemle'n-''' 
 clesiam;  ibi  discutiamus  causam  nostram."    Et  Hieronymus  :  "Omnia,"  inquit,  "ea  [cl'vu.'^''" 
 quae  absque  testimonio  scripturarum^  quasi  tradita  ab  apostolis  asseruntur,  percu-  ii^contra 
 tiuntur  gladio  Dei."  Ambrosius  etiam  ad  Gratianum  imperatorem,  "  Interrogentur,"  [Cap'Tx"'"' 
 inquit,  "scripturae:  interrogentur  apostoli,  inteiTogentur  prophetae,  interrogetur  i 
 Christus.     Non  dubitabant,  videlicet,  tum  temporis  catholici  patres  et  episcopi,  episcopum. 
 religionera  nostram  satis  e  divinis  scripturis  probari  posse ;  nec  unquam  illi  quen-  xiv.' " ' 
 quam  habere  ausi  sunt  pro  haeretico,  cujus  errorem  non  possent  ex  iisdem  illis  cap'!  A^g.™ 
 scripturis  perspicue  et  liquido  coarguere.    Nos  quidem,  ut  cum  D.  Paulo  respon- 
 deamus,  juxta  banc  viam,  quam  isti  appellant  haeresim,  colimus  Deum,  et  Patrem  Act.  xxiv. 
 Domini  nostri  Jesu  Christi,  et  recipimus  omnia,  quae  aut  in  lege,  aut  in  prophetis, 
 aut  in  apostolorum  libris  scripta  sunt. 
 
 Quare  si  nos  sumus  haeretici,  si  isti  sunt,  quod  appellari  volunt,  catholici,  cur  [Cap.  x.  div. 
 non  faciunt  id,  quod  vident  patres,  catholicos  viros,  semper  fecisse  ?  Cur  nos  e  ' 
 sacris  scripturis  non  convincunt  ?  Cur  nos  ad  illarum  examen  non  revocant  ? 
 Cur  nos  non  ostendunt  a  Christo,  a  prophetis,  ab  apostolis,  a  Sanctis  patribus 
 discessisse?  Quid  haerent?  Quid  fugiunt?  Est  Dei  causa.  Cur  cam  dubitant 
 permittere  verbo  Dei  ?  Quod  si  nos  sumus  haeretici,  qui  omnes  nostras  contro- 
 versias  referimus  ad  sacras  literas,  quique  ad  illas  ipsas  voces,  quas  scimus  a  Deo 
 ipso  consignatas  esse,  provocamus,  et  illis  alia  omnia,  quaecunque  possunt  ab 
 hominibus  excogitari,  postponimus ;  quid  istos,  quos  tandem  homines  aut  quales 
 convenit  appeUaii,  qui  sacrarum  scripturarum,  hoc  est,  Dei  ipsius  judicium  refor- 
 midant,  et  sua  ilUs  somnia  et  frigidissima  commenta  anteponunt,  et,  traditionum 
 suarum  causa,  Christi  atque  apostolorum  instituta  aliquot  jam  secula  violarunt? 
 
 Aiunt  Sophoclem  poetam  tragicum,  cum  jam  senex  esset,  et  accusaretur  apud  [Cap.  x.  Div. 
 judices  a  filiis  suis  pro  deliro  et  fatuo,  quasi  qui  rem  suam  familiarem  temere  lophocies 
 profunderet,  et  opus  jam  habere  videretur  curatore,  ut  se  purgaret  eo  crimine, 
 venisse  in  judicium,  et  cum  pronunciasset  (Edipum  Coloneum,  tragcediam  a  se 
 illis  ipsis  diebus,  cum  accusaretur,  valde  elaborate  et  pereleganter  scriptam, 
 ultro  interrogasse  judices,  num  illud  carmen  videretur  esse  hominis  delirantis. 
 Ita  nos  quoque,  quoniam  istis  furere  videmur,  et  ab  illis  traducimur  pro 
 haereticis,  quasi  quibus  nihil  jam  rei  sit  nec  cum  Christo  nec  cum  ecclesia 
 Dei,  non  alienum  aut  inutile  fore  existimavimus,  si  aperte  et  libere  propo- 
 namus  fidem  nostram  in  qua  stamus,  et  omnem  illam  spem  quam  habemus 
 in  Christo  Jesu  ;  ut  omnes  videre  possint,  quid  nos  de  quaque  parte  reli- 
 gionis  christianae  sentiamus,  et  statuere  secum  ipsi  possint,  an  ea  fides,  quam 
 videbunt  et  verbis  Christi,  et  apostolorum  scriptis,  et  catholicorum  patrum 
 testimoniis,  et  multorum  seculorum  exemplis  confirmatam,  tantum  sit  rabies 
 quaedam  hominum  furentium  et  conspiratio  haereticorum. 
 
 ["  Omnis  scriptnra,  1584.]    [»  Scriptorum,  1581,  1591, 1599.]     ['">  This  reference  is  inserted  from  1584.] 
 
10 
 
 APOLOGIA  ECCLESI^  ANGLICANiE. 
 
 [Pars  II.]  Credimus  ergo,  unam  quandam  naturam  esse  et  vim  divinam,  quam  ap- 
 ^cap.  i.  Div.  pellanius  Deum ;  eamque  in  tres  personas  fequales  distinctani  esse,  in  Patrem, 
 in  Filium,  in  Spiritum  Sanctum,  ejusdem  onines  potestatis,  ejusdem  majestatis, 
 ejusdem  seternitatis,  ejusdem  divinitatis,  ejusdem  substantias :  et  quamvis  tres 
 illae  personae  ita  distinctae  sint,  ut  nec  Pater  sit  Filius,  nee  Filius  sit^  Spi- 
 ritus  Sanctus  aut  Pater,  Deum  tamen  esse  unum,  et  ilium  unum  creasse 
 coelum,  et  terram,  et  omnia  quae  coeli  complexu  continentur. 
 
 Credimus  Jesum  Christum  Filium  unicum  aeterni  Patris,  quemadmodum  jam 
 Gal.  iv.»  olim  ante  omnia  initia  decretum  fuerat,  "  cum  venisset  plenitude  temporis," 
 suscepisse  carnem,  et  omnem  naturam  humanam,  ex  beata  ilia  et  pura  vir- 
 gine,  ut  indicai'et  hominibus  arcanam'*  et  reconditam  voluntatem  Patris  sui, 
 quae  abdita  fuerat  a  seculis  et  generationibus ;  utque  in  humano  corpore 
 perageret  mysterium  redemptionis  nostrae,  et  peccata  nostra,  et  syngrapham 
 illam  quae  erat  scripta  contra  nos,  affigeret  ad  crucem. 
 
 Eum  credimus  nostra  causa  esse  mortuum,  sepultum,  descendisse  ad  in- 
 feros, tertia  die  vi  divina  rediisse  ad  vitam,  et   resurrexisse ;   post  quadra- 
 ginta  dies,  spectantibus  discipulis,  ascendisse  in  coelum,  ut  impleret  omnia, 
 et  corpus  illud  ipsum,  in  quo  natus,  in  quo  versatus,  in  quo  ludibrio  habi- 
 August.      tus,  in  quo  gravissimos  cruciatus  et  dirum  genus  mortis  passus  fuerat,  in 
 Jo^n!'  ^'     qi^o  resurrexerat,  in  quo  ascenderat  ad  Patris  dexteram,  "  supra  omnem  prin- 
 cipatum,  et  potestatem,  et  virtutem,  et  dominationem,  et  omne  nomen  quod 
 nominatur,  non  solum  in  hoc  seculo,  sed  etiam  in  futuro,"  in  majestate  et 
 AoL  iii.      gloria  collocasse ;  ibi  eum  nunc  sedere,  et  sessm'um  esse,  donee  omnia  per- 
 ticiantur.    Et  quamvis  majestas  et  divinitas  Christi  ubique  diffusa  sit,  tamen 
 August.       corpus  ejus,  ut  Augustinus  ait,  "  in  uno  loco  esse  oportere :"  Christum  corpori 
 Joan!'  ^' suo   majestatcm  dedisse,  naturam   tamen  corporis  non  ademisse ;    neque  ita 
 Ad  Dard.     asscreudum  esse  Christum  Deum,  ut  eum  negemus  esse  hominem :  utque  ait 
 contr. Eu-    martyr  Vigilius,  "Christum  humana  sua  natura  nos  reliquisse,  divinitate  autem 
 Fuigent.kd   non  reliquissc ;"  "eumque,  cum  absit  a  nobis  per  formam  servi,  tamen  semper 
 Beg.Trabim.  ^^^^  nobiscum  per  formam  Dei." 
 
 Ab  illo  loco  credimus  Christum  rediturum  esse  ad  exercendum  publicum  illud 
 judicium,  tam  de  iUis  quos  inveniet  adhuc  in  corpore  superstites,  quam  de  mortuis. 
 [Cap.  i.  Div.        Credimus  Spiritum  Sanctum,  qui  est  tertia  persona  in  sacra  Triade,  ilium 
 verum  esse  Deum,  non  factum,  non  creatum,  non  genitum,  sed  ab  utroque, 
 Patre  scilicet  et  Filio,  ratione  quadam  mortalibus  incognita  ac  inelfabili,  pro- 
 cedentem :   illius  esse  duritiem  humani  cordis  emoUire,  quum  aut  per  salu- 
 tiferam  praedicationem  evangelii,  aut  alia  quacunque  ratione,  in  pectora  homi- 
 num  recipitur;   ilium  eos  illuminare,  et  in  agnitionem  Dei,  atque  in  omnem 
 viam  veritatis  et  in  totius  vitae  novitatem,  et  perpetuam  salutis  spem  perducere. 
 [Cap.  ii.  Div.       Crcdiuius  unam  esse  ecclesiam  Dei,  eamque  non,  ut  olim  apud  Judaeos, 
 in  unum  aliquem  angulum  aut  regnum  conclusam,  sed  catholicam  atque  uni- 
 versalem  esse,  et  diffusam  in  totum  terrarum  orbem  ;  ut  nulla  nunc  natio  sit 
 quae  possit  vere  conqueri  se  exclusam  esse,  et  non  posse  ad  ecclesiam  et 
 populum  Dei  pertinere.    Eam  ecclesiam  esse  regnum,  esse  corpus,  esse  spon- 
 sam  Christi ;  ejus  regni  Christum  solum  esse  principem ;  ejus  corporis  Chris- 
 jcap.  iii.  Div.  turn  solum  cssc  caput ;   ejus  sponsae  Christum  solum  esse  sponsum.  Varios 
 in  ecclesia  esse  ordines  ministrorum ;  alios  esse  diaconos,  alios  presbyteros, 
 alios  episcopos,  quibus  institutio  populi  et  religionis  cura  et  procuratio  com- 
 [Cap.iii.Div.  missa  sit ;  neminem  tamen  unum  nec  esse^,  nec  esse  posse,  qui  summae  rerum 
 universae  praesit;   nam  et  Christum  semper  adesse  ecclesias  suae,  et  vicario 
 homine,  qui  ex  asse  in  integrum  succedat,  non  egere ;  et  neminem  mortalem 
 posse  existere,  qui  universam  ecclesiam,  hoc  est,  omnes  partes  orbis  terra- 
 rum,  vel  animo   complecti,  nedum   ordine    coUocare,  et  recte  ac  commode 
 [Cap.iii. Div.  jidrnij^igtrare  possit:   apostolos,  ut  Cyprianus  ait,  pari  omnes  inter  se  fuisse 
 Desimpiic.   potcstate ;  atque  hoc  idem  fuisse  alios,  quod  Petrus  fuit;  omnibus  ex  aequo 
 ^rp.^iU.Div.  dictum  fuisse,  "Pascite";  omnibus,  "Ite  in  mundum  universum;"  omnibus,  "Docete 
 [d'ap.  iii.  Div.  evangelium ;"  et,  ut  ait  Hieronymus,  "  Omnes  episcopos,  ubicunque  tandem  sint, 
 AdEvagr.    sive  llomac,  sive  Eugubii,  sive  Constantinopoli,  sive  Khegii,  ejusdem  esse  meriti, 
 ejusdem  sacerdotii ;"  utque  Cyprianus  ait,  "  Episcopatum  unum  esse,  et  ejus 
 
 ['  Si,  i;g2.] 
 
 ['  Inserted  from  ir,8i.1 
 
 ["  Arcana,  1584.] 
 
 [*  1584  omits  )iec  me.] 
 
APOLOGIA  ECCLESDE  ANGLICAN^E. 
 
 11 
 
 partem  in  solidum  teneri  a  singulis;"  et  tie  sententia  Niceni  concilii,  Roma- [Pars  II.] 
 
 num  episcopum  niliiio  plus  juris  in  ecclesiam  Dei  obtinere,  quuui  reliquos''  i.'ra^iat'''"'' 
 
 patriarchas,  Alexandrimim  et  Antiochenum :   Romanum  vero   episcopum,  qui  [5j'i'-  "'■ 
 
 nunc  ad  se  imum  omnia  revocat,  nisi  officium  faciat,  nisi  adniinistret  sacra-  I^^^p-  "'• 
 
 menta,  nisi  instituat  populum,  nisi  moneat,  nisi  doceat,  ne  episcopum  quidem, 
 
 aut  omnino  presbyterum  jure  dicendum  esse.    Episcopum  enim,  ut  Augustinus  i  ad  xim.  iiu 
 
 ait,  "nomen  esse  operis,  non  honoris;"  ut  ille  se  intelligat  non  esse  episcopum, 
 
 qui  velit  praeesse,  et  non  prodesse.    Caput  vero  ecclesiae  totius,  aut  univer- [Cap.  iv.  Div. 
 
 salem  episcopum,  non  magis  aut  ilium  aut  alium  quemvis  mortalem  esse  posse, 
 
 quam  sponsum,  quam  lucem,  quam  salutem,  quam  vitani  ecclesiaj :  haec  enim 
 
 esse  Christi  unius  privilegia  et  nomina,  et  illi  uni  proprie  atque  unice  conve- 
 
 nire  ;  neque  unquam*^  quenquam  Romanum  episcopum  ante  Phocam  imperato- 
 
 rem,  quern  scimus  (interfecto  imperatore  Mauricio  domino  suo)  per  nel'arium 
 
 scelus  ad  imperium  aspirasse,  hoc  est,  ante  sexcentesimum  decimum  tertium 
 
 annum  a  Cliristo  nato,  unquam  passum  fuisse  sese  tam  superbo  nomine  salu- 
 
 tari ;   concilium  etiam  Carthaginense  diserte  cavisse,  ne  quis  episcopus  aut  [Cap-  'v.  Div. 
 
 summus  pontifex,  aut  primus  sacerdos  diceretur  :  episcopum  vero  Romanum,  cap^  47. 
 
 quoniam  ita  hodie  dici  vult,  et  alienam  potestatem  sibi  vendicat,  praeterquam  3.] 
 
 quod  aperte  facit  contra  vetera  concilia  contraque  patres,  si  Gregorio  suo  Greg.  Ljb.  iv. 
 
 velit  credere,  nomen  arrogans,  profonum,  sacrilegum,  antichristianum,  sibi  im-  8o."eVLib'.  vii. 
 
 ponere,  esse  regem  superbiae,  esse  Luciferum,  qui  se  fratribus  suis  anteponat, 
 
 abjecisse  fidem,  esse  prsecursorem  antichristi. 
 
 Ministrum  legitime  vocari  oportere,  et  recte  atque  ordine  praefici  ecclesiae  [Cap.  v.  Div. 
 Dei ;  neminem  autem  ad  sacrum  ministerium  pro  suo  arbitrio  et  libidine  posse 
 se  intrudere.    Quo  major  nobis  ab  istis  fit  injuria,  quibus  nihil  saepius  in  ore  est, 
 quam  apud  nos  nihil  ordine,  nihil  decenter,  omnia  confuse  ac  perturbate  fieri ; 
 omnes  apud  nos  esse  sacerdotes,  omnes  esse  doctores,  omnes  esse  interpretes. 
 
 Ministris  a  Christo  datum  esse  dicimus  ligandi,  solvendi,  aperiendi,  clau-  [Cap.  vi.  Div. 
 dendi  potestatem.     Ac  solvendi  quidem  munus  in  eo  situm  esse,  ut  minister  [c^ip.vi.  Div. 
 vel  dejectis  animis  et  vere  resipiscentibus,  per  evangelii  praedicationem,  merita  ^ 
 Christi  absolutionemque  ofFerat,  et  certam  peccatorum  condonationem  ac  spem 
 salutis  aeternae  denunciet ;   aut  ut  eos,  qui  gravi  scandalo  et  notabili  publico- 
 que  aliquo  delicto  fratrum  animos  offenderint,  et  sese  a  communi  societate 
 ecclesiae  et  a  Christi  corpore  quodammodo  abalienarint,  resipiscentes  reconci- 
 liet",  et  in  fidelium  ccetum  atque  unitatem  recolligat  ac  restituat.    Ligandi  vero  [Cap.  vi.  Div. 
 ilium  claudendique  potestatem  exercere  dicimus,  quoties  vel  incredulis  et  con- 
 tumacibus  regni  coelorum  januam  occludit,  illisque  vindictam  Dei  et  sempiter- 
 num  supplicium  edicit,  vel  publice  excommunicatos  ab  ecclesiae  gremio  excludit. 
 Sententiam  autem,  quamcunque  ministri  Dei  ad  hunc  modum  tulerint,  Deus  ipse 
 ita  comprobat,  ut,  quicquid  hic^  illorum  opera  solvitur  et  ligatur  in  terris,  idem 
 ipse  solvere  et  ligare  velit,  et  ratum  habere  in  coilis.    Claves^  autem  quibus  ^ap.^vii. 
 aut  claudere  regnum  coelorum  aut  aperire  possint,  ut  Chrysostomus  ait,  dicimus  ' 
 esse  "scientiam  scripturarum ;"  ut  TertuUianus,  esse  "interpretationem  legis ;"  ut 
 Eusebius,  esse  "verbum  Dei."    Accepisse  autem  discipulos  Christi  hanc  potes- [cap.  vii.Div. 
 tatem,  non  ut  audirent  arcanas  populi  confessiones,  aut  captarent  murmura,  ^ 
 quod  sacrificuli  nunc  omnes  passim  faciunt,  atque  ita  faciunt,  quasi  in  eo  solo 
 sita  sit  omnis  vis  atque  usus  clavium ;  sed  ut  irent,  ut  docerent,  ut  publicarent 
 evangelium,  ut  essent  credentibus  "  odor  vitae  ad  vitam ;"  ut  essent  incredulis  at- 
 que infidelibus  "odor  mortis  ad  mortem";  ut  piorum  animi  conscientia  superioris 
 vitae  et  errorum  consternati,  postquam  aspicere  coepissent  lucem  evangelii  et 
 in  Christum  credere,  ut  lores  clave,  ita  illi  verbo  Dei  aperirentur  ;  impii  autem 
 et  contumaces,  quique  noUent  credere  et  redire  in  viam,  quasi  obserati  et  clausi 
 relinquerentur,  et  proficercnt,  ut  Paulus  ait,  "  in  deterius."    Hanc  esse  rationem  2  xim.  iii. 
 clavium ;  hoc  pacto  aut  aperiri  aut  claudi  hominum  conscientias ;  sacerdotem  [Cap.vii.Div. 
 quidem  esse  judicem,  nuUius  tamen  eum  potestatis,  ut  ait  Ambrosius,  jus  ob-  lie  Pa-nit. 
 tinere :  idcirco  Christimi  his  verbis  increpuisse  scribas  et  Pharisaios,  ut  coar-  vLrbunf  rTd. 
 gueret  illorum  in  docendo  negligentiam :  "  Vas,"  inquit,  "  vobis,  scribae  et  Pha-  Kv!'4.Y 
 
 [5  r.oliquas,  1.591, 1599.] 
 [«  Usquam,  1,591,  1599.J 
 ['  IJeconeiliat,  loG'2.] 
 
 ["  1584  omits  hie] 
 
 ["  Claris,  15G2,  1581,  1584,  1591.] 
 
12 
 
 APOLOGIA  ECCLESI^  ANGLICANJl. 
 
 [Pars  II.]  risaei,  qui  abstulistis  claves  scientiae,  et  clausistis  regnum  coelonim  coram  homi- 
 Mau.'xxiii.   "ibiis!"    Cumque  clavis,  qua  aditus  nobis  aperitur  ad  regnum  Dei,  sit  verbum 
 evangelii  et  interpretatio  legis  et  scripturarum,  ubi  non  sit  verbum,  ibi  dicimus 
 ^cap.  Tii.     non  esse  clavem  ;  et  cum  unum  omnibus  datum  sit  verbum,  unaque  sit  omnium 
 ""■^       clavis,  unam  esse  ministrorum  omnium,  quod  quidem  ad  aperiendum  aut  clau- 
 dendum  attinet,  potestatem  ;  imo  etiam  pontificem  ipsum,  quamvis  illi  suaviter 
 Matt.  xvi.     cantillentur  ilia  verba  a  parasitis  suis,  "  Tibi  dabo  claves  regni  coelorum,"  ac 
 si  eae^  illi  uni,  et  pra;terea  mortalium  nemini  convenirent;  nisi  id  agat,  ut  ho- 
 minum  flectantur  conscientia;,  et  succumbant  verbo  Dei,  negamus  aut  aperire, 
 aut  claudere,  aut  omnino  habere  claves.     Et  quamvis  doceat  et  instituat  po- 
 pulum,  (quod  utinam  aliquando  et  vere  faciat,  et  inducat  aliquando  animum, 
 esse  cam  aliquam  saltem  partem  officii  sui !)  tamen  ejus  clavem  nihilo  aut  me- 
 liorem  aut  majorem  esse  quam  aliorum.     Quis  enim  ilium  discrevit?  Quis 
 ilium  docuit  doctius  aperire,  aut  melius  absolvere,  quam  fratres  suos  ? 
 ^ap.^viii.  Matrimonium  in  omni  genere  et  statu  hominum,  in  patriarchis,  in  prophetis, 
 
 in  apostolis,  in  Sanctis  martjTibus,  in  ministris  ecclesiarum,  in  episcopis,  sanctum 
 ^^'^'•p"""'- et  honorificum  esse  dicimus;  et,  ut  Chrysostomus  ait,  "fas  et  jus  esse  cimi  eo 
 ^ap.^yiii.     ad  cathedram  episcopalem  ascendere ;"  utque  Sozomenus  ait  de  Spiridione,  et 
 Theophyi.  ad  Naziauzcuus  dc  patre  suo,  episcopum  pium  et  industrium  nihilo  deterius  ea 
 Euseii.  Lib.   causa,  iuio  melius  etiam  et  utilius,  versari  in  ministerio.    Legem  autem  illam, 
 J'nmono'dia  quae  hominibus  earn  libertatem  per  vim  adimat,  et  invitos  adigat  ad  coeliba- 
 flSii"'*'^     tum,  esse,  ut  divus  Paulus  ait,  "  doctrinam  daemoniorum ;"  et  ex  eo  (quod 
 'bivi's.""     episcopus  Augustanus-,  Faber,  abbas  Panormitanus,  Latomus,  opus  illud  tri- 
 1  iim.  IT.     partitum  quod  adjunctum  est  secundo  tomo  conciliorum,  aliique  pontificiarum 
 partium  satellites,  resque  adeo  ipsa,  et  omnes  historiae  confitentur)  incredi- 
 bilem  vitae  ac  morum  impuritatem  ^  in  ministris  Dei,  et  horrenda  flagitia  esse 
 n^vita?"    consecuta ;  et  recte  dixisse  Pium  secundum  Romanum  episcopum,  videre  se 
 multas  causas,  cur  eripiendae  fuerint  uxores  sacerdotibus,  multo  autem  et  plures 
 videre  et  graviores,  cur  sint  reddendae. 
 [Cap.  ix.  Div.       Rccipimus  et  amplectimur  omnes  canonicas  scripturas,  et  veteris  et  novi 
 testamenti :  Deoque  nostro  gratias  agimus,  qui  cam  lucem  nobis  excitarit,  quam 
 semper  haberemus  in  oculis,  ne  vel  humana  fraude  vel  insidiis  daemonum  ad^ 
 errores  et  fabulas  abduceremur  ;  eas  esse  ccelestes  voces,  per  quas  Deus  volun- 
 tatem  suam  nobis  patefecerit ;  in  illis  solis  posse  hominum  animos  acquiescere ; 
 in  illis  ca  omnia,  quaecunque  ad  nostram  salutem  sint  necessaria,  ut  Origenes, 
 Augustinus,  Chrysostomus,  Cyrillus  docuerunt,  cumulate  et  plene  contineri ;  eas 
 esse  vim  et  potentiam  Dei  ad  salutem ;  eas  esse  fundamenta  prophetarum  et 
 apostolorum,  in  quibus  aedificata  sit  ecclesia  Dei ;  eas  esse  certissimam  normam, 
 ad  quam  ea,  si  vacillet  aut  erret,  possit  exigi,  et  ad  quam  omnis  doctrina  eccle- 
 siastica  debeat  revocari ;  contra  eas  nec  legem,  nec  traditionem,  nec  consuetu- 
 dinem  ullam  audiendam  esse,  ne  si  Paulus  quidem  ipse  aut  angelus  de  ccelo 
 veniat,  et  secus  doceat. 
 [Cap.  X.  Div.       Recipimus  sacramenta  ecclesiae,  hoc  est,  sacra  quaedam  signa  et"  caeremonias, 
 quibus  Christus  nos  uti  voluit,  ut  illis  mysteria  salutis  nostrae  nobis  ante  oculos 
 constitueret,  et  fidem  nostram,  quam  habemus  in  ejus  sanguine,  vehementius 
 confirmaret,  et  gratiam  suam  in  cordibus  nostris  obsignaret.    Eaque  cum  Tertul- 
 liano,  Origene,  Ambrosio,  Augustino,  Hieronymo,  Chrysostomo,  Basilio,  Dionysio, 
 aliisque  catholicis  patribus,  figuras,  signa,  symbola,  typos,   antitypa,  formas, 
 sigilla,  signacula,  similitudines,  exemplaria,  imagines,  recordationes,  memorias 
 appellamus.    Nec  dubitamus  etiam  cum  eisdem  dicere,  esse  ilia  visibilia  quaedam 
 [Cap.  xi.  Div.  verba,  signacula  justitiae,  symbola  gratiae ;   diserteque  pronunciamus  in  coena 
 '  credentibus  vere  exhiberi  corpus  et  sanguinem  Domini,  carnem  Filii  Dei,  vivifi- 
 
 cantem  animas  nostras,  cibum  superne  venientem,  immortalitatis  alimoniam, 
 gratiam,  veritatem,  vitam;  eamque  communionem  esse  corporis  et  sanguinis 
 Christi,  cujus  participatione  vivificamur,  vegetamur,  et  pascimur  ad  immortali- 
 tatem,  et  per  quam  conjungimur,  unimur,  et  incorporamur  Christo,  ut  nos  in  illo 
 maneamus,  et  ille  in  nobis. 
 
 ['  Ea,  1.5G2.] 
 
 Augustinus,  1581,  1591, 1599.] 
 P  Impunitatem,  1581, 1591,  1599.] 
 
 1.584  omits  this  reference.] 
 P  Et,  1584.J 
 
 1581,  1591,  1599  omit  ei.] 
 
APOLOGIA  ECCLESI.E  ANGLICAN.^i. 
 
 13 
 
 Duo  autem  sacramenta,  quaj  eo  nomine  proprie  censenda  sint,  agnoscimus;  [Pars  II.] 
 baptismuni,  et  eucharistiam.    Tot  enim  videnius  tradita  esse  et  consecrata  a  C^j'P- 
 Christo,  et  a  veteribus  patribus,  Ambrosio  et  Augustino,  approbata. 
 
 Et  baptisnium  quidem  sacramentum  esse  remissionis  peccatorum,  et  ejus  ^ai'.^^i- 
 ablutionis  quam  habemus  in  Christi  sanguine;  et  ab  eo  neniinen\  qui  vclit  pro-   '"  "'^ 
 fiteri   nonicn  Christi,  ne  infiintes  quidem   christianorum   hominum,  quoniam 
 nascuntur  in  peccato,  et  pertinent  ad  populum  Dei,  arcendos  esse. 
 
 Eucharistiam  esse  sacramentum,  hoc  est,  symbolum  conspicuum  corporis  et  I^^Pj*-j"- 
 sanguinis  Christi,  in  quo  subjicitur  quodammodo  ocuHs  nostris  mors  Christi,  et 
 ejus  resurrectio,  et  qusecunque  gessit  in  humano  corpore ;  ut  de  ejus  niorte  et 
 nostra  liberatione  gratias  agamus,  et  frequentatione  sacramentorum  ejus  rei 
 memoriam  assidue  renovemus ;  ut  vero  Christi  corpore  et  sanguine  alanuu-  in 
 spem  resurrectionis  et  vitse  aeternae,  utque  pro  certissimo  habeamus,  id  esse  animis 
 nostris  alendis  corpus  et  sanguinem  Christi,  quod  alendis  corporibus  est  panis  et 
 vinum.  Ad  hoc  epulum  invitandum  esse  populum,  ut  omnes  inter  se  communi-  ^ap.^xii. 
 cent,  et  societatem  suam  inter  se,  spemque  eam  quam  habent  in  Christo  Jesu, 
 pubhce  significent  et  testificentur.  Itaque  si  quis  fuisset,  qui  spectator  tantum 
 esse  veilet^,  et  a  sacra  communione  abstineret,  ilium  veteres  patres,  et  llomanos  chrysost.  a<i 
 
 ....  ,     .  ,  '  ,         .       ^  .  ,  Ephes. 
 
 episcopos  in  primitiva  ecclesia,  antequam  nata  esset  privata  missa,  tanquam  serm.3. 
 improbum  atque  ethnicum  excommunicasse ;   neque  ullum  fuisse  eo  tempore  De  Consecr. 
 hominem  christianum,  qui,  ceteris  spectantibus,  communicaret  solus.    Ita  olim  omne's. 
 decrevit  Calixtus,  ut,  "  peracta  consecratione,  omnes  communicarent,  nisi  mallent  secuifre?''' 
 carere  ecclesiasticis  liminibus:  sic  enim,"  ait,  "apostolos  statuisse,  et  sanctam  pfsf^a^cap' 
 Romanam  ecclesiam  tenere."    Populo  vero  ad  sacram  communionem  accedenti  p?'"'"^'^-- 
 
 .  ,  [Cap.  xii. 
 
 utramque  partem  eucharistiae  tradendam  esse :  id  enim  et  Christum  jussisse,  et  Div.  3.] 
 apostolos  ubique  terrarum  instituisse,  et  omnes  veteres  patres  et  catholicos 
 episcopos  secutos  esse ;  et  si  quis  contra  faciat,  eum,  ut  Gelasius  ait,  committere  n?  consecr. 
 sacrilegium ;  et  adversarios  hodie  nostros,  qui,  explosa  atque  abdicata  commu-  ComperUiius. 
 nione,  sine  verbo  Dei,  sine  veteri  concilio,  sine  ullo  catholico  patre,  sine  exemplo 
 primitivae  ecclesise,  sine  etiam  ratione,  privatas  missas  et  mutilationem  *  sacramen- 
 torum defendant,  idque  non  tantum  contra  expressum  mandatum  et  jussum  Christi, 
 sed  etiam  contra  omnem  antiquitatem  faciant,  improbe  facere,  et  esse  sacrileges. 
 
 Panem  et  vinum  dicimus  esse  sacra  et  coelestia  mysteria  corporis  et  sanguinis  ^^Pj"]"' 
 Christi ;  et  illis  Christum  ipsum,  verum  panem  aeternae  vitae,  sic  nobis  praesentem 
 exhiberi,  ut  ejus  coi-pus  sanguinemque  per  fidem  vere  sumamus :  non  tamen  id 
 ita  dicimus,  quasi  putemus  naturam  panis  et  vini  prorsus  immutari  atque  abire  in 
 nihilum,  quemadmodum  multi  proximis  istis  seculis  somniarunt,  neque  adhuc 
 potuerunt  unquam  satis  inter  se  de  suo  somnio  convenire.     Neque  enim  id 
 Christus  egit,  ut  panis  triticeus  abjiceret  naturam  suam,  ac  novam  quandam  divi- 
 nitatem  indueret ;  sed  ut  nos  potius  immutaret,  utque  Theophylactus  loquitur,  in  Joan.  cap. 
 "transelementaret"  in  corpus  suum.  Quid  enim  magis  perspicue  dici  potest,  quam 
 quod  Ambrosius  ait,  "Panis  et  vinum  sunt  quae  erant,  et  in  aliud  commutantur ;"  neSacram. 
 aut  quod  Gelasius,  "Non  desinit  esse  substantia  panis,  vel  natura  vini :"  aut  quod  iv. 
 Theodoretus,  "  Post  sanctificationem  mystica  symbola  naturam  suam  propriam  in  Dialog, 
 non  abjiciunt :"  "  manent  enim  in  priori  sua  substantia,  et  figura,  et  specie  :"  aut  '  ^'  ^' 
 quod  Augustinus,  "  Quod  videtis  panis  est  et  calix,  quod  etiam  oculi  renunciant ;"  Jjjj.^™- 
 "  quod  autem  fides  vestra  postulat  instruenda,  panis  est  corpus  Christi,  calix  De  consecr. 
 sanguis :"  aut  quod  Origenes,  "  Ille  panis  qui  sanctificatur  per  verbum  Dei,  quod  Qui  man'du- 
 quidem  ad  materiam  attinet,  in  ventrem  abit,  et  in  secessum  ejicitur  :"  aut  quod  inMatt.xv.9 
 Christus  non  tantum  post  consecrationem  calicis,  sed  etiam  post  communicatio- 
 nem'"  dixit,  "Non  bibam  amplius  de  hac  generatione  vitis?"   Certum  enim  est  ex  Luc. xxii. 
 vite  progenerari  vinum,  non  sanguinem.  Nec  tamen,  cum  ista  dicimus,  extenuamus  ^iyP,"'^- 
 coenam  Domini,  aut  eam  frigidam  tantum  caeremoniam  esse  docemus,  et  in  ea 
 nihil  fieri ;  quod  multi  nos  docere  calumniantur.    Christum  enim  asserimus  vere 
 sese  praesentem  exhibere  in  sacramentis  suis ;  in  baptismo,  ut  eum  induamus ;  in 
 ccena,  ut  eum  fide  et  spiritu  comedamus,  et  de  ejus  cruce  ac  sanguine  habeamus 
 vitam  aeternam :  idque  dicimus  non  perfunctorie  et  frigide,  sed  re  ipsa  et  vere 
 fieri.    Etsi  enim  Christi  corpus  dentibus  et  faucibus  non  attingimus,  eum  tamen 
 
 ['  Velit,  1581,  1591,  1599.]  I      '      1584  omits  this  reference.] 
 
 I'  Multitudinem,  1581,  1591, 1599.]  I  Communionem,  1581, 1591, 1599.] 
 
14 
 
 APOLOGIA  ECCLESI/E  ANGLICANiE. 
 
 [Pars  II.] 
 
 [Cap.  \iv. 
 biv.  2.] 
 De  Consecr. 
 Dist.  1.  cap. 
 Quando. 
 [Cap.  xiv. 
 Div.  3.] 
 [Cap.  XIV. 
 Div.  4.1 
 [Cap.  xiv. 
 Div.  5.] 
 
 De  Ccen. 
 Dom. 
 [Cap.  xiv. 
 Div.  6.] 
 In  Joan. 
 Tract.  M. 
 
 tCap.  XV. 
 )iv.  1.] 
 
 Lib.  de 
 Cteremon. 
 Eccles.  Bom. 
 
 [Cap.  XV. 
 Div.  2.] 
 
 Ad  Bom  cap. 
 iii.  Lib.  iii. 
 
 [Cap.  xvi. 
 Div.  1.] 
 
 iCap.  xvi. 
 )iv.  2.] 
 August,  in 
 Psal.  ixxxv. 
 In  Enehir. 
 cap.  Ixvii. 
 DeCivit.  Dei. 
 Lib.  xxi.  cap. 
 xxvi. 
 
 Contr.  Pelag. 
 Lib.  Hypog. 
 5. 
 
 [Cap.  xvii. 
 Div.  1.] 
 Ad  Januar. 
 Epist.  119. 
 
 [Cap.  xviii. 
 Div.  1.] 
 
 fide,  mente,  spiritu,  tenemus  et  preminius.  Neque  vero  vana  ea  fides  est,  quae 
 Christum  complectitur,  nec  frigide  percipitiir,  quod  mente,  fide,  et  spiritu  per- 
 eipitur.  Ita  enim  nobis  in  illis  mysteriis  Christus  ipse  totus,  quantus  quantus 
 est,  oftertur  et  traditur,  ut  vere  sciamus  esse  jam  nos  carnem  de  ejus  came,  et 
 OS  de  ossibus  ejus,  et  Christum  in  nobis  manere,  et  nos  in  illo. 
 
 Itaque  in  peragendis  mysteriis,  antequam  ad  sacram  communionem  veniatur, 
 recte  admonetur  popuhis,  ut  sursum  habeant  corda,  et  animos  in  coehim  dirigant ; 
 ibi  enim  esse  ilium,  de  quo  nos  oporteat  satiari  ac  vivere.  Et  Cyrillus  in  per- 
 cipiendis  mysteriis  excludendas  esse  ait  crassas  cogitationes.  Et  concilium 
 Nicenum,  ut  Graece  citatiu-  a  quibusdam,  diserte  vetat,  ne  humiliter  intenti  simus 
 ad  propositum  panem  et  vinum.  Et  ut  Chrysostomus  recte  scribit,  "corpus  Christi 
 dicimus  esse  cadaver,  nos  oportere  esse  aquilas,  ut  intelligamus  in  altum  subvo- 
 landum  esse,  si  velimus  ad  Christi  corpus  accedere.  Hanc  enim  aquilarum 
 esse  mensam,  non  graculorum."  Et  Cyprianus,  "Hie,"  inquit,  "panis  cibus  mentis 
 est,  non  cibus  ventris."  Et  Augustinus,  "Quomodo,"  inquit,  "tenebo  absentem  ? 
 Quomodo  in  ccelum  mittam  manum,  ut  ibi  sedentem  teneam?  Fidem,"  inquit, 
 "mitte,  et  tenuisti." 
 
 Nundinationes  vero  et  auctiones  missarum,  et  circumgestationes  atque  ado- 
 rationes  panis,  et  alias  idololatricas  et  blasphemas  ineptias,  quas  nemo  istorum 
 aflirmare  potest  Christum  et  apostolos  tradidisse,  in  ecclesiis  nostris  non  ferimus ; 
 et  episcopos  Romanes  recte  reprehendimus,  qui  sine  verbo  Dei,  sine  auctoritate 
 sanctorum  patriun,  sine  exemplo,  novo  more,  non  tantum  proponunt  populo 
 panem  eucharisticum  di^^no  cultu  adorandum,  sed  etiam  ilhim  in  equo  gradario, 
 quocunque  ipsi  iter  faciunt,  (ut  olim  ignem  Persicum  aut  Isidis  sacra,)  circumfe- 
 rimt,  et  Christi  sacramenta  ad  scenami  jam  et  pompam  traduxerunt ;  ut  in  ea 
 re,  in  qua  mors  Christi  inculcanda  et  celebranda  erat,  et  in  qua  mysteria  re- 
 demptionis  nostrae-  sancte  ac  reverenter  erant  agitanda,  hominum  oculi  nihil  aliud 
 quam  insanis  spectaculis  et  ludicra  levitate  pascerentur.  Quod  autem  dicunt, 
 et  interdum  etiam  stultis  persuadent,  sese  missis  suis  posse  distribuere  atque 
 applicare  hominibus  (ssepe  etiam  nihil  de  ea  re  cogitantibus,  nec  quid  agatur 
 intelligentibus)  omnia  merita  mortis  Christi,  et  ridiculum  et  ethnicum  et  ineptum 
 est.  Fides  enim  nostra  mortem  et  crucem  Christi  nobis  applicat,  non  actio  sacri- 
 ficuli :  "  Fides,"  inquit  Augustinus,  "  sacramentorum  justificat,  non  sacramentum." 
 Et  Origenes,  "lUe,"  inquit,  "est  sacerdos,  et  propitiatio,  et  hostia,  quae  propitiatio 
 ad  unumquemque  venit  per  viam  fidei."  Atque  ad  hunc  modum,  sine  fide,  ne 
 vivis  quidem  prodesse  dicimus  sacramenta  Christi ;  mortuis  vero  multo  minus. 
 Nam  quod  de  purgatorio  isti  suo  jactare  solent,  etsi  illud  scimus  non  ita  novum 
 esse,  tamen  non  aliud  quam  fatuum  et  anile  commentum  est.  Augustinus  quidem, 
 modo  hujusmodi  quendam  locum  esse  ait,  modo  posse  esse  non  negat,  modo 
 dubitat,  modo  prorsus  pernegat,  et  in  eo  homines  humana  quadam  benevolentia 
 putat  falli.  Tamen  ab  hoc  errore  uno  tanta  crevit  seges  sacrificulorum,  ut,  cum 
 in  omnibus  angulis  missae  palam  et  publice  venderentur,  templa  Dei  facta  fuerint 
 tabernae  meritoriae,  et  miseris  mortalibus  persuasum  fuerit,  nihil  prorsus  esse 
 A'endibilius :  istis  quidem  certe  nihil  erat  utilius. 
 
 De  multitudine  otiosarum  caeremoniarum  scimus  Augustinum  graviter  suo 
 tempore  conquestum  esse.  Itaque  nos  magnum  earum  numerum  resecavimus, 
 quod  illis  sciremus  affligi  conscientias  hominum,  et  gravari  ecclesiam  Dei. 
 
 Retinemus  tamen  et  colimus,  non  tantum  ea  quae  scimus  tradita  fuisse 
 ab  apostohs,  sed  etiam  alia  quaedam,  quae  nobis  videbantur  sine  ecclesiae 
 incommodo  ferri  posse ;  quod  omnia  cuperemus  in  sacro  ccetu,  ut  Paulus  jubet, 
 "  decenter  atque  ordine  administrari."  Ea  vero  omnia,  quae  aut  valde  super- 
 stitiosa,  aut  frigida,  aut  spurca,  aut  ridicula,  aut  cum  sacris  Uteris  pugnantia, 
 aut  etiam  sobriis  hominibus  indigna  esse  videbamus,  qualia  infinita  sunt  hodie 
 in  papatu,  prorsus  sine  ulla  exceptione  repudiavimus ;  quod  noUemus  Dei  cul- 
 tum  ejusmodi  ineptiis  longius  contaminari. 
 
 Precamur  ea  lingua,  quam  nostri,  ut  par  est,  omnes  intelligant ;  ut  popu- 
 lus,  quemadmodum  Paulus  monet,  "e^  communibus  votis  utilitatem  communem 
 capiat;"  quemadmodum  omnes  pii  patres,  et  cathohci  episcopi,  non  tantum  in 
 veteri,  verum  etiam  in  novo  testamento,  et  precati  sunt  ipsi,  et  populum 
 
 ['  Cocnaro,  1584.] 
 
 ['  Vestrse,  1584.] 
 
 [3  A,  1584.] 
 
APOLOGIA  ECCLESI^  ANGLICAN^:. 
 
 15 
 
 precari  docuerunt ;  ne,  ut  Augustinus  ait,  tanquam  psittaci  et  merulae,  videamur  [Pars  II.] 
 sonare  quod  ncscinius. 
 
 Mediatoiem  et  precatorem,  per  quern  accedendum  sit  ad  Deum  Patreni, 
 non  alium  liabemus  quam  Jesum  Christum,  cujus  unius  nomine  omnia  a  Patre 
 impetrantur.  Turpe  autem  et  plane  ethnicum  est,  quod  in  istorum  ecclesiis 
 videnius  passim  fieri,  non  tantum  quod  infinitum  numerum  habere  vohmt  pre- 
 catorum,  idque  prorsus  sine  auctoritate  verbi  Dei,  ut,  quemadmodum  Hiere- 
 mias  ait,  "  Uivorum  numerus  sequet  nunc,  vel  potius  superet,  numerum  civi- Hier.ii.  &xi. 
 tatum,"  et  miseri  mortales  nesciant  ad  quern  se  potissimum  debeant  vertere ; 
 quodque,  cum  tot  sint  ut  numerari  non  possint,  iUis  tamen  singuhs  suum 
 cuique  ab  illis^  munus  et  officium,  quid  impetrare,  quid  dare,  quid  efficere 
 debeant,  descriptum  est ;  sed  etiam  quod  ita,  non  tantum  impie,  sed  etiam 
 impudenter  appellant  virginem  matrem,  ut  se  matrem  esse  meminerit,  ut  im-  Bernard, 
 peret  Filio,  ut  in  ilium  utatur  jure  suo. 
 
 Dicimus  hominem  natum  esse  in  peccato,  et  in  peccato  vitam  agere ;  ne-  jcap.  xix. 
 mineni  posse  vere  dicere,  niundum  esse  cor  suum ;  justissimum  quemque  ser-  ^'^ 
 vum  esse  inutilem^;  legem  Dei  perfectam  esse,  et  a  nobis  requirere  perfectam 
 et  plenam  obedientiam  ;  illi  a  nobis  in  hac  vita  satisfieri  non  posse  ullo  modo ; 
 neque  esse  mortalium  quenquam  qui  possit  in  conspectu  Dei  propriis  viribus 
 justificari ;  itaque  unicum  receptum  nostrum  et  perfugium  esse  ad  misericordiam 
 Patris  nostri  per  Jesum  Christum,  ut  certo  animis  nostris  persuadeamus,  ilium 
 esse  propitiationem  pro  peccatis  nostris ;  ejus  sanguine  omnes  labes  nostras 
 deletas  esse ;  ilium  pacificasse  omnia  sanguine  crucis  suae ;  ilium  unica  ilia 
 hostia,  quam  semel  obtulit  in  cruce,  omnia  perfecisse,  et  ea  causa,  cum  ani- 
 mam  ageret,  dixisse,  "  Consummatum  est ;"  quasi  significare  vellet,  persolutum 
 jam  esse  pretium  pro  peccato  humani  generis. 
 
 Hoc  sacrificium  si  qui  sunt  qui  non  putant  esse  satis,  eant  sane  et  quae- 
 rant  aliud  melius.  Nos  quidem,  et  quia  illud  unicum  esse  scimus,  uno  con- 
 tenti  sumus,  nec  exspectamus  aliud ;  et,  quia  semel  tantum  offerendum  erat, 
 non  jubemus  repeti ;  et,  quia  plenum  et  omnibus  numeris  et  partibus  perfec- 
 tum  erat,  non  substituimus  conthientes  hostiarum  successiones. 
 
 Quamvis  autem  dicamus,  nihil  nobis  esse  praesidii  in  operibus  et  factis  ^.^Pj  ^^x. 
 nostris,  et  omnem  salutis  nostras  rationem  constituamus  in  solo  Christo ;  non 
 tamen  ea  causa  dicimus,  laxe  et  solute^  vivendum  esse,  quasi  tingi  tantum 
 et  credere  satis  sit  homini  christiano,  et  nihil  ab  eo  aliud  exspectetur.  Vera 
 fides  viva  est,  nec  potest  esse  otiosa. 
 
 Sic  ergo  docemus  populum,  Deum  vocasse  nos,  non  ad  luxum  et  libidi- 
 nem,  sed,  ut  Paulus  ait,  "ad  opera  bona,  ut  in  illis   ambulemus;"   DeumEph. n.' 
 eripuisse  nos  a  potestate  tenebrarum,  ut  serviamus  Deo  viventi,  ut  rescin-  coi.  i.r 
 damns  omnes  reliquias  peccati,  ut  in  timore  et  tremore  operemur  salutem 
 nostram,  ut  appareat  Spiritum  sanctificationis  esse  in  membris  nostris,  et  Chris-  Epii.  iu.? 
 tum  ipsum  per  fidem  in  cordibus  nostris  habitare. 
 
 Postremo,  credimus  hanc  ipsam  carnem  nostram,  in  qua  vivimus,  quamvis  ^ap.^xxi. 
 mortua  obierit^  in  pulverem,  tamen  ultimo  die  redituram  esse  ad  vitam,  propter 
 Spiritum  Christi  qui  habitat  in  nobis.    Tum  vero,  quicquid  hie  interim  pa- 
 timur  ejus  causa,  Christum   abstersurum   esse   omnem   lacrymam   ab  oculis  Apoc.  vu. 
 nostris ;  et  nos  propter  ilium  fruituros  esse  ajterna  vita,  et  semper  futures 
 cum  illo  in  gloria.  Amen. 
 
 IsT^  sunt  horribiles  illae  haereses,  quarum  nomine  bona  pars  orbis  ter-  [Pars  III.] 
 rarum  hodie  a  pontifice  inaudita  condemnatur.  In  Christum  potius,  in  apo-  '• 
 stolos,  in  sanctos  pati'cs  lis  intendenda  fuit.  Nam  ab  illis  ista  non  tantum 
 profecta,  sed  etiam  constituta  sunt :  nisi  isti  forte  velint  dicere,  quod  etiam 
 fortasse  dicent,  Christum  non  mstituisse  sacram  communionem,  ut  inter  fideles 
 distribueretur ;  aut  apostolos  Christi  veteresque  patres  dixisse  privatas  missas 
 in  omnibus  angulis  templorum,  modo  denas,  modo  vicenas,  uno  die ;  aut  Christum 
 et  apostolos  abegisse  omnem  plebem  a  sacramento  sanguinis ;  aut  id  quod 
 ab  ipsis  hodie  ubique  fit,  atque  ita  fit^;  ut  eum  condemnent  pro  haeretico, 
 
 [*  Illi,  1584.] 
 
 1584  omits  the  words  between  mundum  esse 
 and  inuHlem.]  [«  Absolute,  1584.] 
 
 These  references  are  inserted  from  1584.] 
 [8  Abierit,  1581,  1584,  1591,  1599.] 
 1584  omits  atque  ita  fit.] 
 
16 
 
 APOLOGIA  ECCLESLE  ANGLICAN^E. 
 
 [Pars III.]  qui  secus  faciat,  a  Gelasio  suo  non  appellari  sacrilegium;  aut  non  esse  ista 
 verba  Ambrosii,  Augustini,  Gelasii,  Thcodoreti,  Chrysostomi,  Origenis,  panem 
 et  viiiuni  in  sacramentis  manere  eadem  quae  fuerant  ^ ;  illud,  quod  videtur  in 
 sacra  niensa,  esse  panem ;  non  desinere  esse  substantiam  panis,  et  naturam 
 vini;  panis  substantiam  et  natm-am-  non  mutari ;  aut  ilium  ipsum  panem,  quod 
 quidem   ad   materiam  attinet,  abire  in  ventrem,  et  in  secessum  ejici ;  aut 
 Christum,  apostolos,  et  sanctos  patres,  non  precatos  esse  ea  lingua,  quae  a 
 populo  intelligeretur ;  aut  Christum  unica  ilia  hostia,  quam  semel  obtulit,  non 
 omnia  perfecisse ;  aut  illud  sacrificium  fuisse  imperfectum,  ut  nunc  nobis  opus 
 [Cap.  i.  Div.  sit  alio.    HsBC  ilUs  omnia  dicenda  sunt,  nisi  forte  malint  hoc  dicere,  omne 
 Di'st-saLec-  jus  ct  fas  esse  conclusum  in  scrinio  pectoris  pontificii,  quodque  olim  quidam 
 Drst.°t«.'*^'        ^jus  asseclis  et  parasitis  non  dubita^dt  dicere,  iUum  posse  dispensare  con- 
 Presbyter.  apostolum,  contra  concilium,  contra  canones  apostolorum,  et  istis  exemplis 
 
 atque  institutis  et  legibus  Christi  non  teneri. 
 [Cap.  i.  Div.        Ista  nos  didicimus^  a  Christo,  ab  apostolis,  et  Sanctis  patribus,  et  eadem 
 ^■^  bona  fide  docemus  populum  Dei ;  atque  ea  causa  hodie  ab  antistite,  scilicet, 
 
 religionis  appellamur  haeretici. 
 
 O  Deum  immortalem  I  Ergo  Christus  ipse,  et  apostoli,  et  tot  patres  una 
 omnes  erravenmt  ?  Ergo  Origenes,  Ambrosius,  Augustinus,  Chrj  sostomus, 
 Gelasius,  Theodoretus  erant  desertores  fidei  catholicae?  Ergo  tot  veterum* 
 episcoporum  et  doctorum  virorum  tanta  consensio  nihil  aliud  erat  quam 
 conspiratio  hajreticorum '?  Aut  quod  tum  laudabatur  in  illis,  id  nunc  damnatur 
 in  nobis  ?  Quodque  in  illis  erat  catholicum,  id  nunc,  mutatis  tantum  homi- 
 num  voluntatibus,  repente  factum  est  schismaticum  ?  Aut  quod  olim  erat 
 verum,  nunc  statim,  quia  istis  non  placet,  erit  falsum?  Proferant  ergo  aUud 
 evangelium ;  aut  causas  ostendant,  cur  ista,  quae  tam  diu  in  ecclesia  Dei 
 pubUce  obsersata  et  approbata  fuerint,  nunc  demum  oportuerit  revocari. 
 Kos  quidem  Ulud  verbum  quod  a  Christo  patefactum,  et  ab  apostoHs  pro- 
 pagatum  est,  scimus  et  ad  salutem  nostram,  et  ad  omnem  veritatem  pro- 
 pugnandara,  et  ad  omnem  haeresim  convincendam  esse  satis.  Ex  Lllo  nos  solo 
 omne  genus  veterum  haereticorum,  quos  isti  nos  aiunt  ab  inferis  revocasse, 
 condemnamus  ;  et  Arianos,  Eutychianos,  Marcionitas,  Ebionaeos,  Valentinianos, 
 Carpocratianos,  Tatianos,  Novatianos,  eosque  uno  verbo  omnes,  qui  vel  de 
 Deo  Patre,  vel  de  Christo,  vel  de  Sancto  Spiritu,  vel  de  ulla  alia  parte 
 rehgionis  christianae  impie  senserunt,  quia  ab  evangelio  Christi  coarguuntur, 
 impios  et  perditos  pronuntiamus,  et  usque  ad  inferorum  portas  detestamur : 
 nec  id  solum,  sed  etiam,  si  forte  erumpant  uspiam,  et  sese  prodant,  eos 
 legitimis  et  ciAolibus  suppliciis  severe  et  serio  coercemus. 
 [Cap.  iL  Div.  FatcmuT  quidcm  novas  quasdam  et  antea  non  auditas  sectas,  Anabaptistas, 
 Libertinos,  Mennonios,  Zuenkfeldianos,  statim  ad  exortum  evangelii  extitisse. 
 \'erum  agimus  Deo  nostro  gratias,  satis  jam  orbis  terrarum  videt,  nos  nec 
 peperisse,  nec  docuisse,  nec  aluisse  ista  monstra.  Lege  sodes,  quisquis  es, 
 libros  nostros :  prostant  ubique  venales.  Quid  unquam  scriptum  est  a  quo- 
 quam  nostrorum  hominum,  quod  posset  aperte  istorum  favere  insaniae  ?  Imo 
 nulla  hodie  regio  ita  libera  est  ab  istis  pestibus,  atque  Ulae  sunt,  in  quibus 
 libere  et  pubHce  docetur  evangelium.  Quod  si  rem  ipsam  attente  et  recte 
 putare  velint,  magnum  hoc  argumentura  est,  esse  banc  evangelii  veritatem, 
 quam  nos  docemus.  Nam  nec  lolium  facUe  sine  frumento  nasci  solet,  nec 
 palea  sine  grano.  Statim  ab  apostolorum  ipsorum  temporibus,  cum  primum 
 propagaretur  evangelium,  quis  nescit  quot  haereses  una  exortae  fuerint?  Quis 
 unquam  antea  audierat  Simonem,  Menandi-um,  Saturninum,  BasUidem,  Carpo- 
 cratem,  Cerinthum^,  Ebionem,  Valentinum,  Secundum,  Marcosium,  Colorbasium, 
 Heracleonem,  Lucianum^,  Severum?  Et  quid  istos  commemoramus  ?  Epipha- 
 nius  numerat  octoginta,  Augustinus  plures  etiam  distinctas  haereses,  quae  una  cre- 
 verint  cum  evangelio.  Quid  ergo  ?  An  evangelium,  quod  una  cum  illo  haereses 
 nascerentur,  non  erat  evangehum  ?  aut  Christus  ea  causa  non  erat  Christus  ? 
 
 ['  1584  inserts  illud  quod  videtur  in  sacramentis 
 manere  eadem  qua  fuerant.'] 
 
 [-  1.5S4  omits  vini  panis  suhstantiam  et  naturam.l 
 P  Dicimns,  1584.] 
 
 [*  1581, 1591, 1599  omit  veterum.] 
 [5  Corinthum,  1581, 1591,  1599.] 
 [6  Lucianus,  1562.] 
 
APOLOGIA  ECCLESIiE  ANGLICANiE. 
 
 17 
 
 Neque  tamen  apucl  nos,  uti  diximus,  piillulat  ista  sof^es,  qui  publice  et  [Pars  III.] 
 libere  tlocemus  evangelium.  Apiul  adversnrios  nostros'',  in  ca;citate  ac  tene- 
 bris  istae  pestes  exordiuntur,  et  incrementa  ac  vires  capiunt,  iibi  Veritas  ty- 
 rannide  saevitiaque  oppriniitur,  nec  nisi  in  angulis  ct  occailtis  congressionibus* 
 audiri  potest.  Faciant  sane^  periculum  :  dent  cursum  liberum  evangelic  :  luceat 
 Veritas  Jesu  Christi,  et  radios  in  omnes  partes  porrigat :  statim  videbunt,  ut  noc- 
 turnam  caliginem  ad  aspectum  solis,  ita  istas  umbras  ad  luceni  evangelii  protinus 
 evanuisse.  Nam  nos  quidem  omnes  illas  haereses,  quas  isti  nos  alere  et  fovere 
 calumniantur,  illis  interim  sedentibus  atque  aliud  agentibus,  quotidie  repellimus  et 
 propulsamus. 
 
 Quod  autem  dicunt  nos  in  varias  sectas  abiisse,  et  velle  alios  Lutheranos,  alios  [Cap.iii  Div. 
 Zuinglianos  appellari,  neque  adluic  potuisse  satis  inter  nos  ipsos  de  summa  doc- 
 trinae  convenire ;  quid  illi  dixissent,  si  primis  illis  teniporibus  apostolorum  et 
 sanctorum  patrum  extitissent?  cum  alius  diceret,  "  Ego  sum  Pauli ;  alius,  Ego  sum 
 Cephse ;  alius,  Ego  sum  Apollo ;"  cum  Paulus  Petrum  reprehenderet ;  cum  simul- 
 tatis  causa  Barnabas  a  Paulo  discederet ;  cum,  ut  auctor  est  Origenes,  Christian! 
 in  tot  jam  factiones  distracti  essent,  ut  nomen  tantum  Christianorum  commune, 
 aliud  autem  praeterea  nihil  Christianorum  simile  retinerent,  utque  Socrates  ait, 
 dissensionum  et  sectarum  causa  in  theatris  a  populo  publice  riderentur ;  cumque, 
 ut  ait  imperator  Constantinus,  tot  essent  dissensiones  et  rixae  in  ecclesia,  ut  ea 
 calamitas  videri  possit  omnem  aliam  superiorem  calamitatem  superasse ;  cum 
 Theophilus,  Epiphanius,  Chrysostomus,  Augustinus,  RufRnus,  Hieronymus,  omnes 
 Christiani,  omnes  patres,  omnes  catholici,  acerbissimis  atque  etiam  implacabilibus 
 inter  se  contentionibus  conflictarentur  ;  cum,  ut  Nazianzenus  ait,  ejusdem  corporis 
 membra  inter  se  consumerentur ;  cum  oriens  ab  occidente  de  fermentato,  et  de 
 paschate,  non  ita  magnis  de  rebus,  scinderetur ;  cum  in  omnibus  conciliis  nova 
 subinde  symbola  et  nova  decreta  cuderentur?  Quid  isti  turn  dixissent?  Ad  quos  [Cap. iv.Div. 
 se  potissimum  applicuissent  ?  Quos  fugissent  ?  Cui  evangelio  credidissent  ?  Quos  ^ 
 pro  haereticis,  quos  pro  catholicis  habuissent  ?  Nunc  duo  tantvmi  nomina,  Lutherus 
 et  Zuinglius,  quas  istis  tragcedias  excitant !  Ut  quoniam  illi  duo  de  re  aliqua 
 nondum  consentiunt,  idcirco  utrumque  errasse,  neutrum  habuisse  evangelium, 
 neutrum  vere  ac  recte  docuisse  arbitremur ! 
 
 Verum,  O  Deus  bone,  quinam  isti  tandem  sunt,  qui  dissensiones  in  nobis  repre-  [cap.  v.  dw. 
 hendunt  ?    An  vero  omnes  isti  inter  se  consentiunt  ?    An  singuli  satis  habent  ' 
 constitutum  quid  sequantur?    An  inter  illos  nullai  imquam  dissensiones,  nullae 
 lites  extiterunt?    Cur  ergo  Scotistae  et  Thomistae  de  merito  congrui  et  condigni, 
 de  peccato  originis  in  beata  virgine,  de  voto  solenni  et  simplici,  non  melius  inter 
 se  convenivmt?     Cur  canonistae  auricularem  confessionem  de  jure  humano  et 
 positive  esse  aiunt,  scholastic!  contra,  de  jure  divino  ?    Cur  Albertus  Pighius  a 
 Cajetano,  Thomas  a  Lombardo,  Scotus  a  Thoma,  Occamus  a  Scf)to,  Alliensis  ab 
 Occamo,  Nominales  a  Realibus  dissentiunt?     Utque  taceam  tot  dissensiones 
 I'raterculorum  et  monachorum,  quod  alii  in  piscibus,  alii  in  oleribus,  alii  in  calceis, 
 alii  in  crepidis,  alii  in  linea  veste,  alii  in  lanea  sanctitatem  constituunt;  alii  albati, 
 alii  puUati,  alii  latins,  alii  angustius  rasi,  alii  soleati,  alii  nudiijedes,  alii  cincti, 
 alii  discincti  ambulant ;  meminisse  debent  esse  aliquos  ex  suis  qui  dicant  Christi  stepii.  card, 
 corpus  adesse  in  coena  naturaliter ;  contra  ex  iisdem  illis  suis  esse  alios  qui  'niah.'''^' 
 negent ;  esse  alios  qui  dicant  corpus  Christi  in  sacra  communione  dentibus  nos-  Kaber. 
 tris  lacerari  et  atteri ;  rursus  esse  alios  qui  negent ;  esse  alios  qui  scribaut  corpus  Berem 
 Christi  in  eucharistia  esse  quantum,  esse  alios  contra  qui  negent ;  esse  alios  qui  |^os.'' 
 Christum  divina  quadam  potentia,  alios  qui  bcnedicendo,  alios  qui  quinque  f/J'^nse^c"'' 
 conceptis  verbis,  alios  qui  eadem  ilia  quinque  verba  repetendo  dicant  consecrasse;  B^re,,^' 
 esse  alios  qui  in  illis  quinque  verbis,  "hoc"  pronomine  demonstrativo,  putent 'i^omas. 
 panem  triticeum  ;   alios  qui  malint  vagum  quoddam  individuum  iiidicari ;  esse  Gardinerus. 
 alios  qui  dicant  canes  et  mures  posse  vere  et  reipsa  comedere  corpus  Christi ; 
 esse  alios  qui  id  constanter  pernegent ;  esse  alios  qui  dicant  accidentia  ipsa  panis  d«  consecr.  ■ 
 vinique  nutrire  posse;  esse  alios  qui  dicant  redire  substantiam.    Quid  plura ?  spec. in gios. 
 Prolixum  et  permolestum  esset  omnia  numerare.    Ita^niversa  forma  horum  re- 
 
 ['  1584  omits  nostras.]  [»  Congressibus,  1584.]  1584  omits  sane-l 
 
 [jewel,  hi.]  2 
 
18 
 
 APOLOGIA  ECCLESIiE  ANGLICANS. 
 
 [Pars  III.]  ligionis  et  doctrinaj  adhuc  apud  illos  ipsos,  a  quibus  nata  et  profecta  est,  prorsus 
 inccrta  et  controAcrsa  est,  Vix  enim  unquani  inter  se  conveniunt,  nisi  forte,  ut 
 olini  Pharisoei  et  Sadduca?i,  aut  Herodes  et  Pilatus,  contra  Cliiistum. 
 
 [Cap.vi.Div.  Eant  ergo  sane,  et  pacem  potius  inter  suos  domi  sanciant.  Unitas  quidem  et 
 consensio  maxinie  convenit  religioni.  Non  tamen  est  ea  certa  et  propria  nota 
 ecclesiae  Dei.  Summa  enim  erat  consensio  inter  eos  qui  adorabant  aureum  vitu- 
 liini,  et  inter  eos  qui  conjunctis  vocibus  in  Servatorem  nostrum  Jesum  Christum 
 clamabant,  "  Crucifige."  Neque  quia  Corinthii  dissensionibus  inter  se  laborabant, 
 aut  quia  Paulus  a  Petro,  aut  Barnabas  a  Paulo,  aut  Chi-istiani  statim  sub  ipsis 
 initiis  evangelii  aliqua  de  re  a  se  niutuo  dissidebant,  idcirco  nulla  erat  inter  eos 
 ecclesia  Dei.  Illi  quidem,  quos  isti  contumeliae  causa  appellant  Zuinglianos  et 
 Lutheranos,  re  aut  em  vera  sunt  utrique  Christiani,  et  inter  sese  amici,  ac  fratres: 
 non  de  principiis  aut  fundamentis  religionis  nostrae,  non  de  Deo,  non  de  Christo, 
 non  de  Sancto  Spiritu,  non  de  ratione  justificationis,  non  de  seterna  vita ;  tantum 
 de  una,  nec  ea  ita  gravi  aut  magna,  quaestione  inter  se  dissentiunt.  Nec  despe- 
 ramus,  vel  potius  non  dubitamus,  brevi  fore  concordiam ;  et  si  qui  sunt,  qui  aliter 
 sentiant  quam  par  est,  positis  aliquando  afFectionibus  et  nominibus,  Deum  id  illis 
 esse  patefacturum,  ut,  re  melius  animadversa  atque  explorata,  quod  olim  in 
 Chalcedonensi  concilio  factum  est,  omnes  dissensionum  causae  et  fibrae  ab  ipsis 
 radicibus  exstirpentur,  et  dfivt^a-Tia  sepeliantur  sempiterna.  Amen, 
 
 |Xap.vM.^  Gravissimum  vero  est,  quod  nos  dicunt  esse  homines  impios,  et  omnem  reli- 
 'V- 1  ^  2  ]  giojijg  cm  ani  abjecisse  ;  quanquam  non  debet  id  multum  nos  movere,  quod  illi  ipsi, 
 a  quibus  objicitur,  sciunt  contumeliosum  et  falsum  esse.  Nam  Justinus  Martyr 
 auctor  est,  cum  primum  evangelium  cceptum  esset  publicari,  et  Christi  nomen 
 patefieri,  Christianos  omnes  dictos  fuisse  aBtovs.  Cumque  Polycarpus  staret  pro 
 judicio,  populus  his  vocibus  incitavit  ijroconsulem  ad  caedem  et  internecionem 
 
 Euseb.  Lib.  eorum  omnium  qui  evangelium  profiterentur,  alpe  rovs  adiovs,  hoc  est,  Tolle  de 
 medio  istos  homines  impios,  qui  Deum  non  habent :  non  quod  Christiani  Deum 
 revera  non  haberent,  sed  quod  saxa  et  stipites,  quae  turn  pro  diis  colebantur, 
 non  adorarent.  Verum  orbis  terrarum  satis  jam  videt  quid  nos  nostrique  ab  istis, 
 religionis  et  unius  Dei  nostri  causa,  perpessi  simus.  In  carceres,  in  aquas,  in  ignes 
 nos  abjecerunt,  et  in  nostro  sanguine  volutati  sunt ;  non  quod  aut  adulteri  esse- 
 mus,  aut  latrones,  aut  homicidae ;  sed  tantum  quod  agnosceremus  evangelium  Jesu 
 Christi,  et  speraremus  in  Deum  vi\'um,  quodque  nimium,  O  Deus  bone !  juste 
 vereque  quereremur,  traditionum  inanissimarum  causa  violari  ab  istis  legem  Dei, 
 et  adversarios  nostros,  qui  scientes  et  prudentes  Dei  jussa  ita  obstinate  contem- 
 nerent,  esse  hostes  evangelii  et  inimicos  crucis  Christi. 
 
 Verum  isti,  quum  viderent  doctrinam  nostram  non  posse  recte  accusari,  malu- 
 erunt  in  mores  nostros  invehere ;  nos  omnia  recte  facta  damnare,  ad  licentiam 
 et  libidinem  fores  aperire,  et  populum  ab  omni  studio  virtutis  abducere.  Et 
 certe  ea  est,  semperque  fuit  hominum  omnium,  etiam  piorum  et  christianorum, 
 vita,  ut  semper  etiam  in  optimis  et  castissimis  moribus  tamen  aliquid  posses 
 desiderare ;  eaque  propensio  omnium  ad  malum,  eaque  omnium  proclivitas  ad 
 suspicandum,  ut  quae  nee  facta  nec  cogitata  unquam  fuerint,  audiri  tamen  et 
 credi  possint.  Utque  in  candidissima  veste  facile  exigua  notatur  labes,  ita  in 
 vita  candidissifna  facile  levissima  nota  turpitudinis  deprehenditm-.  Neque  nos 
 aut  eos  omnes,  qui  amplexi  sunt  hodie  doctrinam  evangelii,  angelos  esse  arbitra- 
 mur,  et  prorsus  sine  macula  ulla  rugaque  vivere ;  aut  istos  vel  ita  caecos,  ut  si 
 quid  in  nobis  notari  queat,  non  possint  id  vel  per  tenuissimam  rimam  animadver- 
 tere ;  vel  ita  candidos,  ut  quicquam  velint  in  meliorem  partem  interpretari ;  vel 
 ita  ingenuos,  ut  oculos  suos  velint  in  se  reflectere,  et  mores  nostros  de  suis 
 moribus  aestimare.  Quod  si  rem  ipsam  ab  initiis  velimus  repetere,  scimus  tem- 
 poribus  ipsis  apostolorum  fuisse  homines  christianos,  propter  quos  nomen  Domini 
 blasphemaretur,  et  male  audiret  inter  gentes. 
 
 Queritur  apud  Sozomenum  imperator  Constantius,  multos,  postquam  ad  chris- 
 tianam  religionem  accessissent,  evasisse  deteriores.  Et  Cyprianus  lugubri  oratione 
 
 De  Lapsis.  dcscribit  corruptelam  sui  temporis.  "  Disciplinam,"  inquit,  "  quam  apostoli  tradide- 
 rant,  otium  jam  et  pax  longa  corruperat.  Studebant  augendo  patrimonio  singuli,  et 
 obliti  quid  credentes,  aut  sub  apostolis  ante  fecissent,  aut  semper  facere  deberent, 
 insatiabili  cupiditatis  ardore  ampliandis  facultatibus  incubabant.   Non  in  sacer- 
 
APOLOGIA  ECCLESIiE  ANGLICANS. 
 
 19 
 
 dotibus  religio  devota,  non  in  ministris  fides  integra,  non  in  opcribus  misericordia,  [Pars  III.] 
 non  in  moribus  disciplina.  Corrupta  barba  in  viris,  in  fcEniinis  forma  fucata."  Et  ante 
 ilium  Tertullianiis,  "  O  miseros,"  inquit,  "  nos,  qui  Christiani  dicimur  hoc  tempore ! 
 Gentes  agimus  sub  nomine  Christi." 
 
 Postremo,  ne  omnes  commemoremus,  Gregorius  Nazianzenus  de  miserabili 
 statu  suoruni  temporum  ita  loquitur :  "  Vitiorum,"  inquit,  "  nostrorum  causa,  odio 
 jam  laboramus  inter  gentes.  Spectaeulum  etiam  jam  facti  sumus,  non  solum 
 angelis  et  hominibus,  sed  etiam  omnibus  impiis."  Hoc  loco  erat  ecclesia  Dei,  cum 
 primum  lucere  ccepisset  evangelium,  cum  nondum  rabies  tyrannorum  rcfrixisset, 
 aut  gladius^  a  Christianorum  hominum  cervicibus  ablatus  esset.  Scilicet,  non  est 
 novum  homines  esse  homines,  etiamsi  appellentur  Cliristiani. 
 
 Sed  isti,  cum  ita  odiose  nos  accusant,  nihilne  interim  de  se  cogltant  ?  An  illi,  [Pars  IV.] 
 quibus  tam  procul  spectare,  et  quid  in  Germania,  quidque  in  Anglia  agatur  videre  'if^'  '■ 
 otium  est,  aut  obliti  sunt,  aut  videre  non  possunt,  quid  agatur  Romse  ?  An  nos  ab 
 illis  accusamur,  de  quorum  vita  nemo  potest  satis  honeste  et  verecunde  comme- 
 morare  ? 
 
 Nos  quidem  non  sumimus  id  nobis  hoc  tempore,  ut  ea,  qute  una  cum  ipsis 
 sepulta  esse  oportebat,  in  lucem  et  in  conspectum  proferamus.    Non  est  id  reli- 
 gionis,  non  est  verecundine,  non  est  pudoris  nostri.    Ille  tamen,  qui  se  Christi 
 vicarium  et  ecclesiae  caput  dici  jubet,  qui  audit  ista  Romse  fieri,  qui  videt, 
 qui  patitur,  (nihil  enim  aliud  addimus,)  qualia  ea  sint  facile  potest  cum  animo 
 suo  cogitare.    Redeat  enim  illi^  sane  in  memoriam :  cogitet  canonistas  illos  suosJohan.de 
 esse,  qui  populum  docuerunt  simplicem  fornicationem  non  esse  peccatum ;  quasi  Temperalf- 
 illam  doctrinam  ex  Micione  comico  didicissent :  "  Non  est  peccatum,  mihi  crede,  sQu^st, 7. 
 adolescentulum  scortari."    Cogitet  suos  illos  esse,  qui  decreverunt  sacerdotem  IftV.  de 
 fornicationis  causa  non  esse  summovendum.    Meminerit  cardinalem  Campegium,  Qy^a'^i^pj 
 Albertum  Pighium,  aliosque  complures  suos  docuisse  sacerdotem  ilium  multo 
 sanctius  et  castius  vivere,  qui  alat  concubinam,  quam  qui  uxorem  habeat  in 
 niatrimonio.    Nondum  ille,  spero,  oblitus  est,  multa  esse  Romse  publicarum  mere- 
 tricum  millia,  et  se  ex  illis  in  singulos  annos,  vectigalis  nomine,  coUigere  ad 
 triginta  millia  ducatorum.     Oblivisci  non  potest  se  Romae  lenocinium  publice 
 exercere,  et  de  foedissima  mercede  foede  ac  nequiter  deliciari.    An  omnia  turn 
 Romae  satis  aut  salva  aut  sancta  erant,  cum  Johanna  foemina  integrse  aetatis  statua  ejus- 
 magis  quam  vitae  esset  papa,  et  sese*  gereret  pro  capite  ecclesiae;  et  cum  se  Jla^ur^nti"'^ 
 biennium  totum  in  ilia  sancta  sede  aliorum  libidini  exposuisset,  postremo  in  lus-  I'^l^"" 
 tranda  civitate,  inspectantibus  cardinalibus  et  episcopis,  palam  pareret  in  publico? 
 
 Sed  quid  opus  erat  concubinas  et  lenones  commemorare?  vulgare  enim  jam  [Cap.  ii.Div. 
 illud  Romae  et  publicum,  et  non  inutile  peccatum  est.    Meretrices  enim  ibi  jam  ''"^ 
 sedent,  non  ut  olim  extra  civitatem,  obnupto  et  obvoluto  capite,  sed  in  palatiis  nen.  xxxviii. 
 habitant,  per  forum  vagantur  aperta  fronte,  quasi  id  non  tantum  liceat,  sed  etiam  iJlie""  card, 
 laudi  esse  debeat.    Quid  plura  ?    Illorum  jam  libidines  ten-arum  orbi  sunt  satis 
 notae,    D.  Bernardus,  de  pontificis  familia,  ipsoque  adeo  pontifice,  libere  et  vere 
 scribit:  "Aula,"  inquit,  "  tua  bonos  recipit,  non  facit :  mali  ibi  proficiunt;  boni  De  consider- 
 deficiunt."     Et  quicunque  ille  fuit,  qui  scripsit  Opusculum  Tripartitum,  quod  EugeniuL 
 adjunctum  est  ad  concilium  Lateranense,  "  Tantus,"  inquit,  "  hodie  est  luxus, 
 non  tantum  in  clericis  et  sacerdotibus,  sed  etiam  in  praelatis  et  episcopis,  ut 
 horribile  sit  auditu." 
 
 Atqui  ista  non  tantum  usitata  sunt,  et  ea  causa  consuetudinis  et  temporis 
 gratia  approbata,  ut  cetera  sunt  istorum  fere  omnia,  sed  etiam  antiqua  jam  et 
 putida.  Quis  enim  non  audivit  quid  Petrus  Aloisius,  Pauli  tertii  filius,  designarit 
 in  Cosmum  Cherium  episcopum  Fanensem '?  quid  Johannes  Casus archiepiscopus 
 Beneventanus,  legatus  pontificis  apud  Venetos,  scripserit  de  horrendo  scclere ;  et, 
 quod  ne  fando  quidem  audiri  debeat,  id  verbis  spureissimis  et  scclerata  eloquentia 
 commendarit?  Quis  non  audivit  N."  Diazium  Hispanum,  cum  ea  gratia  Roma 
 missus  fuisset  in  Germaniam,  innocent  issimum  et  sanctissimum  virum  Joannem 
 
 ['  Gladios,  1599.] 
 Ille,  1584.] 
 
 1581,  1591,  1599  omit  this  reference.] 
 
 [*  Se,  1581, 1.591, 1699.] 
 P  Ciusa,  1581,  l.OTl,  1599.] 
 
 Alphonsum,  1581,  1591,  1599.] 
 
 2—2 
 
20 
 
 APOLOGIA  ECCLESI^  ANGLICANiE. 
 
 [Cap.  iii. 
 Div.  1  &  2] 
 
 [Pars  IV.]  Diazium  fratrem  suuni,  tantum  quod  amplexus  osset  evangelium  Jesu  Christi,  et 
 Romani  rcdire  noUet,  nefarie  atque  inipie  interfecisse  ? 
 
 Sed  ista,  inquient,  iji  repiiblica  optime  constituta,  etiam  invitis  magistratibus, 
 possunt  interdum  accidere ;  et  bonis  legibiis  vindicantur. 
 
 Esto  sane.  Sed  quibus  bonis  legibus  animadversum  est  in  istas  pestes?  Petrus 
 Aloisius,  cum  ea  flagitia,  qua?  diximus,  designasset,  semper  fuit  in  sinu  atque  in 
 deliciis  apud  patrem  suum  Paulum  tertium.  Diazius,  interfecto  fratre  suo,  pon- 
 tificis  ope  ereptus  est,  ne  in  eum  animadverteretur  bonis  legibus.  Joannes 
 Casus  1  archiepiscopus  Beneventanus  adhuc  vivit,  imo  etiam  Romae,  et  in  sanc- 
 tissimi  oculis  et  conspectu  vivit.  Oeciderunt  fratrum  nostrorum  infinitos  numeros, 
 tantum  quod  vere  ac  pure  erederent  in  Jesum  Christum.  At  ex  illo  tanto  numero 
 meretricum,  scortatorum,  adulterorum,  quem  iniquam,  non  dico,  oeciderunt,  sed 
 aut  excommunicaverunt,  aut  onmino  attigerunt  ?  An  vero  libidines,  adulteria, 
 lenocinia,  scortationes,  parricidia,  incestus,  et  alia  nequiora  Romae  peccata  non 
 sunt  ?  Aut  si  sunt  in  urbe  Roma,  in  arce  sanctitatis,  a  vicario  Christi,  a  suc- 
 cessore  Petri,  a  sanctissimo  patre,  ita  facile  et  leniter^,  quasi  peccata  non  sint, 
 ferri  possunt? 
 
 O  sancti  scribae  et  Pharisaei,  quibus  ista  sanctitas  nota  non  fuit !  O  sanctita- 
 tem  et  fidem  catholicam  !  Non  ista  Petrus  Romae  docuit :  Paulus  non  ita  Romae 
 vixit.  Non  illi  lenocinium  publice  exercuerunt :  non  illi  vectigal  et  censum  a 
 meretricibus  exegerunt :  non  illi  adulteros  et  parricidas  palam  et  impune  tole- 
 rarunt :  non  eos  in  sinum,  non  in  concilium,  non  in  familiam,  non  in  christianorum 
 hominum  ccetum  receperunt.  Non  debebant  isti  tantopere  exaggerare  vitam 
 nostram.  Consultius  multo  fuit,  ut  prius  vel  approbarent  hominibus,  vel  certe 
 occultius  aliquanto  tegerent  vitam  suam. 
 
 Nam  nos  quidem  utimur  priscis  et  avitis  legibus,  et,  quantum  his  moribus 
 et  temporibus  in  tanta  corruptela  rerum  omnium  potest  fieri,  disciplinam  eccle- 
 siasticam  diligenter  et  serio  administramus.  Prostibula  quidem  meretricum  et 
 concubinarum,  aut  scortatorum  greges  non  habemus ;  nec  adulteria  matrimoniis 
 anteponimus  ;  nec  lenocinium  exercemus  ;  nec  de  fornicibus  stipendia  coUigimus  ; 
 nec  incesta,  et  flagitiosas  libidines,  nec  Aloisios,  nec  Casos  '',  nec  Diazios  parricidas 
 impune  ferimus.  Nam,  si  ista  nobis  placuissent,  nihil  opus  erat  ut  ab  istorum 
 societate,  ubi  ea  vigent  et  habentur  in  pretio,  discederemus,  et  ea  causa  in  odia 
 hominum  et  in  certissima  pericula  incurreremus.  Habuit  Paulus  quartus  ante 
 non  ita  multos  menses  Romae  in  carcere  aliquot  fratres  Augustinianos,  et  com- 
 plures  episcopos,  et  magnum  numerum  aliorum  piorum  hominum,  religionis  causa. 
 Habuit  tormenta :  exercuit  in  illos  quaestiones :  nihil  reliquit  intentatum.  Ad 
 extremum  ex  illis  omnibus  quot  potuit  mcechos,  quot  scortatores,  quot  adul- 
 teros, quot  incestos  invenire '?  Sit  Deo  nostro  gratia :  etsi  illi  non  sumus, 
 quos  esse  oportebat,  quosque  profitemur,  tamen  quicunque  sumus,  si  cum 
 istis  conferamur,  vel  vita  nostra  atqvie  innocentia  facile  has  calumnias  re- 
 futabit,  Nos  enim  non  tantum  libris  et  concionibus,  sed  etiam  exemplis  et 
 moribus  populum  ad  omne  genus  virtutis  et  recte  factorum  cohortamur. 
 Evangelium  docemus  non  esse  ostentationem  scientiae,  sed  legem  vitae ;  utque 
 TertuUianus  ait,  "  christianum  hominem  non  loqui  magnifice  oportere,  sed  mag- 
 nifice  vivere ;  nec  auditores,  sed  factores  legis  justificari  apud  Deum." 
 
 Ad  haec  omnia  hoc  etiam  solent  addere,  idque  omni  conviciorum  genera 
 amplificare,  nos  esse  homines  turbulentos,  regibus  sceptra  de  manibus  eripere, 
 populum  armare,  tribunalia  evertere,  leges  rescindere,  possessiones  dissipare, 
 regna  ad  popularem  statum  revocare,  sursum  deorsum  omnia  confundere, 
 breviter,  in  republica  nihil  integrum  esse  velle.  O  quoties  his  verbis  inflam- 
 maverunt  animos  principum,  ut  illi  in  herba  extinguerent  lucem  evangelii, 
 priusque  illud  odisse  incipei'ent,  quam  nosse  possent ;  utque  magistratus,  quo- 
 ties  aiiquem  videret  nostrum,  toties  se  putaret  hostem  videre  suum ! 
 
 Molestum  quidem  nobis  esset  ita  odiose  accusari  gravissimo  crimine  ma- 
 jestatis,  nisi  scu'emus  Christum  ipsum  aliquando,  et  apostolos,  et  infinitos 
 alios  homines  pios  et  christianos,  vocatos  fuisse  in  invidiam,  eodeni  fere  cri- 
 
 (Cap.  iii. 
 Div.  3  ] 
 
 In  Apolog, 
 
 xlv. 
 
 Rom. 
 
 iCap.  iv. 
 )iv.  I.] 
 
 Tertul.  in 
 Apolog.  i. 
 ii.  et  in. 
 
 f  Casa,  1.581,  1.591,  1599.] 
 [2  Leviter,  1581,  1591,  1599.] 
 
 [3  Casas,  1581, 1591,  1.599.] 
 
 [■*  1.581,  1591,  1599  omit  this  reference.] 
 
APOLOGIA  ECCLESI^  ANGLICANvE. 
 
 21 
 
 mine.    Nam  Christus  quidem,  quamvis  docuisset  dandum  esse  Caesari  quod  [Pars  IV.] 
 esset  Caesaris,  tamen  accusatus  est  seditionis,  quod  res  novas  moliri  et  reg- 
 num  appetei  e  diceretur :  itaque  occlamatiun  est  pro  tribunalibus  publice  ad- 
 versus  eum :  "  Si  hunc  dimittis,  non  es  amicus  Cajsaris."    Et  apostoli,  quamvis 
 semper  et  constanter  docuissent  "  obtemperandum  esse  magistral  ibus,  omneni  Rom.  xiii.s 
 animam  superioribus  potestatibus  esse  subditam ;  idque  non  tantum  propter 
 iram  et  vindictam,  sed  etiam  propter  conscientiam ;"  tamen  dicti  sunt  com- 
 movere  populum,  et  multitudinem  ad  rebellionem  incitare.    Amanus,  hoc  maxime 
 pacto,  genus  et  nomen  Judteorum  adduxit  in  odium  apud  regem  Assuerum,  Hester, 
 quod  illos  diceret  esse  populum  rebellem  et  contumacem,  et  principum  edicta 
 et  jussa^  contemnere.    Impius  rex  Achabbus^  Elise  prophetae  Dei,  "  Tu,"  in- 3  Reg.xviii. 
 quit,  "conturbas  Israel."    Amasias,  sacerdos  Bethel,  apud  regem  Hieroboain 
 accusat  Amos  prophetam  conspirationis :  "  Ecce,"  inquit,  "  Amos  conjuratio-  Amos  vii. 
 nem   fecit   contra  te   in   medio   domus^  Israel."     Breviter,  Tertullianus  ait  inApoiog. 
 adversus  omnes  Christianos  hanc  suo  tempore  accusationem  fuisse  publicam ;  " 
 esse  illos  proditores,  esse  perduelles,  esse  hostes  humani  generis. 
 
 Quare  si  nunc  quoque  Veritas  male  audiat,  et,  eadem  cum  sit,  iisdeni 
 nunc  contumeliis  afficiatur,  quibus  affecta  est  olim ;  etsi  ^  id  molestum  et 
 ingratum  est,  novum  tamen  aut  insolens  videri  non  potest. 
 
 Facile   istis  fuit  ante  annos  quadraginta  ista  maledicta  et  alia  graviora  [Cap.  iv. 
 in  nos  confingere,   cum  in  mediis  illis  tenebris  exoriri  primum  ccepisset  et  ^'^ 
 lucere  radius  aliquis  ignotae  turn  et  inauditae  veritatis ;  cum  Martinus  Lutherus, 
 et  Huldericus^"  Zuinglius,  prasstantissimi  viri,  et  ad  illustrandum  orbem  ter- 
 rarum  a  Deo  dati,  primum  accessissent  ad  evangelium ;  cum  et  res  adhuc 
 nova  esset,  et  eventus  incertus,  et  animi  hominum  suspensi  atque  attoniti, 
 et  aures  apertae  ad  calumnias,  et  nullum  in  nos  tam  grave  flagitium  fingi 
 posset,  quod   non   propter   rei   ipsius   novitatem   atque   insolentiam  facile  a 
 jjopulo   crederetur.    Ita   enim   veteres    hostes  evangelii,  Symmachus,  Celsus, 
 Julianus,  Porphyrins,  olim  aggressi  sunt  accusare  omnes  Christianos  seditionis 
 et  majestatis,  antequam  aut  princeps  aut  populus,  quinam  illi  Christiani  essent, 
 aut  quid  profiterentur,  aut  quid  crederent,  aut  quid  vellent,  scire  possent. 
 Nunc  vero,  postquam  etiam  hostes  nostri  vident,  et  negare  non  possunt,  nos  ^ap.  v. 
 semper  omnibus  dictis  nostris  scriptisque  diligenter  admonuisse  populum  officii  ' 
 sui,  ut  principibus  suis  et  magistratibus,  quamvis  impiis,  obtemperarent,  id- 
 que et  usus  ipse  et  experientia  satis  docet,  et  omnium  hominum,  quicunque 
 atque  ubicunqiie  svmt,  oculi  vident  et  contestantur ;  putidum  erat  ista  obji- 
 cere,  et,  cum  nova  et  recentia  crimina  nulla  essent,  obsoletis  tantum  men- 
 daciis  nobis  invidiam  facere  voluisse. 
 
 Agimus  enim  Deo  nostro,  cujus  haec  solius  causa  est,  gratias,  in  omnibus 
 regnis,  ditionibus,  rebuspublicis,  quae  ad  evangelium  accesserunt,  nullum  unquam 
 adhuc  hujusmodi  exemplum  extitisse.  Nullum  enim  nos  regnuni  evertimus  : 
 nuUius  ditionem  aut  jura  minuimus :  rempublicam  nullam  turbavimus.  Manent 
 adhuc  suo  loco  et  avita  dignitate  reges  Angliae  nostras,  Daniae,  Suetiae,  duces 
 Saxoniae,  comites  Palatini,  marchiones  Brandeburgici,  lantgravii  Hessiae^',  res- 
 publicae  Helvetiorum  et  llhaetoruni,  et  liberae  civitates,  Argentina,  Basilea,  Fran- 
 cofordia,  Ulma,  Augusta,  Norinberga,  omnes  eodem  jure  eodemque  statu  quo 
 fuerunt  antea,  vel  potius,  quia  propter  evangelium  populum  habent  obse- 
 quentiorem,  multo  meliore.  Eant  sane  in  ilia  loca,  ubi  nunc  Dei  beneficio 
 auditur  evangelium.  Ubi  plus  majestatis  ?  Ubi  minus  fastus  et  tyrannidis  ? 
 Ubi  princeps  magis  colitur?  Ubi  populus  minus  tumultuatur?  Ubi  unquam 
 fuit  publica  res,  ubi  ecclesia  tranquillior  ? 
 
 At  rustici,  inquies,  a  principio  hujus  doctrinae  passim  coeperunt  furere  et 
 tinnultuari  per  Germaniam.  Esto.  At  in  illos  promulgator  hujus  doctrinae 
 Martinus'''  Lutherus  vehementissime  atque  acerrime  multa  scripsit,  eosque  ad 
 pacem  et  ad  obedientiam  revocavit. 
 
 I*  This  is  inserted  from  1584.] 
 
 ["  1.584  omits  etjussa.] 
 
 ['  Achab,  1.584.] 
 
 l"  1584  omits  donms.\ 
 
 [8  Et,  1581,  1591,  1599.] 
 [  '»  \mi  omxt?,  Huldericus.] 
 ["  Hassiae,  1584.] 
 ['2  1584  omits  il/artinus.] 
 
22 
 
 APOLOGIA  ECCLESLE  ANGLICANiE. 
 
 tPars  n'.] 
 
 reap  V. 
 Div.  2  ] 
 
 tCap.  vi. 
 )iv.  J.] 
 
 August. 
 Steuch. 
 Anton,  de 
 Kosel. 
 
 De  Major, 
 et  Obed. 
 Solit. 
 
 De  Major,  et 
 Ubed.  Unam 
 sanctam. 
 
 Clemens  V. 
 in  Concil. 
 Viennensi. 
 
 Leo  Papa. 
 
 Z  icharias 
 Papa. 
 
 Clemens 
 Papa  VII. 
 
 Idem  Cle- 
 mens. 
 
 rCap.  vi. 
 Div.  4.] 
 
 rCap.  vii. 
 Div.  2.] 
 
 ^Cap 
 
 IV.  3.] 
 
 Quod  autcni  objici  solet  interdum  ab  hominibus  imperitis  rerum,  de  mu- 
 tato  statu  llelvetiorum,  et  interfecto  duce  Austriae  Leopoldo,  et  patria  in 
 libertatcm  vindicata,  factum  est  id,  uti  ex  omnibus  historiis  satis  constat, 
 ante  annos  ducentos  sexaginta,  sub  Bonifacio  octavo,  cum  maxima  vigeret 
 jjotestas  pontificuni,  ducentos  circiter  annos  antequam  Huldericus  Zuinglius 
 aut  docere^  incipeiet  evangelium,  aut  omnino  natus  esset.  Ex  eo  veio  tem- 
 pore semper  illi  omnia  pacata  et  tranquilla  habuerunt,  non  tantuni  ab  lioste 
 externo,  sed  etiam  a  tumultu  intestino. 
 
 Quod  si  peccatum  fuit  patriam  suam  ab  externa  dominatione,  praesertim 
 cum  insolenter  et  tyrannice  opprimerentur,  liberare ;  tamen  vel  nos  alienis, 
 vel  illos  avitis  criminibus  onerare,  et  iniquum  et  absurdum  est. 
 
 Sed  O  Deum  immortalem !  an  Romanus  episcopus  accusabit  nos  perdu- 
 ellionis  ?  An  ille  docebit  populum  obtemperare  atque  obsequi  magistratibus  ? 
 Aut  omnino  rationem  majestatis  habet  ullam  ?  Cur  ergo  nimc  ille,  quod 
 nuUus  veterum  episcoporum  Romanorum  unquam  fecit,  quasi  omnes  reges  et 
 principes,  quicunque  atque  ubicunque  sint,  velit  esse  servos  suos,  patitur  se 
 a  suis  parasitis  Dominum  dominantium  appellari  ?  Cur  ille  se  jactat  esse 
 regem  regum,  et  habere  jus  regium  ^  in  subditos  ? 
 
 Cur  omnes  imperatores  et  monarchas  jurejm-ando  adigit  in  verba  sua  ?  Cur 
 majestatem  impcratoriam  septuagies  septies  se  inferiorem  esse  gloriatur ;  id- 
 que  ea  maxime  causa,  quod  Deus  duo  lumina  in  ccelo  fecerit,  quodque 
 coelum  et  terra  non  in  duobus  principiis,  sed  in  uno  principio  creata  fuerint  ? 
 Cur  ille  ejusque  sectatores,  Anabaptistarum  et  Libertinorum  more,  quo  licen- 
 tius  et  securius  grassarentur,  jugum  excusserunt,  et  se  ab  omni  civili  po- 
 testate  exemerunt  ? 
 
 Cur  ille  legatos  suos,  hoc  est,  callidissimos  exploratores,  habet  tanquam  in 
 insidiis,  in  aulis,  in  conciliis,  in  cubiculis  regum  omnium?  Cur  ille,  ubi  visum  est, 
 principes  christianos  inter  se  committit,  et  pro  sua  libidine  turbat  seditionibus 
 orbem  terrarum  Cur  proscribit,  et  pro  ethnico  et  pagano  haberi  vult,  si  quis 
 princeps  chi-istianus  ab  imperio  suo  discesserit ;  et  mdulgentias  ita  Uberalitcr 
 pollicetur,  si  quis  quacunque  ratione  interficiat  hostem  suum  ?  An  iUe  conservat 
 imperia  et  regna,  aut  omnino  consultum  cupit  otio  pubUco  ?  Ignoscere  nobis 
 debes,  pie  lector,  si  ista  videmur  acrius  et  vehementius  agere  quam  deceat 
 homines  theologos.  Tanta  enim  est  rei  indignitas,  tantaque  in  pontifice  tamque 
 impotens  libido  dominandi,  ut  aliis  verbis  aut  tranquillius  proponi  non  possit. 
 Ille  enim  in  publico  concilio  ausus  est  dicere,  omne  jus  regum  omnium  a  se  pen- 
 dere.  Ille  ambitionis  et  regnandi  causa  di.straxit  Romanum  imperium,  et  com- 
 movit  ac  laceravit  orbem  christianum.  Ille  Romanos  atque  Italos,  seque  adeo 
 ipsum  jurejurando,  quo  imperatori  Grajco  obstringebatur,  perfide  liberavit ;  et 
 subditos  ad  defectionem  solicitavit;  et  Carolum  Martellum^  e  GaUia  in  Italiam 
 evocavit,  et  eum  novo  more  imperatorem  fecit.  Ille  Gallorum  regem  Chilpericum, 
 non  malum  principem,  tantum  quod  ipsi  non  placeret,  de  regno  dejecit,  et  in  ejus 
 locum  Pipinum  surrogavit.  Ille  ejecto,  si  id  efficere  potuisset,  Philippe  rege*, 
 decrevit  atque  adjudicavit  regnum  Galliag  Alberto  regi  Romanoi-um.  lUe  floren- 
 tissimae  civitatis  et  reipublicae  Florentise,  patriae  suae,  opes  fregit,  eamquc  e  libero 
 et  tranquillo  statu  unius  libidini  in  manuni  tradidit.  Ille  cohortatione  sua  effecit, 
 ut  tota  Sabaudia  hinc  ab  imperatore  Carolo  quinto,  inde  a  GaUorum  rege  Francisco, 
 misere  discerperetur,  et  infelici  duci  vix  una  civitas  quo  se  reciperet  relinque- 
 retur. 
 
 Taedet  exemplorum,  et  molestum  esset  omnia  Romanorum  pontificum  egregie 
 facta  commemorare.  Quarum,  obsecro,  partium  erant  illi,  qui  Henricum  impera- 
 toremveneno  sustulerunt  in  eucharistia?  qui  Victorem  papain  in  sacro  calice  ? 
 qui  Joannem  nostrum  regem  Angliac  in  mensario  poculo?  Quicunque  illi  tandem, 
 et  quarumcunque  partium  fuerint,  Lutherani  certe  aut  Zuingliani  non  fuerunt. 
 Quis  hodie  summos  reges  et  monarchas  admittit  ad  oscula  beatorum  pedum? 
 Quis  imperatorem  jubet  sibi  astare  ad  frajnum,  et  Gallorum  regem  ad  ferrum 
 
 ['  Doceret,  15G2.] 
 
 [2  Keguni,  l.-)91,  1599.] 
 
 P  Cai-olum  Magnum  Martellum,  1581, 1591, 1599.] 
 
 [*  Philippo  Pulchro  rege,  1581, 1591,  1599.] 
 Henricum  septimum  imperatorem,  1581,  1591, 
 
 1599.] 
 
APOLOGIA  ECCLESIiE  ANGLICANiE, 
 
 23 
 
 illud  pensile  quo  in  equum  ascenditur?  Quis  Franciscum  Dandalum,  ducem  [Pars  IV.] 
 Venetiarum,  regem  Crctaj  ac  Cypri,  catenis  vinctum  abjecit  sub  mensam  suam,  ut  Ij^'ap-^vii. 
 ossa  liguriret  inter  canes  ?   Quis  imperatori  Henrico  sexto  llomai  diadema  non  sabeiiiVus. 
 manu  sed  pede  imposuit ;  et  eodem  pede  rursus  dejecit,  atque  etiam  addidit  [nT^"!"' 
 habere  se  potestatem  et  creandi  imperatores  et  summovendi  ?   Quis  Henricum  plfpfi'"""'' 
 filium  armavit  in  imperatorem  Henricum  quartum  patrem''  suum ;  effecitque  ut  i)iv'.'(;™' 
 pater  a  filio  suo  caperetur,  et  detonsus  atque  ignominiose  habitus  conjiceretur  p^p^'^""''"* 
 in  monasterium,  et  inedia  ac  moerore  contabesceret  ?    Quis  cervices  imperatoris  [Cap.  vni. 
 Frederici  subjecit  foedum  in  modum  pedibus  suis ;  et,  quasi  id  non  esset  satis,  addidit  Innouentius 
 etiam  insuper  ex  Psalmis  Davidis,  "  Super  aspidem  et  basiliscum  ambulabis,  con-  ' 
 culcabis  leonem  et  draconem  ;"  quale  exemplum  spretae  et  contemptae  majestatis 
 nunquam  antea  ulla  memoria  auditum  fuerat,  nisi  forte  vel  in  Tamerlane  Scytha, 
 homine  fero  et  barbaro,  vel  in  Sapore  rege  Persarum  ? 
 
 Omnes  isti  fuerunt  papaj,  omnes  successores  Petri,  omnes  sanctissimi,  quo- 
 rum singulas  voces  singula  nobis  oporteat  esse  evangelia. 
 
 Si  nos  rei  sumus  majestatis,  qui  principes  nostros  colimus,  qui  illis  omnia,  [Cap.  vUi. 
 quantum  quideni  per  verbum  Dei  fas  est,  deferimus,  qui  pro  illis  precamur  ;  quid  ^^"-^"^^-^ 
 ergo  isti  sunt,  qui  non  tantum  hsec  fecerunt  omnia  quae  diximus,  sed  etiam  ea 
 quasi  optime  facta  comprobarunt  ?  An  vero  illi  aut  ad  hunc  modum  docent 
 populum  revereri  magistratum ;  aut  satis  verecunde  possunt  nos,  tanquam  homines 
 seditiosos,  et  perturbatores  pacis  publicae,  et  majestatis  contemptores  accusare  ? 
 Nam  nos  quidem  nec  jugum  excutimus,  nec  regna  movemus,  nec  reges  aut  facimus 
 aut  dejicimus,  nec  imperia  transferimus,  nec  regibus  nostris  venena  propinamus, 
 nec  illis  pedes  osculandos  porrigimus,  nec  pedibus  nostris  illorum  cervicibus 
 insultamus,    Haec  potius  est  professio,  haec  est  doctrina  nostra ;  omnem  animam,  chrysostxiii. 
 quaecunque  tandem  ea  sit,  sive  sit  monachus,  sive  evangelista,  sive  propheta,  sive 
 apostolus,  oportere  regibus  et  inagistratibus  esse  subditam  ;  et  pontificcm  adeo 
 ipsum,  nisi  evangelistis,  nisi  prophetis,  nisi  apostolis  major  videri  velit,  quod 
 veteres  episcopi  Romani  melioribus  temporibus  semper  fecerunt,  oportere  impe-  Gre^or.  s^pe 
 ratorem  dominum  suum  et  agnoscere  et  appellare.    Nos  publico  docemus  ita ^'"*'* 
 obtemperandum  esse  principibus,  tanquam  hominibus  a  Deo  missis ;  quique  illis 
 resistit,  ilium  Dei  ordinationi  resistere.    Haec  sunt  instituta  nostra :  haec  in  libris, 
 haec  in  concionibus  nostris,  haec  in  moribus  et  modestia  populi  nostri  elucescunt. 
 
 Illud  vero,  quod  nos  dicunt  discessisse  ab  unitate  ecclesiae  catholicae,  non  [Cap.  ix. 
 tantum  est  odiosum  ;  sed  etiam,  etsi  verum  non  est,  tamen  speciem  aliquam  et  "  ''■''^1 
 similitudinem  habet  veri.    Apud  populum  vero  et  imperitam  multitudinem,  non 
 tantum  vera  et  certa  fidem  faciunt,  sed  etiam  si  quae  sunt,  quae  videri  possint 
 verisimilia.    Itaque  videmus  vafros  homines  et  caUidos,  quibus  vera  non  suppe- 
 terent,  semper  verisimilibus  pugnavisse ;  ut  qui  rem  ipsam  penitus  intueri  non 
 possent,  specie  saltem  aliqua  et  probabilitate  caperentur.    Olim  quod  veteres  xertui.  in 
 Christiani,  patres  nostri,  cum  preces  Deo  adhiberent,  ad  oricntem  solem  conver-  xvll's"^' 
 terentur,  erant  qui  dicerent  eos  solem  venerari  et  habere  pro  Deo.  Cumque 
 illi  dicerent,  se,  quod  ad  aeternam  et  immortal  em  vitam  attinet,  non  aliunde'^ 
 vivere,  quam  de  carne  et  sanguine  ejus  Agni,  qui  non  haberet  labem,  hoc  est, 
 Servatoris  nostri  Jesu  Christi ;  invidi  et  inimici  crucis  Christi,  quibus  id  tantum  Tertui.  in 
 erat  curae,  ut  religio  Christiana  quacunque  ratione  male  audiret,  persuaserunt  ^j'/'v"/!; 
 populo,  esse  eos  homines  impios,  mactare  humanas  hostias,  et  sanguinem  huma- 
 num  bibere.    Cumque  illi  dicerent,  apud  Deum  nec  marem  esse  nec  foeminam, 
 nec  omnino,  quod  ad  justitiam  adipiscendam  attinet,  distinctionem  esse  ullam 
 personarum,  seque  omnes  inter  se  sorores  fratresque  salutarent ;  non  deerant 
 qui  calumniarentur,  Christianos  nullum  habere  inter  se  discrimen  aut  aetatis  aut 
 generis,  sed  omnes  bestiarum  ritu  promiscue  inter  se  concumbere.      Et  cum  Idem,  cap, 
 precationis  et  evangelii  audiendi  causa  saepe  inter  se  in  crypta  et  abdita  quaedam 
 loca  convenirent,  quod  idem  interdum  ab  hominibus  conjuratis  soleret  fieri, 
 rumores  publice  spargebantur,  eos  conspirare  inter  se,  et  habere  consilia  vel  de 
 occidendis  magistratibus,  vel  de  evertenda  republica.   Quodque  ad  agitanda  sacra  Augustinus. 
 mysteria  de  instituto  Christi  adhiberent  panem  et  vinum,  putabantur  a  multis  non 
 
 Patrum,  1584.] 
 P  Alexander  111.  1681,  1591,  1699.] 
 
 158-1:  omits  this  reference.] 
 Alicunde,  1691,  1599.] 
 
2-1 
 
 APOLOGIA  ECCLESLE  ANGLICANS. 
 
 [Pars  IV.]  Christum  colere,  sed  Bacchum  et  Cererem  ;  quod  ilia  numina  ab  ethnicis  homi- 
 nibus  profana  superstitione,  simili  ritu,  pane  et  vino  colerentur. 
 
 Credebantur  ista  a  multis ;  non  quod  vera  essent,  quid  enim  esse  posset 
 minus  ?   sed  quod  essent  verisiniilia,  et  specie  aliqua  veri  possent  fallere. 
 
 Ita  isti  nos  calumniantur  esse  haereticos,  ab  ecclesia  et  Christi  communione 
 discessisse ;  non  quod  ista  vera  esse  credant,  (neque  enim  id  illis  curae  est,)  sed 
 quod  ea  hominibus  imperitis  possint  aliqua  forte  ratione  videri  vera.  Nos  enim 
 discessimus,  non  ut  haeretici  solent,  ab  ecclesia  Chi-isti,  sed,  quod  omnes  boni 
 debent,  a  malorum  hominum  et  liypocritarum  contagione.  Hie  tamen  isti  mirifice 
 triumphant ;  illam  esse  ecclesiam,  illam  esse  sponsam  Christi,  illam  esse  colum- 
 nam  veritatis,  illam  esse  arcam  Noe,  extra  quam  nulla  salus  sperari  possit;  nos 
 vero  discessionem  fecisse,  Christi  tunicam  lacerasse,  a  corpore  Christi  avulsos 
 esse,  et  a  fide  cathohca  defecisse.  Cumque  nihil  relinquant  indictum  quod  m 
 nos,  quamvis  falso  et  calumniose,  dici  possit,  hoc  tamen  unum  non  possunt  dicere, 
 nos  vel  a  verbo  Dei,  vel  ab  apostolis  Christi,  vel  a  primitiva  ecclesia  descivisse. 
 
 Atqui  nos  Christi  et  ajsostolorum  et  sanctorum  patrum  primitivam  ecclesiam 
 semper  judicavimus  esse  catholicam ;  nec  eam  dubitamus  arcam  Noe,  sponsam 
 Christi,  columnam  et  firmamentum  veritatis  appellare,  aut  in  ea  omnem  salutis 
 nostrae  rationem  collocare. 
 
 Odiosum  quidem  est  a  societate,  cui  assueveris,  discedere ;  maxime  vero  illo- 
 rum  hominum,  qui,  quamvis  non  sint,  tamen  videantur  saltem  atque  appellentur 
 Christiani.  Et  certe  nos  istorum  ecclesiam,  qualiscunque  tandem  ea  nunc  est,  vel 
 nominis  ipsius  causa,  vel  quod  in  ea  evangelium  Jesu  Christi  aliquando  vere  ac 
 pure  illustratum  fuerit,  non  ita  contemnimus ;  nec  ab  ea  nisi  necessario  et 
 
 ^ap.jx.      perinviti  discessionem  fecissemus.    Sed  quid  si  in  ecclesia  Dei  idolum  excitetur, 
 "'^'^       et  desolatio  ilia  quam  Christus  futuram  praedixit  stet  palam  in  loco  sancto'? 
 
 Quid  si  arcam  Noe  praedo  aliquis  aut  pirata  occupet  ?  Certe  isti,  quoties  eccle- 
 siam nobis  praedicant,  se  ipsos  solos  eam  faciunt,  et  omnes  illos  titulos  sibi  ipsis 
 adscribunt ;  atque  ita  triunqjhant,  ut  olim  illi  qui  elamabant,  "  Templum  Domini, 
 
 Joh. viii.      templum  Domini;"  aut  ut  Pharisaei  et  scribae,  cum  jactarent  se  esse  filios 
 Abrahami. 
 
 Ita  inani  splendore  imponunt  simplicibus,  nosque  nomine  ipso  ecclesiae  quae- 
 runt  obruere ;  ut  si  latro,  occupata  domo  aliqua  aliena,  et  vel  vi  exturbato  vel 
 interfecto  domino,  eam  postea  adscribat  sibi,  et  herilem  filium  de  possessione 
 dejiciat ;  aut  si  antichristus,  postquam  occupabit  templum  Dei,  dicat  postea 
 illud  jam  esse  suum,  et  nihil  ad  Christum  pertinere.  Nam  isti  quidem,  cum  in 
 ecclesia  Dei  nihil  ecclesiae  simile  reliquerint,  ecclesiae  tamen  patroni  et  propug- 
 natores  videri  volunt ;  prorsus  ut  Gracchus  olim  defendebat  aerarium,  cum  lar- 
 gitionibus  faciendis  et  insanis  sumptibus  aerarium  funditus  efFudisset.  Nihil 
 autem  unquam  tam  impium  aut  absurdum  fuit,  quin  ecclesiae  nomine  facile  tegi 
 et  defendi  posset.  Faciunt  enim  etiam  vespae  favos  ;  et  impii  coetus  habent 
 similes  ecclesiae  Dei. 
 
 At  non  quicunque  dicuntur  populus  Dei  sunt  statim  populus  Dei ;  nec  quicun- 
 August  que  sunt  ex  patre  Israele  sunt  omnes  Israelitse.  Haeretici  Ariani  se  solos  jacta- 
 Vmcent!' bant  cssc  catholicos ;  ceteros  omnes  modo  Ambrosianos,  modo  Athanasianos, 
 modo  Joannitas  appellabant.  Nestorius,  ut  ait  Theodoretus,  cum  esset  haere- 
 ticus,  tamen  tegebat^  se  rrjs  opBobo^las  Trpoa-xvf^aTi,  hoc  est,  specie  quadam  ac  velo 
 orthodoxae  fidei.  Ebion,  quamvis  sentiret  cum  Samaritanis,  tamen,  ut  Epiphanius 
 ait,  appellari  volebat  Christianus.  Mahometani  hodie,  quamvis  eos  ex  omnibus 
 historiis  satis  constet,  idque  ipsi  negare  non  possint,  ab  Agara  ancilla  ducere 
 originem,  tamen  quasi  oriundi  sint  a  Sara,  muliere  libera  et  uxore  Abrahami, 
 nominis  ipsius  et  stu'pis  causa,  malunt  appellari  Saraceni. 
 
 Ita  pseudoprophetae  omnium  temporum,  qui  sese  prophetis  Dei,  qui  Esaiae, 
 qui  Hieremiae,  qui  Christo,  qui  apostolis  opponebant,  nihil  unquam  aeque  crepa- 
 bant  atque  nomen  ecclesiae.  Neque  eos  alia  de  causa  ita  acerbe  lacerabant, 
 aut  perfugas  et  apostatas  appellabant,  quam  quod  a  sua  societate  discessissent, 
 et  instituta  majorum  non  observarent.  Quod  si  nos  hominum  tantum  illorum, 
 a  quibus  tum  ecclesia  regebatur,  judicium  sequi,  aliud  autem  nihil,  nec  Deum, 
 
 ['  Sancti,  1581,  1591, 1599.] 
 
 P  Regebat,  1591.] 
 
APOLOGIA  ECCLESIiE  ANGLICAN^!;. 
 
 25 
 
 nec  ejus  verbiim  spectare  volumus ;  negari  prorsus  non  potest  apostolos,  quod  [Pars  IV.] 
 a  pontiticibus  et  sacerdotibus,  hoc  est,  ab  ecclesia  catholica  def'ecissent,  et,  illis 
 invitis  et  reclamantibus,  multa  in  religione  innovassent,  recte  fuisse  ab  illis  et 
 secundum  leges  condemnatos.    Itaque,  ut  Anta;um  aiunt  dim  ab  Hercule  tollen-  ^^'^p  J^"" 
 dum  fuisse  a  terra  matre,  antequam  ab  eo  posset  vinci,  ita  adversarii  nostri 
 ab  ista  matre  sua,  hoc  est,  ab  ista  inani  specie  atque  umbra  ecclesiae  quam  pras 
 se  gerunt,  levandi  sunt ;  alioqui  non  possunt  cedere  verbo  Dei.   Itaque  Hieremias, 
 "  Nolite,"  inquit,  "  tantopere  jactare  esse  apud  vos  templum  Domini :  vana  ea 
 iiducia  est;"  sunt  enini  ista,  inquit,  "verba  mendacii."    Et  angelus  in  Apoca- 
 lypsi:  "Dicunt,"  inquit,  "se  Judaeos  esse,  at  sunt  synagoga  Satana;."  Et  Christus, 
 cum  Pharisaei  jactarent  genus  et  sanguinem  Abrahami :  "Vos,"  inquit,  "ex  diabolo  Joh.viii. 
 patre  estis ;  Abrahamum  enim  patrem  non  refertis."    Ac  si  illis  ita  diceret :  Non 
 estis  id  quod  tantopere  dici  vultis :   imponitis  populo  inanibus  titulis,  et  ad 
 evertendam  ecclesiam  abutimini  nomine  ecclesiaj.     Quare  hoc  istos  primum  [pap.  x 
 
 Div.  l.J 
 
 liquulo  et  vere  probasse  oportuit,  ecclesiam  Romanam  esse  veram  et  ortho- 
 doxam  ecclesiam  Dei ;  eamque,  ut  hodie  ab  ipsis  administratur,  cum  primitiva 
 Christi  apostolorum  et  sanctorum  patrum  ecclesia,  quam  non  dubitamus  fuisse 
 catholicam,  convenire.    Nos  quidem,  si  inscitiam,  si  errorem,  si  superstitionem,  ^^''•/j 
 si  cultum  idolorum,  si  hominum  inventa,  eaque  saepe  pugnantia  cum  sacris  scrip- 
 turis,  judicassemus  aut  placere  Deo,  aut  ad  aeternam  salutem  esse  satis ;  aut  si 
 statuere  potuissemus  verbum  Dei  ad  aliquot  tantum  annos  fuisse  scriptum, 
 postea  oportuisse  abrogari ;  aut  omnino  dicta  et  jussa  Dei  subjicienda  esse  vo- 
 luntati  humanae,  ut  quicquid  ille  dicat  aut  jubeat,  nisi  Romanus  episcopus  idem 
 velit  et  jubeat,  pro  irrito  et  indicto  habendum  sit ;  si  haec  in  animum  nostrum 
 inducers  potuissemus  credere,  fatemur  nihil  fuisse  causae  cur  istorum  societatem 
 relinqueremus.     Quod  autem  nunc  fecimus,  ut  discedereraus  ab  ilia  ecclesia,  ^ap.^xi. 
 cujus  errores  testati  ac  manifesti  essent,  quaeque  jam  aperte  discessisset  a  verbo  ' 
 Dei ;   neque  tam  ab  ea,  quam  ab  ejus  erroribus ;   idque  non  tiu'bulente  aut 
 improbe,  sed  tranquille  ac  modeste  faceremus ;  nihil  aut  a  Christo  aut  ab  apo- 
 stolis  fecimus  alienum.     Neque  enim  ea  est  ecclesia  Dei,  quae  infuscari  labe 
 aliqua  non  possit,  aut  non  interdum  egeat  instauratione  :  alioqui  quid  tot  coiti- 
 onibus  et  conciliis  opus  est ;  sine  quibus,  ut  ait  .^Egidius,  stare  fides  Christiana  in  Later, 
 non  potest?    "  Quoties  enim,"  inquit,  "concilia  intermittuntur,  toties  ecclesia  ajuUo.""'' 
 Christo  derelinquitur."     Aut  si  nihil  periculi  est  ne  quid  ecclesia  detrimenti  tcap.  xii. 
 
 •    ■    .  -1  ,  .1  ...        Div.  1  ct  2.] 
 
 accipiat,  quid  opus  est,  ut  nunc  quidem  est  apud  istos,  inambus  nommibus 
 episcoporum  ?  Cur  enim  illi  pastores  appellantur,  si  eves  nuUae  sunt  quae  possint 
 errare  ?  Cur  vigiles,  si  civitas  nulla  est  quae  possit  prodi  ?  Cur  columnse,  si 
 nihil  est  quod  possit  ruere  ?  Statim  ab  initio  rerum  ecclesia  Dei  coepta  est 
 propagari,  eaque  instructa  coelesti  verbo,  quod  Deus  ipse  fuderat  ab  ore  sue, 
 instructa  sacris  caeremoniis,  instructa  Spiritu  Dei,  instructa  patriarchis  et  pro- 
 phetis ;  atque  ita  continuata  est  ad  ea  usque  tempora,  cum  Christus  sese  os- 
 tenderet  in  carne. 
 
 Sed,  O  Deum  immortalem !  quoties  ea  interim  et  quam  horribiliter  obscurata 
 atque  imminuta  est !    Ubi  enim  ea  tum  fuit,  cum  omnis  caro  contaminasset 
 viam  suam  super  terram?     Ubi  ea  fuit,  cum  ex  omni  mortalium  numero  octo 
 tantum  essent  homines,  et  ne  illi  quidem  omnes  casti  ac  pii,  quos  Deus  a 
 communi  clade  atque  interitu  vellet  esse  superstites ;  cum  Elias  propheta  ita  3  Reg.  xix. 
 lugubriter  et  acerbe  quereretur,  se  solum  ex  omni  terrarum  orbe  rehctum  esse, 
 qui  Deum  vere  et  rite  coleret ;  cumque  Esaias  diceret,  "Argentum"  populi  Dei,  Esai.  i. 
 hoc  est,  ecclesiae,  "factum  esse  scoriam;"  et  "civitatem  earn,  quae  aliquando 
 fidelis  fuerat,  factam  esse  meretricem et  in  ea  "a  capite  usque  ad  calcem," 
 in  toto  corpore,  "nihil  esse  integrum;"   aut  cum  Christus  diceret,   "  domum  Matt.  xxi. 
 Dei"  a  Pharisaeis  et  sacerdotibus  "factam  esse  speluncam  latronum  ?"  Scilicet 
 ecclesia,  ut  ager  frumentarius,  nisi  exarctur,  nisi  subigatur,  nisi  colatur,  nisi  cu- 
 retur,  pro  tritico  carduos  et  lolium  et  urticas  proferet.     Itaque  Deus  subinde 
 misit  prophetas  et  apostolos,  postremo  etiam  Christum  suuni,  qui  populum  in 
 viam  reducerent,  et  ecclesiam  vacillantem  in  integrum  instaurarent.    Neve  quis  [Cap.  xiii. 
 dicat  haec  in  lege  tantum  in  umbra  atque  in  infantia  contigisse,  cum  figuris  et  ''^ 
 caeremoniis  Veritas  tegeretur,  cum  nihil  adhuc  ad  perfectum  adductum  esset,  cum 
 lex  non  in  cordibus  hominum,  sed  in  lapidibus  incideretur  (etsi  ridiculum  est 
 
26 
 
 APOLOGIA  ECCLESLE  ANGLICAN.E. 
 
 [Pars  IV 
 
 Lib.  i.  cap. 
 
 rCap.  xiii. 
 Div.  2.] 
 Matt.  xxiv. 
 
 2  Thess.  ii. 
 
 2  Tim.  iv. 
 
 2  Pet.  ii. 
 
 Dan.  viii. 
 Matt.  xxiv. 
 
 [Cap.  xiv. 
 Div.  1  et  2.] 
 
 Contra  Aux- 
 entmin. 
 
 In  Regist. 
 Epist.  ad 
 Maur.  Lib. 
 iv.  Epist.  32. 
 
 (Cap.  xiv. 
 Div.  3.] 
 
 Serm.  33. 
 
 rCap.  XV. 
 Div.  1.] 
 
 In  libello  de 
 
 Irtiomate 
 
 linguaruin. 
 
 )iv.  2.] 
 
 .]  illiul  quoque)  ;  idem  enim  oninino  erat  etiam  turn  Deus,  idem  Spiritus,  idem 
 Christus,  eadem  fides,  eadem  doctrina,  eadem  spes,  eadem  hsereditas,  idem  fcedus, 
 cadem  vis  verbi  Dei ;  ct  Eusebius  ait,  omnes  fideles  usque  ab  Adamo  re  quidem 
 ipsa  Christianos  fuisse  (quamvis  non  ita  dicerentur) ;  ne  quis,  inquam,  ita  dicat, 
 Paulus  ajDostolus  jam  turn  in  evangelic,  in  perfectione,  in  luce,  similes  errores 
 et  lapsus  deprehendit ;  ut  ad  Galatas,  quos  jam  antea  instituerat,  necesse  ha- 
 buerit  ita  scribere  :  "  Vereoi-  ne  inter  vos  frustra  laboraverim,  et  vos  frustra 
 audiveritis  evangelium."  *'  Filioli  mei,  quos  iterum  parturio,  donee  Christus 
 formetur  in  vobis."  Nam  de  Corinthiorum  ecclesia,  quam  ilia  fcede  fuerit  in- 
 quinata,  nihil  est  necesse  dicere.  Jam  vero,  an  Galatarum  et  Corinthiorum 
 ecclesiae  labi  potuerunt,  sola  Romana  ecclesia  errare  et  labi  non  potest?  Certe 
 Christus  tanto  ante  praedixit  de  ecclesia  sua,  fore  aliquando  tempus  cum  deso- 
 latio  staret  in  loco  sancto.  Et  Paulus  antichristum  ait  aliquando  positurum  esse 
 tabernaculum  suum  in  templo  Dei ;  et  futurum  ut  homines  sanam  doctrinam  non 
 sustinerent,  sed  in  ipsa  ecclesia  ad  fabulas  converterentur.  Et  Petrus  futuros 
 ait  in  ecclesia  Christi  magistros  mendaciorum.  Et  Daniel  propheta,  de  ultimis 
 temporibus  antichristi,  "Veritas,"  inquit,  "eo  tempore  prosternetur  et  concul- 
 cabitur  in  terra."  Et  Christus  tantam  ait  fore  calamitatem  et  confusionem 
 rerum,  ut  etiam  electi,  si  possit  fieri,  abducendi  sint  in  errorem.  Atque  ista 
 omnia  futura  non  apud  paganos  aut  Turcas,  sed  in  loco  sancto,  in  templo  Dei, 
 in  ecclesia,  in  coetu  ac  societate  illorum,  qui  professuri  sint  nomen  Christi. 
 
 Et,  quamvis  ista  vel  sola  possint  homini  prudenti  esse  satis,  ne  temere  patiatur 
 imponi  sibi  nomine  ecclesiae,  ut  ne  quid  in  earn  ex  verbo  Dei  veht  inquirere ; 
 tamen  multi  etiam  ssepe  patres,  viri  docti  et  pii,  vehementer  questi  sunt  hsec 
 omnia  suis  temporibus  accidisse.  Deus  enim  in  media  ilia  caligine  tamen  voluit 
 esse  aliquos,  qui,  etsi  non  lucem  ita  conspicuam  et  illustrera  darent,  tamen  quasi 
 scintillam  aliquam,  quam  homines  in  tenebris  notare  possent,  accenderent. 
 
 Certe  Hilarius,  cum  res  adhuc  incorruptse  quodammodo  essent  et  integrae, 
 tamen,  "  Male,"  inquit,  "  vos  parietum  amor  cepit :  male  ecclesiam  Dei  m  tectis 
 aedificiisque  veneramini :  male  sub  iis  pacis  nomen  ingeritis.  Anne  ambiguum  est 
 in  iis  antichristum  esse  sessurum  ?  Montes  mihi,  et  sylvae,  et  lacus,  et  carceres, 
 et  voragines  sunt  tutiores ;  in  illis  enim  proiDhetae,  aut  manentes  aut  demersi,  Dei 
 Spiritu  prophetabant." 
 
 Gregorius,  quasi  videret  atque  animo  prospiceret  ruinam  rerum,  ad  Joannem 
 episcopum  Constantinopolitanum,  qui  primus  omnium  se  novo  nomine  salutari 
 jusserat  universalem  episcopum  totius  ecclesiae  Christi,  ita  scripsit :  "  Si  ecclesia 
 pendebit  ab  uno,  tota  corruet."  Et  quis  est  qui  non  hoc  jam  olim  factum 
 viderit  ?  Jam  olim  episcopus  Romanus  ecclesiam  totam  a  se  uno  pendere  voluit ; 
 quare  mirum  non  est  si  ea  jam  olim  tota  corruerit.  Bernardus  abbas,  ante  annos 
 quadringentos,  "Nihil,"  inquit,  "jam  integrum  est  in  clero :  superest  ut  reveletur 
 homo  peccati."  Idem  in  conversione  D.  Pauli :  "  Videtur,"  inquit,  "jam  cessasse 
 persecutio  :  imo  jam  incipit  persecutio  ab  illis  qui  in  ecclesia  primas  obtinent. 
 Amici  tui  et  proximi  tui  adversus  te  appropinquarunt  et  steterunt :  a  planta  pedis 
 usque  ad  verticem  capitis  non  est  ulla  sanitas.  Egressa  est  iniquitas  a  senioribus 
 judicibus,  vicariis  tuis,  qui  videntiu*  regere  populum  tuum.  Non  possumus  jam 
 dicere,  Ut  est  populus,  sic  est  sacerdos  ;  quoniam  non  ita  est  populus  ut  sacer- 
 dos.  Heu,  heu,  Domine  Deus !  ipsi  sunt  in  persecutione  tua  primi,  qui  videntur 
 in  ecclesia  tua  primatum  diligere,  et  gerere  principatum."  Idem  in  Cantica : 
 "  Omnes  amici,  omnes  inimici ;  omnes  necessarii,  omnes  adversarii ;  servi  Christi, 
 serviunt  antichristo.  Ecce  in  pace  mea  amaritudo  mca  est  amarissima."  Rogerus 
 Bacon,  magni  nominis  vir,  cum  acri  oratione  perstrinxisset  miserabilem  statum 
 sui  temporis  :  "  Isti,"  inquit,  "  tot  errores  antichristum  requirunt." 
 
 Gerson  queritur  suo  tempore  omnem  vim  sacraj  theologiae  ad  ambitiosum 
 certamen  ingeniorum  et  meram  sophisticam  fuisse  revocatam. 
 
 Fratres  Lugdunenses,  homines,  quod  quidem  ad  vitae  rationem  attinet,  non 
 mali,  Romanam  ecclesiam,  a  qua  turn  una  oracula  omnia  petebantur,  fidenter 
 solebant  affirmare  esse  meretricem  illam  Babylonicam,  de  qua  tam  perspicuae 
 extent  praedictiones  in  Apocalypsi,  et  coetum  inferorum. 
 
 Scio  liorum  hominum  auctoritatem  apud  istos  levem  esse.    Quid  ergo^  si  illos 
 testes  advoco,  qui  solent  ab  ipsis  adorari  ? 
 
APOLOGIA  ECCLESIiE  ANGLIC AN/E. 
 
 27 
 
 Quid  si  dico  Adrianum  episcopum  Romaniim  ingenue  confessum  esse  omnia  [Pars  IV. ]| 
 ista  mala  a  pontificio  culminc  cocpisse  ruerc  ?  Piatina. 
 
 Pighius  in  eo  fatetur  erratum  esse,  quod  in  niissam,  quam  alioqui  videri  vult  ^y^^Y- 
 sacrosanctam,  abusus  complures  invecti  sint ;  Gerson,  quod  multitudine  levissi- 
 niarum  caeremoniarum  vis  omnis  Spiritus  Sancti,  quam  in  nobis  vigere  oportuit,  et 
 vera  pietas  sit  extincta ;  Graecia  tota  atque  Asia,  quod  pontifices  Roniani  purga- 
 toriorum^  suorum  et  indulgentiarum  nundinis  et  vim  hominum  conscientiis  attu- 
 lerint,  et  illorum  loculos  expilaverint. 
 
 De  tyrannide  vero  episcoporum  Romanorum  et  fastu  Persico,  ut  alios  tacea-  ^ap.^xvi. 
 mus,  quos  iili,  quod  vitia  sua  libere  et  ingenue  reprehendant,  hostium  fortasse 
 suorum  loco  numerabunt,  illi  ipsi,  qui  Romae  in  urbe  sancta  in  oculis  sanctissimi 
 patris  egerunt  vitam,  et  omnia  ejus  intiraa  videre  potuerunt,  et  nunquam  a  catho- 
 lica  fide  discesserunt,  Laurentius  Valla,  Marsilius  Patavinus,  Franciscus  Petrarcha, 
 Hieronymus  Savonarola,  abbas  Joachimus,  Baptista  Mantuanus,  et,  ante  istos 
 omnes,  Bernardus  abbas,  saepe  multumque  conquesti  sunt ;  ipsumque  interdum 
 pontificem,  verene  an  falso  nihil  dicimus,  certe  non  obscure  significabant  esse 
 antichristum. 
 
 Neque  vero  est,  quod  quisquam  objiciat  fuisse  illos  Lutheri  discipulos,  aut 
 Zuinglii,    Extiterunt  enim  non  tantum  annis,  sed  etiam  seculis  aliquot,  antequam 
 illorum  nomina  audirentur.    Videbant  illi  etiam  turn  errores  irrepsisse  in  eccle- 
 siam,  eosque  cupiebant  emendatos.    Et  quid  mirum  si  ecclesia  erroribus  abducta  rcap.  xvii. 
 fuerit;  illo  praesertim  tempore,  cum  nec  episcopus  Romanus,  qui  summae  rerum^""^'^ 
 solus  praeerat,  nec  alius  fere  quisquam,  aut  officium  suum  faceret,  aut  omnino 
 officium  suum  intelligeret  ?    Vix  enim  est  credibile,  illis  otiosis  et  dormientibus, 
 diabolum  toto  illo-  tempore  aut  dormivisse  jjerpetuo,  aut  fuisse  otiosiun.  Quid 
 enim  illi  interim  fecerint^,  quaque  fide  curaverint  domum  Dei,  ut  nos  taceamus, 
 audiant  saltem  Bernardum  suum :  "  Episcopi,"  inquit,  "  quibus  nunc  commissa  Ad  Euge- 
 est  ecclesia  Dei,  non  doctores  sunt,  sed  seductores ;  non  pastores,  sed  impostorcs ; 
 non  praelati,  sed  Pilati." 
 
 Hacc  Bernardus  de  pontifice,  qui  se  summum  appellabat,  deque  episcopis  qui 
 turn  sedebant  ad  gubernaculum.  Non  erat  ille  Lutheranus,  non  erat  haereticus, 
 ab  ecclesia  non  discesserat ;  tamen  episcopos  illos,  qui  turn  erant,  non  dubitavit 
 seductores,  impostores,  Pilatos  appellare.  Jam  vero  cum  populus  palam  sedu- 
 ceretur,  et  oculis  hominum  christianorum  imponeretur,  et  Pilatus  sederet  pro 
 tribunalibus,  et  Christum  Christique  membra  ferro  flammaeque  adjudicaret,  O 
 Deus  bone,  quo  tum  loco  erat  ecclesia  Christi !  Ex  tot  autem  tamque  crassis 
 erroribus  quern  unquam  isti  errorem  repurgaverunt  ?  aut  quem  omnino  errorem 
 agnoscere  et  confiteri  voluerunt  ? 
 
 Sed,  quoniam  isti  suam  esse  affirmant  universam  possessionem  ecclesiae  catlio-  rcap.  xviii. 
 licae,  et  nos,  quod  cum  ipsis  non  sentiamus,  appellant  haereticos,  vide  sane,  ' 
 ecclesia  ista  quam  tandem  habeat  notam  aut  significationem  ecclesiae  Dei.  Neque 
 vero  Dei  ecclesiam,  si  earn  velis  serio  et  diligenter  quaerere,  est  adeo  difficile 
 deprehendere.    Est  enim  excelso  et  illustri  loco,  in  vertice  montis  posita,  aedifi- 
 cata  videlicet  in  fundamentis  apostolorum  et  prophetarum.    "  Ibi  (inquit  Augus-  De  unit, 
 tinus)  quaeramus  ecclesiam :  ibi  decernamus  causam  nostram."    Utque  alibi  idem  ^r'"*  ' 
 ait :  "  Ecclesia  ex  sacris  et  canonicis  scripturis  ostendenda  est ;  quaeque  ex  illis  cap.  iv. 
 ostendi  non  potest  non  est  ecclesia." 
 
 Nescio  tamen  quo  pacto,  reverentiane,  an  conscientia,  an  desperations 
 victorias,  ut  latro  crucem,  ita  isti  semper  horrent  et  fugiunt  verbum  Dei.  Neque 
 id  sane  mirum.  Ut  enim  cantharum  aiunt  in  opobalsamo,  odoratissimo  alioqui 
 unguento,  facillime  extingui  atque  emori ;  ita  illi  causam  suam  in  verbo  Dei, 
 tanquam  in  veneno,  extingui  vident  et  sufFocari. 
 
 Itaque  sacrosanctas  scripturas,  quas  Servator  noster  Jesus  Christus  non 
 tantum  in  omni  sermone  usurpavit,  sed  etiam  ad  extremum  sanguine  suo 
 consignavit,  quo  populum  ab  illis,  tanquam  a  re  periculosa  et  noxia,  minora 
 negotio  abigant,  solent  literam  frigidam,  incertam,  inutilem,  mutani,  occiden- 
 tem,  mortuam  appellare ;  quod  nobis  quidem  perinde  videtur  esse  ac  si  eas 
 omnino  nuUas  esse  dicerent.    Sed  addunt  etiam  simile  quoddam  non  aijtis-  rich  in 
 
   Hier. 
 
 ['  Purgatorium,  1S84.] 
 
 ["  Ille,  1584.] 
 
 Fuerint,  1581,  lo[)l,  1,399.] 
 
28 
 
 APOLOGIA  ECCLESIJ:  ANGLICANS. 
 
 [Pars  IV.]  simum ;  eas  esse  quodammodo  nasum  cereum,  posse  fingi  flectique  in  omnes 
 kx^Div'"!  ] '  '"O'^^^'       omnium  instituto  inservire.    An  pontifex  ista  a  suis  dici  nescit  ?  aut 
 tales  se  habere  patronos  non  intelligit  ? 
 
 Audiat  ergo  quam  sancte  quamque  pie  de  hac  re  scribat  Hosius  quidam, 
 Polonus.  ut  ipse  de  se  testatur,  episeopus,  certe  homo  disertus,  et  non  indoctus, 
 et  acerrimus  ac  fortissimus  propugnator  ejus  causae.  Mirabitur,  opinor,  hominem 
 pium  de  illis  vocibus,  quas  sciret  profectas  ab  ore  Dei,  vel  tam  impie  sentire  potu- 
 isse,  vel  tam  contumeliose  scribere  ;  ita  iDraesertim,  ut  eam  sententiam  non  suam 
 unius  propriam  videri  vellet,  sed  istorum  communem  omnium. 
 Hosms^fWv-  "  Nos,"  inquit,  "  ipsas  scripturas,  quarum  tot  jam  non  diversas  modo,  sed 
 Bifn.  etiam  eontrarias  interpretationes  afFerri  ^  videmus,  facessere  jubebimus  ;  et  Deum 
 loquentem  potius  audiemus,  quam  ut  ad  egena  ista  elementa  nos  convertamus,  et 
 in  illis  salutem  nostram  constituamus.  Non  oportet  legis  et  scripturae  peritum 
 esse,  sed  a  Deo  doctum^.  Vanus  est  labor  qui  scripturis  impenditur.  Scriptura 
 enini  creatura  est,  et  egenum  quoddam  elementum."  Haec  Hosius.  Eodem  pror- 
 sus  spiritu  atque  animo,  quo  olim  Montanus  aut  Marcion,  quos  aiunt  solitos 
 esse  dicere,  cum  sacras  scripturas  contemptim  repudiarent,  se  multo  et  plura  et 
 meliora  scire,  quam  aut  Christus  unquam  scivisset  aut  apostoli.  Quid  ergo  hie 
 dicam  ?  O  columina*  religionis !  O  prsesides  ecclesise  Christi !  An  haec  ea 
 reverentia  vestra  est  quam  adhibetis  verbo  Dei  ?  An  nos  sacras  scri^jturas,  quas 
 D.  Paulus  ait  divinitus  afflatas  esse,  quas  Deus  tot  miraculis  illustrarit,  in  quibus 
 Christi  ipsius  certissima  vestigia  impressa  sint,  quas  omnes  sancti  patres,  quas 
 apostoli,  quas  angeli,  quas  Christus  ipse  Filius  Dei,  cum  opus  esset,  pro  testimonio 
 citarit ;  an  eas  vos,  quasi  indignae  sint  quae  a  vobis  audiantur,  facessere  jubebitis  ? 
 hoc  est,  Deo  ipsi,  qui  vobis  in  scripturis  clarissime  loquitur,  silentium  imponetis  ? 
 aut  illud  verbum,  quo  uno,  ut  Paulus  ait,  reconciliamur  Deo,  quodque  propheta 
 David  ait  sanctum  et  castum  esse,  et  in  omne  tempus  esse  duraturum,  egenum 
 tantum  et  mortuum  elementum  appellabitis  ?  Aut  in  eo,  quod  Christus  nos  dili- 
 genter  scrutari,  quodque  in  oculis  assidue  habere  jussit,  omnem  nostram  operam 
 dicetis  frustra  collocari  ?  Et  Christum,  apostolosque,  cum  hortarentur  populum 
 ad  sacras  literas,  ut  ex  illis  abundarent  m  omni  sapientia  et  scientia,  voluisse 
 liominibus  fucum  facere  ?  Non  est  mirum,  si  isti  nos  nostraque  omnia  contem- 
 nant,  qui  Deum  ipsum  ejusque  oracula  ita  parvi  faciant.  Insulsum  tamen  erat, 
 ut  nos  laederent,  injuriam  eos  tam  gravem  facere  verbo  Dei. 
 (Tap.  xxi.  Tamen  quasi  hoc  parum  esset,  comburunt  etiam  sacrosanctas  scripturas,  ut 
 
 "'^  '^  olim  impius  rex  Aza,  aut  Antiochus,  aut  Maximinus;  casque  solent^  haereticorum 
 libros  apijellare ;  omninoque  id  videntur  velle  facere,  quod^  olim  Herodes,  ob- 
 Eusebius.  tiucudae  potentiae  suae  causa,  in  Judaea  fecit.  Is  enim,  cum  esset  Idumaeus,  alienus 
 a  stirpe  et  sanguine  Judaeorum,  liaberi  tamen  cuperet  pro  Judaeo,  quo  magis 
 regnum  iUorum,  quod  ab  Augusto  Caesare  impetraverat,  sibi  posterisque  suis 
 confirmaret,  omnes  genealogias,  quae  apud  illos  in  archivis  ab  Abrahamo  usque 
 diligenter  fuerant  asservatae,  et  ex  quibus  facile  nullo  errore  deprehendi  posset 
 e  quo  quisque  genere  oriundus  esset,  jussit  incendi  et  aboleri ;  videlicet,  ne  quid 
 superesset  in  posterum,  quo  ipse  notari  posset  alieni  sanguinis.  Ita  prorsus  isti, 
 cum  omnia  sua,  quasi  ab  apostolis  aut  a  Christo  tradita,  velint  haberi  in  pretio, 
 ne  quid  uspiam  supersit,  quod  hujusmodi''  somnia  et  mendacia  jiossit  coarguere, 
 aut  incendunt  aut  populo  intervertunt  sacras  scripturas. 
 [Cap.  xxi.  Recte  sane  et  valde  in  istos  apposite  scribit  Chrysostomus :   "  Haeretici," 
 
 inopert^  "'  iuquit,  "  clauduut  jauuas  veritati :  sciunt  enim,  si  illae  pateant,  ecclesiam  non  fore 
 imperfecto.    g^^^m."    Et  Theophylactus  :  "  Verbum,"  inquit,  *'  Dei  est  lucerna,  ad  quam  fur 
 [Cap.  xxi.     deprehenditur."  Et  Tertullianus :  "Sacra,"  inquit,  "scriptura  haereticorum  fraudes 
 et  furta  convincit."    Cur  enim  celant,  cur  supprimunt  evangelium,  quod  Christus 
 de  tecto  sonare*  voluit?    Cur  illud  lumen  abdunt  sub  modium,  quod  stare  opor- 
 
 ['  1381,  1591, 1599  have  in  the  margin,  Hac  Ho- 
 sius in  lib.  de  expresso  verbo  Dei,  sed  astute,  et  sub 
 aherius  persona  :  quamvis  et  ipse  alias  eadem,  in 
 eodem  etiam  libro,  disertis  verbis  affirmet.'\ 
 Eff'erri,  1584.] 
 
 [3  Duetum,  1591.] 
 
 Columnia,  1581,  culmina,  1581,  calumnia,  1591, 
 
 1599.] 
 
 1581,  1591,  1599  omit  solent.] 
 Qui,  1.584.J 
 ['  Hujuscemodi,  1581, 1591,  1599.] 
 Sonari,  1581,  1591,  1599.] 
 
APOLOGIA  ECCLESLE  ANGLICANS. 
 
 29 
 
 tuit  in  candelabro?    Cur  multitudinis  imperita;  caicitati  atque  inscitise^  magis  [Pars  IV.] 
 quam  causaj  bonitati  confidant?    An  putant  artes  jam  suas  non  videri?  aut  se  Sj^v^'sfco.] 
 nunc,  quasi  Gygis  annulum  habcant,  posse  ambulare  inconspicuos  ?    Satis  jam  [c^p.^xxi. 
 onines  satis  vident,  quid  sit  in  illo  scrinio  pectoris  pontificii ;    vel  hoc  ipsum 
 argumento  esse  potest,  non  recte  ab  illis,  non  vere  agi.    Suspecta  mcrito  videri  ^^J'-^^^'- 
 debet  ea  causa,  quae  examen  et  lucem  fugitat.    Nam  qui  male  facit,  ut  Christus 
 ait,  quaerit  tenebras  et  odit  luceni.    Animus  bene  sibi  conscius  ultro  venit  in 
 conspectum,  ut  opera  quae  a  Ueo  profecta  sunt  videri  possint.    Illi  autem  non 
 usque  adeo  caeci  sunt,  quin  ut  hoc  satis  videant,  si  scripturae  semel  obtineant, 
 actum  esse  statim  de  regno  suo ;  utque  oUm  aiunt  idola  daemonum,  a  quibus 
 omnia  turn  oracula  petebantur,  repente  obmutuisse  ad  aspectum  Christi,  cum 
 ille  venisset  in  terras,  ita  nunc  omnes  artes  suas  ad  aspectum  evangehi  statim 
 esse  ruituras.    Antichristus  enim  non  abjicitur,  nisi  claritate  adventus  Christi.     2Thess.  n. 
 
 Nos  quideni  non,  ut  isti  solent,  ad  flammas  conf'ugimus,  sed  ad  scripturas  ;  [Cap.  xxii. 
 nec  illos  ferro  obsidemus,  sed  verbo  Dei.    Ex  illo,  ut  TertuUianus  ait,  "fidem^'"  '^ 
 alimus :  ex  illo  spem  erigimus :  ex  illo  fiduciam  firmamus."    Scimus  enim  evan-  [Cap.  xxii. 
 gelium  Jesu  Christi  esse  vim  Dei  ad  salutem,  et  in  illo  esse  aeternam  vitam  ;  Rom.iji 
 utque  Paulus  monet,  ne  angelum  quidem  Dei  de  coelo  venientem  audimus,  si  nos  Gai.  i.  w 
 ab  aliqua  parte  hujus  doctrmae  conetur  avellere.     Imo,  ut  vir  sanctissimus 
 Justinus  Martyr  de  se  loquitur :  "  Ne  Deo  quidem  ipsi  fidem  haberemus,  si  aliud  ' 
 nos  docei'et  evangelium."    Nam  quod  isti  sacras  scripturas,  quasi  mutas  et  in-  gap.^xxii. 
 utiles,  missas  faciunt,  et  ad  Deum  potius  ipsum  in  ecclesia  et  in  concihis  lo- 
 quentem,  hoc  est,  ad"  suos  ipsorum  sensus  et  sententias  provocant;  est  ea  ratio 
 inveniendae  veritatis  et  admodura  incerta,  et  valde  periculosa,  et  quodammodo 
 fanatica,  et  a  Sanctis  patribus  non  approbata.    Chrysostomus  quidem  ait  multos  [Cap.  xxu. 
 esse  saepe  qui  jactent  Spiritum  Sanctum :  at  enim  qui  loquimtur  de  suo  falso 
 se  ilium  habere  gloriantur.    "  Quemadmodum  enim,"  inquit,  "  Christus  negabat 
 se  loqui  a  seipso,  cum  loqueretur  ex  lege  et  e  prophetis ;  ita  nunc,  si  quid  praeter 
 evangelium  nomine  Sancti  Spiritus  nobis  obtrudatur,  non  est  credendum.  Ut 
 enim  Christus   est   impletio  legis   et  prophetarum,  ita  Spiritus   est  impletio 
 evangelii."    Haec  Chrysostomus. 
 
 Isti  vero,  quamvis  non  habeant  sacras  literas,  habent  tamen  fortasse  doctores  [Pars  V.] 
 veteres  et  sanctos  patres.    Id  enim  semper  magnifice  jactaverunt,  omnem  an- 
 tiquitatem  et  perpetuum  omnium  temporum  consensum  a  se  facere ;  nostra  vero 
 omnia  nova  esse  et  recentia,  ante  paucos  istos  annos  proxinios    nunquam  audita. 
 
 Certe  in  religionem  Dei  nihil  gravius  dici  potest,  quam  si  ea  accusetur 
 novitatis.    Ut  enim  in  Deo  ipso,  ita  in  ejus  cultu  nihil  oportet  esse  novum. 
 Nescimus  tamen  quo  pacto  ab  initio  rerum  ita  vidimus  semper  fieri,  ut  quo- 
 tiescunque  Deus  quasi  accenderet  et  hominibus  patefaceret  veritatem  suam, 
 quamvis  ea  non  tantum  antiquissima,  sed  etiam  aeterna  esset,  tamen  ab  impiis 
 hominibus  et  hostibus  recens  et  nova  diceretur.      Impius  et  sanguinarius  vir 
 Aman,  ut  Judaeos  in  odium  adduceret,  sic  eos  apud  regem  Assuerum  accusavit ; 
 "Habes  hie,"  inquit,  "rex,  populum  novis  quibusdam  utentem  legibus,  ad  omnes  £sth.  iii. 
 autem  tuas  leges  contumacem  et  rebellem."   Paulus  etiam  Athenis,  cum  primum 
 tradere  coepisset  atque  indicare  evangelium,  dictus  est  novorum  deoruni,  hoc  Act.  xvii.  "> 
 est,  novae  religionis  annunciator,    Et,  "  an  non  possumus,"  inquiunt,  "  ex  te  scire 
 quae  sit  ista  nova  doctrina  ?"    Et  Celsus,  cum  ex  professo  scriberet  adversus 
 Christum,  ut  ejus  evangelium  novitatis  nomine  per  contemptum  eluderet :  "  An," 
 inquit,  "  post  tot  secula  nunc  tandem   subiit   Deum  tam  sera  recordatio  ?" 
 Eusebius  etiam  auctor  est,  christianam  religionem  ab  initio  contumeliae  causa 
 dictam  fuisse  veav  koI  ^cvrjv,  hoc  est,  peregrinam  et  novam.    Ita  isti  nostra  omnia 
 ut  peregrina  et  nova  condemnant ;  sua  autem  omnia,  quaecunque  ea  sunt,  laudari 
 yolunt  ut  antiquissima.    Ut  hodie  magi  et  malefici,  quibus  cum  diis  inferis  res  [cap.i. 
 est,  dicere  solent  se  habere  libros  suos,  atque  omnia  sacra  et  recondita  mysteria  '^'^ 
 ab  Athanasio,  a  Cypriano,  a  Moyse,  ab  Abelo,  ab  Adamo,  atque  etiam  ab 
 
 [«  Caecitate  et  atque  inscitia,  1562,  1584.1  ]       ["  1.581,  1591,  1699  omit  ad.] 
 
 These  references  are  inserted  from  1584.]         |       ['^  loSi  omits  proximo^.] 
 
30 
 
 APOLOGIA  ECCLESI^  ANGLICANS. 
 
 [Pai-s  X.] 
 
 reap.  i. 
 Div.  a] 
 
 Joh.  V.  3 
 
 rcip.  ii. 
 Div.  1  &  2.] 
 
 [Cap.  ii. 
 Div.  a] 
 Dist.27. 
 (juidaro. 
 De  Bono 
 ViduiU 
 cap.  X. 
 [Cap.  iL 
 Div.  4.] 
 Caus.  xxviL 
 41. 
 
 Nupti3nim 
 bonum. 
 In  contro 
 ver>iis. 
 Liber  hodie 
 circumfertur 
 [Cap.  iii. 
 Div.  1  &  2.] 
 mutilus. 
 Cap.  3. 
 
 [Cap.  iiL 
 Div.  a] 
 
 [Cap.  iii. 
 Dev.  4.] 
 Origen.  in 
 I.evit.  cap. 
 xvi. 
 
 Chrysost.  in 
 Matt.  prim. 
 Horn.  2. 
 [Cap.  iii. 
 Div.  4  cfe  5.] 
 In  Joan. 
 Uom.  31. 
 
 archangelo  Raphaele,  quo  ars  ilia  excelsior  et  divinior  judicetur,  quae  ab 
 hujusmodi  patronis  et  inventoribus  profecta  sit ;  ita  isti,  quo  ilia  sua  religio, 
 quam  ipsi  sibi  idque  non  ita  pridem  pepererunt,  vel  stultis  hominibus,  vel  parum 
 quid  agant  quidque  agatur  cogitantibus,  facilius  et  magis  commendetur,  earn 
 sclent  dicere  ad  se  ab  Augustino,  Hieronymo,  a  Chrysostomo,  ab  Ambrosio, 
 ab  apostolis,  a  Christo  ipso  pervenisse.  Satis  enim  sciunt  nihil  istis  nominibus 
 popularius  esse,  aut  in  vulgus  gratius.  Verum  quid  si  ea  quae  isti  nova  videri 
 volunt  inveniantur  esse  antiquissima  ?  Rursus  quid  si  ea  fere  omnia  quae  isti 
 antiquitatis  nomine  tantopere  praedicant,  ubi  ea  probe  ac  diligenter  excussa 
 fuerint,  ad  extremum  inveniantur  recentia  et  nova? 
 
 Profecto  Judajorum  leges  et  caeremoniae,  quamvis  eas  Amanus  accusaret 
 nontatis,  non  poterant  hominum  cuiquam  vere  et  recte  cogitanti  videri  novae. 
 Erant  enim  antiquissimis  tabulis  consignatae.  Et  Christus,  quamvis  eum  multi 
 putarent  ab  Abrahamo  et  priscis  patribus  discessisse,  et  novam  quandam 
 religionem  suo  nomine  invexisse,  tamen  vere-  respondit :  "Si  crederetis  Mosi, 
 crederetis  mihi  quoque."  Xam  doctrina  mea  non  est  ita  nova.  "  Moses  enim," 
 antiquissimus  auctor,  cui  vos  omnia  tribuitis^,  "de  me  locutus  est."  Et  D.  Paulus, 
 evangelium  Jesu  Christi,  etsi  a  multis  no^m  esse  judicetm',  tamen  habet,  inquit, 
 antiquissunum  testimonium  legis  et  prophetarum.  Nostra  vero  doctrina,  quam 
 rectius  possumus^  Christi  catholicam  doctrinam  appellare,  ita  non  est  nova,  ut 
 earn  nobis  antiquus  dierum  Deus  et  Pater  Domini  nostri  Jesu  Chi-isti  monumentis 
 vetustissimLs  in  evangelio  et  in  prophetarum  atque  apostolorum  libris  commen- 
 darit ;  eaque  nunc  nova  nemini  videri  possit,  nisi  si  cui  aut  prophetarum  fides,  aut 
 evangelium,  aut  Christus  ipse  videatur  novus.  Istorum  vero  rehgio,  si  ita  antiqua 
 et  vetus  est,  uti  earn  ipsi  videri  volunt ;  cur  earn*'  ab  exemplis  primitivae  ecclesiae 
 ex  antiquis  patribus  et  conciliis  veteribus  non  probant  ?  Cur  tam  vetus  causa 
 tamdiu  deserta  jacet  sine  patrono  ?  Ferrum  quidem  et  flammam  semper  habue- 
 runt  ad  manum :  de  conciliis  vero  antiquis  et  patribus  magnum  silentium.  Atqui 
 absurdum  erat  ab  istis  ita  cruentis  et  feris  rationibus  incipere,  si  potuissent  alia 
 argumenta  leviora  et  mitiora  invenire".  Quod  si  illi  ita  prorsus  fidunt  vetustati 
 et  nihil  simulant ;  cur  ante  non  ita  niultos  annos  Joannes  Clement*  Anglus 
 aliquot  folia  vetustissimi  patris  et  Graeci  episcopi  Theodoreti,  in  quibus  ille  per- 
 spicue  ac  luculenter  docebat  naturam  panis  in  eucharistia  non  aboleri,  cum 
 putaret  nullum  aliud  exemplar  posse  uspiam  inveniri,  inspectantibus  aliquot  bonis 
 viris  et  fide  dignis,  laceravit  et  abjecit  in  focum  ?  Cur  negat  Albertus  Pighius, 
 veterem  patrem  Augustinum  recte  sensisse  de  peccato  originis  ?  aut  de  ma- 
 trimonio,  quod  post  votum  nimcupatum  sit  initum,  quod  Augustinus  asserit  esse 
 matrimonium,  nec  posse  rescindi,  ilium  errare  et  f'alsum  esse  dicit,  nec  proba 
 uti  dialectica  ?  Cur  nuper,  cum  excuderent  veterem  patrem  Origenem  in 
 evangelium  Joannis,  sextum  illud  caput,  ubi  ilium  credibile,  vel  jiotius  certum 
 est,  contra  ipsos  de  eucharistia  multa  tradidisse,  integrum  omiserunt ;  et  librum 
 mutilum  potius  quam  integrum,  qui  errores^  suos  coargueret,  dare  malue- 
 runt  ?  An  hoc  est  antiquitati  confidere,  antiquorum  patrum  scripta  lacerare, 
 supprimere,  truncare,  comburere?  Operae  pretium  est  videre  quam  pulchre 
 isti  cum  illis  patribus,  quos  jactare  solent  esse  suos,  de  religione  conveniant. 
 \'etus  concilium  Eliberinum^*^  decrevit,  ne  quid,  c^uod  colitur  a  jjopulo,  pingeretur 
 in  templis.  Vetus  pater  Epiphanius  ait  esse  horrendum  nefas,  et  non  ferendum 
 flagitium,  si  quis  vel  pictam,  quamvis  Christi  ipsius,  imaginem  excitet  in  temj^lis 
 Christianorum :  isti  imaghiibus  et  statuis,  quasi  sine  illis  religio  nulla  sit,  omnia 
 templa  sua  atque  omnes  angulos  compleverunt.  Veteres  patres  Origenes  et 
 Chrysostomus  hortantur  populum  ad  lectionem  sacrarum  literarum,  ut  libros 
 coemant,  ut  de  rebus  sacris  inter  se,  uxores  cum  viris,  parentes  cum  liberis  domi 
 disputent :  isti  scripturas  condemnant  tanquam  moi'tua  elementa,  et  ab  illis  quan- 
 tum maxime  possunt  arcent  populum.     Veteres  patres  C^"prianus,  Epiphanius, 
 
 ['  Ab,  1584.] 
 
 ['  15^  oDiits  vere.l 
 
 This  reference  is  inserted  from  1584.] 
 [■>  Tribuistis,  1581, 1591, 1599.] 
 
 Possinius,  1599.] 
 
 [6  Unam,  1.581,  1591, 1599.] 
 p  Inveniri,  1581,  1591,  1599.] 
 [8  Clemens,  1584, 1591,  1599.J 
 [«  Errore,  1.5C2.] 
 
 ['»  Elibertinnm,  1581,  1591,  1599.] 
 
APOLOGIA  ECCLESI^  ANGLICAN^E. 
 
 31 
 
 Hieronymus,  si  quis  forte  voverit  se  velle  viverc  vitam  cculibem,  et  postea  vivat  [Pars  V.] 
 impure,  nee  possit  incendia  cupiditatum  cohibcre,  satius  esse  dicunt,  ut  ducat  ['ijj^'.- 
 uxorem,  et  sese  caste  gerat  in  matrimonio ;  atciue  illud  ipsum  matrimonium  vetus  comr.Apost. 
 
 „  .  ...  H.irct.  (il. 
 
 pater  Augustinus  ratum  et  iirmum  esse  judieat,  nec  oportere  revocari :  isti  eum,  i>e  v.rK. 
 qui  se  voto  semel  obsti-inxerit,  quantumvis  uratur  postea,  quantumvis  scortetur,  nietriadem. 
 quantumvis  fiagitiose  et  perdite  contaminetur,  tamen  ilium  non  sinunt  uxorem 
 ducere ;  aut,  si  forte  duxerit,  tamen  negant  illud  esse  matrimonium,  et  satius 
 multo  ac  sanctius  esse  docent  concubinam  aut  scortum  alere  quam  ita  vivere. 
 Augustinus  vetus  pater  querebatur  de  multitudine  inanium  coeremoniarum,  quibus  Ad  Januar. 
 jam  turn  videbat  hominum  animos  et  conscientias  opprimi :  isti,  quasi  aliud  nihil 
 Deo  eurae  sit,  ita  caeremonias  auxerunt  in  immensum,  ut  nihil  jam  pene  aliud  in 
 illorum  templis  et  sacris  relictum  sit.    Vetus  pater  Augustinus  negat  fas  esse  [Cap.  ni. 
 monachum  ignavum  in  otio  degere,  et  specie  ac  simulatione  sanctitatis  ex  alieno  {je^bpere 
 vivere ;  et  ilium  qui  ita  vivat,  vetus  pater  ApoUonius  ait  latroni  esse  similem  :  Jlm'f""'" 
 isti  monachorum  habent,  armentane  dicam  an  greges,  qui  cum  prorsus  nihil 
 agant,  et  ne  simulent  quidem,  aut  prae  se  gerant'i  speciem  ullaipi  sanctitatis,  tamen 
 non  tantum  vivant  sed  etiam  luxurientur  ex  alieno.    Vetus  concilium  Romanum  [cap.  iii. 
 decrevit,  ne  quis  intersit  sacris  quae  dicantur  ab  illo  sacerdote,  quern  certum  sit  cln.  3.^ 
 alere  concubinam :  isti  et  concubinas  locant  mercede  sacerdotibus  suis,  et  ad  illo- 
 rum sacrilegia  homines  invitos  per  vim  adigunt.    Veteres  canones  apostolorum  [Cap.  iii. 
 ilium  episcopum,  qui  simul  et  civilem  magistratum  et  ecclesiasticam  functionem  can.  aol 
 obire  velit,  jubent  ab  officio  summoveri :  isti  utrumque  magistratum  et  obeunt,  et 
 obire  omnino  volunt ;  vel  potius  alterum,  quem  ab  illis  maxime  obiri  oportuit,  non 
 attingunt ;  nemo  tamen  est  qui  illos  jubeat  summoveri.    Vetus  concilium  Can-  [Cap.  ni. 
 grense  jubet,  ne  quis  ita  distinguat  sacerdotem  coelibem  a  marito,  ut  ccelibatus  ' 
 causa  alterum  putet  altero  sanctiorem  :  isti  eos  ita  distinguunt,  ut  a  pio  et  probo 
 viro,  qui  uxorem  duxerit,  omnia  sua  sacra  statim  putent  profanari.    Vetus  impe-  ^jfi^/g"'- 
 rator  Justinianus  jussit  in  sacro  ministerio  omnia  clara  et  quam  maxime  arguta  i"  Noiei. 
 et  expressa  voce  pronuntiari,  ut  fructus  ex  ea  re  aliquis  ad  populum  redire  pos-  et  uV. 
 set :  isti,  ne  quid  populus  intelligat,  omnia  sua  non  tantum  obscura  et  summissa 
 voce,  sed  etiam  aliena  et  barbara  lingua  mussitant.    Vetus  concilium  Carthasfi-  [Cap.  iii. 
 
 '  .  O       J)iv.  111.] 
 
 nense  jubet,  ne  quid  in  sacro  ccetu  legatur  praeter  scripturas  canonicas :  isti  ea  Ten.  canh. 
 legunt  in  templis  suis,  quae  ne  ipsi  quidem  dubitant  esse  mera  mendacia  et  inanes  "^^^ 
 fabulas.    Quod  si  quis  ista  infirma  putat  esse  ac  levia,  quod  ab  imperatoribus  et  ^^Jif  V]' 
 minutis  quibusdam  episcopis  et  non  ita  plenis  conciliis  decreta  fuerint,  et  papae 
 magis  auctoritate  ac  nomine  delectatur  ;  Julius  Papa  diserte  vetat,  ne  sacerdos,  consecr. 
 dum  peragit  sacra  mysteria,  panem  immergat^''  in  calicem :  isti,  contra  decretum  entm 
 Julii  Papae,  panem  dividunt  et  immergunt.    Clemens  papa  negat  fas  esse  episcopo  ^Ip^v. 
 gerere  utrumque  gladium  ;  et  si  utrumque,  inquit,  habere  vis,  et  teipsum  decipies, 
 et  eos  qui  te  audiant'^.   Jam  papa  gladium  utrumque  sibi  vendicat,  et  utrumque 
 gerit ;  quare  minus  minmi  videri  debet  si  illud  secutum  sit  quod  Clemens  ait,  ut 
 ille  et  seipsum  deceperit,  et  illos  qui  eum  audierint.    Leo  papa  in  uno  templo  rcap.  iv. 
 unam  tantum  ait  fas  esse  missam  dicere  uno  die :  isti  in  uno  templo  quotidie  ^''^ 
 saepe  denas,  saepe  vicenas,  saepe  tricenas,  saepe  etiam  plures  missas  dicunt ;  ut 
 miser  spectator  vix  scire  possit  quo  se  potissimum  debeat  vertere.  Gelasius 
 papa,  si  quis  dividat  eucharistiam,  et  cum  alteram  partem  suscipiat  abstineat 
 ab  altera,  eum  ait  improbe  facere  et  sacrilegium  committere :  isti,  contra  ver- 
 bum  Dei  contraque  Gelasium  papam,  alteram  tantum  partem  eucharistiae  populo 
 dari  jubent ;  et  in  ea  re  sacerdotes  suos  alligant  sacrilegio. 
 
 Quod  si  illi  haee  omnia  usu  jam  ipso  antiquata  esse  dicent,  et  mortua,  et  nihil  [Cap.  v. 
 ad  ista  tempora  pertinere ;  tamen,  ut  omnes  intelligant  quae  fides  istis  hominibus  ' 
 habenda  sit,  quaque  spe  concilia  ab  illis  convocentur,  videamus  paucis,  quam 
 probe  curent  ea  quae  proximis  istis  annis,  recenti  adhuc  memoria,  in  publico  con- 
 cilio  legitime  indicto  ipsi  sancte  observanda  esse  decreverunt.  In  concilio  prox- 
 imo Tridentino,  vix  ante  annos  quatuordecim,  sancitum  est  communibus  suffi-agiis 
 omnium  ordinum,  ne  cui  uni  committerentur  duo  sacerdotia  uno  tempore.  Ubi 
 
 ["  Ferant,  1584.]  I  ["  Emergat,  1591.] 
 
 ['2  1584  omits  this  reference.]  I  ['■■  Aiidierit,  1581,  l.';84, 1591, 1599.] 
 
32 
 
 APOLOGIA  ECCLESI^  ANGLICAN.^. 
 
 [Pars  v.]  nunc  est  ilia  sanctio?  An  ea  quoqiie  turn'  cito  antiqiiata  est  et  mortua?  Nam 
 isti  qnideni  non  tantum  duo  sacerdotia,  sed  etiam  coniplura  sajpe  monasteria,  et 
 episcopatus  modo  binos,  modo  ternos,  modo  quaternos  uni  tribuunt ;  eique  non 
 tantum  indocto,  sed  etiam  saepe  homini  militari.  In  eodem  concilio  decretum 
 est,  oportere  omnes  episcopos  docere  evangelium :  isti  neque  decent,  neque  in 
 pulpitum  unquam  ascendunt,  neque  id  putant  quicquam  ad  munus  suum  perti- 
 nere.  Qua;  ergo  est  ista  pompa  vetustatis  ?  Quid  de  priscorum  patrum,  quid  de 
 conciliorum  novorum  veterumque  nominibus  gloriantur  ?  Quid  videri  volunt  niti 
 auctoritate  illorum,  quos  cum  visinn  est  pro  libidine  contemnunt  ? 
 [Cap.  V.  Sed  gestit  animus  cum  pontifice  potius  ipso  agere,  et  haec  illi  coram  in  os 
 
 [('aii'vi.  dicere.  Die  ergo  nobis,  pie  pontif'ex,  qui  omnia  antiqua  crepas,  et  omnes  tibi  imi 
 ^'^  addictos  esse  gloriaris ;  ex  omnibus  patribus  quis  unquam  te  vel  summum  ponti- 
 fcap.  vi.  ticem,  vel  universalem  episcopuni,  vel  caput  ecclesiae  appellavit?  Quis  tibi  tradi- 
 [Cap'vi.  turn  esse  dixit  utrumque  gladium?  Quis  te  habere  auctoritatem  et  jus  convocandi 
 (cap-^vl  concilia?  Quis  universum  mundum  esse  dicecesin  tuam?  Quis  de  tua  plenitudine 
 [clp^'vx  episcopos  omnes  accipere?  Quis  tibi  datam  esse  omnem  potestatem  tam  in 
 icapM  coelo,  quam'^  in  terra?  Quis  te  nec  a  regibus,  nec  a  toto  clero,  nec  ab  universo 
 Div.  6  ]  populo  posse  judicari  ?  Quis  reges  et  imperatores,  de  jussu  et  voluntate  Christi, 
 J>>v-  7  ]  a  te  accipere  potestatem  ?  Quis  te,  ita  exquisita  et  mathematica  ratione,  sep- 
 SvV]'  tuagies  septies  majorem  esse  maximis  regibus  ?  Quis  tibi  potestatem  ampliorem 
 Kv^'bo'  tributam  esse,  quam  reliquis  patriarchis  ?  Quis  te  Dominum  Deum  esse,  aut  non 
 Divrio  i  purum  hominem,  aut  quiddam  coagnientatum  et  concretum  ex  Deo  et  homine  ? 
 iMvf'i;.]      Quis  te  unum  fontem  esse  omnis  juris  ?  Quis  te  imperium  habere  in  purgatorium? 
 
 Q^is  te  pro  tuo  arbitrio  imperare  posse  angelis  Dei  ?    Quis  te  esse  regem  regum 
 Div'  n'i  dominum  dominantium  unquam  dixit  ?    Possumus  alia  quoque  eodem  modo. 
 
 fcap.ji.  Ex  omni  numero  veterum  episcoporum  et  patrum,  quis  unquam  unus  te  docuit, 
 (x-ap.^vi.  vel  inspectante  populo  missam  privatam  dicere,  vel  eucharistiam  supra  caput 
 [c'ap.'vi?  attoUere,  qua  in  re  omnis  nunc  religio  tua  continetm-,  vel  Christi  sacramenta 
 fcap'vM.  truncare,  et,  contra  ejus  institutum  atque  expressa  verba,  altera  parte  populum 
 De  Major.  fVaudarc  ?  Utque  semel  finem  faciamus,  ex  omnibus  patribus  quis  unus  te  docuit 
 Christi  sanguinem  et  sanctorum  martyrum  merita  dispensare,  et  indulgentias 
 tuas  atque  ^  omnia  spatia  purgatorii,  ceu  merces  in  foro,  vendere? 
 B^nif- J!"-  Soliti  sunt  isti  seepe  reconditam  quandam  doctrinam  suam  et  multiplices  va- 
 Div.  i.j  riasque  lectiones  prajdicare.  Prof'erant  ergo  nunc  aliquid  si  possunt,  ut  ahquid 
 concii.  Lat.  saltcm  legisse  ac  scire  videantur.  Clamarunt  saspe  fortiter  in  omnibus  circulis, 
 D.St  gl'""'  omnes  partes  religionis  suae  antiquas  esse,  et  non  tantum  multitudine,  sed  etiam 
 oTMajor.  et  consensu  et  continuatione  omnium  nationum  et  temporum  approbatas. 
 ?n^Extrav.*  Osteudant  ergo  aliquando  antiquitatem  istam  suam :  faciant,  ut  appareat  ista, 
 cum'inrjr'*'  c["ae  tantopcrc  predicant  esse  tam  late  propagata.  Doceant  omnes  nationes 
 1.101058^'  Christianas  in  suam  istam  religionem  concessisse.  Sed  fugiunt,  ut  jam  ante  dixi- 
 in  edit  im  a  dccrctis  ipsi  suis ;  eaque  quae  ante  ita  paucos  annos  ab  ipsis  in  omnem 
 
 pressa  Paris,  setemitatem  sancita  erant,  tam  brevi  tempore  resciderunt.  Quid  ergo  illis  fiden- 
 Anton.  de  duui  cst  in  patribus,  in  veteribus  conciliis,  in  verbis  Dei  ?  Non  habent,  O  Deus 
 bone,  non  habent  ea,  quae  se  habere  gloriantur ;  non  antiquitatem,  non  univcr- 
 salitatem,  non  locorum,  non  temporum  omnium  consensum.  Idque  ipsi,  etsi  dis- 
 simulatum  potius  cuperent,  tamen  non  ignorant :  imo  etiam  interdum  non  obscure 
 confitentur.  Itaque  veterum  conciliorum  et  patrum  sanctiones  aiunt  ejusmodi 
 esse  ut  interdum  mutari  possint ;  aliis  enim  temporibus  ecclesiae  alia  atque  alia 
 decreta  convenire.  Atque  ita  sese  abdunt  sub  nomine  ecclesiae,  et  Jnani  fuco 
 miseris  mortalibus  illudunt.  Et  mirum  est,  aut  ita  caecos  esse  homines,  ut  ista 
 videre  non  possint ;  aut,  si  videant,  ita  esse  patientes,  ut  ea  tam  facile  tamque 
 ajquo  animo  possint  ferre. 
 [Cap.  ix.  gg(i  cum  ilia,  tanquam  nimium  jam  vetera  et  obsoleta,  juberent  esse  irrita ; 
 
 ^'  alia  quaedam  fortasse  meliora  atque  utiliora  reposuerunt.    Solent  enim  dicere, 
 
 ne  Christum  quidem  ipsum  aut  apostolos,  si  reviviscant,  melius  aut  sanctius 
 administrare  -posse  ecclesiam  Dei,  quam  quomodo  nunc  administratur''  ab  ipsis. 
 
 et  Obed. 
 Unam  sanc- 
 tam. 
 In  Estr. 
 
 [>  Tam,  1681,  1591,  1699.]  I  Utque,  1684.] 
 
 ['  Quern,  1599.]  I  [■*  Administretur,  1584.] 
 
APOLOGIA  ECCLESIiE  ANGLICAN^E. 
 
 33 
 
 Reposuerunt  illi  quidem  alia,  sed,  quemadmodum  Hieremias  ait,  "  Paleam  pro  [Pars 
 tritico;"  eaque,  ut  ait  Esaias,  quaj  Dcus  ab  illis  non  rcquisivit.  Obturarunt 
 omnes  venas  aqua;  viva;,  et  exsciderunt  populo  Dei  cisternas  ruinosas  et  lutu- 
 lentas,  plenas  limo  et  sordibus,  qua;  nec  habent^  aquam  purani,  nec  earn  pote- 
 rant  continere.  Eripuerunt  populo  sacram  eommunionem,  verbum  Dei,  luide 
 omnis  consolatio  petenda  erat,  varum  cultum  Numinis,  rectum  usum  sacramen- 
 torum  et  precum ;  dederurjt  autem  nobis  de  suo,  quibus  nos  interim  oblectaremus, 
 sales,  aquas,  ampullas,  sputa,  ramusculos,  buUas,  jubilfea,  indulgentias,  cruces, 
 suffitus,  et  infinitum"  numerum  caeremoniarum,  et  ludos,  ut  Plautus  ait,  "  ludifica- 
 biles."  In  his  illi  rebus  omnem  reliffionem  collocarunt :  his  rebus  docuerunt  Deum  K^p- 
 
 o  Div,  2.1 
 
 rite  placari  posse ;  his  abigi  dsemones ;  his  confirmari  hominum  conscientias. 
 Hsec  videlicet  sunt  pigmenta  et  myrothecia  religionis  christianse.  Ha;c  Deo  r^iPj"- 
 videnti  grata  et  accepta  sunt :  haec  oportuit  in  honorem  venire,  ut  Christi  et 
 apostolorum  instituta  tollerentur.  Atque,  ut  olim  rex  impius  Hieroboam,  cum 
 cultum  Dei  sustulisset,  et  populum  ad  aureos  vitulos  adduxisset,  ne  forte  postea 
 mutarent  voluntatem,  et  a  se  dilaberentur,  et  redirent  Hierosolymam  ad  templum 
 Dei,  eos  longa  oratione  cohortatus  est  ad  constantiam,  "Hi,"  inquiens,  "Israel, 
 sunt  dii  tui :"  hoc  pacto  Deus  vester  jussit  se  a  vobis  coli ;  "grave  autem  vobis 
 et  molestum  erit  iter  tarn  longinquum  suscipere,  et  quotannis  ad  salutandum 
 et  colendum  Deum  ascendere  Hierosolymam ;"  ita  prorsus  isti,  cum  semel  tra~ 
 ditionum  suarum  causa  irritam  fecissent  legem  Dei,  ne  populus  postea  oculos 
 aperiret,  et  alio  dilaberetur,  atque  aliunde  peteret  certiorem  aliquam  rationem 
 salutis  suse,  O  quoties  acclamarunt  hunc  esse  ilium  cultum,  qui  Deo  placeat, 
 quemque  ille  a  nobis  exigat,  quoque  iratus  flecti  velit !  His  rebus  ecclesia;  con- 
 sensum  contineri ;  his  rebus  omnia  peccata  expiari,  et  tranquillari  conscientias ; 
 qui  discesserit  ab  his,  eum  sibi  nihil  spei  ad  seternam  salutem  reliquisse !  Grave 
 autem  ac  molestum  populo  esse,  ad  Christum,  ad  apostolos,  ad  veteres  patres 
 respicere,  quidque  illi  velint  aut  jubeant  perpetuo  attendere !  Hoc  videlicet  est 
 populum  Dei  ab  infirmis  mundi  elementis,  a  fermento  scribarum  et'^  Pharisaeorum, 
 et  ab  humanis  traditionibus  abducere.  Christi  atque  apostolorum  jussa  loco 
 moveri  oportuit,  ut  ista  succederent.  O  justam  causam,  cur  vetus  et  multis 
 seculis  probata  doctrina  antiquaretur,  et  in  ecclesiam  Dei  nova  forma  religionis 
 inveheretur !  Tamen  quicquid  est,  clamant  isti  nihil  oportere  immutari ;  his  ^.^v-^y^- 
 rebus  hominum  animis  satisfieri ;  Romanam  ecclesiam  ista  decrevisse ;  earn 
 errare  non  posse.  Sylvester  enim  Prierias  ait  ecclesiam  Romanam  esse  normam 
 et  regulam  veritatis ;  sacras  scripturas  ab  ilia  et  auctoritatem  et  fidem  accipere. 
 "  Doctrina,"  inquit,  "  Romanae  ecclesiae  est  regula  fidei  infallibilis,  a  qua  sacra 
 scriptura  robur  accipit."  Et  "  indulgentiae,"  inquit,  "  auctoritate  scripturas  non 
 innotuerunt  nobis,  sed  innotuerunt  auctoritate  Romanae  ecclesiae  Romanorumque 
 pontificum,  quae  major  est."  Pighius  etiam  non  dubitat  dicere,  injussu  Romanae 
 ecclesiae  ne  clarissimae  quidem  scripturae  credendum  esse.  Prorsus,  ut  si  quis 
 istorum,  qui  Latine  recte  ac  pure  loqui  non  possit,  aliquid  tamen  in  ea  lingua  pro 
 forensi  consuetudine  celeriter  et*  expedite  balbutiat,  omnino  dicat  ad  eum  nunc 
 modum  aliis  etiam  omnibus  loquendum  esse,  quo  ante  multos  annos  Mamme- 
 trectus  aut  Catholicon  locuti  sint,  quoque  adhuc  ipsi  utantur  in  foro ;  sic  enim 
 satis  intelligi  posse  quid  dicatur,  et  hominum  voluntati  satisfieri ;  ridiculum  autem 
 esse,  nunc  tandem  novo  dicendi  genere  turbare  orbem  terrarum,  et  Ciceronis  aut 
 Caesaris  veterem  in  dicendo  puritatem  atque  eloquentiam  revocare. 
 
 Tantum,  scilicet,  isti  debent  inscitiae  ac  tenebris  superiorum  temporum. 
 Multa,  ut  ait  quidam,  habentur  saepe  in  pretio,  tantum  quod  dicata  aliquando  PUnius. 
 fuerint  deorum  templis  :  ita  nos  videmus  multa  hodie  probari  ab  istis,  et  magni 
 fieri,  non  quod  ea  tanti  esse  judicent,  sed  tantum  quod  recepta  fuerint  consue- 
 tudine, et  quodammodo  dicata  templo  Dei. 
 
 At  ecclesia,  inquiunt,  nostra  errare  non  potest.    Id,  opinor,  ita  dicunt,  ut  olim  jcap.^xi. 
 Lacedsemonii  solebant  dicere,  in  tota  sua  republica  nullum  posse  inveniri  adulte-      ' '' 
 rum,  cum  revera  omnes  potius  essent  adulteri,  et  incertis  nuptiis  et  uxoribus  inter 
 se  communibus  uterentur;  aut  ut  hodie  canonistae  ventris  causa  solent  de  papa 
 
 Habet,  1562,  1584.] 
 f«  Infinitam,  16G2,  1584.] 
 
 [jewel,  in.] 
 
 [7  1584  omits  et.] 
 l"  1684  repeats  el.] 
 
 3 
 
34 
 
 APOLOGIA  ECCLESLE  ANGLIC AN.E. 
 
 FPars  v.] 
 
 Summa  An- 
 gelica, diet. 
 Papa. 
 Theod.  de 
 Schism '. 
 
 tCap.  xi. 
 >1T.  2.] 
 
 Matt,  xxi.3 
 
 [Cap.  xii. 
 Div.  1.] 
 
 [Cap.  xii. 
 
 Divr2.] 
 
 [Cap.  xiil. 
 Div.  1.] 
 
 Amos  viii.3 
 
 [Cap.  xiii. 
 Div.  2.] 
 [Cap.  xiT, 
 Div.  1.] 
 
 [Cap.  xiv. 
 Div.  2.1 
 
 !■] 
 
 xi\ 
 Oiv".  a] 
 
 [Cap.  xiv. 
 Di' 
 
 dicere,  ilium,  cum  sit  dominus  omnium  beneficiorum,  etsi  pretio  vendat  epi- 
 scopatus,  monastcria,  sacerdotia,  et  nihil  a  se  gratis  abire  sinat ;  tamen,  cum  ea 
 omnia  dicat  esse  sua,  etiamsi  maxime  velit,  non  posse  committere  simoniam. 
 Quam  autcm  id  firmum  sit,  quamque  consentanee-  rationi  dicatur,  nos  adhuc 
 videre  non  possumus ;  nisi  forte,  ut  olim  veteres  Romani  victoria?,  ita  isti  veritati, 
 postquam  ea  semel  ad  illos  pervenisset,  alas  quibus  advolaverat  detraxerint,  ne 
 posset  in  posterum  avolare.  Sed  quid  si  illis  Hieremias  dicat,  ut  supra  comme- 
 moravimus,  haec  esse  verba  mendacii?  Quid  si  idem  rursus  dicat,  illos  ipsos, 
 quos  vinitores  esse  oportuit,  dissipasse  ac  perdidisse  vineam  Domini?  Quid  si 
 Christus  dicat,  illos,  quibus  maxime  templum  oportuit  esse  curae,  ex  temple 
 Domini  fecisse  speluncam  latronum?  Quod  si  errare  ecclesia  Romana  non 
 potest,  felicitatem  ejus  oportet  majorem  esse  quam  istorum  prudentiam :  ea 
 enim  est  illorum  ^ita,  doctrina,  diligentia,  ut  per  eos  quidem  non  tantum  errare 
 ecclesia,  sed  etiam  funditus  interire  et  extingui  possit.  Profecto  si  errare 
 ecclesia  ea  potest,  quae  a  verbo  Dei,  qua;  a  jussis  Christi,  quae  ab  apostolorum 
 institutis,  quae  a  primitivae  ecclesiae  exemplis,  quae  a  veterum  patrum  et  conciliorum 
 sanctionibus,  quae  a  suis  ipsius  decretis  discesserit,  quae  nidlis,  nec  veteribus,  nec 
 novis,  nec  suis,  nec  alienis,  nec  humanis,  nec  divinis  legibus  teneri  velit ;  certuni 
 est  ecclesiam  Romanam  non  tantum  potuisse  errare,  sed  etiam  flagitiose  et  tur- 
 piter  erravisse. 
 
 At  de  nostris,  inquient,  fuistis :  nunc  autem  apostatae  facti  estis,  et  a  nobis 
 discessistis.  Discessimus  quidem  ab  illis,  et  ea  de  re  et  Deo  Optimo  Maximo 
 gratias  agimus,  et  nobis  magnopere  gratulamur.  At  a  primitiva  ecclesia,  ab 
 apostolis,  a  Christo  non  discessimus.  Educati  quidem  sumus  apud  istos  in  tenebris 
 et  ignoratione  Dei,  ut  Moses  in  disciplinis  et  in  sinu  ^Eg\-ptiorum.  "  De  vestris 
 fuimus,"  inquit  Tertullianus,  "  fateor ;  nec  mirum :  fiunt  enim,"  inquit,  "  non 
 nascuntur  Cliristiani."  Sed  cur  ipsi  de  suis  illis  septem  montibus,  in  quibus  olim 
 Roma  stetit,  descenderunt,  ut  in  planitie  potius,  in  campo  Martio  habitarent  ? 
 Dicent^  fortasse,  quod  jam  aquarum  ductus,  sine  quibus  non  posscnt  commode 
 ■\dvere,  in  illis  montibus  defecissent.  Dent  isti  sane  earn  nobis  veniam  de  aqua 
 aeternae  vitae,  quam  volunt  sibi  dari  de  aqua  puteali.  Aqua  jam  apud  istos 
 defecerat :  "  Seniores,"  ut  Hieremias  ait,  "  mittebant  parvulos  suos  ad  aquas ; 
 at  illi,  cum  niliil  invenirent,  miseri  et  siti  perditi  retulerunt  vasa  inania."  "  Egeni," 
 inquit  Esaias,  "  et  pauperes  quaerebant  aquas,  sed  eas  nullas  uspiam  invenerunt. 
 Lingua  illorum  siti  jam  aruerat."  Isti  omnes  canales  et  ductus  perfregerant : 
 isti  obstruxerant  omnes  venas,  et  cceno  lutoque  opi^leverant  fontem  aquae  vivae : 
 utque  olim  Caligula,  occlusis  omnibus  horreis,  publicam  popido  inediam  et  famem, 
 ita  iUi,  obturatis  omnibus  fontibus  verbi  Dei,  sitim  populo  miserabilem  induxerant. 
 Illi  hominibus  famem,  ut  ait  Amos  propbeta,  sitimque  attulerant ;  "non  famem 
 panis,  non  sitim  aquae,  sed  audiendi  verbi  Dei."  Circumibant  miseri  quaerentes 
 scintillam  aliquam  divinae  lucis,  ad  quam  exhilararent  conscientias ;  at^  ea  jam 
 prorsus  extincta  erat :  nihil  potuerunt  invenire.  Haec  erat  conditio,  haec  erat 
 miserabilis  forma  ecclesiae  Dei.  Misere  in  ea  sine  evangelio,  sine  luce,  sine  con- 
 solatione  idla  vivebatur. 
 
 Quare,  etsi  discessio  iUis  nostra  molesta  est,  tamen  cogitare  debent  quam 
 justa  fuerit  causa  discessionis.  Xam  si  dicent,  ab  ea  societate  in  qua  fueris 
 educatus,  nuUo  modo  fas  esse  discedere,  facile  possunt  in  nostro  capite  et 
 prophetas,  et  apostolos,  et  Christum  ipsum  condemnare.  Xam  cur  hoc  etiam  non 
 queruntur,  Lothum  e  Sodoma,  Abrahamum  e  Chaldaea,  Hebraeos  ex  iEgypto, 
 Christum  a  Judseis,  Paulum  a  Pharisaeis  discessisse  ?  Nisi  enim  justa  aliqua 
 possit  esse  causa  discessionis,  nihil  videmus  cur  non  illi  quoque  possint  eodem 
 modo  factionis  et  seditionis  accusari. 
 
 Quod  si  nos  daninandi  sumus  pro  haereticis,  qui  istorum  imperata  omnia 
 non  facimus ;  quid  illi  ?  qui  tandem  aut  quales  videri  debent,  qui  Christi 
 et  apostolorum  imperata  contemnunt  ?  Si  nos  sumus  schismatici,  qui  disces- 
 simus ab  istis ;  quo  tandem  illos  nomine  appellabimus,  qui  a  Graecis,  a  quibus 
 
 ['  1584  omits  this  reference.] 
 Consentaneo,  1584.] 
 
 These  references  are  inserted  from  1584.] 
 
 [*  Dicant,  1584.  J 
 [5  Ac,  1584.] 
 
APOLOGIA  ECCLESI^  ANGLICANiE. 
 
 35 
 
 fitlcni  accepenmt,  ab  ecclesia  primitiva,  a  Christo  ipso,  ab  apostolis,  tan-  [Pars  V.] 
 quam  a  parentibus  discesserunt  ?  Nam  Graici  quidem,  qui  hodie  profitcntur  ^^"p-jY" 
 religionem  et  nomen  Christ!,  etsi  multa  habeant  contaminata,  magnani  tamcn 
 adhuc  partem  retinent  eorum  quae  acceperant  ab  apostolis.  Itaque  nec  pri- 
 vatas  habent  missas,  nec  truncata  sacramenta,  nec  purgatoria,  ncc  indulgen- 
 tias.  Pontificios  vero  titulos  et  magnifica  nomina  tanti  faciunt,  ut  quicun- 
 que  eos  imponat  sibi,  seque  vel  universalem  episcopum  vel  ecclesiai  totius 
 caput  velit  appellari,  eum  illi  non  dubitent  et  superbum  hominem,  et  in 
 omnes  alios  episcopos  fratres  suos  contumeliosuni,  et  hasreticum  esse  dicere. 
 
 Jam  vero  cum  perspicuum  sit,  et  negari  non  possit,  istos  ab  illis  a  qui-  reap.  xv. 
 bus   evangelium,  a  quibus   fidem,   a   quibus   religionem,  a  quibus   ecclesiam  ^'^ 
 acceperunt,   defecisse ;   quid   causae   est,  cur  nunc   ad   eosdem,  tanquam  ad 
 fontes,  nolint  revocari  ?    Cur,  quasi  apostoli  omnes  patresque  nihil  viderint, 
 ita  illorum  temporum  similitudinem  reformidant  ?    An  enim  isti  plus  vident, 
 aut  ecclesiam  Dei  pluris  faciunt,  quam  illi  qui  ista  tradiderunt?    Nam  nos[Cap.xv. 
 quidem   discessimus  ab  ilia  ecclesia,   in   qua    nec   verbum  Dei  pure   audiri  ^'"^ 
 potuit,  nec   sacramenta   adniinistrari,  nec  Dei  nomen,  ut  oportuit,  invocari ; 
 quam  ipsi  fatentur  multis  in  rebus  esse  vitiosam ;   in  qua  nihil  erat,  quod 
 quenquam  posset  prudentem  hominem  et  de  sua  salute  cogitantem  retinere. 
 Postremo,  ab  ecclesia   ea   discessimus,   quai  nunc   est,  non  qua?   olim  fuit ;  [Cap.  w. 
 atque  ita  discessimus,  ut  Daniel  e  cavea  leonum,  ut  tres  illi  pueri  ex  in- 
 cendio ;    nec   tam   discessimus,   quam   ab   istis   diris   et   devotionibus  ejecti 
 sumus. 
 
 Accessimus  vero  ad  illam  ecclesiam,  in  qua  ne  ipsi  quidem,  si  vere  at-  |Xap.  xv. 
 que  ex  animo  loqui  volunt,  negare  possunt  omnia   caste  ac  reverenter  et,  "'^'^ 
 quantum  nos  maxime  assequi  potuimus,  proxime  ad  priscorum  temporum  ra- 
 tionem  adniinistrari.    Conferant  enim  ecclesias  nostras  suasque  inter  se :  vi-  ^ap.^xvi. 
 debunt  et  se  turpissime  ab  apostolis,  et  nos  ab  ipsis  justissime  discessisse.   '^  '^ 
 Nos   enim   cum  Christo,  apostolis,  et   Sanctis   patribus    eucharistiam  populo 
 damns  integram :   isti,  contra  omnes  patres,  contra  omnes  apostolos,  contra 
 Christum   ipsum,  cum   summo,  ut  Gelasius   ait,  sacrilegio,   sacramenta  divi- 
 dunt,  et  alteram  partem  populo  eripiunt. 
 
 Nos  ccenam  dominicam  ad  Christi  institutionem  rcvocavimus,  eamque 
 quam  maxime  quamque  plurimis  communem,  utque  appellatur  ita  re  ipsa 
 communionem  esse  volumus :  isti  contra  institutum  Christi  omnia  immuta- 
 runt,  et  ex  sacra  communione  privatam  fecerunt  missam ;  atque  ita  nos 
 coenam  praebemus  populo,  isti  inane  spectaculum. 
 
 Nos  cum  antiquissimis  patribus  affirmamus,  corpus  Christi  non  comedi 
 nisi  ab  hominibus  piis  et  fidelibus,  et  imbutis  Spiritu  Christi :  isti"  docent 
 ipsissimum  corpus  Christi  re  ipsa,  utque  ipsi  loquuntur,  realiter,  et  substan- 
 tialiter,  non  tantum  ab  impiis  et  infidelibus,  sed  etiam,  quod  horrendum 
 dictu  est,  a  muribus  et  canibus  posse  comedi. 
 
 Nos  ita  precamur  in  templis,  ut,  quemadmodum  Paulus  monet,  populus  i  cor.  xiv. 
 scire  possit  quid  precemur,  et  connnunibus  votis  respondere,  Amen :  isti,  ut 
 aes   tinniens,  voces  in  templis   ignotas  et  peregrinas,  sine  intelligentia,  sine 
 sensu,  sine  mente  fundunt ;  et  omnino  id  agunt,  ne  populus  quicquam  pos- 
 sit intelligere. 
 
 Et  ne  omnia  discrimina  commemoremus   (sunt  enim  prope  infinita),  nos  ^cap.  xvi. 
 scripturas  sacras  convertimus  in  omnes  linguas :  isti  eas  vix  exstare  patiun- 
 tur  in  uUa  lingua.    Nos  invitamus  populum  ad  legendum  et  audiendum  ver-  [cap.  xvi. 
 bum  Dei :  isti  abigunt.    Nos  causam  ab  omnibus  cognosci  volumus  :  isti  fu-  [clj>.\''vi. 
 giunt  judicium.    Nos  scientia  nitimur ;    isti  inscitia.    Nos  luci  fidimus ;  isti  [Cap.'*xvi. 
 tenebris.    Nos  colimus,  ut  par  est,  voces  apostolorum  et  prophetarum :  isti  rcapW-i 
 comburunt.     Postremo,  nos  in  Dei  causa  Dei  unius  judicio  stare  volumus;"'"''*''^ 
 isti  stare  volunt  suo.    Quod  si  illi  haec  omnia  tranquillo  animo,  et  ad  au-  reap.  xvi. 
 diendum   discendumque   comparato   spectare  velint ;    non   tantum  probabunt 
 institutum  nostrum,  qui,  relictis  erroribus,  Christum  ejusque  apostolos  secuti 
 sumus ;  sed  ipsi  etiam  a  se  deficient,  seque  ultro  aggregabunt  ad  partes  nostras. 
 
 [«  Ita,  1584.] 
 
 3—2 
 
36 
 
 APOLOGIA  ECCLESIiE  ANGLICANS. 
 
 ParsVI.]  Atqui  sine  sacro  cecumenico  concilio  nefas,  inquient,  fuit  ista  tentare ; 
 t^p.  L  Div.  jjjj  enim  esse  omnem  vim  ecclesiae ;  ibi  Christum  poUicitum  esse  sese  sem- 
 per pnTesto  adfuturum.  Atqui  ipsi  mandata  Dei  et  apostolorum  decreta  vio- 
 larunt,  utque  jam  diximus,  omnia  prope,  non  tantum  instituta,  sed  etiam  dog- 
 mata primitivaj  ecclesiae  dissipaverunt,  nihil  exspectato  sacro  concilio. 
 *  Verum  quod  aiunt,  nihil  cuiquam  fas  esse  innovare  sine  concilio,  quis 
 tandem  scripsit  nobis  istas  leges?  Aut  unde  isti  hoc  edictum  habuerunt? 
 [Cap.  i.  Div.  Ridiculc  quidcm  fecit  ille  re.x,  qui,  cum  oraculo  certus  esset  de  sententia 
 Agesiiaus.  et  voluutatc  summi  Jovis,  postea  rem  integram  retulit  ad  Apollinem,  ut  sci- 
 ret  an  idem  illi  videretur  quod  patri.  Nos  auteni  multo  ineptius  faceremus, 
 si,  cum  Deum  ipsum  nobis  in  sacrosanctis  scripturis  aperte  loquentem  au- 
 diamus,  ejusque  voluntatem  et  mentem  intelligamus,  postea,  quasi  id  nihil 
 sit,  rem  integram  referre  velimus  ad  concilium ;  quod  non  aliud  est  quam 
 quaerere,  an  idem  hominibus  videatur  quod  Deo,  et  an  homines  velint  man- 
 CCap.  i.  Div.  data  Dei  auctoritate  sua  comprobare.  Quid  enim  ?  nisi  concilium  velit  et 
 jubeat,  verum  non  erit  verum?  aut  Deus  non  erit  Deus?  Si  Christus  ab 
 initio  ita  facere  voluisset,  ut  nihil  doceret  aut  diceret  invitis  episcopis,  om- 
 nem autem  doctrinam  suam  ad  Annam  et  Caipham  retulisset,  ubi  nunc  esset 
 fides  Christiana  ?  aut  quis  unquam  audisset  evangelium  ?  Petrus  quidem,  quem 
 pontifex  ssepius  magisque  praedicare  solet  quam  Jesum  Christum,  fidenter  re- 
 stitit  sacro  concilio ;  et  "  satius,"  inquit,  "  est  obtempei'are  Deo  quam  homi- 
 nibus." Et  Paulus,  cum  semel  animo  hausisset  evangelium,  idque  non  ab  ho- 
 minibus neque  per  hominem  sed  per  solam  voluntatem  Dei,  non  deliberavit 
 cum  carne  et  sanguine,  nec  retulit  ad  cognatos  aut  fratres  suos,  sed  statim 
 abiit  in  Arabiam,  ut  divina  mysteria  Deo  auctore  publicaret. 
 [Cap.  11.  Div.  Nos  quidem  concilia,  et  episcoporum  doctorumque  hominum  conventus  et 
 colloquia  non  contemnimus :  neque  ea  quae  fecimus,  prorsus  sine  episcopis 
 aut  sine  concilio  fecimus.  Plenis  comitiis  res  acta  est,  longa  deliberatione, 
 rCa,).  iii.  Div.  frequenti  synodo.  De  isto  vero  concilio,  quod  nunc  a  Pio  pontifice  simulatur, 
 in  quo  homines  non  appellati,  non  auditi,  non  visi,  ita  facile  condemnantur, 
 quid  nobis  exspectandum  aut  sperandum  sit,  non  est  difficile  divinare. 
 [Cap.  iu.  Div.  Naziauzcuus  olim,  cum  suo  tempore  videret  homines  in  hujusmodi  conven- 
 tibus  ita  esse  caecos  et  obstinatos,  ut  abducerentur  aff'ectibus,  et  victoriam 
 magis  quaererent  quam  veritatem,  diserte  pronuntiavit,  se  nullius  concilii  un- 
 quam exitum  vidisse  bonum.  Quid  ille  nunc  diceret,  si  hodie  viveret,  et  istorum 
 conatus  intelligeret  ?  Nam  tum  quidem,  etsi  studebatur  partibus,  tamen  et 
 causae  cognoscebantur,  et^  errores  manifesti  omnium  partium  suffragiis  com- 
 munibus  tollebantur.  Isti  vero  nec  causam  disceptari  libere  volunt,  nec,  quan- 
 tumcunque  sit  errorum,  quicquam  patiuntur  immutari. 
 Eccie.sia  non  M  enim  illi  saepe  et  sine  fronte  jactare  solent,  ecclesiam  suam  errare 
 non  posse,  nihil  esse  in  ea  vitii,  nihil  esse  nobis  concedendum ;  aut,  si  quid 
 sit,  tamen  episcoporum  et  abbatum  esse  hoc  judicium  ;  illos  esse  moderatores 
 rerum ;  illos  esse  ecclesiam  Dei.  Aristoteles  ait,  Spurios  non  posse  facere  civi- 
 tatem :  an  autem  ex  istis  effici  possit  ecclesia  Dei,  ipsi  videant,  Certe  nec 
 legitimi  sunt  abbates,  nec  genuini  episcopi. 
 [Cap. iii. Div.  Sed  siut  sanc  ecclesia;  audiantur  in  conciliis ;  soli  habeant  jus  sufFra- 
 gandi.  Olim  tamen  cum  ecclesia  Dei,  si  ad  istorum  quidem  ecclesiam  con- 
 feratur,  satis  commode  regeretur,  ut  Cyprianus  ait,  advocabantur  ad  eccle- 
 siasticarum  causarum  cognitionem  et  presbyteri  et  diaconi  et  nonnulla  etiam 
 pars  plebis. 
 
 [Cap.  iii.  Div.  Sed  quid  si  isti  abbates  et  episcopi  nihil  sciant?  Quid  si,  quid  sit  re- 
 ligio,  quidque  de  Deo  sentiendum  sit,  non  intelligant  ?  Quid  si  lex  perierit 
 Mic.  iii.3  a  sacerdote,  et  consilium  a  senioribus  ?  Quid  si,  ut  ait  Micheas,  "  nox  illis 
 sit  pro  visione,  et  tenebrae  pro  divinatione  ?"  Quid  si,  ut  Esaias  ait,  "  omnes 
 speculatores  civitatis  facti  sunt  caeci?"  Quid  si  sal  vim  suam  et  saporem  ami- 
 Matt  v.'  serit?  utque  Christus  ait,  "ad  nullum  usum  sit  accommodus,  ne  ad  id  qui- 
 dem ut  abjiciatur  in  sterquilinium  ?" 
 
 ['  1581,  1591,  1599  omitei.] 
 
 This  marginal  note  is  inserted  from  1584.] 
 
 These  references  are  inserted  from  1584.] 
 
APOLOGIA  ECCLESI^  ANGLICANiE. 
 
 37 
 
 Ad  papam  scilicet  omnia  deferent,  qui  errare  non  potest.    At  illud  pri-  [Pars VI.] 
 mum  ineptum  est,  Spiritum  Sanctum  a  saero  concilio  curriculo  avolare  Ro-  iff' 
 mam ;  ut,  si  quid  dubitet  aut  haereat,  et  *  sese  explicare  non  possit,  ab  alio 
 nescio  quo  spiritu  doctiore  consilium  capiat.    Nam,  si  ita  est,  quid  opus  erat 
 tot  episcopos  tantis  impensis,  tam  longinquis  itineribus,  Tridentum  hoc  tem- 
 pore convocari  ?    Consultius  multo  erat  et  satius,  certe  multo  et  brevius  et 
 commodius,  ut  ad  papam  potius  omnia  rejicerent,  et  statim  ad  illius  sacri 
 pectoris  oraculum  devenirent.    Deinde  etiam  iniquum  est,  causam  nostram  a 
 tot  episcopis  et  abbatibus  ad  unius  hominis  judicium  devolvere ;  ejus  prse- 
 sertim,  qui  a  nobis  gravissimis  criminibus  accusetur,  nec  adhuc  causam  suam 
 dixerit,  et  nos,  antequam  vocaremur  ad  judicium,  sine  judicio  condemnarit. 
 An  ergo  nos  ista  fingimus  ?  aut  ista  hodie  non  est  ratio  conciliorum?    Aut  [Cap.  w.  dw. 
 non  omnia  a  sacro  concilio  ad  unum   pontificem  deferuntur ;   ut,  quasi  tot 
 sententiis  et  subscriptionibus  nihil  sit  actum,  ille  unus  possit  addere,  mutare, 
 minuere,  abrogare,  approbare,  relaxare,  restringere  quicquid  velit  ?  Quorum 
 ergo  hominum  sunt  haec  verba?  cur  episcopi  et  abbates,  non  ita  pridem  in 
 proximo  concilio  Tridentino,   ita  ad   extremum  decreverunt,   "  Salva  semper 
 in  omnibus  sedis  apostolicae  auctoritate  ?"    Aut   cur  Paschalis   papa  ita  in- 
 solenter  de  se  scribit  ?    "  Quasi,"  inquit,  "  Romanae  ecclesiae  legem  concilia  De  Eiectione 
 ulla  praefixerint ;  cum  omnia  concilia  per  Romanae  ecclesiae  auctoritatem  et  testate,  cap. 
 facta  sint,  et  robur  acceperint,  et  in  illorum  statutis  Romani  pontificis  pa- 
 tenter^  excipiatur  auctoritas  ?"    Si  ista  rata  esse  volunt,  cur  concilia  indicun- 
 tur?  sin  ea  jubent  esse  irrita,  cur  in  istorum  libris  quasi  Integra  relinquuntur  ? 
 
 Sed  sit  sane  pontifex  unus  supra  omnia  concilia,  hoc  est,  sit  pars  aliqua  [Cap-  v.  Div. 
 major  quam  totum  ;  plus  possit,  plus  sapiat,  quam  omnes  sui ;  et,  vel  invito  Ad  Eva- 
 Hieronymo,  sit  urbis  unius  auctoritas  major  quam  orbis  terrarum.    At  quid  si  ille  fcap.  v.  Div. 
 de  his  rebus  nihil  viderit,  et  nec  sacras  scripturas,  nec  veteres  patres,  nee  con- 
 cilia  sua  unquam  legerit  ?     Quid  si  ille,  ut  olim  papa  Liberius,  deficiat  ad 
 Arianos ;  aut,  ut  non  ante  ita  multos  annos  Joannes  papa,  de  futura  vita  et  ani- 
 marum  immortalitate  impie  et  nefarie  sentiat ;  aut,  ut  olim  papa  Zosimus  con- 
 cilium Nicenum,  ita  ille  nunc,  potestatis  suae"  augendae  causa,  alia  concilia  cor- 
 rumpat,  et,  quoe  ne  cogitata  quidem  unquam  fuerint,  ea  a  Sanctis  patribus 
 deliberata  et  constituta  esse  dicat ;  utque  Camotensis  ait  pontifices  solitos  esse 
 seepe  facere,  vim  adhibeat  scripturis,  ut  habeat  plenitudinem  potestatis  ?  Quid 
 si  abjiciat  fidem  christianam,   et  effieiatur  apostata,  quales  Lyranus  ait  multos 
 fuisse  papas  ?  Tamenne  Spiritus  Sanctus  statim  illi  pulsabit  pectus,  atque  etiam 
 nolenti  et  invito  accendet  lumen,  ne  possit  errare  ?     Aut  ille  erit  fons  omnis 
 juris  ?  et  omnis  thesaurus  sapientiae  atque  intelligentiae  in  illo,  tanquam  in 
 scrinio,  invenietur  ?  Aut,  si  ista  in  Ulo  non  sunt,  potestne  de  rebus  tantis  recte 
 et  commode  judicare  ?    Aut,  si  judicare  non  potest,  petit,  ut  ista  ad  se  uimm^ 
 omnia  referantur?    Quid  si  advocati  pontificum,  abbates,  et  episcopi,  nihil  dis- [Cap.  vi.  Div. 
 simulent,  sed  aperte  se  gerant  pro  hostibus  evangelii,  et  quod  vident  videre  ' 
 nolint,  et  vim  faciant  scripturis,  et  videntes  ac  scientes  depravent  atque  adul- 
 terent  verbum  Dei,   et  ea,  quae  perspicue  ac  proprie  dicta  sunt  de  Christo, 
 nec  possunt  cuiquam  mortalium  alii  convenire,  impure  atque  impie  ad  papam  Host  cap. 
 transferant  ?     Quid  si  dicant,  papam  esse  omnia,   et  super  omnia ;   aut  ilium  Abbas^de 
 ea  posse  omnia,  quae  Christus  potest ;  et  papae  Christique  unum  esse  tribunal,  veiiera'iji'i'' 
 et  unum  consistorium '?    aut  ilium  esse  lucem  illam,  quae  venerit  in  mundum,  EpSc' in 
 quod  Christus  de  se  imo  pronunciavit,  eumque  qui  male  agit,  odisse  ac  fugere  ^^'J*^: 
 illam  lucem ;  aut  alios  episcopos  omnes  de  ejus  accipere  plenitudine  ?    Post-  i"'>- 
 remo,  quid  si,  non  dissimulanter  aut  obscure,  sed  perspicue  et  aperte  decer- [Cap.  vi.  Div. 
 nant  contra  expressum  verbum  Dei?   An  quicquid  isti^''  dicunt  statim  erit  evan-^"* 
 gelium  ?    An  iste  erit  exercitus  Dei  ?    An  ibi  Christus  praesto  erit  ?    An  in 
 istorum  linguis  natabit  Spiritus  Sanctus  ?  aut  illi  possunt  vere  dicere,  "  Visum 
 est  Spiritui  Sancto  et  nobis?"   Petrus  quidem  a  Soto,  et  ejus  astipulator  Hosius,  [cap  vi  dw 
 
 3.] 
 
 [*  1584  omits  et.] 
 [■^  Patienter,  1581,  1591,  1599.] 
 (•^  1.584  omits  this  reference.] 
 Sua,  1584.] 
 
 [8  Unus,  1584.] 
 
 These  references  are  inserted  from  1584. J 
 Illi,  1591,  1599.] 
 
38 
 
 APOLOGIA  ECCLESIiE  ANGLICANS. 
 
 [Cap.  vii. 
 l)iv.  1.] 
 
 [Cap.  vii.Div 
 2.] 
 
 ^ParsVI.]  nihil  dubitant  affirmare,  concilium  illud  ipsiim,  in  quo  Christus  Jesus  adjudicatus 
 Bmi uTib.  est  morti,  liabuisse  Spiritum  pvoplieticum,  Spiritum  Sanctum,  S^Diritum  veritatis  ; 
 "■  nec  falsum  aut  vanum  fuisse,  quod  episcopi  illi  dixerunt :  "  Nos  habemus  legem, 
 
 et  secundum  legem  debet  mori:"  "  Illos  judicasse  (sic  enim  scribit  Hosius)  judicii 
 veritatem ;  omninoque  justum  fuisse  illud  decretum,  quo  ab  illis  prommciatum 
 est,  Christum  dignum  esse  qui  moreretur."  Mirum  vero  est,  non  posse  istos 
 pro  se  dicere  et  propugnare  causam  suam,  nisi  una  etiam  Annse  Caiphaeque 
 patrocinentur.  Nam  qui  illud  ipsum  concilium,  in  quo  Filius  Dei  ad  crucem 
 ignominiosissime  condemnatus  est,  legitimuni  dicent  fuisse  ac  probum ;  quod 
 tandem  illi  concilium  decernent  esse  vitiosum  ?  Tamen  qualia  sunt  istorum  con- 
 cilia fere  omnia,  necesse  illis  fuit,  ut  ista  de^  Caiphae  Annaeque  concilio  pronun- 
 tiarent.  Verum  an  isti  ecclesiam  nobis  instaurabunt,  iidem  ipsi  judices  iidemque 
 rei?  An  isti  minuent  ambitionem  fastumque  suum?  An  ipsi  seipsos  ejicient, 
 aut-  contra  se  ferent  sententiam,  ne  episcopi  sint  indocti,  ne  ventres  pigri,  ne 
 cumulent  sacerdotia,  ne  gerant  se  pro  principibus,  ne  bella  gerant  ?  An  dilecti 
 pontificum  filioli  abbates  decernent,  monachum,  qui  suo  sibi  labore  victum  non 
 quaerat,  latronem  esse  ?  aut  fas  illi  non  esse,  nec  in  civitatibus,  nec  in  turba,  nec 
 ex  alieno  vivere  ?  oportere  monachum  humi  cubare,  olusculo  et  ciceribus  tueri 
 vitam,  incumbere  Uteris,  disputare,  orare,  opus  facere,  ad  ecclesiae  ministerium 
 se  parare  ?  Eadem  opera  Pharissei  et  scribae  instaurabunt  templum  Dei,  et  ex 
 spelunca  latronum  restituent  nobis  domum  orationis. 
 
 Fuerunt  ex  ipsis  aliqui,  qui  errores  in  ecclesia  complures  deprehenderint; 
 Adrianus  papa,  .^neas  Sylvius,  Polus  cardinalis,  Pighius,  ahique,  uti  jam  diximus. 
 Habuerunt  postea  concilium  Tridenti,  eodem  loco  quo  nunc  indicitur.  Conve- 
 nerunt  episcopi  complures,  et  abbates,  et  alii  quos  oportuit.  Erant  soli :  quic- 
 quid  ageretur,  nemo  erat  qui  obstreperet :  nostros  enim  homines  ab  omni  con- 
 ventu  prorsus  excluserant^.  Sederunt  ibi  magna  exspectatione  sex  annos.  Primis 
 sex  mensibus,  quasi  id  magnopere  opus  esset,  multa  de  sacrosancta  Triade,  de 
 Patre,  de  Filio,  de  Spiritu  Sancto,  pia  quidem,  sed  non  ita  illo  tempore  neces- 
 saria,  decreverant.  Interim  tamen  ex  tot  erroribus  tam  perspicuis,  tam  confessis, 
 tam  manifestis,  quem  imum  errorem  correxerunt  ?  A  quo  genere  idololatriae  po- 
 pulum  revocarunt  ?  Quam  superstitionem  sustulerunt  ?  Quam  partem  tyrannidis 
 et  pompae  suae  minuerunt  ?  Quasi  vero  jam  orbis  terrarum  non  videat  conspi- 
 rationem  istam  esse,  non  concilium,  et  istos  episcopos,  quos  nunc  sibi  pontifex 
 advocavit,  prorsus  juratos  et  addictos  esse  ejus  nomini,  nec  unquam  quicquam 
 facturos,  nisi  quod  iUi  placere,  et  ad  ejus  potentiam  augendam  facere,  et  ilium 
 velle,  videant ;  aut  non  ibi  numerari  sententias  potius  quam  appendi ;  aut  non 
 [Cap.vii.Div.  mcliorem  partem  saepe  a  majore  superari.  Itaque  scimus  multos  saepe  bonos 
 viros  et  catholicos  episcopos,  cum  hujusmodi  concilia  indicerentur,  et  aperte 
 factionibus  et  partibus  inserviretur,  et  scirent  se  tantum  lusuros  esse  operam, 
 adversariorum  aniraos  prorsus  esse  obfirmatos,  nihil  posse  pi'omoveri,  mansisse 
 domi.  Athanasius,  cum  vocatus  esset  ab  imperatore  ad  concilium  Caesariense, 
 et  videret  se  ad  infesta  adversariorum  suorum  odia  venturum  esse,  adesse  noluit. 
 Idem  postea,  cum  venisset  ad  concilium  Syrmianum,  et  ex  hostium  suorum  fe- 
 rocia  atque  odio  animo  rei  eventum  praesagiret,  statim  sarcinas  collegit,  atque 
 abiit.  Joannes  Chrysostomus,  quamvis  quaternis  literis  ab  imperatore  Constantio* 
 vocatus  esset  ad  concilium  Arianorum,  tamen  domi  se  continuit.  Cum  Hiero- 
 solymorum  episcopus,  Maximus,  sederet  in  concilio  Palaestino,  eura  senex  Paph- 
 nutius  manu  apprehensum  eduxit  foras  :  "  Non  est  fas,"  inquiens,  "  nobis  con- 
 sultare  de  iis^  rebus  cum  hominibus  impiis." 
 
 Ad  concilium  Syrmianum,  a  quo  se  subduxit  Athanasius,  occidentis  episcopi 
 venire  noluerunt.  Cyrillus  ab  illorum,  qui  Patropassiani  dicebantur,  concilio  per 
 Tripart.  Soz.  Htcras  appcllavit.  Ad  Mediolanense  concilium  episcopus  Treverensis  Paulinus, 
 aliique  complures,  cum  viderent  conatus  et  potentiam  Auxentii,  venire  recusarunt. 
 Frustra  enim  videbant  se  ituros  eo,  ubi  non  ratio  sed  factio  audiretur,  et  ubi 
 causae  non  judicio  sed  studio  disceptarentur'^. 
 
 3.] 
 
 Theod  Eccl. 
 Hist.  Lib.  i. 
 cap.  xxviii. 
 
 Tripart.  Lib, 
 X.  cap.  xiii. 
 Euseb.  Lib. 
 i.  cap.  xvii. 
 
 Lib.  V.  cap. 
 
 XV. 
 
 f '  Be  is  inserted  from  1581,  1591,  1599.] 
 [■•^  An,  1581,  1591,  1599.] 
 [3  Excluserunt,  1591,  1599.] 
 
 Arcadio,  1581,  1591,  1599.] 
 [5  His,  1581,  1591,  1599.] 
 Discreparentur,  1584. J 
 
 1 
 
 i 
 
APOLOGIA  ECCLESDE  ANGLICANS. 
 
 39 
 
 At  que  illi,  quantumvis  habebanf^  infestos  et  obstinates  adversaries ;  tamen,  [Pars  VI.] 
 si  venissent,  audiri  saltern  in  concilio  libere  potuissent. 
 
 Nunc  autem  cum  nemo  nostrum  ne  sedere  quidcm,  aut  omnino  videri  in  is-  ^ap.^viii. 
 torum  consessu,  nedum  libere  audiri  possit ;  cum  pontificum  legati,  patriarcha;,  ''^ 
 archiepiscopi,  eijiscopi,  abbates  omnes  conjurati,  omnes  eadem  culpa  constricti, 
 omnes  eodem  sacramento  obstricti,  soli  sedeant,  et  soli  jus  habeant  ferendi  suf- 
 fragii ;  et  postremo,  quasi  ipsi  nihil  egerint,  omnia  sua  judicia  papa;  unius  volun- 
 tati  libidinique  subjiciant ;  videlicet,  ut  ille,  quem  oportuit  potius  causam  dicere, 
 de  seipso  pronunciet ;  cum  vetus  ilia  et  Christiana  libertas,  quam  aequum  erat 
 in  christianis  conciliis  esse  maximam,  prorsus  de  concilio  sublata  sit,  mirari  * 
 hodie  non  debent  homines  prudentes  ac  pii,  si  nos  id  nunc  facimus,  quod  olim 
 in  simili  causa  a  tot  patribus  et  catholicis  episcopis  factum  vident ;  ut,  quoniam 
 audiri  in  concilio  non  possumus,  et  principum  legati  habentur  ludibrio,  et  nos 
 omnes,  quasi  res  jam  antea  confecta  et  constituta  sit,  ante  judicium  condem- 
 namur,  domi  manere  malimus,  et  rem  omnem  Deo  committere,  quam  eo  pro- 
 ficisci,  ubi  nec  locum  habituri  simus,  nec  quicquam  possimus  promovere.  Verum  ^^^P-j'^j  ^ 
 nostram  injuriam  patienter  et  sedate  ferre  possumus.  Sed  cur  reges  christianos 
 et  pios  principes  excludunt  a  consessu  suo?  Cur  eos  vel  ita  inciviliter  a  se 
 vel  ita  *  contumeliose  dimittunt,  ut,  quasi  homines  christian!  non  sint,  aut  judi- 
 care  non  possint,  nolint  eos  religionis  christianae  causam  cognoscere,  et  eccle- 
 siarum  suarum  statum  intelligere ;  aut,  si  auctoritatem  suam  interponant,  et 
 f'aciant  id  quod  possunt,  quod  jubentur,  quod  debent,  quodque  et  Davidem,  et 
 Salomonem,  et  alios  bonos  principes  fecisse  scimus,  ut'-*,  ipsis  aut  dormientibus 
 aut  nefarie  resistentibus,  sacerdotum  libidinem  coerceant,  eosque  et  ad  officium 
 faciendum  adigant,  et  in  officio  contineant,  ut  idola  evertant,  ut  superstitiones 
 minuant,  ut  Dei  cultum  instaurent,  cur  statim  clamant,  illos  omnia  turbare, 
 in  alienum  officium  irrumpere,  et  improbe  atque  immodeste  facere  ?  Quae  scrip- 
 tura  principem  christianum  ab  hujusmodi  causarum  cognitione  unquam  repulit? 
 Quis  praeter  istos  solos  vmquam  ista  jura  decrevit? 
 
 At  civiles,  inquient,  principes  rempublicam  atque  arma  tractare  didicerunt ;  reli-  ^^p-^'"- 
 gionis  mysteria  non  intelligunt.  Quid  ergo  papa  hodie  aliud  est,  quam  monarcha 
 aut  princeps  ?  Quid  cardinales  ?  quos  nunc  vix  alios  esse  fas  est  quam  principum 
 et  regum  filios.  Quid  patriarchae,  quid  magna  ex  parte  archieijiscopi,  quid 
 episcopi,  quid  abbates  in  regno  pontificio  aliud  hodie  sunt  quam  civiles  principes, 
 quam  duces,  quam  comites,  quocunque  incedant,  magnifice  stipati,  saepe  etiam 
 torquati,  et  catenati  ? 
 
 Amictum  quidem  habent  illi  interdum  aliquem,  cruces,  columnas,  galeros, 
 tiaras,  pallia ;  quam  pompam  veteres  episcopi,  Chrysostomus,  Augustinus,  Am- 
 brosius,  non  habebant.  Praeter  ista  vero  quid  decent,  quid  dicunt,  quid  faciunt, 
 quid  vivunt,  quod  deceat  non  tantum  episcepum,  sed  etiam  heminem  christianum? 
 An  tanti  est  titulum  inanem  gerere,  et,  mutata  solum  veste,  appellari  episcepum  ? 
 
 Certe  illis  solis,  qui  ista  nec  sciunt,  nec  scire  omnino  volunt,  nec,  nisi  quod  [<^j>P-  ^-  D'v- 
 ad  culinam  et  ventrem  attinet,  partem  ullam  religionis  tenmcii  faciunt,  permitti 
 rerum  omnium  summam,  illos  solos  judices  fieri,  et  tanquam  caecos  in  specula 
 coUocari ;  principem  vero  christianum,  recte  sentientem,  stare  truncum  et  sti- 
 pitem,  non  suffi-agari,  non  sententiam  dicere,  tantum  quid  illi  velint  aut  jubeant 
 observare,  sine  auribus,  sine  oculis,  sine  anime,  sine  pectore,  quicquid  ab  istis 
 impenatur  sine  exceptione  recipere,  et  caeco  judicie  imperata  facere,  quantumvis 
 ea  blasphema  sint  atque  impia,  etiamsi  eos  jubeant  religionem  universam  ex- 
 tinguere,  et  Christum  ipsum  in  crucem  tollere,  et  superbum  et  centumeliesum 
 et  iniquum  est,  et  a  principibus  christianis  et  prudentibus  non  ferendum.  Quid 
 enim?  An  Caiphas  et  Annas  ista  videre"  possunt;  David  et  Ezechias  non 
 possunt?  Et  an  cardinali,  homini  militari  et  sanguinem  spiranti,  in  concilio 
 sedere  licet ;  imperatori  aut  regi  christiano  non  licet  ?     Nam  nos  quidem  nihil  [Cap.  x\.  my. 
 
 ['  Habeant,  1581,  1591, 1599.] 
 ["  1581,  1591,  1599  omit  ita.] 
 1599  omits  ut.} 
 
 ['»  Cognitionem,  1584.] 
 ["  ViJeri,  15C2.J 
 
40 
 
 APOLOGIA  ECCLESI^  ANGLICANS. 
 
 [Pars  VI,] 
 
 [Cap.  xi. 
 Div.  3.] 
 
 [Cap.  xi. 
 Div.  4.  et  5.] 
 
 Exod.  xxxii. 
 
 t(?a)i.  xi. 
 )iv.  6.] 
 Jos.  i. 
 
 [Cap.  xi. 
 Div.  7.] 
 1  Par.  xiii. 
 
 tCap.  xi. 
 )iv.8.] 
 
 2  Par.  vi. 
 
 3  Reg.  viii. 
 
 [Cap.  xi. 
 Div.  9.] 
 2  Par.  xxix. 
 
 [Cap.  xi. 
 Div.  10.] 
 4  Reg.  xviii. 
 2  Par.  xvii. 
 [Cap.  xi. 
 Div.  11.] 
 4  Reg.  xxiii. 
 4  Keg.  xiL 
 4  Reg.  x. 
 [Cap.  xii. 
 Div.  1.] 
 
 tCap.  xii. 
 )iv.  2.] 
 
 [Cap.  xii. 
 Div.  3.] 
 
 tCap.  xii. 
 >iv.  4.] 
 
 [Cap.  xii. 
 Div.  J.] 
 Vt  Pius  IV. 
 in  Bulla  sua 
 ao  Imper. 
 Ferdinand. 
 [Cap.  xiii. 
 Div.  1.] 
 
 Hist.  Ecdes. 
 Lib.  i.  cap. 
 vii. 
 
 Lib.  i.  cap. 
 vii. 
 
 [Cap.  xiii. 
 Div.  2.] 
 Socr.  Lib.  V. 
 cap.  X. 
 
 quod  principi  fideli  a  Deo  mandata,  est  cura  utriusque  tabulae,  ut  intelligat  ad  offi- 
 cium  suum  non  civilem  tantum  rem,  sed  etiam  sacram  et  ecclesiasticam  pertinere  ; 
 priieteiquani  quod  Deus  sa?pe  regem  ac  diserte  jubet  lucos  succidere,  idolorum 
 statuas  et  aras  evcrtere,  libruni  legis  sibi  describere ;  quodque  ilium  Esaias  ait 
 ecclesiae  patronum  et  nutritium  esse  oportere ;  praeter,  iiiquam,  baec  omnia,  ex 
 historiis  et  optimorum  temporum  exemplis  videmus  pios  principes  procurationem 
 ecclesiai-um  ab  officio  suo  nunquam  putasse  alienam. 
 
 Moses,  civilis  magistratus  ac  ductor  populi,  omnem  religionis  et  sacrorum 
 rationem  et  accepit  a  Deo,  et  populo  tradidit,  et  Aaronem  episcopum  de  aureo 
 A  itulo,  et  de  violata  religione,  vehementer  et  graviter  castigavit.  Josue,  etsi  non 
 aliud  erat  quam  magistratus  civilis,  tamen,  cum  primum  inauguraretur  et  prse- 
 ficeretur  populo,  accepit  mandata  nominatim  de  religione  deque  colendo  Deo. 
 
 David  rex,  cum  omnis  jam  religio  ab  impio  rege  Saule  prorsus  esset  dissipata, 
 reduxit  arcam  Dei,  hoc  est,  religionem  restituit;  nec  tantum  adfuit  ut  admonitor 
 aut  hortator  operis,  sed  etiam  psalmos  et  hymnos  dedit,  et  classes  disposuit,  et 
 loompam  instituit,  et  quodammodo  pi-aefuit  sacerdotibus. 
 
 Salomon  rex  aedificavit  templum  Domino,  quod  ejus  pater  David  animo  tantum 
 destinaverat,  et  postremo  orationem  egregiam  habuit  ad  populum  de  religione 
 et  cultu  Dei,  et  Abiatharum  episcopum  postea  summovit,  et  in  ejus  locum  Sa- 
 docum  surrogavit.  Cumque  postea  templum  Dei  foedum  in  modum  esset  sacer- 
 dotum  vitio  et  negligentia  contaminatum,  Ezechias  illud  rex  jussit  a  ruderibus  et 
 sordibus  repurgari,  accendi  lumina,  suffitus  adoleri,  et  veteri  ritu  sacra  fieri ; 
 aeneuin  etiam  serpentem,  qui  tum  a  populo  impie  colebatur,  tolli,  et  in  pulverem 
 redigi.  Josaphat  rex  excelsa  et  lucos,  quibus  impediri  videbat  cultum  Dei,  et 
 populum  a  communi  templo,  quod  erat  Hierosohmis,  ad  quod  ex  omni  parte  regni 
 quotannis  eundum  erat,  privata  superstitione  retineri,  evertit  et  sustulit.  Josias 
 rex  diligenter  admonuit  sacerdotes  et  episcopos  officii  sui.  Joas  rex  repressit 
 luxum  et  insolentiam  sacerdotum.  Jehu  impios  prophetas  neci  dedit.  Et  ne 
 plura  ex  sacris  scripturis  exempla  commemoremus,  ac  potius  a  Chi-isto  nato  quem- 
 admodum  in  evangelio  ecclesia  administrata  sit  consideremus :  dim  imperatores 
 christiani  indicebant  episeoporum  concilia ;  Constantinus,  Nicenum ;  Theodosius 
 primus,  Constantinopolitanum ;  Theodosius  secundus,  Ephesinum ;  Warcianus, 
 Chalcedonense ;  cumque  Ruffinus  allegasset  synodum,  quasi  quae  pro  se  faceret, 
 ejus  adversarius  Hieronymus,  ut  eum  refutaret,  "  Doce,"  inquit,  "  quis  eam  impe- 
 rator  jusserit  convocari?"  Idem  in  epitaphio  Paulas  citat  literas  imperatorum, 
 c[ui  episcopos  Latinos  Graecosque  Romam  accersiri  jusserint. 
 
 Omnino  per  annos  quingentos^  imperator  solus  agebat  conventus  sacros,  et 
 episeoporum  concilia  celebrabat. 
 
 Quo  magis  nunc  miramur  importunitatem  episcopi  Romani,  qui  quod  sciat, 
 integris  rebus,  fuisse  jus  imperatoris-,  nunc  autem,  postquam  reges  in  partem 
 Caesareae  majestatis  devenerunt,  esse  jus  commune  omnium  principum,  id  ita 
 temere  uni  adscribat  sibi,  et  satis  esse  putet,  voluntatem  suam  de  habendo  con- 
 cilio  cum  principe  orbis  teirarum  viro,  tanquam  cum  famulo  suo  communicare. 
 
 Quod  si  imperatoris  Ferdinandi  modestia  tanta  est,  fortasse,  quod  artes  pon- 
 tificias  non  satis  norit,  ut  banc  injuriam  ferre  possit ;  pontifex  tamen,  pro  sua 
 sanctitate,  injuriam  illi  facere  et  jus  sibi  alienum  arrogare  non  debebat. 
 
 At  convocabat  quidem  tum,  inquiet  aliquis,  imperator  concilia,  quod  Romanus 
 episcopus  nondum  ad  istam  magnitudinem  pervenisset ;  tamen  ne  tum  quidem 
 aut  una  sedebat  cum  episcopis  in  concilio,  aut  omnino  in  deliberatione  aucto- 
 ritatem  suam  ullam  in  partem  interponebat.  Imo  vero,  ut  Theodoretus  ait,  im- 
 perator Constantinus  in  concilio  Xiceno  non  solum  ima  sedebat,  sed  etiam 
 episcopos,  quemadmodum  causa  ex  apostolicis  propheticisque  literis  cognoscenda 
 esset,  admonebat.  "  In  disputationibus,"  inquit,  "  de  rebus  divinis  propositam 
 nobis  habemus,  quam  sequamur,  doctrinam  Spiritus  Sancti.  Evangelici  enim  et 
 apostolici  libri  et  prophetarum  oracula  satis  pstendunt,  quid  nobis  de  voluntate 
 Dei  sit  sentiendum."  Theodosius  imperator,  ut  ait  Socrates,  non  solum  sedit 
 inter  episcopos,  sed  etiam  causae  disceptationi  praefuit,  et  haereticorum  scripta 
 laceravit,  et  cathohcorum  sententiam  comprobavit. 
 
 ['  50,  1584.] 
 
 ["  impp.,  1584.] 
 
APOLOGIA  ECCLESIiE  ANGLICANiE. 
 
 41 
 
 In  Chalcedonensi  concilio  magistratus  civilis  Dioscorum,  Juvenalem,  Tha-  [Pars VI.] 
 lassium,  episcopos,  sua  sententia  pro  haereticis  condemnavit,  eosque  de  illo  gradu  j^vl'i/]'^' 
 ecclesiae  dejiciendos  esse  ceiisuit.  ^' 
 
 In  Constantinopolitano  concilio  tertio  civilis  magistratus  Constantinus  non  5^j'J''2^'''- 
 solum  sedit  inter  episcopos,  sed  etiam  subscripsit  cum  episcopis :  "  Legimus," 
 inquit,   "  et  subscripsimus."    In  concilio  Arausicano  secundo  legati  principum,  [Cap.xiv. 
 viri  patricii,  non  tantum  sententiam  de  religione  dixerunt,  sed  etiam  inter  epi-  ^ 
 scopos  subscripserunt.    Sic  enim  in  illo  concilio  scribitur  ad  extremum  :  "  Petrus 
 Marcellinus,  Felix,  Liberius,  viri  clarissimi,  et  illustres  prtefecti  praetorii  Galliarum, 
 atque  patricii,  consentientes  subscripserunt.    Syagrius,  Opilio,  Pantagathus,  Deo- 
 datus,  Cariattho,  Marcellus,  viri  clarissimi,  subscripserunt." 
 
 Quod  si  praefecti  prajtorii  et  viri  patricii  subscribere  in  concilio  potuerunt,  [Cap.  xiv. 
 imperatores  et  reges  non  potuerunt  ?    Non  sane  opus  erat  rem  ita  perspicuam  [clp.^xlv. 
 tot  verbis  et  tam  prolixe  prosequi,  nisi  nobis  res  cum  illis  esset,  qui  omnia 
 clarissima,  etiam  ea  quae  vident  quaeque  oculis  usurpant,  tamen  contentionis  et 
 vincendi  studio  negrare  solent.    Imperator  Justinianus  legem  tulit  de  corrigendis  [Cap.  xiv. 
 
 .  .     .  Div.  6.] 
 
 moribus,  et  de  fraenanda  insolentia  sacerdotum  ;  et,  quamvis  esset  cliristianus  et 
 catholicus  imperator,  tamen  duos  papas  successores  Petri,  vicarios  Christi,  Sylve- 
 rium  et  Vigilium,  de  papatu  dejecit. 
 
 Jam  vero  qui  auctoritatem  sumunt  in  episcopos,  qui  a  Deo  accipiunt  man-  ^^^Pj''^- 
 data  de  religione,  qui  reducunt  arcam  Dei,  componunt  sacros  psalmos,  praesunt 
 sacerdotibus,  aedificant  templa,  habent  conciones  de  cultu  Dei,  qui  templa  re- 
 purgant,  demoliuntur  excelsa,  incendunt  lucos,  qui  sacerdotes  admonent  officii, 
 et  iUis  scribunt  leges  vitae,  qui  prophetas  impios  occidunt,  qui  episcopos  sum- 
 movent,  qui  cogunt  concilia  episcoporum,  qui  cum  episcopis  una  sedent,  eosque 
 quid  agendum  sit  instituunt,  qui  episcopum  haereticum  adjudicant  supplicio, 
 qui  de  religione  cognoscunt,  qui  subscribunt,  qui  pronunciant,  atque  haec  omnia 
 non  alieno  jussu,  sed  nomine  suo,  et  recte  et  pie  faciunt ;  an  ad  eos  dicemus 
 religionis  curam  non  pertinere  ?  aut  magistratum  christianum,  qui  hisce  rebus 
 sese  admisceat,  aut  improbe,  aut  immodeste,  aut  impie  facere  ?  His  rebus 
 imperatores  et  reges,  antiquissimi  et  christianissimi,  sese  admiscuerunt ;  non 
 tamen  ea  causa  unquam  notati  sunt  aut  impietatis  aut  immodestiae.  Et  quis 
 quaerat  vel  principes  magis  catholicos  vel  exempla  illustriora  ? 
 
 Quod  si  hoc  illis  licebat,  cum  essent  civiles  tantum  magistratus,  et  praeessent  reap.  xv. 
 rebus  publicis ;  quid  hodie  peccaverunt  nostri  principes,  quibus,  cum  eo  loco  '^'^ 
 sint,  idem  tamen  non  liceat?    Aut  quae  tanta  vis  doctrinae,  judicii,  sanctitatis 
 est  in  istis,  ut,  praeter  consuetudinem  omnium  veterum  et  catholicorum  episco- 
 porum, qui  cum  principibus  viris  de    religione  deliberarunt,  nunc  principes 
 christianos  a  causae  cognitione  et  a  suo  congressu  rejiciant  ?    Sed  recte  illi  ^ap.  xv. 
 cavent  sibi,  regnoque  suo,  quod  alioqui  vident  brevi  esse  ruiturum.    Nam  si  '^'^"^ 
 illi,  quos  Deus  in  altissinio  gradu  collocavit,  viderent  atque  intelligerent  istorum 
 artes,  contemni  ab  illis  jussa  Christi,  obscurari  et  extingui  lucem  evangelii,  sibi 
 fucum  fieri,  imprudentibus  illudi,  atque  obstrui  aditum  ad  regnum  Dei ;  nunquam 
 illi  se  vel  ita  superbe  despici,  vel  ita  contumeliose  haberi  ludibrio,  ita  facile 
 jiaterentur.     Nunc  autem  illi  eos  inscitia  et  caecitate  obstrfctos  sibi  habent 
 atque  obnoxios. 
 
 Nos  quidem,  uti  diximus,  de  mutanda  religione  nihil  temere  aut  insolenter,  [Cap.  xvi. 
 nihil  nisi  cunctanter  et  magna  cum  deliberatione  fecimus ;  neque  id  unquam  ' 
 animum  induxissemus  facere,  nisi  nos  et  manifesta  atque  indubitata  voluntas 
 Dei,  nobis  in  sacrosanctis  scripturis  patefacta,  et  salutis  nostras  ratio  coegisset. 
 Etsi  enim  discessimus  ab  ilia  ecclesia,  quam  isti  appellant  catholicam,  et  ea  re 
 nobis,  apud  iUos  qui  judicare  non  possunt,  invidiam  faciunt ;  tamen  id  satis  est 
 nobis,  satisque  esse  debet  homini  prudenti  et  pio,  et  de  aeterna  vita  cogitanti, 
 nos  ab  ea  ecclesia  discessisse,  quag  errare  potuerit,  quam  Christus,  qui  errare  non 
 potest,  tanto  ante  praedixerit  erraturam,  quamque  nos  ipsi  oculis  perspicue  vide- 
 bamus  a  Sanctis  patribus,  ab  apostolis,  a  Christo  ipso,  a  priraitiva  et  catholica 
 ecclesia  discessisse.  Accessimus  autem,  quantum  maxime  potuimus,  ad  ec- 
 clesiam  apostolorum,  et  veterum  catholicorum  episcoporum  et  patrum,  quam 
 scimus  adhuc  fuisse  integram,  utque  Tertullianus  ait,  incorruptam  virginem,  nulla 
 
42 
 
 APOLOGIA  ECCLESIiE  ANGLICAN.^. 
 
 [Pars  VI.]  dum  nec^  idololatria  nec  errore  gravi  ac  publico  contaminatam ;  nec  tantum  doc- 
 triiiam  nostram,  sed  etiam  sacramenta  precumque  publicai'um  formam  ad  illorum 
 ^ap.^xvi.  ritus  et  instituta  direximus.  Utque  Christum  ipsum,  et  omnes  fere  pios  fecisse 
 '"■^■^  scimus,  religionem  ab  istis  turpiter  neglectam  et  depravatam  ad  originem  et 
 ad  primordia  revocavimus.  Inde  enim  putavimus  instaurationem  petendam  esse, 
 mide  prima  religionis  initia  ducta  essent.  Haec  enim  ratio,  inquit  antiquissimus 
 pater  Tertullianus,  valet  adversus  omnes  haereses :  "  Id  esse  veruni,  quodcunque 
 primum ;  id  esse  adulterum,  quodcunque  posterius."  Irenaeus  saepe  ad  anti- 
 quissimas  ecclesias  provocavit,  quae  Cliristo  fuissent  viciniores,  quasque  credibile 
 vix  esset  erravisse.  Jam  vero,  cm-  ea  hodie  ratio  non  initur?  Cur  ad  anti- 
 quarum  ecclesiarum  similitudinem  non  redimus?  Cur  id  a  nobis  hodie  audiri 
 non  potest,  quod  olim  in  concilio  Xiceno  a  tot  episcopis  et  cathoUcis  patribus, 
 ^ap.  xvii.  nullo  refragaute,  pronunciatum  est,  Wrj  dp^ala  KpaTflTco.  Esdras,  cum  reficere  vellet 
 iv.i. et.'.]  j.^jj^jjg  templi  Dei-,  non  misit  Ephesum,  quamvis  ibi  esset  Dianae  templum  pul- 
 cherrimum  et  ornatissimum ;  cumque  veUet  sacra  et  caeremonias  restituere, 
 non  misit  Romam,  quamvis  fortasse  audisset  ibi  esse  hecatombas,  solitaurilia, 
 lectisternia,  supplicationes,  et  libros  Xumae  Pompilii  rituales.  Satis  ille  sibi 
 putavit  fore,  si  exemplar  veteris  templi,  quod  ab  initio  Salomon  ad  Dei  prae- 
 scriptum  excitaverat,  et  veteres  illos  ritus  ac  caeremonias,  quas  Deus  ipse  Mosi 
 nominatim  scripserat,  haberet  ante  oculos,  et  sequeretur. 
 
 Aggaeus  propheta,  cum  jam  templum  ab  Esdra  refectum  esset,  et  populo 
 causa  oblata  satis  justa  >-ideri  potuisset  sibi  de  tanto  Dei  Optimi  Maximi  bene- 
 ficio  gratulandi,  tamen  excussit  omnibus  lacrymas,  quod  qui  erant  adhuc  super- 
 stites,  et  priora  templi  aedificia,  antequam  a  Babyloniis  diriperetur,  ^^derant, 
 meminissent  multum  adhuc  ab  ea  pulclii-itudine  abesse,  quae  olim  fuerat.  Turn 
 enim  demum  putassent  templum  egregie  instauratum,  si  ad  pristinum  exemplar 
 et  veterem  templi  majestatem  respondisset. 
 
 Divus  Paulus,  ut  ccenam  Domini,  quam  Corinthii  jam  tum  cceperant  corrum- 
 1  Cor.  xi.3  pere,  repurgaret,  proposuit  illis  institutionem  Cliristi,  quam  sequerentur :  "  Id," 
 inquit,  "  ego  vobis  tradidi,  quod  acceperam  a  Domino."  Et  Christus,  ut  Phari- 
 saeorum  errorem  refelleret,  ad  initia,  inquit,  redeundum  est :  '■  Ab  initio  non 
 fuit  sic."  Utque  sacerdotum  sordes  et  avaritiam  coargueret,  et  templum 
 purgaret :  haec,  inquit,  ab  initio  domus  orationis  fuit,  ubi^  populus  omnis  pie 
 et  caste  precaretur ;  atque  ita  vos  oportebat  nunc  quoque  eam  instituere. 
 Non  enim  ea  causa  exstructa  fuit,  ut  esset  spelunca  latronum. 
 
 Sic  omnes  in  sacris  scripturis  pii  et  laudati  principes  eo  maxime  nomine 
 laudati  sunt,  quod  ambulassent  in  viis  David  patris  sui ;  videlicet  quod  ad  pri- 
 mordia et  ad  fontes  rediissent,  et  religionem  in  integrum  restituissent. 
 
 Itaque  nos,  cum  videremus  omnia  ab  istis  prorsus  esse  pessundata,  et  in 
 templo  Dei  proeter  miseras  ruinas  nihil  esse  reliqui,  consultissimum  esse  duxi- 
 mus,  ut  illas  nobis  ecclesias  proponeremus,  quas  cei"to  sciremus  et  non  errasse, 
 et  missas  privatas,  et  preces  ignotas  ac  barbaras,  et  istam  sacrorum  coiTuptionem, 
 atque  alias  ineptias  non  habuisse. 
 
 Et,  cum  templum  Domini  cuperemus  in  integrum  restitutum,  non  aliud  funda- 
 1  Cor.  iii.3  meutum  quaerere  voluimus  quam  quod  jam  olim  ab  apostolis  sciremus  esse  jactum, 
 quod  est  Servator  noster  Jesus  Christus. 
 
 Cumque  audiremus  Deum  ipsum  nobis  loquentem  in  verbo  suo,  et  vide- 
 remus exempla  illustria  veteris  et  primitivae  ecclesias ;  incerta  autem  esset 
 concilii  generalis  exspectatio,  et  eventus  multo  incertior;  maxime  vero,  cum 
 certi  essemus  de  voluntate  Dei,  et  nefas  esse  duceremus  nimium  soUicitos 
 esse  atque  anxios  de  sententiis  hominum ;  non  potuimus  amplius  cum  carne 
 et  sanguine  deliberare :  illud  potius  fecimus,  quod  et  recte  posset  fieri,  et 
 a  piis  hominibus  et  catholicis  episcopis  saspe  multis  factum  esset,  ut  provin- 
 ciali  synodo  nostris  ecclesiis  prospiceremus.  Sic  enim  veteres  patres  scimus 
 solitos  esse  experiri,  antequam  ad  publicum  orbis  terrarum  concilium  veni- 
 retur.    Exstant  hodie  canones  scripti  in  conciUis  municipalibus,  Carthagini  sub 
 
 ['  1581, 1591,  1599  omit  nec.'] 
 P  loSl,  1.D91, 1.599  omit  IM.] 
 
 [3  These  references  are  inserted  from  1584.] 
 [*  Ut,  1581,  1591,  1599.] 
 
APOLOGIA  ECCLESIyE  ANGLICANS. 
 
 43 
 
 Cypriano,  Ancyrae,  NeocEEsarise,  Gangrse  etiam  in  Paphlagonia,  ut  quidain  pu-  [ParsVI.] 
 tant,  antequam  Niceni  concilii  oeciimenici  nomcn  auditiiin  essct.  Ad  hunc 
 modiim  oliin  sine  concilio  generali  statim  domi  privata  disceptatione  occursum 
 est  Pelagianis  et  Donatistis.  Sic  cum  imperator  Constantius^  aperte  studeret 
 Auxentio  Arianarum*'  partiiim''  episcopo,  Ambrosias®,  episcopus  cliristianus,  non 
 ad  concilium  generale,  in  quo  videlicet,  propter  imperatoris  potentiam  et 
 studium  partium,  videbat  nihil  posse  fieri,  sed  ad  clerum  populumque  suum, 
 hoc  est,  ad  provincialem  synodum  provocavit.  Sic  decretum  est  in  concilio 
 Niceno,  ut  in  singulos  annos  bis,  in  Carthaginensi,  ut  minimum  semel,  epi- 
 scoporum  conventus  in  singulis  provinciis  haberentur;  quod  Chalcedonense  con- 
 cilium ait  ea  causa  fuisse  factum,  ut,  si  qui  errores  aut  abusus  uspiam  emer- 
 sissent,  statim  in  ipso  vestigio,  ubi  nati'*  fuissent,  extinguerentur.  Ita,  cum 
 Secundus  et  Palladius  Aquileiense  concilium,  quod  non  esset  generale  ac  pub- 
 licum, repudiarent,  Ambrosius  episcopus  Mediolanensis  respondit,  non  debere 
 illud  novum  cuiquam  videri  aut  peregrinum,  si  occidentis  episcopi  convocent 
 synodos,  et^°  agant  conventus  provinciales ;  id  enim  antea  et  ab  occidenta- 
 libus  episcopis  non  raro,  et  a  Graecis  saepe  factum  esse.  Ita  Carolus  Magnus 
 imperator  concilium  habuit  provinciale  in  Germania,  contra  concilium  Nice- 
 nuni  secundum,  de  tollendis  imaginibus.  Ne^^  nobis  quidem  prorsus  inaudita 
 aut  nova  est  ea  ratio.  Nos  enim  habuimus  aliquando  in  Anglia  synodos 
 provinciales,  et  domesticis  legibus  ecclesias  nostras  ordinavimus.  Quid  mult  is? 
 Certe  concilia  ilia  plenissima  et  maxima,  de  quibus  isti  solent  tantopere  glo- 
 riari,  si  cum  omnibus  ecclesiis,  quae  per  totum  orbem  terrarum  agnoscunt  et 
 confitentur  nomen  Christi,  conferantur ;  quid  obsecro  aliud  videri  possunt 
 quam  privata  quaedam  episcoporum  concilia,  et  synodi  provinciales  ?  Nam, 
 etsi  forte  Italia,  Gallia,  Hispania,  Anglia,  Germania,  Dania,  Scotia  conveniat'^; 
 absit  autem  Asia,  Graecia,  Armenia,  Persia,  Media,  Mesopotamia,  Mgyptus, 
 jEthiopia,  India,  Mauritania,  quibus  in  locis  omnibus  et  christiani  homines 
 multi  sunt  et  episcopi ;  quomodo  potest  cuiquam  sano  hujusmodi  concilium 
 videri  generale?  Aut  cum  tot  partes  orbis  absint,  quomodo  possunt vera 
 dicere,  se  habere  consensum  orbis  terrarum  ?  Aut  quale  tandem  erat  illud 
 concilium  proximum  Tridentinum  ?  Aut  quomodo  dici  potuit  generale,  cum 
 ad  illud  ex  omnibus  regnis  et  regionibus  christianis  quadraginta  tantum 
 episcopi  convenissent,  et  ex  illis  aliqui  ita  diserti,  ut  remittendi  esse  vide- 
 rentur  ad  gramniaticos ;  ita  vero  docti,  ut  nunquam  perlegerint  sacras  lite- 
 ras  ?  Quicquid  est,  Veritas  evangelii  Jesu  Christi  non  pendet  a  conciliis,  aut,  [Cap  xvUi. 
 ut  Paulus  ait,  ab  humano  die.  Quod  si  illi,  quibus  ecclesia  Dei  curae  esse  ^'^ 
 oportuit,  sapere  nolint,  et  officio  suo  defuerint^*,  atque  animos  suos  contra 
 Deum  et  ejus  Christum  obfirmaverint,  et  rectas  vias  Domini  pervertere  per- 
 rexcrint,  Deus  lapides  excitabit,  et  pueros  infantes  disertos  faciet ;  ut  semper 
 existant  aliqui,  a  quibus  istorum  mendacia  refutentur.  Potest  enim  Deus,  non  rcap.  xviii. 
 solum  sine  conciliis,  sed  etiara  invitis  conciliis,  et  tueri  et  promovere  regnum  ^'^ 
 suum.  "  Multae,"  inquit  Salomon,  "  sunt  cogitationes  in  humano  corde ;  sed 
 Domini  consilium  manet  firmum.  Non  enim  est  sapientia,  non  est  pruden- 
 tia,  non  est  consilium  contra  Dominum."  "  Humanis  operibus,"  inquit  Hilarius, 
 "  exstructa  non  durant :  alitor  aedificanda,  aliter  conservanda  ecclesia  est.  Ea  Eph.  ii.'^ 
 enim  posita  est  in  fundamentis  apostolorum  et  prophetarum,  et  continetur  uno 
 angulari  lapide,  Christo  Jesu."  Multo  vero  clarissime  et  ad  haec  tempora  ap-  [Cap.  xix. 
 positissime  D.  Hieronymus :  "  Quoscunque,"  inquit,  "  diabolus  deceperit,  et  in  Proph. 
 quasi  suavi  et  pernicioso  carmine  Sirenarum  illexerit  ad  dormiendum,  eos  h^""" 
 excitat  sermo  divinus,  et  dicit,  "  Surge  qui  dormis,  elevare,  et  illuminabit  te 
 Christus."  In  adventu  ergo  Christi,  et  sermonis  Dei,  et  doctrinae  ecclesiasticae, 
 et  consummationis  Ninivae  et  speciosissimae  meretricis,  elevabitur  populus  et 
 properabit,  qui  sub  magistris  antea  fuerat  sopitus ;  et  ibit  ad  montes  scrip- 
 
 Constantinus,  1591,  1.590.] 
 ["  AiTiaiiorum,  LW-l.] 
 f  Patrium,  ir/Jl.] 
 I"  Athanasius,  1581,  1591,  1599.] 
 
 Nate,  15C2,  1584.] 
 Aut,  1581,  1591, 1599.] 
 
 ["  Nec,  1581,  1591, 1599.] 
 
 Conveniant,  1584.] 
 ['3  Possint,  1591,  1599.] 
 ['■•  Defuerit,  1581,  1591,  1599.] 
 ["  This  reference  is  inserted  from  1584.] 
 
44 
 
 APOLOGIA  ECCLESIiE  ANGLICANiE. 
 
 ^PareVI.]  turarum :  ibi  invenict  niontes  Mosen,  Jesum  filium  Nave,  montes  prophetas, 
 niontes  novi  testamenti  apostolos  et  evangelistas.  Et  cum  ad  tales  montes 
 confugerit,  et  in  hiijusmodi  montium  fuerit  lectione  versatus,  si  non  invenerit 
 qui  eum  doceat,  (messis  enim  erit  multa,  operarii  pauci ;)  tamen  et  populi 
 studium  comprobabitur,  quod  confugerint  ad  hujusmodi  montes,  et  magistro- 
 rum  negligentia  coarguetur."  Hjec  Hieronymus,  ita  perspicue,  ut  nihil  opus 
 sit  interprete,  ita  ad  ea,  quae  nos  jam  oculis  videmus  evenisse,  accommodate, 
 ut  nobis  quidem  videatur  universum  statuni  temporum  nostrorum,  et  ornatis- 
 simae  illius  meretiicis  Babylonicae  ruinam,  et  ecclesiae  Dei  instaurationem,  et 
 caecitatem  atque  ignaviam  episcoporum,  et  studium  atque  alacritatem  populi, 
 quasi  Spiritu  prophetico  praedicere,  et  ante  oculos  nostros  constituere  voluisse. 
 Quis  enim  tam  caecus  est,  ut  non  videat  istos  illos  magistros  esse,  a  quibus 
 populus,  ut  Hieronymus  ait,  in  errorem  inductus  sit  et  consopitus ;  aut  Nini- 
 ven  istorum  Romam,  pulcherrimis  aliquando  fucatam  coloribus,  nunc,  detracta 
 persona,  et  melius  videri  et  minoris  fieri;  aut  homines  pios  excitatos  tanquam 
 e  gravi  somno  ad  lucem  evangelii  et  ad  voces  Dei,  nihil  exspectatis  hujusmodi 
 magistrorum  conciliis,  contulisse  se  ad  montes  scripturarum  ? 
 
 Kv^'iY  saltern  (inquiet  aliquis)  injussu  Romani  pontificis  ista  tentari  non  opor- 
 
 tuit ;  ilium  enim  unum  esse  nodum  et  vinculum  societatis  christianae,  ilium 
 iinum  esse  sacerdotem  ilium  Levitici  generis,  quem  Deus  significaverit  in  Deu- 
 teronomio,  a  quo  consilium  in  rebus  arduis  et  veritatis  judicium  petendum  sit ; 
 si  quis  illius  judicio  non  obtemperet,  ilium  in  conspectu  fratrum  suorum  opor- 
 tere  interfici ;  ilium,  quicquid  agat,  non  posse  a  quoquam  mortalium  judicari ; 
 Christum  in  ccelis  regnare,  ilium  in  terris ;  ilium  unum  posse,  quicquid  Cliristus 
 aut  Deus  ipse  potest;  illius  enim^  et  Christi  unum  esse  consistorium ;  sine  illo 
 nullam  esse  fidem,  nullam  spem,  nullam  ecclesiam ;  qui  ab  illo  discedat,  eum 
 abjicere  et  repudiare  salutem  suam.  Haec  canonistae,  parasiti  pontificum  ;  non 
 nimium  modeste  illi  quidem ;  vix  enim  plura,  certe  non  ampliora,  potuissent 
 de  Christo  ipso  dicere. 
 
 i)iv!'2.T  -^^^  quidem  non  voluptatis  uUius  humanae  aut  commodi  causa  a  pontifice 
 
 discessimus.  Atque  utinam  potius  ille  ita  se  gereret,  ne  opus  esset  discessione. 
 Verum  ita  res  erat :  nos,  nisi  illo  relicto,  non  potuimus  ad  Christum  perve- 
 nire.    Neque  ille  nunc  aliud  foedus  nobiscum  ferire  \-ult,  quam  quale  olim  rex 
 
 1  Reg.  xi.  Ammonitarum  Naas  ferire  voluit  cum  Jabensibus,  ut  illis  omnibus  dextros  oculos 
 effoderet.  Eripere  enim  vult  nobis  sacras  scripturas,  evangelium  salutis  nostras, 
 et  omnem  illam  spem  quam  habemus  in  Christo  Jesu :  aliis  enim  conditionibus 
 pacem  non  posse  convenire. 
 
 [c.ip.^xx.  Nam  quod  quidam  tantopere  solent  praedicare,  papam  solum  esse  succes- 
 
 sorem  Petri,  quasi  ea  causa  Spiritum  Sanctum  in  sinu  gerat,  et  errare  non 
 possit,  leve  ac  nugatorium  est.  Animo  pio  ac  Deum  timenti  promissa  est  Dei 
 gratia,  non  cathedris  et  successionibus.  "  Divitiae,"  inquit  Hieronymus,  "  poten- 
 tiorem^  episcopum  facere  possunt ;  omnes  tamen  episcopi,  quicunque  sunt,  sunt 
 successores  apostolorum."  Quod  si  locus  et  inauguratio  sola  satis  est,  et  Ma- 
 nasses  successit  Davidi,  et  Caiaphas  Aaroni,  et  idolum  saepe  stetit  in  templo 
 Dei.  Archidamus  olim  Lacedaemonius  multa  de  se  praedicabat,  quod  esset  ex 
 Hercule  oriundus :  ejus  insolentiam  ita  refutabat  Nicostratus :  "  Atqui  tu  ex 
 Hercule  oriundus  non  videris ;  nam  ille  males  homines  interfecit,  tu  ex  bonis 
 malos  facis."  Cumque  Pharisaei  jactarent  successiones  suas,  et  genus,  et  san- 
 guinem  Abrahami ;  "  Vos,"  inquit  Christus,  "  quaeritis  me  interficere,  hominem 
 qui  veritatem  vobis  locutus  sum^,  quam  audivi  a  Deo:  hoc  Abraham  nunquam 
 fecit :  vos  ex  patre  diabolo  estis,  et  ejus  voluntati  vultis  obsequi." 
 
 ^ap.^xxi.  Tamen  ut  aliquid  successioni  largiamur,  an  solus  papa  successit  Petro  ?  Qua 
 
 ergo  in  re,  qua  in  religione,  in  qua  functione,  in  qua  parte  vitae  illi  successit  ? 
 Quid  unquam  aut  Petrus  papae  simile  habuit,  aut  papa  Petro  ?  Nisi  hoc  forte 
 velint  dicere ;  Petrum,  cum  esset  Romae,  nunquam  docuisse  evangelium,  nun- 
 quam pavisse  gregem,  abstulisse  claves  regni  coelorum,  abscondisse  thesauros 
 Domini  sui ;  tantum  sedisse  in  Laterano,  ct  omnia  spatia  purgatorii  et  suppli- 
 ciorum  genera  digito  descripsisse ;  animas  miseras,  alias  in  cruciatum  relegasse, 
 
 ['  1581, 1591, 1599  omit  enim.] 
 
 Potentiorum,  1584.] 
 
 [3  Siium,  1502.] 
 
APOLOGIA  ECCLESLE  ANGLICAN/E. 
 
 45 
 
 alias  accepta  mercedc  repente  pro  arbitrio  exemisse ;  inissas  privatas,  quae  in  [Pars  VI.] 
 omnibus  angulis  dicerentur,  tradidisse,  sacra  mysteria  sumniissa  voce  et  aliena 
 lingua  mussitasse;  eucharistiam  in  omnibus  templis  etaltaribus  collocasse'',  eamque 
 ante  se,  quocunque  incederet,  in  asturcone  gradario  cum  luniinibus^  et  tintinna- 
 bulis  circumtulisse;  oleum,  ceram,  lanam,  campanas,  caliees,  templa,  altaria  sacro 
 anhelitu  consecrasse ;  jubilaea,  gratias,  immunitates,  exspectationes,  praeventiones, 
 annatas,  pallia,  usum  palliorum,  buUas,  indulgentias,  diplomata  vendidisse ;  sese 
 caput  ecclesiae,  et  summum  pontificem,  et  episcoporum  episcopum,  et  solum  sanc- 
 tissimum  appellasse,  in  alienas  ecclesias  jus  et  auctoritatem  sibi  usurpasse;  ab  omni 
 se  civili  potestate  exemisse,  bella  gessisse,  principes  inter  se  commisisse  ;  in  aurata 
 sella,  corona  lemniscata,  apparatu  Persico,  regali  sceptro,  aureo  diademate,  lucen- 
 tibus  gemmis  in  hominum  nobilium  cervicibus  equitasse.    Haec  scilicet  Petrus 
 dim  Romae  fecit,  eaque  successoribus  suis  quasi  per  manus  tradidit.    Haec  enim 
 a  papis  hodie  Romae  fiunt ;  atque  ita  fiunt,  quasi  aliud  fieri  nihil  debeat.    Aut,  [Cap.  xxi. 
 nisi  hoc  malint  fortasse  dicere,  papam  ea  nunc  facere  omnia,  quae  olim  scimus  ^' 
 fecisse  Petrum,  discurrere  in  omnes  terras,  docere  evangelium  non  tantum  pub- 
 lice,  sed  etiam  privatim  per  singulas  domos,  instare  opportune,  importune,  tem- 
 pestive,  intempestive,  opus  facere  evangelistae,  implere  ministei-ium  Christi,  esse 
 speculatorem  domus  Israel,  accipere  oracula  et  voces  Dei,  easque  ut  acceperit 
 ita  populo  reddere,  esse  sal  terrae,  esse  lucem  mundi,  non  seipsum  pascere  sed 
 gregem,  non  implicare  se  civilibus  negotiis  hujus  vitae,  non  exercere  dominium  in 
 populum  Domini,  non  id  quajrere,  ut  sibi*'  ab  aliis  ministretur,  sed  ipsum  potius 
 aliis  ministrare,  omnes  episcopos  putare  socios  esse  suos  et  pares,  subjectum  esse 
 principibus  tanquam  a  Deo  missis,  reddere  quod  Caesaris  est  Caesari,  quodque 
 veteres  episcopi  Komani  sine  exceptione  fecerunt,  imperatorem  dominum  suum 
 appellare  ;  haec  nisi  nunc  papae  faciant,  et  nisi  ea  quae  diximus  Petrus  fecerit, 
 nihil  est  quod  de  nomine  Petri,  et  de  ista  successione  tantopere*glorientur. 
 
 Quod  autem  de  secessione  nostra  querantur,  et  nos  ad  societatem  et  fidem  [Cap-  xxii. 
 suam  revocent,  multo  minus.    Cobilonem  aiunt,  quendam  Lacedaemonium,  cum 
 foederis  feriendi  causa  missus  esset  legatus  ad  regem  Persarum,  et  aulicos 
 forte  invenisset  ludentes  aleam'^,  statim  re  infecta  rediisse  domum ;  rogatum 
 cur  neglexisset  ea  facere  quae  publice  acceperat  in  mandatis,  respondisse  quod 
 ignominiosum  existimasset  id  fore  reipublicae,  si  foedus  percussisset  cum  alea- 
 toribus.    At,  si  nos  ad  pontificem  pontificiosque  errores  redire  animum  induce- 
 remus,  et  foedus  non  tantum  cum  aleatoribus  sed  etiam  cum  hominibus  lon^'e 
 nequioribus  feriremus,  esset  id^  nobis  non  tantum  ad  famam  ignominiosum,  sed 
 etiam  ad  inflammandam  adversus  nos  iram  Dei,  et  ad  opprimendam  extinguen- 
 damque  conscientiam  nostram  perniciosum.    Nam  nos  quidem  discessimus  ab  [Cap.  xxii. 
 illo,  quern  videbamus  multa  jam  secula  caecasse  orbem  terrarum ;  ab  illo,  qui'^'^'^  -' 
 nimium  insolenter  dicere  solebat,  se  errare  non  posse,  et  quicquid  ageret  non 
 posse  se  a  quoquam  mortalium,  non  a  regibus,  non  ab  imperatoribus,  non  a 
 toto  clero,  non  ab  universe  populo  judicari ;  non,  si  mille  animas  seouni  ab- 
 duceret  ad  inferos  ;  ab  illo,  qui  sibi  imperium  sumebat,  non  tantum  in  homines, 
 sed  etiam  in  angelos  Dei,   ut  irent,  redirent,  ducerent  animas  in  purgatorium, 
 et  easdem  reducerent,  cum  ipse  vellet ;  quern  Gregorius  clarissime  dicebat  esse 
 praecursorem    et   antesignanum   antichristi,   et   a  fide  catholica  defecisse ;  a 
 quo  coryphaei  nostri  illi,  qui  evangelio   atque  agnitae^  veritati  se  opponunt, 
 ad  unum  omnes  jampridem  ultro  et  libenter  discesserunt ;  et  nunc  etiam  ab 
 eodem  non  inviti  discederent,  nisi  eos  inconstantiae  nota,  et  pudor,  et  populi 
 de  se  existimatio  impediret :  postremo,  ab  illo  discessimus,  cui  obstricti  non 
 eramus,  quique,  praetcr  genium  quendam  loci  et  successionem,  quod  pro  se 
 diceret  nihil  habuit.     Et  nos  quidem  ab  illo  longe  omnium  justissime  dis-  rcap.  xxiii. 
 cessimus.    Nostri  enim  reges,  illi  etiam  qui  auctoritatem  et  fidem  episcoporum  ''^ 
 Romanensium  observantissime  sequebantur,   satis  jam  olim   senserunt  jugum 
 et  tyrannideni  regni  pontificii.    Romani  enim  episcopi  et"*  Henrico  regi  nostro, 
 
 [*  CoUocasset,  1.591.] 
 
 ['  Hominibus,  1591, 1599.] 
 
 Non  qua-rere  ut  id  sibi,  1681,  1591,  l-'99.] 
 I'  Alea,  1581,  1591,  1599.J 
 
 [8  In,  1584.] 
 Agnita,  15G2.J 
 Ab,  1599.] 
 
46 
 
 APOLOGIA  ECCLESI/E  ANGLICAN^E. 
 
 [Pars VI,]  ejus  nominis  secundo,  diadema  de  capite  detraxerunt,  eumque,  abjecta  omni 
 majestatc,  private  tantum  habitu,  ut  esset  suis  omnibus  ludibrio,  ad  legatum 
 suum  venire  demissum  et  supplicem  voluerunt.  Et  in  regem  nostrum  Joannem 
 episcopos  et  monaclios  et  nonnullam  etiam  partem  nobilitatis  armaverunt,  et 
 populum  omnem  jurejurando  quo  illi  erant  obstricti  liberarunt,  eumque  postremo 
 nefarie  per  summum  scelus,  non  tantum  regno,  sed  etiam  vita  exuerunt ;  et 
 Henricum  ejus  nominis  octavum,  nobilissimum  principem,  diris  et  fulminibus 
 defixerunt,  et  in  ilium  modo  Cffisarem,  modo  Galium  commoverunt,  quodque  in 
 ipsis  erat,  regnum  nostrum  praedae  ac  direptioni  exposuerunt ;  homines  insani  ac 
 fatui,  qui  aut  tantum  regem  larvis  et  crepitaculis  perterrefieri  posse  crederent, 
 
 reap.  xxiu.  aut  tantum  regnum  tam  facile  uno  quasi  bolo  devorari.  Et,  quasi  hsec  omnia  non 
 "'^'^  essent  satis,  universam  etiam  provinciam  vectigalem  habere  voluerunt,  et  ex  ea 
 quotannis  census  injustissimos  exegerunt.  Tanti  videlicet  nobis  constitit  amicitia 
 urbis  llomae.  Quod  si  illi  nobis  ista  imposturis  et  malis  artibus  extorserunt, 
 nihil  causaj  est  cur  non  Ulis  eadem  legitimis  rationibus  et  bonis  legibus  possint 
 eripi.  At,  si  ea  illis  reges  nostri  in  ilia  caligine  superiorum  temporum,  inducti 
 opinione  aliqua  simulataj  illorum  sanctitatis,  religionis  ergo,  ultro,  et  liberaliter 
 donaverunt ;  postea,  animadverso  errore,  a  posteris  regibus,  qui  eadem  potestate 
 sunt,  possunt  auferri.  Irrita  enim  est  donatio,  nisi  donatoris  voluntate  compro- 
 betur ;  voluntas  autem  videri  non  potest,  quam  error  obfuscat  atque  impedit. 
 
 conciusio  Habes,  christiaue  lector,  non  esse  novum,  si  hodie  postliminio  restituta  et 
 
 I'ogiffii^'^  quasi  renascens  religio  christiana  contumeliis  et  conviciis  accipiatur ;  id  enim  et 
 Christo  ipsi  et  apostolis  accidisse.  Tamen  ne  tu  te  istis  adversariorum  nostrorum 
 clamoribus  abduci,  et  tibi  imponi  patiaris,  exposuimus  tibi  universam  rationem 
 religionis  nostrae,  quid  de  Deo  Patre,  quid  de  ejus  unico  Filio  Jesu  Christo,  quid 
 de  Spiritu  Sancto,  quid  de  ecclesia,  quid  de  sacramentis,  quid  de  ministerio,  quid 
 de  sacris  scripturis,  quid  de  caeremoniis,  quid  de  omni  parte  persuasionis  christianae 
 sentiamus.  Diximus  nos  omnes  antiquas  haereses,  quas  aut  sacrosanctse  scrip- 
 turae  aut  vetera  concilia  condemnarunt,  ut  pestes  et  pernicies  animorum  de- 
 testari ;  nos  disciplinam  ecclesiasticam,  quam  adversarii  nostri  prorsus  enervarunt, 
 quantum  maxime  possumus,  revocare,  et  omnem  vitae  licentiam  et  dissolutionem 
 morum  priscis  et  avitis  legibus,  et  ea  qua  par  est  quaque  possumus  severitate, 
 vindicare ;  nos  regnorum  statum,  eo  quo  accepimus  loco,  sine  imminutione  ulla 
 aut  mutatione  retinere,  et  principibus  nostris  majestatem,  quantum  maxime  pos- 
 sumus, incolumem  conservare ;  nos  ab  ilia  ecclesia,  quam  isti  speluncam  latronum 
 fecerant,  et  in  qua  nihil  integrum  aut  ecclesiae  simile  reliquerant,  quamque  ipsi 
 fatebantur  multis  in  rebus  erravisse,  ut  Lothum  olim  e  Sodoma,  aut  Abrahamum 
 e  Chaldaea,  non  contentionis  studio  sed  Dei  ipsius  admonitu  discessisse,  et  ex 
 sacris  libi  is,  quos  scimus  non  posse  fallere,  certam  quandam  religionis  formam 
 ,qiia!sivisse,  et  ad  veterum  patrum  atque  apostolorum  primitivam  ecclesiam,  hoc 
 est,  ad  primordia  atque  initia,  tanquam  ad  fontes  rediisse  ;  auctoritatem  autem 
 in  ea  re,  aut  consensum  concilii  Tridentini,  in  quo  videremus  nihil  recte  atque 
 ordine  geri,  ubi  ab  omnibus  in  unius  nomen  juraretur,  ubi  legati  principum  nos- 
 trorum contemnerentur,  ubi  nemo  nostrorum  theologorum  audiretur,  ubi  aperte 
 partibus  atque  ambitioni  studeretur,  non  exspectasse ;  sed  quod  olim  sancti 
 patrcs,  quodque  majores  nostri  saepe  fecerunt,  provinciali  conventu  nostras  ec- 
 clesias  restituisse  ;  episcopi  vero  Romani,  cui  obstricti  non  eramus,  quique  nihil 
 habebat  nec  Christi,  nec  Petri,  nec  apostoli,  nec  omnino  episcopi  simile,  jugum 
 et  tyiannidem,  pro  eo  ac  debuimus,  excussisse ;  postremo,  nos  inter  nos  de 
 omnibus  dogmatis^  et  capitibus  religionis  christianae  convenire,  et  uno  ore  unoque 
 spiritu  colere  Dcum  et  Patrem  Domini  nostri  Jesu  Christi. 
 
 Quare,  christiane  ac  pie  lector,  cum  videas  rationes  et  causas,  et  restitutae 
 apud  nos  religionis,  et  secessionis  ab  istis  nostrae,  mirari  non  debes,  si  Christo 
 nostro  obtemperare  maluimus  quam  hominibus.  Paulus  nos  admonuit,  ne  variis 
 istis  doctrinis  nos  abduci  pateremur ;  utque  illos  inprimis  fugeremus,  qui  sererent 
 dissensiones  praeter  illam  doctrinam  quam  a  Christo  et  apostolis  accepissent^. 
 Jamdudum,  ut  noctua  ad  orientem  solem,  ita  istorum  imposturae  dilabuntur  et 
 
 j  ['  This  marginal  note  is  inserted  from  1584.]  ['  Dogmatibus,  1584.]  Accepimus,  1584.] 
 
APOLOGIA  ECCLESL'E  ANGLICAN^E. 
 
 47 
 
 fugiunt  acl  aspectum  et  luceni  evangelii ;  et  quamvis  ad  coelum  usque  exstructae  [Pars  VI.] 
 atque  exaggerata;  sint,  tamen  levi  momento,  et  quodammodo  sua  sponte  corruunt. 
 Non  enim  putare  debes  ista  omnia  temere  aut  casu  accidisse.  Dei  hajc  voluntas 
 fuit,  ut,  invitis  prope  omnibus,  evangelium  Jesu  Christi  in  orbem  terrarum  his 
 temporibus  spargeretur.  Itaque  divinis  vocibus  admoniti  homines  sese  ultro  ad 
 Christi  doctrinam  contulerunt. 
 
 Nos  quidem  non  gloriam  ex  ea  re  quaesivimus,  non  opes,  non  voluptates, 
 non  otium.  Haec  enim  isti  habent  abunde  omnia ;  et  nos  ea,  cum  apud  illos 
 essemus,  multo  largius  et  prolixius  habebamus.  Neque  nos  consensionem  et 
 pacem  fugimus ;  sed  pacis  humana)  causa  cum  Deo  belligerari  nohmius.  "  Dulce 
 quidem,"  inquit  Hilarius,  "est  nomen  pacis;"  "sed  aliud  est,"  inquit,  "pax,  aliud 
 servitus."  Nam  ut,  quod  isti  quserunt,  Christus  tacere  jubeatur,  ut  prodatur 
 Veritas  evangelii,  ut  errores  nefarii  dissimulentur,  ut  christianorum  liominum 
 oculis  imponatur,  ut  in  Deum  aperte  conspiretur,  non  ea  pax  est,  sed  iniquis- 
 sima  pactio  servitutis.  "Est  quaedam,"  inquit  Nazianzenus,  "pax  inutilis :  est 
 quoddam  utile  dissidium."  Nam  paci  cum  exceptione  studendum  est,  quantum 
 fas  sit,  quantumque  liceat ;  alioqui  Christus  ipse  non  pacem  in  munduni  attulit, 
 sed  gladium.  Quare,  si  nos  papa  secum  in  gratiam  redire  velit,  ipse  prius  in 
 gratiam  redire  debet  cum  Deo.  "Hinc*  enim,"  inquit  Cyprianus,  "schismata 
 oriuntur,  quia  caput  non  quaeritur,  et  ad  fontem  sacrarum  scripturarum  non 
 reditur,  et  coelestis  magistri  praecepta  non  servantur."  "Non  enim,"  inquit,  "pax 
 ea  est,  sed  bellum;  nec  ecclesiae  jungitur,  qui  ab  evangelio  separatur."  Isti  vero 
 cauponari^  tantum  solent  nomen  pacis.  Pax  enim  ilia,  quam  tantopere  quaerunt, 
 otiosorum  tantum  est  ventrum  tranquillitas.  Nam  haec  omnia  inter  nos  facile 
 componi  possent,  nisi  ambitio,  venter,  luxus  impedirent :  hinc  illae  lacrymae ; 
 animus  est  in  patinis.  Id  scilicet  clamant  atque  obstrepunt,  ut  male  parta 
 foedius  et  nequius  tueantur^.     Queruntur  hodie  de  nobis  indulgentiarii,  datarii, 
 
 ,  quaestores,  lenones,  aliique  qui  quaestum  putant  esse  pietatcm,  nec  Jesu  Christo 
 serviunt  sed  suo  ventri.  Olim  enim  isti  generi  hominum  fuit  quaestus  uber- 
 rimus  apud  seculum  prius.  Nunc  autem  quicquid  Christo  accedit,  id  omne  sibi 
 detractum  putant.  Id  hodie  pontifex  ipse  queritur ;  refrLxisse  videlicet  pietatem, 
 reditus  suos  angustiores  jam  esse,  quam  solebant.  Itaque  nos  in  odium  rapit, 
 quantum  potest,  et  onerat  contumeliis,  et  condemnat  pro  haereticis ;  ut  qui  cau- 
 sam  non  intelligunt  putent  nullos  esse  homines  nequiores.  Nos  tamen  interim  ea 
 causa  nec  pudet,  nec  certe  pudere  debet,  evangelii ;  Dei  enim  gloriam  pluris 
 facimus  quam  existimationem  hominum.  Scimus  ista  vera  esse  omnia  quae 
 docemus ;  nec  possumus  aut  vim  facere  conscientiae  nostrae,  aut  testimonium 
 dicere  contra  Deum.  Nam,  si  nos  negamus  partem  aliquam  evangelii  Jesu  Christi  Matt,  x.' 
 coram  hominibus,  ille  nos  vicissim  negabit  coram  Patre  suo.  Quod  si  qui  sunt, 
 qui  offendi  velint,  et  Christi  doctrinam  non  ferant;  caeci  sunt,  et  duces  caecorum : 
 Veritas  tamen  pracdicanda,  et  prae  nobis  ferenda  est,  et  patienter  exspectandum 
 est  tribunal  Dei.  Interim  isti  videant  quid  agant,  et  de  salute  sua  cogitent, 
 et  desinant  odisse  ac  persequi  evangelium  Filii  Dei,  ne  ilium  aliquando  sentiant 
 vindiccm  et  ultorem  causae  suae.  Deus  se  haberi  ludibrio  non  sinet.  Jamdudum 
 homines  vident  quid  agatur.    Ista  flamma,  quanto  magis  reprimitur,  tanto  magis 
 
 :  magisque  erumpit  atque  evolat.  Infidelitas  istoinim  non  frustrabitur  fidem  Dei. 
 Quod  si  duritiam  istam  animorum  ponere,  et  Christi  evangelium  recipere  recu- 
 sabunt,  publicani  et  peccatores  antevertent  illis  in  regno  Dei. 
 
 Deus  et  Pater  Domini  nostri  Jesu  Christi  illis  omnibus  oculos  aperiat,  ut 
 videre  possint  beatam  illam  spem,  ad  quam  vocati  sunt ;  ut  una  omnes  glorifi- 
 
 (  cemus  unum  ilium  et  verum  Deum,  eumque  quem  de  coelo  ad  nos  demisit,  Jesum 
 Christum ;  cui  una  cum  Patre,  et  Sancto  Spiritu,  rcddatur  omnis  honor  et  gloria 
 in  omnem  aeternitatem. 
 
 AMEN. 
 
 f*  Huic,  1599.] 
 
 Cauponarii,  1584.'] 
 
 [»  Tuentur,  1591,  1.599.] 
 
 U  This  reference  is  inserted  from  1584.] 
 
LONDINI 
 
 Apud  Reginaldum  VVolfium. 
 
 Anno  Domini 
 M.D.LXII. 
 
AN 
 
 APOLOGY,  OR  ANSWER, 
 
 IN  DEFENCE  OF  THE 
 
 CHURCH  OF  ENGLAND. 
 
 [jewel,  III.] 
 
 4 
 
An  Apologie 
 
 or  answere  in  defence  of  the 
 
 toitf)  a  f)vitU  anil  plaine 
 ierlaration  of  tl)t  true 
 
 and  bsclf  tn 
 
 tlje  ismt. 
 
 Londini,  Anno  Domini 
 
 M.D.LXIIII. 
 
TO  THE  RIGHT  HONOtJRABLE,  LEARNED,  AlfD  VHITUOUS  LADY  A[NNE] 
 B[ACONJi,  M[ATTHE\V]  C[ANTUAR.]2  WISIIETH  FROM  GOD 
 GRACE,  HONOUR,  AND  FELICITY. 
 
 M.VDAME, 
 
 AccoRDiXG  to  your  request  I  have  perused  your  studious  labour  of  trans- 
 lation profitably  employed  in  a  right  commendable  work,  whereof  for  that  it 
 liked  you  to  make  me  a  judge,  and  for  that  the  thing  itself  hath  singularly 
 pleased  my  judgment,  and  delighted  my  mind  in  reading  it,  I  have  right  heartily 
 to  thank  your  ladj'ship,  both  for  your  own  well  thinking  of  me,  and  for  the 
 comfort  that  it  hath  wrought  me.  But,  far  above  these  private  respects,  I  am 
 by  greater  causes  enforced,  not  only  to  shew  my  rejoice  of  this  your  doing, 
 but  also  to  testify  the  same  by  this  my  writing  prefixed  before  the  work,  to 
 the  commodity  of  others,  and  good  encouragement  of  j'ourself. 
 
 You  have  used  your  accustomed  modesty  in  submitting  it  to  judgment ;  but 
 therein  is  your  praise  doubled,  sitli  it  hath  passed  judgment  without  reproach. 
 And,  whereas  the  chief  author  of  the  Latin  work  and  I,  severally  perusing  and 
 conferring  j^our  Avhole  translation,  have  without  alteration  allowed  of  it,  I  must 
 both  desire  your  ladj'ship,  and  advertise  the  readers,  to  think  that  we  have 
 not  therein  given  any  thing  to  any  dissembling  affection  towards  you,  as  being 
 contented  to  wink  at  faults  to  please  you,  or  to  make  you  without  cause  to 
 please  yourself ;  for  there  be  sundry  respects  to  draw  us  from  so  doing,  although 
 we  were  so  evil-minded,  as  there  is  no  cause  why  we  should  be  so  thought 
 of.  Your  own  judgment  in  discerning  flattery,  your  modesty  in  misliking  it, 
 the  laying  open  of  our  opinion  to  the  world,  the  truth  of  oin-  friendship  towards 
 you,  the  unwillingness  of  us  both  (in  respect  of  our  vocations)  to  have  this 
 public  work  not  truly  and  well  translated,  are  good  causes  to  persuade  that 
 our  allowance  is  of  sincere  truth  and  understanding.  By  which  your  travail, 
 JIadame,  you  have  expressed  an  acceptable  duty  to  the  glory  of  God,  deserved 
 well  of  this  church  of  Christ,  honourably  defended  the  good  fame  and  estima- 
 tion of  your  own  native  tongue,  shewing  it  so  able  to  contend  with  a  work 
 originally  written  in  the  most  praised  speech  ;  and,  besides  the  honour  ye  have 
 done  to  the  kind  of  women  and  to  the  degree  of  ladies,  ye  have  done  pleasure 
 to  the  author  of  the  Latin  book,  in  delivering  him  hy  your  clear  translation 
 from  the  perils  of  ambiguous  and  doubtful  constructions,  and  in  making  his 
 good  work  more  publicly  beneficial ;  whereby  ye  have  raised  up  great  comfort 
 to  your  friends,  and  have  furnished  your  own  conscience  joyfully  with  the  fruit 
 of  your  labour,  in  so  occupying  your  time ;  which  must  needs  redound  to  the 
 encouragement  of  noble  youth  in  their  good  education,  and  to  spend  their 
 time  and  knowledge  in  godly  exercise,  having  delivered  them  by  you  so  sin- 
 gular a  precedent.  Which  your  doing  good,  Madame,  as  God  (I  am  sure)  doth 
 accept  and  will  bless  with  increase,  so  your  and  ours  most  virtuous  and  learned 
 sovereign  lady  and  mastress  shall  see  good  cause  to  commend ;  and  all  noble 
 gentlewomen  shall  (I  trust)  hereby  be  allured  from  vain  delights  to  doings 
 of  more  perfect  glory.  And  I  for  my  part  (as  occasion  may  serve)  shall  ex- 
 hort other  to  take  profit  by  your  work,  and  f  ollow  your  example ;  whose  suc- 
 cess I  beseech  our  heavenly  Father  to  bless  and  prosper.  And  now  to  the  end 
 both  to  acknowledge  my  good  approbation,  and  to  spread  the  benefit  more 
 largely,  where  your  ladyship  hath  sent  me  your  book  written,  I  have  with 
 most  hearty  thanks  returned  it  to  you  (as  you  see)  printed ;  knowing  that  I 
 have  therein  done  the  best,  and  in  this  point  used  a  reasonable  policy,  that  is, 
 to  prevent  such  excuses  as  your  modesty  would  have  made  in  stay  of  publish- 
 ing it.    And  thus  at  this  time  I  leave  furder  to  trouble  Your  good  Ladyship. 
 
 M[ATTnEW]  C[a>'tuar.] 
 
 f '  Anne  Lady  Bacon  was  daughter  of  Sir  Anthony  Cook,  wife  of  Sir  Nicholas  and  mother  of  Lord  Bacon.] 
 f  Archbishop  Parker. J 
 
AN 
 
 APOLOGY,  OH  ANSWER, 
 
 IN  DEFENCE  OF  THE 
 
 CHURCH  OF  ENGLAND, 
 
 WITH  A  BRIEF  AND  PLAIN  DECLARATION  OF  THE  TRUE  RELIGION 
 PROFESSED  AND  USED  IN  THE  SAilE^. 
 
 ^Part  I.]  It  hath  been  an  old  complaint,  even  from  the  first  time  of  the  patriarchs 
 Liv^i]  and  prophets,  and  confirmed  b}'  the  Avritings  and  testimonies  of  every  age, 
 Apoi'og  ^^^^  truth  wandereth  here  and  there  as  a  stranger  in  the  world,  and  doth 
 
 readily  find  enemies  and  slanderers  amongst  those  that  know  her  not.  Albeit 
 perchance  this  may  seem  unto  some  a  thing  hard  to  be  believed,  I  mean  to 
 such  as  have  scant  well  and  narrowly  taken  heed  thereunto,  specially  seeing 
 all  mankind  of  nature's  very  motion  without  a  teacher  doth  covet  the  truth 
 of  their  own  accord ;  and  seeing  our  Saviour  Christ  himself,  when  he  was  on 
 earth,  would  be  called  "the  truth,"  as  by  a  name  most  fit  to  express  all  his 
 divine  power  ;  yet  we — which  have  been  exercised  in  the  holy  scriptures,  and 
 which  have  both  read  and  seen  what  hath  happened  to  all  godly  men  com- 
 monly at  all  times ;  what  to  the  prophets,  to  the  apostles,  to  the  holy  mar- 
 tyrs, and  what  to  Christ  himself ;  with  what  rebukes,  revilings  and  despites 
 they  were  continually  vexed  whiles  they  here  lived,  and  that  only  for  the 
 truth's  sake — we  (I  say)  do  see,  that  this  is  not  only  no  new  thing,  or  hard 
 to  be  believed,  but  that  it  is  a  thing  already  received,  and  commonly  used 
 from  age  to  age.  Nay  truly,  this  might  seem  much  rather  a  marvel,  and 
 johnviii.  beyond  all  belief,  if  the  devil,  who  is  "the  fiither  of  lies,"  and  enemy  to  all 
 truth,  would  now  upon  a  sudden  change  his  nature,  and  hope  that  truth 
 might  otherwise  be  suppressed  than  b^'  belying  it ;  or  that  he  would  begin  to 
 establish  his  own  kingdom  by  using  now  any  other  practices  than  the  same 
 which  he  hath  ever  used  from  the  beginning.  For  since  any  man's  remem- 
 brance we  can  scant  find  one  time,  either  when  religion  did  first  grow,  or 
 Avhen  it  was  settled,  or  when  it  did  afresh  spring  up  again,  wherein  truth  and 
 innocency  were  not  by  all  unworthy  means  and  most  despitefuUy  entreated. 
 Doubtless  the  devil  well  seeth  that,  so  long  as  truth  is  in  good  safety,  himself 
 cannot  be  safe,  nor  yet  maintain  his  own  estate. 
 
 For,  letting  pass  the  ancient  patriarchs  and  prophets,  who,  as  we  said-, 
 had  no  part  of  their  life  free  from  contumelies  and  slanders ;  we  know  there 
 were  certain  in  times  past  which  said  and  commonly  preached,  that  the  old 
 ancient  Jews  (of  whom  we  make  no  doubt  but  they  were  the  worshiijpers  of 
 Com.  Tacit,  the  ouly  and  true  God)  did  worship  either  a  sow  or  an  ass  in  God  s  stead, 
 and  that  all  the  same  rehgion  was  nothing  else  but  a  sacrilege,  and  a  plain 
 contempt  of  all  godliness.  We  know  also  that  the  Son  of  God,  our  Saviour 
 Jesu  Christ,  when  he  taught  the  truth,  was  counted  a  juggler^  and  an  en- 
 
 ['  There  are  many  variations  between  the  edition 
 of  1564  here  reprinted,  and  the  text  as  it  appears  in 
 tlie  Defence.  Some  few  of  these  were  introduced  bv 
 Harding  in  his  Confutation  ;  some  by  Jewel  himself ; 
 and  some  were  probably  errors  of  tlie  press.  It  is 
 not  thought  necessary  to  mark  all  the  minute  dift'er- 
 euees,  which  are  exceedingly  numerous ;  but  where 
 
 the  sense  is  at  all  affected,  notice  will  be  taken.  The 
 edition  of  the  Defence  here  collated  is  that  of  1X7  ; 
 further  differences  were  introduced  into  the  later 
 editions,  which  are  noted  in  their  proper  place.] 
 [2  Have  said,  Def.J 
 Sorcerer,  Def.J 
 
AN  APOLOGY  OF  THE  CHURCH  OF  ENGLAND. 
 
 53 
 
 chanter,  a  Samaritan,  Belzebub,  a  deceiver  of  the  people,  a  drunkard,  and  [Part  I.] 
 a  ghitton.    Again,  who  wotteth  not  what  words  were  spoken  against  St  Paul, 
 the  most  earnest  and  vehement  preacher  and  maintaincr  of  the  truth  ?  some- 
 time, that  he  was  a  seditious  and  busy  man,  a  raiser  of  tumults,  a  causer  of 
 rebellion ;  sometime  again,  that  he  was  an  heretic ;  sometime,  that  he  was 
 mad ;  sometime,  that  only  upon  strife  and  stomach  he  was  both  a  blasphemer 
 of  God's  law,  and  a  despiser  of  the  fathers'  ordinances.    Further,  who  knoweth 
 not  how   St  Stephen,  after  he   had  throughly  and  sincerely  embraced  the 
 truth,  and  began  franldy  and  stoutly  to  preach  and  set  forth  the  same,  as 
 he  ought  to  do,  was  immediately  called  to  answer  for  his  life,  as  one  that 
 had  wickedly  uttered  disdainful  and  heinous  words  against  the  law,  against 
 Moyses,  against  the  temple,  and  against  God  ?    Or  who  is  ignorant,  that  in 
 times  past  there  were  some  which  reproved  the  holy  scriptures  of  falsehood.  Marc,  ex 
 saying  they  contained  things  both  contrary  and  quite  one  against  another ;  SnuseLact. 
 and  how  that  the  apostles  of  Christ  did  severally  disagree  betwixt  themselves, 
 and  that  St  Paul  did  vary  from  them  all  ?    And,  not  to  make  rehearsal  of  all, 
 (for  that  were  an  endless  labour,)  who  knoweth  not  after  what  sort  our  fathers 
 were  railed  upon  in  times  past,  which  first  began  to  acknowledge  and  profess 
 the  name  of  Christ  ?  how  they  made  private  conspiracies,  devised  secret  coun-  Euseb.  Lib.v. 
 sels  against  the  commonwealth,  and  to  that  end  made  early  and  privy  meet-  xertuii.  in 
 ings  in  the  dark,  killed  young  babes,  fed  themselves  with  men's  flesh,  and,  id^m^l'u.'iii. 
 like  savage  and  brute  beasts,  did  drink  their  blood?  in  conclusion,  how  that, 
 after  they  had  put  out  the  candles,  they  committed  adultery  between  them- 
 selves, and  without  regard  wrought  incest  one  with  another ;  that  brethren 
 lay  with  their  sisters,  sons  with  their  mothers,  without  any  reverence  of  nature 
 or  kin,  without  shame,  without  difference ;  and  that  they  were  wicked  men 
 ■without  all  care  of  religion,  and  without  any  opinion  of  God,  being  the  very 
 enemies  of  mankind,  unworthy  to  be  suffered  in  the  world,  and  unworthy  of 
 life? 
 
 All  these  things  were  spoken  in  those  days  against  the  people  of  God, 
 against  Christ  Jesu,  against  Paul,  against  Stephen,  and  against  all  them,  who- 
 soever they  were,  which  at  the  first  beginning  embraced  the  truth  of  the  gos- 
 pel, and  were  contented  to  be  called  by  the  name  of  Christians ;  which  was 
 then  an  hateful  name  among  the  common  people.  And,  although  the  things 
 which  they  said  were  not  true,  yet  the  devil  thought  it  should  be  suflicient 
 for  him,  if  at  the  least  he  could  bring  it  so  to  pass,  as  they  might  be  be- 
 lieved for  true,  and  that  the  Christians  might  be  brought  into  a  common  lemiii.  in 
 hatred  of  every  body,  and  have  their  death  and  destruction  sought  of  all  sorts.  "^*p  "'- 
 Hereupon  kings  and  princes,  being  led  then  by  such  persuasions,  killed  all  the 
 prophets  of  God,  lettihg  none  escape  ;  Esay  with  a  saw,  Jeremy  with  stones, 
 Daniel  with  lions,  Amos  with  an  iron  bar,  Paul  with  the  sword,  and  Christ 
 upon  the  cross ;  and  condemned  all  Christians  to  imprisonments,  to  torments, 
 to  the  pikes,  to  be  thrown  down  headlong  from  rocks  and  steep  places,  to 
 be  cast  to  wild  beasts,  and  to  be  burnt ;  and  made  great  fires  of  their  quick  suet.  iranq. 
 bodies,  for  the  only  purpose  to  give  light  by  night,  and  for  a  very  scorn  and 
 mocking-stock ;  and  did  count  them  no  better  than  the  vilest  filth,  the  off- 
 scourings and  laughing-games  of  the  whole  world.  Thus  (as  ye  see)  have  the 
 authors  and  professors  of  the  truth  ever  been  entreated. 
 
 Wherefore  we  ought  to  bear  it  the  more  quietly,  which  have  taken  upon  ^Jj^^iJ- -j"- 
 us  to  profess  the  gospel  of  Christ,  if  we  for  the  same  cause  be  handled  after 
 the  same  sort ;  and  if  we,  as  our  forefathers  were  long  ago,  be  likewise  at 
 this  day  tormented,  and  baited  with  railings,  with  spiteful  dealings,  and  with 
 lies ;  and  that  for  no  desert  of  our  own,  but  only  because  we  teach  and 
 acknowledge  the  truth. 
 
 They  cry  out  upon  us  at  this  present  everywhere,  that  we  are  all  heretics,  [Chap.  ii. 
 and  have  forsaken  the  faith,  and  have  with  new  persuasions  and  wicked  learn-  ^'^ 
 ing  utterly  dissolved  the  concord  of  the  church  ;  that  we  renew,  and,  as  it  g!hap.  ii. 
 were,  fetch  again  from  hell  the  old  and  many-a-day  condemned  heresies ;  that 
 we  sow  abroad  new  sects,  and  such  broils  as  never  erst  were  heard  of ;  also 
 that  we  are  already  divided  into  contrary  parts  and  opinions,  and  could  yet 
 
54 
 
 AN  APOLOGY  OF  THE 
 
 biv.  lb.] 
 
 [Part  I.]   by  no  means  agree  well  among  ourselves ;  that  we  be  cursed  ^  creatures,  and 
 i5iv'?4'.]''     I'l^e  the  giants  do  war  against  God  himself,  and  live  clean  without  any  regard 
 tchnp.n.     or  Worshipping  of  God ;  that  we  despise  aU  good  deeds;  that  we  use  no  dis- 
 cipline of  virtue,  no  laws,  no  customs ;  that  we  esteem  neither  right,  nor  order, 
 nor  equity,  nor  justice ;  that  we  give  the  bridle  to  all  naughtiness,  and  pro- 
 ^hap.  ii.     voke  the  people  to  all  licentiousness  and  lust ;  that  we  labour  and  seek  to 
 '"^       overthrow  the  state  of  monarchies  and  kingdoms,  and  to  bring  all  things  under 
 K^*8  ^^^^  rash  inconstant  people  and  unlearned  multitude  ;  that  we  have 
 
 seditiously  fallen  from  the  catholic  church,  and  by  a  wicked  schism  and  divi- 
 sion have  shaken  the  whole  world,  and  troubled  the  common  peace  and  uni- 
 versal quiet  of  the  church ;  and  that,  as  Dathan  and  Abiron  conspired  in  times 
 past  against  Moyses  and  Aaron,  even  so  we  at  this  day  have  renounced  the 
 Kv'g  ]"'  hishop  of  Rome,  without  any  cause  reasonable ;  that  we  set  nought  by  the  au- 
 thority of  the  ancient  fathers  and  councils  of  old  time ;  that  we  have  rashly 
 and  presumptuously  disannulled  the  old  ceremonies,  which  have  been  well  allowed 
 hy  our  fathers  and  forefathers  many  hundred  year  -  past,  both  by  good  cus- 
 toms, and  also  in  ages  of  more  purity  ;  and  that  we  have  by  our  own  private 
 head,  without  the  authority  of  any  sacred  and  general  council,  brought  new 
 traditions  into  the  church ;  and  have  done  all  these  things  not  for  religion's 
 sake,  but  only  upon  a  desire  of  contention  and  strife :  but  that  they  for  their 
 part  have  changed  no  manner  of  thing,  but  have  held  and  kept  still  such  a 
 number  of  years  to  this  very  day  all  things,  as  they  were  delivered  from 
 the  apostles,  and  well  approved  by  the  most  ancient  fathers, 
 ^hap.  iL  And  that  this  matter  should  not  seem  to  be  done  but  upon  privy  slander, 
 
 and  to  be  tossed  to  and  fro  in  a  corner,  only  to  spite  us,  there  have  been 
 besides  wilily  procured  by  the  bishop  of  Rome  certain  persons  of  eloquence 
 enough,  and  not  unlearned  neither,  which  should  put  their  help  to  this  cause, 
 now  almost  despaired  of,  and  should  polish  and  set  forth  the  same,  both  in 
 books,  and  with  long  tales,  to  the  end  that,  when  the  matter  was  trimly  and 
 eloquently  handled,  ignorant  and  unskilfid  persons  might  suspect  there  was 
 some  great  thing  in  it.  Indeed  they  perceived  that  their  own  cause  did  every- 
 where go  to  wrack;  that  their  sleights  were  now  espied,  and  less  esteemed; 
 and  that  their  helps  did  daily  fail  them  ;  and  that  then*  matter  stood  alto- 
 gether in  great  need  of  a  cimning  spokesman. 
 [Chap.  m.  Now,  as  for  those  things  which  by  them  have  been  laid  against  us,  in 
 
 part  they  be  manifestly  false,  and  condemned  so  by  their  own  judgments, 
 which  spake  them :  partly  again,  though  they  be  as  false  too  indeed,  yet 
 bear  they  a  certain  shew  and  colour  of  truth,  so  as  the  reader  (if  he  take 
 not  good  heed)  may  easily  be  tripped  and  brought  into  error  by  them,  spe- 
 cially Avhen  their  fine  and  cunning  tale  is  added  thereunto ;  and  part  of  them 
 be  of  such  sort,  as  we  ought  not  to  shun  them  as  crimes  or  faults,  but  to 
 acknowledge  and  profess^  them  as  things  well  done,  and  upon  very  good  reason. 
 
 For,  shortly  to  say  the  truth,  these  folk  falsely  accuse  and  slander  all  our 
 doings,  yea,  the  same  things  which  they  themselves  cannot  deny  but  to  be 
 rightly  and  orderly  done ;  and  for  malice  do  so  misconstrue  and  deprave  all 
 our  sayings  and  doings,  as  though  it  were  impossible  that  any  thing  could  be 
 rightly  spoken  or  done  by  us.  They  should  more  plainly  and  sincerely  have 
 gone  to  work,  if  they  would  have  dealt  truly.  But  now  they  neither  truly,  nor 
 sincerely,  nor  yet  christianly,  but  darkly  and  craftily  charge  and  batter  us 
 with  lies,  and  do  abuse  the  blindness  and  fondness  of  the  people,  together 
 Mith  the  ignorance  of  princes,  to  cause  us  to  be  hated,  and  the  truth  to  be 
 suppressed. 
 
 This,  lo  ye,  is  the  power  of  darkness,  and  of  men  which  lean  more  to  the 
 amazed  wondering  of  the  rude  multitude,  and  to  darkness,  than  they  do  to  the 
 truth  and  light;  and,  as  St  Hierome  saith,  which ^  do  openly  gainsay  the  truth, 
 closing  up  their  eyes,  and  will  not  see  for  the  nonce.    But  we  give  thanks  to 
 
 Div.  2.] 
 
 ['  Accursed,  Def.] 
 ['  Years,  Def.] 
 
 ['  Confess,  Def.] 
 
 [■*  Def.  omits  which.] 
 
CHURCH  OF  ENGLAND. 
 
 55 
 
 the  most  good  and  mighty  God,  that  such  is  our  cause,  whereagainst  (when  [Part  I.] 
 they  would  fainest)  they  were  able  to  utter  no  despite,  but  the  same  which 
 might  as  Avell  be  wrested  against  the  holy  fathers,  against  the  prophets,  against 
 the  apostles,  against  Peter,  against  Paul,  and  against  Christ  himself. 
 
 Now  therefore,  if  it  be  leefull  for  these  folks  to  be  eloquent  and  fine-  {Jj^^^  -j"'- 
 tongued  in  speaking  evil,  surely  it  becometh  not  us  in  our  cause,  being  so 
 very  good,  to  be  dumb  in  answering  truly.  For  men  to  be  careless  what  is 
 spoken  by  them  and  their  own  matter,  be  it  never  so  falsely  and  slander- 
 ously spoken  (especially  when  it  is  such  that  the  majesty  of  God  and  the 
 cause  of  religion  may  thereby  be  damaged),  is  the  part  doubtless  of  dissolute 
 and  wretchless  persons,  and  of  them  which  wickedly  wink  at  the  injuries  done 
 unto  the  name  of  God,  For,  although  other  wTongs,  yea  oftentimes  great, 
 may  be  borne  and  dissembled  of  a  mild  and  christian  man ;  yet  he  that  goeth 
 smoothly  away,  and  dissembleth  the  matter  when  he  is  noted  of  heresy,  Ruf- 
 finus  was  wont  to  deny  that  man  to  be  a  Christian.  We  therefore  will  do 
 the  same  thing,  which  all  laws,  which  nature's  own  voice  doth  command  to 
 be  done,  atid  which  Christ  himself  did  in  like  case,  when  he  was  checked 
 and  reviled ;  to  the  intent  we  may  put  off  from  us  these  men's  slanderous 
 accusations,  and  may  defend  soberly  and  truly  our  o^vn  cause  and  innocency. 
 
 For  Christ  verily,  when  the  Pharisees  charged  him  with  sorcery,  as  one  ^^^^^p- 
 that  had  some  familiar  spirits,  and  wrought  many  things  by  their  help:  "I," 
 said  he,  "  have  not  the  devil,  but  do  glorify  my  Father ;  but  it  is  you  that 
 have  dishonoured  me,  and  put  me  to  rebuke  and  shame."  And  St  Paul,  when 
 Festus  the  lieutenant  scorned  him  as  a  madman :  "  I,"  said  he,  "  most  dear 
 Festus,  am  not  mad,  as  thou  thinkest,  but  I  speak  the  words  of  truth  and 
 soberness."  And  the  ancient  Christians,  when  they  were  slandered  to  the 
 people  for  man-killers,  for  adulterers,  for  committers  of  incest,  for  disturbers 
 of  commonweals^,  and  did  perceive  that  by  such  slanderous  accusations 
 the  religion  which  they  professed  might  be  brought  in  question,  namely  if 
 they  should  seem  to  hold  their  peace,  and  in  manner  to  confess  the  fault ; 
 lest  this  might  hinder  the  free  course  of  the  gospel,  they  made  orations,  they 
 put  up  supplications,  and  made  means  to  emperors  and  princes,  that  they 
 might  defend  themselves  and  their  fellows  in  open  audience. 
 
 But  we  truly,  seeing  that  so  many  thousands  of  our  brethren  in  these  last  ^cfi-^p- 
 twenty  years  have  borne  witness  unto  the  truth  in  the  midst  of  most  painful  "  ^  ^ 
 torments  that  could  be  devised ;  and  when  princes,  desirous  to  restrain  the 
 gospel,  sought  many  ways,  but  prevailed  nothing ;  and  that  now  almost  the 
 whole  world  doth  begin  to  open  their  eyes  to  behold  the  light ;  we  take  it 
 that  our  cause  hath  already  been  sufticiently  declared  and  defended,  and  think 
 it  not  needful  to  make  many  words,  since"  the  very  matter  saith  enough  for 
 itself.    For,  if  the  popes  would,  or  else  if  they  could,  weigh  with  their  own  [chap.  iv. 
 selves  the  whole  matter,  and  also  the  beginning^  and  proceedings  of  our 
 religion,  how  in  a  manner  all  their  travail  hath  come  to  nought,  nobody 
 driving  it  forward,  and  without  any  worldly  help ;  and  how,  on  the  other  side, 
 our  cause,  against  the  will  of  emperors  from  the  beginning,  against  the  wills 
 of  so  many  kings,  in  spite  of  the  popes,  and  almost  maugre  the  head  of  all 
 men,    hath    taken   increase,   and  by  little  and  little   spread  over  into  all 
 countries,  and  is  come  at  length  even  into  kings'  courts  and  palaces ;  these 
 same  things,  methinketh,  might  be  tokens  great  enough  to  them,  that  God 
 himself  doth  strongly  fight  in  our  quarrel,  and  doth  from  heaven  laugh  at 
 their  enterprises ;  and  that  the  force  of  the  truth  is  such,  as  neither  man's 
 power  nor  yet  hell-gates  are  able  to  root  it  out.     For  they  be  not  all  mad  ^''^p- 
 at  this  day,  so  many  free  cities,  so  many  kings,  so  many  princes,  which  have  ^"'^''^ 
 fallen  away  from  the  seat  of  Rome,  and  have  rather  joined  themselves  to  the 
 gospel  of  Christ. 
 
 And,  although  the  popes  had  never  hitherunto  leisure  to  consider  diligently  rchap.  v. 
 and  earnestly  of  these  matters,  or  though  some  other  cares  do  now  let  them, 
 
 Of  the  commonweals,  Dcf.] 
 l"  Def.  omits  to.] 
 
 ['  Seeing,  Def.] 
 
 [8  Beginnings,  Def.j 
 
56 
 
 AN  APOLOGY  OF  THE 
 
 [Part  I.]  and  diverse  ways  pull  them,  or  though  they  count  these  to  be  but  common 
 and  trifling  studies,  and  nothing  to  appertain  to  the  pope's  worthiness,  this 
 niaketh  not  why  our  matter  ought  to  seem  the  worse.  Or  if  they  perchance 
 will  not  see  that  which  they  see  indeed,  but  rather  will  withstand  the  known 
 truth,  ought  we  therefore   by  and  by  to  be  counted  heretics,  because  we 
 
 ghap.T,  obey  not  their  will  and  pleasure?  If  so  be  that  pope  Pius  were  the  man 
 (we  say  not,  which  he  would  so  gladly  be  called),  but  if  he  were  indeed  a 
 man  that  either  would  account  us  for  his  brethren,  or  at  least  would  take  us 
 to  be  men,  he  would  first  diligently  have  examined  our  reasons,  and  would  have 
 seen  what  might  be  said  with  us,  what  against  us  ;  and  would  not  in  his  bull, 
 whereby  he  lately  pretended  a  council,  so  rashly  have  condemned  so  great  a 
 part  of  the  world,  so  many  learned  and  godly  men,  so  many  commonwealths, 
 so  many  kings,  and  so  many  princes,  only  upon  his  own  blind  prejudices  and 
 fore-determinations,  and  that  without  hearing  of  them  speak,  or  without  shewing 
 cause  why. 
 
 ^hap.  vi.  But  because  he  hath  already  so  noted  us  openly,  lest  by  holding  our  peace 
 
 we  should  seem  to  grant  a  fault,  and  specially  because  we  can  by  no  means 
 have  audience  in  the  public  assembly  of  the  general  council,  wherein  he  would 
 no  creature  should  have  power  to  give  his  voice,  or  declare  his  opinion,  ex- 
 cept he  were  sworn  and  straitly  bound  to  maintain  his  authority — for  we  have 
 had  good  experience  hereof  in  his  ^  last  conference  at  the  council  at  Trident ; 
 where  the  ambassadors  and  divines  of  the  princes  of  Germany,  and  of  the  free 
 cities,  were  quite  shut  out  from  their  company:  nother^  can  we  yet  forget 
 how  Julius  the  Third,  above  ten  years  past,  provided  warily  by  his  writ,  that 
 none  of  our  sort  should  be  suffered  to  speak  in  the  council  (except  there 
 were  some^  peradventure  that  would  recant  and  change  his  opinion) : — for  this 
 cause  chiefly  we  thought  it  good  to  yield  up  an  account  of  our  faith  in  writing, 
 and  truly  and  openly  to  make  answer  to  those  things  wherewith  we  have  been 
 openly  charged  ;  to  the  end  the  world  may  see  the  parts  and  foundations  of 
 that  doctrine,  in  the  behalf  whereof  so  many  good  men  have  little  regarded 
 their  own  lives ;  and  that  all  men  may  understand  what  manner  of  people 
 they  be,  and  what  opinion  they  have  of  God  and  of  religion,  whom  the  bishop 
 of  Rome,  before  they  were  called  to  tell  their  tale,  hath  condemned  for  heretics, 
 without  any  good  consideration,  without  any  example,  and  utterly  without  law 
 or  right,  only  because  he  heard  tell  that  they  did  dissent  from  him  and  his 
 in  some  point  of  religion. 
 
 [Chap.  vi.  And  although  St  Hierome  would  have  nobody  to  be  patient  when  he  is  sus- 
 
 ""^''^  pected  of  heresy,  yet  we  will  deal  herein  neither  bitterly  nor  brablingly,  nor 
 yet  be  carried  away  with  anger  and  heat,  though  he  ought  to  be  reckoned 
 neither  bitter  nor  brabler  that  speaketh  the  truth.  We  willingly  leave  this 
 kind  of  eloquence  to  our  adversaries,  who,  whatsoever  they  say  against  us,  be 
 it  never  so  shrewdly  or  despitefully  said,  yet  think  it  is  said  modestly  and  comely 
 enough,  and  care  nothing  whether  it  be  true  or  false.  We  need  none  of  these 
 shifts,  which  do  maintain  the  truth. 
 
 Further,  if  we  do  shew  it  plain'*,  that  God's  holy  gospel,  the  ancient  bishops, 
 and  the  primitive  church  do  make  on  our  side,  and  that  we  have  not  without  just 
 cause  left  these  men,  and  rather  have  returned  to  the  apostles  and  old  catholic 
 fathers ;  and  if  we  shall  be  found  to  do  the  same  not  colourably,  or  craftily, 
 but  in  good  faith  before  God,  truly,  honestly,  clearly,  and  plainly ;  and  if  they 
 themselves  which  fly  our  doctrine,  and  would  be  called  catholics,  shall  mani- 
 festly see  how  all  those  °  titles  of  antiquity,  Avhereof  they  boast  so  much,  are 
 quite  shaken  out  of  their  hands,  and  that  there  is  more  pith  in  this  our 
 cause  than  they  thought  for ;  we  then  hope  and  trust,  that  none  of  them 
 will  be  so  negligent  and  careless  of  his  own  salvation,  but  he  will  at  length 
 study  and  bethink  himself,  to  whether  part  he  were  best  to  join  him.  Un- 
 doubtedly, except  one  will  altogether  harden  his  heart,  and  refuse  to  hear,  he 
 
 ['  The,  Def.] 
 P  Neither,  Def.] 
 
 P  Except  that  there  were  some  man,  Def.J 
 
 [*  Plainly,  Def.] 
 These,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 57 
 
 shall  not  repent  him  to  give  good  heed  to  this  our  Defence,  and  to  mark  well  [Part  I.] 
 what  we  say,  and  how  truly  and  justly  it  agrceth  with  christian  religion. 
 
 For  where  they  call  us  heretics,  it  is  a  crime  so  heinous,  that,  unless  it  may  JJ^y^'g  7"" 
 be  seen,  unless  it  may  be  felt,  and  in  manner  may  be  holden  with  hands  and 
 fingers,  it  ought  not  lightly  to  be  judged  or  believed,  when  it  is  laid  to  the 
 charge  of  any  christian  man^.  For  heresy  is  a  forsaking  of  salvation,  a  re- 
 nouncing of  God's  grace,  a  departing  from  the  body  and  Spirit  of  Christ.  But 
 this  was  ever  an  old  and  solemn  property  with  them  and  their  forefathers  ;  if 
 any  did  complain  of  their  errors  and  faults,  and  desired  to  have  true  religion 
 restored,  straightway  to  condemn  such  ones '  for  heretics,  as  men  new-fangled 
 and  factious.  Christ  for  no  nother*  cause  was  called  a  Samaritan,  but  only  for 
 that  he  was  thought  to  have  fallen  to  a  certain  new  religion,  and  to  be  the 
 author  of  a  new  sect.  And  Paul  the  apostle  of  Christ  was  called  before  the 
 judges  to  make  answer  to  a  matter  of  heresy;  and  therefore  he  said:  " Ac- ^ctsxxiv. 
 cording  to  this  way,  which  they  call  heresy,  I  do  worship  the  God  of  my  fathers ; 
 believing  all  things  which  be  written  in  the  law  and  in  the  prophets." 
 
 Shortly  to  speak.    This  universal  religion,  which  christian  men  profess  at 
 this  day,  was  called  first  of  the  heathen  people  a  sect  and  heresy.    With  Terum.  in 
 these  terms  did  they  always  fill  princes'  ears,  to  the  intent  when  they  had  ^° 
 once  hated  us  with  a  fore-determined  opinion,  and  had  counted  all  that  we  said 
 to  be  faction  and  heresy,  they  might  be  so  led  away  from  the  truth  and  right 
 understanding  of  the  cause".     But  the  more  sore  and  outrageous  a  crime  [Chap-viii. 
 
 °  .  .  Div.  1.] 
 
 heresy  is,  the  more  it  ought  to  be  proved  by  plain  and  strong  arguments, 
 especially  in  this  time,  when  men  begin  to  give  less  credit  to  their  words, 
 and  to  make  more  diligent  search  of  their  doctrine,  than  they  were  wont  to 
 do.  For  the  people  of  God  are  otherwise  instructed  now  than  they  were  in 
 times  past,  when  all  the  bishops  of  Rome's  sayings  were  allowed  for  gospel, 
 and  when  all  religion  did  depend  only  upon  their  authority.  Now-a-days  the 
 holy  sci-ipture  is  abroad,  the  writings  of  the  apostles  and  prophets  are  in 
 print,  whereby  all  truth  and  catholic  doctrine  may  be  proved,  and  all  heresy 
 may  be  disproved  and  confuted. 
 
 Sithence,  then,  they  bring  forth  none  of  these  for  themselves,  and  call  us  [chap.  vni. 
 nevertheless  heretics,  which  have  neither  fallen  from  Christ,  nor  from  the'^'^'^'-' 
 apostles,  nor  yet  from  the  prophets,  this  is  an  injurious  and  a  very  spiteful 
 dealing.    With  this  sword  did  Christ  put  off  the  devil  when  he  was  tempted  [Chap.  ix. 
 of  him :  with  these  weapons  ought  all  presumption,  which  doth  avance  itself  ^'^ 
 against  God,  to  be  overthrown  and  conquered.    "For  all  scripture,"  saith  Staiim.  iii. 
 Paul,  "  that  Cometh  by  the  inspiration  of  God,  is  profitable  to  teach,  to  con- 
 fute, to  instruct,  and  to  reprove ;  that  the  man  of  God  may  be  perfect and 
 throughly  framed  to  every  good  work."     Thus  did  the  holy  fathers  alway 
 fight  against  the  heretics  with  none  other  force  than  with  the  holy  scriptures. 
 St  Augustine,  when  he  disputed  against  Petilian,  an  heretic  of  the  Donatists "  :  rchap.  ix. 
 "  Let  not  these  words,"  quod  he,  "  be  heard  between  us,  '  I  say,  or  you  say :'  De'^uni't. 
 let  us  rather  speak  in  this  wise :  '  Thus  saith  the  Lord.'    There  let  us  seek 
 the  church :  there  let  us  boult  out  our'^  cause."    Likewise  St  Hierome ;  "  All 
 those  things,"  saith  he,  "which  without  the  testimony  of  the  scriptures  ^i-'^  i^^l^^^^i^^^f' 
 holden  as  delivered  from  the  apostles,  be  throughly  smitten  down  by  the  "i,^- 
 sword  of  God's  word."    St  Ambrose  also,  to  Gratianus  the  emperor :  "  Let  the  Kvl'a]"'' 
 scripture,"  saith  he,  "  be  asked  the  question,  let  the  apostles  be  asked      let  A^p.""' 
 the  prophets  be  asked,  and  let  Christ  be  asked."    For  at  that  time  made  the  tiv!'4o"'' 
 catholic  fathers  and  bishops  no  doubt  but  that  our  religion  might  be  proved 
 out  of  the  holy  scriptures.     Neither  were  they  ever  so  hardy  to  take  any 
 for  an  heretic,  whose  error  they  could  not  evidently  and  apparently  reprove 
 by  the  self-same  scriptures.     And  we  verily  do  ^*  make  answer  on  this  wise, 
 
 ["  Conf.  and  Def.  omit  man.] 
 
 f '  One,  Conf. ;  Def.  omits  tlie  word.] 
 
 i"  Other,  Def.] 
 
 The  preceding  three  senteiicea  are  omitted, 
 Conf.  and  Def.] 
 
 [lo  Perfite,  Def.] 
 
 ["  Tlie  Donatian  heretic,  Def.] 
 
 The,  Conf.  and  Def.] 
 ['■■'  Def.  omits  let  the  apostles  be  ashed.] 
 ['^  To,  15G4.] 
 
58 
 
 .VN  APOLOGY  OF  THE 
 
 [Part  I.]  as  St  Paul  did,  According  to  this  way  which  they  call  heresy  we  do  worship 
 God,  and  the  Father  of  our  Lord  Jesus  Christ,  and  do  allow  all  things  which 
 have  been  Avritten  either  in  the  law,  or  in  the  prophets,  or  in  the  apostles' 
 works. 
 
 jrhay.  X.  Wherefore,  if  we  be  heretics,  and  they  (as  they  would  fain  be  called)  be 
 
 ■•'  catholics,  why  do  they  not  as  they  see  the  fathers,  which  were  catholic  men, 
 have  always  done?  Why  do  they  not  convince  and  master  us  by  the  divine 
 scriptures  ?  Why  do  they  not  call  us  again  to  be  tried  by  them  ?  Why  do 
 they  not  lay  before  us  how  we  have  gone  away  from  Christ,  from  the  pro- 
 phets, from  the  apostles,  and  from  the  holy  fathers  ?  Wliy  stick  they  to  do 
 it  ?  Why  are  they  afraid  of  it  ?  It  is  God's  cause :  why  are  they  doubtful 
 to  commit  it  to  the  trial  of  God's  word  ?  If  we  be  heretics,  which  refer  all 
 our  controversies  unto  the  holy  scriptures,  and  report  us  to  the  self-same  words 
 Mhich  we  know  were  sealed  by  God  himself,  and  in  comparison  of  them  set 
 little  by  all  other  things,  whatsoever  may  be  devised  by  men  ;  how  shall  we 
 say  to  these  folk,  I  pray  you?  what  manner  of  men  be  they,  and  how  is  it 
 meet  to  call  them,  which  fear  the  judgment  of  the  holy  scriptures,  that  is  to 
 say,  the  judgment  of  God  himself,  and  do  prefer  before  them  their  own  dreams, 
 and  full  cold  inventions;  and,  to  maintain  their  own  traditions,  have  defaced 
 and  corrupted,  now  these  many  hundred  years,  the  ordinances  of  Christ  and 
 of  the  apostles  ? 
 
 ^hap.  X.  Men  say  that  Sophocles  the  tragical  poet,  when  in  his  old  days  he  was 
 
 by  his  own  sons  accused  before  the  judges  for  a  doting  and  sottish  man,  as 
 one  that  fondly  wasted  his  own  substance,  and  seemed  to  need  a  governor  to 
 see  unto  him;  to  the  intent  he  might  clear  himself  of  the  fault,  he  came  into 
 the  place  of  judgment,  and,  when  he  had  rehearsed  before  them  his  tragedy 
 called  Q^dipus  Coloneus,  which  he  had  written  at  the  very  time  of  his  accu- 
 sation, marvellous  exactly  and  cunningly,  did  of  himself  ask  the  judges  \  whether 
 they  thought  any  sottish  or  doting  man  could  do  the  like  piece  of  work. 
 
 In  like  manner,  because  these  men  take  us  to  be  mad,  and  appeach  us 
 for  heretics,  as  men  which  have  nothing  to  do,  neither  with  Christ,  nor  with 
 the  church  of  God;  we  have  judged  it  should  be  to  good  purpose,  and  not 
 unprofitable,  if  we  do  openly  and  frankly  set  forth  our  faith  wherein  we  stand, 
 and  shew  all  that  confidence  which  we  have  in  Christ  Jesu,  to  the  intent  all 
 men  may  see  what  is  our  judgment  of  every  part  of  christian  religion,  and 
 may  resolve  with  themselves,  whether  the  faith  which  they  shall  see  confirmed 
 by  the  words  of  Christ,  by  the  writings  of  the  apostles,  by  the  testimonies 
 of  the  catholic  fathers,  and  by  the  examples  of  many  ages,  be  but  a  certain 
 rage  of  furious  and  mad  men,  and  a  conspiracy  of  heretics.  This  therefore  is 
 our  belief. 
 
 [Part  II.]  We  believe  that  there  is  one  certain  Nature  and  divine  Power,  which  we 
 Dil^^f  call  God ;  and  that  the  same  is  divided  into  three  equal  Persons ;  into  the 
 Father,  into  the  Son,  and  into  the  Holy  Ghost ;  and  that  they  all  be  of  one 
 power,  of  one  majesty,  of  one  eternity,  of  one  Godhead,  and  of  one  substance. 
 And,  although  these  three  Persons  be  so  divided,  that  neither  the  Father  is 
 the  Son,  nor  the  Son  is  the  Holy  Ghost  or  the  Father;  yet  nevertheless  Ave 
 believe  that  there  is  but  one  very  God,  and  that  the  same  one  God  hath 
 created  heaven,  and  earth,  and  all  things  contained  under  heaven. 
 
 We  believe  that  Jesus  Christ,  the  only  Son  of  the  eternal  Father  (as  long 
 before  it  was  determined  before  all  beginnings),  when  the  fulness  of  time  was 
 come,  did  take  of  that  blessed  and  pure  Virgin  both  flesh  and  all  the  nature 
 of  man,  that  he  might  declare  to  the  world  the  secret  and  hid  will  of  his 
 Father ;  which  will  had  been  laid  up  from  before  all  ages  and  generations ; 
 and  that  he  might  full  finish  in  his  human  body  the  mystery  of  our  redemp- 
 tion;  and  might  fasten  to  the  cross  our  sins'^,  and  also  that  hand- writing  which 
 was  made  against  us. 
 
 ['  Did  ask  the  judges  in  his  own  behalf,  Def.] 
 
 Our  sins  to  the  cross,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 59 
 
 We  believe  that  for  our  sake  ^  he  died,  and  was  buried,  descended  into  [Vart  IL] 
 hell,  the  third  day  by  the  power  of  his  Godhead  returned  to  life,  and  rose 
 again ;  and  that  the  fortieth  day  after  his  resurrection,  whiles  his  disciples 
 beheld  and  looked  upon  him,  he  ascended  into  heaven,  to  fulfil  all  things,  and 
 did  place  in  majesty  and  glory  the  self-same  body  wherewith  he  was  born,  ^^'^^^'^ 
 wherein  he  lived  on  earth,  wherein  he  was  jested  at,  wherein  he  had  suffered  Johan. 
 most  painful  torments  and  cruel  kind  of  death,  wherein  he  rose  again,  and 
 w  herein  he  ascended  to  the  right  hand  of  the  Father,  "  above  all  rule,  above 
 all  power,  all  force,  all  dominion,  and  above  every  name  which  is  named,  not 
 only  in  this  world,  but  also  in  the  world  to  come ;"  and  that  there  he  now 
 sitteth,  and  shall  sit,  till  all  things  be  full  perfitted.    And,  although  the  ma-  Acts  in. 
 jesty  and  Godhead  of  Christ  be  everywhere  abundantly  dispersed,  yet  we  be- 
 Heve  that  his  body,  as  St  Augustine  saith,  "must  needs  be  still  in  one  place  ;"  ij^^EpUL ad 
 and  that  Christ  hath  given  majesty  unto  his  body,  but  yet  hath  not  taken 
 away  from  it  the  nature  of  a  body ;  and  that  we  must  not  so  affirm  Christ 
 to  be  God,  that  we  deny  him  to  be  man ;  and,  as  the  martyr  Vigilius  saith,  ^™tr.^ 
 that  '•  Christ  hath  left  us  as  touching  his  human  nature,  but  hath  not  left  us  Lib.  i.  ' 
 as  touching  his  divine  nature ;"  and  that  the  same  Christ,  though  he  be  absent  ^JJ^^^^^** 
 from  us  concerning  his  manhood,  yet  is  ever  present  with  us  concerning  his 
 Godhead.    From  that  place  also  we  believe  that  Christ  shall  come  again  to 
 execute  that  general  judgment,  as  well  of  them  whom  he  shall  then  find  alive 
 in  the  body,  as  of  them  that  be*  already  dead. 
 
 We  believe  that  the  Holy  Ghost,  who  is  the  third  Person  in  the  Holy  ^.1j*p-  ^• 
 Trinity,  is  very  God;  not  made,  not  create^,  not  begotten,  but  proceeding 
 from  both  the  Father  and  the  Son,  by  a  certain  mean  vmknown  unto  men, 
 and  unspeakable ;  and  that  it  is  his  property  to  mollify  and  soften  the  hard- 
 ness of  man's  heart,  when  he  is  once  received  thereunto^,  either  by  the  whole- 
 some preaching  of  the  gospel,  or  by  any  other  way ;  that  he  doth  give  men 
 light,  and  guide  them  unto  the  knowledge  of  God,  to  all  way  of  truth,  to 
 newness  of  the  whole  life,  and  to  everlasting  hope  of  salvation. 
 
 We  believe  that  there  is  one  church  of  God,  and  that  the  same  is  not  ^hap.  ii. 
 shut  up  (as  in  times  past  among  the  Jews)  into  some  one  corner  or  kingdom, 
 but  that  it  is  catholic  and  universal,  and  dispersed  throughout  the  whole 
 world ;  so  that  there  is  now  no  nation  which  can  truly  complain  that  they 
 be  shut  forth,  and  may  not  be  one  of  the  church  and  people  of  God ;  and 
 that  this  church  is  the  kingdom,  the  body,  and  the  spouse  of  Christ ;  and 
 that  Christ  alone  is  the  prmce  of  this  kingdom ;  that  Christ  alone  is  the  head 
 of  this  body ;  and  that  Christ  alone  is  the  bridegroom  of  this  spouse. 
 
 Furthermore that  there  be  divei'S  degrees  of  ministers  in  the  church ;  ^hap.  iii. 
 ■whereof  some  be  deacons,  some  priests,  some  bishops ;  to  whom  is  commit-   '  ' ' 
 ted  the  office  to  instruct  the  people,  and  the  Avhole  charge  and  setting  forth 
 of  religion.     Yet  notwithstanding  we  say  that  there  neither  is,  nor  can  be  ^"^^p- 
 any  one  man,  which  may  have  the  whole  superiority  in  this  universal  state ; 
 for  that  Christ  is  ever  present  to  assist  his  church,  and  needeth  not  any 
 man  to  supply  his  room,  as  his  only  heir  to  all  his  substance ;  and  that  there 
 can  be  no  one  mortal  creature,  Avhich  is  able  to  comprehend  or  conceive  in 
 his  mind  the  universal  church,  that  is  to  wit,  all  the  parts  of  the  world,  much 
 less  able  to  put  them  in  order,  and  to  govern  them  rightly  and  duly.    For  [chap.  iii. 
 all  the  apostles,  as  Cyprian  saith,  were  of  like  power  among  themselves,  and  nrsim'piic. 
 the  rest  were  the  same  that  Peter  was ;  and  that  it  was  said  indifferently  rchip!'iii. 
 to  them  all,   "  Feed  ye ;"  indifferently  to  them  all,    "  Go  into  the  whole  [chapi-'iii. 
 world indifferently  to  them  all,  "  Teach  ye  the  gospel."    And,  as  Hierome  I'^'^'^l^^ 
 saith,  "all  bishops  wheresoever  they  be,  be  they  at  Rome,  be  they  at  Eugu- 
 bium,  be  they  at  Constantinople,  be  they  at  Rhegium,   be  all  of  like  pre- 
 eminence and  of  like  priesthood."    And,  as  Cyprian  saith,  "  there  is  but  one  De  simpiic 
 bishoprick,  and  that*  a  piece  thereof  is  perfitly  and  wholly  liolden  of  every 
 
 P  Sakes,  Def.] 
 
 f<  That  sliall  be,  Def.] 
 
 P  Created,  Def.] 
 
 [8  Thereinto,  Def.] 
 
 Conf.  and  Def.  insert  (we  believe).] 
 Def.  omits  that.] 
 
60 
 
 AN  APOLOGY  OF  THE 
 
 [Part  II.]  particular  bishop."    And,  according  to  the  judgment  of  the  Nicene  council,  we 
 rchap.  iii.     say  that  the  bishop  of  Rome  hath  no  more  jurisdiction  over  the  church  of 
 "■•"•^       God,  than  the  rest  of  the  patriarchs,  either  of  Alexandria  or  Antiochia,  have. 
 g;hap.iii.     And  as  for  the  bishop  of  Rome,  who  now  calleth  all  matters  before  himself 
 alone,  except  he  do  his  duty  as  he  ought  to  do,  except  he  administer  ^  the 
 sacraments,  except  he  instruct  the  people,  except  he  warn  them  and  teach 
 them,  we  say  that  he  ought  not  of  right  once  to  be  called  a  bishop,  or  so 
 much  as  an  elder.    For  a  bishop,  as  saith  Augustine,  "is  a  name  of  labour,  and 
 not  of  honour ;"  because  he  would  have  that  man  understand  himself  to  be  no 
 gniap.  iv.     bishop,  which  will  seek  to  have  pre-eminence,  and  not  to  profit  others-.  And 
 that  neither  the  pope,  nor  any  other  worldly  creature,  can  no  more  be  head 
 of  the  whole  church,  or  a  bishop  over  all,  than  he  can  be  the  bridegroom,  the 
 light,  the  salvation,  and  life  of  the  church :  for  these  privileges  and  names 
 belong  only  to  Christ,  and  be  properly  and  only  fit  for  him  alone.    And  that 
 no  bishop  of  Rome  did  ever  suffer  himself  to  be  called  by  such  a  proud  name 
 and  title  before  Phocas  the  emperor's  time,  who,  as  we  know,  by  killing  his 
 own  sovereign  Maurice  the  emperor,  did  by  a  traitorous  villany  aspire  to  the 
 empire,  which  was  about  the  sixth  hundred  and  thirteenth  year  after  Christ 
 g^ap.h-.     was  born.    Also  the  council  of  Carthage  did  circumspectly  provide,  that  no 
 Cap.  47.       bishop  should  be  called  either  the  highest  bishop  or  chief  priest, 
 rchap.  iv.  And  therefore,  sithence  the  bishop  of  Rome  will  now-a-days  so  be  called, 
 
 and  challengeth  unto  himself  an  authority  that  is  none  of  his ;  besides  that 
 he  doth  plainly  contrary  to  the  ancient  councils  and   contrary  to  the  old 
 fathers,  we  believe  that  he  doth  give  unto  himself,  as  it  is  written  by  his 
 Greg.Epist.   own  Companion  Gregory,  a  presumptuous,  a  profane,  a  sacrilegious,  and  an 
 Te^Ts^ 80.'"*'"  antichristian  name;  that  he  is  also  the  king  of  pride:  that  he  is  Lucifer,  which 
 episuee."''   preferreth  himself  before  his  brethren ;  that  he  hath  forsaken  the  faith,  and 
 
 is  the  forerunner  of  antichrist. 
 5)iv*i'f'  Further,  we  say  that  the  minister  ought  lawfully,  duly,  and  orderly  to  be 
 
 preferred  to  that  office  of  the  church  of  God,  and  that  no  man  hath  power 
 to  wrest  himself  into  the  holy  ministry  at  his  own  pleasure  and  list^.  Where- 
 fore these  persons  do  us  the  greater  wrong,  which  have  nothing  so  common 
 in  their  mouth,  as  that  we  do  nothing  orderly  and  comely,  but  all  things 
 troublesomely,  and  without  order ;  and  that  we  allow  every  man  to  be  a  priest, 
 to  be  a  teacher,  and  to  be  an  interpreter  of  the  scriptures, 
 ^hap.vi.  Moreover,  we  say  that  Christ  hath  given  to  his  ministers  power  to  bind, 
 
 Kv*2'/''  loose,  to  open,  to  shut ;  and  that  the  office  of  loosing  consisteth  in  this 
 point,  that  the  minister  should  either  ofi^er  by  the  preaching  of  the  gospel 
 the  merits  of  Chi-ist*  and  full  pardon  to  such  as  have  lowly  and  contrite 
 hearts,  and  do  unfeignedly  repent  them,  pronouncing  unto  the  same  a 
 sure  and  undoubted  forgiveness  of  their  sins,  and  hope  of  everlasting  salva- 
 tion; or  else  that  the  minister  \  when  any  have  offended  their  brothers'  minds 
 with  a*"  great  offence,  and  with  a  notable  and  open  fault",  whereby  they  have, 
 as  it  were,  banished  and  made  themselves  strangers  from  the  common  fellow- 
 ship and  from  the  body  of  Christ,  then,  after  perfite  amendment  of  such 
 persons,  doth  reconcile  them,  and  bring  them  home  again,  and  restore  them 
 ^chap.vL  to  the  company  and  unity  of  the  faithful.  We  say  also,  that  the  minister 
 doth  execute  the  authority  of  binding  and  shutting,  as  often  as  he  shutteth 
 up  the  gate  of  the  kingdom  of  heaven  against  the  unbelieving  and  stubborn 
 persons,  denouncing  imto  them  God's  vengeance  and  everlasting  punishment ; 
 or  else,  when  he  doth  quite  shut  them  out  from  the  bosom  of  the  church 
 by  open  excommunication.  Out  of  doubt,  what  sentence  soever  the  minister 
 of  God  shall  give  in  this  sort,  God  himself  doth  so  well  allow  of  it*,  that 
 
 ['  Minister,  Conf.  and  Def.J 
 
 That  the  man  that  seeketh  to  have  pre-emi- 
 nence, and  not  to  profit,  may  understand  liimself  to 
 to  be  no  bishop,  Def.j 
 
 Def.  omits  and  list.] 
 
 Minister  eitlier  by  tlie  preaching  of  the  gospel 
 
 offereth  the  merits  of  Christ,  Def.J 
 The  same  minister,  Def.] 
 ["  Some,  Def.] 
 
 [ '  Or  notable  and  open  crime,  Def.] 
 [8  Allow  it,  Conf.  and  Def.J 
 
CHURCH  OF  ENGLAND. 
 
 61 
 
 whatsoever  here  in  earth  by  their  means  is  loosed  and  bound,  God  himself  QPart  1 1.^ 
 will  loose  and  bind  and  confirm  the  same  in  heaven. 
 
 And  touching  the  keys,  Avherewith  they  may  either  shut  or  open  the  king-  i^hap.  vii. 
 dom  of  heaven,  we  with  Chrysostom  say  they  be  "  the  knowledge  of  the 
 scriptures :"  with  Tertulhan  we  say  they  be  "  the  interpretation  of  the  law ;" 
 and  with  Eusebius  we  call  them  "the  word  of  God." 
 
 Moreover,  that  Christ's  disciples  did  receive  this  authority,  not  that  they  ^chap.  vu. 
 should  hear  private  confessions  of  the  people,  and  listen  to  their  whisper- 
 ings,  as  the  common  massing  priests  do  everywhere  now-a-days,  and  do  it  so, 
 as  though  in  that  one  point  lay  all  the  virtue  and  use  of  the  keys ;  but  to 
 the  end  they  should  go,  they  should  teach,  they  should  publish  abroad  the 
 gospel,  and  be  unto  the  believing  a  SM'eet  savour  of  life  unto  life,  and  unto 
 the  unbelieving  and  unfaithful  a  savour  of  death  unto  death ;  and  that  the 
 minds  of  godly  persons,  being  brought  low  by  the  remorse  of  their  former 
 life  and  errors,  after  they  once  begun  to  look  up  unto  the  light  of  the  gospel 
 and  believe  in  Christ,  might  be  opened  with  the  word  of  God,  even  as  a  door 
 is  opened  with  a  key.    Contrariwise,  that  the  Avicked  and  wilful  folk^,  and  such 
 as  would  not  believe  nor  return  into  the  right  way,  should  be  left  still  as 
 fast  locked  and  shut  up,  and,  as  St  Paul  saith,  "  wax  worse  and  worse."    This  2  Tim.  ui. 
 take  Ave  to  be  the  meaning  of  the  keys ;  and  that  after  this  fashion  ^"  men's  con- 
 sciences either  to  be^'  opened  or  shut.    We  say  that  the  priest  indeed  is  [chap.  vii. 
 judge  in  this  case,  but  yet  hath  no  manner  of  right  to  challenge  an  authority, 
 or  power,  as  saith  Ambrose.    And  therefore  our  Saviour  Jesu  Christ,  to  reprove  ^hap.  vii. 
 the  negligence  of  the  scribes  and  Pharisees  in  teaching,  did  with  these  Avords  nrptnit. 
 rebuke   them,   saying,   "  Wo   unto   you   scribes   and  Pharisees,  which   have  verb.^beir" 
 taken  away  the  keys  of  knoAvledge,  and  have  shut  up  the  kingdom  of  heaven  Matf.xiiii. 
 before  men."    Seeing  then  the  key,  Avhereby  the  Avay  and  entry  to  the  king- 
 dom of  God  is  ojDened  unto  us,  is  the  Avord  of  the  gospel  and  the  expounding 
 of  the  laAv  and  scriptures,  we  say  plainly,  where  the  same  word  is  not,  there 
 is  not  the  key.    And  seeing  one  manner  of  word  is  giA'en  to  all,  and  one  only  ^hap.  vii. 
 key  belongeth  to  all,  we  say  there  is  but  one  only  power  of  all  ministers, 
 as  concerning  opening  and  shutting.    And  as  touching  the  bishop  of  Rome, 
 for  all  his  parasites  flatteringly  sing  in  his  ears  those  Avords "  To  thee  Avill 
 I  give  the  keys  of  the  kingdom  of  heaven"  (as  though  those  keys  Avere  fit 
 for  him  alone,  and  for  nobody  else),  except  he  go  so  to  Avork,  as  men's  con- 
 sciences may  be  made  pliant,  and  be  subdued  to  the  Avord  of  God,  we  deny 
 that  he  doth  either  open,  or  shut,  or  hath  the  keys  at  all.    And,  although  he 
 taught  and  instructed  the  people  (as  Avould  to  God  he  might  once  truly  do, 
 and  persuade  himself  it  Avere  at  the  least  some^^  piece  of  his  duty),  yet  Ave 
 think  his  key  to  be  never  a  whit  better  or  of  greater  force  than  other  men's. 
 For  Avho  hath  severed  him  from  the  rest?  Avho  hath  taught  him  more  cun- 
 ningly to  open,  or  better  to  absolve  than  his  brethren  ? 
 
 We  say  that  matrimony  is  holy  and  honourable  in  all  sorts  and  states  of^hap.  viii. 
 persons,  in     the  patriarchs,  in  the  prophets,  in  the  apostles,  in  holy  martyrs,  ' 
 in  the  ministers  of  the  church,  and  in  bishops,  and  that  it  is  an  honest  and 
 lawful  thing  (as  Chrysostom  saith)  for  a  man  living  in  matrimony  to  take  chrysost.  in 
 upon  him  therewith  the  dignity  of  a  bishop;  and,  as  Sozomenus  saith  of  Spi- Hom.' 2!*^"' 
 ridion,  and  as  Nazianzene  saith  of  his  own  father,  that'^  a  good  and  diligent  i^'v^^.i""' 
 bishop  doth  serve  in  the  ministry  never  the  worse  for  that  he  is  married,  but  ^"clp  v 
 rather  the  better,  and  Avith  more  ableness  to  do  good.    Further  Ave  say  that  Mnn'oS  ^" 
 the  same  laAv,  Avhich  by  constraint  taketh  aAvay  this  liberty  from  men,  and  com-  ^^'^^  ^^j. 
 pelleth  them  against  their  wills  to  live  single,  is  "  the  doctrine  of  devils,"  as  Paul  i'>v.  a'] 
 saith ;  and  that,  ever  since  the  time  of  this  law,  a  wonderful  uncleanness 
 of  life  and  manners  in  God's  ministers,  and  sundry  horrible  enormities  have 
 followed,  as  the  bishop  of  Augusta,  as  Faber,  as  Abbas  Panormitanus,  as  La- 
 
 [»  Def.  omits/oM.J 
 
 f'"  Sort,  Def. J 
 
 f"  Be  either,  Def.] 
 
 ['^  All  tliat  his  Hattering 
 
 parasites  sing  tliese  1 
 
 words  in  his  ears,  Def.J 
 Any,  Def.] 
 [1*  As  in,  Def.] 
 
 We  say  tliat,  Def.J 
 
62 
 
 AN  APOLOGY  OF  THE 
 
 Platin.  in 
 Vita  Pii 
 Secundi. 
 
 ^hap, 
 
 iv.  I.J 
 
 tChap.  X. 
 liv.  I.] 
 
 tPart  II.]  tomiis,  as  the  Tripartite  work,  which  is  annexed  to  the  second  tome  of  the 
 Councils,  and  other  champions  of  the  pope's  band,  yea,  and  as  the  matter 
 itself  and  all  histories  do  confess.  For  it  was  rightly  said  by  Pius  the  Second, 
 a  bishop  of  Kome,  *'  that  he  saw  many  causes  why  wives  should  be  taken  away 
 from  priests,  but  that  he  saw  many  more  and  more  weighty  causes  why  they 
 ought  to  be  restored  them  again." 
 
 We  receive  and  embrace  all  the  canonical  scriptures,  both  of  the  Old  and 
 New  Testament,  giving  thanks  to  our  God,  who  hath  raised  up  unto  us  that 
 light  which  we  might  ever  have  before  our  eyes,  lest,  either  by  the  subtlety 
 of  man,  or  by  the  snares  of  the  devil,  we  should  be  carried  away  to  errors 
 and  lies.  Also  that  these  be  the  heavenly  voices,  whereby  God  hath  opened 
 unto  us  his  will;  and  that  only  in  them  man's  heart  can  have  settled  rest; 
 that  in  them  be  abundantly  and  fully  comprehended  all  things,  whatsoever  be 
 needful  for  om-  salvation  \  as  Origen,  Augustine,  Chrysostom,  and  Cyrillus  have 
 taught ;  that  they  be  the  very  might  and  strength  of  God  to  attain  to  salvation ; 
 that  they  be  the  foundations  of  the  prophets  and  apostles,  whereupon  is  built 
 the  church  of  God ;  that  they  be  the  very  sure  and  infallible  rule,  whereby 
 may  be  tried,  whether  the  church  doth  stagger  2,  or  err,  and  whereunto  all  eccle- 
 siastical doctrine  ought  to  be  called  to  account;  and  that  against  these  scrip- 
 tures neither  law,  nor  ordinance,  nor  any  custom  ought  to  be  heard ;  no,  though 
 Paul  his  own  self  ^,  or  an  angel  from  heaven,  should  come  and  teach  the  contrary. 
 
 Moreover,  we  allow  the  sacraments  of  the  church,  that  is  to  say,  certain 
 holy  signs  and  ceremonies,  Avhich  Christ  would  we  should  use,  that  by  them 
 he  might  set  before  our  eyes  the  mysteries  of  our  salvation,  and  might  more 
 strongly  confirm  our*  faith  which  we  have  in  his  blood,  and  might  seal  his 
 grace  in  our  hearts.  And  those ^  sacraments,  together  with  TertuUian,  Origen, 
 Ambrose,  Augustine,  Hierome,  Chrysostom,  Basil,  Dionysius,  and  other  catholic 
 fothers,  do  we  call  figures,  signs,  marks  or  badges,  prints,  copies,  forms,  seals, 
 signets,  similitudes,  patterns,  representations,  remembrances,  and  memories.  And 
 we  make  no  doubt,  together  with  the  same  doctors,  to  say,  that  those  ^  be  cer- 
 tain visible  words,  seals  of  righteousness,  tokens  of  grace ;  and  do''  expressly 
 pronounce  that  in  the  Lord's  supper  there  is  truly  given  unto  the  believing  the 
 body  and  blood  of  the  Lord",  the  flesh  of  the  Son  of  God,  which  quickeneth 
 our  souls,  the  meat  that  cometh  from  above,  the  food  of  immortality,  grace*, 
 truth,  and  life;  and  the  supper  to  be^  the  communion  of  the  body  and  blood 
 of  Christ ;  by  the  partaking  Avhereof  we  be  revived,  we  be  strengthened,  and 
 be  fed  unto  immortality ;  and  whereby  we  are  joined,  united,  and  incorporate 
 imto  Christ,  that  we  may  abide  in  him,  and  he  in  us. 
 
 Besides,  we  acknowledge  there  be  two  sacraments,  which,  we  judge,  pro- 
 perly ought  to  be  called  by  this  name ;  that  is  to  say,  baptism,  and  the  sa- 
 crament of  thanksgiving.  For  thus  many  we  see  were  delivered  and  sanctified 
 by  Christ,  and  well  allowed  of  the  old  fathers,  Ambrose  and  Augustine". 
 
 We  say  that  baptism  is  a  sacrament  of  the  remission  of  sins,  and  of  that 
 washing,  which  we  have  in  the  blood  of  Christ ;  and  that  no  person,  which 
 will  profess  Chi-ist's  name,  ought  to  be  restrained  or  kept  back  therefrom ;  no, 
 not  the  very  babes  of  Christians ;  forsomuch  as  they  be  born  in  sin,  and  do 
 pertain  unto  the  people  of  God, 
 
 We  say  that  eucharistia,  the  supper  of  the  Lord,  is  a  sacrament,  that  is 
 to  wit,  an  evident  token  of  the  body  and  blood  of  Christ,  wherein  is  set,  as 
 it  were,  before  our  eyes  the  death  of  Christ,  and  his  resurrection,  and  what 
 act  soever  1^  he  did  whilst  he  was  in  his  mortal  body;  to  the  end  we  may  give 
 him  thanks  for  his  death,  and  for  our  deliverance ;  and  that,  by  the  often 
 
 rChap.  xi. 
 Div.  l.J 
 
 [Chap.  xi. 
 Div.  2.] 
 
 rChap.  xi. 
 Div.  3.] 
 
 ['  Health,  Def.] 
 ["  Do  swerve,  Def.] 
 [3  Him.self,  Def.] 
 
 The,  Def.  J 
 P  These,  Def.] 
 
 And  we  do,  Conf.  and  Def.] 
 ['  Our  Lord,  Def.] 
 
 r=  Of  grace,  Def.] 
 
 The  same  supper  to  be,  Def.] 
 f Sacraments,  15G-1.] 
 ["  Def.  adds,  and  such  oihers.] 
 ['^  Representation,  Def.] 
 ['^  Whatsoever,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 63 
 
 receiving  of  this  sacrament,  we  may  daily  renew  the  remembrance  of  that  [Part  H.] 
 matter",  to  the  intent  we,  being  feci  with  the  body  and  blood  of  Christ,  may 
 be  bi'ought  into  the  hope  of  the  resurrection  and  of  everlasting  life,  and 
 may  most  assuredly  believe  that  the  body  and  blood  of  Christ  doth  in  like 
 manner  feed  our  souls,  as  bread  and  wine  doth  feed  our  bodies To  this  rchap.  xii. 
 banquet  we  think  the  people  of  God  ought  to  be  earnestly  bidden,  that  they      ^  ■' 
 may  all  communicate  among  themselves,  and  openly  declare  and  testify  both 
 the  godly  society  which  is  among  them,  and  also  the  hope  which  they  have 
 in  Christ  Jesu.    For  this  cause,  if  there  had  been  any  which  would  be  but  a 
 looker-on,  and  abstain  from  the  holy  communion,  him  did  the  old  fathers  and  chrysost.  ad 
 bishops  of  Rome  in  the  primitive  church,  before  private  mass  came  up,  ex-  3'!^^^' 
 communicate  as  a  wicked  person  and  as  a  pagan.    Neither  was  there  any 
 Christian  at  that  time  which  did  communicate  alone,  whiles  other  looked  on.  Dist.  2. 
 For  so  did  Cahxtus  in  times  past  decree  that,  after  the  consecration  was  De  cons. ' 
 finished,  all  should  communicate,  except  they  had  rather  stand  without  the  Peraci.'"'''' 
 church-doors;  "because  thus,"  saith  he,  "did  the  apostles  appoint,  and  the  same 
 the  holy  church  of  Rome  keepeth  still." 
 
 Moreover,  when  the  people  cometh  to  the  holy  communion,  the  sacrament  ^Ij^^  -j""- 
 ought  to  be  given  them  in  both  kinds ;  for  so  both  Christ  hath  commanded, 
 and  the  apostles  in  every  place  have  ordained,  and  all  the  ancient  fathers 
 and  catholic  bishops  have  followed  the  same.    And  whoso  doth  contrary  to 
 this,  he  (as  Gelasius  saith)  committeth  sacrilege.    And  therefore  we  say  that  n^f^^g" com. 
 our  adversaries  at  this  day,  who,  having  violently  thrust  out  and  quite  for-  penmus. 
 bidden  the  holy  communion,  do,  without  the  word  of  God,  without  the  autho- 
 rity of  any  ancient  council,  without  any  catholic  father,  without  any  example 
 of  the  primitive  church,  yea,  and  without  reason  also,  defend  and  maintain 
 their  private  masses  and  the  mangling  of  the  sacraments,  and  do  this  not 
 only  against  the  plain  express  commandment  and  bidding     of  Christ,  but  also 
 against  all  antiquity,  do  wickedly  therein,  and  are  very  church-robbers. 
 
 We  affirm  that  bread  and  wine  are  holy  and  heavenly  mysteries  of  the  l^jj*^-^"'"- 
 body  and  blood  of  Christ,  and  that  by  them  Christ  himself,  being  the  true 
 bread  of  eternal  life,  is  so  presently  given  unto  us,  as  that  by  faith  we  verily 
 receive  his  body  and  his  blood.    Yet  say  we  not  this  so,  as  though  we  thought 
 that  the  nature  of  bread''  and  wine  is  clearly  changed,  and  goeth  to  nothing; 
 as  many  have  dreamed  in  these  later  times,  which  yet  could  never  agree 
 among  themself  of  this  their  dream'*.    For  that  was  not  Christ's  meaning,  that 
 the  wheaten  bread  should  lay  apart  his  own  nature,  and  receive  a  certain  new 
 divinity ;  but  that  he  might  rather  change  us,  and  (to  use  Theophylactus'  words)  -"fhan.  cap. 
 might  transform  us  into  his  body.    For  what  can  be  said  more  plainly  than 
 that  which  Ambrose  saith,  "  Bread  and  wine  remain  still  the  same  they  were  DcSacram. 
 before;  and  yet  are  changed  into  another  thing?"  or  that  which  Gelasius  saith,  J;'''- "^^p- 
 "  The  substance  of  the  bread,  or  the  nature  of  the  wine,  ceaseth  not  so  to 
 be  '^ ;"  or  that  which  Theodoret  saith,  "  After  the  consecration  the  mystical  in  Dial.  1.  & 
 signs  do  not  cast  off  their  own  proper  nature ;  for  they  remain  still  in  their 
 former  substance,  form,  and  kind ;"  or  that  which  Augustine  saith,  "  That  which  In  Serm.  ad 
 ye  see  is  the  bread  and  cup,  and  so  our  eyes  tell  us ;  but  that  which  your  i)lfc"onsecr. 
 faith  requireth  to  be  taught  is  this ;  the  bread  is  the  body  of  Christ,  and  the  gu^mandSl 
 cup  is  his  blood:"  or  that  which  Origen  saith,  "  Bread    which  is  sanctified  by  orig.  in  Matt, 
 the  word  of  God,  as  touching  the  material  substance  thereof",  goeth  into  the  '*• 
 belly,  and  is  cast  out  into  the  privy ;"  or  that  which  Christ  himself  said,  not 
 only  after  the  blessing  of  the  cup,  but  after'-'  he  had  ministered  the  communion: 
 "  I  will  drink  no  more  of  this  fruit  of  the  vine  ?"    It  is  well  known  that  the 
 fruit  of  the  vine  is  wine,  and  not  blood. 
 
 And  in  speaking  thus  we  mean  not  to  abase  the  Lord's  supper,  or  to  teach  [Cha^.xiv. 
 
 Remembrance  tliercof,  Def.] 
 
 ['^  That,  as  our  bodies  be  fed  with  bread  and 
 ■wine,  90  our  souls  be  fed  with  the  body  and  blood  of 
 Christ.  Def.] 
 
 ["  Def.  omits  anef  bidding.] 
 
 ["  Nature  and  substance  of  the  bread,  Def.] 
 ['■^  Themselves  upon  their  own  dreams,  Def.] 
 
 Not  to  be,  Def.] 
 [2»  The  bread,  Def.J 
 P'  But  also  after,  Def.J 
 
64 
 
 AN  APOLOGY  OF  THE 
 
 [Part  II.] 
 
 [Chap.  xiv. 
 IJiv.  2.] 
 De  consecr. 
 Dist.  1. 
 Quando. 
 
 tChap.  xiv. 
 )iv.  3.] 
 Ad  Object. 
 Theodor. 
 [Chap.  xiv. 
 Div.  4.] 
 
 tChap.  xiv. 
 )iv.  5.] 
 Chrysost  in 
 1  Cor.  X. 
 
 De  Coena 
 Domini. 
 
 tChap.  xiv. 
 )iv.  «.] 
 In  Johan. 
 Tractat.  50. 
 
 [Chap.  XV. 
 Div.  1.] 
 
 In  Lib.  de 
 Caerem. 
 Boman.  Eccl. 
 
 [Chap.  XV. 
 Div.  2.] 
 
 Orig.  ad 
 Rom.  i.  cap. 
 
 that  it  is  but  a  cold  ceremony  only,  and  nothing  to  be  wrought  therein  (as 
 many  falsely  slander  us  we  teach).  For  we  affirm  that  Christ  doth  truly  and 
 presently  give  his  own  self  in^  his  sacraments;  in  baptism,  that  we  may  put  him 
 on ;  and  in  his  supper,  that  we  may  eat  him  by  faith  and  spirit,  and  may  have 
 everlasting  life  by  his  cross  and  blood.  And  we  say  not,  this  is  done  slightly 
 and  coldly,  but  effectually  and  truly.  For,  although  we  do  not  touch  the  body 
 of  Clirist  with  teeth  and  mouth,  yet  we  hold  him  fast,  and  eat  him  by  faith, 
 by  understanding,  and  by  the  spirit^.  And  this^  is  no  vain  faith  which  doth 
 comprehend  Christ ;  and  that  is  not  received  with  cold  devotion,  which  is  received 
 Avith  understanding,  with  faith,  and  with  spirit.  For  Christ  himself  altogether 
 is  so  offered  and  given  us  in  these  mysteries,  that  we  may  certainly  know  we 
 be  flesh  of  his  flesh,  and  bone  of  his  bones ;  and  that  Christ  "  continueth  in 
 us,  and  we  in  him."  And  therefore  in  celebrating  these  mysteries,  the  people 
 are  to  good  purpose  exhorted,  before  they  come  to  receive  the  holy  commu- 
 nion, to  lift  up  their  hearts,  and  to  direct  their  minds  to  heaven-ward;  be- 
 cause he  is  there,  by  whom  we  must  be  full*  fed,  and  live.  Cyril  saith,  when 
 we  come  to  receive  these  mysteries,  all  gross  imaginations  must  quite  be 
 banished.  The  council  of  Nice,  as  is  alleged'^  by  some  in  Greek,  plainly  for- 
 biddeth  us  to  be  basely  affectioned,  or  bent  toward  the  bread  and  wine,  which 
 are  set  before  us.  And,  as  Chrysostom  very  aptly  writeth,  we  say  that 
 "  the  body  of  Christ  is  the  dead  carcase,  and  we  ourselves  must  be  the  eagles :" 
 meaning  thereby,  that  we  must  fly  high^,  if  we  will  come  unto  the  body  of 
 Christ.  "  For  this  table,"  as  Chrysostom  saith,  "  is  a  table  of  eagles,  and  not 
 of  jays."  Cyprian  also,  "  This  bread,"  saith  he,  "  is  the  food  of  the  soul,  and 
 not  the  meat  of  the  belly."  And  Augustine'',  "How  shall  I  hold  him,"  saith 
 he,  "which  is  absent*?  How  shall  I  reach  my  hand  up  to  heaven,  to  lay  hold 
 upon  him  that  sitteth  there He  answereth,  "Reach  thither  thy  faith,  and 
 then  thou  hast  laid  hold  on  him." 
 
 We  cannot  also  away'"  in  our  churches  with  the  shews,  and  sales,  and  buying 
 and  selling"  of  masses,  nor  the  carrying  about  and  worshipping  of  bread ;  nor 
 such  other  idolatrous  and  blasphemous  fondness;  which  none  of  them  can 
 prove  that  Christ  or  his  apostles  did  ever  ordain  or  left  unto  us.  And  we 
 justly  blame  the  bishops  of  Rome,  who,  without  the  word  of  God,  without 
 the  authority  of  the  holy  fathers,  without  any  example  of  antiquity,  after  a 
 new  guise,  do  not  only  set  before  the  people  the  sacramental  bread  to  be 
 worshipped  as  God,  but  do  also  carry  the  same  about  upon  an  ambling  horse 
 whithersoever  themselves  journey ;  as  in  old  time  the  Persians'  fire,  and  the 
 reliques  of  the  goddess  Isis,  were  solemnly  carried  about  in  procession ;  and 
 have  brought  the  sacraments  of  Christ  to  be  used  now  as  a  stage-play,  and 
 a  solemn  sight ;  to  the  end  that  men's  eyes  should  be  fed  with  nothing  else 
 but  with  mad  gazings,  and  foolish  gauds,  in  the  self-same  matter,  wherein  the 
 death  of  Christ  ought  diligently  to  be  beaten  into  our  hearts,  and  Avherein 
 also  the  mysteries  of  our  redemption  ought  with  all  holiness  and  reverence 
 to  be  executed. 
 
 Besides,  where  they  say,  and  sometime  do  persuade  fools,  that  they  are 
 able  by  their  masses  to  distribute  and  apply  unto  men's  commodity  all  the 
 merits  of  Christ's  death,  yea,  although  many  times  the  parties  think  nothing 
 of  the  matter,  and  understand  full  little  what  is  done,  this  is  a  mockery,  a 
 heathenish  fancy,  and  a  very  toy.  For  it  is  our  faith  that  appUeth  the  death 
 and  cross  of  Christ  to  our  benefit,  and  not  the  act  of  the  massing  priest. 
 "  Faith  had  in  the  sacraments,"  saith  Augustine,  "  doth  justify,  and  not  the 
 sacraments."  And  Origen  saith,  "  Christ  is  the  priest,  the  propitiation,  and 
 sacrifice ;  which  ijropitiation  cometh  to  every  one  by  mean  of  faith."    So  that 
 
 ['  Himself  wholly  in,  Def.] 
 
 P  By  spirit,  Def.J 
 
 P  It,  Def.] 
 
 f"  Def.  omits  full] 
 
 [0  It  is  alleged,  Def.J 
 
 [«  Fly  on  high,  Def.] 
 
 St  Augustine  saith,  Def.] 
 
 [8  Being  absent,  Def.] 
 
 ["  Sitting  there,  Def.] 
 
 [">  Neither  can  we  away,  Def.] 
 
 ['1  Markets,  Def.] 
 
 ['3  Of  the  bread,  Def.] 
 
 ['3  Palfrey,  Def.] 
 
 ['*  In  such  sort  as  in,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 65 
 
 by  this  reckoning,  we  say  that  the  sacraments  of  Christ  -without  faith  do  not  [Part  II.] 
 once  profit  these  that  be  aUve :  a  great  deal  less  do  they  profit  those  that 
 be  dead. 
 
 And  as  for  their  brags  they  are  wont  to  make  of  their  purgatory,  though  g^jap-  xvi. 
 we  know  it  is  not  a  thing  so  very  late  risen  amongst  them,  yet  is  it  no  better 
 than  a  blockish  and  an  old  wives'  device. 
 
 Augustine  indeed  sometime  saith,  there  is  such  a  certain  place :  sometime  ^^''^'p-^"^'- 
 he  denieth  not  but  there  may  be  such  a  one  :  sometime  he  doubteth :  some-  August,  in 
 time  again  he  utterly  denieth  it  to  be^'',  and  thinketh  that  men  are  therein  inKnchT^^' 
 deceived  by  a  certain  natural  good-will  they  bear  their  friends  departed.    But  ifJ  civ^Dei 
 yet  of  this  one  error  hath  there  grown  up  such  a  harvest  of  these mass-  Hypog^'"*^'* 
 mongers,  the  masses^'  being  sold  abroad  commonly  in  every  corner,  the  temples 
 of  God  became  shops,  to  get  money ;  and  silly  souls  were  persuaded  that 
 nothing  was  more  necessary  to  be  bought.    Indeed  there  was  nothing  more 
 gainful  for  these  men  to  sell. 
 
 As  touching  the  multitude  of  vain  and  superfluous  ceremonies,  we  know  ^Ij^^'-j"^^'- 
 that  Augustine did  grievously  complain  of  them  in  his  own  time;  and  there- Adian. 
 fore  have  we  cut  off"  a  great  number  of  them,  because  we  know  that  men's  ^' '^^  ' 
 consciences  were  cumbered     about  them,  and  the  churches  of  God  overladen 
 with  them.    Nevertheless  we  keep  still  and  esteem,  not  only  those  ceremonies 
 which  we  are  sure  were  delivered  us  from  the  apostles,  but  some  others  too 
 besides,  which  we  thought  might  be  suffered  without  hurt  to  the  church  of 
 God ;  because  we  had  a  desire  that  all  things  in  the  holy  congregation  might 
 (as  Paul 21  commandeth)  "be  done  with  comeliness,  and  in  good  order;"  but,  as 
 for  aU  those  things  which  we  saw  were  either  very  superstitious,  or  unprofitable 
 or  noisome,  or  mockeries,  or  contrary  to  the  holy  scriptures,  or  else  unseemly 
 for  honest  or  discreet  folks,  as  there  be  an  infinite  number now-a-days  where 
 papistry  2^  is  used,  these,  I  say,  we  have  utterly  refused  without  all  manner 
 exception,  because  we  would  not  have  the  right  worshipping  of  God  any  longer 
 defiled  with  such  follies. 
 
 We  make  our  prayers  in  that  tongue  which  all  our  people,  as  meet  is,  ^^j^'^'^  j'^'''- 
 may  understand,  to  the  end  they  may  (as  PauP^  counselleth  us)  take  common 
 commodity  by  common  prayer ;  even  as  all  the  holy  fathers  and  catholic  bishops, 
 both  in  the  old  and  new  testament,  did  use  to  pray  themselves,  and  taught 
 the  people  to  pray  too  ;  lest,  as  Augustine  saith,  "  like  parrots  and  ousels  we 
 should  seem  to  speak  that  we  understand  not." 
 
 Neither  have  we  any  other  mediator  and  intercessor,  by  whom  we  may  have 
 access  to  God  the  Father,  than-'  Jesus  Christ,  in  whose  only  name  all  things 
 are  obtained  at  his  Father's  hand.  But  it  is  a  shameful  part,  and  full  of  in- 
 fidelity, that  we  see  everywhere  used  in  the  churches  of  our  adversaries,  not 
 only  in  that  they  will  have  innumerable  sorts  of  mediators,  and  that  utterly 
 without  the  authority  of  God's  word;  so  that,  as  Jeremy  saith,  the  saints  Jer.ii.  &  xi. 
 be  now  "  as  many  in  number,  or  rather  above  the  number  of  the  cities ;"  and 
 poor  men  cannot  tell  to  which  saint  it  were  best  to  turn  them  first;  and, 
 though  there  be  so  many  as  they  cannot  be  told,  yet  every  one  of  them  hath 
 his  peculiar  duty  and  office  assigned  unto  him  of  these  folks,  what  thing  they 
 ought  to  ask,  what  to  give,  and  what  to  bring  to  pass — but  besides  this  also, 
 in  that  they  do  not  only  wickedly,  but  also  shamelessly,  call  upon  the  blessed  Bemardus 
 virgin,  Christ's  mother,  to  have  her  remember  that  she  is  a  mother,  and  to 
 command  her  Son,  and  to  use  a  mother's  authority  over  him. 
 
 We  say  also,  that  every  person  is  born  in  sin,  and  leadeth  his  life  in  sin ;  ^hap.  xu. 
 that  nobody  is  able  truly  to  say  his  heart  is  clean ;  that  the  most  righteous 
 person  is  but  an  unprofitable  servant ;  that  the  law  of  God  is  perfite,  and  re- 
 
 There  is  any  at  all,  Def.] 
 Those,  Conf.  and  Def.] 
 That  the  masses,  Def.  J 
 Borne  in  hand,  Def.] 
 St  Augustine,  Def.] 
 Encumbered,  Def.] 
 
 [jewel,  III.] 
 
 [2'-  St  Paul,  Def.] 
 P=  Utterly  unprofitable,  Def.] 
 \^  Sober  and  discreet  people,  whereof  there  be 
 infinite  numbers,  Def.] 
 
 [2<  The  Roman  religion,  Def.  ] 
 [»5  But  only,  Def.] 
 
66 
 
 AX  APOLOGY  OF  THE 
 
 [Part  11]  quireth  of  us  perfite  and  full  obedience;  that  we  are  able  by  no  means  to 
 fulfil  that  law  in  this  worldly  hfe :  that  there  is  no  one  mortal  creatuie  which 
 can  be  justified  by  his  own  deserts  in  God's  sight ;  and  therefore  that  our  only 
 succour  and  refuge  is  to  fly  to  the  mercy  of  our  Father  by  Jesu  Christ,  and 
 assuredly  to  persuade  our  minds  that  he  is  the  obtainer  of  forgiveness  for  our 
 sins,  and  that  by  his  blood  all  our  spots  of  sin  be  washed  clean ;  that  he 
 hath  pacified  and  set  at  one  all  things  by  the  blood  of  his  cross  ;  that  he  by 
 the  same  one  only  sacrifice,  which  he  once  offered  upon  the  cross,  hath  brought 
 to  effect  and  fulfilled  all  things,  and  that  for  that  cause  he  said,  when  he 
 gave  up  the  ghost,  "  It  is  finished ;"  as  though  he  would  signify  that  the  price 
 and  ransom  was  now  full  paid  for  the  sin  of  all  mankind.  If  there  be  any 
 then^  that  think  this  sacrifice  not  sufficient,  let  them  go  in  God's  name,  and 
 seek  another  that  is  better-.  We  verily,  because  we  know  this  to  be  the  onl}' 
 sacrifice,  are  well  content  with  it  alone,  and  look  for  none  other  ;  and,  foras- 
 much as  it  was  to  be  offered  but  once,  we  command  it  not  to  be  renewed 
 again.  And,  because  it  was  full  and  perfite  in  all  points  and  parts,  we  do  not 
 ordain  in  place  thereof  any  continual  succession  of  offerings. 
 [Chap.  Tx.  Besides,  though  we  say  we  have  no  meed  at  all  by  our  own  works  and 
 ^"  '  deeds,  but  appoint  all  the  mean^  of  our  salvation  to  be  in  Christ  alone,  yet 
 say  we  not  that  for  this  cause  men  ought  to  live  loosely  and  dissolutely ;  nor 
 that  it  is  enough  for  a  Christian  to  be  baptized  only  and  to  believe ;  as  though 
 there  were  nothing  else  requu-ed  at  his  hand.  For  true  faith  is  Uvely,  and  can 
 in  no  wise  be  idle.  Thus  therefore  teach  we  the  people,  that  God  hath  called 
 us,  not  to  follow  riot  and  wantonness,  but,  as  Paul  saith,  "  unto  good  works, 
 to  walk  in  them;"  that  God  hath  plucked  us  out*  "from  the  power  of  dark- 
 ness, to  sene^  the  li^-ing  God,  '  to  cut  away  all  the  remnants  of  sin,  and 
 "  to  work  our  salvation  in  fear  and  trembling ;"  that  it  may  appear  how  that 
 the  Spirit  of  sanctification  is  in  our  bodies,  and  that  Christ  himself  doth  dwell 
 in  our  hearts. 
 
 [chap.  xxi.  To  conclude :  we  believe  that  this  our  self-same  flesh  wherein  we  live, 
 although  it  die,  and  come  to  dust,  yet  at  the  last  day**  it  shall  return  again 
 to  life,  by  the  means  of  Christ's  Spirit  which  dwelleth  in  us ;  and  that  then 
 verily,  whatsoever  we  suffer  here  in  the  meanwhile  for  his  sake,  Christ  will 
 wipe  from  off  our  eyes  aU  tears  and  lamentation";  and  that  we  through 
 him  shall  enjoy  everlasting  life,  and  shall  for  ever  be  with  him  in  glory.  So 
 be  it. 
 
 [Part III.]  Behold,  these  are  the  horrible  heresies,  for  the  which  a  good  part  of  the 
 K^^ui'  world  is  at  this  day  condemned  by  the  bishop  of  Rome,  and  yet  were  never 
 heard  to  plead  their  cause.  He  should  have  commenced  his  suit  rather  against 
 Christ,  against  the  apostles,  and  against  the  holy  fathers.  For  these  things  did 
 not  only  proceed  from  them,  but  were  also  appointed  by  them :  except  per- 
 haps these  men  will  say  (as  I  think  they  will  indeed)  that  Christ  hath  not  in- 
 stituted the  holy  communion  to  be  divided  amongst  the  faithful ;  or  that  Christ's 
 apostles  and  the  ancient  fathers  have  *  said  private  masses  in  every  corner  of 
 the  temples,  now  ten,  now  twenty  togethers  in  one  day;  or  that  Christ  and  his 
 apostles  banished  all  the  common  people  from  the  sacrament  of  his  blood ; 
 or  that  the  thing,  which  them.selves  do  at  this  day  every  where,  and  do 
 it  so  as  they  condemn  him  for  an  heretic  which  doth  otherwise,  is  not  called 
 of  Gelasius,  their  own  doctor,  plain  sacrilege ;  or  that  these  be  not  the  very 
 words  of  Ambrose,  Augustine,  Gelasius,  Theodoret,  Chrysostom,  and  Origen : 
 "  The  bread  and  wine  in  the  sacraments  remain  still  the  same  they  were  be- 
 fore:"  "the  thing  which  is  seen  upon  the  holy  table  is  bread:"  "there 
 ceaseth  not  to  be  still  the  substance  of  bread,  and  nature  of  wine :"  "  the 
 
 ['  Conf.  and  Def.  omit  then.]  ["  Def.  omits  day.] 
 
 Seek  a  better,  Def.]  ['  Wipe  awav  all  tears  and  heaviness  from  onr 
 
 Means,  Conf.  and  Def.J  eves,  Def.] 
 
 [*  That  we  are  delirered,  Def.l  ["  Def.  omits  have.] 
 
 I  '■•  To  the  end  that  we  should  serve,  Def.]  i 
 
CHURCH  OF  ENGLAND. 
 
 67 
 
 substance  and  nature  of  bread  are  not  changed:"  "the  self-same  bread,  as  [Part III.] 
 touching  the  material  substance,  goeth  into  the  belly,  and  is  cast  out  into 
 the  privy ;"  or  that  Christ,  the  apostles,  and  holy  fathers,  prayed  not  in  that 
 tongue  which  the  jieople  might  understand ;  or  that  Christ  hath  not  performed 
 all  things  by  that  one  offering  which  he  once  offered^;  or  that  the  same  sa- 
 crifice was  imperfect,  and  so  now  we  have  need  of  another.  All  these  things  ^hap.  i. 
 must  they  of  necessity  say,  unless  perchance  they  had  rather  say  thus,  that  '"'^'^ 
 all  law  and  right  is  locked  up  in  the  treasury  of  the  pope's  breast,  and 
 that  (as  once  one  of  his  soothing  pages  and  claw-backs  did  not  stick  to  say)  Dist.  36 
 the  pope  is  able  to  dispense  against  the  apostles,  against  a  council,  and  oZl"!' 
 against  the  canons  and  rules  of  the  apostles ;  and  that  he  is  not  bound  to  presbywr*" 
 stand  neither  to  the  examples,  nor  to  the  ordinances,  nor  to  the  laws  of  Christ. 
 We,  for  our  parts,  have  learned  these  things  of  Christ,  of  the  apostles,  of  the  ^J^'J^g'^'- 
 devout  fathers  ;  and  do  sincerely  and  with  good  faith  teach  the  people  of  God 
 the  same.  Which  thing  is  the  only  cause  why  we  at  this  day  are  called 
 heretics  of  the  chief  prelates'"  (no  doubt)  of  religion.  O  immortal  God!  hath 
 Christ  himself  then,  the  apostles,  and  so  many  fathers,  all  at  once  gone  astray? 
 Were  then  Origen,  Ambrose,  Augustine,  Chrysostom,  Gelasius,  Theodoret,  for- 
 sakers  of  the  catholic  faith?  Was  so  notable  a  consent  of  so  many  ancient 
 bishops  and  learned  men  nothing  else  but  a  conspiracy  of  heretics  ?  or  is  that 
 now  condemned  in  us  which  was  then  commended  in  them  ?  or  is  the  thing 
 now,  by  alteration  only  of  men's  affection,  suddenly  become  schismatic,  which 
 in  them  was  counted  catholic?  or  shall  that  which  in  times  past  was  true", 
 now  by  and  by,  because  it  liketh  not  these  men,  be  judged  false  ?  Let  them 
 then  bring  forth  another  gospel,  and  let  them  shew  the  causes  why  these 
 things,  which  so  long  have  openly  been  observed  and  well  allowed  in  the  church 
 of  God,  ought  now  in  the  end  to  be  called  in  again.  We  know  well  enough 
 that  the  same  word  which  was  opened  by  Christ,  and  spread  abroad  by  the 
 apostles,  is  sufficient,  both  our  salvation  and  all  truth  to  uphold  and  main- 
 tain and  also  to  confound  all  manner  of  heresj'.  By  that  word  only  do  we 
 condemn  all  sorts  of  the  old  heretics,  whom  these  men  say  we  have  called 
 out  of  hell  again.  As  for  the  Arians,  the  Eutychians,  the  Marcionites,  the 
 Ebionites,  the  Valentinians,  the  Carpocratians,  the  Tatians,  the  Novatians,  and 
 shortly,  all  them  which  have  had''*  a  wicked  opinion,  either  of  God  the  Father, 
 or  of  Christ,  or  of  the  Holy  Ghost,  or  of  any  other  point  of  christian  religion, 
 forsomuch  as  they  be  confuted  by  the  gospel  of  Christ,  we  plainly  pronounce 
 them  for  detestable  and  cast-away''  persons,  and  defy  them  even  unto  the 
 devil.  Neither  do  we  leave  them  so,  but  we  also  severely  and  straitly  hold 
 them  in  by  lawful  and  politic  punishments,  if  they  fortune  to  break  out  any 
 where,  and  bewray  themselves. 
 
 Indeed  we  grant  that  certain  new  and  very  strange  sects,  as  the  Ana-  [cu^n-  >>■ 
 baptists.  Libertines,  Menonians,  and  Zuenckfeldians,  have  been  stirring  in  the 
 world  ever  since  the  gospel  did  first  spring.  But  the  world  seeth  now  right 
 well  (thanks  be  given  to  our  God),  that  we  neither  have  bred,  nor  taught,  nor 
 kept  up  these  monsters.  In  good  fellowship,  I  pray  thee,  whosoever  thou  be, 
 read  our  books  :  they  are  to  be  sold  in  every  place.  What  hath  there  ever 
 been  written  by  any  of  our  company,  which  might  plainly  bear  with  the  mad- 
 ness of  any  of  those  heretics  ?  Nay,  I  say  unto  you,  there  is  no  country  at 
 this  day  so  free  from  their  pestilent  infections,  as  they  be,  wherein  the  gospel 
 is  freely  and  commonly  taught'^.  So  that,  if  they  weigh  the  very  matter 
 with  earnest  and  upright  advisement,  this  thing  is  a  great  argument  that 
 this  same  is  the  very  truth  of  the  gospel  which  we  do  teach'*':  for  lightly 
 neither  is  cockle  wont  to  grow  without  the  wheat,  nor  yet  the  chaff  without 
 the  corn.    For  from  the  very  apostles'  times,  who  knoweth  not  how  many 
 
 ['  Def.  adds  upon  the  cross.] 
 ['»  Prelate,  Conf.  and  Def.) 
 f ' '  Was  undoubtedlv  true,  Def.  ] 
 ['-  Both  to  our  salvation,  and  also  to  uphold  and 
 maintain  all  truth,  Dcf.J  1   truth  of  the  <;ospel  of  Christ,  Dcf.J 
 
 /5  — 2 
 
 ['3  Conf.  and  Def.  omit  luid.^ 
 [I"  Damned,  Def.] 
 ['5  Preached,  Def.] 
 
 f This  same  doctrine  which  we  teach  is  the  very 
 
68 
 
 AN  APOLOGY  OF  THE 
 
 [Part  I II.]  heresies  did  rise  up  even  together,  so  soon  as  the  gospel  was  first  spread 
 abroad?  Who  ever  had  heard  tell  of  Simon,  Menander,  Saturninus,  Basilides, 
 Caqjocrates,  Cerintlius,  Ebion,  Valentinus,  Secundus,  Marcosius,  Colorbasius, 
 Heracleo,  Lucianiis,  and  Severus*,  before  the  apostles  were  sent  abroad?  But 
 why  stand  we  reckoning  up  these  ?  Epiphanius  rehearseth  up  four-score  sundry 
 heresies ;  and  Augustine  many  more,  which  did  spring  up  even  together  with 
 the  gospel.  What  then?  Was  the  gospel  therefore  not  the  gospel,  because 
 heresies  sprang  up  withal  ?  or  was  Christ  therefore  not  Christ  ? 
 
 And  yet,  as  Ave  said,  doth  not  this  great  crop  and  heap  of  heresies  grow 
 up  amongst  us,  which  do  openly,  abroad,  and  frankly  teach  the  gospel.  These 
 poisons  take  their  beginnings,  their  increasings,  and  strength,  amongst  our 
 adversaries,  in  blindness  and  in  darkness,  amongst  whom  truth  is  with  tjTanny 
 and  cruelty  kept  under,  and  cannot  be  heard  but  in  corners  and  secret  meet- 
 ings. But  let  them  make  a  proof :  let  them  give  the  gospel  free  passage  :  let 
 the  truth  of  Jesu  Christ  give  his  clear  light,  and  stretch  forth  his  bright  beams 
 into  all  parts  ;  and  then  shall  they  forthwith  see  how  all  these  shadows  straight 
 will  vanish  and  pass  away  at  the  light  of  the  gospel,  even  as  the  thick  mist 
 of  the  night  consumeth  at  the  sight  of  the  sun.  For  whilst  these  men  sit 
 still,  and  make  merry,  and  do  nothing,  we  continually  repress  and  put  back 
 all  those  heresies,  which  they  falsely  charge  us  to  nourish  and  maintain. 
 
 [Chap.  iii.  WTiere  they  say  that  we  have  fallen  into  sundry  sects,  and  would  be  called 
 
 ^'^  some  of  us  Lutherians,  some  of  us  Zuinglians,  and  cannot  yet  well  agree 
 among  ourselves  touching  the  whole  substance  of  doctrine^;  what  would  these 
 men  have  said,  if  they  had  been  in  the  first  times  of  the  apostles  and  holy 
 fathers;  when  one  said,  "I  hold  of  Paul;"  another,  "I  hold  of  Cephas;"  another, 
 "  I  hold  of  Apollo  7'  when  Paul  did  so  sharply  rebuke  Peter  ?  when,  upon  a 
 falling  out,  Barnabas  departed  from  Paul?  when,  as  Origen  mentioneth,  the 
 Christians  were  divided  into  so  many  factions,  as  that  they  kept  no  more  but 
 the  name  of  Christians  in  common  among  them,  being  in  no  manner  of  thing 
 else  like  to  Christians  ?  when,  as  Socrates  saith,  for  their  dissensions  and 
 sundry  sects,  they  were  laughed  and  jested  at  openly  of  the  people  in  the 
 common^  game-plays?  when,  as  Constantine  the  emperor  affirmeth,  there  were 
 such  a  number  of  variances  and  brawlings  in  the  church,  that  it  might  justly 
 seem  a  misery  far  passing  all  the  former  misei'ies  ?  when  also  TheophUus, 
 Epiphanius,  Chrysostom,  Augustine,  Ruffine,  Hierome,  being  all  Christians,  being 
 all  fathers,  being  all  catholics,  did  strive*  one  against  another  with  most  bitter 
 and  remediless^  contentions  without  end  ?  when,  as  saith  Nazianzene,  the  parts 
 of  one  body  were  consumed  and  wasted  one  of  another?  when  the  east  part** 
 was  divided  from  the  west,  only  for  leavened  bread  and  only  for  keeping  of 
 Easter-day ;  which  were  indeed  no  great  matters  to  be  strived  for  ?  and  when 
 
 ^hap. iv.  in  all  councils  new  creeds  and  new  decrees  continually  were  devised?  What 
 '  ■'  would  these  men  (trow  ye)  have  said  in  those  days  ?  which  side  would  they 
 specially  then  have  taken  ?  and  which  would  they  then  have  forsaken  ?  which 
 gospel  would  they  have  believed  ?  whom  would  they  have  accounted  for  he- 
 retics, and  whom  for  catholics  ?  And  yet  what  a  stir  and  revel  keep  they 
 at  this  time  upon  two  ^  poor  names  only,  Luther  and  Zuinglius !  Because 
 these  two  men  do  not  yet  fuUy  agree  upon  some  one  point*,  therefore  would 
 they  needs  have  us  think  that  both  of  them  were  deceived ;  that  neither  of 
 them  had  the  gospel ;  and  that  neither  of  them  taught  the  truth  aright. 
 
 ^iiap.  V.  But,  good  God !  what  manner  of  fellows  be  these,  which  blame  us  for  dis- 
 
 '  agreeing?    And  do  all  they  themselves,  ween  you,  agree  well  together?  Is 
 
 every  one  of  them  fully  resolved  what  to  follow  ?  Hath  there  been  no  strifes, 
 no  debates,  amongst  them^  at   no  time?     Why  then  do  the  Scotists  and 
 
 ['  Def.  adds,  and  other  lihe.\ 
 [■■'  Of  our  doctrine,  Def.] 
 
 In  their  stages  and  comnion,  Def.] 
 ["  Quarrelled,  Def.] 
 
 Most  remediless,  Def.] 
 [«  The  whole  east  part  of  the  church,  Def.] 
 
 [7  Keep  they  this  day  only  upon  the  two,  Def.] 
 ["  Men  are  not  yet  fully  resolved  upon  some  one 
 certain  point  of  doctrine,  Def.] 
 
 Have  there  been  no  strifes,  no  quarrels,  no  de- 
 bates amongst  themselves,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 69 
 
 Thomists,  about  that  they  call  mentum  congrui  and  meritum  condigni,  no  better  [Part  1 1 1.] 
 agree  together  ?    Why  agree   they  no  better  among  themselves  concerning 
 original  sin  in  the  blessed  virgin ;  concerning  a  solemn  vow  and  a  single  vow  ? 
 Why  say  the>°  canonists  that  auricular  confession  is  appointed  by  the  positive 
 law  of  man ;  and  the  ^°  schoolmen  contrariwise,  that  it  is  appointed  by  the 
 law  of  God?    Why  doth  Albertus  Pius  dissent  from  Caietanus?  why  doth 
 Thomas  dissent  from  Lombardus,  Scotus  from  Thomas,  Occanus  from  Scotus, 
 Alliensis'i  from  Occanus?     And  why  do  the^"  Nominals  disagree  from  the^*' 
 Reals  ?    And  yet  say  I  nothing  of  so  many  diversities  of  friars  and  monks ; 
 how   some  of  them  put  a   great   holiness  in  eating  of  fish,  and  some  in 
 eating  of  herbs;  some  in  wearing  of  shoes,  and  some  in  wearing  of  sandals; 
 some  in  going  in  a  linen  garment,  and  some  in  a  woollen ;  some  of  them 
 called  white,  some  black ;  some  being  shaven  broad,  and  some  narrow  ;  some 
 stalking  abroad  upon  pattens,  some  bare-footed some  girt,  and  some  ungirt. 
 They  ought,  I  wis^\  to  remember  how  there  be  some  of  their  own  company  steph. 
 which  say,   that  the   body  of   Christ  is  in  his    supper  naturally ;    contrary,  Diab.  Soph, 
 other  some  of  the  self-same  company  deny  it  to  be  so    :  again,  that  there  oe'^conlecr 
 be  other  of  them  which  say  the  body  of  Christ  in  the  holy  communion  is  Bereng! 
 rent  and  torn  with  our  teeth    ;  and  some  again  that  deny  the  same.  Some 
 also  of  them  there  be  Avhich  write,  that  the  body  of  Christ  is  quantum  in  Guimundus. 
 eucharistia^^;  that  is  to  say,  hath  his  perfite  quantity  in  the  sacrament;  some 
 other  again  say  nay :  that  there  be  others  of  them  which  say,  Christ  did 
 consecrate  Avith  a  certain  divine  power ;  some,  that  he  did  the  same  with  his 
 blessing ;  some  again  that  say,  he  did  it  with  uttering  five  solemn  chosen  jhom. 
 words ;  and  some,  with  rehearsing  the  same  words  afterward  again.    Some  -^i"'"^- 
 will  have  it  that,  when  Christ  did  speak  those  five  words,  the  material  wheaten 
 bread  was  pointed  by     this  demonstrative  pronoun  Jioc :  some  had  rather  have  steph. 
 that  a  certain  vagum  mdividuum,  as  they  term  it,  was  meant  thereby.  Again, 
 others  there  be  that  say,  dogs  and  mice  may  truly  and  in  very  deed  eat  the  De  consecr. 
 body  of  Christ ;  and  others  again  there  be  that  stedfastly  deny  it.    There  be  gIo'.^''^' 
 others  which  say  that  the  very  accidents  of  bread  and  wine  may  nourish :  others  "  sSiaf"' 
 again  there  be  which  say  how  that  the  substance  of  the  bread  doth  return 
 again       What  need  I  say  more  ?    It  were  over-long  and  tedious  to  reckon  up 
 all  things :  so  very  uncertain,  and  full  of  controversies     is  yet  the  whole  form 
 of  these  men's  religion  and  doctrine,  even  amongst  themselves,  from  whence 
 it  did  first  spring  and  begin.    For  hardly  at  any  time  do  they  well  agree 
 between  themselves :  except  it  be  peradventure  as,  in  times  past,  the  Phari- 
 sees and  Sadducees ;  or  as  Herod  and  Pilate  did  accord  against  Christ. 
 
 They  were  best  therefore  to  go  and  set  peace  at  home  rather  among  their  [chap  vi. 
 own  selves.  Of  a  truth  unity  and  concord  doth  best  become  religion ;  yet  is  not  ^'^ 
 unity  the  sure  and  certain  mark  whereby  to  know  the  church  of  God.  For 
 there  was  the  greatest  consent that  might  be  amongst  them  that  worshipped 
 the  golden  calf,  and  among  them  which  with  one  voice  jointly  cried  against 
 our  Saviour  Jesu  Christ,  "  Crucify  him."  Nother,  because  the  Corinthians 
 were  unquieted  with  private  dissensions ;  or  because  Paul  did  square  with 
 Peter,  or  Barnabas  with  Paul ;  or  because  the  Christians,  upon  the  very 
 beginning  of  the  gospel,  were  at  mutual  discord  touching  some  one  matter, 
 may  we  therefore  think  there  was  no  church  of  God  amongst  them.  And 
 as  for  those  persons,  whom  they  upon  spite  call  Zuinglians  and  Lutherians, 
 in  very  deed  they  of  both  sides  be  Christians,  good  friends,  and  brethren. 
 They  vary  not  betwixt  themselves  upon  the  principles  and  foundations  of  our 
 religion,  nor  as  touching  God,  nor  Christ,  nor  the  Holy  Ghost,  nor  of  the 
 
 Their,  Def.] 
 L"  AUiacensis,  Def.] 
 ['^  Some  going  barefooted,  Def.  J 
 
 Yewis,  Def.] 
 
 Deny  it  utterly,  Def.] 
 ['■'  With  teeth,  Def.] 
 
 ["  In  the  sacrament  is  quantum,  Def.] 
 [•7  Pointed  unto  by,  Def.] 
 
 Substance  of  the  bread  returneth  again  by  a 
 miracle,  Def.] 
 
 [i»  Doubts,  Def.] 
 
 Unity,  Def.] 
 
70 
 
 AN  APOLOGY  OF  THE 
 
 [Chap.  vii. 
 Div.  1  i:  2.] 
 
 Euseb. 
 Lib.  iv 
 
 [Part II I.]  means  to^  justification,  nor  yet  everlasting  life,  but  upon  one  only  question, 
 which  is  neither  weighty  nor  great ;  neither  mistrust  we,  or  make  doubt  at 
 all,  but  they  will  shortly  be  agreed.  And,  if  there  be  any  of  them  which 
 have  other  opinion  than  is  meet,  we  doubt  not  but,  or  it  be  long,  they  will 
 put  apart  all  affections  and  names  of  parties,  and  that  God  will  reveal  it^ 
 unto  them ;  so  that  by  better  considering  and  searching  out  of  the  matter, 
 as  once  it  came  to  pass  in  the  council  of  Chalcedon,  all  causes  and  seeds  of 
 dissension  shall  be  throughly  plucked  up  by  the  root,  and  be  buried,  and 
 quite  forgotten  for  ever ;  which  God  grant. 
 
 But  this  is  the  most  grievous  and  heavy  case'',  that  they  call  us  wicked 
 and  ungodly  men,  and  say  we  have  thrown  away  all  care  of  religion.  Though 
 this  ought  not  to  trouble  us  much,  whiles  they  themselves  that  thus  have 
 charged  us  know  full  well  how  spitefiU  and  false  a  saying  it  is*:  for  Justin 
 the  martyr  is  a  witness,  how  that  all  Christians  were  called  adeoi,  that  is, 
 godless,  as  soon  as  the  gospel  first  began  to  be  published,  and  the  name  of 
 Christ  to  be  openly  declared.  And,  when  Polycarpus  stood  to  be  judged,  the 
 people  stirred  up  the  president  to  slay  and  murder  all  them  Avhich  professed 
 the  gospel,  with  these  words,  Aipe  tovs  adeovs,  that  is  to  say,  "  Rid  out  of  the 
 way  these  wicked  and  godless  creatures."  And  this  was  not  because  it  was 
 true  that  the  Christians  were  godless,  but  because  they  would  not  worship 
 stones  and  stocks,  which  were  then  honoured  as  God.  The  whole  world  seeth 
 plainly  enough  aheady,  what  we  and  om-s  have  endured  at  these  men's  hands 
 for  religion  and  our  only  God's  cause.  They  have  thi'own  us  into  prison,  into 
 water,  into  fire,  and  have  imbrued  themselves  in  our  blood;  not  because  we  were 
 either  adulterers,  or  robbers,  or  murderers,  but  only  for  that  we  confessed  the 
 gospel  of  Jesu  Christ,  and  put  our  confidence  in  the  living  God  ;  and  for  that 
 we  complained  too  justly  and  truly  (Lord,  thou  knowest),  that  they  did  break 
 the  law  of  God  for  their  own  most  vain  traditions ;  and  that  our  adversaries 
 were  the  very  foes  to  the  gospel,  and  enemies  to  Christ's  cross,  who  so  wit- 
 tingly and  willingly  did  obstinately  despise^  God's  commandments. 
 
 Wherefore,  when  these  men  saw  they  could  not  rightly  find  fault  with  our 
 doctrine,  they  would  needs  pick  a  quarrel,  and  inveigh  and  rail  against  our  man- 
 ners, surmising  how  that  we  do  condemn  all  Avell-doings ;  how  we  set  open  the 
 door  to  all  licentiousness  and  lust,  and  lead  away  the  people  from  all  love  of 
 virtue.  And  in  very  deed,  the  life  of  all  men,  even  of  the  devoutest  and  most 
 christian,  both  is,  and  evermore  hath  been,  such  as  one  may  always  find  some 
 lack,  even  in  the  very  best  and  purest  conversation.  And  such  is  the  incli- 
 nation of  all  creatures  unto  evil,  and  the  readiness  of  all  men  to  suspect, 
 that  the  things  which  neither  have  been  done,  nor  once  meant  to  be  done, 
 yet  may  be  easily  both  heard  and  credited  for  true.  And,  like  as  a  small 
 spot  is  soon  spied  in  the  neatest  and  whitest  garment,  even  so  the  least 
 stain  of  dishonesty  is  easUy  found  out  in  the  purest  and  sincerest  life.  Neither 
 take  we  all  them,  which  have  at  this  day  embraced  the  doctrine  of  the  gos- 
 pel, to  be  angels,  and  to  live  clearly  without  any  mote  or  wrinkle ;  nor  yet 
 think  we  these  men  either  so  blind  that,  if  any  thing  may  be  noted  in  us, 
 they  are  not  able  to  perceive  the  same  even  through  the  least  crevie ;  nor 
 so  friendly,  that  they  will  construe  ought  to  the  best ;  nor  yet  so  honest  of 
 nature  nor  courteous,  that  they  will  look  back  upon  themselves,  and  weigh 
 our  fashions'"  by  then*  own.  If  so  be  we  list  to  search  this  matter  from  the 
 bottom,  we  know  in  the  very  apostles'  times  there  were  Christians,  through 
 whom  the  name  of  the  Lord  was  blasphemed  and  evil  spoken  of  among  the 
 gentiles.  Constantius  the  emperor  bewaileth,  as  it  is  written  in  Sozomenus,  how 
 that  many  waxed  worse  after  they  had  fallen  to  the  religion  of  Christ.  And 
 
 ['  Of,  Def.] 
 
 Reveal  the  tnitli,  Def.J 
 
 This  is  the  heaviest  and  most  grievous  part  of 
 their  slanders,  Def.] 
 
 I'lill  well  how  spiteful  and  untrue  their  slander 
 
 is,  Def.] 
 
 So  wittingly  and  willingly  and  obstinately 
 despising,  Def.} 
 
 Our  lives,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 71 
 
 Cyprian  in  a  lamentable  oration  setteth  out  the  corrupt  manners  in  his  time:  [Part  HI] 
 "  The  wholesome  discipline,"  saith  he,  "  which  the  apostles  left  unto  us,  hath  (^ypr.  iic 
 idleness  and  long  rest  now  utterly  maiTcd :  every  one  studied  to  increase  his 
 livelihood ;  and,  clean  forgetting  either  what  they  had  done  before  whiles  they 
 were  under  the  apostles,  or  what  they  ought  continually  to  do,  having  re- 
 ceived the  faith,  they  earnestly  laboured  to  make  great  their  own  wealth 
 with  an  unsatiable  desu-e  of  covetousness.  There  is  no  devout  religion,"  saith 
 he,  "  in  priests,  no  sound  faith  in  ministers,  no  charity  shewed  in  good  works, 
 no  form  of  godliness  in  their  conditions :  men  are  become  effeminate ;  and 
 women's  beauty  is  counterfeited."  And  before  his  days  said  Tertullian :  "  O 
 how  wretched  be  we,  which  are  called  Christians  at  this  time !  for  we  live  as 
 heathens  under  the  name  of  Christ^."  And,  without  reciting  of  many  more 
 writers,  Gregory  Nazianzene  speaketh  this  of  the  pitiful  state  of  his  own  time : 
 "  We,"  saith  he,  "  are  in  hatred  among  the  heathen  for  our  own  vices'  sake ; 
 we  are  also  become  now  a  wonder,  not  alone  to  angels  and  men,  but  even  to 
 all  the  ungodly."  In  this  case  was  the  church  of  God,  when  the  gospel  first 
 began  to  shine,  and  when  the  fury  of  tyrants  was  not  as  yet  cooled,  nor  the 
 sword  taken  off  from  the  Christians'  necks.  Surely  it  is  no  new  thing  that 
 men  be  but  men,  although  they  be  called  by  the  name  of  Christians. 
 
 But  Avill  these  men,  I  pray  you,  think  nothing  at  all  of  themselves,  whiles  p'ait  IV.] 
 they  accuse  us  so  maliciously  ?  and  whiles  they  have  leisure  to  behold  so  far  'ij/Ji'i;]' 
 off,  and  see  both  what  is  done  in  Germany  and  in  England,  have  they  either 
 forgotten,  or  can  they  not  see  what  is  done  at  Rome  ?  or  be  they  our  ac- 
 cusers, whose  life  is  such^  as  no  man  is  able  to  make  mention  thereof  but 
 with  shame  and  uncomeliness  ?^    Our  purpose  here  is,  not  to  take  in  hand,  at 
 this  present,  to  bring  to  light  and  open  to  the  world  those  things  which  were 
 meet  rather  to  be  hid  and  buried  with  the  workers  of  them :  it  beseemeth 
 neither  our  religion,  nor  our  modesty,  nor  our  shamefacedness.    But  yet  he, 
 which  giveth  commandment  that  he  should  be  called  the  "  Vicar  of  Christ " 
 and  the  "Head  of  the  Church,"  who  also  heareth  that  such  things  be  done 
 in  Rome,  who  seeth  them,  who  suffereth  them  (for  we  will  go  no  further),  he 
 can  easily  consider  with  himself  what  manner  of  things  they  be.    Let  him  on^'' 
 God's  name  call  to  mind,  let  him  remember,  that  they  be  of  his  own  canonists,  ^f''?"-  'Jf^ 
 which  have  taught  the  people,  that  fornication  between  single  folk  is  not  sin ;  Temp.' 
 as  though  they  had  fet  that  doctrine  from  Micio  in  Terence,  Avhose  words 
 be :  "It  is  no  sin  (believe  me)  for  a  young  man  to  haunt  harlots,"    Let  him 
 remember  they  be  of  his  own,  which  have  decreed  that  a  priest  ought  not  to 
 be  put  out  of  his  cure  for  fornication.    Let  him  remember  also  how  cardinal  lii  q  7.  Lata. 
 Campegius,  Albertus  Pighius,  and  others  many  more  of  his  own,  have  taught  Big.  yiUa 
 that  the  priest  which  keepeth  a  concubine  doth  live  more  holily  and  chastely 
 than  he  which  hath  a  wife  in  matrimony.    I  trust  he  hath  not  yet  forgotten 
 that  there  be  many  thousands  of  common  harlots  in  Rome ;  and  that  himself 
 doth  gather  yearly  of  the  same  harlots  upon  a^^  thirty  thousand  ducats,  by 
 the  way  of  an  annual  pension.    Neither  can  he  forget  how  himself  doth  main- 
 tain openly  brothels  houses,  and  by  a  most  filthy  lucre  doth  filthily  and  lewdly 
 serve  his  own  lust.    Were  all  things  then  pure  and  holy  in  Rome,  when  Joane 
 a  woman,  rather  of  perfect  age  than  of  perfect  life,  was  pope  there,  and  bare  xiic  imase  of 
 herself  as  the  head  of  the  church ;  and  after  that  for  two  whole  years  in  pi'l'^^bein". 
 that  holy  see  she  had  played  the  naughty  pack,  at  last  going  in  procession  'y"t'i"ile' 
 about  the  city,  in  the  sight  of  all  the  cardinals     and  bishops,  fell  in  travail 
 openly  in  the  streets  ? 
 
 But  what  need  one  rehearse  concubines  and  bawds  ?  as  for  that  is  now  an  [f^i'^p 
 ordinary  and  a  gainful  sin  at  Rome.    For  harlots  sit  there  now-a-days,  not  as 
 they  did  in  times  past,  without  the  city  walls,  and  with  their  faces  hid  and  cen.  xxxviii. 
 
 Dcf.  omits  this  sentence]  j  In,  Def.] 
 
 Will  thcj  accuse  us  their  own  life  being  suili, 
 llcf.l 
 
 P  Def.  omits  and  uncomdincss.  I 
 
 ["  About,  Def.] 
 
 I '  -'  Her  ciirdinals,  Def.] 
 
72 
 
 AN  APOLOGY  OF  THE 
 
 [Part  IV.]  covered :  but  they  dwell  in  palaces  and  fair  houses ;  they  stray  about  in  court 
 Delect.'  Card,  and  market,  and  that  with  bare  and  open  face ;  as  who  say  they  may  not 
 Cone.  Tom.  ^^^j^  ]a\vfully  do  it,  but  ought  also  to  be  praised  for  so  doing.  What  should 
 we  say  any  more  of  this  ?  Their  vicious  and  abominable  life  is  now  thoroughly 
 kno^^-n  to  the  whole  world.  Bernard  writeth  roundly  and  truly  of  the  bishop 
 De  consid.  of  Romc's  liouse,  yca,  and  of  the  bishop  of  Rome  himself.  "  Thy  palace,"  saith 
 ad  Eugen.  taketh  in  good  men,  but  it  maketh  none :  naughty  persons  thrive  there ; 
 
 and  the  good  appaire  and  decay."  And  whosoever  he  were  which  wrote  the 
 Tripartite  work,  annexed  to  the  Council  Lateranense,  saith  thus :  "  So  exces- 
 sive at  this  day  is  the  riot,  as  well  in  the  prelates  and  bishops,  as  in  the 
 clerks  and  priests,  that  it  is  horrible  to  be  told."  But  these  things  be  not 
 only  grown  in  ure,  and  so  by  custom  and  continual  time  well  allowed,  as  all 
 the  rest  of  their  doings  in  manner  be,  but  they  are  now  waxen  old  and 
 rotten  ripe.  For  who  hath  not  heard  what  a  heinous  act  Peter  Aloisius,  pope 
 Paul  the  third's  son,  committed  against  Cosmus  Cherius,  the  bishop  of  Fa- 
 vense ;  what  John  Casus,  archbishop  of  Beneventanus,  the  pope's  legate  at 
 Venice,  wrote  in  the  commendation  of  a  most  abominable  filthiness ;  and  how 
 he  set  forth  with  most  loathsome  words  and  wicked  eloquence  the  matter 
 which  ought  not  once  to  proceed  out  of  any  body's  mouth?  To  whose  ears 
 hath  it  not  come,  that  N.^  Diasius,  a  Spaniard,  being  purposely  sent  from 
 Rome  into  Germany,  did  shamefully  and  devilishly  murder  his  own  brother 
 John  Diasius,  a  most  innocent  and  a  most  godly  man,  only  because  he  had 
 embraced  the  gospel  of  Jesu  Christ,  and  would  not  return  again  to  Rome  ? 
 
 But  it  may  chance,  to  this  they  wiU  say :  These  things  may  sometime 
 happen  in  the  best  governed  commonwealth,  yea,  and  against  the  magistrates' 
 wills ;  and  besides,  there  be  good  laws  made  to  punish  such.  I  grant  it  be 
 so ;  but  by  what  good  laws  (I  would  know)  have  these  great  mischiefs  been 
 punished  amongst  them  ?  Petrus  Aloisius,  after  he  had  done  that  notorious 
 act  that  I  spake  of,  was  always  cherished  in  his  father's  bosom,  pope  Paul 
 the  third,  and  made  his  very  dearling.  Diasius,  after  he  had  murdered  his 
 own  brother,  was  delivered  by  the  pope's  means,  to  the  end  he  might  not  be 
 punished  by  good  laws.  John  Casus,  arcJdepiscopus  Beneventanus,  is  yet  alive, 
 yea,  and  liveth  at  Rome,  even  in  the  eyes  and  sight  of  the  most  holy  father. 
 I^chap.  ni.^  They  have  put  to  death  ^  infinite  numbers  of  our  brethren,  only  because 
 IV.  I.  &L  2.]  ^i^gy.  ijgiieved  truly  and  sincerely  in  Jesu  Christ.  But  of  that  great  and  foul 
 number  of  harlots,  fornicators,  adulterers,  what  one  have  they  at  any  time 
 (I  say  not  killed'^,  but)  either  excommunicate,  or  once  attached?  Why,  vo- 
 luptuousness, adultery,  ribaudry,  whoredom,  murdering  of  kin,  incest,  and  others 
 more  abominable  parts,  are  not  these  counted  sin  at  Rome  ?  Or,  if  they  be 
 sin,  ought  Christ's  vicar,  Peter's  successor,  the  most  holy  father,  so  lightly 
 and  slightly*  bear  them,  as  though  they  were  no  sin,  and  that  in  the  city 
 of  Rome,  and  in  that  principal  tower  of  all  holiness  ? 
 
 O  holy  scribes  and  Pharisees,  which  knew  not  this  kind  of  holiness !  O  what 
 holiness,  what  a  catholic  faith  is  this !  Peter  did  not  this  teach  at  Rome : 
 Paul  did  not  so  live  at  Rome :  they  did  not  practise  brothelry,  which  these  do 
 openly :  they  made  not  a  yearly  revenue  and  profit  of  harlots :  they  suffered  no 
 common  adulterers  and  wicked  murderers  to  go  unpunished.  They  did  not  re- 
 ceive them  into  their  entire^  familiarity,  into  their  council,  into  their  household, 
 nor  yet  into  the  company  of  christian  men.  These  men  ought  not  therefore 
 so  unreasonably  to  triumph  against  our  living.  It  had  been  more  wisdom  for 
 them  either  first  to  have  proved  good  their  own  life  before  the  world,  or  at 
 least  to  have  cloked  it  a  little  more  cunningly.  For  we  do  use  stiU  the  old 
 and  ancient  laws,  and  (as  much  as  men  may  do,  in  the  manners  used  at  these 
 days,  when  all  things  are  so  wholly  coiTupt)  we  diligently  and  earnestly  put  in 
 execution  the  ecclesiastical  discipline :  Ave  have  not  common  brothel-houses  of 
 strumpets,  nor  yet  flocks  of  concubines,  nor  herds  of  harlot-haunters ;  neither 
 
 ['  Alphonsus,  Def.] 
 [-'  Killed,  Def.J 
 
 Put  to  death,  Def.] 
 
 [*  Sliely,  Def.] 
 
 Def.  omits  entire.] 
 
CHURCH  OF  ENGLAND. 
 
 73 
 
 do  we  prefer  adultery  before  matrimony ;  neither  do  we  exercise  beastly  sen-  [I'urt  IV.] 
 suality ;  neither  do  we  gather  ordinary  rents  and  stipends  of  stews ;  nor  do 
 suffer  to   escape   unpunished   incest,   and   abominable   naughtiness,   nor  yet 
 such  man-qucUers  as  the  Aloisians,  Casians,  and  Diasians  were*^.    For,  if  these 
 things  would  have  pleased  us,  we  needed  not   to  have  departed  from  these 
 men's  fellowship,  amongst  whom  such  enormities  be  in  their  chief  pride  and 
 price.    Nother  needed  we,  for  leaving  them,  to  run  into  the  hatred  of  men 
 and   into   most  wilful   dangers.     Paul  the   fourth,  not  many  months  since, 
 had  at  Rome  in  prison  certain  Augustine  friars,  many  bishops,  and  a  great 
 number  of  other  devout  men,  for  religion  sake.    He  racked  them,  and  tor- 
 mented them :  to  make  them  confess,  he  left  no  means  unassayed.    But  in 
 the  end  how  many  brothels,  how  many  whoremongers,  how  many  adulterers, 
 how  many  incestuous  persons  could  he  find  of  all  those  ?    Our  God  be  thanked,  LChap.  iii. 
 although  we  be  not  the  men  we  ought  and  profess  to  be,  yet,  whosoever  we  ^'^ 
 be,  compare  us  with  these  men,  and  even  our  own  life  and  innocency  will 
 soon  prove  untrue  and  condemn  theii'  malicious  surmises.    For  we  exliort  the 
 people  to  all  virtue  and  well-doing,  not  only  by  books  and  preachings,  but 
 also  with .  our  examples  and  behaviour.    We  also  teach  that  the  gospel  is  not 
 a  boasting  or  bragging  of  knowledge,  but  that  it  is  the  law  of  life,  and  that 
 a  christian  man  (as  Tertullian  saith)  "  ought  not  to  speak  honourably,  but  in  Apoiog. 
 ought  to  live  honourably ;  nor  that  they  be  the  hearers  of  the  law,  but  the  " 
 doers  of  the  law,  which  are  justified  before  God." 
 
 Besides  all  these  matters  wherewith  they  charge  us,  they  are  wont  also  [chap.  sv. 
 to  add  this  one  thing,  which  they  enlarge  with  all  kind  of  spitefulness ;  that ' 
 is,  that  we  be  men  of  trouble;  that  we  pluck  the  sword  and  sceptre  out  of 
 kings'  hands ;  that  we  arm  the  people ;  that  we  overthrow  judgment-places, 
 destroy  the  laws,  make  havoc  of  possessions,  seek  to  make  the  people  princes, 
 turn  all  things  upside  down ;  and,  to  be  short,  that  we  would  have  nothing 
 in  good  frame  in  a  commonwealth.    Good  Lord !  how  often  have  they  set  on 
 fire  princes'  hearts  with  these  words,  to  the  end  they  might  quench  the  light  Tertuii.  in 
 of  the  gospel  in  the  very  first  appearing  of  it,  and  might  begin''  to  hate  the  u^u'm.' 
 same  or  ever  they  were  able  to  know  it,  and  to  the  end  that  every  magistrate 
 might  think  he  saw  his  deadly  enemy  as  often  as  he  saw  any  of  us ! 
 
 Surely  it  should  exceedingly  grieve  us  to  be  so  maliciously  accused  of  most 
 heinous  treason,  unless  we  knew  that  Christ  himself,  the  apostles,  and  a  number 
 of  good  and  christian  men,  were  in  time  past  blamed  and  envied  in  manner 
 for  the  same  faults®.  For,  although  Christ  taught  they  should  "  give  unto 
 Caesar  that  which  was  Cajsar's ;"  yet  was  he  charged  with  sedition,  in  that 
 he  was  accused  to  devise  some  conspiracy  and  to  covet  the  kingdom 3.  And 
 hereupon  they  cried  out  with  open  mouth  against  him  in  the  place  of  judg- 
 ment, saying  :  "  If  thou  let  this  man  scape,  thou  art  not  Caesar's  friend." 
 
 And,  though  the  apostles  did  likewise  evermore  and  stedfastly  teach  that 
 magistrates  ought  to  be  obeyed,  that  "  every  soul  ought  to  be  subject  to  the 
 higher  powers,  not  only  for  fear  of  wrath  and  punishment,  but  even  for  con- 
 science sake,"  yet  bare  they  the  name  to  disquiet  the  people,  and  to  stir  up 
 the  multitude  to  rebel.    After  this  sort  did  Haman  specially  bring  the  nation  in  the  bonu 
 of  the  Jews  into  the  hatred  of  the  king  Assuerus,  because,  said  he,  they 
 were  a  rebellious  and  stubborn  people,  and  despised  the  ordinances  and  com- 
 mandments  of  princes.     Wicked  king  Achab  said  to   Elie  the  prophet  of  i  Kings  xviit. 
 God :  "  It  is  thou  that  troublest  Israel."    Amasias  the  priest  at  Bethel  laid  a 
 conspiracy  to  the  prophet  Amos'  charge  before  king  Jeroboam,  saying :  "  See,  Amos  vii. 
 Amos  hath  made  a  conspiracy  against  thee  in  the  midst  of  the  house  of  Israel." 
 To  be  brief,  Tertullian  saith,  this  was  the  general  accusation  of  all  Christians  in  apoIor. 
 whiles  he  lived,  that  they  were  traitors,  they  were  rebels,  and  the  enemies 
 mankind.    Wherefore,  if  now-a-days  the  truth  be  likewise  evil  spoken  of,  and, 
 
 L"  Nor  do  we  suffer  incest,  and  abominable 
 naughtiness,  nor  yet  such  Aloisians,  Casians,  and 
 Diasians  to  escape  unpunished,  Def.] 
 
 And  that  men  might  begin,  Def.] 
 ["  Blamed  and  reviled  in  like  sort,  Def.j 
 
 And  to  seek  ways  to  get  the  kingdom,  Del.] 
 
74 
 
 AN  APOLOGY  OF  THE 
 
 [Part  IV.]  being  the  same  truth  it  was  then,  if  it  be  now  like  despitefully  used  as  it 
 was  in  times  past,  thougli  it  be  a  grievous  and  unkind  dealing,  yet  can  it  not 
 |Thap.  iv.  seem  unto  us  a  new  or  an  unwonted  matter.  Forty  years  agone,  and  upward, 
 was  it  an  easy  tiling  for  them  to  devise  against  us  these  accursed  speeches, 
 and  other  sorer  than  these ;  when,  in  the  midst  of  the  darkness  of  that 
 age,  first  began  to  spring  and  to  give  shine  some  one  glimmering  beam  of 
 truth,  unknown  at  that  time  and  unheard  of ;  when  also  Martin  Luther  and 
 Hulderic  Zuinglius,  being  most  excellent  men,  even  sent  of  God  to  give  light 
 to  the  whole  world,  first  came  unto  the  knowledge  and  preaching  of  the  gospel ; 
 whereas  ^  yet  the  thing  was  but  new,  and  the  success  thereof  uncertain ; 
 and  when  men's  minds  stood  doubtful  and  amazed,  and  their  ears  oi)en  to  all 
 slanderous  tales ;  and  when  there  could  be  imagined  against  us  no  fact  so 
 detestable,  but  the  people  then  would  soon  believe  it,  for  the  novelty  and 
 strangeness  of  the  matter.  For  so  did  Symmachus,  so  did  Celsus,  so  did  Ju- 
 lianus,  so  did  Porphyrins,  the  old  foes  to  the  gospel,  attempt  in  times  past 
 to  accuse  all  Christians  of  sedition  and  treason,  before  that  either  prince  or 
 people  were  able  to  know  who  those  Christians  were,  what  they  professed, 
 what  they  believed,  or  what  was  their  meaning. 
 [Chap.  V.  But  now,  sithence  our  very  enemies  do  see,  and  cannot  deny,  but  we  ever 
 
 '  '  ''^  in  all  our  words  and  writings  have  diligently  put  the  people  in  mind  of  their 
 duty  to  obey  their  princes  and  magistrates,  yea,  though  they  be  wicked,  (for 
 this  doth  very  trial  and  experience  sufficiently  teach,  and  all  men's  eyes,  who- 
 soever and  wheresoever  they  be,  do  well  enough  see  and  witness  for  us ;)  it 
 was  a  foul  part  of  them  to  charge  us  with  these  thuigs ;  and,  seeing  they 
 could  find  no  new  and  late  faults,  therefore  to  seek  to  procure  us  envy  only 
 with  stale  and  outworn  Hes.  We  give  our  Lord  God  thanks,  whose  only  cause 
 this  is,  there  hath  yet  at  no  time  been  any  such  example  in  all  the  realms, 
 dominions,  and  commonweals,  which  have  received  the  gospel.  For  Ave  have 
 overthrown  no  kingdom,  we  have  decayed  no  man's  power  or  right,  we  have 
 disordered  no  commonwealth.  There  continue  in  their  own  accustomed  state 
 and  ancient  dignity  the  kings  of  our  country  of  England,  the  kings  of  Den- 
 mark, the  kings  of  Swetia,  the  dukes  of  Saxony,  the  counties  palatine,  the  mar- 
 quesses of  Brandeburgh,  the  lansgraves  of  Hessia,  the  commonwealths  of  the 
 Helvetians  and  Rhsetians,  and  the  free  cities,  as  Argentine,  Basil,  Frankford, 
 Ulm,  August,  and  Norenberg,  do  all,  I  say,  abide  in  the  same  authority 
 and  estate  wherein  they  have  been  heretofore,  or  rather  in  a  much  better, 
 for  that  by  means  of  the  gospel  they  have  their  people  more  obedient  unto 
 them.  Let  them  go,  I  pray  you,  into  those  places  where  at  this  present, 
 through  God's  goodness^,  the  gospel  is  taught.  Where  is  there  more  majesty? 
 Where  is  there  less  arrogancy  and  tyranny  ?  Where  is  the  prince  more  ho- 
 noured? Where  be  the  people  less  unruly?  Where  hath  thei'e  at  any  time 
 the  commonwealth  or  the  church  been  in  more  quiet  ? 
 
 Perhaps  ye  will  say,  from  the  first  beginning  of  this  doctrine  the  common 
 sort  every  where  began  to  rage  and  to  rise  throughout  Germany.  Allow  it 
 were  so,  yet  Martin  Luther,  the  publisher  and  setter  forward  of  this  doctrine, 
 did  write  marvellous  vehemently  and  sharply  against  them,  and  reclaimed  them 
 home  to  peace  and  obedience, 
 ^f.^'^r,  !'  But,  whereas  it  is  wont  sometime  to  be  objected  by  persons  wanting  skill 
 
 touching  the  Helvetians'  change  of  state,  and  killing  of  Leopoldus  the  duke 
 of  Austria,  and  restoring  by  force  their  country  to  liberty,  that^  was  done,  as 
 appeareth  plainly  by  all  stories  for  two  hundred  and  three-score  years  past 
 or  above,  under  Boniface  the  eighth^,  when  the  authority  of  the  bishop  of 
 Home  was  in  greatest  jollity,  about  two  hundred  years  before  Hulderic 
 Zuinglius  either  began  to  teach  the  gospel,  or  yet  was  born.  And  ever  since 
 that  time  they  have  had  all  things  still  and  quiet,  not  only  from  foreign  ene- 
 mies, but  also  from  civil^  dissension.    And  if  it  were  a  sin  in  the  Helvetians 
 
 Uiv.  2. 1 
 
 ['  When  as,  Def.]  ' 
 
 Dcf.  adds  and  mcrctj.] 
 P  All  tliat,  Def.  I 
 
 [*  In  the  time  of  pope  Boniface,  Def.] 
 \^  All  civil,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 75 
 
 to  deliver  their  own  country  from  foreign  government,  specially  when  they  L^'art  IV.] 
 were  so  proudly  and  tyrannously  oppressed ;  yet  to  burden  us  with  other  men's 
 faults,  or  them  with  the  faults  of  their  forefathers,  is  against  all  right  and 
 reason. 
 
 But,  O  immortal  God !  and  will  the  bishop  of  Rome  accuse  us  of  treason  ? 
 Will  he  teach  the  people  to  obey  and  follow  their  magistrates  ?  or  hath  he 
 any  regard  at  all  of  the  majesty  of  princes?*'    Why  doth  he  then,  as  none  of 
 the  old  bishops  of  Rome  heretofore  ever  did,  suffer  himself  to  be  called  of 
 his  flatterers  "  Lord  of  lords,"  as  though  he  would  have  all  kings  and  princes,  Angust. 
 who  and  whatsoever  they  are,  to  be  his  underlings  ?    Why  doth  he  vaunt  Ant,>n.  de 
 himself  to  be  "  King  of  kings,"  and  to  have  kingly  royalty  over  his  subjects  ?  ' 
 Why  compelleth  he  all  emperors  and  princes  to  swear  to  him  fealty  and  true 
 obedience  ?    Why  doth  he  boast  that  the  emperor's  majesty  is  a  thousand-  JJj^^'^ajor. 
 fold  inferior  to  him  ;  and  for  this  reason  specially,  because  God  hath  made  two  i)e  Major,  et 
 lights  in  the  heaven,  and  because  heaven  and  earth  were  created  not  at^  two  sanctkm. 
 beginnings,  but  at''  one?    Why  hath  he  and  his  complices*  (hke  Anabaptists 
 and  Libertines,  to  the  end  they  might  run  on  more  licentiously  and  carelessly) 
 shaken  off"  the  yoke,  and  exempted  themselves  from  being  under  all  civil  power  ? 
 Why  hath  he  his  legates  (as  much  to  say  as  most  subtle  spies)  lying  in  wait 
 in  all  kings'  courts,  councils,  and  privy  chambers  ?    Why  doth  he,  when  he 
 list,  set  christian  princes  one  against  another,  and  at  his  own  pleasure  trouble 
 the  whole  world  with  debate  and  discord?    Why  doth  he  excommunicate,  and 
 command  to  be  taken  as  a  heathen  and  a  pagan,  any  christian  prince  that 
 renounceth  his  authority  ?    And  why  promiseth  he  his  indulgences  and  his 
 pardons  so  largely  to  any  that  will  (what  way  soever  it  be)  kill  any  of  his 
 enemies  ?    Doth  he  maintain  empires  and  kingdoms  ?  or  doth  he  once  desire 
 that  common  quiet  should  be  provided  for  ?    You  must  pardon  us,  good  reader, 
 though  we  seem  to  utter  these  things  more  bitterly  and  bitingly,  than  it  be-  ^ 
 cometh  divines  to  do.    For  both  the  shamefulness  of  the  matter,  and  the 
 desire  of  rule  in  the  bishop  of  Rome,  is  so  exceeding  and  outrageous,  that 
 it  could  not  well  be  uttered  with  other  words,  or  more  mildly.    For  he  is  not 
 ashamed  to  say  in  open  assembly,  that   "all  jurisdiction  of  all  kings  '^oth  cicm.  Ar.^m 
 depend  upon  himself."    And,  to  feed  his  ambition  and  greediness  of  rule,  hath 
 he  pulled  in  pieces  the  empire  of  Rome,  and  vexed  and  rent  whole  Chris- 
 tendom asunder.     Falsely  and  traitorously  also  did  he  release  the  Romans, 
 the  Italians,  and  himself  too,  of  the  oath  whereby  they  and  he  were  straitly 
 bound  to  be  true  to  the  emperor  of  Grecia,  and  stirred  up  the  emperor's 
 subjects  to  forsake  him;  and,  calling  Carolus  Martellus^  out  of  France  into  Leo  papa. 
 Italy,  made  him  emperor,  such  a  thing  as  never  was  seen  before.    He  put 
 Chilpericus  the  French  king,  being  no  evil  prince,  beside  his  realm,  only  be-  zach.  papa, 
 cause  he  fancied  him  not,  and  wrongfully  placed  Pipin  in  his  room.  Again, 
 after  he  had  cast  out  king  Philip,  if  he  could  have  brought  it  so  to  pass,  he 
 had  determined  and  appointed  the  kingdom  of  France  to  Albcrtus  king  of 
 Romans.    He  utterly  destroyed  the  state  of  the  most  flourishing  city  and  cipm.  papa 
 commonweal  of  Florence,  his  own  native  country,  and  brought  it  out  of  a 
 free  and  peaceable  state  to   be  governed  at.  the  pleasure  of  one  man :  he  Idem  Clem, 
 brought  to  pass  by  his  procurement,  that  whole  Savoy  on  the  one  side  was 
 miserably  spoiled  by  the  emperor  Charles  the  fifth,  and  on  the  other  side 
 by  the  French  king ;  so  as  the  unfortunate  duke  had  scant  one  city  left  him 
 to  hide  his  head  in. 
 
 We  are  cloyed  with  examples  in  this  behalf,  and  it  should  be  very  tedious  fchap.  vi. 
 to  reckon  up  all  the  notorious  deeds  1°  of  the  bishops  of  Rome.  Of  which 
 side  were  they,  I  beseech  you,  which  poisoned  Henry  the  emperor  even  in 
 the  receiving  of  the  sacrament  ?  which  poisoned  Victor  the  pope  even  in 
 the  receiving  of  the  chalice  ?  which  poisoned  our  king  John,  king  of  England, 
 in  a  drinking-cup  ?    Whosoever  at  least  they  were,  and  of  what  sect  soever. 
 
 ["  Of  a  prince,  Def.] 
 
 U  In,  Def.J 
 
 ("  Fellows,  Def.] 
 
 Magnus,  Def.] 
 ['<•  Practices,  Def.] 
 
76 
 
 AN  APOLOGY  OF  THE 
 
 vll. 
 Div.  3.J 
 
 tChap.  vii. 
 )iv.  4.] 
 
 rPart  IV.]  I  am  sure  they  ■were  neither  Lutherians  nor  Ziiinglians.    What  is  he  at  this 
 ^hap.^vu.    ^j.^^,^  which  alloweth  the  mightiest  kings  and  monarchs  of  the  world  to  kiss 
 his  blessed  feet  ?    What  is  he  that  commandeth  the  emperor  to  go  by  him 
 at  his  horse  bridle,  and  the  French  king  to  hold  his  stirrup?     Who  hiu-led 
 under  his  table  Francis  Dandalus  the  duke  of  Venice,  king  of  Creta  and 
 [Chap.  vii.    CjT)rus,  fast  bound  with  chains,  to  feed  of  bones  among  his  dogs  ?    Who  set 
 ccLt".  papa,  the  imperial  crown  upon  the  emperor  Henry  the  sixth  his  head,  not  with  his 
 hand,  but  with  his  foot ;  and  with  the  same  foot  again  cast  the  same  crown 
 [Chap.  vii.    off.  Saying  withal,  he  had  power  to  make  emperors,  and  to  unmake  them  again 
 HiWeb^papa.      his  pleasure  ?    Who  put  in  arms  Henry  the  son  against  the  emperor  his 
 father,  Henry  the  fourth,  and  \\Tought  so  that  the  father  was  taken  prisoner 
 of  his  own  son,  and,  being  shorn  and  shamefully  handled,  was  thrust  into  a 
 [Chap. viii.    monastery,  where  with  hunger  and  sorrow  he  pined  away  to  death?    Who  so 
 Innocent.     ill-favoureclly  and  monstrously  put  the  emperor  Frederic's  neck  under  his  feet, 
 i.apaiii.      and,  as  though  that  were  not  sufficient,  added  further  this  text  out  of  the 
 Psalms :  "  Thou  shalt  go  upon  the  adder  and  cockatrice,  and  shalt  tread  the 
 lion  and  dragon  under  thy  feet  ?"    Such  an  example  of  scorning  and  contemning 
 a  prince's  majesty,  as  never  before  this^  was  heard  tell  of  in  any  remembrance; 
 except,  I  ween,  either  of  Tamerlanes  the  king  of  Scythia,  a  wild  and  barbarous 
 creature,  or  else  of  Sapor  king  of  the  Persians.    All  these  notwithstanding  were 
 popes,  all  Peter's  successors,  all  most  holy  fathers ;  whose  several  words  we 
 must  take  to  be  as  good  as  several  gospels, 
 oiv^zii'a]  ^'^  ^6  counted  traitors,  which  do  honour  our  princes,  which  give  them 
 
 all  obedience,  as  much  as  is  due  to  them  by  God's  word,  and  which  do  pray 
 for  them ;  what  kind  of  men  then  be  these,  which  have  not  only  done  all  the 
 things  before  said,  but  also  allow  the  same  for  specially  well  done  ?    Do  they 
 then    either  this  way  instruct  the  people,  as  we  do,  to  reverence  their  magis- 
 ^       trate  ?    Or  can  they  with  honesty  appeach  us  as  seditious  persons,  breakers 
 of  the  common  quiet,  and  despisers  of  princes'  majesty?    Truly  we  neither 
 put  off  the  yoke  of  obedience  from  us ;  neither  do  we  disorder  realms ;  neither 
 do  we  set  up  or  pull  down  kings ;  nor  translate  governments ;  nor  give  our 
 kings  poison  to  drink ;  nor  yet  hold  to  them  our  feet  to  be  kissed ;  nor, 
 chrysost-m  opprobriously  triumphing  over  them,  leap  into  their  necks  with  our  feet.  This 
 xu^i^cap.  a    j.^^}jgj,  jg         profession,  this  is  our  doctrine ;  that  every  soul,  of  what  caUing 
 soever  he-  be,  be  he-  monk,  be  he-  preacher,  be  he-  prophet,  be  he^  apostle, 
 ought  to  be  subject  to  kings  and  magistrates;  yea,  and  that  the  bishop  of 
 Rome  himself,  unless  he  will  seem  greater  than  the  evangelists,  than  the 
 prophets,  or  the  apostles,  ought  both  to  acknowledge  and  to  call  the  emperor 
 Greg,  papa    his  lord  and  master,  which  the  old  bishops  of  Rome,  who  lived  in  times  of 
 '^«t."'       more  grace,  ever  did.     Our  common  teaching  also  is,  that  we  ought  so  to 
 obey  princes,  as  men  sent  of  God ;  and  that  whoso  withstandeth  them  with- 
 standeth  God's  ordinance.    This  is  our  schooling^,  and  this  is  well  to  be  seen, 
 both  in  our  books  and  in  owe  preachings,  and  also  m  the  manners  and  modest 
 behaviour  of  our  people. 
 [Chap.  ix.  But,  where  they  say  we  have  gone  away  from  the  unity  of  the  catholic 
 
 Div.  1.  2.]  j^]jm.(>jj^  ^i^jg  jg  Qnly  a  matt«r  of  malice,  but  besides,  though  it  be  most 
 untrue,  yet  hath  it  some  shew  and  appearance  of  truth.  For  the  common 
 people  and  ignorant  multitude  give  not  credit  alone  to  things  true  and  of 
 certainty,  but  even  to  such  things  also,  if  any  chance,  which  may  seem  to 
 have  but  a  resemblance  of  truth.  Therefore  we  see  that  subtle  and  crafty 
 persons,  when  they  had  no  truth  on  their  side,  have  ever  contended  and  hotly 
 argued  with  things  likely  to  be  true,  to  the  intent  they  which  were  not  able 
 to  espy  the  very  ground  of  the  matter,  might  be  carried  away  at  least  with 
 some  pretence  and  probability  thereof*.  In  times  past,  where  the  first  Chris- 
 tians, our  forefathers,  in  making  their  prayers  to  God,  did  turn  themselves 
 Tcrmii.  in  towards  the  east,  there  were  that  said,  they  worshipped  the  sun,  and 
 Apoiog.  cap.  j.gjjj^yjjgj  jj-        Qod.    Again,  where  our  forefathers  said  that,  as  touching 
 
 ['  That  time,  Def.]  j  Doctrine,  Def.] 
 
 P  It, 'Def.]  i  Probability  or  likelihood  of  the  truth,  Def. J 
 
CHURCH  OF  ENGLAND. 
 
 77 
 
 immortal  and  everlasting  life,  they  lived  by  no  other  means,  but  by  the  flesh  [Part  IV.] 
 and  blood  of  that  Lamb  who  was  without  spot,  that  is  to  say,  of  our  Sa- 
 viour Jesus  Christ ;  the  envious  creatures,  and  foes  of  Christ's  cross,  whose 
 only  care  was  to  bring  christian  religion  into  slander  by  all  manner  of  ways, 
 made   people  believe  that  they   were  wicked  persons,  that  they  sacrificed 
 men's  flesh,  and  drunk  men's  blood.    Also,  where  our  forefathers  said  that  Torinii.  in 
 before  God  "  there  is  neither  man  nor  woman,"  nor,  for  attaining  to  the  true  f,!'."i?n! 
 righteousness,  there  is  no  distinction  at  all  of  persons,  and  that  they  did 
 call  one  another  indifferently  by  the  name  of  sisters  and  brothers ;  there 
 wanted  not  men,  which  forged  fixlse  tales  upon  the  same,  saying  that  the 
 Christians  made  no  difference  among  themselves,  either  of  age  or  of  kind ;  Tprmii.  in 
 but  like  brute  beasts  without  regard  had  to   do   one  with   another.    And  ^ 
 where,  for  to  pray  and  hear  the  gospel,  they  met  often  together  in  secret 
 and  bye-places,  because  rebels  sometime  were  wont  to  do  the  like,  rumours 
 were  every  where  spread  abroad,  how  they  made  privy  confederacies,  and 
 counselled  together  either  to  kill  the  magistrates,  or  to  subvert  the  common- 
 wealth.   And  where,  in  celebrating  the  holy  mysteries  after  Clirist's  institu- 
 tion, they  took  bread  and  wine,  they  were  thought  of  many  not  to  worship 
 Christ,  but  Bacchus  and  Ceres  ;  forsomuch  as  those  vain  gods  were  worship-  August, 
 ped  of  the  heathen  in  like  sort,  after  a  profane  superstition,  with  bread  and 
 wine.    These  things  were  believed  of  many,  not  because  they  were  true  in- 
 deed, (for  what  could  be  more  untrue?)  but  because  they  were  like  to  be 
 true,  and  through  a  certain  shadow  of  truth  might  the  more  easily  deceive 
 the  simple. 
 
 On  this  fashion  likewise  do  these  men  slander  us  as  heretics,  and  say  that 
 we  have  left  the  church  and  fellowship  of  Christ ;  not  because  they  think  it 
 is  true,  (for  they  do  not  much  force  of  that,)  but  because  to  ignorant  folk  it 
 might  perhaps  some  way  appear  true.  We  have  indeed  put  ourselves  apart, 
 not,  as  heretics  are  wont,  from  the  church  of  Christ,  but,  as  all  good  men 
 ought  to  do,  from  the  infection  of  naughty  persons  and  hypocrites. 
 
 Nevertheless,  in  this  point  they  triumph  marvellously,  that  they  be  the 
 church,  that  their  church  is  Christ's  spouse,  the  pillar  of  truth,  the  ark  of 
 Noe ;  and  that  without  it  there  is  no  hope  of  salvation.  Contrariwise  they 
 say  that  we  be  renegades ;  that  we  have  torn  Christ's  seat ;  that  we  are 
 plucked  quite  off  from  the  body  of  Christ,  and  have  forsaken  the  catholic 
 faith.  And,  when  they  leave  nothing  unspoken  that  may  never  so  falsely  and 
 maliciously  be  said  against  us,  yet  this  one  thing  are  they  never  able  tndy 
 to  say,  that  we  have  swerved  either  from  the  word  of  God,  or  from  the 
 apostles  of  Christ,  or  from  the  primitive  church.  Surely  we  have  ever  judged 
 the  primitive  church  of  Christ's  time,  of  the  apostles,  and  of  the  holy  fathers, 
 to  be  the  catholic  church ;  neither  make  we  doubt  to  name  it  Noe's  ark, 
 Christ's  spouse,  the  pillar  and  upholder  of  all  truth,  nor  yet  to  fix  therein 
 the  whole  mean  of  our  salvation.  It  is  doubtless  an  odious  matter  for  one 
 to  leave  the  fellowship  whereunto  he  hath  been  accustomed,  and  specially  of 
 those  men,  who,  though  they  be  not,  yet  at  least  seem  and  be  called  Chris- 
 tians. And  to  say  truly,  we  do  not  despise  the  church  of  these  men  (how- 
 soever it  be  ordered  by  them  now-a-days),  partly  for  the  name  sake  itself, 
 and  partly  for  that  the  gospel  of  Jesu  Christ  hath  once  been  therein  truly 
 and  purely  set  forth.  Neither  had  we  departed  therefrom,  but  of  very  neces- 
 sity and  much  against  our  wills.  But  I  put  case,  an  idol  be  set  up  in  the  jchap.  \y. 
 church  of  God,  and  the  same  desolation,  which  Christ  prophesied  to  come, 
 stood  openly  in  the  holy  place.  What  if  some  thief  or  pirate  invade  and 
 possess  Noe's  ark?  These  folks,  as  often  as  they  tell  us  of  the  church, 
 mean  thereby  themselves  alone,  and  attribute  all  these  titles  to  their  own 
 selves,  boasting  as  they  did  in  times  past,  which  cried,  "  The  temple  of  the 
 Lord,  the  temple  of  the  Lord;"  or  as  the  Pharisees  and  scribes  did,  which 
 cracked  they  were  "  Abraham's  children."  Thus  with  a  gay  and  jolly  shew 
 deceive  they  the  simple,  and  seek  to  choke  us  with  the  very''  name  of  the 
 
 [■>  Bare,  Def.] 
 
78 
 
 AN  APOLOGY  OF  THE 
 
 [Part  IV.]  church.  Much  like  as  if  a  thief,  when  lie  hath  gotten  into  another  man's 
 house,  and  by  violence  either  hath  thrust  out  or  slain  the  owner,  should  after- 
 ward assign  the  same  house  to  himself,  casting  forth  of  possession  the  right 
 inheritor;  or  if  antichrist,  after  he  hath^  once  entered  into  "the  temple  of 
 God,"  should  afterward  say,  This  house  is  mine  own;  and  Christ  hath  nothing 
 to  do  withal.  For  these  men  now,  after  they  have  left  nothing  remaining  in 
 the  church  of  God  that  hath  any  likeness  of  this  church,  yet  will  they  seem 
 the  patrons  and  the  valiant  maintainers  of  the  church ;  very  like  as  Gracchus, 
 amongst  the  Romans,  stood  in  defence  of  the  treasury,  notwithstanding  with 
 his  prodigality  and  fond  expenses  he  had  utterly  wasted  the  whole  stock  of 
 the  treasury.  And  yet  was  there  never  any  thing  so  wicked,  or  so  far  out 
 of  reason,  but  lightly  it  might  be  covered,  and  defended  by  the  name  of  the 
 church.  For  the  wasps  also  make  honey-combs  as  well  as  bees ;  and  wicked 
 men  have  companies  like  to  the  church  of  God :  yet,  for  all  that,  they  be 
 not  straightway  the  people  of  God,  which  are  called  the  people  of  God ; 
 neither  be  they  all  Israelites,  as  many  as  are  come  of  Israel  the  father. 
 
 August,  in  The  Ai'ians,  notwithstanding  they  were  heretics,  yet  bragged  they  that  they 
 
 Vmc.  ^  '  ^  alone  were  catholics,  calling  all  the  rest,  now  Ambrosians,  now  Athanasians, 
 now  Johannites.  And  Nestorius,  as  saith  Theodoret,  for  all  he  was  an  here- 
 tic, yet  covered  he  himself  rrjs  6p6oSo^ias  irpoaxw^'^h  that  is  to  wit,  -with  a 
 certain  cloke  and  colour  of  the  true  and  right  faith.  Ebion,  though  he 
 agreed  in  opinion  with  the  Samaritans,  yet,  as  saith  Epiphanius,  he  would 
 be  called  a  Christian.  The  Mahomites  at  this  day,  for  all  that  all  his- 
 tories make  plain  mention,  and  themselves  also  cannot  deny,  but  they  took 
 their  first  beginning  of  Agar  the  bond-woman,  yet,  for  the  very  name  and 
 stock's  sake,  choose  they  rather  to  be  called  Saracens,  as  though  they  came 
 of  Sara  the  free-woman  and  Abraham's  wife^.  So  likewise  the  ftilse  pro- 
 phets of  all  ages,  which  stood  up  against  the  prophets  of  God,  Avhich  re- 
 sisted Esaias,  Jeremy,  Christ  and  the  apostles,  at  no  time  cracked  of  any 
 thing  so  much  as  they  did  of  the  name  of  the  church.  And  for  no  nother 
 cause  did  the}''  so  fiercely  vex  them,  and  call  them  runaways-^  and  apostatas, 
 than  for  that  they  forsook  their  fellowship,  and  kept  not  the  ordinances  of 
 the  elders.  Wherefore,  if  we  would  follow  the  judgments  of  those  men  only 
 who  then  governed  the  church,  and  would  respect  nothing  else,  neither  God, 
 nor  his  word,  it  must  needs  be  confessed  that  the  apostles  were  rightlj'  and 
 by  just  law  condemned  of  them  to  death,  because  they  fell  from  the  bishops 
 and  priests,  that  is,  you  must  think,  from  the  catholic  church ;  and  be- 
 cause they  made  many*  new  alterations  in  religion,  contrarj-  to  the  bishops' 
 and  priests'   wills,  yea,  and  for  all  their  spurning  so  earnestly  against  it. 
 
 [Chap.  ix.  Wherefore,  like  as  it  is  written  that  Hercules  in  old  time  was  forced,  in 
 ''■^  striving  with  Antaeus,  that  huge  giant,  to  lift  him  quite  up  from  the  earth 
 that  was  his  mother,  ere  he  could  conquer  him;  even  so  must  our  adversaries 
 be  heaved  from  their  mother,  that  is,  from  this  vain  colour  and  shadow  of 
 the  church,  wherewith  they  so  disguise  and  defend  themselves ;  otherwise  they 
 cannot  be  brought  to  yield  unto  the  word  of  God.  And  therefore  saith  Je- 
 remy the  prophet :  "  Make  not  such  great  boast  that  the  temple  of  the  Lord 
 is  with  you."  "This  is  but  a  vain  confidence;  for  these  are  lies."  The  angel 
 •also  saith  in  the  Apocah-pse :  "  They  say  they  be  Jews ;  but  they  be  the 
 synagogue  of  Satan."    And  Christ  said  to  the  Pharisees,  when  they  vaunted 
 
 John  viii.  themself  of  the  kindred  and  blood  of  Abraham,  "  Ye  are  of  your  father  the 
 devil ;"  for  you  resemble  not  your  father  Abraham  ;  as  much  to  say,  Ye  are 
 not  the  men  ye  would  so  fain  be  called  :  ye  beguile  the  people  with  vain 
 titles,  and  abuse  the  name  of  the  church  to  the  overthrowing  of  the  church. 
 
 [Chap.  X.  So  that  these  men's  part  had  been,  first  to  have  clearly  and  truly  proved 
 
 ■ ''^  that  the  Romish  church  is  the  true  and  right-instructed  church  of  God;  and 
 that  the  same,  as  they  do  order  it  at  this  day,  doth  agree  Avith  the  primitive 
 church  of  Christ,  of  the  apostles,  and  of  the  holy  fathers,  which  we  doubt 
 
 f '  When  he  ha'J,  Def.] 
 
 [-  True  and  lawful  wife,  Dcf.] 
 
 Kenegates,  Def.] 
 [■*  Def.  omits  many.] 
 
CHURCH  OF  ENGLAND. 
 
 79 
 
 not  but  was  indeed  the  true  catholic  church.    For  our  parts,  if  we  could  have  [Part  IV.] 
 judged  i<?norance,  ciTor,  superstition,  idolatry,  men's  inventions,  and  the  same  DiSfi!]" 
 commonly  disagreeing^  with  the  holy  scriptures,  either  pleased  God,  or  to  be 
 sufficient  for  the  obtaining  everlasting  salvation ;    or  if  we  could  ascertain 
 ourselves,  that  the  word  of  God  was  written  but  for  a  time  onl}',  and  after- 
 ward again  ought  to  be  abrogated  and  put  away ;  or  else  that  the  sayings 
 and  commandments  of  God  ought  to  be  subject  to  man's  will,  that  whatso- 
 ever  God   saith  and  commandeth,  except  the  bishop  of  Rome  willeth  and 
 commandeth  the  same,  it  must  be  taken  as  void  and  unspoken ;  if  we  could 
 have  brought  ourselves  to  beheve  these  things,  we  grant  there  had  been  no 
 cause  at  all  why  we  should  have  left  these  men's  company.    As  touching  that  [Chay.  xi. 
 we  have  now  done,  to  depart  from  that  church,  whose  errors  were  proved  and 
 made  manifest  to  the  world,  which  church  also  had  already  evidently  departed 
 from  God's  word ;  and  yet  not  to  depart  so  much  from  itself,  as  from  the 
 errors  thereof ;  and  not  to  do  this  disorderly  or  wickedly,  but  quietly  and 
 soberly — we  have  done  nothing  herein  against  the  doctrine  either  of  Christ, 
 or  of  his  apostles.    For  neither  is  the  church  of  God  such  as  it  may  not 
 be  dusked  with  some  spot,  or  asketh  not  sometime  reparation.    Else  what 
 needeth  there  so  many  assemblies  and  councils,  without  the  which,  as  saith 
 Egidius,  the  christian  faith   is  not  able  to  stand  ?     "  For  look,"  saith  he,  in  conc.  Lat. 
 "how  often  councils  are  discontinued,  so  often  is  the  church  destitute  of'*"  " 
 Christ."    Or  if  there  be  no  peril  that  harm  may  come  to  the  church,  what  [chap.  xn. 
 need  is  there  to  retain  to  no  purpose  the  names  of  bishops,  as  is  now  com- ^'^ 
 monly  used  among  them?    For  if  there  be  no  sheep  that  may  stray,  why  be 
 they  called  shepherds?    If  there  be  no  city  that  may  be  betrayed,  why  be 
 they  called  watchmen?    If  there  be  nothing  that  may  run  to  ruin,  why  be 
 they  called  pillars?    Anon  after  the  first  creation  of  the  Avorld,  the  church 
 of  God  began  to  spread  abroad,  and  the  same  was  instructed  with  the  hea- 
 venly word  which  God  himself  pronounced  with  his  own  mouth.    It  was  also 
 furnished  with  divine  ceremonies.    It  was  taught  by  the  Spirit  of  God,  by  the 
 patriarchs  and  prophets,  and  continued   so  even  till  the  time  that  Clu-ist 
 shewed  himself  to  us  in  the  flesh.     This  notwithstanding,  how  often,  O  good 
 God,  in  the  mean  while,  and  how  horribly  was  the  same  church  darkened  and 
 decayed !    Where  was  that  church  then,  when  "  all  flesh  upon  earth  had  de- 
 filed their  own  way  ?"    WTiere  was  it,  when  amongst  the  number  of  the  Avhole 
 world  there  were  only  eight  persons  (and  they  neither  all  chaste  and  good), 
 whom  God's  will  was  should  be  saved  alive  from  that  universal  destruction 
 and  mortality?  when  Eli  the  prophet  so  lamentably  and  bitterly  made  moan, 
 that  only  himself  was  left  of  all  the  whole  world,  which  did  truly  and  dulj- i  Kings  xix. 
 worship  God?  and  when  Esay  said,  "the  silver"  of  God's  people  (that  is,  of  isai.  i. 
 the  church)  was  "become  dross;"  and  that  "the  same  city,  which  aforetime  had 
 been  faithful,  was  now  become  an  harlot ;"  and  that  in  the  same  Avas  "  no  part 
 sound  throughout  the  whole  body,  from  the  head  to  the  foot?"  or  else,  when 
 Christ  himself  said,  that  the  house  of  God  was  made  by  the  Pharisees  and  Matt.  xxi. 
 priests  "a  den  of  thieves?"     Of  a  truth,  the  church,  even  as  a  corn-field, 
 except  it  be  eared,  manured,  tilled,  and  trimmed,  instead  of  wheat  it  will 
 bring  forth  thistles,  darnel,  and  nettles.    For  this  cause  did  God  send,  ever 
 among,  both  prophets,  and  apostles,  and  last  of  all   his  "  own  Son,"  who 
 might  bring  home  the  people  into  the  right  way,  and  repair  anew  the  totter- 
 ing church  after  she  had  erred. 
 
 But  lest  some  man  should  say  that  the  foresaid  things  happened  in  the  [Chap.  xiii. 
 time  of  the  law  only,  of  shadows,  and  of  infancy,  when  truth  lay  hid  under 
 figures  and  ceremonies,  when  nothing  as  yet  was  brought  to  perfection,  when 
 the  law  was  not  graven  in  men's  hearts,  but  in  stone ;  (and  yet  is  that  but 
 a  foolish  saying'%  for  even  at  those  days  was  there  the  very  same  God  that 
 is  now,  the  same  Spirit,  the  same  Christ,  the  same  faith,  the  same  doctrine, 
 the  same  hope,  the  same  inheritance,  the  same  league",  and  the  same  efficacy 
 and  virtue  of  God's  word :  Eusebius  also  saith,  "  All  the  faithful,  even  from  Lib.  s  cap.  i. 
 
 f Ami  yet  were  that  but  a  foolish  distinction,  Def.] 
 
 [''  Covenant,  Def.] 
 
80 
 
 AN  APOLOGY  OF  THE 
 
 [Part  IV. 
 
 rChap.  xiii. 
 Div.  i] 
 
 2  Thess.  ii. 
 2  Tim.  iv. 
 
 2  Pet.  ii. 
 Dan.  Tiii. 
 
 Matt.  xxiv. 
 
 [Chap.  xiv. 
 Div.  1.  &2.] 
 
 Contr.  Aux. 
 
 In  Regist. 
 Lib.  iv. 
 Epist  ai. 
 ad  Maurit. 
 
 rChap.  xiv. 
 biv.  3.J 
 Sermone  33 
 
 ]  Adam  until  Christ,  were  in  very  deed^  Christians,"  though  they  were  not  so 
 termed ;  but,  as  I  said,  lest  men  should  thus  speak  still,)  Paul  the  apostle 
 found  the  like  faults  and  falls  even  then  in  the  prime  and  chief  of  the  gos- 
 pel, in  chief  perfection-,  and  in  light;  so  that  he  was  compelled  to  write 
 in  this  sort  to  the  Galatians,  whom  he  had  well  before  that  instructed :  "  I 
 fear  me,"  quod  he,  "lest  I  have  laboured  amongst  you  in  vain'',  and  lest  ye 
 have  heard  the  gospel  in  vain."  "  O  my  little  children,  of  whom  I  travail 
 anew,  till  Christ  be  fashioned  again  in  you."  And  as  for  the  church  of  the 
 Corinthians,  how  foully  it  was  defiled,  is  nothing  needful  to  rehearse.  Now 
 tell  me,  might  the  churches  of  the  Galatians  and  Corinthians  go  amiss,  and 
 the  church  of  Kome  alone  may  it  not  fail,  nor  go  amiss  ?  Surely  Christ  pro- 
 phesied long  before  of  his  church,  that  the  time  should  come  when  desola- 
 tion should  stand  in  the  holy  place.  And  Paul  saith  that  antichrist  should 
 once  set  up  his  own  tabernacle  and  stately  seat  in  the  temple  of  God ;  and 
 that  the  time  should  be,  "  when  men  should  not  away  with  wholesome  doc- 
 trme,  but  be  turned  back  unto  fables  and  lies,"  and  that  within  the  very 
 church.  Peter  likewise  telleth  how  there  should  be  teachers  of  lies  in  the 
 church  of  Christ.  Daniel  the  prophet,  speaking  of  the  later  times  of  anti- 
 christ :  "  Truth,"  saith  he,  "  in  that  season  shall  be  thrown  under  foot,  and 
 trodden  upon  in  the  world."  And  Christ  saith,  how  the  calamity  and  confu- 
 sion of  things  shall  be  so  exceeding  great,  "that  even  the  chosen,  if  it  were 
 possible,  shall  be  brought  into  error  :"  and  how  all  these  things  shall  come  to 
 pass,  not  amongst  gentiles  and  Turks,  but  that  they  should  be  in  the  holy 
 place,  in  the  temple  of  God,  in  the  church,  and  in  the  company  and  fellow- 
 ship of  those  which  profess  the  name  of  Christ. 
 
 Albeit  these  same  warnings  alone  may  suffice  a  wise  man  to  take  heed 
 he  do  not  suffer  himself  rashly  to  be  deceived  with  the  name  of  the  chiu-ch, 
 and  not  to  stay  to  make  further  inquisition  thereof  by  God's  word ;  yet,  be- 
 side all  this,  many  fathers  also,  many  learned  and  godly  men,  have  often  and 
 carefully  complained  how  all  these  things  have  chanced  in  their  life-time. 
 For  even  in  the  midst  of  that  thick  mist  of  darkness  God  would  yet  there 
 should  be  some,  who,  though  they  gave  not  a  clear  and  bright  light,  yet 
 should  they  kindle,  were  it  but  some  spark,  which  men  might  espy,  being  in 
 the  darkness. 
 
 Hilarius,  when  things  as  yet  were  almost  uncorrupt  and  in  good  case  too  : 
 "  Ye  are  ill  deceived,"  saith  he,  "  with  the  love  of  walls :  ye  do  ill  worship 
 the  church,  in  that  ye  worship  it  in  houses  and  buildings :  ye  do  iU  bring 
 in  the  name  of  peace  under  roofs.  Is  there  any  doubt  but  antichrist  will 
 have  his  seat  under  the  same  ?  I  rather  reckon  hills,  woods,  pools,  marishes, 
 prisons,  and  quavemires,  to  be  places  of  more  safety;  for  in  these  the  pro- 
 phets, either  abiding  of  their  accord,  or  drowned^  by  violence,  did  prophesy 
 by  the  Spirit  of  God." 
 
 Gregory,  as  one  which  perceived  and  foresaw  in  his  mind  the  ^\Tack  of 
 all  things,  wrote  thus  to  John^  bishop  of  Constantinople,  who  was  the  first  of  all 
 others  that  commanded  himself  to  be  called  by  this  new  name,  the  "  imivei'- 
 sal  bishop  of  whole  Christ's  chm-ch :"  "  If  the  church,"  saith  he,  "  shall  depend 
 upon  one  man,  it  will  at  once^  fall  down  to  the  ground."  Who  is  he  that 
 seeth  not  how  this  is  come  to  pass  long  since?  For  long  agone  hath  the 
 bishop  of  Rome  willed  to  have  the  whole  church  depend  upon  himself  alone. 
 Wherefore  it  is  no  marvel,  though  it  be  clean  fallen  down  long  agone. 
 
 Bernard  the  abbot,  above  four  hundred  years  past,  writeth  thus :  "  No- 
 thing is  now  of  sincerity  and  pureness"  amongst  the  clergy  :  wherefore  it  resteth 
 that  the  man  of  sin  should  be  revealed."  The  same  Bernard,  in  his  work^  of 
 the  conversion  of  Paul :  "  It  seemeth  now,"  saith  he,  "  that  persecution  hath 
 ceased :  no,  no,  persecution  seemeth  but  now  to  begin,  even  from  them  which 
 
 ['  Deed  very,  Def,] 
 
 In  the  greatest  perfection,  Def.  J 
 To  small  purpose,  Def.] 
 
 [*  Forced  thither,  Def.] 
 
 [5  "Wrote  thus  of  John,  Def.] 
 [6  Soon,  Def.] 
 P  Sincere  and  pure,  Def.J 
 [»  Treatie,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 81 
 
 have  chief  pre-eminence  in  the  church.  Thy  friends  and  neighboui's^  have  [Part  IV.] 
 drawn  near,  and  stood  up  against  thee :  from  the  sole  of  thy  foot  to  the 
 crown  of  thy  head  there  is  no  part  whole.  Iniquity  is  proceeded  from  the 
 elders,  the  judges  and  deputies,  which  pretend  to  rule  thy  people.  We  can- 
 not say  now,  Look,  how  the  people  be,  so  is  the  priest.  For  the  people  be 
 not  so  ill  as  the  priest  is.  Alas,  alas,  O  Lord  God,  the  self-same  persons  be 
 the  chief  in  persecuting  thee,  which  seem  to  love  the  highest  place,  and  bear 
 most  rule  in  thy  church ! "  The  same  Bernard  again,  upon  the  Canticles, 
 writeth  thus :  "  All  they  are  thy  friends ;  yet  are  they  all  thy  foes :  all  thy 
 kinsfolk ;  yet  are  they  all  thy  adversaries.  Being  Christ's  servants,  they  serve 
 antichrist.    Behold,  in  my  rest  my  bitterness  is  most  bitter." 
 
 Roger  Bacon  also,  a  man  of  great  fame,  after  he  had  in  a  vehement  ora-  ^ap.  xv. 
 tion  touched  to  the  quick  the  woful  state  of  his  own  time  :  "  These  so  many  in  ube?io  de 
 errors,"  saith  he,  "  require  and  look  for  antichrist."    Gerson  complaineth  h6w  ^arum! 
 in  his  days  all  the  substance  and  efficacy  of  sacred  divinity  was  brought  into 
 a  glorious  contention,  and  ostentation  of  wits,  and  to  very  sophistry.  The 
 friars  of  Lyons     men,  as  touching  the  manner  of  their  life,  not  to  be  mis- 
 liked,  were  wont  boldly  to  affirm,  that  the  Romish  church  (from  whence  alone 
 all  counsel  and  orders  was  then  sought)  was  the  very  same  harlot  of  Babylon 
 and  rout  of  devils,  whereof  is  prophesied  so  plainly  in  the  Apocalypse. 
 
 I  know  well  enough  the  authority  of  the  foresaid  persons  is  but  lightly  re-  tchap.  xv. 
 garded  amongst  these  men.    How  then  if  I  call  forth  those  for  witnesses,  whom 
 themselves  have  used  to  honour  ?     What  if  I  say,  that  Adrian  the  bishop  piatina. 
 of  Rome  did  frankly  confess  that  all  these  mischiefs  brast  out  first  from  the 
 high  throne  of  the  pope  ?    Pighius  acknowledgeth  herein  to  be  a  fault,  that  [chap.  xv. 
 many  abuses  are  brought  in,  even  into  the  very  mass,  which  mass  otherwise  ^'^ 
 he  would  have  seem  to  be  a  reverend  matter.    Gerson  saith  that,  through 
 the  number  of  most  fond  ceremonies,  all  the  virtue  of  the  Holy  Ghost,  which 
 ought  to  have  full  operation  in  us,  and  all  true  godliness,  is  utterly  quenched 
 and  dead.    Whole  Grecia  and  Asia  complain,  how  the  bishops  of  Rome,  with 
 the  marts  of  their  purgatories  and  pardons,  have  both  tormented  men's  con- 
 sciences, and  picked  their  purses. 
 
 As  touching  the  tyranny  of  the  bishops  of  Rome,  and  their  barbarous  ^hap.  xvi. 
 Persian-like  pride,  to  leave  out  others,  whom  perchance  they  reckon  for  ene- 
 mies,  because  they  freely  and  liberally  find  fault  with  their  vices,  the  self-same 
 men,  which  have  led  their  life  at  Rome,  in  the  holy  city,  in  the  face  of  the 
 most  holy  father,  who  also  were  able  to  see  all  their  secrets,  and  at  no  time 
 departed  from  the  catholic  faith,  as  for  example,  Laurentius  Valla,  Marsilius 
 Patavinus,  Francis  Petrarch,  Hierome,  Savanorola,  abbot  Joachim,  Baptist  of 
 Mantua,  and  before  all  these,  Bernard  the  abbot,  have  many  a  time  and  much 
 complained  of  it,  giving  the  world  also  sometime  to  understand,  that  the  bishop 
 of  Rome  himself  (by  your  leave)  is  very  antichrist.  Whether  they  spake  it 
 truly  or  falsely,  let  that  go :  sure  I  am  they  spake  it  plainly.  Neither  can 
 any  man  allege  that  those  authors  were  Luther's  or  Zuinglius'  scholars  ;  for 
 they  were"  not  only  certain  years,  but  also  certain  ages,  or  ever  Luther  or 
 Zuinglius'  names  were  heard  of.  They  well  saw  that  even  in  their  days  errors 
 had  crept  into  the  church,  and  wished  earnestly  they  might  be  amended '-. 
 
 And  what  marvel  if  the  church  were  then  carried  away  with  errors  in  that  [chap.  xvii. 
 time,  specially  when  neither  the  bishop  of  Rome,  who  then  only  ruled  the  roast, 
 nor  almost  any  other,  either  did  his  duty,  or  once  understood  what  was  his 
 duty.  For  it  is  hard  to  be  believed,  whiles  they  were  idle  and  fast  asleep, 
 that  the  devil  also  all  that  while  either  fell  asleep,  or  else  continually  lay 
 idle.  For  how  they  were  occupied  in  the  mean  time,  and  with  what  ifaith- 
 fulness  they  took  care  of  God's  house,  though  we  hold  our  peace,  yet,  I  pray 
 you,  let  them  hear  Bernard,  their  own  friend.    "  The  bishops,"  saith  he,  "  who  Bernard. 
 
 ad  Eugen. 
 
 ["  Def.  adds,  O  God.'] 
 
 ['»  The  poor  men  called  pauperes  a  Luyduno, 
 
 [jewel,  in.] 
 
 ["  Lived,  Def. J 
 
 ['-  Def.  omits  this  sentence.] 
 
82 
 
 AN  APOLOGY  OF  THE 
 
 [Part  IV.]  now  have  the  charge  of  God's  church,  are  not  teachers,  but  deceivers :  they 
 are  not  feeders,  but  beguilers :  they  are  not  prelates,  but  Pilates."  These 
 Avords  spake  Bernard  of  that  bishop  who  named  himself  the  highest  bishop 
 of  all,  and  of  the  other  bishops  likewise  which  then  had  the  place  of  govern- 
 ment. Bernard  was  no  Lutherian :  Bernard  was  no  heretic :  he  had  not  for- 
 saken the  catholic  church ;  yet  nevertheless  he  did  not  let  to  call  the  bishops 
 that  then  were,  deceivers,  beguilers,  and  Pilates.  Now  when  the  people  was 
 openly  deceived,  and  christian  men's  eyes  were  craftily  bleared,  and  when 
 Pilate  sat  in  judgment-place,  and  condemned  Christ  and  Christ's  members  to 
 the  sword  and  fire ;  O  good  Lord,  in  what  case  was  Christ's  church  then  ? 
 But  yet  tell  me,  of  so  many  and  gross  errors,  Mhat  one  have  these  men  at 
 any  time  reformed  ?  or  what  fault  have  they  once  acknowledged  and  confessed  ? 
 ^chap.^xTui.  But,  forsomuch  as  these  men  avouch  the  universal  possession  of  the  ca- 
 tholic church  to  be  theu-  own,  and  call  us  heretics,  because  we  agree  not  in 
 judgment  with  them ;  let  us  know,  I  beseech  you,  what  proper  mark  and  badge 
 hath  that  church  of  theirs,  whereby  it  may  be  known  to  be  the  church  of 
 God.  I  wis  it  is  not  so  hard  a  matter  to  find  out  God's  church,  if  a  man 
 will  seek  it  earnestly  and  diligently.  For  the  church  of  God  is  set  upon  a 
 high  and  glistering  place,  in  the  top  of  an  hill,  and  built  upon  the  "  founda- 
 August.  de  tion  of  the  apostles  and  prophets."  "  There,"  saith  Augustine,  "  let  us  seek 
 ^p'.'iif'^'^'^  the  church :  there  let  us  try  our  matter."  "  And,"  as  he  saith  again  in 
 Idem,  another  place,  "the  church  must  be  shewed  out  of  the  holy  and  canonical 
 scriptures ;  and  that  which  cannot  be  shewed  out  of  them  is  not  the  chiurch." 
 Yet,  for  all  this,  I  wot  not  how,  whether  it  be  for  fear,  or  for  conscience,  or 
 despairing  of  victory,  these  men  alway  abhor  and  fly  the  word  of  God,  even  as 
 the  thief  fleeth  the  gallows.  And  no  wonder  truly.  For,  like  as  men  say  the 
 cantharus  by  and  by  perisheth  and  dieth  as  soon  as  it  is  laid  in  balm ; 
 notM-ithstanding  balm  be  otherwise  a  most  sweet-smelling  ointment ;  even  so 
 these  men  well  see  their  own  matter  is  damped  and  destroyed  in  the  word 
 of  God,  as  if  it  were  in  poison.  Therefore  the  holy  scriptures,  which  our 
 Saviour  Jesu  Christ  did  not  only  use  for  authority  in  all  his  speech,  but  did 
 also  at  last  seal  up  the  same  with  his  own  blood,  these  men,  to  the  intent 
 they  might  with,  less  business  drive  the  jieople  from  the  same,  as  from  a  thing 
 dangerous  and  deadly,  have  used  to  call  them  a  bare  letter,  uncertain,  un- 
 profitable, dumb,  killing,  and  dead :  which  seemeth  to  us  all  one  as  if  they 
 should  say,  "  The  scriptures  are  to  no  purpose,  or  as  good  as  none."  Here- 
 Aibert.  Pigh.  unto  they  add  also  a  similitude  not  very  agreeable,  how  the  scriptures  be  like 
 in  Hierarch.  ^  nosc  of  wax,  Or  a  sliipmau's  hose ;  how  they  may  be  fashioned  and  plied 
 [Chap. xix.  &  all  manner  of  ways,  and  serve  all  men's  tm-ns.    Wotteth  not  the  bishop  of 
 
 XX  I)iv  11  " 
 
 Rome  that  these  things  are  spoken  by  his  own  minions  ?  or  understandeth 
 he  not  he  hath  such  champions  to  fight  for  him?  Let  him  hearken  then  how 
 holily  and  how  godly  one  Hosius  writeth  of  this  matter,  a  bishop  in  Polonia, 
 as  he  testifieth  of  himself ;  a  man  doubtless  well  spoken  and  not  unlearned, 
 and  a  veiy  sharp  and  stout  maintainer  of  that  side.  One  will  marveP,  I  sup- 
 pose, how  a  good  man  could  either  conceive  so  wickedl}',  or  wTite  so  despite- 
 fuUy  of  those  words  which  he  knew  proceeded  from  God's  mouth,  and  speci- 
 ally in  such  sort  as  he  would  not  have  it  seem  his  own  private  opinion  alone, 
 but  the  common  opinion  of  all  that  band.  He  dissembleth,  I  grant  you  in- 
 deed, and  hideth  what  he  is,  and  setteth  forth  the  matter  so,  as  though  it 
 were  not  he  and  his  side,  but  the  Zuenckfeldian  heretics  that  so  did  speak. 
 Hosius  de  "  Wc,"  saith  he,  "will  bid  away  with  the  same  scriptures,  whereof  we  see 
 Expr.  \erb.  i^j.Q^^g}^^  q^Ij'  divers,  but  also  contrary  interpretations;  and  we  will  hear 
 God  speak,  rather  than  we  will  resort  to  these  naked  elements-,  and  appoint 
 cm-  salvation  to  rest  in  them.  It  behoveth  not  a  man  to  be  expert  in  the 
 .  law  and  scripture,  but  to  be  taught  of  God.  It  is  but  lost  labour  that  a  man 
 bestoweth  in  the  scriptures.  For  the  scripture  is  a  creature,  and  a  certain 
 bare  letter."    This  is  Hosius'  saying,  uttered  altogether  with  the  same  spirit 
 
 ['  Thou  wilt  marvel,  Def.]  Def.  adds,  or  hare  words  of  the  scriptures.] 
 
CHURCH  OF  ENGLAND. 
 
 83 
 
 and  the  same  mind  wherewith  in  times  past  Montane^  and  Marcion  were  moved,  [Part  IV.] 
 who,  as  men  report used  to  say,  when  with  a  contempt  they  rejected  the  holy 
 scriptm-es,  that  themsehes  knew  many  more  and  better  things  than  either 
 Christ  or  the  apostles  ever  knew. 
 
 What  then  shall  I  say  here,  O  ye  principal  posts  of  religion,  O  ye  arch- 
 governors  of  Christ's  church?  Is  this  that  your  reverence  which  ye  give  to 
 God's  word  ?  The  holy  scriptures,  which,  St  Paul  saith,  came  "  by  the  inspira- 
 tion of  God,"  which  God  did  commend  by  so  many  miracles,  wherein  are  the 
 most  perfit  prints  of  Christ's  own  steps,  which  all  the  holy  fathers,  apostles, 
 and  angels,  which  Christ  himself  the  Son  of  God,  as  often  as  was  needful,  did 
 allege  for  testimony  and  proof ;  will  ye,  as  though  they  were  unworthy  for  you 
 to  hear,  bid  them  avaunt  away  ?  That  is,  will  ye  enjoin  God  to  keep  silence, 
 who  speaketh  to  you  most  clearly  by  his  own  mouth  in  the  scriptures  ?  or 
 that  word,  whereby  alone,  as  Paul  saith,  we  are  reconciled  to  God,  and  which 
 the  prophet  David  saith  is  "  holy  and  pure,  and  shall  last  for  ever  ;"  will  ye 
 call  that  but  a  "bare  and  dead  letter?"  or  will  ye  say,  that  all  our  labour 
 is  lost,  which  is  bestowed  in  that  thing  which  Christ  hath  commanded  us  dili- 
 gently to  search,  and  to  have  evermore  before  our  eyes  ?  And  will  ye  say 
 that  Christ  and  the  apostles  meant  with  subtilty  to  deceive  the  people,  when 
 they  exhorted  them  to  read  the  holy  scriptures,  that  thereby  they  might  flow 
 in  all  wisdom  and  knowledge  ?  No  marvel  at  all  though  these  men  despise  us 
 and  all  our  doings,  which  set  so  little  by  God  himself  and  his  infallible  sayings. 
 Yet  was  it  but  want  of  wit  in  them,  to  the  intent  they  might  hurt  us,  to  do 
 so  extreme  injury  to  the  word  of  God. 
 
 But  Hosius  will  here  make  exclamation,  saying  we  do  him  wrong,  and 
 that  these  be  not  his  own  words,  but  the  words  of  the  heretic  Zuenckfcldius. 
 But  how  then,  if  Zuenckfcldius  make  exclamation  on  the  other  side,  and  say 
 that  the  same  very  words  be  not  his,  but  Hosius'  own  words  ?  For  tell  me, 
 where  hath  Zuenckfcldius  ever  written  them?  or,  if  he  have  written  them, 
 and  Hosius  have  judged  the  same  to  be  wicked,  Avhy  hath  not  Hosius  spoken 
 so  much  as  one  word  to  confute  them  ?  Howsoever  the  matter  goeth,  although 
 Hosius  peradventure  will  not  allow  of  those  words,  yet  he  doth  not  disallow 
 the  meaning  of  the  words.  For  well  near  in  all  controversies,  and  namely 
 touching  the  use  of  the  holy  communion  under  both  kinds,  although  the 
 words  of  Christ  be  plain  and  evident,  yet  doth  Hosius  disdainfully  reject  them, 
 as  no  better  than  cold  and  dead  elements,  and  commandeth  to  give  faith 
 to  certain  new  lessons,  appointed  by  the  church,  and  to  I  wot  not  what 
 revelations  of  the  Holy  Ghost.  And  Pighius  saith :  "  Men  ought  not  to  be- 
 lieve, no  not  the  most  clear  and  manifest  words  of  the  scriptures,  xmless  the 
 same  be  allowed  for  good  by  the  interpretation  and  authority  of  the  church^." 
 
 And  yet,  as  though  this  were  too  little,  they  also  burn  the  holy  scriptures,  ^jfjlj^y  -j'"''- 
 as  in  times  past  wicked  king  Aza  did,  or  as  Antiochus  or  Maximinus  did,  and 
 are  wont  to  name  them  heretics'  books.  And  out  of  doubt,  to  see  too they  Euseb. 
 would  fain  do  as  Herod  in  old  time  did  in  Jewry,  that  he  might  with  more 
 surety  keep  still  his  dominion'^ ;  who,  being  an  Idumaean  born,  and  a  stranger 
 to  the  stock  and  kindred  of  the  Jews,  and  yet  coveting  much  to  be  taken 
 for  a  Jew,  to  the  end  he  might  establish  to  him  and  his  posterity  the  king- 
 dom of  that  country,  which  he  had  gotten  of  Augustus  Cajsar,  he  commanded 
 all  the  genealogies  and  pedigrees  to  be  burnt,  and  made  out  of  the  way,  so 
 as  there  should  remain  no  record  whereby  he  might  be  known  to  them  that 
 came  after,  that  he  was  an  aliaunt  in  blood ;  whereas  even  from  Abraham's 
 time  these  monuments  had  been  safely  kept  amongst  the  Jews,  and  laid  up 
 in  their  treasury,  because  in  them  it  might  easily  and  most  assuredly  be 
 found  of  what  lineage  every  one  did  descend.  So  (in  good  faith)  do  these 
 men,  when  they  would  have  all  their  own  doings  in  estimation,  as  though 
 they  had  been  delivered  to  us  even  from  the  apostles,  or  from  Christ  him- 
 
 p  The  heretics  Montanus,  Dcf.] 
 ["  As  it  is  written  of  tliem,  Def.] 
 
 Dcf.  adds,  whereby  he  meaneth  the  church  of 
 
 7?ome.] 
 
 As  it  seemeth,  Def.] 
 \J  His  usurped  dominion,  Def.] 
 
 6-2 
 
84 
 
 AN  APOLOGY  OF  THE 
 
 [Part  IV.]  self ;  to  the  end  there  might  be  found  nowhere  any  thing  able  to  convince 
 such  their  dreams  and  Hes,  either  they  bm-n  the  holy  scriptures,  or  else  they 
 craftily  convey  them  from  the  people  sm-ely. 
 
 rchsp.  xxi.        Very  rightly  and  aptly  doth  Chrysostom  write  against  these  men.    "  Here- 
 
 Chrvsost-  in  tics,"  saith  he,  " "  shut  up  the  doors  against  the  truth ;  for  they  know  full 
 
 Op.  imperf.  yfQ]i^  jf  ^Yie  door  were  open,  the  church  should  be  none  of  theirs."  Theo- 
 phylact  also :  "  God's  word,"  saith  he,  "  is  the  candle  whereby  the  thief  is 
 
 [Chap.  xxi.    espied."    And  Tertulhan   saith :   "  The   holy  scripture  manifestly  findeth  out 
 
 Div.  4.]  ^i^g  fi-aud  and  theft  of  heretics."  For  why  do  they  hide,  why  do  they  keep 
 under  the  gospel,  which  Christ  would  have  preached  aloud  from  the  house- 
 top?   Why  whelm  they  that  hght  under  a  bushel,  which  ought  to  stand  on 
 
 [Chap.  xxi.   a  candlestick  ?    Why  trust  they  more  to  the  blindness  of  the  unskilful  mul- 
 u.o. di6.]  ^jjy^ig^  gjj^       ignorance,  than  to  the  goodness  of  their  cause?    Thmk  they 
 their  sleights   are  not  already  perceived,  and  that  they  can  walk  noM'  un- 
 espied,  as  though  they  had  Gyges'  ring  to  go  in^-isible  by  upon  then*  finger  ? 
 
 Ijchap.  xxL  No,  no.  All  mcu  see  now  well  and  well  again,  what  good  stuff  is  in  that 
 "  chest  of  the  bishop  of  Rome's  bosom."    This  thing  alone  of  itself  may  be 
 
 ^hap.  xxi.  an  argument  sufficient,  that  they  work  not  uprightly  and  truly.  Worthily 
 ought  that  matter  seem  suspicious,  which  fleeth  trial,  and  is  afraid  of  the  light. 
 "  For  he  that  doth  evil,"  as  Christ  saith,  "  seeketh  darkness,  and  hateth  hght." 
 A  conscience  that  knoweth  itself  clear  cometh  willingly  into  open  shew,  that 
 the  works  which  proceed  of  God  may  be  seen.  Neither  be  they  so  very  blind 
 but  they  see  this  well  enough,  how  their  own  kingdom  straightway  is  at  a 
 point,  if  the  scripture  once  have  the  upper  hand;  and  that,  like  as  men  say, 
 the  idols  of  devils  in  times  past,  of  whom  men  in  doubtful  matters  were  then 
 wont  to  receive  answers,  were  suddenly  stricken  dumb  at  the  sight  of  Christ, 
 when  he  was  born  and  came  into  the  world ;  even  so  they  see  that  now  aU 
 their  subtle  practices  will  soon  fall  down  headlong  upon  the  sight  of  the  gospel. 
 For  antichi-ist  is  not  overthrown  but  with  the  brightness  of  Christ's  coming. 
 
 rchap.^xxii.  As  for  US,  wc  Fun  uot  for  succour  to  the  fire,  as  these  men's  guise  is, 
 but  we  run  to  the  scriptm-es ;  neither  do  we  reason  with  the  sword,  but  with 
 the  word  of  God :  and  therewith,  as  saith  Tertullian,  "  do  we  feed  our  faith ; 
 
 jchap.  xxii.  by  it  do  we  stir  up  our  hope,  and  strengthen  our  confidence,"  For  we  know 
 that  the  "  gospel  of  Jesu  Christ  is  the  power  of  God  unto  salvation ;"  and 
 that  therein  consisteth  eternal  life.  And,  as  Paul  warneth  us,  "  We  do  not 
 hear,  no  not  an  angel  of  God  coming  from  heaven,  if  he  go  about  to  pull 
 us  from  any  part  of  this  doctrine."  Yea,  more  than  this,  as  the  holy  martyr 
 Justin  speaketh  of  himself,  we  would  give  no  credence  to  God  himself,  if  he 
 should  teach  us  any  other  gospeP. 
 ^^i^xxii.  For  where  these  men  bid  the  holy  scriptures  away,  as  dumb  and  fruitless, 
 and  procure  us  to  come  to  God  himself  rather,  who  speaketh  in  the  chiu-ch 
 and  in  councils-,  which  is  to  say,  to  believe  their  fancies  and  opinions;  this 
 way  of  finding  out  the  truth  is  very  uncertain,  and  exceeding  dangerous,  and 
 in  manner  a  fantastical  and  a  mad  way,  and  by  no  means  allowed  of  the  holy 
 [c^ap-ji«iL  fathers.  Chrysostom  saith :  "  There  he  many  oftentimes  which  boast  them- 
 selves of  the  Holy  Ghost ;  but  truly  whoso  speak  of  their  own  head  do  falsely 
 boast  they  have  the  Spirit  of  God.  For,  like  as  (saith  he)  Christ  denied  he 
 spake  of  himself,  when  he  spake  out  of  the  law  and  prophets ;  even  so  now, 
 if  any  thing  be  pressed  upon  us  in  the  name  of  the  Holy  Ghost,  save  the 
 gospel,  we  ought  not  to  believe  it.  For,  as  Christ  is  the  fulfilling  of  the  law 
 and  the  prophets,  so  is  the  Holy  Ghost  the  fulfilling  of  the  gospel."  Thus 
 fai-  goeth  Chrysostom. 
 
 [Part  v.]  But  here  I  look  they  will  say,  though  they  have  not  the  scriptures,  yet 
 Di^^i!]"      may  chance  they  have  the  ancient  doctors  and  the  holy  fathers  with  them. 
 
 For  this  is  a  high  brag  they  have  ever  made,  how  that  all  antiquity  and  a 
 continual  consent  of  all  ages  doth  make  on  their  side  ;  and  that  all  our  cases 
 be  but  new,  and  yesterday's  work,  and  until  these  few  last  years  never  heard 
 
 ['  Def.  omits  this  sentence.] 
 
 ['  In  the  councils,  Conf. ;  in  their  councils,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 85 
 
 of.     Questionless,  there  can  nothing  be  more  spitefully  spoken  against  the  [Part  V.] 
 religion  of  God  than  to  accuse  it  of  novelty,  as  a  new  comen  up  matter :  for, 
 as  there  can  be  no  change  in  God  himself,  no  more  ought  there  to  be^  in 
 his  religion. 
 
 Yet  nevertheless,  we  wot  not  by  what  means,  but  we  have  ever  seen  it 
 come  so  to  pass  from  the  first  beginning  of  all,  that,  as  often  as  God  did 
 give  but  some  light,  and  did  open  his  truth  unto  men,  though  the  truth  were 
 not  only  of  greatest  antiquity,  but  also  from  everlasting,  yet  of  wicked  men 
 and  of  the  adversaries  was  it  called  new-fangled  and  of  late  devised.  That 
 ungracious  and  blood-thirsty  Haman,  when  he  sought  to  procure  the  king 
 Assuerus's  displeasure  against  the  Jews,  this  was  his  accusation  to  him :  "  Thou 
 hast  here,"  saith  he,  "  a  kind  of  people  that  useth  certain  new  laws  of  their 
 own,  but  stiff-necked  and  rebellious  against  all  thy  laws."  When  Paul  also 
 began  first  to  preach  and  expound  the  gospel  at  Athens,  he  was  called  a 
 tidings-bringer  of  new  gods,  as  much  to  say  as  of  new  religion  ;  for  (said  the 
 Athenians)  "may  we  not  know  of  thee  what  new  doctrme  this  is?"  Celsus 
 likewise,  when  he  of  set  purpose  wrote  against  Christ,  to  the  end  he  might 
 more  scornfully  scoff  out  the  gospel  by  the  name  of  novelty :  "  What,"  saith 
 he,  "  hath  God  after  so  many  ages  now  at  last  and  so  late  bethought  him- 
 self?" Eusebius  also  writeth,  that  christian  religion  from  the  beginning  for 
 very  spite  was  called  vea  Kal  ^emj,  that  is  to  say,  "  new  and  strange."  After  like 
 sort  these  men  condemn  all  our  matters  as  strange  and  new ;  but  they  will 
 have  their  own,  whatsoever  they  are,  to  be  praised  as  things  of  long  con- 
 tinuance:  doing  much  hke  to  the  enchanters*  and  sorcerers  now-a-days,  which  [chap. i. 
 
 .  Div  2  1 
 
 working  -with  devils  use  to  say  they  have  their  books  and  all  their  holy  and 
 hid  mysteries  from  Athanasius,  Cyprian,  Moses,  Abel,  Adam,  and  from  the 
 archangel  Raphael,  because  that  their  cunning,  coming^  from  such  patrons  and 
 founders,  might  be  judged  the  more  high  and  holy.  After  the  same  fashion 
 these  men,  because  they  would  have  their  own  religion,  which  they  them- 
 selves, and  that  not  long  since,  have  brought  forth  into  the  world,  to  be  the 
 easilier  and  rather  accepted  of  foolish  persons,  or  of  such  as  cast  little 
 whereabouts  they  or  other  do  go,  they  are  wont  to  say  they  had  it  from 
 Augustine,  Hierome,  Chrysostom,  from  the  apostles,  and  from  Christ  himself. 
 Full  well  know  they  that  nothing  is  more  in  the  people's  favour,  or  better 
 liketh  the  common  sort  than  these  names.  But  how  if  the  things,  which  these  rchap  i. 
 men  are  so  desirous  to  have  seem  new,  be  found  of  greatest  antiquity?  Con-  "'^^ 
 trariwise,  how  if  all  the  things  well  nigh  which  they  so  greatly  set  out  with 
 the  name  of  antiquity,  having  been  well  and  throughly  examined,  be  at  length 
 found  to  be  but  new,  and  devised  of  very  late  ?  Soothly  to  say,  no  man  that 
 had  a  true  and  right  consideration  would  think  the  Jews'  laws  and  ceremonies 
 to  be  new,  for  all  Haman's  accusation ;  for  they  were  graven  in  very  ancient 
 tables  of  most  antiquity.  And,  although  many  did  take  Christ  to  have  swerved 
 from  Abraham  and  the  old  fathers,  and  to  have  brought  in  a  certain  new 
 religion  in  his  own  name,  yet  answered  he  them  directly :  "  If  ye  believed 
 Moyses,  ye  would  believe  me  also,"  for  my  doctrine  is  not  so  new  as  you 
 make  it;  for  Moses,  an  author  of  greatest  antiquity,  and  one  to  whom  ye 
 give  aU  honour,  "hath  spoken  of  me."  Paul''  likewise,  though  the  gospel  of 
 Jesus  Christ  be  of  many  counted  to  be  but  new,  yet  hath  it  (saith  he)  the 
 testimony  most  old  both  of  the  law  and  prophets.  As  for  our  doctrine,  which 
 we  may  rightlier  call  Christ's  catholic  doctrine,  it  is  so  far  off  from  new,  that 
 God,  who  is  above  aU  most  ancient,  and  the  Father  of  our  Lord  Jesus  Christ, 
 hath  left  the  same  unto  us  in  the  gospel,  in  the  prophets'  and  apostles'  works, 
 being  monuments  of  greatest  age.  So  that  no  man  can  now  think  our  doc- 
 trine to  be  new,  unless  the  same  think  either  the  prophets'  faith,  or  the 
 gospel,  or  else  Christ  himself  to  be  new. 
 
 And  as  for  their  religion,  if  it  be  of  so  long  continuance  as  they  would  [Chap.  ii. 
 have  men  Aveen  it  is,  why  do  they  not  prove  it  so  by  the  examples  of  the"""''^^'' 
 
 So  ought  there  to  be  no  change,  Def.]  1  Being  thonght  to  come,  Def.] 
 
 f  *  Conjurors,  Def.]  |       [«  St  Paul,  Def.j 
 
86 
 
 AN  APOLOGY  OF  THE 
 
 [Part  v.]  primitive  chiu'ch,  and  by  the  fathers  and  councils  of  old  times  ?    Why  lieth 
 so  ancient  a  cause  thus  long  in  the  dust  destitute  of  an  .advocate  ?    Fire  and 
 sword  they  have  had  always  ready  at  hand ;  but  as  for  the  old  councils  and 
 the  fathers,  all  mum,  not  a  word.    They  did  surely  against  all  reason  to  begin 
 first  with  these  so  bloody  and  extreme  means,  if  they  could  have  found  other 
 more  easy  and  gentle  ways.    And  if  they  trust  so  fully  to  antiquity,  and  use 
 no  dissimulation,  why  did  John  Clement,  a  countryman  of  ours,  but  few  years 
 past,  in  the  presence  of  certain  honest  men  and  of  good  credit,  tear  and 
 cast  into  the  fire  certain  leaves  of  Theodorct  the  most  ancient  father  and  a 
 Greek  bishop,  wherein  he  plainly  and  evidently  taught  that  the  natiu'e  of 
 bread  in  the  communion  was  not  changed,  abolished,  or  brought  to  nothing  ? 
 And  this  did  he  of  purpose,  because  he  thought  there  was  no  other  copy 
 [Xihap.  ii.     thei'eof*  to  be  found.    Why  saitli  Albertus  Pighius  that  the  ancient  father 
 Wist.  27.      Augustine  had  a  wrong  opinion  of  original  sin ;  and  that  he  erred  and  lied 
 Ailgli's't!  de    and  used  false  logic,  as  touching  the  case  of  matrimony  concluded  after  a 
 Jlp""^"*""'  vow  made,  which  Augustine  afRrmeth  to  be  perfect  matrimony  indeed,  and 
 Nliptia^rlbon.  Cannot  be  undone  again  1?    Also,  when  they  did  of  late  put  in  print  the  ancient 
 Kv^4.'l'''     father  Origen's  work  upon  the  Gospel  of  John,  why  left  they  quite  out  the 
 whole  sixth  chapter?  wherein  it  is  likely,  yea  rather  of  very  surety,  that  the 
 Liber  hodie  said  Origen  had  wi'itten  many  things  concerning  the  sacrament  of  the  holy 
 cumfenur    communion  contrary  to  these  men's  minds,  and  would  put  forth  that  book 
 mutilus.      mangled  rather  than  full  and  perfit,  for  fear  it   should  reprove  them  and 
 their  partners  of  their  error  ?    Call  ye  this  trusting  to  antiquity,  when  ye  rent 
 in  pieces,  keep  back,  maim,  and  burn  the  ancient  fathers'  works  ^? 
 [Chap.  iii.  It  is  a  world  to  see  how  well-favouredly  and  how  towardly  touching  re- 
 
 IV.  1.  &  2.J  jjgj^j-j  tijgge  nien  agree  with  the  fathers,  of  whom  they  use  to  vaunt  that  they 
 £Chap.  iii.    be  their  own  good.    The  old  council  Eliberine  made  a  decree,  that  nothing 
 ^'^      that  is  honoured  of  the  people  should  be  painted  in  the  churches.    The  old 
 father  Epiphanius  saith :  "  It  is  an  horrible  wickedness,  and  a  sin  not  to  be 
 suffered,  for  any  man  to  set  up  any  picture  in  the  churches  of  the  Chinstians, 
 yea,  though  it  were  the  picture  of  Christ  himself."    Yet  these  men  store  all 
 their  temples  and  each  corner  of  them  with  painted  and  carved  images,  as 
 though  without  them  religion  were  nothing  worth. 
 |Chap.^iii.  The  old  fathers   Origen  and  Chrysostom  exhort  the  people  to  read  the 
 
 orig.  in  Lev.  scripturcs,  to  buy  them  books,  to  reason  at  home  betwixt  themselves  of  divine 
 chr'ysost.  in  matters ;  wives  with  their  husbands,  and  parents  with  their  children.  These 
 Idem  in  '  '  men  condcmn  the  scriptures  as  dead  elements,  and,  as  much  as  ever  they 
 rchapifii!  may,  bar  the  people  from  them.  The  ancient  fathers  Cyprian,  Epiphanius, 
 Cypr.^Epiit'."'  ^"<i  Hicrome,  say,  "  It  is  better  for  one  who  perchance  hath  made  a  vow  to 
 I'piph.  contr.  ^^^^^  ^  ^^^^  afterward  liveth   unchastely,  and  cannot   quench  the 
 
 Apost.  Ha;r.  flamcs  of  lust,  to  marry  a  wife,  and  to  live  honestly  in  wedlock."  And  the 
 Semefr'  ^^''^  father  Augustine  judgeth  the  self-same  marriage  to  be  good  and  jjerfit, 
 and  ought  not  to  be  broken  again.  These  men,  if  a  man  have  once  bound 
 himself  by  a  vow,  though  afterward  he  burn,  keep  queans,  and  defile  himself 
 with  never  so  sinful  and  desperate  a  life,  yet  they  suffer  not  that  person  to 
 marry  a  wife ;  or,  if  he  chance  to  marry,  they  allow  it  not  for  marriage.  And 
 they  commonly  teach  it  is  much  better  and  more  godly  to  keep  a  concubine 
 and  3  harlot,  than  to  live  in  that  kind  of  marriage. 
 Ad  Jan.  The  old  father  Augustine  complained  of  the  multitude  of  vain  ceremonies 
 
 wherewith  he  even  then  saw  men's  minds  and  consciences  overcharged :  these 
 men,  as  though  God  regarded  nothing  else  but  their  ceremonies,  have  so  out 
 of  measure  increased  them,  that  there  is  now  almost  none  other  thing  left 
 in  their  churches  and  places  of  prayer, 
 jchap.  iii.  Again,  that  old  father  Augustine  denieth  it  to  be  leeful  for  a  monk  to 
 
 Aug.^(ie  spend  his  time  slothfully  and  idly,  and  under  a  pretensed  and  counterfeit 
 Op.  Mon.     lioliness  to  live  all  upon  others.    And  whoso  thus  liveth,  an  old  father  Apol- 
 
 ['  Which  matrimony  St  Augustine  afRrmeth  to  be  I  Def.  omits  worhsJ] 
 
 perfite  indeed,  and  that  it  may  not  be  undone  again,  1564  rejieats  and;  and  an,  Conf.;  or  an,  Def.] 
 
 Def.]  I 
 
CHURCH  OF  ENGLAND. 
 
 87 
 
 lonius  likeneth  him  to  a  thief.    These  men  have,  I  wot  not  whether  to  name  [Part  V.] 
 them  droves  or  herds  of  monks,  who  for  all  they  do  nothing,  nor  yet  once 
 intend  to  bear  any  shew  of  holiness,  yet  live  they  not  only  upon  others,  but 
 also  riot  lavishly  of  other  folks'  labours. 
 
 The  old  council  at  Rome  decreed  that  no  man  should  come  to  the  ser-  Jj^Jj^fJ 
 vice  said  by  a  priest  well  known  to  keep  a  concubine.    These  men  let  to  Conc.  Bom. 
 farm  concubines  to  their  priests,  and  yet  constrain  men  by  force  against  their  " 
 will  to  hear  their  cursed  paltry  service. 
 
 The  old  canons  of  the  apostles  command  that  bishop  to  be  removed  from  jj^^a^.  iii. 
 his  office,  which  will  both  supply  the  place  of  a  civil  magistrate,  and  also  of  can'.  8. 
 an  ecclesiastical  person.    These  men,  for  all  that,  both  do  and  will  needs 
 serve  both  places.    Nay  rather,  the  one  ofiice  which  they  ought  chiefly  to 
 execute  they  once  touch  not,  and  yet  nobody  commandeth  them  to  be  dis- 
 placed. 
 
 The  old  council  Gangrense  commandeth  that  none  should  make  such  dif-  ijchap.  iii. 
 ference  between  an  unmarried  priest  and  a  married  priest,  as  he  ought*  to 
 think  the  one  more  holy  than  the  other  for  single  life  sake.    These  men 
 put  such  a  difference  between  them,  that  they  straightway  think  all  their  holy 
 service  to  be  defiled,  if  it  be  done  by  a  good  and  honest  man  that  hath  a  wife. 
 
 The  ancient  emperor  Justinian  commanded  that  in  the  holy  administra-  l^chap.  iii. 
 tion  all  things  should  be  pronounced  with  a  clear,  loud,  and  treatable  voice,  in  Nmiii. 
 that  the  people  might  receive  some  fruit  thereby.    These  men,  lest  the  people  ^m!^ 
 should  understand  them,  mumble  up  all  their  service,  not  only  with  a  drowned 
 and  hollow  voice,  but  also  in  a  strange  and  barbarous  tongue. 
 
 The  old  council  at  Carthage  commanded  nothing  to  be  read  in  Christ's  jciiap.  iii. 
 congregation  but  the  canonical  scriptures :  these  men  read   such  things  in  conc'carth. 
 their  churches  as  themselves  know  for  a  truth  to  be  stark  lies  and  fond 
 fables. 
 
 But,  if  there  be  any  that  think  that  these  above  rehearsed  authorities  be  but  ^''ap.  iv. 
 weak  and  slender,  because  they  were  decreed  by  emperors  and  certain  petty  ' 
 bishops,  and  not  by  so  full  and  perfit  councils,  taking  pleasure  rather  in  the 
 authority  and  name  of  the  pope  ;  let  such  a  one  know  that  pope  Julius  doth  r)e  Consecr. 
 evidently  forbid  that  a  priest  in  ministering  the  communion  should  dip  the  fnimnemo.'" 
 bread  in  the  cup.    These  men,  contrary  to  pope  Julius'  decree,  divide  the  bread, 
 and  dip  it  in  the  wine. 
 
 Pope  Clement  saith  it  is  not  lawful  for  a  bishop  to  deal  with  both  swords ;  |xiiap.  iv. 
 "  For  if  thou  wilt  have  both,"  saith  he,  "  thou  shalt  deceive  both  thyself  and  '^'^ 
 those  that  obey  thee."    Now-a-days  the  pope  challengeth  to  himself  both  swords, 
 and  useth  both.    Wherefore  it  ought  to  seem  less  marvel,  if  that  have  followed 
 which  Clement  saith,  that  is,  "that  he  hath  deceived  both  his  own  self,  and 
 those  which  have  given  ear  unto  him." 
 
 Pope  Leo  saith,  upon  one  day  it  is  lawful  to  say  but  one  mass  in  one  jchap.  iv. 
 church.     These  men  say  daily  in  one  church  commonly  ten  masses,  twenty, 
 thirty,  yea,  oftentimes  more :  so  that  the  poor  gazer  on  can  scant  tell  which 
 way  he  were  best  to  turn  him. 
 
 Pope  Gelasius  saith  it  is  a  wicked  deed  and  sibb  ^  to  sacrilege  in  any 
 man  to  divide  the  communion,  and  when  he  received  one  kind,  to  abstain 
 from  the  other.  These  men,  contrary  to  God's  word,  and  contrary  to  pope 
 Gelasius,  command  that  one  kind  only  of  the  holy  communion  be  given  to 
 the  people,  and  by  so  doing  they  make  their  priests  guilty  of  sacrilege. 
 
 But  if  they  will  say  that  all  these  things  are  worn  now  out  of  ure  and  [Chap.  v. 
 nigh  dead,  and  pertain  nothing  to  these  present  times ;  yet,  to  the  end  all  folk 
 may  understand  what  faith  is  to  be  given  to  these  men,  and  upon  what  hope  ! 
 they  call  togethers  their  general  councils,  let  us  see  in  few  words  what  good 
 heed  they  take  to  the  self-same  things,  which  they  themselves  these  very  last 
 years  (and  the  remembrance  thereof  is  yet  new  and  fresh),  in  their  own 
 general  council  that  they  had  by  order  called,  decreed  and  commanded  to 
 be  devoutly  kept.    In  the  last  council  at  Trident,  scant  fourteen  years  past, 
 
 [*  Def.  omits  he  ought.] 
 
 Subject,  Conf.  and  Def.J 
 
88 
 
 AX  APOLOGY  OF  THE 
 
 [Part  v.] 
 
 [Chap.  V. 
 Div.  2.] 
 
 tChap.  vi. 
 »iv.  1.] 
 
 [Chap.  vi. 
 Div.  -2.] 
 De  Major,  et 
 Obed.  Unam 
 sanctam. 
 [Chap.  vL 
 Div.  3.] 
 
 tChap.  vi. 
 )iv.  4.1 
 Duranilus. 
 [Chap.  vi. 
 Div.  5.1 
 Cone.  Eat. 
 sub  Jul.  II. 
 rChap.  vi. 
 Div.  6.] 
 
 iChap.  vi. 
 )iv.  7.] 
 Dist.  9. 
 Innoc. 
 
 tChap.  vL 
 )iv.  8.] 
 [Chap.  vi. 
 Div.  y.] 
 De  ilajor.  et 
 Obed.  Solitae. 
 [Chap  vi. 
 Div.  10.] 
 
 tChap.  VL 
 )iv.  11.] 
 [Chap.  vi. 
 Div.  li] 
 Extrav. 
 Johan.XXII. 
 Cum  inter,  in 
 (i\ns.  in  Edit, 
 impresi.  Par. 
 et  Lugd. 
 
 iChap.  vi. 
 )iv.  13.1 
 rChap.  vi. 
 Div.  14.] 
 
 iChap.  vi. 
 )iv.  15] 
 Anton,  de 
 Kosel. 
 [Chap.  vi. 
 Div.  16.] 
 I  Chap.  vii. 
 Div.  1.] 
 
 [Chap.  viii. 
 Div.  1.] 
 
 it  was  ordained  by  the  common  consent  of  all  degrees,  that  one  man  should 
 not  have  two  benefices  at  one  time.  What  is  become  now  of  that  ordinance? 
 Is  the  same  too  so  soon  worn  out  of  mind  and  clean  consumed  ?  For  these  men, 
 ye  see,  give  to  one  man  not  two  benefices  only,  but  sundry  abbeys  many 
 times,  sometime  also  two  bishopricks,  sometime  three,  sometime  four,  and  that 
 not  only  to  an  unlearned  man,  but  oftentimes  even  to  a  man  of  war. 
 
 In  the  said  council  a  decree  was  made,  that  all  bishops  should  preach 
 the  gospel.  These  men  neither  preach  nor  once  go  up  into  the  pulpit,  neither 
 think  they  it  any  part  of  their  office,  ^^^lat  great  pomp  and  crack  then  is 
 this  they  make  of  antiquity  ?  Why  brag  they  so  of  the  names  of  the  ancient 
 fathers,  and  of  the  new  and  old  councils  ?  Why  will  they  seem  to  trust  to 
 their  authority,  -whom  when  they  list  they  despise  at  their  own  pleasure  ? 
 
 But  I  have  a  special  fancy  to  common  a  word  or  two  rather  with  the 
 pope's  good  holiness,  and  to  say  these  things  to  his  own  face.  Tell  us,  I  pray 
 you,  good  holy  father,  seeing  ye  do  crack  so  much  of  all  antiquitj',  and  boast 
 yourself  that  all  men  are  bound  to  you  alone,  which  of  all  the  fathers  have 
 at  any  time  called  you  by  the  name  of  the  highest  prelate,  the  universal  bishop, 
 or  the  head  of  the  church?  Which  of  them^  ever  said  that  both  the  swords 
 were  committed  to  you?  \\1iich  of  them  ever  said  that  you  have  authority 
 and  a  right  to  caU  councils  ?  \\Tiich  of  them  ever  said  that  the  whole  world 
 is  but  3'our  diocese  ?  Which  of  them,  that  aU  bishops  have  received  of 
 your  fulness  ?  Which  of  them,  that  all  power  is  given  to  you  as  well  in 
 heaven  as  in  earth  ?  Which  of  them,  that  neither  kings,  nor  the  whole 
 clergy,  nor  yet  all  people  together,  are  able  to  be  judges  over  you  ? 
 ^^^lich  of  them,  that  kings  and  emperors  by  Christ's  commandment  and  will 
 do  receive  authority  at  your  hand?  Which  of  them  with  so  precise  and 
 mathematical  limitation  hath  surveyed  and  determined  you  to  be  seventy 
 and  seven  times  greater  than  the  mightiest  kings?  \Miich  of  them,  that 
 more  ample  authority  is  given  to  you  than  to  the  residue  of  the  patriarchs? 
 Which  of  them,  that  you  are  the  Lord  God  ?  or  that  you  are  not  a  mere 
 natural  man,  but  a  certain  substance  made  and  grown  together  of  God  and 
 man  ?  Which  of  them,  that  you  are  the  only  head-spring  of  all  law  ? 
 Which  of  them,  that  you  have  power  over  purgatories?  \Miich  of  them, 
 that  you  are  able  to  command  the  angels  of  God  as  jou  Ust  yoiu-self? 
 Which  of  them  that  ever  said,  that  you  are  Lord  of  lords,  and  the  King 
 of  kings?  We  can  also  go  further  with  you  in  like  sort.  What  one  amongst 
 the  whole  number  of  the  old  bishops  and  fathers  ever  taught  you,  either  to 
 say  private  mass  whiles  the  people  stared  on,  or  to  lift  up  the  sacrament 
 over  your  head  (in  which  point  consisteth  now  all  your  religion) ;  or  else 
 to  mangle  Christ's  sacraments,  and  to  bereave  the  people  of  the  one  part, 
 contrary  to  Chi-ist's  institution  and  plain  expressed  words  ?  But,  that  we  may 
 once  come  to  an  end,  what  one  is  there  of  all  the  fathers  which  hath  taught 
 you  to  distribute  Christ's  blood  and  the  holy  martyrs'  merits,  and  to  sell 
 openly  as  merchandises  your  pardons  and  all  the  rooms  and  lodgings  of  pur- 
 gatory-? These  men  are  wont  to  speak  much  of  a  certain  secret  doctrine 
 of  theirs,  and  manifold  and  sundry  readings.  Then  let  them  bring  forth 
 somewhat  now,  if  they  can,  that  it  may  appear  they  have  at  least  read  or 
 do  know  somewhat.  They  have  often  stoutly  noised  in  aU  corners  where  they 
 went,  how  all  the  parts  of  their  religion  be  very  old,  and  have  been  approved 
 not  only  by  the  multitude,  but  also  by  the  consent  and  continual  observation 
 of  all  nations  and  times.  Let  them  therefore  once  in  their  life  shew  this 
 their  antiquity  :  let  them  make  appear  at  eye,  that  the  things  whereof  they 
 make  such  ado  have  taken  so  long  and  large  increase:  let  them  declare  that 
 all  christian  nations  have  agi-eed  by  consent  to  this  their  religion. 
 
 Nay,  nay,  they  turn  theu-  backs,  as  we  have  said  already,  and  flee  from 
 their  own  decrees,  and  have  cut  off  and  abolished  again  within  a  short  space 
 
 ['  Of  the  ancient  fathers  or  doctors,  Def.  In  the 
 following  sentences  the  same  or  like  words  are  re- 
 peated.] 
 
 ['  To  sell  openly  yonr  pardons  and  all  the  rooms 
 and  lodgings  of  purgatory  as  a  gainful  kind  of  mer- 
 chandize, Def.J 
 
CHURCH  OF  ENGLAND. 
 
 89 
 
 the  same  things  which,  but  a  few  years  before,  themselves  had  established,  [Part  V.] 
 for  evermore,  forsooth,  to  continue.  How  should  one  then  trust  them  in  the 
 fathers,  in  the  old  councils,  and  in  the  words  spoken  by  God  ?  They  have 
 not,  good  Lord,  they  have  not  (I  say)  those  things  which  they  boast  they 
 have :  they  have  not  that  antiquity,  they  have  not  that  universality,  they 
 have  not  that  consent  of  all  places  nor  of  all  times.  And  though  they  have 
 a  desire  rather  to  dissemble,  yet  they  themselves  are  not  ignorant  hereof : 
 yea,  and  sometime  also  they  let  not  to  confess  it  openly.  And  for  this  cause 
 they  say  that  the  ordinances  of  the  old  councils  and  fathers  be  such  as  may 
 now  and  then  be  altered,  and  that  sundry  and  divers  decrees  serve  for  sundry 
 and  divers  times  of  the  church.  Thus  lurk  they  under  the  name  of  the 
 church,  and  beguile  silly  creatures  with  their  vain  glozing.  It  is  to  be  mar- 
 velled that  either  men  be  so  blind  as  they  cannot  see  this,  or,  if  they  see  it, 
 to  be  so  patient  as  they  can  so  Ughtly  and  quietly  bear  it. 
 
 But,  whereas  they  have  commanded  that  those  decrees  should  be  void,  [Chap.  ix. 
 as  things  now  waxen  too  old,  and  that  have  lost  their  grace,  perhaps  they  ' 
 have  provided  in  their  stead  certain  other  better  things,  and  more  profitable 
 for  the  people.  For  it  is  a  common  saying  with  them,  that,  "  if  Christ  him- 
 self or  the  apostles  were  alive  again,  they  could  not  better  nor  godlier  govern 
 God's  church  than  it  is  at  this  present  governed  by  them."  They  have  put 
 in  ^  their  stead  indeed ;  but  it  is  "  chaff  instead  of  wheat,"  as  Hieremy  saith, 
 and  such  things  as,  according  to  Esay's  words,  "God  never  required  at  their 
 hands,"  "  They  have  stopped  up,"  saith  he,  "  all  the  veins  of  clear  springing 
 water,  and  have  digged  up  for  the  people  deceivable  and  puddle-like  pits,  full 
 of  mire  and  filth,  which  neither  have  nor  are  able  to  hold  pure  water,"  They 
 have  plucked  away  from  the  people  the  holy  communion,  the  word  of  God, 
 from  whence  all  comfort  should  be  taken,  the  true  worshipping  of  God  also, 
 and  the  right  use  of  sacraments  and  prayer ;  and  have  given  us  of  their  own 
 to  play  withal  in  the  meanwhile  salt,  water,  oil-boxes,  spittle,  palms,  bulls, 
 jubilees,  pardons,  crosses,  censings,  and  an  endless  rabble  of  ceremonies,  and 
 (as  a  man  might  term  with  Plautus)  pretty  games  to  make  sport  withal.  In  l^hap.  ix. 
 these  things  have  they  set  aU  their  religion,  teaching  the  people  that  by 
 these  God  may  be  duly  pacified,  spirits  be  driven  away,  and  men's  consciences 
 TveU  quieted.  For  these,  lo,  be  the  orient  colours  and  precious  savours  of^hap.  x. 
 christian  religion :  these  things  doth  God  look  upon  and  accepteth  them  ' 
 thankfully :  these  must  come  in  place  to  be  honoured,  and  put  quite  away 
 the  institutions  of  Christ  and  of  his  apostles.  And,  like  as  in  times  past, 
 when  wicked  king  Jeroboam  had  taken  from  the  people  the  right  serving 
 of  God,  and  brought  them  to  worship  golden  calves,  lest  perchance  they 
 might  afterwards  change  their  mind  and  slip  away,  getting  them  again  to 
 Jerusalem  to  the  temple  of  God  there,  he  exhorted  them  with  a  long  tale  to 
 be  stedfast,  saying  thus  unto  them,  "  O  Israel,  these  calves  be  thy  gods ;"  in 
 this  sort  commanded  your  God  you  should  worship  him ;  for  it  should  be 
 wearisome  and  troublous  for  you  to  take  upon  you  a  journey  so  far  off,  and 
 yeai-Iy  to  go  up  to  Jerusalem  there  to  serve  and  honour  your  God :  even 
 after  the  same  sort  every  whit,  when  these  men  had  once  made  the  law  of 
 God  of  none  effect  through  their  own  traditions,  fearing  that  the  people  should 
 afterward  open  their  eyes,  and  faU  another  way,  and  should  somewhence  else 
 seek  a  surer  mean  of  their  salvation  ;  Jesu,  how  often  have  they  cried  out. 
 This  is  the  same  worshipping  that  pleaseth  God,  and  which  he  straitly  re- 
 quireth  of  us,  and  wherewith  he  will  be  turned  from  his  wrath ;  that  by 
 these  things  is  conserved  the  unity  of  the  church;  by  these  all  sins  cleansed, 
 and  consciences  quieted ;  and  whoso  depart eth  from  these  hath  left  unto 
 himself  no  hope  of  everlasting  salvation.  For  it  were  wearisome  and  trou- 
 blous (say  they)  for  the  people  to  resort  to  Christ,  to  the  apostles,  and  to 
 the  ancient  fathers,  and  to  observe  continually  what  their  will  and  command- 
 ment should  be.  This,  ye  may  see,  is  to  withdraw  the  people  of  God  from 
 the  weak  elements  of  the  world,  from  the  leaven  of  the  scribes  and  Pliari- 
 
 [2  Put  someTvhat  in,  Def.] 
 
90 
 
 AN  APOLOGY  OF  THE 
 
 [Part  v.]  sees,  and  from  the  traditions  of  men.  It  were  reason,  no  donbt,  that  Christ's 
 commandments  and  the  apostles'  Avere  removed,  that  these  their  devices  might 
 come  in  place.  O  just  cause,  I  promise  you,  why  that  ancient  and  so  long- 
 allowed  doctrine  should  be  now  abolished,  and  a  new  form  of  religion  be  brought 
 into  the  church  of  God ! 
 
 ^hap.  X.  And  yet,  whatsoever  it  be,  these  men  cry  still  that  nothing  ought  to  be 
 
 changed ;  that  men's  minds  are  well  satisfied  herewithal ;  that  the  church  of 
 Rome,  the  church  which  cannot  err,  hath  decreed  these  things.  For  Silvester 
 Prierias  saith  that  the  Romish  church  is  the  squire  and  rule  of  truth,  and  that 
 the  holy  scripture  hath  received  from  thence  both  authority  and  credit.  "  The 
 doctrine,"  saith  he,  "of  the  Romish ^  church  is  the  rule  of  most  infallible 
 faith,  from  the  which  the  holy  scripture  taketh  his  force."  And,  "  indulgences 
 and  pardons  (saith  he)  are  not  made  known  to  us  by  the  authority  of 
 the  scriptures,  but  they  are  known  to  us  by  the  authority  of  the  Romish 
 church  and  of  the  bishops  of  Rome,  which  is  greater^."  Pighius  also  letteth 
 not  to  say,  that  without  the  licence  of  the  Romish  church  we  ought  not  to 
 believe  the  very  plain  scriptm-es.  Much  like  as  if  any  of  those  that  canrtot 
 speak  pure  and  clean  Latin,  and  yet  can  babble  out  quickly  and  readily  a 
 little  some  such  law-Latin  as  serveth  the  court,  would  needs  hold  that  aU 
 others  ought  also  to  speak  after  the  same  way  which  Mammetrectus  and 
 Catholicon  spake  many  year  ago,  and  which  themselves  do  yet  use  in  plead- 
 ing in  court ;  for  so  may  it  be  understood  sufficiently  what  is  said,  and  men's 
 deshes  be  satisfied  ;  and  that  it  is  a  fondness  now  in  the  later  end  to  trouble 
 the  world  with  a  new  kind  of  speaking,  and  to  call  again  the  old  fineness^ 
 and  eloquence  that  Cicero  and  Caesar  used  in  their  days  in  the  Latin  tongue. 
 So  much  are  these  men  beholden  to  the  folly  and  darkness  of  the  former 
 times.  "  Many  things,"  as  one  writeth,  "  are  had  in  estimation  oftentimes, 
 because  they  have  been  once  dedicate  to  the  temples  of  the  heathen  gods." 
 Even  so  see  we  at  this  day  many  things  allowed  and  highly  set  by  of  these 
 men,  not  because  they  judge  them  so  much  worth,  but  only  because  they  have 
 been  received  into  a  custom,  and  after  a  sort  dedicate  to  the  temple  of  God. 
 
 gjhap.  xi.  "  Our  church,"  say  they,  "  cannot  err."    They  speak  that  (I  think)  as  the 
 
 Lacedaemonians  long  since  used  to  say  that  it  was  not  possible  to  find  any 
 adulterer  in  all  their  commonwealth ;  whereas  indeed  they  were  rather  all 
 adulterers,  and  had  no  certainty  in  their  marriages,  but  had  their  wives  com- 
 mon amongst  them  all ;  or,  as  the  canonists  at  this  day,  for  their  bellies' 
 sake,  use  to  say  of  the  pope,  that,  forsomuch  as  he  is  lord  of  all  benefices, 
 
 S'jm.  Angel,  tliougli  he  scU  for  money  bishopricks,  monasteries,  priesthood,  spiritual  promo- 
 
 Theod.de  tious,  and  partcth  Avith  nothing  freely,  yet,  because  he  counteth  all  his  own, 
 he  cannot  commit  simony,  though  he  would  never  so  fain.  But  how  strongly 
 and  agreeably  to  reason  these  things  be  spoken,  we  are  not  as  yet  able  to 
 perceive,  except  perchance  these  men  have  plucked  off  the  wings  from  the 
 
 Plutarch.  truth,  as  the  Romans  in  old  time  did  proine  and  pinion  their  goddess  Victory, 
 after  they  had  once  gotten  her  home,  to  the  end  that  with  the  same  wings 
 
 ^hap.  xi.  she  should  never  more  be  able  to  flee  away  from  them  again.  But  what  if 
 Jeremy  tell  them,  as  is  afore  rehearsed,  that  these  be  lies?  What  if  the 
 same  prophet  say  in  another  place  that  the  self-same  men,  who  ought  to  be 
 keepers  of  the  vineyard,  have  brought  to  nought  and  destroyed  the  Lord's 
 vineyard?  How  if  Christ  say  that  the  same  persons,  who  chiefly  ought  to 
 have  a  care  over  the  temple,  have  made  of  the  Lord's  temple  a  den  of  thieves  ? 
 
 jxhap.  xiL  If  it  be  so  that  the  church  of  Rome  cannot  err,  it  must  needs  follow  that 
 ^'^  the  good  luck  thereof  is  far  greater  than  all  these  men's  policy :  for  such 
 is  their  life,  their  doctrine,  and  their  diligence,  that  for  all  them  the  church 
 may  not  only  err,  but  also  utterly  be  spoiled  and  perish.  No  doubt,  if  that 
 church  may  err  which  hath  departed  from  God's  word,  from  Christ's  com- 
 mandments, from  the  apostles'  ordinances,  from  the  primitive  church's  ex- 
 amples, from  the  old  fathers'  and  councils'  orders,  and  from  their  own  decrees, 
 
 ['  Here  and  in  several  other  places  Def.  has  Ro- 
 man.\ 
 
 [2  Def.  adds,  than  the  scriptures.] 
 Spelt  fynesse,  1564.] 
 
CHURCH  OF  ENGLAND. 
 
 91 
 
 and  which  will  be  bound  within  the  compass  of  none,  neither  old  nor  new,  [Part  V.] 
 nor  their  own,  nor  other  folks',  nor  man's  law,  nor  God's  law ;  then  it  is  out 
 of  all  question  that  the  Romish  church  hath  not  only  had  power  to  err,  but 
 that  it  hath  shamefully  and  most  wickedly  erred  in  very  deed. 
 
 But,  say  they,  ye  have  been  once  of  our  fellowship,  but  now  ye  are  become  ^jlj^g-^""- 
 forsakers  of  your  profession,  and  have  departed  from  us.  It  is  true  we  have 
 departed  from  them,  and  for  so  doing  we  both  give  thanks  to  almighty  God, 
 and  greatly  rejoice  on  our  own  behalf.  But  yet  for  all  this,  from  the  primi- 
 tive churcli,  from  the  apostles,  and  from  Christ,  we  have  not  departed.  True 
 it  is,  we  were  brought  up  with  these  men  in  dai-kness,  and  in  the  lack  of 
 knowledge  of  God,  as  Moses  was  taught  up  in  the  learning  and  the 
 bosom  of  the  Egyptians.  "  We  have  been  of  your  comjiany,"  saith  Tertullian, 
 "  I  confess  it,  and  no  marvel  at  all ;  for,"  saith  he,  "  men  be  made  and  not 
 born  Christians."  But  wherefore,  I  pray  you,  have  they  themself,  the  citi-  ^hap.  xiii. 
 zens  and  dwellers  of  Rome,  removed  and  come  down  from  those  seven  hills, 
 whereupon  Rome  sometime  stood,  to  dwell  rather  in  the  plain  called  Mars  his 
 field  ?  They  will  say  peradventure,  because  the  conducts  of  water,  wherewith- 
 out  men  cannot  commodiously  live,  have  now  failed  and  are  dried  up  in  those 
 hills.  Well  then,  let  them  give  us  like  leave  in  seeking  the  water  of  eternal 
 life,  that  they  give  themselves  in  seeking  the  water  of  the  well.  For  the 
 water  verily  failed  amongst  them.  "  The  elders  of  the  Jews,"  saith  Jeremy, 
 "sent  their  little  ones  to  the  waterings;  and  they,  finding  no  water,  being  in 
 a  miserable  case,  and  utterly  marred  for  thirst,  brought  home  again  their  ves- 
 sels empty."  "  The  needy  and  poor  folk,"  saith  Esay,  "  sought  about  for  water, 
 but  no  where  found  they  any;  their  tongue  was  even  withered  for  thirst."  Even 
 so  these  men  have  broken  in  pieces  all  the  pipes  and  conduits :  they  have 
 stopped  up  all  the  springs,  and  choked  up  the  fountain  of  living  water  with 
 dirt  and  mu'e.  And,  as  Caligula  many  years  past  locked  fast  up  all  the  store- 
 houses of  corn  in  Rome,  and  thereby  brought  a  general  dearth  and  famine 
 amongst  the  people ;  even  so  these  men,  by  damming  up  all  the  fountains 
 of  God's  word,  have  brought  the  people  into  a  pitiful  thirst.  They  have 
 brought  into  the  world,  as  saith  the  prophet  Amos,  "  a  hunger  and  a  thirst : 
 not  the  hunger  of  bread,  nor  the  thirst  of  water,  but  of  hearing  the  word  of 
 God."  With  great  distress  Avent  they  scattering  about,  seeking  some  spark 
 of  heavenly  light  to  refresh  their  consciences  withal ;  but  that  light  w  as  ah-eady 
 thoroughly  quenched  out,  so  that  they  could  find  none.  This  was  a  rueful 
 state :  this  was  a  lamentable  form  of  God's  church.  It  was  a  misery  to  live 
 therein,  without  the  gospel,  without  light,  and  without  all  comfort. 
 
 Wherefore,  though  our  departing  were  a  trouble  to  them,  yet  ought  they  ^hap.  xiii. 
 to  consider  withal  how  just  cause  we  had  of  our  departure.    For  if  they  will  rchaiv  xiv. 
 say,  it  is  in  no  wise  lawful  for  one  to  leave  the  fellowship  wherein  he  hath  ^'^ 
 been  brought  up,  they  may  as  well  in  our  names,  and  upon  om-  heads,  con- 
 demn both  the  prophets,  the  apostles,  and  Christ  himself.    For  why  complain 
 they  not  also  of  this,  that  Lot  went  quite  his  way  out  of  Sodom,  Abraham 
 out  of  Chaldee,  the  Israelites  out  of  Egypt,  Christ  from  the  Jews,  and  Paul 
 from  the  Pharisees?    For,  except  it  be  possible  there  may  be  a  lawful  cause 
 of  departing,  we  see  no  reason  why  Lot,  Abraham,  the  Israelites,  Christ,  and 
 Paul,  may  not  be  accused  of  sects  and  sedition,  as  well  as  others. 
 
 And,  if  these  men  will  needs  condemn  us  for  heretics,  because  we  do  not  ^'i^p 
 all  things  at  their  commandment,  whom  (in  God's  name)  or  what  kind  of  men 
 ought  they  themselves  to  be  taken  for,  which  despise  the  commandment  of 
 Christ  and  of  the  apostles  ?    If  we  be  schismatics  because  we  have  left  them,  ijchap.  xiv. 
 by  what  name  shall  they  be  called  themselves,  which  have  forsaken  the  Greeks, 
 from  whom  they  first  received  their  faith,  forsaken   the   primitive  church, 
 forsaken  Christ  himself,  and  the  apostles,  even  as  children  should  forsake 
 their  parents  ?    For  though  those  Greeks,  who  at  this  day  profess  religion  ^hap.  xv. 
 and  Christ's  name,  have  many  things  corrupted  amongst  them,  yet  hold  they  ' 
 still  a  great  number  of  those  things  which  they  received  from  the  apostles. 
 They  have  neither  private  masses,  nor  mangled  sacraments,  nor  purgatories, 
 nor  pardons.    And  as  for  the  titles  of  high  bishops,  and  those  glorious  names, 
 
92 
 
 AN  APOLOGY  OF  THE 
 
 I  Chap. : 
 Div.  5.] 
 
 £Chap.  > 
 liv.  1.] 
 
 [Part  v.]  they  esteem  them  so  <as,  whosoever  he  were  that  would  take  upon  him  the 
 same,  and  would  be  called  either  universal  bishop,  or  the  head  of  the  uni- 
 versal church,  they  make  no  doubt  to  call  such  a  one  both  a  passing  proud 
 man,  a  man  that  worketh  despite  against  all  the  other  bishops  his  brethren, 
 and  a  plain  heretic. 
 
 [Chap.  XV.         Now  then,  since  it  is  manifest,  and  out  of  all  peradventure,  that  these 
 2  ]      men  are  fallen  from  the  Greeks,  of  whom  they  received  the  gospel,  of  whom 
 they  received  the  fiiith,  the  true  religion,  and  the  church;  what  is  the  matter, 
 why  they  will  not  now  be  called  home  again  to  the  same  men,  as  it  were 
 to   their  originals   and  first  founders?    And  why  be  they  afraid  to  take  a 
 pattern  of  the  apostles'  and  old  fathers'  times,  as  though  they  all  had  been 
 void  of  understanding?    Do  these  men,  ween  ye,  see  more,  or  set  more  by 
 the  church  of  God,  than  they  did,  who  first  delivered  us  these  things  ? 
 [Chap.  XV.         We  truly  have  renounced  that  church,  wherein  we  could  neither  have  the 
 Div.  3.]      word  of  God  sincerely  taught,  nor  the  sacraments  rightly  administered,  nor 
 the  name  of  God  duly  called  upon ;  which  church  also  themselves  confess  to 
 be  faulty  in  many  points ;   and  wherein  was  nothing  able  to  stay  any  wise 
 [Chap.  XV.    man,  or  one  that  hath   consideration  of  his  own  safety.    To  conclude,  we 
 biv.  4.]       have  forsaken  the   church  as  it  is   now,  not   as  it  was  in   old  time,  and 
 have  so  gone  from  it,  as  Daniel  went  out  of  the  lions'  den,  and  the  three 
 children  out  of  the   furnace ;    and  to   say  truth,   we   have   been  cast  out 
 by  these  men  (being  cursed  of  them,  as  they  use  to  say,  with  book,  beU, 
 and  candle),  rather  than  have  gone  away  from  them  of  ourselves. 
 
 And  we  are  come  to  that  church,  wherein  they  themselves  cannot  deny 
 (if  they  will  say  truly,  and  as  they  think  in  their  own  conscience)  but  all 
 things  be  governed  purely  and  reverently,  and,  as  much  as  we  possibly  could, 
 very  near  to  the  order  used  in  the  old  time. 
 
 Let  them  compare  our  churches  and  theirs  together,  and  they  shall  see, 
 that  themselves  have  most  shamefully  gone  from  the  apostles,  and  we  most 
 justly  have  gone  from  them.  For  we,  following  the  example  of  Christ,  of  the 
 apostles,  and  the  holy  fathers,  give  the  people  the  holy  communion  whole 
 and  perfite ;  but  these  men,  contrary  to  all  the  fathers,  to  all  the  apostles, 
 and  contrary  to  Christ  himself,  do  sever  the  sacraments,  and  pluck  away  the 
 one  part  from  the  people,  and  that  with  most  notorious  sacrilege,  as  Gela- 
 sius  termeth  it. 
 
 We  have  brought  again  the  Lord's  supper  unto  Christ's  institution,  and 
 will  have  it  to  be  a  communion^  in  very  deed,  common  and  indifferent  to 
 a  great  number,  according  to  the  name.  But  these  men  have  changed  all 
 things,  contrary  to  Christ's  institution,  and  have  made  a  private  mass  of  the 
 holy  communion.  And  so  it  cometh  to  pass,  that  we  give  the  Lord's  supper 
 unto  the  people,  and  they  give  them  a  vain  pageant  to  gaze  on. 
 
 We  affirm,  together  with  the  ancient  fathers,  that  the  body  of  Christ  is 
 not  eaten  but  of  the  good  and  faithful,  and  of  those  that  are  endued  with 
 the  Spirit  of  Christ.  Their  doctrine  is,  that  Christ's  very  body  etFectually,  and, 
 as  they  speak,  really  and  substantially,  may  not  only  be  eaten  of  the  wicked 
 and  unfaithful  men,  but  also  (which  is  monstrous  to  be  spoken  2)  of  mice 
 and  dogs. 
 
 We  use  to  pray  in  churches  after  that  fashion,  as,  according  to  Paul's 
 icor.xiv.    lesson,  the  people  may  know  what  we  pray,  and  may  answer  Amen  with  a 
 general  consent.    These  men,  like  sounding  metal,  yell  out  in  the  churches 
 unknown  and  strange  words  without  understanding,  without  knowledge,  and 
 without  devotion ;  yea,  and  do  it  of  purpose,  because  the  people  should  un- 
 derstand nothing  at  all, 
 rchap.  xvi         But,  not  to  tarry  about  rehearsing  aU  points  wherein  we  and  they  differ, 
 Div. 2.]       ^fjjj.  ^j^gy  jiave  well  nigh  no  end,)  we  turn  the  scriptures  into  all  tongues: 
 rchap.  xvi.   they  scant  suffer  them  to  be  had  abroad  in  any  tongue.    We  allure  the 
 fei^kpixvi.   people  to  read  and  to  hear  God's  word:  they  drive  the  people  from  it.  We 
 iJiv.4.]      desire  to  have  our  cause  known  to  all  the  world:  they  flee  to  come  to  any 
 
 ['  Have  made  it  a  communion,  Def.] 
 
 ['  Monstrous  and  horrible  to  be  spoken,  Def.J 
 
CHURCH  OF  ENGLAND. 
 
 93 
 
 trial.    We  lean  unto  knowledge ;  they  unto  ignorance.    We  trust  unto  light ;  [Part  V.] 
 they  unto  darkness.    We  reverence,  as  it  becometh  us,  the  writings  of  the  ^il^'^^f'"' 
 apostles  and  prophets ;   and  they  burn  them.     Finally,  we  in  God's  cause  ij^Ji'S;*^'" 
 desire  to  stand  to  God's  only  judgment :  they  will  stand  only  to  their  own.  ^iy^'tj' 
 Wherefore,  if  they  will  weigh  all  these  things  with  a  quiet  mind,  and  fully  ^jlj^g 
 bent  to  hear  and  to  learn,  they  will  not  only  allow  this  determination  of 
 ours,  who  have  forsaken  errors,  and  followed  Christ  and  his  apostles,  but  them- 
 selves also  will  forsake  their  own  selves,  and  join  of  their  own  accord  to  our 
 side^ 
 
 But  peradventure  they  will  say,  it  was  treason  to  attempt  these  matters  [Part  VI.] 
 without  a  sacred  general  council ;  for  in  that  consisteth  the  whole  force  of  ^jiv.T]" 
 the  church :  there  Christ  hath  promised  he  will  ever  be  a  present  assistant. 
 Yet  they  themselves,  without  tarrying  for  any  general  council,  have  broken 
 the  commandments  of  God  and  the  decrees  of  the  apostles ;  and,  as  we  said  a 
 little  above,  they  have  spoiled  and  disannulled  almost  all,  not  only  ordinances, 
 but  even  the  doctrine  of  the  primitive  church.  And,  where  they  say  it  is  not 
 lawful  to  make  a  change  without  a  council,  what  was  he  that  made*  us  these 
 laws,  or  from  whence  had  they  this  injunction? 
 
 King  Agesilaus  truly  did  but  fondly,  who,  when  he  had  a  determinate  l^hap.  i. 
 answer  made  him  of  the  opinion  and  will  of  mighty  Jupiter,  would  afterward  Piutarc'Lus. 
 bring  the  whole  matter  before  Apollo,  to  know  whether  he  allowed  thereof, 
 as  his  father  Jupiter  did,  or  no.  But  yet  should  we  do  much  more  fondly, 
 when  we  may  hear  God  himself  plainly  speak  to  us  in  the  most  holy  scriptures, 
 and  may  understand  by  them  his  will  and  meaning,  if  we  would  afterward 
 (as  though  this  were  of  none  effect)  bring  our  whole  cause  to  be  tried  by 
 a  council ;  which  were  nothing  else  but  to  ask  whether  men  would  allow  as 
 God  did,  and  whether  men  would  confirm  God's  commandment  by  their  autho- 
 rity. Why,  I  beseech  you,  except  a  council  will  and  command,  shall  not  truth  ^hap.  i. 
 be  truth,  or  God  be  God  ?  If  Christ  had  meant  to  do  so  from  the  begin-  '^'^ 
 ning,  as  that  he  would  preach  or  teach  nothing  without  the  bishops'  consent, 
 but  refer  all  his  doctrine  over  to  Annas  and  Caiphas,  where  should  now  have 
 been  the  christian  faith?  or  who  at  any  time  should  have  heard  the  gospel 
 taught  ?  Peter  verily,  whom  the  pope  hath  oftener  in  his  mouth,  and  more 
 reverently  useth  to  speak  of,  than  he  doth  of  Jesu  Christ,  did  boldly  stand 
 against  the  holy  council,  saying,  "  It  is  better  to  obey  God  than  men."  And 
 after  Paul  had  once  entirely  embraced  the  gospel,  and  had  received  it,  "not 
 from  men,  nor  by  man,  but  by  the  only  will  of  God,  he  did  not  take  advice 
 therein  of  flesh  and  blood,"  nor  brought  the  case  before  his  kinsmen  and 
 brethren,  but  went  forthwith  into  Arabia,  to  preach  God's  divine  mysteries 
 by  God's  only  authority. 
 
 Yet  truly  we  do  not  despise  councils,  assemblies,  and  conferences  of  bishops  l^ha^.  ii. 
 and  learned  men ;  neither  have  we  done  that  we  have  done  altogether  without  '"' 
 bishops  or  without  a  council.    The  matter  hath  been  treated  in  open  parliament, 
 with  long  consultation,  and  before  a  notable  synod  and  convocation. 
 
 But  toudhing  this  council,  which  is  now  summoned  by  the  pope  Pius,  rchap.  m. 
 wherein  men  so  lightly  are  condemned,  which  have  been  neither  called,  heard, 
 nor  seen,  it  is  easy  to  guess  what  we  may  look  for  or  hope  of  it.  In  times  rchap.  iu. 
 past,  when  Nazianzene  saw  in  his  days  how  men  in  such  assemblies  were  so 
 blind  and  wilful,  that  they  were  carried  with  affections,  and  laboured  more 
 to  get  the  victory  than  the  truth,  he  pronounced  openly  that  he  never  had 
 seen  a  good  end  of  any  council.  What  would  he  say  now,  if  he  were 
 alive  at  this  day,  and  understood  the  heaving  and  shoving  of  these  men? 
 For  at  that  time,  though  the  matter  were  laboured  on  all  sides,  yet  the  con- 
 troversies were  well  heard,  and  open  errors  were  put  clean  away  by  the  general 
 voice  of  all  parts.  But  these  men  will  neither  have  the  case  to  be  freely 
 disputed,  nor  yet,  how  many  errors  soever  there  be,  suffer  they  any  to  be 
 
 ['  Def.  adds,  to  go  with  us.] 
 
 I*  Gave,  Def.] 
 
94 
 
 AN  APOLOGY  OF  THE 
 
 [Part  VI.]  changed.  For  it  is  a  common  custom  of  theirs,  often  and  shamelessly  to 
 boast  that  their  church  cannot  err ;  that  in  it  there  is  no  fault ;  and  that 
 the}-  must  give  place  to  us  in  nothing.  Or  if  there  be  any  fault,  yet  must 
 it  be  tried  by  bishops^  and  abbots  only,  because  they  be  the  directors  and 
 rulers  of  matters ;  and  they  be  the  church  of  God.  Ai-istotle  saith  that  a 
 "  city  cannot  consist  of  bastards ;"  but,  whether  the  church  of  God  may  con- 
 sist of  these  men,  let  their  own  selves  consider.    For  doubtless,  neither  be 
 
 t^^S']"''  abbots  legitimate  abbots,  nor  the  bishops  natural  right  bishops-.  But 
 
 grant  they  be  the  church ;  let  them  be  heard  speak  in  councils ;  let  them 
 alone  have  authority  to  give  consent :  yet  in  old  time,  when  the  church  of  God 
 (if  ye  will  compare  it  with  their  church)  was  very  well  governed,  both  elders 
 and  deacons,  as  saith  Cyprian,  and  certain  also  of  the  common  people,  were 
 called  thereunto,  and  made  acquainted  with  ecclesiastical  matters. 
 
 ^ap.  ui.  But  I  put  case,  these  abbots  and  bishops  have  no  knowledge  :  what  if  they 
 
 understand  nothing  what  religion  is,  nor  how  we  ought  to  think  of  God  ?  I  put 
 case,  the  pronouncing  and  ministering  of  the  law  be  decayed  in  priests,  and  good 
 counsel  fail  in  the  elders,  and,  as  the  prophet  Micheas  saith,  "the  night  be  unto 
 them  instead  of  a  ^■ision,  and  darkness  instead  of  prophesying ;"  or,  as  Esaias 
 saith,  what  if  all  "the  watchmen  of  the  city  are  become  blind?"  What  "if  the 
 salt  have  lost  his  proper  strength  and  savouriness,"  and,  as  Christ  saith,  "  be  good 
 for  no  use,  scant  worth  the  casting  on  the  dunghill  ?" 
 
 ^ap.jv.  Well,  yet  then,  they  wiU  bring  all  matters  before  the  pope,  who  cannot  err. 
 
 To  this  I  say,  first,  it  is  a  madness  to  think  that  the  Holy  Ghost  taketh  his  flight 
 from  a  general  coimcU  to  rim  to  Rome,  to  the  end,  if  he  doubt  or  stick  in  any 
 matter,  and  cannot  expound  it  of  himself,  he  may  take  counsel  of  some  other 
 spirit,  I  wot  not  what,  that  is  better  learned  than  himself.  For,  if  this  be  true, 
 what  needed  so  many  bishops,  with  so  great  charges  and  so  far  journeys,  have 
 assembled  their  convocation  at  this  present  at  Trident  ?  It  had  been  more  wis- 
 dom and  better,  at  least  it  had  been  a  much  nearer  way  and  handsomer,  to  have 
 brought  all  things  rather  before  the  pope,  and  to  have  come  straight  forth,  and 
 have  asked  counsel  at  his  divine  breast.  Secondly,  it  is  also  an  unla^vful  dealing 
 to  toss  our  matter  from  so  many  bishops  and  abbots,  and  to  bring  it  at  last  to  the 
 trial  of  one  only  man,  si^ecially  of  him  who  himself  is  appeached  by  us  of  heinous 
 and  foul  enormities,  and  hath  not  yet  put  in  his  answer ;  who  hath  also  aforehand 
 condemned  us  without  judgment  by  order  pronounced,  and  or  ever  we  were 
 called  to  be  judged. 
 
 ^p.  iv.  How  say  ye,  do  we  devise  these  tales  ?  Is  not  this  the  course  of  the  councils 
 in  these  days?  Are  not  all  things  removed  from  the  whole  holy  council,  and 
 brought  before  the  pope  alone ;  that,  as  though  nothing  had  been  done  to  pur- 
 pose by  the  judgments  and  consents  of  such  a  number,  he  alone  may  add,  alter, 
 diminish,  disannul,  allow,  remit,  and  qualify  whatsoever  he  list  ?  ^Miose  words  be 
 these  then  ?  and  why  have  the  bishops  and  abbots,  in  the  last  council  at  Trident, 
 but  of  late  concluded  with  saying  thus  in  the  end :  "  Saving  always  the  authority 
 of  the  see  apostolic  in  all  things?"  Or  why  doth  pope  Paschal  WTite  so  proudly 
 De Elect,  et  of  himsclf?  "As  though,"  saith  he,  "there  were  any  general  council  able  to  pre- 
 signific^u! '  scribe  a  law  to  the  chm-ch  of  Rome ;  whereas  all  councils  both  have  been  made 
 and  have  received  theu-  force  and  strength  by  the  church  of  Rome's  authority ; 
 and  in  ordinances  made  by  councils  is  ever  plainly  excepted  the  authority  of  the 
 bishop  of  Rome."  If  they  wUl  have  these  things  allowed  for  good,  why  be  councils 
 called?  But  if  they  command  them  to  be  void,  why  are  they  left  in  their  books 
 as  things  allowable  ? 
 
 V.  But  be  it  so :  let  the  bishop  of  Rome  alone  be  above  all  coimcils,  that  is  to 
 
 ^'^       say,  let  some  one  part  be  greater  than  the  whole,  let  him  be  of  gi-eater  power, 
 H^CTon.  ad    let  him  be  of  more  wisdom  than  all  his ;  and,  in  spite  of  Hierome's  head,  let  the 
 ^hap.  V.     authority  of  one  city  be  greater  than  the  authority  of  the  whole  world.  How 
 then,  if  the  pope  have  seen  none  of  these  things,  and  have  never  read  either  the 
 scriptures,  or  the  old  fathers,  or  yet  his  own  councils  ?    How  if  he  favour  the 
 
 ['  Their  bishops,  Def  ]  |  bishops  natural  right  bishops,  Def.] 
 
 Neither  be  their  abbots  abbots  indeed,  nor  their 
 
CHURCH  OF  ENGLAND. 
 
 95 
 
 Arians,  as  once  pope  Liberius  did  ?  or  have  a  wicked  and  a  detestable  opinion  of  [Part  VI.] 
 the  Ufe  to  come,  and  of  the  immortaHty  of  the  soul,  as  pope  John  liad  bnt  few 
 years  since  ?  or,  to  increase  now  his  own  dignity,  do  corrupt  otlier  councils,  as 
 pope  Zosinius  corrupted  the  council  holden  at  Nice  in  times  past ;  and  do  say 
 that  those  things  were  devised  and  appointed  by  the  holy  fathers,  which  never 
 once  came  into  their  thought ;  and,  to  have  the  full  sway  of  authority,  do 
 west  the  scriptures,  as''  Camotensis  saith  is  an  usual  custom  with  the  popes? 
 How  if  he  have  renounced  the  faith  in  Christ,  and  become  an  apostata,  as  Lyra- 
 nus  saith  many  popes  have  been  ?  And  yet,  for  all  this,  shall  the  Holy  Ghost 
 with  turning  of  a  hand  knock  at  his  breast,  and  even  whether  he  will  or  no,  yea, 
 and  wholly  against  his  will,  kindle  him  a  light,  so  as  he  may  not  err  ?  Shall  he 
 straightway  be  the  head-spring  of  all  right,  and  shall  all  treasure  of  wisdom  and 
 understanding  be  found  in  him,  as  it  were  laid  up  in  store  ?  or,  if  these  things  be 
 not  in  him,  can  he  give  a  right  and  apt  judgment  of  so  weighty  matters  ?  or,  if 
 he  be  not  able  to  judge,  would  he  have  that  aU  those  matters  should  be  brought 
 before  him  alone  ? 
 
 What  will  ye  say,  if  the  pope's  advocates,  abbots  and  bishops,  dissemble  not  jchap.  vi. 
 the  matter,  but  shew  themselves  open  enemies  to  the  gospel,  and  though  they 
 see,  yet  they  vnll  not  see,  but  wry  the  scriptures,  and  wittingly  and  knowingly 
 corrupt  and  counterfeit  the  word  of  God,  and  foully  and  wickedly  apply  to  the 
 pope  all  the  same  things  which  evidently  and  properly  be  spoken  of  the  person  of 
 Christ  only,  nor  by  no  means  can  be  applied  to  any  other  ?    And  what  though  Host.  cap. 
 they  say  "the  pope  is  all  and  above  all?"  or  that  "he  can  do  as  much  as  Christ  Abb.  Pan.  <le 
 can?"  and  that  "  one  judgment-place  and  one  council-house  serve  for  the  pope  venerfb'iis. 
 and  for  Christ  both  together?"  or  "that  the  pope  is  the  same  Mght  which  should  com.  Episc. 
 come  into  the  world,"  which  words  Christ  spake  of  himself  alone ;  and  that 
 "  whoso  is  an  evil-doer  hateth  and  flieth  from  that  light  ?"  or  that  "  all  the  other  Durandus. 
 bishops  have  received  of  the  pope's  fulness  ?"    Shortly,  what  though  they  make  ^^ap.  vi. 
 decrees  expressly  against  God's  word,  and  that  not  in  hucker-mucker  or  covertly, 
 but  openly  and  in  the  face  of  the  world ;  must  it  needs  yet  be  gospel  straight 
 whatsoever  these  men  say  ?    Shall  these  be  God's  holy  army  ?  or  will  Christ  be 
 at  hand  among  them  there  ?    Shall  the  Holy  Ghost  flow  in  their  tongues,  or  can 
 they  with  truth  say,  We  and  the  Holy  Ghost  have  thought  good  so?    Indeed  ^hap.  vi. 
 Peter  Asotus  and  his  companion  Hosius  stick  not  to  affirm  that  the  same  council,  hos.  eontr. 
 wherein  our  Saviour  Jesu  Christ  was  condemned  to  die,  had  both  the  spirit  of 
 prophesying,  and  the  Holy  Ghost,  and  the  spirit  of  truth  in  it ;  and  that  it  was 
 neither  a  false  nor  a  trifling  saying,  when  those  bishops  said,  "  We  have  a  law, 
 and  by  our  law  he  ought  to  die;"  and  that  "they,  so  saying,  did  light  upon  the 
 very  truth  of  judgment for  so  be  Hosius'  words ;  and  that  the  same  plainly  was 
 a  just  decree,  whereby  they  pronounced  that  Christ  was  worthy  to  die.  This, 
 methinketh,  is  strange,  that  these  men  are  not  able  to  speak  for  themselves,  and 
 
 j     defend  their  own  cause,  but  they  must  also  take  part  with  Annas  and  Caiphas. 
 
 I  For,  if  they  Avill  call  that  a  lawful  and  a  good  council  wherein  the  Son  of  God 
 was  most  shamefully  condemned  to  die,  what  council  will  they  then  allow  for 
 false  and  naught  ?  And  yet  (as  all  their  councils,  to  say  truth,  commonly  be)  ne- 
 cessity compelled  them  to  pronounce  these  things  of  the  council  holden  by  Annas 
 and  Caiphas. 
 
 But  will  these  men  (I  say)  reform  us  the  church,  being  themselves  both  the  ^^ap.  vii. 
 persons  guilty,  and  the  judges  too?  Will  they  abate  their  own  ambition  and 
 pride?  Will  they  overthrow  their  own  matter^,  and  give  sentence  against  them- 
 selves that  they  must  leave  off  to  be  unlearned  bishops,  slow  bellies,  heapers 
 together  of  benefices,  takers  upon  them  as  princes  and  men  of  war  ?  Will  the 
 abbots,  the  pope's  dear  darlings,  judge  that  monk  for  a  thief  which  laboureth  not 
 j  for  his  living  ?  and  that  it  is  against  all  law  to  suffer  such  a  one  to  live  and  to  be 
 f  found  either  in  city  or  in  country,  or  yet  ^  of  other  men's  charges  ?  or  else,  that  a 
 monk  ought  to  lie  on  the  ground,  to  live  hardly  with  herbs  and  peason,  to  study 
 earnestly,  to  argue,  to  pray,  to  work  with  hand,  and  fully  to  bend  himself  to 
 come  to  the  ministry  of  the  church  ?    In  faith,  as  soon  will  the  Pharisees  and 
 
 P  Which  thing  as,  Def.] 
 
 [*  Causes,  Def.] 
 
 All,  Def.] 
 
96 
 
 AN  APOLOGY  OF  THE 
 
 [Part  VI.]  scribes  repair  again  the  temple  of  God,  and  restore  it  unto  us  a  house  of  prayer 
 
 instead  of  a  thievish  den. 
 ^hap-Tii.  There  have  been,  I  know,  certain  of  their  own  selves^  which  have  found  fault 
 with  many  errors  in  the  church,  as  pope  Adrian,  .Eneas  SaMus,  cardinal  Poole, 
 Pighius  and  others,  as  is  aforesaid  :  they  held  afterwards  their  council  at  Trident, 
 in  the  self-same  place  where  it  is  now  appointed.  There  assembled  many  bishops 
 and  abbots,  and  others  whom  it  behoved  for  that  matter.  They  were  alone  by 
 themselves ;  whatsoever  they  did  nobody  gainsaid  it,  for  they  had  quite  shut  out 
 and  barred  om-  side  from  all  manner  of  assemblies  ;  and  there  they  sat  six  years 
 feeding  folks  with  a  marvellous  expectation  of  their  doings.  The  first  six  months, 
 as  though  it  were  greatly  needful,  they  made  many  determinations  of  the  Holy 
 Trinity,  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost,  which  were  godly  things 
 indeed,  but  not  so  necessary  for  that  time.  Let  us  see,  in  aU  that  while,  of  so 
 many,  so  manifest,  so  often  confessed  by  them,  and  so  evident  errors,  what  one 
 error  have  they  amended  ?  From  what  kind  of  idolatni'  have  they  reclaimed  the 
 people  ?  What  superstition  have  they  taken  away  ?  ^^^lat  piece  of  their  tyranny 
 and  pomp  have  they  diminished  ?  As  though  all  the  world  may  not  now  see,  that 
 this  is  a  conspiracy  and  not  a  council ;  and  that  these  bishops,  whom  the  pope 
 hath  now  called  together,  be  wholly  sworn  and  become  bovmd  to  bear  him  their 
 faithful  allegiance,  and  will  do  no  manner  of  thing  but  that  they  perceive  pleaseth 
 him  and  helpeth  to  advance  his  power,  and  as  he  will  have  it ;  or  that  they  reckon 
 not  of  the  number  of  men's  voices  rather  than  have  weight  and  consideration  of 
 the  same-;  or  that  might  doth  not  oftentimes  overcome  the  right, 
 -j"'-  And  therefore  we  know  that  divers  times  many  good  men  and  catholic  bishops 
 did  tarry  at  home,  and  would  not  come  when  such  councUs  were  called,  wherein 
 men  so  apparently  laboured  to  serve  factions  and  to  take  parts,  because  they 
 knew  they  should  but  lose  their  travail  and  do  no  good,  seeing  whereunto  their 
 enemies'  minds  were  so  wholly  bent.  Athanasius  denied  to  come  when  he  was 
 called  by  the  emperor  to  his  councU  at  Caesarea,  perceiving  plain  he  should  but 
 come  among  his  enemies  which  deadly  hated  him.  The  same  Athanasius,  when 
 he  came  afterward  to  the  council  at  SjTTiiium,  and  foresaw  what  Avould  be  the  end, 
 by  reason  of  the  outrage  and  malice  of  his  enemies,  he  packed  up  his  carriage, 
 Tripart.  Hist,  and  wcut  awav  immediately.  John  Chrysostom,  although  the  emperor  Constan- 
 xiii." tins  commanded  him  by  foiu"  sundrv-  letters  to  come  to  the  Arians'  council,  yet 
 Eus.Lib.  L  kept  he  himself  at  home  still.  When  Maximus,  the  bishop  of  Hierusalem,  sat  in 
 cap.  xMi.  ^j^^  council  at  Palestine,  the  old  father  Paphnutius  took  him  by  the  hand  and  led 
 him  out  at  the  doors,  saying,  "  It  is  not  leeful  for  us  to  confer  of  these  matters 
 with  wicked  men."  The  bishops  of  the  east  would  not  come  to  the  SjTmian 
 council,  after  they  knew  Athanasius  had  gotten  himself  thence  again.  Cyril 
 called  men  back  by  letters  from  the  council  of  them  which  were  named  Patropas- 
 sians.  Paulinus  bishop  of  Trier,  and  many  others  more,  refused  to  come  to  the 
 councU  at  Milan,  when  they  understood  what  a  stir  and  rule  Auxentius  kept  there  ; 
 for  they  saw  it  was  in  vain  to  go  thither,  where  not  reason  but  faction  should 
 prevail,  and  where  folk  contended  not  for  the  truth  and  right  judgment  of  the 
 matter,  but  for  partiaUty  and  favour, 
 gniap.viii.  And  yet,  for  all  those  fathers  had  such  mahcious  and  stiff-necked  enemies,  yet 
 IV.  1.]  ^  they  had  come  they  should  have  had  free  speech  at  least  in  the  councils.  But 
 now,  sithence  none  of  us  may  be  suffered  so  much  as  to  sit,  or  once  to  be  seen  in 
 these  men's  meetings,  much  less  suffered  to  speak  freely  our  mind ;  and  seeing 
 the  pope's  legates,  patriarchs,  archbishops,  bishops,  and  abbots,  all  being  con- 
 spired together,  all  linked  together  in  one  kind  of  fault,  and  aU  bound  by  one 
 oath,  sit  alone  by  themselves,  and  have  power  alone  to  give  their  consent ;  and  at 
 last,  when  they  have  all  done,  as  though  they  had  done  nothing,  bring  all  their 
 opinions  to  be  judged  at  the  wiU  and  pleasure  of  the  pope,  being  but  one  man,  to 
 the  end  he  may  pronoimce  his  own  sentence  of  himself,  who  ought  rather  to  have 
 answered  to  his  complaint ;  sithence  also  the  same  ancient  and  christian  liberty, 
 Mhich  of  all  right  should  specially  be  in  christian  councils,  is  now  utterly  taken 
 away  from  the  council — for  these  causes,  I  say,  wise  and  good  men  ought  not  to 
 
 ['  Companions,  Def.]  Than  of  the  weight  and  Talue  of  the  same,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 97 
 
 marvel  at  this  day,  though  we  do  the  Hke  now,  that  they  see  was  done  in  times  [Pai-t  VI.] 
 past  in  like  case  of  so  many  fathers  and  catholic  bishops;  which  as  though^  we 
 choose  rather  to  sit  at  home  and  leave  our  whole  cause  to  God  than  to  journey 
 thither  ;  where  as  we  neither  shall  have  place  nor  be  able  to  do  any  good  ;  where  as 
 we  can  obtain  no  audience ;  where  as  princes'  embassadors  be  but  used  as  mock- 
 ing-stocks ;  and  where  as  also  all  we  be  condemned  already,  before  trial ;  as 
 though  the  matter  were  aforehand  dispatched  and  agreed  upon. 
 
 Nevertheless,  we  can  bear  patiently  and  quietly  our  own  private  wrongs.    But  |Xhap.  jx.^ 
 wherefore  do  they  shut  out  christian  kings  and  good  princes  from  their  convo-        *'  ^'^ 
 cation  ?    Why  do  they  so  uncourteously,  or  with  such  spite,  leave  them  out,  and, 
 as  though  they  were  not  either  christian  men,  or  else  could  not  judge,  will  not 
 have  them  made  acquainted  with  the  cause  of  christian  religion,  nor  understand 
 the  state  of  their  own  churches  ? 
 
 Or,  if  the  said  kings  and  princes  happen  to  intermeddle  in  such  matters,  and 
 take  upon  them  to  do  that  they  may  do,  that  they  be  commanded  to  do,  and 
 ought  of  duty  to  do,  and  the  same  things  that  we  know  both  David  and  Salomon 
 and  other  good  princes  have  done,  that  is,  if  they,  whiles  the  pope  and  his  pre- 
 lates slug  and  sleep,  or  else  mischievously  withstand  them,  do  bridle  the  priests' 
 sensuality,  and  drive  them  to  do  their  duty,  and  keep  them  still  to  it,  if  they  do 
 overthrow  idols,  if  they  take  away  superstition,  and  set  up  again  the  true  wor- 
 shipping of  God ;  why  do  they  by  and  by  make  an  outcry  upon  them,  that  such 
 princes  trouble  all,  and  press  by  violence  into  another  body's  office,  and  do  there- 
 by wickedly  and  malapertly?  What  scripture  hath  at  any  time  forbidden  a 
 christian  prince  to  be  made  privy  to  such  causes  ?  Wlio  but  themselves  alone 
 made  ever  any  such  law  ? 
 
 They  will  say  to  this,  I  guess.  Civil  princes  have  learned  to  govern  a  common-  ^I'ap  ix. 
 wealth,  and  to  order  matters  of  war;  but  they  understand  not  the  secret  mys-  "'^'^ 
 teries  of  religion.  If  that  be  so,  what  is  the  pope,  I  pray  you,  at  this  day  other 
 than  a  monarch  or  a  prince  ?  or  what  be  the  cardinals,  who  must  be  no  nother 
 now-a-days  but  ^jrinces  and  kings'  sons  ?  What  else  be  the  patriarchs,  and,  for  the 
 most  part,  the  archbishops,  the  bishops,  the  abbots  ?  What  be  they  else  at  this 
 present  in  the  pope's  kingdom  but  worhkely  princes,  but  dukes  and  earls,  gor- 
 geously accompanied  with  bands  of  men  whithersoever  they  go ;  oftentimes  also 
 gaily  arrayed  with  chains  and  collars  of  gold  ?  They  have  at  times  too  certain 
 ornaments  by  themselves,  as  crosses,  i^illars,  hats,  mitres,  and  palls ;  which  pomp 
 the  ancient  bishops,  Chrysostom,  Augustine,  and  Ambrose,  never  had.  Setting 
 these  things  aside,  what  teach  they  ?  what  say  they  ?  what  do  they  ?  how  live 
 they — I  say  not,  as  may  become  a  bishop,  but  as  may  become  even  a  christian 
 man  ?  Is  it  so  great  a  matter  to  have  a  vain  title,  and  by  changing  a  garment 
 only  to  have  the  name  of  a  bishop  ? 
 
 Surely  to  have  the  principal  stay  and  effect  of  all  matters  committed  wholly  rchap.  x. 
 to  these  men's  hands,  who  neither  know  nor  will  know  these  things,  nor  yet  set  a  '"^ 
 jot  by  any  point  of  religion,  save  that  which  concerns  their  belly  and  riot ;  and 
 to  have  them  alone  sit  as  judges,  and  to  be  set  up  as  overseers  in  the  watch- 
 tower,  being  no  better  than  blind  spies ;  of  the  other  side,  to  have  a  christian 
 prince  of  good  understanding  and  of  a  right  judgment  to  stand  still  like  a  block 
 or  a  stake,  not  to  be  suffered  nother  to  give  his  voice  nor  to  shew  his  judgment, 
 but  only  to  wait  what  these  men  shall  will  and  command,  as  one  which  had  nei- 
 ther ears,  nor  eyes,  nor  wit,  nor  heart ;  and,  whatsoever  they  give  in  charge,  to 
 allow  it  without  exception,  blindly  fulfilling  their  commandments,  be  they  never 
 so  blasphemous  and  wicked,  yea,  although  they  command  him  quite  to  destroy  all 
 religion,  and  to  crucify  again  Christ  himself — this  surely,  besides  that  it  is  proud 
 and  spiteful,  is  also  beyond  all  right  and  reason,  and  not  to  be  endured  of  chris- 
 tian and  wise  princes.  Why,  I  pray  you,  may  Caiphas  and  Annas  understand 
 these  matters,  and  may  not  David  and  Ezekias  do  the  same  ?  Is  it  lawful  for  a 
 cardinal,  being  a  man  of  war,  and  delightious  in  blood,  to  have  place  in  a  council  ? 
 and  is  it  not  lawful  for  a  christian  emperor  or  a  king  ?    We  truly  grant  no  fur-  [chap  xi. 
 
 Div.  1.] 
 
 P  Wliicli  is  as  though,  Conf. ;  which  is  tliough,  Def.] 
 
 [jewel,  hi.] 
 
 7 
 
98  AN  APOLOGY  OF  THE 
 
 [Part  VI.]  ther  liberty  to  our  magistrates  than  that  we  know  hath  both  been  given 
 them  by  the  word  of  God,  and  also  confirmed  by  the  examples  of  the  very  best- 
 
 rchap.  xL  governed  commonwealths.  For,  besides  that  a  christian  prince  hath  the  charge 
 of  both  tables  committed  to  him  by  God,  to  the  end  he  may  understand  that  not 
 temporal  matters  only,  but  also  religious  and  ecclesiastical  causes,  pertain  to  his 
 
 |xhap.  xi.  ofiice ;  besides  also  that  God  by  his  prophets  often  and  earnestly  commandeth 
 the  king  to  cut  down  the  groves,  to  break  down  the  images  and  altars  of  idols, 
 and  to  write  out  the  book  of  the  law  for  himself ;  and  besides  that  the  prophet 
 
 ^chap.  xi.^  Esaias  saith,  "A  king  ought  to  be  a  patron  and  nurse  of  the  church;"  I  say, 
 IV.  4.  &  5.]  jjggjdgg  these  things,  we  see  by  histories  and  by  examples  of  the  best  times, 
 that  good  princes  ever  took  the  administration  of  ecclesiastical  matters  to  per- 
 tain to  their  duty. 
 
 Moses,  a  civil  magistrate,  and  chief  guide  of  the  people,  both  received  from 
 God  and  delivered  to  the  people  all  the  order  for  religion  and  sacrifices,  and  gave 
 Exod.  xxxii.  Aaron  the  bishop  a  vehement  and  sore  rebuke  for  making  the  golden  calf,  and 
 ^hap.  xi,     for  suffering  the  corruption  of  religion.    Josua  also,  though  he  were  no  nother 
 jo'sii.'i'.''      than  a  civil  magistrate,  yet  as  soon  as  he  was  chosen  by  God,  and  set  as  a  ruler 
 over  the  people,  he  received  commandments  specially  touching  religion  and  the 
 g;iiap.  xi.    service  of  God.   King  David,  when  the  whole  religion  was  altogethers  brought  out 
 loiron.  xiii.  of  frame  by  wicked  king  Saul,  brought  home  again  the  ark  of  God,  that  is  to  say, 
 he  restored  religion  again ;  and  was  not  only  amongst  them  himself  as  a  counsellor 
 and  furtherer  of  the  work,  but  he  appointed  also  hymns  and  psalms,  put  in  order 
 the  companies,  and  was  the  only  doer  in  setting  forth  that  whole  solemn  shew', 
 ^ciiap.  xi.    and  in  effect  ruled  the  priests.    King  Salomon  built  unto  the  Lord  the  temple 
 2  ciiron.  vi.  wliich  liis  father  David  had  but  purposed  in  his  mind  to  do ;  and,  after  the  finish- 
 
 1  Kings  vui.  jj^g  thereof,  he  made  a  goodly  ^  oration  to  the  people  concerning  religion  and  the 
 
 service  of  God :  he  afterward  disj^laced  Abiathar  the  priest,  and  set  Sadok  in  his 
 ^ap.  xi.    place.  After  this,  when  the  temple  of  God  was  in  shameful  wise  jJoUuted  through 
 2Chron.xxix.  the  nauglitiuess  and  negligence  of  the  priests,  king  Ezekias  commanded  the 
 same  to  be  cleansed  from  the  rubble  and  filth,  the  priests  to  light  up  candles,  to 
 burn  incense,  and  to  do  their  divine  service  according  to  the  old  allowed 
 2Kingsxviii.  custom.     The  samc  king  also  commanded  the  brasen  serpent,  which  then  the 
 Kv^io  ] "    people  wickedly  worshipped,  to  be  taken  down  and  beaten  to  powder.    King  Jeho- 
 2Ciiron.xvii.  shaphat  Overthrew  and  utterly  made  away  the  hill-altars  and  groves,  whereby  he 
 saw  God's  honour  hindered,  and  the  people  holden  back  with  a  private  supersti- 
 tion from  the  ordinary  temple  Avhich  was  at  Jerusalem,  whereto  they  should  by 
 Kv^'i  i  ]'■    order  have  resorted  yearly  from  every  part  of  the  realm.    King  Josias  with  great 
 
 2  Kin|sxxiii.  diligence  put  the  priests  and  bishops  in  mind  of  their  duty:  king  Johas  bridled 
 2  Kings  X.'  the  riot  and  arrogancy  of  the  priests  :  Jehu  put  to  death  the  wicked  prophets, 
 ^hap.  xii.         And,  to  rehearse  no  more  examples  out  of  the  old  law,  let  us  rather  consider, 
 
 ''^  since  the  birth  of  Christ,  how  the  chm-ch  hath  been  governed  in  the  gospel's 
 rciiap.  xii.    time.    The  christian  emperors  in  old  time  appointed  the  councils  of  the  bishops. 
 
 Constantine  called  the  council  at  Nice :  Theodosius  the  first  called  the  council 
 at  Constantinople :  Theodosius  the  second,  the  council  at  Ephesus  :  Martian, 
 ^chap.  xii.  the  council  at  Chalcedon.  And,  when  Ruffine  the  heretic  had  alleged  for 
 authority  a  council,  which,  as  he  thought,  .should  make  for  him,  Hierome  his 
 adversary,  to  confute  him,  "  Tell  us,"  quod  he,  "  what  emperor  commanded  that 
 council  to  be  called?"  The  same  Hierome  again,  in  his  epitaph  upon  Paula, 
 maketh  mention  of  the  emperor's  letters,  which  gave  commandment  to  call  the 
 l^hap.^xii.  bishops  of  Italy  and  Grecia  to  Rome  to  a  council.  Continually,  for  the  space 
 of  five  hundred  years,  the  emperor  alone  appointed  the  ecclesiastical  assembhes, 
 and  called  the  councils  of  the  bishops  together. 
 
 We  now  therefore  marvel  the  more  at  the  unreasonable  dealing  of  the  bishop 
 of  Rome,  who,  knowing  what  was  the  emperor's  right,  when  the  church  was  well 
 ordered,  knowing  also  that  it  is  now  a  common  right  to  all  princes,  forsomuch 
 as  kings  are  now  fully  possessed  in  the  several  parts  of  the  whole  empire,  doth 
 so  without  consideration  assign  that  office  alone  to  himself,  and  taketh  it  suffi- 
 
 ['  Triumph,  Def.j 
 
 ['  Godly,  Def,] 
 
CHUIICH  OF  ENGLAND. 
 
 99 
 
 cient,  in  summoning  a  general  council,  to  make  a  man  that  is  prince  of  the  whole  [Part  VI.] 
 world  no  otherwise  partaker  thereof  than  he  would  make  his  own  servant.    And  B^na's^a'ad 
 although  the  modesty  and  mildness  of  the  emperor  Ferdinando  be  so  great,  that  ?ch''ap*'x^'J.'"' 
 he  can  bear  this  wrong,  because  peradventure  he  understandeth  not  well  the  ^0 
 pope's  packing ;  yet  ought  not  the  pope  of  his  holiness  to  offer  him  that  wrong, 
 nor  to  claim  as  his  own  another  man's  right. 
 
 But  hereto  some  will  reply.  The  emperor  indeed  called  councils  at  that  time  ^chap.  xUi. 
 ye  speak  of,  because  the  bishop  of  Rome  was  not  yet  grown  so  great  as  he  is  now  ;  ' 
 but  yet  the  emperor  did  not  then  sit  together  with  the  bishops  in  council,  or 
 once  bare  uny  stroke  with  his  authority  in  their  consultation.   I  answer,  Nay,  that 
 it  is  not  so;  for,  as  witnesseth  Theodore t,  the  emperor  Constantine  sat  not  only  Hfet. Eecies. 
 together  with  them  in  the  council  at  Nice,  but  gave  also  advice  to  the  bishops  '  " 
 how  it  was  best  to  try  out  the  matter  by  the  apostles'  and  prophets'  writings,  as 
 appeareth  by  these  his  own  words  :  "  In  disputation,"  saith  he,  "  of  matters  of 
 divinity,  we  have  set  before  us  to  follow  the  doctrine  of  the  Holy  Ghost.  For 
 the  evangelists'  and  the  apostles'  works,  and  the  prophets'  sayings,  shew  us  suffi- 
 ciently what  opinion  we  ought  to  have  of  the  will  of  God."    The  emperor  [chap  xiM. 
 Theodosius  (as  saith  Socrates)  did  not  only  sit  amongst  the  bishops,  but  also  socrat.  Lib. 
 ordered  the  whole  arguing  of  the  cause,  and  tare  in  pieces  the  heretics'  books, 
 and  allowed  for  good  the  judgment  of  the  catholics.    In  the  council  at  Chalcedon  ^jlj^f'-j"''''- 
 a  civil  magistrate  condemned  for  heretics,  by  the  sentence  of  his  own  mouth, 
 the  bishops  Dioscorus,  Juvenal,  and  Thalasius,  and  gave  judgment  to  put  them  socrat.  Lib. 
 down  from  that  promotion^  in  the  church.    In  the  third  council  at  Constantinople  ^hap. '^iV. 
 Constantine,  a  civil  magistrate,  did  not  only  sit  amongst  the  bishops,  but  did  also  conc^'u, 
 subscribe  with  them :  for  saith  he,  "  we  have  both  read  and  subscribed."    In  ijij^s;]"^* 
 the  second  council  called  Arausicanum  the  princes'  embassadors,  being  noble- 
 men born,  not  only  spake  theu-  mind  touching  religion,  but  set  to  their  hands 
 also,  as  well  as  the  bishops.    For  thus  is  it  written  in  the  later  end  of  that 
 council:  "Petrus,  Marcellinus,  Felix,  and  Liberius,  being  most  noble  men,  and  the 
 famous  lieutenants  and  capitains  of  France,  and  also  peers  of  the  realm,  have 
 given  their  consent,  and  set  to  their  hands."    Further :  "  Syagrius,  Oiiilio,  Panta- 
 gathus,  Deodatus,  Cariattho,  and  ]Marcellus,  men  of  very  great  honour,  have  sub- 
 scribed."   If  it  be  so  then,  that  lieutenants,  chief  capitains,  and  peers  have  had  ^J^lj*^' 
 authority  to  subscribe  in  council,  have  not  emperors  and  kings  the  like  authority? 
 
 Truly  there  had  been  no  need  to  handle  so  plain  a  matter  as  this  is  with  so  ^Ij^^  -i"'^* 
 many  words,  and  so  at  length,  if  we  had  not  to  do  Avith  those  men,  who,  for  a 
 desire  they  have  to  strive  and  to  win  the  mastery,  use  of  course  to  deny  all 
 things,  be  they  never  so  clear,  yea,  the  very  same  which  they  presently  see  and 
 behold  with  their  own  eyes.  The  emperor  Justinian  made  a  law  to  correct  the  ^^y*^' 
 behaviour  of  the  clergy,  and  to  cut  short  the  insolency^  of  the  priests  :  and  albeit 
 he  were  a  christian  and  a  catholic  prince,  yet  put  he  down  from  their  papal 
 throne  two  popes,  Sylverius  and  Vigilius,  notwithstanding  they  were  Peter's 
 successors  and  Christ's  vicars. 
 
 Let  us  see  then,  such  men  as  have  authority  over  the  bishops,  such  men  as  [Chap.  xv. 
 receive  from  God  commandments  concerning  religion,  such  as  bring  home  again 
 the  ark  of  God,  make  holy  hymns,  oversee  the  priests,  build  the  temple,  make 
 orations  touching  divine  service,  cleanse  the  temples,  destroy  the  hill-altars,  burn 
 the  idols'  groves,  teach  the  priests  their  duty,  write  them  out  precepts  how 
 they  should  live,  kill  the  wicked  prophets,  displace  the  high  priests,  call  to- 
 gether the  councils  of  bishops,  sit  together  with  the  bishops,  instructing  them 
 what  they  ought  to  do,  condemn  and  punish  an  heretical  bishoji,  be  made  ac- 
 quainted Avith  matters  of  religion,  which  subscribe  and  give  sentence,  and  do  all 
 these  things  not  by  another  man's  commission,  but  in  their  own  name,  and  that 
 both  uprightly  and  godly;  shall  we  say  it  pertaineth  not  to  such  men  to  have 
 to  do  with  religion  ?  or  shall  we  say,  a  christian  magistrate,  which  dealeth 
 amongst  others  in  these  matters,  doth  either  naughtily,  or  presumptuously,  or 
 wickedly?   The  most  ancient  and  christian  emperors  and  kings  that  ever  Avere 
 
 [*  Their  dignities,  Def.] 
 
 [*  Insolent  lewdness,  Def.] 
 
100 
 
 APOLOGY  OF  THE 
 
 [Part  VI.]  did  busy  themselves  with  these  matters,  and  yet  were  they  never  for  this  cause 
 noted  cither  of  wickedness  or  of  presumption.  And  what  is  he,  that  can  find 
 out  cither  more  cathoHc  princes,  or  more  notable  examples  ? 
 
 ^chap.  XV.  Wherefore,  if  it  Avere  lawful  for  them  to  do  thus,  being  but  civil  magistrates, 
 "  ^  and  having  the  chief  rule  of  commonweals,  what  offence  have  our  princes  at  this 
 day  made,  which  may  not  have  leave  to  do  the  like,  being  in  the  like  degree  ? 
 or  what  especial  gift  of  learning,  or  of  judgment,  or  of  holiness  have  these  men 
 now,  that,  contrary  to  the  custom  of  all  the  ancient  and  catholic  bishops,  who 
 used  to  confer  with  ]jrinces  and  peers  concerning  religion,  they  do  now  thvis 
 reject  and  cast  off  christian  princes  from  knowing  of  the  cause,  and  from  then- 
 meetings  ? 
 
 [Chap.  XV.  Well,  thus  doing,  they  wisely  and  warily  provide  for  themselves,  and  for  their 
 kingdom,  which  otherwise  they  see  is  like  shortly  to  come  to  nought.  For  if  so 
 be  they,  whom  God  hath  placed  in  greatest  dignity,  did  see  and  perceive  these 
 men's  practices,  how  Christ's  commandments  be  despised  by  them,  how  the  light 
 of  the  gospel  is  darkened  and  quenched  out  by  them,  and  how  themselves  also 
 be  subtlely  beguiled  and  mocked,  and  unwares  be  deluded  by  them,  and  the  way 
 to  the  kingdom  of  heaven  stopped  up  before  them ;  no  doubt  they  would  never 
 so  quietly  suffer  themselves  neither  to  be  disdained  after  such  a  proud  sort,  nor 
 so  dcspitefully  to  be  scorned  and  abused  by  them.  But  now,  through  their  own 
 lack  of  understanding,  and  through  their  own  bhndness,  these  men  have  them 
 fast  yoked  and  in  their  danger, 
 [Chap.  xvi.  We  truly  for  our  parts,  as  we  have  said,  have  done  nothing  in  altering 
 ^"^■^'^  religion,  either  upon  rashness  or  arrogancy;  nor  nothing  but  with  good  leisure 
 and  great  consideration.  Neither  had  we  ever  intended  to  do  it,  except  both 
 the  manifest  and  most  assured  will  of  God,  opened  to  us  in  his  holy  scriptures, 
 and  the  regard  of  our  own  salvation,  had  even  constrained  us  thereunto.  For, 
 though  we  have  departed  from  that  church,  which  these  men  call  catholic,  and 
 by  that  means  get  us  envy  amongst  them  that  want  skUl  to  judge,  yet  is  this 
 enough  for  us,  and  it  ought  to  be  enough  for  every  wise  and  good  man,  and  one 
 that  maketh  account  of  everlasting  life,  that  we  have  gone  from  that  church 
 which  had  power  to  err ;  which  Christ,  who  cannot  err,  told  so  long  before  it 
 should  err ;  and  which  we  ourselves  did  evidently  see  with  our  eyes  to  have  gone 
 both  from  the  holy^  fixthers,  and  from  the  apostles,  and  from  Christ  his  own  self, 
 and  from  the  primitive  and  catholic  church^;  and  we  are  come,  as  near  as  we 
 possibly  could,  to  the  church  of  the  apostles  and  of  the  old  catholic  bishops  and 
 fathers ;  which  church  we  know  hath  hitherunto  been  sound  and  perfite,  and,  as 
 TertuUian  termeth  it,  a  pure  virgin,  spotted  as  yet  with  no  idolatry,  nor  with  any 
 foul  or  shameful  fault ;  and  have  directed  according  to  their  customs  and  ordi- 
 nances not  only  our  doctrine,  but  also  the  sacraments,  and  the  form  of  common 
 prayer. 
 
 rchap.  xvi.  And,  as  we  know  both  Christ  himself  and  all  good  men  heretofore  have  done, 
 we  have  called  home  again  to  the  original  and  first  foundation  that  religion 
 which  hath  been  foully  foreslowed^  and  utterly  corrupted  by  these  men.  For  we 
 thought  it  meet  thence  to  take  the  pattern  of  reforming  religion,  from  whence 
 the  ground  of  religion  was  first  taken  ;  because  this  one  reason,  as  saith  the  most 
 ancient  father  TertuUian,  hath  great  force  against  all  heresies :  "  Look,  whatso- 
 ever was  first,  that  is  true ;  and,  whatsoever  is  latter,  that  is  corrupt."  Irenaeus 
 oftentimes  appealed  to  the  oldest  churches,  which  had  been  nearest  to  Christ's 
 time,  and  which  it  was  hard  to  believe  had  erred.  But  why  at  this  day  is  not  the 
 same  respect^  and  consideration  had?  Why  return  we  not  to  the  pattern  of  the 
 old  churches  ?  Why  may  not  we  hear  at  this  time  amongst  us  the  same  saying, 
 which  was  openly  pronounced  in  times  past  in  the  council  at  Nice  by  so  many 
 bishops  and  cathoUc  fathers,  and  nobody  once  speaking  against  it,  edr^  apxata 
 
 [Chap.  xvil.  Kpar(iT<j>  :  that  is  to  say,  "hold  still  the  old  customs  ?"  When  Esdras  went  about 
 1-  &  2.]      repair  the  ruins  of  the  temple  of  God,  he  sent  not  to  Ephesus,  although  the 
 
 ['  Gone  from  the  old  holy,  Def.] 
 Church  of  God,  Def.J 
 
 [3  Neglected,  Def.] 
 
 [■*  Common  regard,  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 101 
 
 most  beautiful  and  gorgeous  temple  of  Diana  was  there ;  and  when  he  purposed  [Part  VI.] 
 to  restore  the  sacrifices  and  ceremonies  of  Ciod,  he  sent  not  to  Rome,  although 
 peradventure  he  had  heard  in  that  place  were  tiie  solemn  sacrifices  called  Heca- 
 tombfE,  and  other  called  Solitaurilia,  Lectisternia,  and  Supplications,  and  Numa 
 Pompilius'  ceremonial  books^.  He  thought  it  enough  for  him  to  set  before  his 
 eyes,  and  to  follow  the  pattern  of  the  old  temple,  which  Salomon  at  the  beginning 
 builded  according  as  God  had  appointed  him,  and  also  those  old  customs  and 
 ceremonies,  which  God  himself  had  written  out  by  special  words  for  Moses. 
 
 The  prophet  Aggeus,  after  the  temple  was  repaired  again  by  Esdras,  and  the 
 people  might  think  they  had  a  very  just  cause  to  rejoice  on  their  own  behalf  for 
 so  great  a  benefit  received  of  almighty  God,  yet  made  he  them  all  burst  out  in 
 tears,  because  that  they  which  were  yet  alive,  and  had  seen  the  former  building  of 
 the  temple,  before  the  Babylonians  destroyed  it,  called  to  mind  how  far  off  it 
 was  yet  from  that  beauty  and  excellency  Avhich  it  had  in  the  old  times  jjast 
 before :  for  then  indeed  would  they  have  thought  the  temple  worthily  repaired, 
 if  it  had  answered  to  the  ancient  pattern,  and  to  the  majesty  of  the  first  temple. 
 Paul,  because  he  would  amend  the  abuse  of  the  Lord's  supper  which  the  Corinth- 
 ians even  then  begun  to  corrupt,  he  set  before  them  Christ's  institution  to  follow, 
 saying :  "  I  have  delivered  unto  you  that  which  I  first  received  of  the  Lord." 
 And  when  Christ  did  confute  the  error  of  the  Pharisees,  "  Ye  must,"  saith  he, 
 "  return  to  the  first  beginning ;  for  from  the  beginning  it  was  not  thus."  And 
 when  he  found  great  fault  with  the  priests  for  their  uncleanness  of  life  and  covet- 
 ousness,  and  would  cleanse  the  temple  from  all  evil  abuses,  "  This  house,"  saith 
 he,  "  at  the  first  beginning  was  a  house  of  prayer,"  wherein  all  the  people  might 
 devoutly  and  sincerely  pray  together ;  and  so  were  your  parts  to  use  it  now  also 
 at  this  day ;  for  it  was  not  builded  to  the  end  it  should  be  a  "  den  of  thieves." 
 Likewise  all  the  good  and  commendable  princes  mentioned  of  in  the  scriptures 
 were  praised  specially  by  those  words,  that  they  had  walked  in  the  ways  of  their 
 father  David ;  that  is,  because  they  had  returned  to  the  first  and  original  founda- 
 tion, and  had  restored  religion  even  to  the  perfection  wherein  David  left  it. 
 
 And  therefore,  when  we  likewise  saw  all  things  were  quite  trodden  under 
 foot  of  these  men,  and  that  nothing  remained  in  the  temple  of  God  but  pitiful 
 spoils  and  decays,  we  reckoned  it  the  wisest  and  the  safest  way  to  set  before 
 our  eyes  those  churches,  which  we  knew  for  a  surety  that  they  never  had  erred, 
 nor  never  had  private  mass",  nor  prayers  in  strange  and  barbarous  language, 
 nor  this  corrupting  of  sacraments,  and  other  toys. 
 
 And,  forsomuch  as  our  desire  was  to  have  the  temple  of  the  Lord  restored 
 anew,  we  would  seek  no  other  foundation  than  the  same  whicli  we  knew  was 
 long  agone  laid  by  the  apostles,  that  is  to  wit,  our  Saviour  Jesu  Christ. 
 
 And  forsomuch  as  we  heard  God  himself  speaking  unto  us  in  his  word,  and  saw 
 also  the  notable  examples  of  the  old  and  primitive  churcii ;  again,  how  uncertain 
 a  matter  it  was  to  wait  for  a  general  council,  and  that  the  success  thereof  would 
 be  much  more  uncertain;  but  specially,  forsomuch  as  we  were  most  ascertained  of 
 God's  will,  and  counted  it  a  wickedness  to  be  too  careful  and  over-cumbered 
 about  the  judgments  of  mortal  men ;  we  could  no  longer  stand  taking  advice  with 
 flesh  and  blood,  but  rather  thought  good  to  do  the  same  thing  that  both  might 
 rightly  be  done,  and  hath  also  many  a  time  been  done,  as  well  of  good  men,  as  of 
 many  catholic  bishops ;  that  is,  to  remedy  our  own  churches  by  a  provincial 
 synod.  For  thus  know  we  the  old  fathers  used  to  put  in^  experience,  before  they 
 came  to  the  pubhc  imiversal  council.  There  remain  yet  at  this  day  canons, 
 written  in  councils  of  free  cities,  as  of  Carthage  under  Cyprian,  as  of  Ancyra,  of 
 Neocaesarea,  and  of  Gangra,  which  is  in  Paphlagonia,  as  some  think,  before  that  the 
 name  of  the  general  council  at  Nice  was  ever  heard  of.  After  this  fashion  in  old 
 time  did  they  speedily  meet  with  and  cut  short  those  heretics  the  Pelagians,  and 
 the  Donatists,  at  home,  with  private  disputation,  without  any  general  council.  Thus 
 
 Dei.  adds,  or  mamials  or  poHuises.]  |       ["  Put  matters  in,  Def. J 
 
 ["  And  yet  never  had  neither  private  mass,  Def.]  I 
 
102 
 
 AN  APOLOGY  OF  THE 
 
 [Part  VI.]  also,  when  the  emperor  Constantius  evidently  and  earnestly  took  part  with  Auxen- 
 tius  the  bishop  of  the  Arians'  faction,  Ambrose,  the  bishop  of  the  Christians, 
 appealed  not  unto  a  gci  eral  council,  where  he  saw  no  good  could  be  done  by 
 reason  of  the  emperor's  might  and  great  labour ;  but  appealed  to  his  own  clergy 
 and  people,  that  is  to  say,  to  a  provincial  synod.  And  thus  it  was  decreed  in  the 
 council  at  Nice,  that  the  bishops  should  assemble  twice  every  year :  and  in  the 
 council  at  Carthage  it  was  decreed  that  the  bishops  should  meet  together  in  each 
 of  their  provinces,  at  least  once  in  the  year:  which  was  done,  as  saith  the 
 council  at  Chalcedon,  of  purpose  that,  if  any  errors  and  abuses  had  happened  to 
 spring  up  any  where,  they  might  immediately  at  the  first  entry  be  destroyed 
 where  they  first  begun.  So  likewise,  when  Secundus  and  Palladius  rejected  the 
 council  at  Aquila,  because  it  was  not  a  general  and  a  common  council,  Ambrose, 
 bishop  of  Milan,  made  answer  that  no  man  ought  to  take  it  for  a  new  or  strange 
 matter,  that  the  bishops  of  the  west  part  of  the  world  did  call  together  synods, 
 and  make  private  assemblies  in  their  provinces ;  for  that  it  was  a  thing  before 
 then  used  by  the  west  bishops  no  few  times,  and  by  the  bishops  of  Grecia  used 
 oftentimes  and  commonly  to  be  done.  And  so  Charles  the  great,  being  emperor, 
 held  a  provincial  council  in  Germany  for  putting  away  images,  contrary  to  the 
 second  council  at  Nice.  Neither  pardy  even  amongst  us  is  this  so  very  a  strange 
 and  new  a  trade.  For  we  have  had  ere  now  in  England  provincial  synods,  and 
 governed  our  churches  by  home-made  laws.  What  should  one  say  more  ?  Of  a 
 truth,  even  those  greatest  councils,  and  where  most  assembly  of  people  ever  was 
 (whereof  these  men  use  to  make  such  an  exceeding  reckoning),  compare  them 
 with  all  the  churches  which  throughout  the  world  acknowledge  and  profess  the 
 name  of  Christ,  and  what  else,  I  pray  you,  can  they  seem  to  be  but  certain 
 private  councils  of  bishops  and  provincial  synods  ?  For  admit  peradventure  Italy, 
 France,  Spain,  England,  German^',  Denmark,  and  Scotland  meet  togethers;  if  there 
 want  Asia,  Grecia,  Armenia,  Persia,  Media,  Mesopotamia,  Egypt,  Ethiopia,  India, 
 and  Mauritania,  in  all  which  places  there  be  both  many  christian  men,  and  also 
 bishops,  how  can  any  man,  being  in  his  right  mind,  think  such  a  council  to  be  a 
 general  council  ?  or,  where  so  many  parts  of  the  world  do  lack,  how  can  they 
 truly  say  they  have  the  consent  of  the  whole  world  ?  Or  what  manner  of  council, 
 ween  you,  was  the  same  last  at  Trident  ?  or  how  might  it  be  termed  a  general 
 council,  when  out  of  all  christian  kingdoms  and  nations  there  came  unto  it 
 but  only  forty  bishops,  and  of  those  some  so  cunning,  that  they  might  be 
 thought  meet  to  be  sent  home  again  to  learn  their  grammar,  and  so  well  learned, 
 that  they  had  never  studied  divinity  ? 
 JChap.  xviii.  Whatsoever  it  be,  the  truth  of  the  gospel  of  Jesus  Christ  dependcth  not  upon 
 councils,  nor,  as  St  Paul  saith,  upon  mortal  creatures'  judgments.  And  if  they 
 which  ought  to  be  careful  for  God's  church  will  not  be  wise,  but  slack  their  duty, 
 and  harden  their  hearts  against  God  and  his  Christ,  going  on  still  to  pervert  the 
 right  ways  of  the  Lord,  God  wiU  stir  up  the  very  stones,  and  make  children  and 
 babes  cunning,  whereby  there  may  ever  be  some  to  confute  these  men's  lies. 
 [Chap,  xviii.  For  God  is  able  (not  only  without  councils,  but  also,  will  the  councils,  nill  the 
 councils)  to  maintain  and  avance  his  own  kingdom.  "  Full  many  be  the  thoughts 
 of  man's  heart,"  saith  Salomon ;  "  but  the  counsel  of  the  Lord  abideth  sted- 
 fast :"  "  There  is  no  wisdom,  there  is  no  knowledge,  there  is  no  counsel  against 
 the  Lord."  "  Things  endure  not,"  saith  Hilarius,  "  that  be  set  up  with  men's 
 workmanship :  hy  another  manner  of  means  must  the  church  of  God  be  builded 
 and  preserved ;  for  that  church  is  grounded  upon  the  foundation  of  the  apostles 
 and  prophets,  and  is  holden  fast  together  by  one  corner-stone,  which  is  Christ 
 Jesu." 
 
 ^hap.  xix.  But  marvellous  notable,  and  to  very  good  purpose  for  these  days,  be  Hierome's 
 Hieron^  in  words :  "  Whosocvcr,"  saith  he,  "  the  devil  hath  deceived,  and  enticed  to  fall 
 Naum.cap.  jjgjggp^  j(.  ^gje,  witli  the  sweet  and  deathly  enchantments  of  the  mermaids  the 
 sirens,  those  persons  doth  God's  word  awake  up,  saying  unto  them,  Arise  thou 
 that  sleepest:  lift  up  thyself;  and  Christ  shall  give  thee  light.  Therefore  at  the 
 coming  of  Christ,  of  God's  word,  of  the  ecclesiastical  doctrine,  and  of  the  full 
 destruction  of  Ninive  and  of  that  most  beautiful  harlot,  then  shall  the  people, 
 
CHURCH  OF  ENGLAND. 
 
 103 
 
 which  heretofore  had  been  cast  in  a  trance  under  their  masters,  be  raised  [Part  VI.] 
 
 up,  and  shall  make  haste  to  g:o  to  the  mountains  of  the  scripture ;  and  there 
 
 shall  they  find  hills,  Moses  verily,  and  Josua  the  son  of  Nun  ;  other  hills  also, 
 
 ■which  are  the  prophets ;  and  hills  of  the  new  testament,  which  are  the  apostles 
 
 and  the  evangelists.    And,  when  the  people  shall  flee  for  succour  to  such  hills, 
 
 and  shall  be  exercised  in  the  reading  of  those  kind  of  mountains,  though  they 
 
 find  not  one  to  teach  them  (for  the  harvest  shall  be  great,  but  the  labourers  few), 
 
 yet  shall  the  good  desire  of  the  people  be  well  accepted,  in  that  they  have  gotten 
 
 them  to  such  hills,  and  the  negligence  of  their  masters  shall  be  openly  reproved." 
 
 These  be  Hierome's  sayings,  and  that  so  plain,  as  there  needeth  no  interpreter. 
 
 For  they  agree  so  just  with  the  things  we  now  see  with  our  eyes  have  already 
 
 come  to  pass,  that  we  may  verily  think  he  meant  to  foretell,  as  it  were,  by 
 
 the  spirit  of  prophecy,  and  to  paint  before  our  face  the  universal  state  of  our 
 
 time,  the  fall  of  the  most  gorgeous  harlot  Babylon,  the  repairing  again  of  God's 
 
 chm-ch,  the  blindness  and  sloth  of  the  bishops,  and  the  good  will  and  forwardness 
 
 of  the  people.    For  who  is  so  blind,  that  he  seeth  not  these  men  be  the  masters, 
 
 by  whom  the  people,  as  saith  Hierome,  hath  been  led  into  error  and  lulled  asleep  ? 
 
 Or  who  seeth  not  Rome,  that  is  their  Ninive,  which  sometime  was  jjainted  with 
 
 fairest  colours,  but  now,  her  visor  being  pulled  off,  is  both  better  seen  and  less 
 
 set  by  ?  Or  who  seeth  not  that  good  men,  being  awaked  as  it  were  out  of  their 
 
 dead  sleep,  at  the  light  of  the  gospel,  and  at  the  voice  of  God,  have  resorted  to 
 
 the  hills  of  the  scriptures,  waiting  not  at  all  for  the  councils  of  such  masters  ? 
 
 But  by  your  favour,  some  will  say,  these  things  ought  not  to  have  been  ^chap.  xx. 
 attempted  without  the  bishop  of  Rome's  commandment ;  forsomuch  as  he  only  is  ' 
 the  knot  and  band  of  christian  society.  He  only  is  that  priest  of  Levi's  order, 
 whom  God  signified  in  the  Deuteronomy,  from  whom  counsel  in  matters  of  weight 
 and  true  judgment  ought  to  be  fetched  ^ ;  and,  whoso  obeyeth  not  his  judgment, 
 the  same  man  ought  to  be  killed  in  the  sight  of  his  brethren ;  and  that  no  mortal 
 creature  hath  authority  to  be  judge  over  him 2,  whatsoever  he  do;  that  Christ 
 reigneth  in  heaven,  and  he^  in  earth;  that  he^  alone  can  do  as  much  as  Christ  or 
 God  himself  can  do,  because  Christ  and  he^  have  but  one  council-house;  that 
 without  him  is  no  faith,  no  hope,  no  church ;  and  whoso  goetli  from  him  quite 
 casteth  away  and  renounceth  his  own  salvation.  Such  talk  have  the  canonists, 
 the  pope's  parasites,  surely  but  with  small  discretion  or  soberness ;  for  they 
 could  scant  say  more,  at  least  they  could  not  speak  more  highly,  of  Christ 
 himself. 
 
 As  for  us,  truly  we  have  fallen  from  the  bishop  of  Rome  upon  no  manner  of  rchap.  xx. 
 worldly  respect  or  commodity.    And  would  to  Christ  he  so  behaved  himself,  as  ^'^-^-^ 
 this  falling  away  needed  not ;  but  so  the  case  stood  that,  unless  we  left  him,  we 
 could  not  come  to  Christ.    Neither  will  he  now  make  any  other  league  with  us, 
 than  such  a  one  as  Nahas  the  king  of  the  Ammonites  would  have  made  in  times  1  sam.  xi. 
 past  with  them  of  the  city  of  Jabes,  which  was  to  put  out  the  right  eye  of  each 
 one  of  the  inhabitants.    Even  so  will  the  pope  pluck  from  us  the  holy  scripture, 
 the  gospel  of  our  salvation,  and  all  the  confidence  which  we  have  in  Clmst  Jesu : 
 and  upon  other  condition  can  he  not  agree  upon  peace  with  us. 
 
 F'or,  whereas  some  use  to  make  so  great  a  vaunt,  that  the  pope  is  only  Peter's  ^^ap.  xx.] 
 successor,  as  though  thereby  he  carried  the  Holy  Ghost  in  his  bosom,  and  cannot 
 err,  this  is  but  a  matter  of  nothing,  and  a  very  trifling  tale.  God's  grace  is  pro- 
 mised to  a  good  mind,  and  to  one  that  feareth  God,  not  unto  sees  and  successions. 
 "  Riches,"  saith  Jerome,  "  may  make  a  bishop  to  be  of  more  might  than  the  rest ; 
 but  all  the  bishops,  whosoever  they  be,  are  the  successors  of  the  apostles."  If 
 so  be  the  place  and  consecrating  only  be  suflicient,  why  then  Manasses  succeeded 
 David,  and  Caiphas  succeeded  Aaron.  And  it  hath  been  often  seen,  that  an  idol 
 hath  stand  ^  in  the  temple  of  God.  In  old  time  Archidamus  the  Laceda?monian 
 boasted  much  of  himself,  how  he  came  of  the  blood  of  Hercules :  but  one  Nico- 
 stratus  in  this  wise  abated  his  pride:  "Nay,"  quod  he,  "thou  seemest  not  to  descend 
 
 ['  Fette,Def.] 
 
 [=  The  pope,  Def.] 
 
 Hath  been  placed,  Def.] 
 
104 
 
 AN  APOLOGY  OF  THE 
 
 [Part  VI.]  from  Hercules ;  for  Hercules  destroyed  ill  men,  but  thou  makest  good  men  evil," 
 And  when  the  Pharisees  bragged  of  their  lineage,  how  they  were  of  the  kindred 
 and  blood  of  Abraham,  "  Ye,"  saith  Christ,  "  seek  to  kill  me,  a  man  which  have 
 told  you  the  truth,  as  I  heard  it  from  God.  Thus  Abraham  never  did.  Ye  are  of 
 your  father  the  devil,  and  will  needs  obey  his  will." 
 
 I^hap.^xxi.  Yet  notwithstanding,  because  we  will  grant  somewhat  to  succession,  tell  us, 
 hath  the  pope  alone  succeeded  Peter?  and  wherein,  I  pray  you?  In  what 
 religion  ?  in  what  oftice  ?  in  what  piece  of  his  life  hath  he  succeeded  him  ?  What 
 one  thing  (tell  me)  had  Peter  ever  like  unto  the  pope,  or  the  pope  like  unto 
 Peter  ?  Except  peradventure  they  will  say  thus ;  that  Peter,  when  he  was  at 
 Rome,  never  taught  the  gospel,  never  fed  the  flock,  took  away  the  keys  of  the 
 kingdom  of  heaven,  hid  the  treasures  of  his  Lord,  sat  him  down  only  in  his  castle 
 in  St  John  Lateran,  and  pointed  out  with  his  finger  all  the  places  of  purgatory 
 and  kinds  of  punishments,  committing  some  jjoor  souls  to  be  tormented,  and 
 other  some  again  suddenly  releasing  thence  at  his  own  pleasure,  taking  money 
 for  so  doing ;  or  that  he  gave  order  to  say  private  masses  in  every  corner ;  or 
 that  he  mumbled  up  the  holy  service  with  a  low  voice,  and  in  an  unknown  lan- 
 guage ;  or  that  he  hanged  up  the  sacrament  in  every  temple  and  on  every  altar, 
 and  carried  the  same  about  before  him  whithersoever  he  went,  upon  an  ambling 
 jennet,  with  lights  and  bells ;  or  that  he  consecrated  with  his  holy  breath  oil, 
 wax,  wool,  bells,  chalices,  churches,  and  altars ;  or  that  he  sold  jubilees,  graces, 
 liberties,  advowsons,  preventions,  first-fruits,  palls,  the  wearing  of  palls,  bulls, 
 indulgences,  and  pardons ;  or  that  he  called  himself  by  the  name  of  the  head  of 
 the  church,  the  highest  bishop,  bishop  of  bishops,  alone  most  holy ;  or  that  by 
 usurping  he  took  upon  himself  the  right  and  authority  over  other  folk's  -  churches  ; 
 or  that  he  exempted  himself  from  the  power  of  any  civil  government ;  or  that 
 he  maintained  wars,  set  princes  together  at  variance ;  or  that  he,  sitting  in  his 
 chair,  with  his  triple  crown  full  of  labels,  with  sumptuous  and  Persian-like  gor- 
 geovisness,  with  his  royal  sceptre,  Avith  his  diadem  of  gold,  and  glittering  with 
 stones,  was  carried  about,  not  upon  palfrey,  but  upon  the  shoulders  of  noble- 
 men. These  things,  no  doubt,  did  Peter  at  Rome  in  times  past,  and  left  them  in 
 charge  to  his  successors,  as  you  would  say,  from  hand  to  hand ;  for  these  things 
 be  now-a-days  done  at  Rome  by  the  popes,  and  be  so  done,  as  though  nothing 
 else  ought  to  be  done. 
 
 ^hap.  xxi.  Or  contrariwise,  peradventure  they  had  rather  say  thus ;  that  the  pope  doth 
 now  all  the  same  things,  which  we  know  Peter  did  many  a  day  ago ;  that  is,  that 
 he  runneth  up  and  down  into  every  country  to  preach  the  gospel,  not  only  openly 
 abroad,  but  also  privately  from  house  to  house ;  that  he  is  diligent,  and  applieth 
 that  business  in  season  and  out  of  season,  in  due  time  and  out  of  due  time ;  that 
 he  doth  the  part  of  an  evangelist,  that  he  fulfiUeth  the  work  and  ministry  of 
 Christ,  that  he  is  the  watchman  of  the  house  of  Israel,  receiveth  answers  and 
 words  at  God's  mouth,  and,  even  as  he  receiveth  them,  so  delivereth  them  over 
 to  the  people  ;  that  he  is  the  salt  of  the  earth  ;  that  he  is  the  light  of  the  world ; 
 that  he  doth  not  feed  his  own  self,  but  his  flock ;  that  he  doth  not  entangle 
 himself  with  the  worldly  cares  of  this  life ;  that  he  doth  not  use  a  sovereignty 
 over  the  Lord's  people ;  that  he  seeketh  not  to  have  other  men  minister  to  him, 
 but  himself  rather  to  minister  unto  others ;  that  he  taketh  all  bishops  as  his 
 fellows  and  equals ;  that  he  is  subject  to  princes,  as  to  persons  sent  from  God ; 
 that  he  giveth  to  Csesar  that  which  is  Csesar's ;  and  that  he,  as  the  old  bishops  of 
 Rome  did  (without  any  question-),  calleth  the  emperor  his  lord.  Unless  therefore 
 the  popes  do  the  like  now-a-days,  and^  Peter  did  the  things  aforesaid,  there  is  no 
 cause  at  all  why  they  should  glory  so  of  Peter's  name  and  of  his  succession. 
 [Chap.  xxii.  Much  less  cause  have  they  to  complain  of  our  departing,  and  to  call  us  again 
 ""^  ' ''  to  be  fellows  and  friends  with  them,  and  to  beUeve  as  they  believe.  Men  say 
 that  one  Cobilon  a  Lacedaemonian,  when  he  was  sent  embassador  to  the  king  of 
 the  Persians  to  treat  of  a  league,  and  found  by  chance  them  of  the  court  playing 
 
 [1  Bishops,  Def.] 
 
 [2  Without  contradiction,  Def.] 
 
 [3  As,  Conf.  and  Def.] 
 
CHURCH  OF  ENGLAND. 
 
 105 
 
 at  dice,  he  returned  straightway  home  again,  leaving  his  message  undone :  and  [Part  VI.] 
 
 when  he  was  asked  why  he  did  slack  to  do  the  things  which  he  had  received  by 
 
 public  commission  to  do,  he  made  answer,  he  thought  it  should  be  a  great 
 
 reproach  to  his  commonwealth  to  make  a  league  with  dicers.    But  if  we  should 
 
 content  ourselves  to  return  to  the  pope  and  his  popish  errors'*,  and  to  make  a 
 
 covenant  not  only  with  dicers,  but  also  with  men  far  more  ungracious  and  wicked 
 
 than  any  dicers  be ;  besides  that  this  should  be  a  great  blot  to  our  good  name, 
 
 it  should  also  be  a  very  dangerous  matter,  both  to  kindle  God's  wrath  against  us, 
 
 and  to  clog  and  condemn  our  own  souls  for  ever.    For  of  very  truth  we  have  de-  [chap.  xxii. 
 
 parted  from  him,  whom  we  saw  had  bUnded  the  whole  world  this  many  an  hundred  ^'^-^-^ 
 
 year ;  from  him,  who  too  far  presumptuously  was  wont  to  say  he  could  not  err, 
 
 and,  whatsoever  he  did,  no  mortal  man  had  power  to  condemn  him,  neither  kings, 
 
 nor  emperors,  nor  the  whole  clergy,  nor  yet  all  the  people  in  the  world  together, 
 
 no,  and  though  he  should  carry  away  with  him  to  hell  a  thousand  souls ;  from 
 
 him  who  took  upon  him  power  to  command,  not  only  men,  but  even  God's  angels, 
 
 to  go,  to  return,  to  lead  souls  into  purgatory,  and  to  bring  them  back  again  when 
 
 he  list  himself ;  whom  Gregory  said,  without  all  doubt,  is  the  very  forerunner 
 
 and  standard-bearer  of  antichrist,  and  hath  utterly  forsaken  the  catholic  faith ; 
 
 from  whom  also  those  ringleaders  of  ours,  who  now  with  might  and  main  resist 
 
 the  gospel,  and  the  truth,  which  they  know  to  be  the  truth,  have  or  this 
 
 departed  every  one  of  their  own  accord  and  good  will,  and  would  even  now 
 
 also  gladly  depart  from  him,  if  the  note  of  inconstancy  and  shame,  and  their 
 
 own  estimation  among  the  people,  were  not  a  let  unto  them.    In  conclusion,  we 
 
 have  departed  from  him,  to  whom  we  were  not  bound,  and  who  had  nothing  to 
 
 lay  for  himself,  but  only  I  know  not  what  virtue  or  power  of  the  place  where  he 
 
 dwelleth,  and  a  continuance  of  succession. 
 
 And  as  for  us,  we  of  all  others  most  justly  have  left  him.  For  our  kings,  yea,  [chap.  xxiu. 
 even  they  which  with  greatest  reverence  did  follow  and  obey  the  authority  and 
 faith  of  the  bishops  of  Rome,  have  long  since  found  and  felt  well  enough  the  yoke 
 and  tyranny  of  the  pope's  kingdom.  For  the  bishops  of  Rome  took  the  crown  off 
 from  the  head  of  our  king  Henry  the  second,  and  compelled  him  to  put  aside  all 
 majesty,  and,  like  a  mere  private  man,  to  come  unto  their  legate  with  great  sub- 
 mission and  humility,  so  as  all  his  subjects  might  laugh  him  to  scorn.  More  than 
 this,  they  caused  bishops  and  monks,  and  some  part  of  the  nobility,  to  be  in  the 
 field  against  our  king  John,  and  set  all  the  people  at  liberty  from  their  oath, 
 whereby  they  ought  allegiance  to  their  king ;  and  at  last,  wickedly,  and  most 
 abominably,  they  bereaved  the  king^,  not  only  of  his  kingdom,  but  also  of  his  life. 
 Besides  this,  they  excommunicated  and  cursed  king  Henry  the  eighth,  the  most 
 famous  prince,  and  stirred  up  against  him,  sometime  the  emperor,  sometime  the 
 French  king ;  and,  as  much  as  in  them  was,  put  in  adventure  our  realm,  to  have 
 been  a  very  prey  and  spoil  °.  Yet  were  they  but  fools  and  mad,  to  think  that 
 either  so  mighty  a  prince  could  be  scared  with  bugs  and  rattles ;  or  else,  that  so 
 noble  and  great  a  kingdom  might  so  easily,  even  at  one  morsel,  be  devoured  and 
 swallowed  up. 
 
 And  yet,  as  though  all  this  were  too  little,  they  would  needs  make  all  the  rciiap.  xxiii. 
 realm  tributary  to  them,  and  exacted  thence  yearly  most  unjust  and  wrongful  ^'^ 
 taxes.  So  dear  cost  us  the  friendship  of  the  city  of  Rome.  Wherefore,  if  they 
 have  gotten  these  things  of  us  by  extortion,  through  their  fraud  and  subtle 
 sleights,  we  see  no  reason  why  we  may  not  pluck  away  the  same  from  them 
 again  by  lawful  ways  and  just  means.  And  if  our  kings,  in  that  darkness  and 
 blindness  of  former  times,  gave  them  these  things  of  their  own  accord  and  libe- 
 rality, for  religion  sake,  being  moved  with  a  certain  opinion  of  their  feigned 
 holiness ;  now,  when  ignorance  and  error  is  spied  out,  may  the  kings,  their 
 successors,  take  them  away  again,  seeing  they  have  the  same  authority  the  kings 
 their  ancestors  had  before :  for  the  gift  is  void,  except  it  be  allowed  by  the  will 
 
 [■*  And  to  his  errors,  Def.] 
 [5  The  same  king,  Def.] 
 
 Put  our  realm  in  liazard  to  have  been  a  very 
 prey  and  spoil  unto  the  enemy,  Def.] 
 
106 
 
 THE  RECAPITULATION  OF  THE  APOLOGY. 
 
 of  the  giver ;  and  that  cannot  seem  a  perfit  will,  which  is  dimmed  and  hindered 
 by  error^ 
 
 Thus  ye  see,  good  christian  reader,  how  it  is  no  new  thing,  though  at  this 
 day  the  religion  of  Christ  be  entertained  with  despites  and  checks,  being  but 
 lately  restored,  and  as  it  were  coming  up  again  anew ;  forsomuch  as  the  like 
 hath  chanced  both  to  Christ  himself  and  to  his  apostles :  yet  nevertheless,  for 
 fear  ye  may  suffer  yourself  to  be  led  amiss,  and  seduced  with  those  exclamations 
 of  our  adversaries,  we  have  declared  at  large  unto  you  the  very  whole  manner  of 
 our  religion,  what  our  opinion-  is  of  God  the  Father,  of  his  only  Son  Jesus  Christ, 
 of  the  Holy  Ghost,  of  the  church,  of  the  saci'aments,  of  the  ministry,  of  the 
 sci-iptures,  of  ceremonies,  and  of  every  part  of  christian  belief.  We  have  said 
 that  we  abandon  and  detest,  as  plagues  and  poisons,  all  those  old  heresies,  which 
 either  the  sacred  scriptures  or  the  ancient  councils  have  utterly  condemned ; 
 that  we  call  home  again,  as  much  as  ever  we  can,  the  right  discipline  of-  the 
 church,  which  our  adversaries  have  quite  brought  into  a  poor  and  weak  case ; 
 that  we  punish  all  licentiousness  of  life  and  unruliness  of  manners  by  the  old 
 and  long-continued  laws,  and  with  as  much  sharpness  as  is  convenient  and  lieth 
 in  our  power ;  that  we  maintain  still  the  state  of  kingdoms  in  the  same  con- 
 dition and  plight^  wherein  we  have  found  them,  Avithout  any  diminishing  or  altera- 
 tion, reserving  unto  our  princes  their  majesty  and  worldly  pre-eminence,  safe 
 and  Avithout  impairing,  to  our  possible  power ;  that  we  have  so  gotten  ourselves 
 away  from  that  church,  which  they  had  made  a  den  of  thieves,  and  wherein 
 nothing  Avas  in  good  frame,  or  once  like  to  the  church  of  God,  and  Avhich,  them- 
 selves confessed,  had  erred  many  ways,  even  as  Lot  in  times  past  gat  him  out  of 
 Sodom,  or  Abraham  out  of  Chaldee,  not  upon  a  desire  of  contention,  but  by  the 
 warning  of  God  himself ;  and  that  we  have  searched  out  of  the  holy  bible, 
 Avhich  we  are  sure  cannot  deceive,  one  sure  form  of  religion,  and  have  returned 
 again  unto  the  primitive  church  of  the  ancient  fathers  and  apostles,  that  is  to 
 say,  to  the  first  ground  and  beginning  of  things,  as  unto  the  very  foundations  and 
 head-springs  of  Christ's  church.  And  in  very  troth  we  have  not  tarried  for,  in 
 this  matter,  the  authority  or  consent  of  the  Trident  council,  Avherein  we  saw 
 nothing  done  uprightly,  nor  by  good  order ;  where  also  every  body  was  sworn  to 
 the  maintenance  of  one  man ;  where  our  princes'  embassadors  Avere  contemned ; 
 Avhere  not  one  of  our  divines  could  be  heard,  and  where  parts-taking  and  ambition 
 Avas  openly  and  earnestly  procured  and  wrought ;  but,  as  the  holy  fathers  in 
 former  time,  and  as  our  predecessors  have  commonly  done,  we  have  restored  our 
 churches  by  a  provincial  convocation,  and  have  clean  shaken  off,  as  our  duty 
 Avas,  the  yoke  and  tyranny  of  the  bishop  of  Rome,  to  Avhom  we  Avere  not  bound, 
 who  also  had  no  manner  of  thing  like  neither  to  Christ,  nor  to  Peter,  nor  to  an 
 apostle,  nor  yet  like  to  any  bishop  at  all.  Finally,  we  say  that  Ave  agree 
 amongst  ourseh'es  touching  the  Avhole  judgment  and  chief  substance  of  christian 
 religion,  and  with  one  mouth  and  with  one  spirit  do  Avorship  God  and  the  Father 
 of  our  Lord  Jesu  Christ. 
 
 Wherefore,  O  christian  and  godly  reader,  forsomuch  as  thou  seest  the  reasons 
 and  causes,  both  Avhy  we  have  restored  religion,  and  Avhy  Ave  have  forsaken  these 
 men,  thou  oughtest  not  to  marA'cl,  though  Ave  have  chosen  to  obey  our  Master 
 Christ,  rather  than  men.  Paul  hath  given  us  Avarning,  Iioav  we  should  not  suffer 
 ourselves  to  be  carried  away  with  such  sundry  learnings,  and  to  fly  their  com- 
 panies, in  especial,  which  Avould  soav  debate  and  variances,  clean  contrarj'^  to  the 
 doctrine  Avhich  they  had  received  of  Christ  and  the  apostles.  Long  since  have 
 these  men's  crafts  and  treacheries  decayed,  and  vanished,  and  fled  aAvay  at  the 
 sight  and  light  of  the  gospel,  even  as  the  oavI  doth  at  the  sun-rising.  And  albeit 
 their  trumpery  be  built  up,  and  reared  as  high  as  the  sky,  yet  even  in  a  moment, 
 and  as  it  Avere  of  the  OAvn  self,  faUeth  it  doAvn  again  to  the  ground  and  cometh 
 
 ['  Here  Conf.  introduces  the  heading  "  The  re-  :        P  Faith,  Def.] 
 capitulation  of  tlte  Apology;"  whieh  also  Def.  adopts.]  i        P  State  of  honour,  Def.] 
 
THE  RECAPITULATION  OF  THE  APOLOGY. 
 
 107 
 
 to  nought.  Foi"  yon  must  not  think  that  all  these  things  have  come  to  pass  rashly*, 
 or  at  adventure :  it  hath  been  God's  pleasure,  that,  against  all  men's  wills  well- 
 nigh,  the  gospel  of  Jesu  Christ  should  be  spread  abroad  throughout  the  whole 
 world  at  these  days.  And  therefore  men,  following  God's  biddings^,  have  of  their 
 own  free  will  resorted  unto  the  doctrine  of  Jesus  Christ. 
 
 And  for  our  parts,  truly  we  have  sought  hereby  neither  glory,  nor  wealth,  nor 
 pleasure,  nor  ease.  For  there  is  plenty  of  all  these  things  with  our  adversaries ; 
 and  when  we  were  of  their  side,  we  enjoyed  such  worldly  commodities  much  more 
 liberally  and  bountifully  than  we  do  now.  Neither  do  we  eschew  concord  and 
 peace,  but  to  have  peace  with  man  we  will  not  be  at  war  with  God.  "The  name 
 of  peace  is  a  sweet  and  pleasant  thing,"  saith  Hilarius ;  but  yet  beware,  saith  he, 
 "peace  is  one  thing,  and  bondage  is  another."  For  if  it  should  so  be,  as  they 
 seek  to  have  it,  that  Christ  should  be  commanded  to  keep  silence,  that  the  truth 
 of  the  gospel  should  be  betrayed,  that  horrible  errors  should  be  cloked,  that 
 christian  men's  eyes  should  be  bleared,  and  that  they  might  be  suffered  to  conspire 
 openly  against  God;  this  were  not  a  peace,  but  a  most  ungodly  covenant  of  servi- 
 tude. "  Thei'e  is  a  peace,"  saith  Nazianzene,  "that  is  unprofitable  ;  again,  there  is 
 a  discord,"  saith  he,  "that  is  profitable."  For  Ave  must  conditionally  desire  peace, 
 so  far  as  is  lawful  before  God,  and  so  far  as  we  may  conveniently :  for  otherwise 
 Christ  himself  brought  not  peace  into  the  world,  but  a  sword.  Wherefore,  if  the 
 pope  will  have  us  reconciled  to  him,  his  duty  is  first  to  be  reconciled  to  God.  "For 
 from  thence,"  saith  Cyprian,  "spring  schisms  and  sects,  because  men  seek  not  the 
 head,  and  have  not  their  recourse  to  the  fountain  of  the  scriptures,  and  keep  not 
 the  rules  given  by  the  heavenly  Teacher."  "For,"  saith  he,  "that  is  not  peace, 
 but  war ;  neither  is  he  joined  unto  the  church,  which  is  severed  from  the  gospel." 
 As  for  these  men,  they  use  to  make  a  merchandise  of  the  name  of  peace.  For 
 that  peace,  Avhich  they  so  fain  Avould  have,  is  only  a  rest  of  idle  bellies.  They 
 and  Ave  might  easily  be  brought  to  atonement  touching  all  these  matters,  Avere  it 
 not  that  ambition,  gluttony,  and  excess  did  let  it.  Hence  cometh  their  Avhining : 
 their  heart  is  on  their  half-penny.  Out  of  doubt  their  clamours  and  stirs  be  to 
 none  other  end,  but  to  maintain  more  shamefully  and  naughtily  ill-gotten  things. 
 NoAv-a-days  the  pardoners  complain  of  us,  the  dataries,  the  pope's  collectors,  the 
 bawds,  and  others  Avhich  take  gain  to  be  godliness,  and  serve  not  Jesu  Christ, 
 but  their  OAvn  beUies.  Many  a  day  ago,  and  in  the  old  Avorld,  a  Avonderful  great 
 advantage  grcAv  hereby  to  these  kind  of  people ;  but  now  they  reckon  all  is  loss 
 unto  them,  that  Christ  gaineth.  The  pope  himself  maketh  great  complaint  at 
 this  present,  that  charity  in  people  is  waxen  cold.  And  why  so,  trow  ye  ?  For- 
 sooth, because  his  profits  decay  more  and  more.  And  for  this  cause  doth  he  hale 
 us  into  hatred,  all  that  ever  he  may,  laying  load  upon  us  Avith  despiteful  railings, 
 and  condemning  us  for  heretics,  to  the  end  they  that  understand  not  the  matter 
 may  think  there  be  no  worse  men  upon  earth  than  we  be.  NotAvithstanding,  avb 
 in  the  mean  season  are  never  the  more  ashamed  for  all  this ;  neither  ought  we  to 
 be  ashamed  of  the  gospel.  For  we  set  more  by  the  glory  of  God,  than  we  do  by 
 the  estimation  of  men.  We  are  sure  all  is  true  that  Ave  teach,  and  Ave  may  not 
 either  go  against  our  oAvn  conscience,  or  bear  any  Avitness  against  God.  For,  if  Ave 
 deny  any  pai't  of  the  gospel  of  Jesu  Christ  before  men,  he  on  the  other  side  Avill 
 deny  us  before  his  Father.  And,  if  there  be  any  that  Avill  still  be  offended,  and 
 cannot  endure  Christ's  doctrine,  such,  say  Ave,  be  blind,  and  leaders  of  the  blind : 
 the  truth  nevertheless  must  be  preached  and  preferred  above  all ;  and  we  must 
 Avith  patience  Avait  for  God's  judgment.  Let  these  folk  in  the  mean-time  take 
 good  heed  what  they  do,  and  let  them  be  Avell  advised  of  their  oavu  salvation,  and 
 cease  to  hate  and  persecute  the  gospel  of  the  Son  of  God,  for  fear  lest  they  feel 
 him  once  a  redresser  and  revenger  of  his  OAvn  cause.  God  Avill  not  suffer  himself 
 to  be  made  a  mocking-stock.  The  world  espieth  a  good  Avhile  agone  Avhat  there  is 
 a  doing  abroad.  This  fiame,  the  more  it  is  kept  doAvn,  so  much  the  more  with 
 greater  force  and  strength  doth  it  break  out  and  fly  abroad.    Their  unfaithfulness 
 
 [*  By  chance,  Def.] 
 
 ['  Commandment,  Def.] 
 
108 
 
 THE  RECAPITULATION  OF  THE  APOLOGY. 
 
 shall  not  disappoint  God's  faithful  promise.  And,  if  they  shall  refuse  to  lay  away 
 this  their  hardness  of  heart,  and  to  receive  the  gospel  of  Christ,  then  shall 
 publicans  and  sinners  go  before  them  into  the  kingdom  of  heaven. 
 
 God  and  the  Father  of  om-  Lord  Jesus  Christ  open  the  eyes  of  them  all,  that 
 they  may  be  able  to  see  that  blessed  hope,  ^  hereunto  they  have  been  called ;  so 
 as  we  may  altogether  in  one  glorify  him  alone,  who  is  the  true  God,  and  also  that 
 same  Jesus  Christ,  whom  he  sent  down  to  us  from  heaven ;  unto  whom,  with  the 
 Father,  and  the  Holy  Ghost,  be  given  aU  honour  and  glory  everlastingly.  So 
 be  it. 
 
 The  ende  of  the  Apologie 
 of  the  Churche  of 
 Englande. 
 
109 
 
 [The  following  account  of  the  church  and  of  the  universities  is  appended  to  lady 
 Bacon's  translation  of  the  Apology.  It  is  a  curious  piece :  it  has  therefore 
 appeared  desirable  to  reprint  it  here.] 
 
 [The  manner  how  the  Church  of  England  is  administered  and  governed. 
 
 The  Church  of  England  is 
 divided  into  two  provinces 
 
 Canterbury  and 
 York. 
 
 The  province  of  Canterbury  hath 
 
 The  archbishop  of  the  same,  who  is  primate  of  all  England  and  metro- 
 politan. 
 The  bishop  of  London. 
 
 /  Winchester 
 Ely 
 
 Chichester 
 Hereford 
 Salisbury 
 Worcetor 
 Lincoln 
 
 The  bishop  of  /    Coventry  and  Lichfield 
 Bath  and  Wells 
 Norwich 
 Exeter 
 Rochester 
 Peterborough 
 St  Davies 
 V  St  Asaph 
 Llandalf 
 Bangor 
 
 The  bishop  of  ^  Oxford 
 
 Gloucester,  and 
 Bristowe. 
 
 The  province  of  York  hath 
 
 The  archbishop  of  the  same,  who  is  also  primate  of  England  and  metro- 
 politan. 
 
 (Durham 
 Carlisle,  and 
 Chester. 
 
 Amongst  us  here  in  England  no  man  is  called  or  preferred  to  be  a  bishop, 
 except  he  have  first  received  the  orders  of  priesthood,  and  be  well  able  to  instruct 
 the  people  in  the  holy  scriptures. 
 
 Every  one  of  the  archbishops  and  bishops  have  their  several  cathedral 
 churches :  wherein  the  deans  bear  chief  rule,  being  men  specially  chosen  both 
 for  their  learning  and  godliness,  as  near  as  may  be. 
 
 These  cathedral  churches  have  also  other  dignities  and  canonries,  whereunto 
 be  assigned  no  idle  or  unprofitable  persons,  but  such  as  either  be  preachers,  or 
 professors  of  the  sciences  of  good  learning. 
 
 In  the  said  cathedral  churches,  upon  Sundays  and  festival  days,  the  canons 
 make  ordinarily  special  sermons,  whereunto  duly  resort  the  head  officers  of  the 
 cities  and  the  citizens ;  and  upon  the  workendays  thrice  in  the  week  one  of  the 
 canons  doth  read  and  expound  some  piece  of  holy  scripture. 
 
 Also  the  said  archbishops  and  bishops  have  under  them  their  archdeacons, 
 some  two,  some  four,  some  six,  according  to  the  largeness  of  the  diocese ;  the 
 
110  THE  MANNER  HOW  THE  CHURCH  OF  ENGLAND 
 
 which  archdeacons  keep  yearly  two  visitations,  wherein  they  make  diligent  in- 
 quisition and  search  both  of  the  doctrine  and  behaviour  as  well  of  the  ministers 
 as  of  the  people.  They  punish  the  offenders  ;  and,  if  any  errors  in  religion  and 
 heresies  fortune  to  spring,  they  bring  those  and  other  weighty  matters  before  the 
 bishops  themselves. 
 
 There  is  nothing  read  in  our  churches  but  the  canonical  scriptures,  which  is 
 done  in  such  order,  as  that  the  psalter  is  read  over  every  month,  the  new  testa- 
 ment fom  times  in  the  year,  and  the  old  testament  once  every  year.  And,  if  the 
 curate  be  judged  of  the  bishop  to  be  sufficiently  seen  in  the  holy  scriptures,  he 
 doth  withal  make  some  exposition  and  exhortation  unto  godliness. 
 
 And,  forsomuch  as  our  churches  and  universities  have  been  wonderfully  marred, 
 and  so  foully  brought  out  of  all  fashion  in  time  of  papistry',  as  there  cannot  be  had 
 learned  pastors  for  every  parish,  there  be  prescribed  unto  the  curates  of  meaner 
 understanding  certain  homilies  devised  by  learned  men,  which  do  comprehend  the 
 principal  points  of  christian  doctrine;  as  of  original  sin,  of  justification,  of  faith, 
 of  charity,  and  such-like,  for  to  be  read  by  them  unto  the  people. 
 
 As  for  common  prayer,  the  lessons  taken  out  of  the  scriptures,  the  admi- 
 nistering of  the  sacraments,  and  the  residue  of  service  done  in  the  churches,  are 
 every  whit  done  in  the  vulgar  tongue  which  all  may  understand. 
 
 Touching  the  universities, 
 
 Moreover,  this  realm 
 of  England  hath  two 
 universities. 
 
 And  the  manner  is  not  to  live  in  these  within  houses  that  be  inns  or  a  receipt 
 for  common  guests,  as  is  the  custom  of  some  universities  ;  but  they  live  in  colleges 
 under  most  grave  and  severe  discipline,  even  such  as  the  famous  learned  man 
 Erasmus  of  lloterodame,  being  here  amongst  us  about  forty  years  past,  was  bold 
 to  prefer  before  the  very  rules  of  the  monks. 
 
 In  Cambridge  be  xiiii.  colleges,  these  by  name  that  follow : 
 
 Trinity  College,  founded  by  king  Henry  the  eight. 
 
 The  King's  College. 
 
 St  John's  College. 
 
 Christ's  College. 
 
 The  Queens'  College. 
 
 Jesus  College. 
 
 Bennet  College. 
 
 Pembroke  College,  or  Pembroke  Hall. 
 
 Peter  College,  or  Peter  House. 
 
 Gunwell  and  Caius  College  or  Hall. 
 
 One  other  Trinity  College,  or  Trinity  Hall. 
 
 Clare  College,  or  Clare  Hall. 
 
 St  Katherine's  College,  or  Katherin  Hall. 
 
 Magdalene  College. 
 
 In  Oxford  likewise  there  be  colleges,  some  greater  some  smaller,  to  the  num- 
 ber of  four  and  twenty,  the  names  whereof  be  as  followeth  : 
 
 The  Cathedral  Chm-ch  of  Christ,  wherein  also  is  a  great  company  of 
 
 students. 
 Magdalene  College. 
 New  College. 
 Marten  College. 
 All  Souls'  CoUege. 
 Corpus  Christi  College. 
 Lincoln  College. 
 Auriell  College. 
 The  Queen's  College. 
 Baylie  College,  or  BailioU  College. 
 St  John's  College. 
 
 Cambridge  and 
 Oxford. 
 
IS  ADMINISTERED. 
 
 Ill 
 
 Trinity  College. 
 Exeter  College. 
 Brasen  Nose  College. 
 The  University  College. 
 Gloucester  College. 
 Broclegate  Hall. 
 Heart  Hall. 
 Magdalene  Hall. 
 Alborne  Hall. 
 St  Mary  Hall. 
 White  HaU. 
 New  Inn. 
 Edmond  Hall. 
 
 And,  besides  these  colleges  that  be  in  the  universities,  this  realm  hath  also 
 certain  collegiate  churches,  as  Westminster,  Windsor,  Eton,  and  Winchester.  The 
 two  last  whereof  do  bring  up  and  find  a  great  number  of  young  scholars,  the  which, 
 after  they  be  once  perfect  in  the  rules  of  grammar  and  of  versifying,  and  well 
 entered  in  the  principles  of  the  Gi'cek  tongue  and  of  rhetoric,  are  sent  from 
 thence  unto  the  universities  ;  as  thus :  out  of  Eton  College  they  be  sent  unto 
 the  King's  College  at  Cambridge,  and  out  of  Winchester  unto  the  New  College 
 at  Oxford. 
 
 The  colleges  of  both  the  universities  be  not  only  very  fair  and  goodly  built 
 through  the  exceeding  liberality  of  the  kings  in  old  time  and  of  late  days,  of 
 bishops  and  of  noble  men,  but  they  be  also  endowed  with  marvellous  large  livings 
 and  revenues. 
 
 In  Trinity  College  at  Cambridge,  and  in  Christ's  College  at  Oxford,  both  which 
 were  founded  by  king  Henry  the  eight  of  most  famous  memory,  are  at  the  least 
 found  four  hundred  scholars  ;  and  the  like  number  Avell  near  is  to  be  seen  in  cer- 
 tain other  colleges,  as  in  the  King's  College  and  St  John's  College  at  Cambridge ; 
 in  Magdalene  College  and  New  College  of  Oxford ;  besides  the  rest  which  we  now 
 pass  over. 
 
 Every  one  of  the  colleges  have  their  professors  of  the  tongues  and  of  the 
 liberal  sciences  (as  they  call  them),  which  do  trade  up  youth  privately  within  their 
 halls,  to  the  end  they  may  afterward  be  able  to  go  forth  thence  into  the  common 
 schools  as  to  open  disputation,  as  it  were  into  plain  battle,  there  to  try  themself. 
 
 In  the  common  schools  of  both  the  universities  there  are  found  at  the  king's 
 charge,  and  that  very  largel^^,  five  professors  and  readers,  that  is  to  say, 
 
 The  Reader  of  Divinity, 
 
 The  Reader  of  the  Civil  Law, 
 
 The  Reader  of  Physic, 
 
 The  Reader  of  the  Hebrew  tongue,  and 
 
 The  Reader  of  the  Greek  tongue. 
 
 And  for  the  other  professors,  as  of  philosophy,  of  logic,  of  rhetoric,  and  of  the 
 mathematicals,  the  universities  themselves  do  allow  stipends  unto  them.  And 
 these  professors  have  the  ruling  of  the  disputations  and  other  school-exercises 
 ■which '  be  daily  used  in  the  common  schools ;  amongst  whom  they  that  by  the 
 same  disputations  and  exercises  are  thought  to  be  come  to  any  ripeness  in  know- 
 ledge are  wont,  according  to  the  use  m  other  universities,  solemnly  to  take 
 degrees,  every  one  in  the  same  science  and  faculty  which  he  professeth. 
 
 We  thought  good  to  annex  these  things,  to  the  end  we  might  confute  and 
 confound  those  that  spread  abroad  rumours,  how  that  with  us  nothing  is  done  in 
 order  and  as  ought  to  be  done,  that  there  is  no  religion  at  all,  no  ecclesiastical 
 discipline  observed,  no  regard  had  of  the  salvation  of  men's  souls ;  but  that  all  is 
 done  quite  out  of  order  and  seditiously,  that  all  antiquity  is  despised,  that  liberty 
 is  given  to  all  sensuality  and  lewd  lusts  of  folks,  that  the  livings  of  the  church  be 
 converted  to  profane  and  worldly  uses:  whereas  in  very  truth  we  seek  nothing  else 
 but  that,  that  God  above  all  most  good  may  have  still  his  honour  truly  and  purely 
 reserved  unto  him,  that  the  rule  and  way  to  everlasting  salvation  may  be  taken 
 from  out  of  his  very  word,  and  not  from  men's  fantasies,  that  the  sacraments  may 
 
112      THE  MANNER  HOW  THE  CHURCH  OF  ENGLAND,  &c. 
 
 be  ministered  not  like  a  masquery  or  a  stage-play,  but  religiously  and  reverently 
 according  to  the  rule  prescribed  unto  us  by  Christ,  and  after  the  example  of  the 
 holy  fathers  which  flourished  in  the  primitive  church ;  that  that  most  holy  and 
 godly  form  of  disciiDline,  which  was  commonly  used  amongst  them,  may  be  called 
 home  again  ;  that  the  goods  of  the  church  maj'  not  be  launched  out  amongst 
 worldlings  and  idle  persons,  but  may  be  bestoAved  upon  the  godly  ministers  and 
 pastors  which  take  pain  both  in  preaching  and  teaching ;  that  there  may  from 
 time  to  time  arise  up  out  of  the  universities  learned  and  good  ministers,  and 
 others  meet  to  serve  the  commonwealth ;  and  finally,  that  all  unclean  and  wicked 
 life  may  be  utterly  abandoned  and  banished,  as  unworthy  for  the  name  of  any 
 Christian.  And,  albeit  we  are  not  as  yet  able  to  obtain  this  that  we  have  said, 
 fully  and  perfitly  (for  this  same  stable,  as  one  may  rightly  call  it,  of  the  Romish 
 Augias  cannot  so  soon  be  thoroughly  cleansed  and  rid  from  the  long-grown  filth 
 and  muck) ;  nevertheless  this  is  it  whereunto  we  have  regard :  hither  do  we  tend : 
 to  this  mark  do  we  direct  our  ,pain  and  travail,  and  that  hitherto  (thorough  God  his 
 gracious  favour)  not  without  good  success  and  plenteous  increase ;  which  thing 
 may  easily  appear  to  every  body,  if  either  we  be  compared  with  our  own  selves,  in 
 what  manner  of  case  we  have  been  but  few  years  since,  or  else  be  compared  with 
 our  false  accusers  or  rather  our  malicious  slanderers. 
 
 The  Lord  defend  his  church,  govern  it  with  his  Holy  Spirit,  and 
 bless  the  same  with  all  prosperous  felicity. 
 Amen. 
 
 Imprinted  at  London  in  Paules 
 churche  j'ard,  at  the  signe 
 of  the  Brasen  serpent,  by 
 Reginalde  Wolfe. 
 
 Anno  Domini,  m.d.lxuii.] 
 
DEFENCE  OF  THE  APOLOGY 
 
 OF  THE 
 
 CHURCH  OF  ENGLAND. 
 
 [jewel,  III.] 
 
A 
 
 DEFENCE  OF 
 
 THE  APOLOGIE 
 of  the  Church  of 
 England, 
 Conteining  an  Answer  to  a  certaine 
 JSooke  lately  set  forth  hij  M.  H  abding, 
 and  entituled,  A  Confutation  of  ^c. 
 
 Whereunto  there  is  also  newly  added  an  Answer 
 
 rnfo  another  like  Booke,  written  by  the  said  M.  Harding, 
 entituled,  A  Detection  of  sundrie  foule  errours,  lVc.  Printed  at 
 Louain,  Anno  1568,  and  inserted  into  the  former 
 Answer,  as  occasion  and  place  required, 
 as  by  speciall  Notes  added  to  the 
 Margine  it  may  appeare. 
 
 By  loHN  Ievvel  Bishop  of  Sarishurie. 
 
 III.  EsDR.  nil. 
 
 JSTagna  est  Veritas,  4-  prceualet. 
 Great  is  the  Truth,  and  preuaileth. 
 
 LONDON, 
 
 Printed  by  Iohn  Norton, 
 
 Printer  to  the  Kings  most  ex- 
 cellent Maiestie. 
 1611. 
 
TO  THE  MOST  VIRTUOUS  AND  NOBLE  PRINCESS, 
 
 QUEEN  ELIZABETH, 
 
 BY  THE  GRACE  OF  GOD  QUEEN  OP  ENGLAND,  FRANCE,  AND  IRELAND, 
 DEFENDER  OF  THE  FAITH,  &c. 
 
 It  had  been  greatly  to  be  wished,  most  gracious  sovereign  lady,  that,  as  God 
 of  his  mercy  hath  given  us,  ever  sithence  the  first  time  of  your  majesty's  most 
 happy  government,  such  success  in  all  civil  affairs,  such  concord  and  quietness  in 
 all  estates,  as  our  fathers  seldom  have  seen  before ;  so  our  hearts  with  like  feli- 
 city might  thoroughly  have  consented  in  the  profession  of  one  undoubted  truth, 
 and  all  our  wills,  which  now  are  so  violently  rent  asunder  and  so  far  distracted, 
 might  fully  have  joined  together  in  the  will  of  God ;  that,  all  quarrels  and  con- 
 tentions set  apart,  we  might  with  one  mouth  and  one  mind  glorify  God  the  Father 
 of  our  Lord  Jesus  Christ.  Howbeit,  it  appeareth  by  the  continual  story  and 
 ■whole  discourse  of  the  holy  scriptures,  that  almighty  God,  of  his  deep  judgments 
 and  secret  providence,  suffereth  some  men  ofttimes  to  delight  in  darkness,  to 
 withstand  the  gospel,  to  seek  occasions,  and  wilfully  to  set  themselves  against 
 the  knowledge  and  truth  of  God.  I  write  not  this,  most  gracious  lady,  to  the 
 intent  to  make  them  odious  in  your  majesty's  sight,  that  this  day  are  the  pro- 
 curers of  all  these  troubles.  God  is  able  even  of  the  hard  unsensible  stones  to 
 raise  up  children  unto  Abraham,  and  to  make  them  the  vessels  of  his  mercy. 
 Nevertheless,  as  St  Paul  teacheth  us,  such  men  there  have  been  in  times  past,  i  Tim.  iv. 
 that  have  had  their  consciences  burnt  Avith  hot  irons,  speaking  and  maintaining 
 lies  in  hypocrisy ;  that  have  given  themselves  over  into  reprobate  and  wilful  Rom.  i. 
 minds,  and  have  despised  the  wisdom  of  God  within  themselves.  And,  notwith- 
 standing such  battles  and  dissensions,  specially  in  the  church  of  God,  which  is 
 called  the  house  of  unity,  be  offensive  and  grievous  unto  the  godly,  and  therefore 
 work  great  hindrance  unto  the  due  passage  of  the  gospel  of  Christ,  yet  in  the 
 end  the  trouble  hereof  in  God's  elect  is  recompensed  abundantly  with  great 
 advantage.  For  God's  truth  is  mighty,  and  shall  prevail :  Dagon  shall  fall  down 
 headlong  before  the  ark :  the  darkness  shall  flee  before  the  light ;  and,  the  more 
 fiercely  man's  wisdom  shall  withstand,  the  more  glorious  shall  God  be  in  his 
 victory. 
 
 But,  shortly  to  discourse  unto  your  majesty  the  particular  occasions  hereof 
 from  the  beginning ;  after  it  had  pleased  almighty  God,  at  the  first  entry  of 
 your  majesty's  reign,  by  a  most  happy  exchange,  and  by  the  means  of  your 
 majesty's  most  godly  travails,  to  restore  unto  us  the  light  and  comfort  of  his 
 gospel,  there  was  written  and  published  by  us  a  little  book  in  the  Latin  tongue, 
 entituled,  "An  Apology  of  the  Church  of  England,"  containing  the  whole  substance 
 of  the  catholic  faith  now  professed  and  freely  preached  throughout  all  your 
 majesty's  dominions ;  that  thereby  all  foreign  nations  might  understand  the  con- 
 siderations and  causes  of  your  majesty's  doings  in  that  behalf.  Thus  in  old  times 
 did  Quadratus,  Melito,  Justinus  Martyr,  TertuUian,  and  other  godly  and  learned 
 fathers,  upon  like  occasions,  as  well  to  make  known  the  truth  of  God,  and  to 
 open  the  grounds  of  their  profession,  as  also  to  put  the  infidels  to  silence,  and  to 
 stop  the  mouths  of  the  wicked. 
 
 This  Apology  being  thus  written  first  in  Latin,  and  afterward,  upon  the  comfort- 
 able report  of  your  majesty's  most  godly  enterprises,  translated  into  sundry  other 
 tongues,  and  so  made  common  to  the  most  part  of  all  Europe,  as  it  hath  been  well 
 allowed  of  and  liked  of  the  learned  and  godly,  as  it  is  plain  by  their  open  testi- 
 monies touching  the  same,  so  hath  it  not  hitherto,  for  ought  that  may  appear, 
 been  any  where  openly  reproved  either  in  Latin  or  otherwise,  either  by  any  one 
 man's  private  writing,  or  by  the  public  authority  of  any  nation. 
 
 8—2 
 
116 
 
 AN  EPISTLE  TO  QUEEN  ELIZABETH, 
 
 Conf.  fol. 
 334.  b. 
 Conf.  fol. 
 s;83.  a. 
 Conf.  fol. 
 324.  b. 
 Conf.  fol. 
 204.  b. 
 
 Conf  fol. 
 30ti.  b. 
 
 Conf.  fol. 
 
 18(1.  a.  <5£ 
 305.  b. 
 Conf.  fol. 
 
 247.  b. 
 Conf.  fol. 
 
 248.  b. 
 
 Conf.  fol. 
 178.  b. 
 Conf.  fol. 
 178.  b. 
 
 Conf.  fol. 
 182.  a. 
 
 Conf.  fol. 
 182.  b. 
 
 M.  Harding, 
 ful.  34U.  a. 
 
 Only  one  M.  Harding,  not  long  sithence  your  majestys  subject,  now  misliking 
 the  present  state,  and  rcsiant  in  Lovaine,  hath  of  late  taken  upon  him,  against  the 
 said  Apolog)-,  with  the  Avhole  doctrine  and  all  the  parts  of  the  same,  to  publish  an 
 open  confutation,  and  to  offer  the  same  unto  your  majesty ;  wherein  he  sheweth 
 himself  so  vehement,  and  so  sharp  and  bus}'  in  finding  faults,  that  he  doubteth 
 not  to  seek  quarrels  against  us,  even  in  that  we  maintain  the  baptism  of  chris- 
 tian infants,  the  proceeding  and  Godhead  of  the  Holy  Ghost,  the  faith  of  the 
 holy  and  glorious  Trinity,  and  the  general  and  catholic  profession  of  the  common 
 creed.  Thus,  for  that  he  hath  once  severed  himself  from  us,  he  beareth  now 
 the  world  in  hand  we  can  believe  nothing  without  an  error. 
 
 The  main  ground  of  his  whole  plea  is  this,  that  the  bishop  of  Rome,  whatso- 
 ever it  shall  like  him  to  determine  in  judgment,  can  never  err ;  that  he  is  always 
 undoubtedly  possessed  of  God's  holy  Spirit ;  that  at  his  only  hand  we  must  learn 
 to  know  the  will  of  God  ;  that  in  his  only  holiness  standeth  the  unity  and  safety 
 of  the  church  ;  that  whosoever  is  divided  from  him  must  be  judged  an  heretic ; 
 and  that  without  the  obedience  of  him  there  is  no  hope  of  salvation.  And  yet, 
 as  though  it  were  not  sufficient  for  him  so  vainly  to  smoothed  a  man  in  open 
 errors,  he  telleth  us  also,  sadly  and  in  good  earnest,  that  the  same  bishop  is  not 
 only  a  bishop,  but  also  a  king  ;  that  unto  him  belongeth  the  authority  and  right 
 of  both  swords,  as  well  temporal  as  spiritual ;  that  all  kings  and  emperors  receive 
 their  whole  power  at  his  hand,  and  ought  to  swear  obedience  and  fealty  unto 
 him.  For  these  be  his  words,  even  in  this  book  so  boldly  dedicate  unto  your 
 majesty  :  "  It  is  a  great  eyesore,"  saith  M.  Harding,  "  to  the  ministers  of  anti- 
 christ, to  see  the  vicar  of  Christ  above  lords  and  kings  of  this  world,  and  to  see 
 princes  and  emperors  promise  and  swear  obedience  unto  him."  And,  whereas 
 pope  Zachary,  by  the  consent  or  conspiracy  of  the  nobles  of  France,  deposed 
 Chilpericus,  the  true,  natural,  and  liege  prince  of  that  realm,  and  placed  Pipinus 
 in  his  room ;  "  Lo,"  saith  M.  Harding,  "  ye  must  needs  confess  that  this  was  a 
 divine  power  in  the  pope ;  for  otherwise  he  could  never  have  done  it."  Thus 
 much  he  esteemeth  the  dishonours  and  overthrows  of  God's  anointed. 
 
 Whereas  also  pope  Boniface  the  eighth,  for  that  he  could  not  have  the  trea- 
 sury of  France  at  his  commandment,  endeavoured  with  all  his  both  ecclesiastical 
 and  worldly  puissance  to  remove  Philip  the  French  king  from  his  estate,  and, 
 under  his  bulls  or  letters  patents,  had  conveyed  the  same  solemnly  unto  Albertus 
 the  king  of  Romans  ;  M.  Harding  here  telleth  your  majesty  that  all  this  was 
 very  well  done,  "  to  the  intent  thereby  to  fray  the  king,  and  to  keep  him  in  awe, 
 and  to  reclaim  his  mind  from  disobedience."  Now,  touching  your  majesty's  most 
 noble  progenitors,  the  kings  of  this  realm,  whereas  we,  as  our^  loyalty  and  alle- 
 giance bindetli  us,  justly  complain  that  pope  Alexander  the  third  by  violence 
 and  tyranny  forced  king  Henry  the  second  to  surrender  his  crown  imperial  into 
 the  hands  of  his  legate,  and  afterward  for  a  certain  space  to  content  himself  in 
 private  estate,  to  the  great  indignation  and  grief  of  his  loving  subjects  ;  and  that 
 likewise  pope  Innocentius  the  third  stirred  up  the  nobles  and  commons  of  this 
 realm  against  king  John,  and  gave  the  inheritance  and  possession  of  all  his  domi- 
 nions unto  Ludovicus  the  French  king  (as  for  the  misusing  of  your  majesty's 
 most  dear  father  of  most  noble  memory,  king  Henry  the  eighth,  forasmuch  as 
 the  smart  thereof  is  yet  in  fresh  remembrance,  I  will  say  nothing) ;  to  these  and 
 all  other  like  tyrannical  injuries,  and  just  causes  of  grief,  M.  Harding  shortly  and 
 in  light  manner  thinketh  it  sufficient  to  answer  thus  :  "  What  though  king  Henry 
 the  second  Avere  ill-entreated  of  pope  Alexander  the  third?  What  though  king 
 John  were  ill-entreated  of  that  zealous  and  learned  pope  Innocentius  the  thu*d  ? 
 What  though  king  Henry  the  eighth  were  likewise  entreated  of  the  popes  in  our 
 time  ?"  I  know  right  well,  most  sovereign  lady,  the  goodness  of  your  gracious 
 nature  delighteth  not  in  such  rehearsals.  Neither  do  I  make  report  hereof  for 
 that  such  things  sometimes  have  been  done,  but  for  that  the  same  things  even 
 now  at  this  time  either  so  lightly  are  excused  or  so  boldly  are  defended.  Such 
 humble  affection  and  obedience  these  men,  by  their  open  and  public  writings, 
 teach  yom*  majesty's  true  subjects  to  bear  towards  their  natural  prince.    It  shall 
 
 [>  Soothe,  15G7,  1570,  1609.] 
 
 [»  Your,  1567.] 
 
AN  EPISTLE  TO  QUEEN  ELIZABETH. 
 
 117 
 
 much  warrant  the  honour  and  safety  of  your  royal  estate,  if  your  majesty  shall 
 sometimes  remember  the  dishonours  and  dangers  that  other  your  noble  proge- 
 nitors have  felt  before  you. 
 
 But  concerning  the  majesty  and  right  of  kings  and  emperors,  M.  Harding 
 teUeth  us,  "  They  have  their  first  authority  by  the  positive  law  of  nations,  and  m.  ^^-^ 
 can  have  no  more  power  than  the  people  hath,  of  whom  they  take  their  temporal 
 jurisdiction:"  as  if  he  would  say,  emperors  and  kings  have  none  other  right  of 
 government  than  it  hath  pleased  their  subjects  by  composition  to  allow  unto 
 them.    Thus  he  saith,  and  saith  it  boldly ;  as  if  God  himself  had  never  said,  Per  Prov.  viii. 
 me  reges  regnant,  "By  me  and  my  authority  kings  bear  rule  over  their  subjects;" 
 or  as  if  Christ  our  Saviour  had  never  said  unto  PUate  the  lord  lieutenant,  "Thou  Johnxix. 
 shouldest  have  no  power  over  me,  were  it  not  given  thee  from  above ;"  or  as  if 
 St  Paul  had  not  said,  Non  est  potestas  nisi  a  Deo,  "  There  is  no  power,  but  only  Kom.  xm. 
 from  God."    And  yet  further,  as  if  their  whole  study  were  fully  bent,  in  respect 
 of  the  pope^,  to  deface  the  authority  and  majesty  of  all  princes,  even  now  one 
 of  the  same  company  doubteth  not  to  teach  the  world,  that  the  pope  is  the  Dorm.  foi.  15. 
 head,  and  kings  and  emperors  are  the  feet^:  like  as  also  another  of  the  same 
 faction  saith:  "  The  emperor's  maiestv  is  so  far  inferior  in  dignity  to  the  pope  as  stanis.  ori- 
 
 .     .    n    •  ^     T  ..  1      •  .    ,^  ,i-  n         T  chov.  in  Chi- 
 
 a  creature  is  mierior  unto  God^.  \ve  devise  not  these  things  01  malice,  most  maera,  foi.  97. 
 gracious  lady,  but  report  the  same  truly,  as  we  find  them  proclaimed  and  pub- 
 lished this  day  by  their  vain  and  dangerous  writings,  which  notwithstanding  they 
 would  so  fain  have  to  be  taken  as  catholic.  If  this  doctrine  may  once  take  root, 
 and  be  freely  received  amongst  the  subjects,  it  shall  be  hard  for  any  prince  to 
 hold  his  right. 
 
 As  for  your  majesty,  for  that  it  hath  pleased  almighty  God  in  his  mercy  to 
 make  you  an  instrument  of  his  glory,  as  in  old  times  he  made  many  other  godly 
 and  noble  princes,  to  reform  his  church  from  that  huge  and  loathsome  heap  of 
 filth  and  rubbish^,  that  either  by  violence  or  by  negligence  had  been  thrown  into 
 it ;  therefore  M.  Harding,  even  in  this  self-same  book,  under  certain  general 
 •  threats,  chargeth  you  with  disordered  presumption,  by  the  example  of  Ozias  the 
 wicked  king,  upon  whom,  as  he  saith'',  God  sent  his  vengeance  for  the  hke.  m.  Hard. 
 For,  be  the  abuses  and  errors  of  the  church  never  so  many,  be  the  falls  and  ^ 
 dangers  never  so  great,  be  the  priests  and  bishops  never  so  blind ;  yet  by  this 
 doctrine  it  may  never  be  lawful  for  the  prince,  be  he  never  so  learned,  or  so  wise, 
 or  so  zealous  in  God's  cause,  to  attempt  any  manner  of  reformation.    And  there- 
 fore thus  he  saith  unto  your  majesty,  and  with  all  his  skill  and  cunning  laboureth 
 to  persuade  your  majesty's  subjects,  if  any  one  or  other  happily  of  simplicity  will 
 believe  him,  that  the  godly  laAvs,  which  your  majesty  hath  given  us  to  live  Conf.  277. 
 under,  are  no  laws  ;  that  your  parliaments  are  no  parliaments;  that  your  clergj- conf  i;";  b. 
 is  no  clergy ;  our  sacraments  no  sacraments  ;  our  faith  no  faith.    The  church  conf!"87  ^a*' 
 of  England,  whereof  your  majesty  is  the  most  principal  and  chief,  he  calleth  a  ma-  R^omd^^' 
 lignant  church,  a  new  church  erected  by  the  devil,  a  Babylonical  tower,  a  herd  of  ^-^^^ 
 antichrist,  a  temple  of  Lucifer,  a  synagogue  and  a  school  of  Satan,  full  of  robbery,  f o"f'  ^fis).  a. 
 sacrilege,  schism,  and  heresy.    And  all  this  he  furnisheth  w  ith  such  liberty  of  33a.  a.'  m  h. 
 other  uncourteous  and  unseemly  talks,  as  if  he  had  been  purposely  hired  to  speak 
 dishonour  of  j'our  majesty's  most  godly  doings. 
 
 Of  all  these  and  other  like  tragical  fantasies,  forasmuch  as  he  hath  so  boldly 
 adventured  to  make  a  present  unto  your  majesty,  we  have  great  cause  to  rejoice 
 in  God,  for  that  our  controversies  are  brought  to  be  debated  before  such  a  per- 
 sonage as  is  able  so  well  and  so*  deeply  to  understand  them.  For  I  have  no 
 doubt  but,  as  by  your  great  learning  and  marvellous  wisdom  you  shall  soon  see 
 
 1567  omits  in  respect  of  the  pope.] 
 [*  .  ..so  is  there  in  Chriiit's  church  an  order  taken 
 that  one  shall  be  a  head  to  rule  and  give  counsel, 
 some  other  in  place  of  feet  to  go,  some  hands  to 
 work,  other  some  ears  to  hear  and  eyes  to  see,  &c. — 
 Dorman,  Proitfe  of  Certeyne  Articles  denied  by  M. 
 Jnell,  Ant.  1.5C4.  fol.  15.  2.  Conf.  fol.  4;  where  he 
 asserts  that  the  bishop  of  Rome  must  be  the  head, 
 
 and  fol.  41.  2;  where  he  calls  kings  the  hands  and 
 arms.] 
 
 Quantum  Deus  prasstat  sacerdoti,  tantum  sa- 
 cerdos  pra;stat  regi. — Stan.  Orichov.  Chimaer.  Col. 
 1563.  fol.  97.  Conf.  fol.  99.] 
 
 P  Rubble,  15G7,  1570.] 
 
 P  He  untruly  saith,  1567,  1570.] 
 
 l"  1570  omits  sc.] 
 
118 
 
 AN  EPISTLE  TO  QUEEN  ELIZABETH. 
 
 the  difference  of  our  pleadings ;  so  of  your  majesty's  gracious  inclination  unto  all 
 godliness  you  will  readily  find  out  the  falsehood',  and  give  sentence  with  the 
 truth.  Verily,  after  that  your  majesty  shall  have  thoroughly  considered  the 
 manifest  untruths  and  corruptions,  together  with  the  abuses  and  errors  of  the 
 contrary  side,  the  weakness  of  the  cause,  the  boldness  of  the  man,  and  the  immo- 
 derate bitterness  of  his  speech ;  I  have  good  hope,  the  more  ad\isedly  you  shall 
 behold  it,  the  less  cause  you  shall  find  wherefore  to  like  it. 
 
 For  the  discovery  hereof,  for  my  poor  portion  of  learning,  I  have  endeavoured 
 to  do  that  I  was  able ;  and  the  same  here  I  humbly  present  unto  your  majesty, 
 as  unto  my  most  gracious  and  sovereign  liege  lady,  and  as  now  the  only  nurse  and 
 mother  of  the  church  of  God  within  these  your  majesty's  most  noble  dominions. 
 It  may  please  your  majesty  graciously  to  weigh  it,  and  to  judge  of  it,  not  accord- 
 ing to  the  skill  and  ability  of  the  writer,  which  is  but  simple,  but  according  to  the 
 weight  and  worthiness  of  the  cause.  The  poor  labours  have  been  mine  :  the 
 cause  is  God's.  The  goodness  of  the  one  will  be  always  able  to  countervail  the 
 simplicity  of  the  other. 
 
 God  evermore  inflame  and  direct  your  majesty  with  his  holy  Spirit,  that  the 
 zeal  of  his  house  may  thoroughly  devour  your  gracious  heart ;  that  you  may 
 safely  walk  in  the  ways  of  your  father  David ;  that  you  may  utterly  abandon  all 
 groves  and  hill- altars;  that  you  may  live  an  old  mother  in  Israel;  that  you  may 
 see  an  end  of  all  dissensions,  and  stablish  peace  and  unity  in  the  church  of  God. 
 Amen. 
 
 Your  majesty's  most  humble  subject  and  faithful  orator, 
 
 .JOHN  SARISBURY. 
 
 ['  Falsehead,  1567,  1570.] 
 
TO  THE  CHRISTIAN  READER^ 
 
 It  pitieth  me  in  thy  behalf,  good  christian  reader,  to  see  thy  conscience  thus 
 assaulted  this  day  with  so  contrary  doctrines  of  religion,  and  specially  if  thou  have 
 a  zeal  to  follow,  and  seest  not  what ;  and  w  ouldest  fain  please  God,  and  knowest 
 not  how,  nor  findest  thyself^  sufficiently  armed  with  God's  holy  Spirit,  nor  able 
 either  to  discern  thy  meat  from  poison,  or  to  unwind  thyself^  out  of  the  snares. 
 "  For  Satan  transformeth  himself  into  an  angel  of  light."  The  wicked  IS  more  2  cor.  xl 
 watchful  and  vehement  than  the  godly;  and  falsehood^  is  oftentimes  painted  and 
 beautified,  and  shineth  more  glorious  than  the  truth. 
 
 These  be  the  things  that,  as  St  Paul  saith,  "work  the  subversion  of  the  2  Tim.  ii. 
 hearers ;"  and  by  mean  whereof,  as  Christ  saith,  "  if  it  were  possible,  the  very  Matt.  xxiv. 
 elect  of  God  should  be  deceived."    Howbeit,  "God  knoweth  his  own;"  "and  no  st™.  ». 
 power  can  pull  them  out  of  his  hand."    God  is  able  to  work  comfort  out  of  con-  ^' 
 fusion,  and  to  force  his  light  to  shine  out  of  darkness.    "  All  things  work  unto  Rom.  viii. 
 good  unto  them  that  be  in  Christ  Jesus Be  falsehood*  never  so  freshly^ 
 coloured,  yet  in  the  end  the  truth  will  conquer. 
 
 Notwithstanding,  God  in  these  days  hath  so  amazed  the  adversaries  of  his 
 gospel,  and  hath  caused  them  so  openly  and  so  grossly  to  lay  abi-oad  their  follies 
 to  the  sight  and  face  of  all  the  world,  that  no  man  now,  be  he  never  so  ignorant, 
 can  think  he  may  justly  be  excused.  They  deal  not  now  so  subtilly  as  other 
 heretics  in  old  times  were  wont  to  do  ;  they  hide  not  the  loathsomeness  of  their 
 errors  ;  they  cloke  not  themselves  in  sheep-skins  ;  they  dissemble  nothing ;  they 
 excuse  nothing  ;  but,  without  either  shame  of  man  or  fear  of  God,  they  rake  up 
 those  things  that  before  were  buried,  that  themselves  had  forsaken,  the  wise  had 
 abhorred,  the  world  had  loathed.  It  had  been  more  policy  for  them  to  have 
 yielded  in  somewhat,  and  to  have  stayed  in  the  rest.  So  there  might  have  ap- 
 peared some  plainness  in  their  dealings. 
 
 But  this  is  God's  just  judgment,  that  they  that  wilfully  withstand  the  truth 
 should  be  given  over  to  maintain  lies,  as  being  the  "  children  of  untruth,  children  isai.  xxx. 
 that  will  not  hear  the  law  of  God." 
 
 For  trial  whereof,  I  beseech  thee,  good  reader,  advisedly  to  peruse  these  few 
 notes,  truly  taken  out  of  M.  Harding's'  late  Confutation.  Judge  thereof  as  thou 
 shalt  see  cause.  Let  no  affection  or  fantasy  cause  things  to  seem  otherwise 
 than  they  be. 
 
 The  two  principal  grounds  of  this  whole  book  are  these  :   first,  that  "  the  m.  Han), 
 pope,  although  he  may  err  by  personal  error  in  his  own  private  judgment  as  a  ^' 
 man,  and  as  a  particular  doctor  in  his  own  opinion,  yet,  as  he  is  pope,  as  he  is 
 the  successor  of  Peter,  as  he  is  the  vicar  of  Christ  in  earth,  and  as  he  is  the 
 shepherd  of  the  universal  church,  in  public  judgment,  in  deliberation,  and 
 definitive  sentence,  he  never  erreth,  nor  never  erred,  nor  never  can  err."  As 
 if  he  would  say.  The  pope  walking  in  his  gallery  is  one  man,  and  sitting  in  his* 
 consistory,  or  in  judgment,  is  another.    Which  thing  to  hold,  Alphonsus  de  Castro  Aiphons.Lib. 
 saith,  it  is  mere  folly".    Yet  is  this  M.  Harding's  chiefest,  or  rather,  as  I  might  in 
 manner  say,  his  only  ground. 
 
 The  second  is  this :  "  The  church  of  Rome  is  the  whole,  and  only  catholic  conf.  foi.  is. 
 church  of  God  ;  and  whosoever  is  not  obedient  unto  the  same  must  be  judged  an  ^' 
 
 ['  This  is  the  original  preface  prefixed  to  the  first  j       ["  1.567  omits  his.] 
 
 edition  of  loGT.J 
 
 [=*  Theeself,  1507,  1570.] 
 [*  Falsehead,  1.567,  lo70.J 
 ['  Jesu,  1567,  1570.] 
 [«  Rashly,  l.-,7(),  1609,  1611. J 
 Harding,  l(jll.J 
 
 ["  Quod  autein  alii  dicunt  eum  qui  erraverit  in 
 fide  obstinate,  jam  non  esse  papain,  ac  per  hoc  affir- 
 mant papam  non  posse  es.se  haereticum,  est  in  re 
 seria  verbis  velle  jocari. — Alfons.  de  Castr.  adv. 
 Ha;r.  Col.  15^9.  Lib.  i.  cap.  iv.  fol.  8.J 
 
120 
 
 A  PREFACE  TO  THE  READER. 
 
 Conf  fol. 
 48.  b. 
 
 Conf.  fol. 
 335.a.&48.b. 
 
 Conf.  fol. 
 
 282.  a, 
 
 Leo,  Epist.  89. 
 
 Conf  foL 
 51 1,  a. 
 
 Conf.  204.  b. 
 Conf.  248.  b. 
 
 Conf.  250.  a. 
 Conf.  248.  b. 
 
 Conf.  132.  a. 
 
 Conf.  247.  b. 
 &3U3.  b. 
 
 Conf.  180.  b. 
 &  248.  b. 
 Conf.  250.  a. 
 
 Conf.  249.  b. 
 
 Dorm.  p.  15. 
 Conf.  312.  b. 
 
 Hos.  in  Con- 
 fess. Petr. 
 cap.  xxi.x. 
 
 Conf  192.  a. 
 Conf  192.  b. 
 
 Conf  2S3.  b. 
 Conf  284.  a. 
 &  JK3.  b. 
 
 Conf  212.  b. 
 
 Hos.  in  Con- 
 fess. Petr. 
 cap.  xxvii. 
 Conf.  306.  b. 
 
 Conf  16.  b. 
 262.  b. 
 
 Conf.  196. 
 
 2  Sam.  xii. 
 Gal.  vi. 
 
 heretic."  These  two  grounds  being  once  well  and  surely  laid,  he  may  build  at 
 lilcasure  what  him  listeth. 
 
 As  for  the  pope,  the  better  to  countenance  his  estate,  he  saith  that  Peter 
 received  power  ordinary  to  himself  and  to  his  successors  for  ever,  but  his  fellows 
 had  power  only  by  dispensation ;  "  that  Peter  was  the  shepherd,  and  the  apostles 
 the  sheep ;"  and  that  the  apostles  were  subject  unto  Peter,  as  the  sheep  are 
 subject  to  the  shepherd;  and  "that  James ^  the  apostle  was  a  member  of  Peter." 
 For  better  warrant  whereof  pope  Leo  saith:  Petrum  Christus  in  consortmm  indi- 
 riducB  unitatis  assiimptum,  id  quod  ipse  erat  voluit  nominari- :  "  Christ,  receiving 
 Peter  into  the  company  of  the  indivisible  unity,  would  hun  to  be  called  the  same 
 that  he  was  himself." 
 
 Upon  affiance  and  trust  of  these  words,  M.  Harding  endoweth  the  pope  with 
 Chi'ist's  only  prerogative,  and  calleth  him  by  Christ's  principal  title,  "  The  Prince 
 of  pastors."  And  further  he  saith,  of  the  pope  hangeth  the  safety  of  the  whole 
 church  of  God  ;  that  unto  the  pope  is  given  all  manner  of  power,  as  well  in 
 heaven  as  in  earth ;  and  that,  if  any  man  say  the  pope  hath  authority  to  com- 
 mand the  angels  and  archangels  of  God  to  come,  to  go,  to  wait,  to  run^,  to  carry, 
 to  fetch,  "  we  may  not  be  scrupulous"  (for  these  be  his  words)  "  in  any  such 
 matters  ;"  that  neither  king,  nor  emperor,  nor  clergj',  nor  council,  nor  any  power 
 alive  can  have  authority  to  judge  the  pope,  be  his  hfe  never  so  vile  ;  that  the 
 pope  is  endued  with  a  divine,  or  a  godly  power,  and  that  by  the  same  he  is  able 
 to  depose  kings ;  that  the  pope,  even  by  the  institution  of  Christ,  is  a  temporal 
 prince,  and  hath  the  right  and  interest  of  both  swords,  as  well  temporal  as 
 spiritual ;  that  all  kings  and  emperors,  by  the  commandment  of  Christ,  receive 
 their  whole  power  and  authority  from  the  pope ;  that  the  pope  in  a  right  good 
 sense  may  be  called  the  King  of  kings,  and  Lord  of  lords ;  like  as  also,  in  some 
 good  sense,  he  may  be  called  our  Lord  and  God  (and  therefore  one  of  M.  Harding's 
 fellows  saith,  "The  pope  is  the  head,  and  kings  and  princes  are  the  feet^") ;  that 
 the  pope,  whatsoever  he  be,  is  always  a  christian  man  "by  the  nature  of  his 
 office."  And  therefore  another  of  them  saith :  Judasne  sit,  an  Petrus,  an  Paidus, 
 [Dens']  attendi  non  vxdt;  sed  solum  hoc,  quod  sedet  in  cathedra  Petri  ^  :  "  \Miether 
 the  pope  be  Judas  (the  traitor),  or  Peter  or  Paul,  thereof  God  never  bade  us  be 
 careful.  This  only  is  sufficient  for  us,  that  he  sitteth  in  Peter's  chair."  Likewise 
 M.  Harding  saith :  "  It  shall  be  sufficient  for  us  to  do  as  Peter's  successors  bid 
 us  to  do:"  "  Christ,"  saith  M.  Harding^,  "now  requireth  not  of  us  to  obey  Peter 
 or  Paul,  but  him  that  sitteth  in  their  chair." 
 
 Again  he  saith,  the  whole  church  of  God  is  the  pope's  vineyard :  the  pope  is 
 the  head,  and  all  the  faithful  of  Christ  be  his  members :  the  preservation  of  the 
 whole  church  standeth  in  the  unity  of  the  pope.  And  therefore  Hosius  saith : 
 Absque  uno  (papa)  ecclesia  una  esse  non  potest' :  "  Without  one  pope  the  church 
 of  God  cannot  be  one."  To  conclude,  j\L  Harding  saith  :  "  Without  the  obedience 
 of  the  pope  there  is  no  hope  of  salvation."  Thus  much  hath  M.  Harding  taught 
 us  as  most  sound  and  most*  cathoUc  doctrine  touching  the  authority  of  the 
 pope. 
 
 Of  the  other  side  he  saith,  "  The  church  of  Rome  is  the  universal  and  only 
 church  of  God and  that  whatsoever  doctrine  hath  been  taught  in  the  same 
 ought  to  be  taken  as  godly  and  catholic ;  and  that  all  other  churches  of  the 
 other  apostles  might  err  and  fail ;  but  the  church  of  Rome,  even  by  God's  espe- 
 cial^ promise,  whatsoever  she  teach,  can  never  err. 
 
 He  fighteth  as  freely  for  his  pardons  and  purgatories,  as  he  could  do  for  the 
 faith  of  the  holy  Trinity.  Nathan  said  unto  David  :  "  Our  Lord  hath  put  away 
 thy  sin :  thou  shalt  not  die."    Again  St  Paul  saith  :  "  Bear  one  of  you  another's 
 
 [■  That  St  James,  1567.] 
 
 [-  Hunc  enim  in  consortium,  &c. — Leon.  Magni 
 Op.  Lut.  1G23.  Ad  Episc.  Vien.Prov.  Epist.  l.xxxix. 
 1.  col.  404.] 
 
 P  Kenne,  1567,  1570.] 
 
 [*  Dorraan,  Proufe  of  Certevne  Articles,  Ant. 
 156-1.  fol.  15.  2.    See  before,  page  117,  note  4.] 
 
 Hos.  Op.  Col.  15S4.  Confess.  Fid.  cap.  xxix. 
 
 Tom.  I.  p.  68.] 
 
 1567  omits  saith  M.  Harding.] 
 ['  Unum  itaque  toti  praeesse  ecclesise  nsque  eo  ne- 
 cessarium  est,  ut  absque  hoc  ecclesia  una  esse  non 
 pofsit. — Id.  ibid.  cap.  xxvi.  p.  55.] 
 1-567  omits  mosi.] 
 P  Special,  1567.] 
 
A  PREFACE  TO  THE  READER. 
 
 121 
 
 burdens."  "  Hereby,"  saith  M.  Harding',  "  it  is  plain  that  the  pope  hath  power  conf.  251.  a. 
 to  give  pardons  ;  and  Christ  gave  St  Peter  special  authority  to  bestow  the  same."  conf.  iso.  b. 
 But  the  determination  and  full  discussion  of  these  great  mattei'S,  of  pardons  and  conf.  252.  b. 
 purgatory  10,  he  saith,  is  very  hard  and  marvellous  intricate. 
 
 Whereas  they,  not  without  manifest  blasphemy,  have  universally  taught  the 
 people  thus  to  call  upon  the  blessed  virgin,  the  mother  of  Christ,  "  Thou  art  the 
 lady  of  angels :  thou  art  the  queen  of  heaven  :  give  commandment  unto  thy  Son  : 
 let  him  know  thou  art  the  mother^^ whereas  also  another  of  them  saith,  "  Our  concirid. 
 
 .  Sess  2 
 
 lady  is  God's  most  faithful  fellow:"  Fidelissima  [ejus']  socia^^ ;  thus  making  a 
 creature  equal  in  fellowship  unto  God;  "All  this,"  saith  M.  Harding,  "is  nothing  conf.  i23.a. 
 else  but  a"  pretty  kind  of  "  spiritual  dalliance ;  and  he  is  most  impious  and 
 impudent  that  findeth  fault  with  it." 
 
 And,  notwithstanding  even  now  they  teach  the  people  to  fall  down  and  to 
 worship  the  image  of  Christ,  not,  as  they  were  wont  before  to  say,  giving  the 
 ■whole  honour  unto  Christ,  that  is  signified  by  the  image,  but  even  with  the  self-  Jacob.  Nanc- 
 same  honour  that  is  due  to  Christ  himself,  and  that  without  any  scruple  or  doubt  Rom!"rap.' 
 of  consciences^;  notwithstanding  also  some  of  his  own  company  say,  "The  self- Itb^'u.^"^^" 
 same  kind  of  devotion  that  is  now  done  to  images  difFereth  but  little  from  open  fn^^nt.*^® 
 wickedness    ;"  yet  M.  Harding  saith,  "  We  know  no  kind  of  idolatry  ever  used  in  ^^jj;  ^j-jj 
 the  church  of  Rome ;  neither  is  there  any  idolatry  committed  by  us,  in  wor-  ■^ig,3t^s''dif- 
 shipping:  of  saints,  in  praying  to  them,  or  in  the  reverence  we  exhibit  unto  their  ^ertnon  mui- 
 images."   Notwithstanding  sundry  others,  the  best-learned  and  wisest  of  his  side,  pietate. 
 
 ®  o  7  '  Conf.  fol. 
 
 have  plainly  confessed  divers  great  errors  and  deformities  in  their  church  ;  not-  292.  b. 
 withstanding  the  pope,  his  cardinals,  and  his  bishops,  slug  and  sleep  and  do 
 nothing ;  notwithstanding  God's  everlasting  light,  as  much  as  in  them  lieth,  be 
 hid  under  the  bushel ;  notwithstanding  the  watchmen  be  blind,  the  dogs  be  dumb, 
 the  salt  be  unsavoury,  the  people  of  God  sit  in  darkness  and  in  the  shadow  of 
 death,  and  know  neither  their  own  profession,  nor  the  use  and  meaning  of  their 
 sacraments,  nor  what  they  believe,  nor  what  they  hope,  nor  what  they  worship, 
 nor  what  they  pray  (as  for  his  offering  up  of  forms  and  accidents  in  a  sacrifice 
 unto  God,  for  so  fondly  he  writeth,  I  trow,  to  relieve  both  the  quick  and  the 
 dead,  with  other  errors  of  greater  importance,  wherewith  he  may  more  easily 
 astonne  the  people,  I  will  say  nothing) ;  all  this  notwithstanding,  M.  Harding 
 doubteth  not  to  say,  "If  Christ  himself  or  his  apostles  were  alive  again,  the  Rejoind. foi. 
 word,  that  is  to  say,  the  doctrine  of  our  belief,  now  preached,  and  received  in  the  conf!  254.  a. 
 catholic  church"  of  Rome,  "  neither  should  be  altered,  nor  could  be  bettered." 
 
 And  therefore  he  saith  further :  "  Such  wicked  changes  in  religion  as  ye  have  conf.  274.  a. 
 made,  it  is  lawful  to  make  neither  with  a  council  nor  without  a  council."    Again : 
 "  Our  doctrine  hath  been  too  long  approved  to  be  put  in  daying'^  in  these  days :"  conf.  271. 
 and  therefore  again,  for  a  final  conclusion,  he  saith  thus  :  "  Set  your  hearts  at  conf.  331.  a. 
 rest :  it  shall  not  be  so." 
 
 These  be  the  special  contents  and  implements  of  M.  Harding's  whole  book  of 
 "  Confutation ;"  which  he  wisheth  us  to  receive,  imder  his  warrant,  as  the  whole 
 and  only  catholic  faith  of  Christ  ;  by  force  whereof  he  thinketh  himself  able  to 
 subdue  and  bind  the  whole  world.  If  the  things  that  he  maintaineth  be  so  fond, 
 what  may  we  then  think  of  other  things  that  he  denieth? 
 
 Now  what  substance  of  learning,  out  of  the  scriptures,  councils,  and  doctors, 
 truly  alleged,  he  hath  brought  us  forth  for  better  furniture  of  the  same,  I  leave 
 it  wholly  to  be  weighed  by  others.  Verily,  utterance,  and  eloquence,  and  sound 
 of  words,  and  boldness  of  speech,  he  wanteth  none.  Howbeit,  oftentimes  in  the 
 fairest  rose  thou  mayest  soonest  find  a  canker. 
 
 But  here,  good  christian  reader,  our  books  thus  laid  in  the  midst  before  thee, 
 
 1.3G7  omits  of  pardons  an/I.  purgatory.'] 
 
 ["  See  Vol.  II.  pages  890,  900.] 
 
 ['^  Ambros.  Catharin.  Polit.  Orat.  in  sec.  Sess. 
 Synod.  Trident,  in  Concil.  Stud.  Labb.  et  Cossart. 
 Lut.  Par.  1671-2.  Tom.  XIV.  ool.  1007.] 
 
 ['•■'  Jac.  Naclant.  Enarr.  in  Epist.  ad  Rom.  Vonct. 
 1557.  cap.  i.  fol.  42.  See  Vol.  II.  page  667,  note  15. 
 
 ...eadem  certe  pietate,  eultu  et  religione  ipsam 
 [criicem],  qua  et  Christum  ipsum  prosequi  necesse 
 est — Jac.  Payv.  Andrad.  Orthod.  Explic.  Libr.  De- 
 cern. Col.  1564.    Lib.  ix.  p.  706.] 
 
 ['■•  Pol.  Verg.  De  Invent.  Rer.  Amst.  1671.  Lib. 
 VI.  cap.  xiii.  p.  423.  See  Vol.  II.  page  668,  note  2.] 
 
 ['5  Put  in  daying:  submitted  to  arbitration.] 
 
122 
 
 A  PREFACE  TO  THE  READER. 
 
 Rejoind.  in 
 the  Preface 
 tolhe  Reader 
 •ill.  b. 
 •iv.  a. 
 
 *iv.  b. 
 
 a. 
 
 Rejoind  in 
 the  Preface 
 to  M.  Jewel. 
 A.  i. 
 
 Conf.  213.  a. 
 Rtjoind. in 
 the  Preface  to 
 the  Reader. 
 Al.  Harding 
 in  his  An- 
 swer, Art.  15. 
 Div.  7. 
 
 Hieron.  in 
 Esai.  Lib.  ix. 
 cap.  XX \. 
 
 August  de 
 Temp.  Serm. 
 145. 
 
 August,  in 
 Quaest.  Vet. 
 Test  Quajst. 
 4.3. 
 
 Hilar,  in 
 Psai.  i. 
 
 I  beseech  thee  to  consider  with  what  indifferent  judgment  M.  Harding  would 
 have  tliee  to  pass  between  us. 
 
 First  he  saith :  "  What  should  we  seek  for  truth  ?  Let  us  only  behold  the 
 custom  of  the  church."  Again  :  "  What  arguments,  what  allegations,  what  shew 
 of  disproof  soever  he  bring  against  these  things,  we  ought  to  make  small  account 
 thereof."  Again:  "I  would  bless  myself^  from  him,  as  from  the  minister  of 
 Satan,  and  as  from  the  disciple  of  antichi-ist,  and  as  from  God's  open  and  pro- 
 fessed enemy."  Again :  "  M.  Jewel's  Reply,  and  other  like  heretical  books,  are 
 unlawful  to  be  read,  by  order  of  the  church,  without  special  licence,  and  are 
 utterly  forbidden  to  be  read  or  kept  under  pain  of  excommunication."  And 
 again :  "  As  for  the  Reply,  none  other  way  wiU  serve,  but  to  throw  all  into  the 
 fire." 
 
 Of  the  other  side,  touching  the  word  of  God,  with  most  terrible  words  he 
 frayeth  thee  from  it,  and  biddeth  thee  to  consider  of  other  things,  and  to  behold 
 I  know  not  what.  "  Ye  prostitute  the  scriptures,"  he  saith,  "  as  bawds  do  their 
 harlots,  to  the  ungodl}-,  unlearned,  rascal  people."  Again  :  "  Prentices,  Ught 
 persons,  and  the  riffraff  of  the  people."  And  again :  "  The  unlearned  people 
 were  kept  from  the  reading  of  the  scriptures  by  the  special  providence  of  God, 
 that  precious  stones  shoidd  not  be  thrown  before  swine."  In  such  regard  these 
 men  have  as  well  the  holy  scriptures  as  also  the  people  of  God.  The  scriptures 
 they  resemble  to  common  harlots,  and  the  vilest  creatm-es  of  the  stews.  The 
 people  of  God  they  call  ungodly,  rascals,  riffraff,  and  filthy  swine. 
 
 Thus  he  suffereth  thee  not  to  read  either  my  poor  book,  whereof  thou 
 shouldest  judge,  or  the  holy  word  of  God,  whereby  thou  mightest  be  able  to 
 judge ;  but  only  biddeth  thee  to  follow  him,  and  to  say  as  he  saith,  and  all  is  safe. 
 Thus,  first  he  blindeth  thine  eyes,  and  then  willeth  thee  to  look  about,  and  to 
 condemn  the  thing  thou  never  knewest.  So  saith  St  Hierome  :  Isti  tantam  sibi 
 assumvnt  auctoritatem,  ut,  sive  dextra  doceant,  sive  sinistra,  id  est,  sive  bona,  sive 
 mala,  nolint  discipulos  ratione  discutere,  sed  se  prcecessores  sequi'^:  "  These  men 
 take  so  much  upon  themselves,  that,  whether  they  teach  with  the  right  hand  or 
 with  the  left,  that  is  to  say,  whether  they  teach  good  things  or  bad,  they  Mill  not 
 have  their  hearers  or  learners  to  inquire  causes  wherefore  they  should  do  this  or 
 that,  but  only  to  follow  them,  being  their  leaders." 
 
 But  beware,  I  beseech  thee,  good  christian  reader.  A  simple  eye  is  soon 
 beguiled.  It  is  very  coarse  wool  that  will  take  no  colour.  It  is  a  desperate 
 cause  that  with  words  and  eloquence  may  not  be  smoothed.  Be  not  deceived. 
 Remember  of  what  matters,  and  with  what  adversaries,  thou  hast  to  deal.  With 
 fear  and  reverence  be  careful  of  thine  own  salvation.  Lay  down  all  affection  and 
 favour  of  parties.  Judge  justl}-  of  that  shall  be  alleged.  Unless  thou  know,  thou 
 canst  not  judge  :  unless  thou  hear  both  sides,  thou  canst  not  know.  If  thou  like 
 ought,  know  why  thou  likest  it.  A  wise  man  in  each  thing  will  search  the  cause. 
 He  that  cannot  judge  gold  by  sound  or  in  sight,  yet  may  try  it  by  the  poise.  If 
 thou  canst  not  weigh  these  matters  for  want  of  learning,  yet,  so  sensible  and  so 
 gross  they  are,  thou  mayest  feel  them  Avith  thy  fingers.  Thou  mayest  soon  find 
 a  difference  between  gold  and  brass  ;  between  Jacob  and  Esau ;  between  a  face 
 and  a  vizard ;  between  a  full  body  and  an  empty  shadow. 
 
 Say  not  thou  art  settled  in  thy  belief,  before  thou  know  it.  Vain  faith  is  no 
 faith.  St  Augustine's  counsel  is  good :  "  Believe  no  more  of  Christ  than  Christ 
 hath  willed  thee  to  believe :"  Nemo  de  Christo  credat,  nisi  quod  de  se  credi  voluit 
 Christus^.  Likewise  he  saith:  Fides  stulta  non  prodest,  sed  obest*:  "Fond  faith 
 is  hurtful,  and  doth  no  good."  St  Hilary  saith  :  Non  minus  est,  Deum  Jingere, 
 quam  negare^:  "  To  devise  fantasies''  of  God,  it  is  as  horrible  as"  to  say  there  is  no 
 
 ['  Meself,  15G7,  1570.] 
 
 [-  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib. 
 IX.  in  Isai.  Proph.  cap.  xxx.  Tom.  III.  col.  258; 
 where  qui  tantam.  seu  dextera,  and  sen  sinistra.^ 
 
 Nemo  credat  de  Christo,  nisi  &c. — August.  Op. 
 Par.  1679-1700.Serm. '■cxxxvii.4.  Tom.  V.  col. 995.] 
 
 [■*  ...cum  constet  fidem  stultam  non  solum  mi- 
 
 nima prodesse,  sed  obesse. — Id.  Quaest.  ex  Vet.  Test. 
 Quaest.  xliii.  Tom.  III.  Append,  col.  56.  This  work 
 is  not  genuine.] 
 
 ...non  minoris  impietatis  esse,  Denm  &c. — 
 Hilar.  Op.  Par.  1693.  Tractat.  in  Psalm,  i.  3.  col.  18.] 
 Fancies,  1567,  1570,  1609.] 
 {'  Is,  1611.] 
 
A  PREFACE  TO  THE  READER. 
 
 123 
 
 God."  The  ancient  father  Tertullian,  speaking  of  the  enemies  of  the  cross  of 
 Christ,  that  disdained  to  submit  their  wills  to  the  will  of  God,  saith  thus :  Amatit  Tertui.  in 
 ignorare,  cum  alii  gaudeant  cognovissc  .  . .  Malunt  nescire,  quod  jam  oderunt.  Adco  ^p"'"^' 
 quod  nesciunt,  prajudicant  id  esse,  quod,  si  scirent,  odisse  non  possent  ®:  "  They 
 desire  to  be  ignorant ;  whereas  other  folks  desire  to  know.  They  would  not  know 
 the  truth,  because  they  hate  it.  (Whatsoever  it  be)  they  imagine  it  to  be  the 
 same  thing  that  they  hate.  But,  if  they  knew  it  indeed,  they  could  not  hate  it." 
 Let  reason  lead  thee  :  let  authority  move  thee  :  let  truth  enforce  thee. 
 
 The  wise  man  saith  :  "  Whoso  feareth  the  Lord  will  not  be  Eccius.  ii. 
 
 wilful  against  his  word."    God  of  his  mercy 
 confound  all  errors,  give  the  victory 
 to  his  truth,  and  glory  to  his 
 holy  name!  Amen. 
 
 From  London,  17  Octobris,  1567. 
 
 Tertull.  Op.  Lut.  1641.  Apolog.  1.  p.  2;  where  quiajam,  and  sciant  odisse  non  poterant.} 
 
A  PREFACE  TO  THE  READER, 
 
 CONTAINING 
 
 THE  CAUSES  OF  THIS  NEW  IMPRESSION'. 
 
 Good  christian  reader,  I  doubt  not  but  the  very  title  and  first  entry  of  M. 
 Harding's  last  book  is  sufficient  to  astonne  thy  senses.  For  thus  he  beginneth : 
 "A  Detection  of  Lies,  Cavils,  Slanders,  fec^"  As  if  Hercules  Furens,  or  Ajax 
 Mastigophorus,  were  newly  turned  into  English.  If  I  should  quit  him,  either  with 
 number  of  books,  or  with  courtesy  of  speech,  I  should  be  like  unto  him,  and 
 
 1.  encumber  the  world  with  needless  labours.  Wherefore,  being  moved  eftsoons  to 
 print  my  late  book,  intituled,  "  The  Defence  of  the  Apology  of  the  Church  of  Eng- 
 land," I  thought  it  good,  by  a  short  augmentation,  to  discharge  all  such  quarrels 
 as  M.  Harding  in  his  said  "  Detection"  hath  moved  against  certain  parcels  of  the 
 same,  and  therein  to  use  such  teinperance  of  words,  not  as  may  best  answer 
 M.  Harding's  eloquence,  but  as  may  be  comely  for  the  cause. 
 
 Now,  if  thou  shalt  vouchsafe  to  examine  our  doings,  I  beseech  thee  to  judge 
 uprightly,  and  not  to  suffer  thyself^  by  shews  and  shifts  to  be  beguiled.  What 
 man  would  seem  to  deal  so  plainly  as  a  juggler  ?  He  will  strike  up  his  sleeves, 
 and  make  bare  his  arms,  and  open  his  hands  and  fingers,  and  lay  all  things  before 
 thee,  and  bid  thee  behold ;  and  thou  wilt  think  him  to  be  a  good  plain  man,  and 
 marvel  that  thou  shouldest  possibly  be  deceived.  And  yet,  indeed,  his  whole  skill 
 and  seeking  is  nothing  else  but  to  deceive  thee  ;  and  the  more  simply  and  plainly 
 he  would  seem  to  deal,  so  much  the  sooner  he  will  deceive  thee  :  otherwise  he 
 were  no  juggler.  Thou  shalt  think  thou  seest  all,  and  yet  seest  nothing.  Thou 
 shalt  think  thou  feelest  it  sensibly  with  thy  fingers,  that  thou  boldest  it  fast,  and 
 canst  not  lose  it ;  and  yet  shalt  thou  open  thy  hands,  and  find  nothing.  So  easy 
 a  thing  it  is  to  inveigle  thy  senses. 
 
 When  thou  hearest  a  counsellor  pleading  for  his  client  at  the  bar,  perhaps  thou 
 wilt  think  it  is  all  law  that  he  speaketh,  and  that  the  case  is  plain,  and  nothing  to 
 be  said  to  the  contrary.  But,  when  another  counsellor  shall  stand  forth,  and  reply 
 against  him,  and  rip  up  liis  tale,  and  weigh  his  reasons,  and  disclose  the  errors  and 
 weakness  of  his  pleading,  then  wilt  thou  begin  to  mislike  that  thou  likedst  before, 
 and  wonder  at  thine  own  simplicity  that  ever  thou  wert^  so  fond  to  believe  the 
 former.  Yea,  the  judge  himself,  notwithstanding  upon  some  good  likelihood  of 
 the  cause  he  be  inclined  to  favour  the  one  side,  yet  sometimes,  by  weight  and 
 force  of  better  reason,  he  changeth  his  opinion,  and  giveth  sentence  with  the 
 other.  There  is  great  darkness  in  man's  wisdom.  Oftentimes  it  is  true  that  we 
 take  to  be  false.    Our  fantasy  is  no  right  measure  of  God's  causes. 
 
 But  M.  Harding  telleth  thee  that  I  falsify  all  that  I  take  in  hand ;  that 
 I  forge  and  counterfeit,  and  leave  out  either  the  beginning,  or  the  middle,  or  the 
 end,  and  report  nothing  as  I  find  it ;  briefly,  that  all  my  writings  are  fraught^  with 
 lies.    It  is  no  hard  matter  for  M.  Harding  thus  to  say :  it  were  more  marv  el  if 
 
 2.  he  would  say  otherwise.  Chrysostom  saith :  Qui  mendax  est,  neminem  pvtat 
 chrysost.  in  vcrum  dicere''.    He  is  a  party,  and  would  be  loth  to  yield  to  any  thing  against 
 
 ['  This  preface  appeared  first  in  the  edition  of 
 1570.] 
 
 This  book  was  called  "A  Detection  of  Sundrie 
 foule  errovrs,  lies,  sclavnders,  corrvptions,  and  other 
 false  dealinges,  touching  doctrine,  and  other  matters, 
 Tttered  and  practized  by  51.  lewel,  in  a  booke  lately 
 by  hira  set  foorth  entituled,  A  Defence  of  the  Apo- 
 logie,  &c.  By  Thomas  Harding  Doctor  of  Diuinitie." 
 
 Lovanii.  1568.] 
 
 [3  Theeself,  1570.] 
 [■>  Loose,  1570.] 
 P  Were,  1570.] 
 P  Freight,  1570.] 
 
 ['  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  In 
 Matt,  ex  cap.  vii.  Horn.  xix.  Tom.  VI.  p.  xcyii.; 
 where  dicere  veritatem.] 
 
A  PREFACE  TO  THE  READER, 
 
 125 
 
 For  thy  better  satisfaction  in  these  cases,  good  reader,  I  have  here  laid  forth 
 before  thee  a  few  such  examples  as  wherein  M.  Harding  would  seem  to  have 
 found  most  advantage.  This  have  I  done  in  as  few  words  and  as  briefly  as  the 
 cause  would  bear ;  and  yet,  I  trust,  so  openly  and  so  plainly  that  thou  mayest 
 easily  see  the  truth  and  uprightness  of  his  dealing.  And,  although  perhaps  thou 
 be  his  friend,  and,  for  some  particular  affection,  wish  favourably  unto  his  side,  yet 
 I  will  not  refuse  to  make  thee  judge  between  us  both. 
 
 First,  therefore,  to  begin  with  that  thing  whereof  M.  Harding,  and  certain  his 
 well-willers,  have  made  greatest  triumph :  Wliere  I  say  that  one  Eupsychius,  being 
 within  holy  orders,  and  the  bishop  of  Caesarea  in  Cappadocia,  married  a  wife,  and 
 shortly  after,  being  as  yet  but  newly  married,  was  put  to  death  for  the  name  of 
 Christ,  and  died  a  martyr,  M.  Harding  hereunto  answereth  thus  :  "  M.  Jewel  most  ^^Jf"^ij^^^ 
 falsely  corrupteth  the  reporter  of  this  story.    Behold  the  falsehood  *  of  this  man  :  *»»»iu. 
 Sozomenus  nameth  him  Ev^vxiov  Kaia-apea  KannddoiKov  Toiv  fvnaTpihaiv  :  as  much  as, 
 *  Eupsychius,  one  of  the  lords  or  one  of  the  nobility  of  the  city  of  Caesarea  in 
 Cappadocia.'    M.  Jewel  was  so  bold  to  falsify  the  place,  and  to  put  in  of  his  own 
 this  word  episcopum,  to  help  his  matter.    Thus  he  taketh  upon  him  to  make  him 
 a  bishop  who  was  a  layman,  as  well  a  bishop  as  he  himself  is,"  &c.    Herein  there- 
 fore, good  reader,  standeth  the  strife.    I  say  Eupsychius  was  a  bishop  :  M.  Hard- 
 ing saith  he  was  a  mere  layman,  and  no  bishop.    The  issue  is  this,  whether  this 
 Eupsychius  were  a  bishop  or  no.    And,  as  thou  shalt  find  him  true  herein,  so 
 mayest  thou  trust  him  in  the  rest.    First,  in  the  second  council  of  Nice  this 
 self-same  Eupsychius  is  called  Eupsychius  presbyter  Ccesarece'^ :  "Eupsychius,  aconeii. nic. 
 priest  of  the  church  of  Caesarea."    Here  mayest  thou  see  that  Eupsychius  was  bk.'^'  ' 
 a  priest,  that  is,  I  trow,  somewhat  more  than  a  mere  layman,  and  in  some  possibi- 
 lity to  be  a  bishop,  all  M.  Harding's  waste  words  of  lords  and  noblemen  notwith- 
 standing.   If  this  authority  suffice  him  not,  let  him  further  be  advised  by  that 
 ancient  and  godly-learned  father  Athanasius,  whom  Socrates  called    the  great  star  socratLib. 
 of  Egypt       He  will  tell  him  by  plain  words,  that  Eupsychius,  and  this  self-same  ''^p- 
 Eupsychius,  in  very  deed  was  a  bishop.    Thus  he  saith  of  him  :  Scripta  Leontii  et  Athanas.  in 
 Eupsychii,  episcoporum  Cappadocice^^:  "  The  writings  of  Leontius  and  Eupsychius,  Aj?an."''°°"' 
 bishops  of  the  kingdom  of  Cappadocia."  Mark,  good  reader,  and  tell  M.  Harding, 
 Athanasius  saith  not,  Eupsychius  the  lord  or  nobleman,  but  Eupsychius  the  bishop. 
 He  was  the  bishop  of  Caesarea ;  and  Caesarea  was  the  chief  city  of  Cappadocia. 
 This  is  plain  dealing.    I  lead  thee  not  about,  as  M.  Harding  doth,  with  conjectures 
 and  guesses.    I  shew  thee  by  express  and  plain  words,  that  Eupsychius  was 
 a  bishop,  and  that  I  prove  by  sufficient  authority  of  ancient  fathers.    Here  thou 
 hast  the  same  country  Cappadocia,  the  same  city  of  Caesarea,  the  same  time  of 
 persecution  under  Julianus  Apostata,  the  same  man,  the  same  martyr,  and  the 
 same  name.    If  this  be  true,  as  indeed  it  is,  what  mayest  thou  then  think  of 
 M.  Harding,  that  saith  it  is  false  ?  what  mayest  thou  then  think  of  him  that  so 
 boldly  teUeth  thee  that  this  Eupsychius  was  never  neither  bishop  of  Caesarea  nor 
 of  any  other  place  else;  no,  not  so  much  as  a  priest  or  deacon  or  subdeacon'^? 
 What  maj-est  thou  then  think  of  him  that  blusheth  not  thus  vainly  to  blot  his 
 papers,  and  thus  to  tell  the  world,  "  M.  Jewel  hath  fathered  a  shameful  lie  upon  m.  Hard. 
 Cassiodorus  :  M.  Jewel  hath  belied  and  falsified  Sozomenus  and  his  translator  ?"  S^.^a^ 
 What  mayest  thou  then  think  of  him  that  so  impatiently  crieth  out  without  cause, 
 "  Fie  upon  such  shameless  liars  :  O  lamentable  state,  where  the  people  of  God  is  m.  Hard, 
 compelled  to  hear  such  prophets  ?"  It  were  better  for  M.  Harding  to  be  wise  and  i85'.^a!' 
 sober  than  thus  to  fare. 
 
 Whereas  against  the  inordinate  ambition  and  pride  of  the  bishops  of  Rome 
 I  allege  these  words  out  of  the  book  called  Opus  Imperfectum,  bearing  the  name 
 of  Chrysostom, "  Whoso  desireth  primacy  in  earth  shall  in  heaven  find  confusion;" 
 M.  Harding  answereth,  "  These  words  are  not  neither  in  Opere  Jmperfecto,  nor  in 
 
 ["  Falsehead,  1570.]  I        ["  Ttav  Al'yu^^T^u>ll6ayL09<pU)arTt|p'A^aud<rto^.■ 
 
 [^  ...alia  enim  docet  [Athanasius]  in  dogmatica 
 ad  Eupsychium  presbyterum  CaBsareje  epiatola  Sy- 
 nod. Nic.  Sec.Act.  Sext.  inCrabb.  Concil.  Col.  Agrip. 
 1551.    Tom.  II.  p.  582.] 
 
 [">  Calleth,  1570.] 
 
 Socrat.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  IT.  cap.  xxiii.  p.  194.] 
 
 ['2  Athanas.  Op.  Par.  1698.  Ad  Episc.  .-Egypt, 
 et  Lib.  Epist.  Contr.  Arian.  Tom,  1.  Pars  i.  p.  27a.J 
 
 ['3  Or  a  deacon,  or  a  subdeacon,  1570.] 
 
126 
 
 A  PREFACE  TO  THE  READER. 
 
 any  other  book  of  Chrysostom :  Chrj'sostom  hath  no  such  saying.  It  is  a 
 forgery ;  and  tliat  you  know  well  enough  ;  yet  ye  are  not  ashamed  to  deceive  the 
 ignorant."  Here  have  we  a  very  peremptory  negative  boldly  presumed.  And  a 
 man  would  think  that  a  doctor  of  divinity  would  not  so  stoutly  warrant  a  matter, 
 unless  he  knew  it ;  for  so  perhaps  he  might  be  found  ignorant,  and  be  deceived. 
 But,  good  reader,  if  thou  happen  at  any  time  to  have  access  unto  him,  I  beseech 
 thee,  even  as  thou  hast  affiance  in  his  word,  and  tenderest  his  credit,  desire 
 him  to  open  his  book  called  Opus  Imperfectum,  and  to  turn  to  the  five  and 
 thirtieth  1  homily  of  the  same.  There  shalt  thou  find  these  self-same  words  which 
 he  so  constantly  telleth  thee  can  never  be  found  in  all  the  world :  Quicunque  .  .  . 
 desideraverit  primatum  in  terra,  inveniet  in  ccelo  confusionem^ :  "Whosoever  ambi- 
 tiously desireth  primacy  in  earth,  he  in  heaven  shall  find  confusion."  These 
 words,  I  say,  M.  Harding  shall  find,  not  only  in  his  own  Gratian,  which  thing  unto 
 him  had  been  sufficient,  but  also  in  the  author  himself.  Ask  him  therefore  what 
 he  meant,  so  out  of  season  to  talk  of  forgery.  Ask  him  what  so  heinous  offence 
 M.  Jewel  hath  committed  herein,  whereof  he  ought  to  be  ashamed. 
 
 Where  I  say,  pope  Zosimus,  the  better  to  maintain  his  ambitious  claim,  cor- 
 rupted the  holy  council  of  Nice,  M.  Harding  answereth :  "  Never  did  any  honest 
 man  say  so  from  the  beginning  of  the  world."  Good  reader,  I  beseech  thee,  even 
 for  the  truth's  sake,  hearken  advisedly  what  I  shall  say.  The  case  is  clear  ;  thus 
 it  standeth :  About  eleven  hundred  years  ago  pope  Zosimus  began  to  claim  supe- 
 riority and  jurisdiction  over  all  the  churches  and  bishops  of  Africa.  The  bishops 
 of  that  country,  to  the  number  of  two  hundred  and  seventeen,  assembled  together 
 in  the  African  council,  misliked  the  strangeness  of  his  attempt,  and  openly 
 refused  him,  and  told  him  plainly  they  knew  of  no  such  authority  that  he  had 
 over  them.  Pope  Zosimus,  for  his  warrant,  alleged  a  decree  or  canon,  that  he 
 himself,  or  some  other  his  predecessor,  had  forged  under  the  name  of  the  council 
 of  Nice.  The  bishops  answered  him,  that  they  themselves  also  had  copies  of  the 
 same  Nicene  council ;  but  any  such  canon,  touching  such  superiority  of  the  pope, 
 they  found  none  there.  The  pope  said  their  copies  were  corrupted  ;  and  they 
 said  the  like  of  the  pope's.  For  trial  of  the  matter,  they  agreed  together  to  send 
 unto  the  most  famous  churches  of  all  the  east,  unto  Constantinople,  Alexandria, 
 and  Antioch ;  and  from  thence  they  received  the  true  copies  of  the  Greek  origi- 
 nals, under  the  authentical  seals  of  the  patriarchs  there  :  by  conference  whereof  it 
 was  evident  unto  all  the  world,  that  the  pope's  only  copy  disagreed  from  all  the 
 rest,  and  was  foully  corrupted  to  serve  his  turn ;  and  so  consequently,  that  the 
 pope  was  a  falsifier  and  a  forger  of  councils.  Thus  standeth  the  very  true  story 
 of  this  whole  matter,  as  it  is  evident  by  the  council  of  Africa^. 
 
 And  therefore  Marcus  the  archbishop  of  Ephesus,  together  with  Josephus 
 the  patriarch  of  Constantinople,  Bessarion  the  archbishop  of  Nice,  and  Isidorus 
 the  metropolitan  of  Syria,  with  others  more,  archbishops  and  metropolitans  of 
 great  provinces  and  countries,  and  a  great  number  of  other  inferior  bishops, 
 said  thus  openly  in  the  late  council  of  Florence,  by  way  of  protestation  against 
 the  pope  :  Nonne  vides,  reverends  pater,  summum  pontificem  [Zosimum)  falsum 
 decretum,  et  non  in  synodo  promulgatum,  ad  tantum  concilium  pro  re  tarn  magna 
 misisse*?  "And  see  you  not,  reverend  father,  that  pope  Zosimus,  being  then 
 the  highest  bishop,  for  a^  matter  of  great  weight,  sent  unto  that  worthy  council 
 of  Africa  a  false  or  a  falsified  canon,  such  as  never  was  published  in  the  council 
 of  Nice  ?"  Bid  M.  Harding  mark  well  these  words.  "  This  canon,"  say  they,  "  is 
 false  and  falsified,  and  such  as  never  was  decreed  in  the  council  of  Nice."  As 
 if  they  would  say.  Will  you  bear  us  down  or  advance^  your  authority  by  this 
 canon?  It  is  well  known  to  be  a  forgery.  What  can  there  be  more  plainly 
 spoken?    They  say  expressly,  even  as  we  say,  this  new  canon  was  forged  and 
 
 [1  Thirty,  1570.] 
 
 [2  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf. 
 in  Matt,  ex  cap.  xx.  Horn.  xxxv.  Tom.  "VI.  p.  cliii.  ; 
 where  desiderat,  and  conj'usionem  in  carlo. 
 
 Corp.  Jur.  Canon.  Lugd.  1G24.  Decret.  Gratian. 
 Deer.  Prim.  Pars,  Dist.  xl.  can.  12.  col.  11)8.] 
 
 Concil.  Aphric.  eapp.  102,  3.  in  Crabb.  Concil. 
 Col.  Agrip.  1551.  Tom.  I.  p.  521.    These  two  chap- 
 
 ters contain  the  replies  of  Cyril  of  Alexandria  and 
 Atticus  of  Constantinople  to  the  African  bishops. j 
 
 ["*  Gen.  VIII.  Synod.  Florent.  Sess.  xx.  in  eod. 
 Tom.  III.  p.  440 ;  where  pater  reverende,  and  decre- 
 tum falsum.] 
 
 1570  omits  a.] 
 
 ["  Avaunce,  1570.] 
 
A  PREFACE  TO  THE  READER. 
 
 127 
 
 falsified,  and  that  either  by  pope  Zosimus,  or  by  some  other  pope  his  prede- 
 cessor. And  yet  can  M.  Harding  so  sadly  tell  us  that  "  never  honest  man 
 said  so  from  the  beginning  of  the  world?"  Or  can  he  make  us  believe,  that 
 of  all  these  metropolitans,  archbishops,  and  patriarchs  in  the  council  of  Florence, 
 and  of  the  other  two  hundred  and  seventeen  bishops  in  the  council  of  Africa, 
 among  whom  was  Alypius  and  St  Augustine,  there  was  not  one  honest  man  ?  D. 
 Tonstal,  in  his  sermon  pronounced  openly  before  king  Henrj^,  disclosed  and  re- 
 proved the  same  '^falsehood*.  Likewise  Dr  Redman  in  open  writing  acknow- 
 ledged and  confessed  the  same ;  yet  were  they  not  unhonest  men. 
 
 Whereas  I  say,  "  It  was  specially  provided  by  the  council  of  Carthage  that 
 the  bishop  of  Rome  should  not  be  called  the  universal  bishop,"  iVe  Rotnanus 
 episcopus  appelletur  universalis^;  M.  Harding  answereth,  "A  shameless  man:  an  .vr.  Hard, 
 impudent  glosser:  three  impudent  lies:  these  be  not  the  words  of  the  council  ig/a^' 
 of  Carthage :  they  are  to  be  referred  to  the  third  part  of  the  distinction  that 
 followeth  afterward."    If  these  be  not  the  words  of  the  council  of  Carthage, 
 yet  at  least  they  are  Gratian's  words,  reporting  the  words  of  the  council  of 
 Carthage.     Verily,  whose  words  soever  it  shall  please  M.  Harding  to  make 
 them,  by  his  own  confession  they  are  none  of  mine.     The  words  be  plain : 
 Universalis  autem  nec  etiam  Eomanus  episcopus  appelletur:  "Let  not  the  bishop  Dist  na 
 of  Rome  himself  be  called  the  universal  bishop."    And  this,  saith  M.  Harding,  " 
 is  the  very  meaning  of  pope  Pelagius,  that  followeth  next  afterward  in  the 
 same  distinction.     Now  if  these  be  the  express  and  plain  words  of  Gratian ; 
 if  they  be  eftsoons  uttered,  and  confirmed  by  the  gloss ;  if  by  implication  and 
 meaning  they  be  the  words  of  the  council  of  Carthage,  and  of  jDope  Pelagius ; 
 to  be  short,  if  they  be  no  words  of  mine ;   was  not  then  M.  Harding  well 
 occupied,  so  vainly  to  cry  out,  "  Three  impudent  lies :  a  shameless  man :  an 
 impudent  glosser  ?"    A  sober  man  would  be  better  advised  what  he  speaketh. 
 
 Where  I  say,  pope  Liberius  was  an  Arian  heretic ;  M.  Harding  answereth, 
 "  Or  else  ye  are  an  errant  slanderous  liar."  Judge  thou  between  us  indif-  m.  Hard, 
 ferently,  good  christian  reader ;  and  let  the  "  liar  "  have  his  meed.  This  is  not 
 my  judgment  of  pope  Liberius :  it  is  written  and  reported  by  sundry  others, 
 even  by  such  as  M.  Harding  may  not  justly  condemn  for  "  errant  liars."  Here 
 will  I  speak  nothing  of  St  Hierome :  for  M.  Harding  utterly  refuseth  his  judg-  m.  Hard, 
 ment  in  this  behalf,  and  saith,  he  was  much  deceived.    Howbeit,  "  errant  liar,"  I  cap"  v.^ilt-'i' 
 
 Li-  Sabcll. 
 „  T  .,      .  Ennead-  7. 
 
 1  ope  Liberms,  as  Lib.  viii. 
 
 trow,  he  will  not  call  him,  for  his  authority's  sake.  But  Sabellicus  saith 
 berius,  ut  quidam  scrilnmt,  ex  confesso  /actus  est  Arianus^^ : 
 some  men  say,  by  open  profession  became  an  Arian."  Alphonsus  de  Castro 
 saith  in  plain  words:  De  Liberia  papa  constat  fuisse  Arianum^^ :  "As  for  pope  Aifons. 
 Liberius,  it  is  well  known  he  was  an  Arian  heretic."  The  same  is  avouched  uil. Leap I'v 
 by  Rhegino,  by  Platina,  by  cardinal  Cusanus,  by  Anselmus  Rid,  and  by  others, 
 as  afterward  it  shall  be  alleged  in  place  convenient  more  at  large.  AH  these, 
 and  others  more,  have  reported  that  pope  Liberius  was  an  heretic.  Therefore, 
 good  reader,  bid  M.  Harding  to  be  better  advised,  what  and  how  many  they 
 be  whom  he  so  rashly  condemneth  for  "  errant  liars." 
 
 Whereas  I  say.  Pope  Coelestinus  was  a  Nestorian  heretic ;  M.  Harding 
 answereth,  "  Who  ever  heard  such  an  impudent  man  ?  a  most  impudent  liar  :  m.  Hard, 
 a  wicked  slanderer."    All  this  vain  wind  is  soon  blown  over.    Laurentius  Valla,  ral^h.' 
 a  canon  of  the  church  of  Rome,  saith  thus  :  Papa  Coelestinus  sensit  cum  hceretico  i-aur.  vaii. 
 Nestorio^'^ :  "Pope  Coelestinus  agreed  in  judgment  with  the  heretic  Nestorius."  comt."' 
 Now  judge  thou,  good  christian  reader,  who  is  "impudent,"  and  who  is  a  "liar;" 
 and  bid  M.  Harding  to  construe  these  words,  and  to  be  better  assured  before 
 he  speak :  for  rash  judgment  argueth  some  folly. 
 
 Where  I  say,  pope  Bonifacius  II.  condemned  St  Augustine,  and  all  the  whole 
 
 [7  Falsehead,  1570.] 
 
 Tonstal,  Sermon  made  vpon  Palme  Sondaye, 
 Lend.  1539.  foil.  D  v.  vi.] 
 
 ["  Corp.  Jur.  Canon.  Decret.  Gratian.  Deer. 
 Prim.  Para,  Dist.  xcix.  can.  3.  col.  479  ;  where  Ro- 
 maniis  pontifex.  Conf.  Vol.  I.  page  355,  note  12, 
 and  page  425,  notes  7,  8.] 
 
 ...ex  confesso  Arrianus:  ut  quidam  scribunt: 
 
 est  factus. — Sabell.  Kapsod.  Hist.  Par.  1.509.  En- 
 nead. VII.  Lib.  viii.  Pars  II.  fol.  218.] 
 
 ["  Aifons.  de  Castr.  Adv.  Ha;r.  Col.  1539.  Lib.  i. 
 cap.  iv.  fol.  8.] 
 
 ['^  ...ut  Celestinum,  quod  cum  Nestorio  ha?retico 
 sentiret. — Laur.  Vail.  Op.  Basil.  1540.  In  Don, 
 Const.  Declam.  p.  7G2.] 
 
128 
 
 A  PREFACE  TO  THE  READER. 
 
 council  of  Africa,  and  said  they  were  all  led  by  the  devil,  for  that  they  with- 
 M.  Hard.     stood  the  ambition  of  the  church  of  Rome ;  M.  Harding  answereth,  "  Here  is 
 
 Detect-  loi.  '  o  ' 
 
 172.  a.  Bonifacius  H.  foully  belied  :  it  is  an  impudent  lie :  this  man  is  not  ashamed  to 
 lie :  pope  Bonifacius  U.  never  condemned  St  Augustine  by  name,  nor  the  council 
 of  Africa  by  any  solemn  sentence."  A  man  would  think  so  many  great  words 
 should  bear  some  weight.  How  solemn  the  pope  was  in  his  sentence,  it  forceth 
 not  greatly.  Certain  it  is  he  condemned  Aurelius  the  bishop  of  Carthage,  with 
 all  others  his  fellow-bishops,  and  said  they  were  all  enticed  and  led  by  the  devil ; 
 and  one  of  his  said  feUow-bishops  was  St  Augustine  the  bishop  of  Hippo,  as 
 it  is  most  evident  by  the  subscription  of  the  council  of  Africa.  The  words  of  the 
 ipTs'f^ad"'  ^^^^^  pope  Bonifacius  be  these :  Aurelius . . .  Carthaginensis  ecclesm  olim  episco- 
 EuiaL  pus,  cum  collcgis  suis,  instigante  diabolo,  superbire . . .  ccepit  contra  Romanam  ec- 
 clesiavi^.  Therefore,  good  reader,  once  again  thou  mayest  tell  M.  Harding, 
 that  pope  Bonifacius  the  second  indeed  and  undoubtedly  condemned  St  Augus- 
 tine, and  said  he  was  led  by  the  devil,  only  for  that  he  would  not  yield  to 
 his  predecessor's  ambitious  foUy.  This  is  neither  impudency  nor  he,  but  mani- 
 fest truth. 
 
 \\Tiere       say,  your  fathers  in  the  council  of  Basil,  and  your  friends  in  the 
 late  council  of  Trident,  yielded  and  gave  place  to  the  Bohemians,  and  to^  such 
 M.  Hard.     othcrs  as  vou  caU  heretics ;  M.  Harding  answereth,  "  This  he  is  so  clear  and 
 
 fol.  98  a.  ,  . 
 
 so  evident,  that  our  confutation  is  needless."     Whether  this  He  be  so  clear 
 and  so  evident  as  here  it  is  told  us,  or  whether  it  be  any  lie  at  all,  let  M. 
 t^oncU.^Tom.  Harding  himself  be  the  judge.    In  the  council  of  Basil  it  is  written  thus :  In- 
 CoDcii.  Basil,  dultum  Uhevationis  communionis  sub  utraque  specie*:    "The  grant  of  delivering 
 Sac  sanetus.  the  commuuiou  under  both  kinds."    The  hke  thing  M.  Harding  might  have  found 
 recorded  by  cardinal  Cusanus,  that  was  present  at  the  council  of  Basil:  for 
 Nic.  Cusan.   thus  he  writeth  to  the  Bohemians:  Scribitis,  nos  compactionis  ignorare^ :  "Ye 
 IpS?'^'""    say  that  we  know  not  the  agreement  or  composition."     Where  also  he  ex- 
 pressly maketh  mention  of  that  parcel  of  the  agreement,  wherein  the  liberty 
 of  the  communion  under  both   kinds   was   contained,    and  caUeth  it  caput 
 de  libertate  communionis^.    Ask  therefore  M.  Harding,  what  clear  eyes  he  had 
 to  see  this  lie  to  be  so  CAident. 
 
 WTiere  I  say,  "  The  gospel  was  preached  in  this  reahn,  either,  as  Theodo- 
 retus  saith,  by  St  Paul  the  apostle  passing  this  waj^  into  Spain,  or  by  Simon 
 foi  Zelotes,  as  saith  Nicephorus ;"  M.  Harding  answereth,  "  Here  M.  Jewel  extremely 
 
 belieth  Theodoretus  and  Nicephorus."  Good  reader,  notwithstanding  the  re- 
 port hereof  were  untrue,  yet,  as  thou  seest,  it  containeth  not  any  such  extremity 
 or  horror  of  Ijing.  WTiether  St  Paul  were  here  or  no,  it  is  no  article  of  our  faith. 
 We  may  weU  either  receive  it  or  refuse  it  without  danger.  It  were  great  folly  to 
 be  over  earnest  in  so  small  a  matter. 
 
 Howbeit,  touching  St  Paul's  being  and  preaching  within  this  realm,  three 
 learned  men  of  our  time,  Matthias  Flacius  lUjTicus,  Johannes  Wigandus,  and 
 Cent.  1.  Lib.  Matthaeus  Judex  have  ^Titten  thus:  Theodoretus  libro  nono  de  curandis  Grceco- 
 
 11.  cap.  11. 
 
 rum  affectibus  indicat  Paulum,  e  priori  captivitate  Roma  dimissum,  Britannis  et 
 aliis  in  occidente  evangelium  prcedicasse.  Idem  fere  tradit  Sophronius  HierosoJy- 
 m,itanvs  patriarcJia'' :  "  Theodoretus,  in  his  ninth  book  De  curandis  Grcecorum 
 affectibus,  sheweth  us  that  St  Paul,  being  set  at  liberty  after  his  first  impri- 
 sonment in  Rome,  preached  the  gospel  to  the  people  of  the  island  of  Britain 
 (now  called  England),  and  to  other  nations  of  the  west."  But  perhaps  M.  Harding 
 wiU  yield  small  credit  to  these  three  men,  notwithstanding  their  learning.  There- 
 fore, for  his  better  satisfaction,  may  it  like  him  rather  to  believe  Theodoretus 
 himself.  These  be  his  words :  Nostri  illi  piscatores,  et  publicum,  sutorque  ille 
 noster  (Paulus)  cunctis  nationibus  legem  evangelicam  detulerunt:  neque  solum 
 Romanos,  quique  sub  Romano  vivunt  imperio,  sed  Scythas  quoque  et  Sauromatas, 
 
 \}  Bonifac.  II.  Epist.  ad  Eulal.  Alex.  Episc.  in 
 Crabb.  ConcU.  Col.  Agrip.  1551.  Tom.  I.  p.  1058; 
 ■where  contra  ecclesiam  Romanam  ccepitj] 
 
 [2  "Where  as  I,  1570.] 
 
 [3  Uiito,  1570,  1609.] 
 
 [*  Eesp.  fact.  Ambas.  Imp.  in  Concil.  Basil. 
 
 Append,  in  Crabb.  Concil.  Tom.  III.  p.  243.] 
 
 Nic.  de  Cusa  Op.  Basil.  1563.    Ad  Bohem. 
 
 Epist.  vi.  Tom.  II.  p.  850;  -n-here  compactiones.] 
 Id.  ibid.;  where  in  capite.] 
 ['  Eccles.  Hist.  Basil.  1564-74.  Cent.  i.  Lib.  n. 
 
 cap.  ii.  col.  2-3.] 
 
A  PREFACE  TO  THE  READER. 
 
 129 
 
 Indos  prceterea,  uEtJdopes^,  Persas,  Seras,  Hyrcanos,  Britannos,  Cimmerios,  et  Ger- 
 vianos,  utque  semel  dicam,  omne  Jiominum  genus  natinnesque  omnes  induxerunt 
 crucifixi  leges^  accipere^^ :  "Our  fishers  and  publicans  (that  were  the  apostles) 
 and  our  cobbler  (St  Paul)  carried  the  law  of  the  gospel  to  all  nations.  And 
 they  forced,  not  only  the  Romans,  and  others  living  under  the  Roman  empire, 
 but  also  the  Tartarians,  the  Sarmatians  or  Polonians,  the  Indians,  the  Ethi- 
 opians, the  Persians,  the  Serians,  the  Hyi-canians,  the  people  of  Britain  (now 
 called  England),  the  Cimmerians,  and  the  Germans,  and  to  be  short,  all  kinds 
 and  nations  of  men,  to  receive  the  laws  of  Christ  crucified."  Here  have  we  the 
 people  of  Britain :  here  have  we  St  Paul  the  apostle,  whom  Theodoretus  calleth  a 
 cobbler,  for  that  by  his  occupation  he  sewed  skins  together  to  make  tents.  I  see  Acts  xviu. 
 what  may  be  M.  Harding's  answer.  But  if  he  will  say,  St  Paul  came  never  into 
 this  island,  then  let  him  tell  us  what  other  of  the  apostles  came  ever  hither : 
 for  that  one  of  them  came  hither,  and  here  preached  the  gospel,  by  Theodoretus' 
 words  it  seemeth  evident. 
 
 Touching  Simon  Zelotes,  Nicephorus  saith  thus :   Simon  Zelotes  doctrinam  Niceph.  Lib. 
 evangelii  ad  occidentalium  oceanum  insidasque  Britannicas  perfert^^.  Therefore"'^"'' 
 for  M.  Harding  so  vainly  and  so  uncivilly  to  cry  out  in  so  light  a  matter  without 
 cause,  I  will  not  call  it  extreme  lying :  but  verily  some  man  may  well  call  it 
 extreme  folly. 
 
 Whereas  I  say,  pope  Hildebrand,  as  he  was  charged  by  the  council  of  Brixia, 
 was  an  advouterer,  a  church-robber,  a  perjm-ed  man,  a  man-killer,  a  sorcerer,  and 
 a  renegate  of  the  faith  ;  M.  Harding  answereth,  "  I  know  that  you  lie,  I  may  say  m.  Hard, 
 it,  saving  my  charity  rather  than  your  worship :  for  pope  Hildebrand  was  a  very  ° '  " 
 holy  man.    You  shall  find  yourself  a  liar,  and  pope  Hildebrand  a  virtuous  man." 
 Mark  this  thing,  I  beseech  thee,  good  reader :  in  all  this  whole  place,  touching 
 pope  Hildebrand,  I  allege  not  one  word  of  mine  own,  but  only  report  the  words 
 of  the  council  of  Brixia.    Be  the  report  of  the  council  true  or  false,  certainly  my 
 report  is  true ;  for  I  report  only  that  I  find.    The  council  in  most  plain  wise 
 calleth  pope  Hildebrand  [yiruni]  procacissimum,  sacrilegia  et  incendia  pnedican-  Abbas 
 tern,  perjuria  et  homicidia  defendentem : . . .  hceretici  Berengarii  antiquum  discipu- 
 lum,  divinationum  et  insomniorum  cultorem,  manifestum  necromanticum,  Pythonico 
 spiritu  laborantem,  et...a  vera  Jide  exorhitantem^^.    If  thou  doubt  the  credit  of 
 this  council,  Nauclerus,  Lambertus  Scaphnaburgensis,  Anselmus  Rid,  Sigebertus 
 Gemblacensis,  and  others  have  confirmed  the  same. 
 
 Nauclerus  hereof  writeth  thus  :  "  The  clergy  said,  that  pope  Hildebrand  had  Naucier.Gen. 
 defiled  the  apostolic  see  with  simony,  heresy,  murder,  and  advoutery ;  that  he 
 was  a  renegate,  and  had  forsaken  the  faith  of  Christ ;  and  that  therefore  he 
 was  for  good  causes  and  justly  excommunicate  by  all  the  bishops  of  Italy 
 
 Sigebertus  Gemblacensis  saith :  "  Pope  Hildebrand  in  his  time  troubled  all  sigebert. 
 the  states  of  Christendom,  and  for  his  outrage  and  cruelty  being  banished,  suadente'dia- 
 and  driven  out  of  Rome,  in  the  end,  when  he  saw  death  approach,  he  made  humam™'^ 
 his  confession  to  one  of  his  cardinals,  that  he  had  abused  his  pastoral  office,  ff'jram  con" 
 and  that  he  had  troubled  mankind  with  malice  and  mischief,  by  the  counsel 
 and  procurement  of  the  devil 
 
 All  this  notwithstanding,  M.  Harding  saith,  "  pope  Hildebrand  was  a  very 
 virtuous  and  a  holy  man  ;"  and  so  constantly  telleth  us,  "  I  know  that  you  lie : 
 you  shall  find  yourself  to  be  a  liar." 
 
 Whereas  I  allege  a  dialogue  of  Anselmus,  sometime  archbishop  of  Canter- 
 bury, to  prove  that  in  his  time  it  was  not  thought  unlawful  tor  priests  to  marry, 
 
 [8  ^thiopas,  1570.] 
 ["  Legis,  1011.] 
 
 [">  Theodor.  Op.  Lut,  Par.  1G42-84.  Gra;c. 
 Affect.  Cur.  Serm.  ix.  Tom.  IV.  p.  610.] 
 
 ["  Niceph.  Call.  Hist.  Eccles.  Lut.  Par.  1C30. 
 Lib.  II.  cap.  xl.  Tom.  I.  p.  202.] 
 
 ['2  Chronic.  Abbat.  Ursperg.  Argent.  1'j37.  p. 
 2.37  ;  where  ac  incendia,  and  ac  somyiiorum.] 
 
 ...freinere  omnes. ..c(i;perunt...se  execratio- 
 nem  papa;  nihili  aestimare,  quern  omnes  Italia;  episcopi 
 juatis  ex  causis  jam  pridem  excommunicassent,  qui 
 
 [jewel,  III.] 
 
 sedem  apostolicam  per  simoniacam  ha;resim  fnedas- 
 set,  homicidiis  cruentasset,  adulteriis  aliisque  capita- 
 libus  polluisset,  (tc— Naucler.  Memor.  Chronic.  Tu- 
 bing. 1.516.  Vol.  II.  Gen.  xxxvi.fol.  159.] 
 
 ['<  Hildebrandus  papa,  qui  et  Gregorius  Septimus, 
 apud  Salernum  exulans  moritur.  De  hoc  ita  scrip- 
 tum  repperi...nunc  in  extremis  positus  ad  se  vocavit 
 unum  de  duodecim  cardinalibiis...et  confessus  est... 
 se  valde  peccasse  in  pastorali  cura...et  suadente,  &c. 
 —Sigebert.  Gemblac.  Chronic.  Par.  1013.  fol.  100. 2.] 
 
 9 
 
130 
 
 A  PREFACE  TO  THE  READER. 
 
 M.  Hnrd.  their  holy  orders  notwithstanding ;  M.  Harding  answereth,  "  This  is  none  of 
 foi.m a. b.  ^geimus'i  dialogues:  it  is  a  riffraff:  it  is  a  forgery:  I  will  not  call  it  plain 
 lying."  Good  reader,  here  M.  Harding  over  boldly  presumeth,  as  his  wont  is, 
 before  he  know.  If  he  knew  more,  he  would  say  less.  Indeed  it  is  one  of 
 Anselra's  dialogues.  I  have  seen  it  and  read  it  in  authentical  copies ;  as  other- 
 where I  have  proved  more  at  large.  And  the  words  of  the  said  dialogue  are 
 Pag^  564.  et  even  as  1  have  alleged  them :  Desideramus  certijicari  tua  solutione  super  vul- 
 gari  toto  orbe  quoistione,  quce  ah  omnibus  pene  quotidie  ventilatur,  et  adhuc  lis 
 celatur  indisctissa,  An  Uceat  jjreshyteris  post  acceptum  ordinem  uxores  ducere^: 
 "  Whether  it  be  lawful  for  priests,  being  in  orders,  to  marry  wives  or  no."  And 
 
 5.  this  question,  saith  he,  at  that  time,  that  is  to  say,  in  the  days  of  king  Henry 
 An^Dom.    the  first,  was  beaten  and  disputed  throughout  the  whole  world,  and  yet  lay 
 
 still  undiscussed.  If  M.  Harding  had  been  better  informed,  he  would  not  have 
 called  this  either  riffraff,  or  plain  lying.  But  oftentimes  he  is  hardiest  man  to 
 speak  that  hath  least  to  say. 
 
 Last  of  all,  whereas  I  allege  an  authority  of  Damasus,  taken  out  of  Gra- 
 tian*,  to  prove  that  sundry  popes  were  priests'  sons ;  "  O,"  saith  M.  Harding, 
 M.  Hard.  "  who  cver  saw  so  impudent  a  man  ?  what  shall  I  say  to  this  fellow  ?  Fie  f  or 
 shame,  man  :  a  minister  of  fables  :  a  minister  of  lies  :  foolish  ignorance  :  shame- 
 less malice  :  so  ignorant :  so  witless :  how  could  Damasus  write  of  so  many 
 popes  so  long  to  come  after  his  death  ?" 
 
 6.  So  terrible  is  ]VI.  Harding  in  his  dealing.  But  be  not  afraid,  good  reader, 
 of  all  this  smoke.  Thou  shalt  see  it  suddenly  blown  all  to  vanity,  from  whence 
 it  came.  First  of  all,  as  touching  the  very  truth  of  the  story,  every  of  these 
 popes  by  Gratian  alleged  was  indeed  a  priest's  son.     And  this  only  was  it  I 
 
 Pag.  207.  had  to  say.  And  now  the  same  I  say  again :  every  of  these  popes  was  a 
 priest's  son,  not  one  excepted,  as  in  place  it  shall  be  proved.  What  cause 
 then  had  M.  Harding  so  vainly  to  disquiet  himself,  and  thus  to  cry  out  upon 
 poor  ministers  of  lies  and  fables  ?  That  I  say  is  true ;  and  truth  is  no  lie,  truth 
 is  no  fable. 
 
 But  you  will  say,  Damasus  was  dead  long  before  these  popes  were  born  : 
 how  then  could  he  know  who  were  their  fathers  ?  Herein  I  grant  there  is  an 
 error.  But,  good  reader,  it  is  Gratian's  error :  it  is  not  mine.  I  reijort  Gratian 
 only  as  I  find  him.  I  put  not  to  him :  I  take  not  from  him.  I  alter  not  one 
 letter  of  all  his  words.  Therefore  tell  M.  Harding,  it  is  Gratian,  his  own  doctor 
 and  dearling,  that  thus  hath  written.  Bid  him  call  Gratian  ignorant,  foolish, 
 shameless,  and  witless,  and  what  him  listeth,  and  let  him  not  spare.  Let  him 
 M.  Hard.  hardly  strike  him  that  did  him  hurt.  For  M.  Harding  hath  told  us  other- 
 ^'  wheres,  that  whoso  striketh  one  man  for  another  is  but  a  fool. 
 
 Thus,  good  christian  reader,  thou  seest  one  whole  jury  of  M.  Harding's 
 greatest  untruths,  Avherein  he  reposeth  his  greatest  trust,  is  clearly  attainted. 
 As  he  hath  dealt  uprightly  herein,  so  mayest  thou  trust  him  in  all  the  rest. 
 By  a  small  draught  of  sea-water  thou  mayest  judge  the  verdure  of  the  whole. 
 
 But,  O  good  God,  Avhat  stir  keepeth  M.  Harding  amongst  other  his  little 
 M.  Hard.  foi.  prcttv  pctitc  Quarrcls  !    He  telleth  thee,  I  have  named  Johannes  Camotensis  for 
 
 408  409  A  ./   A  J.  ^  ^ 
 
 Johannes  Carnotensis ;  and  therein,  as  in  a  matter  of  great  weight,  he  hath 
 bestowed  great  store  of  void  words,  and  four  whole  pages  of  his  book.  Veril}-, 
 a  simple  trespass,  whereof  to  ground  so  great  a  battle.    It  is  too  light  a  labour 
 to  strive  for  names.    If  he  like  not  the  one,  let  him  hardly  take  the  other. 
 Ghesnerus.    Certainly  Ghesnerus,  in  his  Epitome^,  and  Cornelius  Agrippa,  call  him  plainly, 
 ■le  Vamt!"''  as  I  do,  Johannes  Camotensis.     But  be  it  Camotensis,  Ije  it  Carnotensis,  or 
 soent.       vhat  you  w  Ul,  his  w  ords  be  even  as  I  allege  them :  In  ecclesia  Romana  sedent 
 
 ['  Anselmes,  1570,  1C09.] 
 
 The  reference  is  to  the  edition  of  1570.  See 
 Part  V.  chap.  iii.  div.  8.J 
 
 Jewel  appears  to  have  quoted  from  a  MS.  In 
 Anselm.  Op.  Par.  1C75,  a  piece  entitled  Offendicu- 
 lum  Sacerdoium  is  printed ;  and  the  Benedictine 
 editor  observes  that  another  MS.  of  it  exists  in  Cor- 
 pus Christi  College  librarv,  Cambridge.  It  is  in 
 this  last  MS.  tliat  the  passage  is  found.  Further 
 
 notice  will  be  taken  in  the  proper  place.] 
 
 Damas.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  Ivi.  can. 
 2.  col.  291.] 
 
 There  appears  to  be  an  error  in  this  state- 
 i  ment.     See  C.  Gesner.  Epit.  Biblioth.  Tig.  1555. 
 fol.  93. 2  ;  where  this  wTiter  is  called  Joannes  Carno- 
 tensis.    So  also  in  Gesner,  Bibliotheca  Universalis, 
 Tig.  1545.  fol.  3j9.] 
 
A  PREFACE  TO  THE  READER. 
 
 131 
 
 scribce  et  Phariscei.  Ipse  papa  jam  factus  est  intolerahilis :  papas  pompam  et 
 fastum  nulhis  tyrannorum  unquam  cequavit :  papm  legati  sic  bacchantur  in  pro- 
 vinciis,  ac  si  ad  Jiagellandam  ecclesiam  Satan  egressus  sit  a  facie  Domini.  Vim 
 faciunt  scripturis,  ut  habeant  plenitmlinem  potestatis^.  Let  M.  Harding  grant 
 thus  much,  and  use  the  names  at  his  pleasure. 
 
 Again  he  saith,  I  have  named  Zarabella  for  Zabarella ;  Hervseus  for  Jo- 
 hannes Parisiensis;  Johannes  Parisiensis  for  Hervaeus;  and  Petrus  a  Scoto  for 
 Dominieus  a  Scoto.  He  saith  I  allege  Hervaeus  by  chapters,  whereas  Hervaeus 
 is  divided  by  certain  other  distinctions,  and  not  by  chapters.  He  saith,  I 
 have  named  Pius  Secundus  by  the  name  of  pope  Pius,  a  year,  or  a  month, 
 or  some  certain  time  before  he  was  pope.  No  doubt  a  perilous  case  :  the 
 man  was  one,  and  his  words  were  one,  but  his  name  was  changed.  In  one 
 place  he  saith,  I  have  left  out  enim;  in  another  place  I  have  left  out  hoc; 
 in  another  place  my  printer  hath  misplaced  schemate  for  schismate ;  Pigghius 
 for  Pighius ;  and  I  know  not  what.  Such  weighty  causes  hath  M.  Harding 
 picked  out  to  make  up  his  tale.  Hereat  he  lighteneth  and  thundereth,  and  shaketh 
 sand  and  sea  together.  Hereat,  and  at  other  matters  of  like  force,  he  crieth  out, 
 "  Lewd  wretches,  Jewish,  heathenish,  shameless,  blasphemous  villains ;"  as  if 
 it  were  lawful  for  a  doctor  of  Lovain  to  say  what  him  listeth.  If  he  espy 
 any  such  simple  oversight  as  I  have  shewed,  or  any  sentence  misalleged,  or  any 
 one  author  misnamed,  or  any  thing  else  that  may  be  wrested  from  the  purpose, 
 he  brayeth  amain,  "  False  ministers :  false  harlots  :  ye  brag  :  ye  boast :  ye  lie 
 falsely :  ye  lie  for  advantage  :  ye  are  impudent  liars  :  lewd  lies :  heaps  of  lies : 
 nothing  but  lies,  and  all  is  lies"— with  as  great  wisdom  and  discretion  as  did 
 sometime  Anaxagoras,  the  philosopher  of  Graecia,  who,  when  he  had  seen  a  Diog.  Laert. 
 little  pebble-stone  fallen  down  from  heaven,  imagined  therefore  that  the  sun, 
 the  moon,  the  stars,  and  all  the  whole  heavens  were  made  of  stones'^.  By  these 
 pretty  jiosies  and  flowers  of  speech  we  may  easily  descry  M.  Harding  from  all 
 his  fellows.  Howbeit,  herein  I  trust  to  be  so  unlike  unto  him  as  he  is  hke 
 unto  himself.  Neither  can  our  cause  appear  the  worse  in  the  judgment  of  the 
 wise,  for  that  M.  Harding  hath  so  good  a  grace  to  speak  ill.  Ill  speech  is 
 not  always  proof  sufficient  of  good  matter.  Maxentius  saith  :  Hceretici,  cum^  per- 
 versitatis  suce  nan  possunt  reddere  rationem,  ad  maledicta  convertuntur^ :  "Heretics, 
 when  they  find  themselves  not  able  to  yield  a  reason  of  theu'  wilfulness,  then  they 
 faU  to  plain  railing," 
 
 But  one  thing  specially  much  misliketh  M.  Harding  above  all  the  rest,  that, 
 the  better  to  disclose  the  deformities  and  weakness  of  his  doctrine,  I  have 
 alleged  so  many  canonists  and  school-doctors.  F"or  all  them  he  weigheth  no 
 better  now  than  j^isop's  fables.  And  therefore  he  saith :  "  As  for  the  gew-  Doteet.277  b. 
 gaws  of  the  schoolmen  and  canonists,  I  despise  them  utterly."  What  then? 
 Would  M.  Harding  that  we  should  rather  allege  St  Augustine,  St  Ambrose,  St 
 Hierome,  St  Chrysostom,  St  Basil,  and  others  the  ancient  and  learned  fathers, 
 touching  his  private  masses,  his  half  communions,  his  dumb  prayers  in  a 
 tongue  unknown,  and  other  like  disorders  of  the  church  of  Rome?  Did  ever 
 any  of  these  fathers  either  receive  the  holy  sacrament  himself  alone,  the 
 whole  people  looking  on  him ;  or  minister  the  communion  unto  the  people 
 in  one  only  kind;  or  say  the  public  prayers  in  a  strange  tongue,  the  people 
 not  knowing  what  he  said  ?  Would  any  of  these  fathers  ever  have  said,  "  The 
 pope  hath  universal  power  over  all  the  world :  we  all  receive  of  the  pope's  ful- 
 ness :  the  pope  cannot  err :  the  pope  is  above  all  general  councils :  the  pope 
 hath  power  over  the  angels  of  God :  kings  and  princes  hold  their  crowns  and 
 dominions  of  the  pope"?  Alas!  these  good  fathers  were  dead  many  hundred 
 years  before  these  and  other  like  vanities  were  known  in  the  world. 
 
 [«  Corn.  Agrip.  T)e  Vanit.  Scient.  Antv.  1530. 
 De  Magist.  Eccles.  foil.  v.  4.  x.  Agrippa  repeatedly 
 cites  the  author  referred  to  as  Camotensis,  and  in- 
 troduces the  expressions  quoted  above  with  several 
 verbal  differences.  Conf .  De  Jur.  Canon,  fol.  n.  4. 2.] 
 Diog.  Laert.  Dc  Vit.  Philos.  Lib.  11.] 
 
 Ha!reticum,  1.570.] 
 
 Nam  quum  suae  perversitatis  hajretici  nequi- 
 verint  reddere,  &c. — Maxent.  ad  Epist.  Ilormisd. 
 Resp.  in  Mag.  Bibliotli.  Vet.  Patr.  Col.  Agrip, 
 1618-22.  Tom.  VI.  Pars  i.  p.  376.] 
 
 9—2 
 
132 
 
 A  PREFACE  TO  THE  READER. 
 
 But  may  it  not  be  la\A'ful  for  us,  with  M.  Harding's  good  favour,  to  allege 
 such  witnesses  as  best  know  the  cause  ?  Or  was  there  ever  any  man  justly 
 reproved  before  any  indifi'erent  and  reasonable  judge  for  producing  of  honest 
 and  lawful  witnesses?  Or  are  all  the  school-doctors  and  canonists  now  be- 
 come infestabiles,  that  is  to  say,  so  far  out  of  credit,  so  infamous,  and  so  vile, 
 that  they  may  not  be  allowed  to  bear  witness?  Whose  then  are  they?  Of 
 whether  side  stand  they  ?  Are  they  not  all  M.  Harding's  own  doctors  ?  Is  he 
 now  ashamed  of  his  own  ?  Are  they  not  all  sworn  to  the  see  of  Rome  ?  And 
 what  were  they  ?  What  rooms  bare  they  in  the  church  ?  Were  they  not  abbots, 
 bishops,  archbishops,  cardinals,  saints,  and  popes?  Was  not  Panormitane  an 
 abbot  ?  was  not  Albertus  Magnus  a  bishop  ?  was  not  Antoninus  an  archbishop  ? 
 was  not  Holcote  a  cardinal?  was  not  Cajetanus  a  cardinal?  Is  not  Bona- 
 ventura  a  saint  ?  is  not  Thomas  a  saint  ?  was  not  Innocentius  II.  a  pope  ? 
 was  not  Adrianus  a  pope?  Did  not  pope  Gregory  IX.  write  the  Decretals? 
 Did  not  pope  Bonifacius  VIII.  write  the  Sextus?  Did  not  pope  Clemens  write 
 the  Clementines  ?  Did  not  pope  Johannes  XXII.  and  other  popes  write  the 
 Extravagantes  ?  Were  not  these  Christ's  vicars  ?  Were  they  not  Peter's  suc- 
 cessors ?  Were  they  not  the  light  of  the  world  ?  Bare  they  not  the  keys  of 
 the  kingdom  of  heaven  ?  Is  not  Gratian  called  fundamentum  juris  canonici,  and 
 that  even  by  Eugenius  III.  the  pope  himself?  Were  not  these  for  the  space 
 of  five  hundred  years  together  the  only  rulers  of  the  church  of  God?  Were 
 not  their  words  holden  for  laws?  Were  there  any  others  better,  or  better 
 learned,  or  at  aU  any  other  doctors  in  the  church  ?  Of  the  school-doctors, 
 waB  not  one  called  Subtilis,  another  Solennis,  another  Irrefragabilis,  another 
 Angelicus,  another  Seraphicus?  What  warrant  had  we  then  of  the  faith  of 
 Christ,  what  doctrine,  what  sacraments,  what  discipline,  what  correction,  what 
 order,  what  comfort,  but  at  their  hands  ?  How  could  any  consistory  be  holden, 
 how  could  any  man  recover  his  right,  how  could  the  pope  himself  maintain  his 
 universal  power,  and  his  triple  crown,  but  only  by  them  ? 
 
 And  yet  will  M.  Harding  suddenly  condemn  them  all,  every  one,  by  one 
 sentence,  abbots,  bishops,  archbishops,  decrees,  decretals,  cardinals,  saints,  and 
 popes  and  all  together  ?  Will  he  make  them  aU  unable  to  bear  witness  ?  will 
 he  thus  despise  them,  and  call  them  gewgaws,  as  if  they  were  all  tinkers  and 
 cobblers,  and  no  better  ? 
 
 I  trow,  M.  Harding  was  not  very  well  informed,  when  he  suffered  these 
 things  so  unadvisedly  to  pass  from  him.  Otherwise,  to  seek  revenge  upon  his 
 adversaries,  he  would  not  so  sturdily  have  played  Samson's  part,  and  so  rashly 
 have  crushed  the  piUars  whereby  he  leaned,  and  have  shaken  down  the  whole 
 house  upon  himself.  For,  I  beseech  thee,  ask  M.  Harding,  what  hath  the  pope 
 to  stand  unto,  Avhen  the  school-doctors  and  canonists  be  gone  from  him  ?  What 
 old  father,  what  ancient  doctor,  what  council,  what  scripture  is  there  left  him? 
 What  will  he  say  to  the  doctors  of  our  side,  that  so  peremptorily  and  scorn- 
 fully despiseth  his  own,  and  calleth  them  gewgaws?  It  might  have  pleased 
 him  to  have  suffered  them  as  witnesses  quietly  to  have  told  their  tales,  specially 
 in  such  cases  as  no  other  man  could  know  so  well  as  they.  For  by  them, 
 and  by  them  only,  and  by  none  else,  we  may  see  that  great  and  horrible  blind- 
 ness and  misery  that  Satan  had  brought  into  the  church  of  God.  For,  although 
 it  be  now  removed  from  our  eyes,  yet  in  these  canonists'  and  doctors'  books, 
 as  in  public  records,  it  remaineth  still.  God's  holy  name  be  praised  for  ever, 
 that  of  his  great  mercy  hath  deUvered  us  by  the  clearness  and  glory  of  his 
 gospel ! 
 
 Verily,  St  Paul,  to  advance^  the  truth  of  God  and  to  confound  his  ene- 
 mies, thought  it  no  reproach  to  take  witness  of  the  heathen  poets  Menander, 
 Epimenides,  and  Aratus.  The  learned  fathers  TertuUian,  Clemens,  Eusebius, 
 Arnobius,  take  witness  of  the  godless  philosophers  ;  St  Augustine  of  the  Sibyls ; 
 Lactantius  of  Apollo's  oracles.  Yea,  M.  Harding  himself,  when  he  is  able,  and 
 when  need  so  requireth,  is  contented  to  take  witness  of  Leontius,  of  Abdias, 
 of  Amphilochius,  of  Homer  the  Greek  poet,  of  Priscian  the  poor  grammarian, 
 
 ['  Avance,  1570.] 
 
A  PREFACE  TO  THE  READER. 
 
 133 
 
 of  scholastical  doctors,  of  canonists,  of  decrees,  of  decretals,  of  glosses,  and 
 margins,  and  spareth  nothing.  Yet  now  must  they  be  despised  altogether,  and 
 go  for  gewgaws  for  children  to  play  withal. 
 
 But  we  must  pardon  M.  Harding :  he  dealeth  indifferently,  and  is  nothing 
 partial.    For  even  with  like  reverence  he  useth  alP  the  ancient  doctors  of  the 
 church,  and  others  of  later  time,  that  fight  of  his  side,  and  are  allied  unto 
 him.     "  Tertullian,"  he  saith,   "was  an  heretic,  and  wrote  this  and  that  in  m.  Hard, 
 defence  of  his  heresy."    "  St  Cyprian,"  he  saith,  "  stood  in  an  iU  cause,  and  de-  23!).   '  ' 
 fended  a  falsehood,  and  was  driven  to  the  very  same  shifts  whereunto  all  heretics  ^'^'^'^'•^^i.b. 
 are  driven."    Again  he  saith  :  "  We  never  took  ourselves  bound  to  any  private  conf.  foi. 
 
 232  b 
 
 opinion  of  whatsoever  doctor.    If  in  a  secret  point  of  learning  St  Augustine 
 or  St  Cyprian  teach  singularly,  we  follow  them  not."    "  It  seeraeth,"  saith  he,  conf.  foi. 
 "  St  Hierome  was  deceived  by  a  rumour,  as  being  far  from  the  places  where  ^' 
 the  truth  might  be  known."    "We  bind  not  ourselves,"  saith  he,  "to  maintain  conf. foi. 
 
 232  b 
 
 whatsoever  Albertus  Pighius  hath  written."  "Cardinal  Cajetanus,"  saith  he,  "hath  Detect.  307.  b. 
 his  errors:  Erasmus  and  Agrippa  be  men  of  small  credit:  Alphonsus  de  Castro, 
 Beatus  Rhenanus,  Platina,  Appendix  Concilii  Basiliensis,  are  stuff  little  worth." 
 Again,  Johannes  Gerson,  the  greatest  learned  man  of  his  time,  and  the  only 
 doctor^  and  leader  of  the  council  of  Constance,  whom  Trithemius  calleth  theo- 
 logorum  sui  temporis  longe  priiicipem*,  is  no  better  than  "good  plain  father  conf. 206. 
 Gerson."     To  be  short,  Nilus,  a  Greek  writer  and  the  archbishop  of  Thessa- Detect.  225.6. 
 lonica,  if  it  like  M.  Harding,  must  "bear  the  bable^." 
 
 Thus  we  see  M.  Harding  hath  a  commission  to  control  aU  manner  of  doctors 
 whatsoever,  Greeks,  Latins,  old,  new,  his  own,  and  others,  if  they  come  not 
 readily  to  his  purpose.  Nicolaus  Cusanus  saith :  Papa  Eugenius  dicit,  hoc  verum  Nic.cusan.  de 
 esse,  si  ipse  velit,  et  non  aliter^ :  "Pope  Eugenius  telleth  us,  this  thing  is  true,  L?b.T''''"'' 
 if  his  holiness  will  have  it  true ;  and  that  otherwise  it  is  not  true."  Such  a 
 power,  I  trow,  M.  Harding  would  claim  unto  himself,  that  nothing  may  be  taken 
 for  true  or  false  without  his  liking.  Marcolphus  will  not  lightly  find  a  fit  tree  to 
 hang  himself  on. 
 
 But  M.  Harding  saith,  I  allege  great  troops  of  doctors  and  other  writers, 
 but  use  no  manner  discourse  of  wit,  as  he  himself  doth,  to  enlarge  my  matters. 
 As  though  whoso  hath  most  words  spake  always  best  to  purpose.  The  learned 
 father  Tertullian  said  sometime  upon  like  occasion  :  Bhetoricari  quoque  nos  pro-  Tertuii.  de 
 rocant  hceretici' :  "  These  heretics  would  have  us  play  the  rhetoricians,"  to  em-  cam."' 
 boss  out  our  matters  with  shew  of  words,  and  of  a  mole-hill  to  make  a  mountain, 
 as  they  do.  As  for  M.  Harding,  what  discourses  he  useth,  it  may  easily  ap- 
 pear, by  that  in  his  last  "  Detection  "  he  hath  discoursed  us  two  hundred  and  six 
 whole  sides  of  paper  only  in  preambles  and  prefaces,  before  he  once  stepped 
 into  his  matter.  And  good  reason  is  it  that,  when  scriptures  and  doctors  will 
 not  serve,  then  discourse  of  wit  should  hold  the  plough.  Although  M.  Harding 
 want  weight  of  matter,  yet  at  least  he  hath  words  at  will.  They  cost  him 
 but  little.  Vessels  never  give  so  great  a  sound  as  when  they  be  empty.  A 
 courtegian  of  Rome  will  prank  herself  more  trimly  than  a  virtuous  lady.  It 
 is  an  easy  matter  with  masks,  and  vizards,  and  long  discourses  to  fray  the 
 simple.    The  poor  ass  will  roar  out  sometimes  like  a  lion. 
 
 I  go  directly  and  shortly  to  the  matter,  and  delight  not,  as  M.  Harding  doth, 
 to  set  my  words  to  sale  by  discourse  of  speech ;  but  think  it  sufficient  only  to 
 allege  the  words  and  authorities  of  the  ancient  fathers.  Of  the  other  side,  M. 
 Harding  out  of  the  ancient  fathers  allegeth  either  nothing  at  all,  or  very  little, 
 or  little  to  the  purpose,  but  feedeth  us  with  words  enough  of  his  own,  that  is  to 
 say  (and  let  him  pardon  my  plainness),  not  with  the  best  or  wisest  words  that 
 might  be  spoken. 
 
 "  The  protestants,"  saith  he,  "  are  divided  and  scattered  into  sects  and  fac-  Detect,  foi. 
 
 35.  a. 
 
 ["  Also,  1570,  1C09.]  I       [6  ...qnomodo  potest  papa  Eugenius  dicere  hoc 
 
 J'il-ector,  1570.]  [  &c.— Nic.  de  Cusa,  Op.  Basil.  15G5.    De  Cone. 
 
 ['^  Catalog.  Script.  Eccles.  per  .Toh.  a  Tritten 
 heim,  col.  1,531,  foi.  134.  2;  where  princeps.] 
 Bable:  bauble,  the  fool's  ensign. J 
 
 Cathol.  Lib.  ii.  cap.  xx.  Tom.  II.  p.  749.] 
 
 ['  TertuU.  Op.  Lut.  1G41.  De  Resurr.  Cai-n.  5. 
 p.  382 ;  where  noa  rhctoricari.'\ 
 
134 
 
 A  PREFACE  TO  THE  READER. 
 
 iu.  p.  331. 
 
 tions,  not  one  of  them  agreeing  with  the  other.  They  have  twenty  sundry 
 opinions  touching  justification ;  they  have  six  and  thirty  opinions  touching  the 
 communion  in  both  kinds."  So  precisely  'M.  Harding  keepeth  his  reckonings. 
 And  yet  perhaps,  if  he  were  called  suddenly  to  an  audit  of  all  these  six  and 
 fifty  sundry  opinions,  he  were  not  able  to  reckon  four.  But  Master  Harding 
 may  lawfully  discourse  at  pleasure,  as  a  man  liking  well  his  own  wit,  and  in 
 respect  thereof  niisliking  all  others. 
 '  •  Again  he  saith :  "  The  protestants  have  forsaken  Christ :  the  protestants 
 rietect  foi.  ijpcome  Jews:    the  protestants  will  be  circumcised'  according  to  Moses' 
 
 Detect  33.  b.  j^^, .  protcstauts  rcquirc  to  have  the  paschal  lamb :  the  protestants  tell 
 Detect  8-2.  b.  their  people  there  is  no  hell  at  all :  the  protestants  teach  us  that  God  is  bound  to 
 Detect  139. a.  obey  the  devil:  the  protestants  at  their  next  proceeding  will  utterly  deny  God." 
 
 So  likewise  saith  cardinal  Poole,  a  man  that  would  highly  be  commended  for  his 
 AdHen.Yiit.  modesty :  "  The  protestants,"  saith  he,  "will  shortly  deny  that  Christ  is  Messias, 
 Copus,  Dial,  the  anointed  of  God-."  Another  of  them  saith  with  like  discretion:  "The  pro- 
 ^^^""'^  testants  deny  that  Christ  ever  appeared  in  the  flesh V  And  again  he  saith: 
 Copus.  Dial.  "Peter  Mart\T  denied*  that  Christ  is  our  Intercessor  s."  There  is  no  tale  so 
 unhkely  but  by  such  pretty  discourses  it  may  be  proved. 
 
 8.  Again,  throughout  the  whole  discourse  of  all  his  books  he  telleth  us,  that  the 
 blessed  succession  of  Peter  shall  never  fail ;  that  the  pope's  chair  is  the  very  knot 
 of  christian  unity ;  that  the  church  of  Rome  is  the  universal  church  of  God ; 
 that  the  pope  is  the  only  universal  governor  of  all  the  world  ;  that  the  pope 
 may  not  be  controlled  or  judged  by  any  power  ;  that  the  pope  is  above  all  general 
 councils  ;  that  the  pope  hath  authority  over  the  souls  in  purgatory,  and  over 
 the  angels  of  God;  that  St  Augustine,  St  Hierome,  St  Ambrose,  St  Chrysostora, 
 and  all  other  the  doctors  and  holy  fathers  might  err,  but  the  pope  only  can 
 never  err. 
 
 9.  If  thou  tell  him  that  many  popes  have  erred,  and  shamefully  erred,  as  it  is 
 evident  and  easy  to  prove;  he  will  answer  thee,  the}-  en-ed  only  as  men,  but  not 
 as  popes.  For  the  pope  hath  sundry  capacities  in  one  person :  sometimes  we 
 must  take  him  as  a  man,  and  sometimes  as  no  man. 
 
 If  thou  tell  him  that  popes  have  erred,  even  as  they  were  popes;  then  will  he 
 answer  thee,  that  the  pope  may  err,  and  hath  erred  in  some  certain  particular 
 cause  or  question ;  but  in  faith  or  doctrine  he  cannot  err. 
 
 If  thou  tell  him  that  sundry  popes  have  maintained  open  and  known  heresies, 
 and  therefore  have  undoubtedly  erred  in  faith  and  doctrine ;  then  will  he  tell 
 thee  that  they  maintained  such  heresies  only  as  their  own  private  opinions, 
 but  not  as  doctrine  for  the  church.  Again,  if  thou  tell  him  that  certain  popes 
 have  published,  and  preached,  and  taught  heresies,  and  sent  abroad  preachers 
 to  confirm  the  same ;  then  wiU  he  tell  thee  that,  although  they  preached  and 
 confirmed  heresies,  yet  they  never  confirmed  them  by  public  decree  and  open 
 sentence  in  their  consistories  :  as  if  the  pope's  consistory  were  of  greater  weight 
 in  matter  of  doctrine  than  his  pulpit. 
 
 Thus  M.  Harding  discourseth  about  the  fields,  a  primo  ad  ultimum,  from 
 error  to  man ;  from  man  to  pope ;  from  pope  to  judgment ;  from  judgment 
 to  faith ;  from  faith  to  opinion ;  from  opinion  to  preaching ;  from  preaching  to 
 decree ;  and  so  from  one  thing  to  another  :  and,  whereas  one  thing  will  not 
 serve,  by  discourse  of  wit  he  seeketh  a  better. 
 
 All  these  songs  he  sang  us  before,  in  his  "Answer,"  in  his  "Rejoinder,"  and 
 in  his  "Confutation;"  and  now,  when  aU  is  done,  as  a  silly ^  minstrel  is  fain 
 
 [•  Circnmcided,  1570.] 
 
 P  Quid  reliquum  est  nisi  ut  jL-dseonim  qnoque, 
 qui  nunc  vivunt,  exemplo  suadeant,  ut  Christuni 
 ipsum  Messiatn  fuisse  neges  [ Anglia]  ?  qua  quidem 
 inipietate  non  ita  certe  multum  absunt. — Reg.  Pol. 
 ad  Henric.  Octav.  Pro  Eccles.  Unit.  Def.  Libr. 
 Quat.  Ingolst.  1587.  Lib.  in.  p.  .350.] 
 
 Omnes  evangelici  pseudomartvres  negant 
 Christum  in  carne  venisse. —  Copi  (N.  Harpsfield) 
 
 Dial.  Sex,  Antv.  1566.  Dial.  vi.  cap.  xxi.  p.  878. 
 This  is  the  marginal  note,  being  a  summary  of  what 
 is  asserted  in  the  text. J 
 
 [*  Denieth,  1570.] 
 
 Petnis  item  Martyr,  ut  refert  Bartholomens 
 Camerarius,  negat  Christum  deprecatorem  nostrum 
 esse. — Id.  Dial.  iii.  cap.  vii.  p.  331.] 
 
 [«  Seely,  1570.] 
 
A  PREFACE  TO  THE  READER. 
 
 135 
 
 to  fall  to  discoursing,  and  to  sing  the  same  about  again :  otherwise  he  should 
 lack  work  for  his  printer. 
 
 To  shadow  the  notorious  ambition  of  the  church  of  Rome,  openly  condemned 
 in  the  crreat  council  of  Africa,  and  called  "the  smoky  pomp"  of  the  world,  either  Quibuscim- 
 ignorantly  or  guilefully  he  corrupteth  the  plain  text,  and  turneth  petentes  into  '>"?j^ 
 potentes'',  that  is  to  say,  he  turneth  poor  "suitors"  into  "princes."    Good  reader,  quepotenti- 
 turn  to  the  place,  and  consider  the  answer  that  I  have  made  hereto ;  and  then  tivwv  ai- 
 ask  of  M.  Hardin<r,  what  discourse  or  what  wit  was  this  to  corrupt  his  translation,  -^ovvtuiv. 
 
 ^  .  .  ^  p.  123. 
 
 to  falsify  the  sense,  to  turn  pe  into  po,  and  one  word  into  another?  Ask  of  [Pan  it. 
 him,  what  he  meant  with  so  sensible  forgery  to  seek  to  mock  thee.  ilivf'sl]' 
 
 Again,  whereas  St  Basil  writeth  thus  unto  Athanasius  the  patriarch  of  Alex- 
 andria, Visum  est  utile,  ut  scribatur  ad  episcopum  Bomanum,  ut  consideret  T€S  HOS-  Basil,  in 
 tras,  et  det  consilium^,   "  It  seemeth  good  we  write  to  the  bishop  of  Rome,  Atiiana^. 
 that  he  consider  of  our  case,  and  give  us  counsel  ;"  M.  Harding  by  his  proper 
 discoursings  hath  thought  it  better  thus  to  English  the  same  words:  "It  hath  m.  Hard, 
 seemed  good  that  we  write  to  the  bishop  of  Rome,  that  he  visit  us,  and  de-  Def  "i 29?^" *** 
 termine  the  matter  by  his  sentence."    "  That  the  bishop  of  Rome  consider  our  cha^  ii'i. 
 case,"  saith  St  Basil ;  "  That  the  bishop  of  Rome  visit  us,"  saith  M.  Harding :  ut'^ccmHcieret 
 "  That  the  bishop  of  Rome  give  us  counsel  what  we  may  do,"  saith  St  Basil ;     "et  con- 
 "  That  the  bishop  of  Rome  determine  the  matter  by  his  sentence,"  saith  M.  ^'''"m- 
 Harding.    Thus  by  his  discoursing  he  hath  changed  "  considering  "  into  "  visit- 
 ing," and  "  giving  of  counsel "  into  "  sentence  in  judgment." 
 
 But  ask  him,  I  pray  thee,  what  discourse  of  wit  moved  him  to  change  all 
 the  Latin  translations  of  St  Basil  that  ever  he  saw,  and  to  forge  us  a  new 
 translation  of  his  own.  Ask  him  wherefore  this  Greek  word  eTria-KiTTTOfiai  may 
 not  well  be  Englished  "to  consider."  Ask  him  wherefore  these  Greek  words 
 Bovvai  yva>fj.r)v  may  not  well  be  Englished  "  to  give  counsel."  Ask  him  where  he 
 ever  read  in  any  allowed  Greek  writer  these  words  Sovmi  yvoifjnjv  used  for  "a 
 decree,"  or  "  sentence  in  judgment."  Ask  him  what  made  him  so  bold  to  shape 
 us  new  Greek  words  of  his  own,  such  as  no  Grecian  ever  heard  before.  'ETna-Ke-^m, 
 saith  M.  Harding,  and  again  imcrKi^ai,  twice  together  in  one  place.  But  bid 
 him  leave  his  long  discourses  and  shews  of  wit,  and  plainly  to  tell  thee,  even 
 as  he  will  be  counted  a  Grecian,  in  what  historiographer,  in  what  orator,  in 
 what  philosopher,  in  what  poet,  he  ever  heard  of  this  word  (ma-Kiij^ai.  Tell 
 him,  good  reader,  tell  him  this  verb  is  not  iTricTKtTVTw,  as  he  imagineth,  but  cVt- 
 (TKeTTTOfiai.  And  bid  him  not  to  trust  to  his  dictionary,  for  it  will  deceive  him. 
 'Ema-KeTTTOfjLai,  I  say,  is  the  original  verb,  and  not  eVto-fceVro).  And  therefore  the  first 
 indefinite  is  not  iiria-Kty^rai,  as  M.  Harding  telleth  thee,  but  (Tria-Keyj/aa-dai.  It  was  suf- 
 ficient for  him  to  mock  thee  with  Latin  and  English  ;  but  of  himself  to  devise  new 
 Greek  words  and  new  grammars  wherewith  to  mock  thee,  it  was  too  much. 
 
 By  his  discourses  he  is  able  to  defend  these  words  of  Hostiensis :  Deus  et  Detect.  67. 
 papa  faciunt  unum  consistorium :  excepto  peccato,  papa  potest  quasi  omnia  fa-       ^ ' 
 cere,  quce  potest  Deus^ :  "God  and  the  pope  have  one  judgment-seat ;  and,  sin 
 only  excepted,  the  pope  can  do  in  a  manner  all  things   that  God  can  do." 
 VVhereby,  I  trow,  is  meant  that,  as  God  is  omnipotent,  so  in  a  manner  is 
 the  pope. 
 
 By  his  discourses  he  is  able  to  defend  that  most  horrible  and  blasphemous  Detect.  358. 
 prayer  devised  and  used  in  the  church  of  Rome,  Tu  /jer  Thomce  sanguinem^^,  S)-c., 
 to  the  manifest  prejudice  and  derogation  of  the  blood  of  Christ.  By  his  dis- 
 courses he  is  able  to  defend  these  words  of  Catharinus,  lately  pronounced  in 
 the  council  of  Trident,  "Our  lady  is  Christ's  most  faithful  fellow";"  making  a 
 creature  equal  and  fellow  with  Christ  the  Creator,  which  is  God  blessed  for  ever. 
 
 ['  Conoil.  Aphric.  cap.  10.5.  in  Crabb.  Conoil.  Col. 
 A<rrip.  1.5.51.  Tom.  I.  p.  521 ;  where  the  reading  is 
 f/iiihusque  potentibus ;  but  Jewel  in  the  place  he  re- 
 fers to  blames  Crabbe,  and  produces  authority  for 
 his  own  reading.] 
 
 [»  Basil.  Op.  Par.  1721-30.  Ad  Athanas.  Episc. 
 Alex.  Epist.  Ixix.  Tom.  III.  p.  \(y>. 
 
 est  eensendum...et  breviter  excepto  peccato  quasi ' 
 omnia  de  jure  potest  ut  Deus. — Hostiens.  Op.  Par. 
 1.512.  Sup.  Prim.  Decretal.  De  Transl.  Episc.  fol. 
 75.  2.] 
 
 Portifor.  seu  Breviar.  ad  us.  Eccles.  Sarisb. 
 Par.  1510.  In  Translat.  S.  Thom.  Mart.  vii.  Jul. 
 Lect.  ix.  fol  cc.  7.    See  Vol.  II.  page  1082,  note  4.] 
 
 ["  Ergo  consistorium  Dei  et  papa;  unum  et  idem  i       ["  Ambros.  Catharin.  Polit.  Orat.  in  sec.  Sess. 
 
136 
 
 A  PREFACE  TO  THE  READER. 
 
 Detect,  fol. 
 399.  b.  400. 
 
 M.  Harding 
 in  his  Preface 
 to  the  Reader. 
 
 M.  Hard. 
 Detect.  39.  b. 
 Detect.  21(1. 
 245. 
 
 Detect.  40. 
 Detect  359. 
 Detect.  210. 
 
 Detect  212. 
 
 To  be  short,  by  his  discourses  he  is  well  able  to  defend  these  most  vile 
 and  filthy  words  touching  priests'  concubines,  uttered  to  most  vile  and  filthy 
 purpose  :  Si  non  caste,  tamen  caute^ :  "  If  they  cannot  live  chastely,  yet  let  them 
 deal  charily."  "  The  circumstance  considered,"  saith  M.  Harding,  "  all  this 
 may  seem  to  be  well  and  discreetly  (and  chastely)  said,  and  to  give  us  very 
 good  counsel."  O  merciful  God !  whither  will  M.  Harding  lead  us  at  last  with 
 his  discourses  ?  Such  discreet  and  wholesome  counsel  he  might  have  learned  of 
 Micio  in  the  heathen  comedy ;  for  thus  he  saith :  Non  est  flarfitium,  mild  crede, 
 adolescentem  scoi-tai'i'-. 
 
 Yet  further  to  prove  that  he  hath  a  ready  wit  to  course  at  pleasure,  he 
 saith  unto  us  frankly,  and  by  way  of  grant :  WTiat  if  some  have  WTitten  that 
 poison  was  ministered  in  the  blessed  sacrament  ?  What  if  the  pope  suflfered 
 Franciscus  Dandalus,  the  Venetians'  ambassador,  to  lie  under  his  table  like  a 
 dog  while  he  was  at  dinner?  What  if  popes  have  suffered  great  princes  and 
 monarchs  to  kiss  their  feet,  to  hold  their  stirrups,  and  to  lead  their  horses  ? 
 What  if  pope  Alexander  used  Frederic  the  emperor  more  proudly  than  became 
 a  man  of  his  calling,  treading  him  down  to  the  ground,  and  setting  his  foot 
 on  his  neck?  Be  these  things  never  so  true,  never  so  tyrannical,  and  never 
 so  horrible,  yet,  if  M.  Harding  once  say.  What  if,  by  discoiu-se  of  his  wit  they 
 may  soon  be  salved. 
 
 By  such  discourses  he  is  able  to  prove  his  private  masses,  his  demi- 
 communions,  his  primacies,  his  pardons,  his  purgatories,  and  what  thing 
 soever  shall  come  to  hand.  When  scriptures  fail,  then  discourse  of  wit  must 
 come  in  place  ;  and,  when  wit  and  discourse  will  not  serve,  then  good  plain 
 round  railing  must  serve  the  turn.  Then  saith  he :  "  Ye  are  proud,  ye  are 
 Lucifer-like,  ye  serve  the  devil."  Then  he  telleth  the  world,  "  M.  Jewel  is  worse 
 than  Ananias  that  condemned  St  Paul :  M.  Jewel  playeth  the  part  of  antichrist : 
 M.  Jewel  is  the  open  enemy  of  the  church  :  M.  Jewel  is  the  enemy  of  God : 
 M.  Jewel  honoureth  that  idol  Calvin  more  than  Jesus  Christ:  M.  Jewel  is  Messias: 
 M.  Jewel  is  Christ :  M.  Jewel  is  better  than  Christ."  Then  he  discom'seth  and 
 flingeth  now  at  his  Lutherans ;  now  at  his  Huguenots ;  now  at  Brown ;  now  at 
 the  pm  itans ;  now  at  Bale ;  now  at  IlhTicus. 
 
 Thus  he  jumpeth  and  courseth  this  way  and  that  way,  as  a  man  roving 
 ■without  a  mark,  or  a  ship  fleeting  without  a  rither^.  Thus  he  sheweth  us  a 
 mountain  of  words  without  substance,  and  a  house  full  of  smoke  without  fire  ; 
 and  imagineth  that  his  little  elder  pipe,  by  discourse  of  wit,  wiU  resemble  the 
 sound  of  a  double  cannon.  When  all  is  done,  we  may  say  of  him  as  the  poor 
 man  said  that  shore  his  sow :  "  Here  is  great  cry  and  little  wool." 
 
 Good  reader,  truth  is  plain  and  homely,  and  hath  no  need  of  these  habih- 
 ments.  But  whoso  wiU  take  upon  him  to  maintain  untruth  must  needs  be 
 forced  to  discourse  about  with  long  vagaries,  to  lead  his  reader  from  the  pur- 
 pose, to  feed  him  with  words  for  want  of  matter,  and  briefly  to  do  even  as 
 here  M.  Harding  doth. 
 
 I  cannot  imagine  that  any  my  poor  labours  shall  be  able  to  end  these 
 quarrels ;  for  a  contentious  man  will  never  lack  words.  Notwithstanding  in 
 this  augmentation  I  have  endeavoured,  for  my  simple  part,  to  say  so  much 
 as  to  a  reasonable  man  may  seem  sufiicient.  I  have  cleared  such  places  as 
 seemed  dark :  I  have  supplied  such  things  as  seemed  to  want :  I  have  reformed 
 so  much  as  reason  required :  briefly,  I  have  answered  the  substance  of  all  M. 
 Harding's  long  discourses.  If  any  thing  be  left  unanswered,  either  it  was  no- 
 thing, or  nothing  worth. 
 
 May  it  please  thee,  good  christian  reader,  to  peruse  both,  and  to  judge 
 uprightly.  Endeavour  thoroughly  to  know  the  cause.  An  ignorant  judge  was 
 never  indiflferent.  M.  Harding  would  have  thee  only  to  follow  the  example  of 
 thy  late  deceived  fathers,  and  further  to  search  and  know  nothing.    And  often- 
 
 Synod.  Trident,  in  ConciJ.  Stud.  Labb.  et  Cossart.  ^'inc.  Oxon.  1679.    De  Cone.  Cler.  Rem.  in  Annot. 
 
 Lut.  Par.  1G71-2.  Tom.  XIV.  col.  1007.  See  before,  p.  44.] 
 
 page  121.]  [2  Ter.  Adelpli.  i.  ii.  21,  2.] 
 
 ['  Const.  Othoii.  ad  calc.  Gul.  Lyndwood,  Pro-  Kither:  rudder.] 
 
A  PREFACE  TO  THE  READER. 
 
 137 
 
 times  thine  ignorance  maketh  him  bold.  He  leadeth  thee  into  the  darkness 
 of  death,  and  yet  would  have  thee  believe  thou  art  in  paradise.  The  blind 
 man  is  led  he  knoweth  not  whither.  But  search  thou  the  scriptures,  as  Christ 
 himself  biddeth  thee:  learn  to  know  the  will  of  God,  as  St  Paul  advised^  thee: 
 have  pleasure  in  God's  holy  word,  as  the  prophet  David  warneth  thee ;  and 
 thou  shalt  never  be  deceived :  whereas,  building  upon  the  sand  of  witty  dis- 
 courses, and  the  variable  weakness  of  men's  judgments,  sometimes  allowed  and 
 sometimes  reproved,  thy  house  must  needs  come  to  ground. 
 
 Tell  M.  Harding,  it  shall  be  hard  for  him  to  kick  still  against  the  spur.  God 
 hath  sowed  the  seed  of  life  :  no  power  is   able  to  root  it  out.     God  hath 
 disclosed  the  man  of  sin :  no  eloke  is  able  to  hide  him  longer.  Hea- 
 ven and  earth  shall  pass ;  but  God's  word  shall  never  pass. 
 God  open  the  eyes  of  thy  heart,  that  thou  mayest  have 
 comfort  in  his  light,  and  rejoice  in  his  mercies, 
 and  patiently  wait  for  that  blessed 
 hope  that  is  laid  up  for  thee, 
 and  continue  faithful 
 unto  the  end! 
 Amen. 
 
 From  Sarisbury,  11  Decemb.  1569. 
 
 [*  Adviseth,  1570.] 
 
M.  HARDING'S 
 
 I.  s. 
 
 Good  christian  reader,  I  have  here  set  before  thee  certain  principal  flowers  of 
 M.  Harding's  modest  speech.  Taste  no  more  than  may  well  like  thee,  and  judge 
 thereof  as  thou  shalt  see  cause. 
 
 M.  Harding,  in  the  Preface  before  his  Confutation  of  the  Apology. 
 
 The  manner  of  witing  which  I  have  here  used,  in  comparison  of  our  adversa- 
 ries, is  sober,  soft,  and  gentle,  &c.,  and  in  respect  of  their  heat,  bitterness,  and 
 raiUng,  as  many  tell  me,  over-cold,  sweet,  and  mild. 
 
 Again  in  the  same  Confutation, 
 
 There  is  no  man  of  wisdom  or  honesty,  that  would  with  so  immoderate  up- 
 braidings  impair  the  estimation  of  his  modesty.    Fol.  300.  b. 
 
 M.  Harding. 
 
 Your  de\-ilish  spite.    Rejoin,  fol.  18.  b. 
 
 Your  devilish  wickedness.  Rejoin.  Pre- 
 face to  the  Reader. 
 
 Your  devilish  viUany.    Conf.  fol.  2<5G.  b. 
 
 Your  railing  words  of  Satan's  prompting. 
 Rejoin.  67.  a. 
 
 You  are  joined  to  Satan,  Satan  your 
 school-master.    Rejoin.  12.  b. 
 
 Ye  are  moved  by  the  instinct  of  Satan. 
 Conf.  43.  b.  255.  a. 
 
 Your  father  the  devil.    Conf.  2.  a. 
 
 Your  Babylonical  tower.    Conf.  42.  a. 
 
 Your  new  church  set  up  by  Satan.  Conf. 
 42.  a. 
 
 The  devil  hath  you  fast  bound.  Conf. 
 24.  a. 
 
 Ye  are  of  the  school  of  Satan.  Conf. 
 69.  b. 
 
 Your  satanical  spirit.    Conf.  lll.b. 
 Ye  are  the  children  of  the  devil.  Conf. 
 115.  a. 
 
 A  page,  a  sla^  e,  a  claw-back  of  the  devil. 
 
 Conf.  131.  a. 
 Ye  are  the  limbs  of  anticlirist.  Conf. 
 
 202.  a. 
 
 Ye  are  the  practised  ministers  of  anti- 
 christ.   Conf.  195.  b. 
 
 Ye  have  taken  a  pattern  from  Satan. 
 Conf.  323.  b. 
 
 Your  reprobate  congregation.  Conf. 
 338.  a. 
 
 Your  synagogue  of  Satan,  Conf. 
 341.  b. 
 
 Your  confuse  tents  of  Satan.  Conf.  334. 
 Your  synagogue  of  antichrist  and  Luci- 
 fer.   Conf.  212.  b. 
 The  herd  of  antichrist.    Conf.  48.  a. 
 The  novice  of  the  devil.  Conf. 
 The  devil  and  his  ministers,    116.  b. 
 
 Ye  have  learned  of  the  devil.  Conf. 
 128.  b. 
 
 Your  father  the  devil.  Conf.  348.  b. 
 
 Satan  your  master.    Conf.  348.  b. 
 
 Satan's  brood.    Conf.  348. 
 
 He  hath  conceived  hatred  by  the  inspi- 
 ration of  Satan.    Conf.  288.  b. 
 
 Satan  holdeth  you  captive.  Conf. 
 342.  b. 
 
 The  spirit  of  Satan  is  in  you.   172.  a. 
 Ye  are  fast  bound  in  Satan's  fetters. 
 
 Conf.  68.  a. 
 Ye  are  enemies  of  unity.    Conf.  55.  b. 
 Enemies  of  the  sacrifice.    Conf.  67.  a. 
 Ye  are  loose  apostates.    Conf.  323. 
 Sacrilegious  church-robbers.  323. 
 Thieves.    Conf.  155.  b. 
 Abominable.    Conf.  171.  a. 
 Lecherous  lourdaines.   75.  b. 
 Profane  hell-hounds.    Conf.  114,  b. 
 Despisers  of  God.    Conf.  131.  b. 
 Your  wicked  and  blasphemous  spirit. 
 Your  dark  and  malicious  soul.  Rejoin. 
 
 104. 
 
 Your  heresies,  blasphemies,  satanisms. 
 
 Your  filthy  railing  rabble.    Conf.  75.  b. 
 
 Calvinists,  satanists.    Conf.  81.  b. 
 
 Your  wicked  Cham's^  brood,  lll.b. 
 
 Your  profane  malice.    Conf.  129.  b. 
 
 Your  vileness.    135.  a. 
 
 Your  damnable  side.    135.  a. 
 
 Your  blasphemous  tongues. 
 
 Your  detestable  blasphemies. 
 
 Your  devihsh  rabble.    209.  b. 
 
 Your  Turkish  Huguenots,  worse  than  in- 
 fidels.   222.  b. 
 
 Your  malignant  church. 
 
 Your  congregation  of  reprobates.  Conf. 
 269.  b. 
 
 [I  Cains,  1609,  1611.] 
 
FLOWERS  OF  SPEECH. 
 
 139 
 
 Your  vile  heresies.   339.  a. 
 Your  devilish  stoutness  of  heart. 
 Your  Turkish  and  heathenish  heart. 
 295.  b. 
 
 Your  Turkish  doctrine.  Ibid. 
 Ye  brag  Lucifer-like.  173.  b. 
 Ye  speak  villany. 
 
 Your  quarrel  is  against  Clirist.  Conf. 
 178.  b. 
 
 Ye  would  say,  if  ye  durst,  that  Christ  is 
 the  abomination  of  desolation,  and 
 anticlirist  is  the  true  God.    194.  a. 
 
 When  were  there  ever  such  thieves  in 
 the  church  of  God?   261.  a. 
 
 Your  doctrine  is  heresy,  your  life  is  ini- 
 quity.   172.  b. 
 
 As  crafty  knaves  in  a  comedy.  Rejoin. 
 22.  a. 
 
 Vain  bragging,  vanity,  scurrility,  extreme 
 impudency,  passing  madness,  proud 
 vaunting,  Goliath-like.  Rejoin,  in 
 Pref.  2. 
 
 He  is  a  fool.  186. 
 
 Reasonless,  witless.    Rejoin.  192.  a. 
 
 Foolish  negatives.   Rejoin.  Pref. 
 
 They  are  apes.  )   ^onf.  1.  b. 
 ihey  are  asses.  J 
 
 Any  sot  would  be  ashamed  to  make  such 
 
 arguments.    Conf.  51.  b. 
 He  hath  on  his  fool's  coat,  if  he  play 
 
 the  vice  well  and  varlet-like.  Rejoin. 
 
 251.  b. 
 
 The  canker  of  his  false  doctrine.  Rejoin. 
 Pref. 
 
 False  gospellers.   Rejoin.  Pref. 
 
 Unshamefaced.    94.  a. 
 
 Impious,  impudent.    123.  a. 
 
 Ye  are  past  all  shame.    186.  a. 
 
 A  great  liar. 
 
 Boldness  in  lying. 
 
 Ye  lie  for  a  vantage. 
 
 Your  school  of  lying. 
 
 Ye  profess  lying. 
 
 False  lies. 
 
 Impudent  lies. 
 
 Vain  lies. 
 
 Bold  lies. 
 
 Loud  lies. 
 
 Foul  lies. 
 
 Shameless  lies. 
 
 Railing  lies. 
 
 Manifest  hes. 
 
 Notorious  lies. 
 
 Slanderous  lies. 
 
 Horrible  lies. 
 
 We  will  proclaim  you  a  liar.   258.  b. 
 
 Your  liberty  of  lying. 
 
 Your  art  of  lying.    218.  b. 
 
 Your  figure  of  impudent  lying.  253.  a. 
 
 Ye  be  desperate  in  your  lying.    277.  b. 
 
 You  lie  in  the  plural  number.  303.  a. 
 And  what  shall  I  say  more,  but  all  is 
 
 lies?  255.  b. 
 Leave  your  railing.  Rejoin. 
 We  like  not  your  railing.    80.  a. 
 I  leave  your  vile  eloquence  to  yourself. 
 
 lll.b. 
 Your  railing  terms. 
 Your  vile  eloquence. 
 Your  scolding  tale. 
 Your  spiteful  words.   149.  b. 
 Your  rancour. 
 Your  spite. 
 Your  filthy  railings. 
 Your  vile  upbraidings.   Conf.  175. 
 Your  malicious  railing.    184.  b. 
 Your  false  cankered  slanders.   184.  b. 
 Cease  your  barking.  Rejoin.  Pref.  to  the 
 
 Reader. 
 
 The  poison  of  your  tongue.  Rejoin. 
 Pref. 
 
 Your  drop  of  poison. 
 Your  serpentine  tongue.    Rejoin.  67.  a. 
 Such    cracking    challengers.  Rejoin. 
 Pref. 
 
 Your  railing  spirit. 
 Spit  your  malice. 
 
 Spit  out  your  poison.  Rejoin.  Pref. 
 Your  hot  raging  sjDirit.    Conf.  3.  a. 
 Spit  forth  your  gall.    Conf.  23.  a. 
 Your  heresies   and   villanies.  Conf. 
 10.  b. 
 
 Your  vain  boast  in  wickedness,  wrought 
 by  the  power  of  Satan.    19.  b. 
 
 Your  filthy  railing  rabble.    75.  b. 
 
 It  liketh  your  filthy  spirit.    101.  a. 
 
 Ye  cursed  Chananees.    121.  b. 
 
 What  crack  ye  ?    128.  b. 
 
 The  devil  the  school-master  of  your 
 malice.    168.  a. 
 
 Your  bawdy  Bale.    168.  b. 
 
 Luther,  that  filthy  friar.    192.  a. 
 
 Brentius,  that  shameless  railing  heretic. 
 288.  a. 
 
 Cough  up  the  crumb  of  your  heresy. 
 
 Rejoin.  167.  b. 
 Cough  out  that  vile  poison.  Rejoin. 
 
 80. 
 
 Your  devilish  blasphemy  and  villany. 
 256.  b. 
 
 A  blast  of  your  railing  spirit.    266.  b. 
 Luther's  stinking  sink.    42.  b. 
 Zuinglius'  rabble.    42.  b. 
 Your  vile   spiteful  blasphemous  talk. 
 
 Rejoin.  Pref. 
 If  there  were  any  spark  of  shame  in  you. 
 
 94.  a. 
 
 The  stinking  breath  of  your  vile  words, 
 lll.b. 
 
 This  defender  is  like  a  mad  dog.  207.  b. 
 
140 
 
 M.  HARDING'S 
 
 Your  vile,  venomous,  and  loathsome  stuff. 
 246.  b. 
 
 I  would  I  could  pluck  malice  from  your 
 blasphemous  heart.    292.  b. 
 
 With  such  spitefulness  of  words  as  the 
 devU  hath  inspired  them  withal.  Conf. 
 342.  b. 
 
 It  spiteth  you  and  the  devil.    279.  a. 
 Rail  and  revel  while  ye  will.    254.  a. 
 Ye  rave  and  cry  out.    177.  b. 
 The  fiends  of  hell  were  not  yet  let  loose 
 
 that  begat  Lutherans  and  Calvinists. 
 
 Conf  183.  b. 
 The  devU  coming  from  heU  hath  caiTied 
 
 you  away.    22.5.  b. 
 In  your  hearts  the  devU  hath  made  his 
 
 shop.    132.  a. 
 Ye  shall  be  bound  hand  and  foot  with 
 
 the  cords  of  the  devil's  clew.  292.  a. 
 The  devU  possesseth  you  and  rideth  you. 
 
 255.  a. 
 
 The  spirit  of  the  devil  is  within  you. 
 255. 
 
 Ye  boil  in  rancour  and  malice.    269.  b. 
 
 Stamp  and  rage. 
 
 Sturdy  dog-eloquence.    42.  b. 
 
 Stint  yom'  barking.    Rejoin.  Pref. 
 
 The  devU  reigneth  in  yom-  hearts.  87.  b. 
 
 Maugre  the  malice  of  the  devil  and  of 
 
 all  the  sacramentaries.    95.  b. 
 Yom-  mahce  seemeth  to  pass  the  malice 
 
 of  the  de^•il.    Rejoin.  Pref. 
 Ye  bark  with  words  more  vile  than  the 
 
 barking  of  a  dog.  Rejoin. 
 Rail  untU  yom*  tongues  burn  in  your 
 
 heads  in  hell-fire.    112.  a. 
 Bark  until  your  beUies  break,  ye  hell- 
 hounds  of  Zuinglius'  and  Luther's 
 
 litter.    178.  b. 
 Without  all  wit  and  modesty.  Conf. 
 
 170.  b. 
 
 Cunerus  Petri  de  Brouicershaven,  Pas- 
 tor S.  Petri  Lovanii  indignus  appro- 
 bavit.    Anno  1565,  10  Aprilis. 
 
 31.  Harding,  in  his  Preface  to  M.  Jewel,  before  the  Rejoinder. 
 
 We  spare  your  worships,  and  put  you  in  mind  of  your  outrage  with  more 
 courteous  language.  Again,  I  seem  to  men  of  right  good  discretion  rather  to 
 offend  of  lenity  and  softness.  And  many  do  wish  that  ^  I  had  tempered  mine  ink 
 with  sharper  ingredients. 
 
 IT  Thus  much  only  out  of  the  heap.  For  to  lay  forth  aU,  it  were  to  make 
 another  book. 
 
 One  demanded  this  question  of  Zoilus  the  railer : 
 
 Why  takest  thou  such  pleasure  in  speaking  ill  ? 
 
 Zoilus  made  answer : 
 
 Because,  whereas  I  would  rather  do  iU,  I  am  not  able. 
 
 Scoffs  and  Scorns. 
 
 M.  Harding  hereof  thus  reproveth  his  adversary. 
 
 Your  scornful  scoffs.    Rejoin.  Pref. 
 Your  loathsome  scoffs.    Rejoin.  Pref, 
 Your  scoffing  spirit.    Conf.  19. 
 Your  irksome  cuts.    Rejoin.  Pref. 
 Yom-  art  of  scoffing.    Rejoin.  Pref. 
 Your  scoffing  head.    284.  a. 
 Ye  sauce  your  words  with  scoffs.  29. 
 76. 
 
 Ye  play  hickscorner.    Rejoin.  Pref 
 Ye  play  the  vice  in  an  interlude.  Re- 
 join. Pref. 
 Your  boj-ish  and  childish  disposition 
 314.  b. 
 
 Your  bo^-ish  scoffs.    300.  a. 
 Your  boyish  mockeries.    149.  a. 
 Your  bitter  twittings.  Ibid. 
 
 M.  Harding  of  himself. 
 
 Such  grace  in  writing  I  neither  use  nor  covet,  nor  have  I  it ;  nor,  if  I  had  it, 
 .should  I  thmk  it  meet  to  use.    The  truth  of  God  would  not  be  set  forth  with 
 
 ['  1567,  1570,  1609  omit  that.] 
 
FLOWERS  OF  SPEECH. 
 
 141 
 
 scoffs.  Whose  desire  to  understand  the  truth  is  cold,  the  same  is  to  be  stirred  up 
 rather  with  grave  and  earnest  exhortations,  than  with  scorns  and  mocks.  Rejoin, 
 in  the  Preface  to  the  Reader. 
 
 31.  Harding's  performance  of  the  same. 
 
 His  minister-like  talk:  with  some  sad 
 
 hypocrisy.    Rejoin.  Pref. 
 His  evangelical  meekness,  full  coldly 
 
 and  demurely  he  promiseth.  Rejoin. 
 
 18.  b. 
 
 His  solemn  prayer  protestant-like.  Re- 
 join. 18.  b. 
 
 His  rhetorical  persuasions  in  pulpit: 
 with  holy  holding  up  of  hands,  and 
 casting  up  of  eyes  to  heaven.  Re- 
 join. Pref. 
 
 His  ministering  words.    Rejoin.  235. 
 
 His  pulpit  buzzing.    Rejoin.  Pref. 
 
 His  holy  companions.    170.  b. 
 
 This  blessed  brotherhood.  Conf. 
 13.  b. 
 
 Ye  speak  Uke  a  liberal  gentleman.  Conf. 
 284.  a. 
 
 This  gay  rhetorician.    Rejoin.  Pref. 
 
 This  jolly  fellow.    9.  a. 
 
 This  jolly  defender.    53.  b. 
 
 This  worthy  captain.    Rejoin.  31.  b. 
 
 This  substantial  doctor. 
 
 Cuckoo-like. 
 
 His  glorious  sermon.  Pref. 
 
 His  worthy  courage.  Rejoin.  Pref. 
 
 He  proveth  it  like  a  clerk.  115. 
 
 Well  and  clerkly  reasoned  forsooth. 
 219.  a. 
 
 His  foresaid  worshipful  reasons.  276.  a. 
 His  clerkly  prowess.    149.  b. 
 Like  proper  gentlemen.    140.  a. 
 They  have  tried  themselves  like  proper 
 
 men.    139.  b. 
 Luther,  your  radix  Jesse.    Conf.  42.  b. 
 Calvin,  your  patriarch.    80.  a. 
 Your  great  rabbin,  Peter  Martyr.  Conf. 
 
 82.  a. 
 
 Now  come  in  these  reverend  fathers  of 
 our  new  clergy.   Rejoin.  155.  a. 
 
 Our  ministering  clergy.    146.  a. 
 
 Our  ministering  prelates.    G3.  a. 
 
 Our  new  gospel  prelates. 
 
 Our  M.  John  of  Sarisbury.    251.  b. 
 
 How  say  you,  sir  minister  bishop  ?  56.  b. 
 
 The  confusion  of  your  Goliathship.  Re- 
 join. Pref. 
 
 Ye  speak  much  of  your  ministerships' 
 goodness.   170.  b. 
 
 This  is  false,  saving  your  ministerships. 
 Conf  347.  b. 
 
 Your  superintendentships.    256.  b. 
 
 Your  masterships.    Rejoin.  Pref. 
 
 Your  masships.    247.  a. 
 
 M.  Harding.    Conf  fol.  109.  b. 
 
 Thus  we  come  within  you  defenders,  as  it  were  ;  and,  clasping  with  you, 
 wring  your  weapon  out  of  your  hand,  and  with  the  other  end  of  it  strike  you 
 down.    As  it  is  not  hard  to  us  by  learning  to  overthrow  you,  &c. 
 
 A  View  of  Untruths 2, 
 Wherewith  M.  Harding  thus  chargeth  his  adversary. 
 
 Aristotle,  being  once  asked  what  a 
 common  liar  gained  by  his  Ij  ing,  an- 
 swered thus,  that,  when  he  telleth 
 truth,  no  man  will  believe  him.  Conf. 
 159.  a. 
 
 Who  seeth  not,  and  almost  feeleth  your 
 
 lies?  176. 
 When  will  ye  forsake  the  school  of 
 
 lying?    179.  a. 
 Ye  are  good  in  the  art  of  lying.  218.  b. 
 Ye  have  sworn  to  belie  aU  the  world. 
 
 245.  a. 
 
 We  have  taken  you  tardy  in  so  many 
 
 and  so  manifest  lies.    159.  a. 
 Being  disposed  to  lie,  he  would  lie  for  a 
 
 vantage.    157.  b. 
 Lie  so  long  as  ye  list.   150.  a. 
 All  men  do  espy  your  lying.    150.  b. 
 A  lump  of  lies.    5.  a. 
 Cart-loads  of  lies.  175. 
 A  man  for  his  life  cannot  find  one  leaf 
 
 in  it  without  many  hes.  219. 
 Lying  to  this  fellow  is  accidens  insepa- 
 
 rabile.   273.  b. 
 
 P  Tliis  view  of  untruths  is  reprinted  from  16G7.    In  later  editions  it  does  not  appear.] 
 
142 
 
 A  VIEW  OF  UNTRUTHS. 
 
 Make  of  it  what  ye  will,  a  lie  is  a  lie. 
 155.  b. 
 
 The  number  of  untruths  uttered  of  M. 
 Jewel's  part,  noted  and  confuted  by 
 
 others  and  by  me,  amounteth  to  a 
 thousand  and  odd.  M.  Harding,  in 
 the  Preface  to  the  Reader  before  his 
 Rejoinder. 
 
 THE  BISHOP  OP  SARISBURY. 
 
 Here,  good  christian  reader,  I  have  thought  it  needful,  for  thy  better  satis- 
 faction, to  give  thee  a  short  view  of  these  so  horrible  and  so  shameful  un- 
 truths, that  by  a  few  thou  mayest  be  able  to  judge  the  better  of  the  rest. 
 
 A  View  of  Untruths. 
 
 Rejoinder^,  fol.  1. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Here  appeareth  small  hope  that  M. 
 Harding  wiU  deal  plainly  in  the  rest, 
 that  thus  maketh  his  first  entry  Mith 
 a  ca^"il. 
 
 M.  HARDIXG. 
 
 First  untruth.    For  it  is  no  cavil. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Whereas  the  matter  is  known  and  a- 
 greed  upon,  it  is  great  folly  to  pick  a 
 quarrel  unto  the  word.  The  matter 
 is,  what  is  meant  by  private  mass. 
 
 M.  HARDIN'G. 
 
 Second  untruth.  It  is  not  Tcnomn  nor 
 agreed  upon. 
 
 THE  BISHOP  OF  S.OIISBURY. 
 
 Every  mass,  saith  M.  Harding,  is  com- 
 mon, and  none  private. 
 
 M.  IIARDIXG. 
 
 Third  untruth.  I  say  not  so,  hut  with 
 addition,  ivhich  maketh  certain  limita- 
 tion. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 If  there  be  no  private  mass  at  all,  then 
 was  there  no  private  mass  in  the 
 primitive  church ;  which  was  my  first 
 assertion. 
 
 M.  HARDING. 
 
 Fourth  untruth.  It  is  not  said  there  is 
 no  private  mass  at  all.  For  there  is 
 private  mass,  as  private  is  taken  in  an- 
 other sense. 
 
 THE  BISHOP  OF  S.UIISBURY. 
 
 M.  Harding,  in  his  twenty-second  article, 
 entreating  of  the  accidents  of  bread 
 and  wine,  &;c.,  calleth  that  thing  pri- 
 vate that  is  disputed  in  open  audience, 
 in  the  hearing  of  five  hundred  or 
 more,  and  is  set  abroad  to  the  know- 
 ledge of  the  world. 
 
 M.  HARDIN'G. 
 
 Fifth  untruth.  In  that  place  I  speak  not 
 hereof,  but  of  M.  Jewel's  five  last 
 articles. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 He  saith,  these  matters  were  never 
 taught  in  open  audience,  but  private- 
 ly disputed  in  the  schools. 
 
 M.  HARDING. 
 
 Sixth  untruth.  I  say  not  so,  hut  other- 
 wise, 
 
 THE  BISHOP  OF  SARISBURY. 
 
 As  for  the  mass,  sometimes  he  maketh 
 it  the  sacrifice,  sometime  the  com- 
 munion, &c. 
 
 M.  HARDING. 
 
 Seventh  untruth.  I  never  said  the  com- 
 munion to  be  the  mass. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 If  the  sacrifice  be  common,  why  doth 
 he  give  it  these  private  titles,  This  for 
 the  hving.  This  for  the  dead,  &c.  ? 
 
 I  Eighth  untruth, 
 these  titles. 
 
 HARDING. 
 
 /  give  not  the  sacrifice 
 
 THE  BISHOP  OF  SARISBURY. 
 
 He  saith  it  is  a  feast,  and  therefore 
 it  is  common.  And  thus  he  salveth 
 one  error  with  another. 
 
 M.  HARDING. 
 
 Ninth  untruth.  It  is  no  error  to  say  the 
 communion  which  is  in  the  mass  is  a 
 feast. 
 
 THE  BISHOP  OF  SARISBUKY. 
 
 \Miat  if  the  priest's  will  be  to  work 
 necromancy  or  sorcery,  as  it  is  re- 
 ported of  pope  Hildebrand  ? 
 
 II.  HARDING. 
 
 Tenth  untruth.  This  is  not  reported  by 
 any  grave  and  true  ivriter,  bid  by  them 
 that  flattered  the  emperor  of  that  time. 
 
 ['  "A  Reioindre  to  M.  Jewels  Replie.  Antv.  I  fol.  1;  the  rest,  fol.  7.  For  Jewel's  statements  here 
 1566."    The  first  nine  untruths  are  to  be  found  in  1  controverted,  see  Vol.  I.  pages  104,  6.] 
 
A  VIEW  OF  UNTRUTHS. 
 
 143 
 
 A  REPLY. 
 
 This  story  is  largely  set  out  by  Beno, 
 cardinal  of  the  church  of  Rome. 
 Urspergensis  saith:  Manifestum  ne- 
 cromanticum.    An.  1080^. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 "WTiat  if  the  priest's  will  be  to  poison 
 somebody,  as  Henry  the  emperor 
 was  poisoned  in  the  communion- 
 bread  ? 
 
 M.  HARBING. 
 
 Eleventh  untrtitli.  He  was  not  so  poison- 
 ed, hut  died  otherwise. 
 
 A  REPLY. 
 
 Urspergensis  saith :  Quidam  religiosus 
 tradidit  imperatori  intoxicatam  ew- 
 charistiam.  An.  1313^.  Likewise 
 saith  Aventinus,  Bap.  Egnatius,  Sup- 
 plementum  Chronicor.  Ravi.  Textor, 
 Carion,  &c. 
 
 THE  BISHOP  OP  SARISBURY. 
 
 Pope  Victor  was  poisoned  in  the  chalice. 
 
 M.  HARDING. 
 
 Twelfth  untruth.    He  died  otherwise. 
 
 A  REPLY. 
 
 He  died  even  so.  Read  Martinus  Po- 
 lonus,  Volaterranus,  Matthaeus  Palme- 
 rius,  Supplementum  Chronicorum,  Fas- 
 ciculus Temporum,  Ravi.  Textor,  An- 
 selmus  Rid,  Massseus  Cameracensis, 
 Ursperg.  page  230*. 
 
 THE  BISHOP  OP  SARISBURY. 
 
 Lyra  saith,  many  miracles  are  wrought 
 in  the  church  to  mock  the  people. 
 
 M.  HARDING. 
 
 Thirteenth  untruth.    Lyra  saith  it  not. 
 Fourteenth  untruth.    To  mock  the  peo- 
 ple is  not  in  Lyra. 
 
 A  REPLY. 
 
 The  words  of  Lyra  be  very  plain :  Ali- 
 quando  in  eeclesiafit  maxima  deceptio 
 popxdi  in  miracxdis  fictis  a  sacerdotibus, 
 vel  eis  adhcerentibus,  propter  lucrum^: 
 "  Sometimes  even  in  the  church  the 
 people  is  shamefully  deceived  with 
 feigned  miracles,  wrought  either  by 
 the  priests,  or  else  by  their  com- 
 panions, for  lucre's  sake."  In  Daniel. 
 Cap.  xiv. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 St  Hierome  saith  :  Dominica  coena  om- 
 nibus debet  esse  communis^. 
 
 M.  HARDING. 
 
 Fifteenth  untruth.  St  Hierome  is  not  the 
 author  of  those  brief  commentaries. 
 
 A  REPLY. 
 
 They  are  printed  among  other  St  Hie- 
 rome's  works,  and  are  commonlj' 
 known  by  his  name ;  but  by  any 
 other  author's  name  they  are  not 
 known. 
 
 These  be  fifteen  of  the  first  horrible  great  lies  that  M.  Harding  hath  so 
 advisedly  noted  in  his  Rejoinder.  It  were  but  lost  labour  to  proceed  further. 
 As  these  are,  even  so  are  the  rest. 
 
 Now,  good  reader,  may  it  please  thee  to  take  a  proof  of  other  untruths, 
 that  after  great  travail  and  seeking  he  hath  likewise  found  out  in  the  Apology. 
 
 The  Apology,  Part  ii.  Chap.  iv.  Div.  2. 
 
 The  council  of  Carthage  provided  that 
 no  bishop  should  be  called  either  the 
 highest  bishop  or  the  chief  priest. 
 
 M.  HARDING. 
 
 First.  Here,  sir  defender,  ye  play  false. 
 Ye  are  taken  with  false  dice.  False 
 play,  shameful  falsifying,  false  teach- 
 ing, false  sleight,  forging  of  canons, 
 
 your  lie,  your  falsehead.  Shame  on 
 you,  defender.  Howsoever  this  canon 
 be  construed,  it  taketh  no  place  out  of 
 Africa;  and  therefore  cannot  justly  be 
 alleged  against  the  bishop  of  Rome'^. 
 
 THE  REPLY. 
 
 The  words  of  the  council,  alleged  by 
 Gratian,  are  these  :  Primai  sedis  epi- 
 scopusnon  appelletur  princeps  sacerdo- 
 
 ['  Chronic.  Abbat.  Ursperg.  Argent.  1537,  p. 
 237.] 
 
 P  Qui  prsevaricator  rogans,  ut  die  festiva  coram 
 imperatore  divinapossit  celebrare,  et  eidem  porrigere 
 corpus  Christi.  Et  porrexit  intoxicatuni :  iinperator 
 accepit,  &c.— Id.  p.  373.] 
 
 [■*  The  page  here  given  refers  to  the  story  of 
 Victor  II.  An  attempt,  it  is  stated,  was  made  to 
 poison  him  with  the  sacrament;  but  the  cup  super- 
 naturally  adhered  to  tlie  altar.    It  was  Victor  111. 
 
 who  is  said  to  have  actually  died  of  poison  so  ad- 
 ministered. His  death  is  mentioned,  ibid.  fol.  231) ; 
 but  nothing  is  there  found  of  tlie  alleged  poisoning.] 
 
 Bibl.  cum  Gloss.  Ord.  et  Expos.  N.  de  Lyra, 
 Basil.  1502.    Pars  IV.  fol.  330.  2.] 
 
 Hieron.  Op.  Par.  1693-1706.  Comm.  in  Epist. 
 I.  ad  Cor.  cap.  xi.  Tom.  V.  col.  997.  These  Com- 
 mentaries are  now  generally  allowed  to  be  spurious.] 
 
 It  is  the  Confutation  here  and  in  subsequent 
 untruths,  till  the  eleventh,  that  is  referred  to.J 
 
144 
 
 A  VIEW  OF  UNTRUTHS. 
 
 turn,  rel  svmmns  sacerdos,  vcl  aliquid 
 Jmjusmodi,  sed  tantum,  2^>'^i^(b  sedis 
 episcopus.  Universalis  autem  nec  etiam 
 Romanus  pontifex  appelhtur^. 
 
 The  Apology,  Part  ii.  Chap.  xii.  Div.  2. 
 
 Calixtus  decreed  that,  the  consecration 
 being  finished,  all  the  people  should 
 communicate,  &c. 
 
 M.  HARDING. 
 
 Second  untruth.  This  decree  had  relation 
 unto  the  priests,  deacons,  and  sub-dea- 
 cons, and  not  unto  the  people. 
 
 THE  REPLY. 
 
 Here  M.  Harding  is  soon  reproved  even 
 by  his  own  doctors,  Diu-andus,  Hugo, 
 Cochlseus,  Clichtoveus.  For  thus  they 
 say  :  Omnes  olim,  turn  sacerdotes,  turn 
 laid,  cum  sacrificante  commtinicahant, 
 S^c.  Hie  unicum  hac  de  re  canonem 
 recitabo,  qui  Calixto  adscribitur^. 
 
 The  Apologj %  Part  ii.  Chap.  viii.  Div.  2. 
 
 Gregorius  Nazianzenus  saith,  speaking 
 of  his  own  father,  that  a  good  and  a 
 diligent  bishop  doth  serve  in  the  mi- 
 nistry never  the  worse  for  that  he  is 
 married,  but  rather  the  better. 
 
 M.  HARDING. 
 
 Third  untruth.  Ye  maJce  manifest  lies. 
 Ye  use  your  accustomed  figure  pseudo- 
 logia,  which  is  '■'hjing"  in  x>lain  English, 
 8fC.  How  cotdd  he  say  that  a  bishop 
 serveth  in  the  ministry  never  the  worse, 
 but  rather  the  better?  ^e. 
 
 THE  REPLY. 
 
 This  error  of  M.  Harding's  grew  of  ig- 
 norance. For  Nazianzene's  words  be 
 very  plain  :  Meo  patri  mater  mea,  data 
 illi  a  Deo,  non  tantum  adjutrix  facta 
 est,  sed  etiam  dux  et  princeps,  verba 
 factoque  inducens  ilium  ad  res  optimas, 
 SfC.  In  pietate  non  verebatiir  seipsam 
 illi  magistram  exhibere.  In  Epitaphio 
 Patris  ^. 
 
 The  Apology,  Part  vi.  Chap.  v.  Div.  2. 
 
 Pope  Liberius  was  a  favourer  of  the 
 Arian  heretics. 
 
 M.  HARDING. 
 
 Foxirth  untruth.  That  you  say  of  Libe- 
 rius is  starh  false.  He  never  favoured 
 the  Arians. 
 
 THE  REPLY. 
 
 The  author  hereof  is  St  Hierome,  De 
 Ecclesiasticis  Sci'iptoribris.  In  Fortu- 
 natiano.  And  one  of  M.  Harding's 
 own  principal  doctors  saith :  De  Li- 
 beria papa  constat  fuisse  Arianum*. 
 
 The  Apology,  Part  vi.  Chap.  v.  Div.  2. 
 Pope  Zosimus  corrupted  the  council  of 
 Nice. 
 
 M.  HARDING. 
 
 Fifth  untruth.  Ye  belie  Zosimus :  he  cor- 
 rupted not  the  council  of  Nice. 
 
 THE  REPLY. 
 
 This  matter  most  plainly  appeareth  by 
 the  records  of  the  council  of  Africa. 
 
 The  Apology,  Part  vi.  Chap.  v.  Div.  2. 
 Pope  John  held  a  detestable  opinion 
 touching  the  immortality  of  the  soul. 
 
 M.  HARDING. 
 
 Sixth  untruth.  That  you  repoH  of  pope 
 John  is  likewise  most  false.  The  worst 
 that  Marsilius  and  Ockam  ivrote  of  him 
 is,  that  he  taught  openly  that  the  soids 
 of  the  just  see  not  God  until  the  day  of 
 judgment.  That  he  had  any  detestable 
 opinion  of  the  immortality  of  the  soul, 
 there  ivas  no  siich  his  opinion ;  but  it 
 is  your  false  slander,  by  which  your 
 wicked  and  detestable  malice  ye  im- 
 agine to  deface  the  authority  of  the 
 holy  see  apostolic. 
 
 THE  REPLY. 
 
 Gerson  in  Sermone  Paschali^ :  Pope 
 John  XXII.  decreed  that  the  souls 
 of  the  wicked  should  not  be  punished 
 before  the  day  of  the  last  judgment. 
 Which  error  the  university  of  Paris 
 condemned  for  heresy,  and  caused  the 
 pope  to  recant. 
 
 Condi.  Constantien.  in  Appendice:  In 
 primis.  Quinimo  Johannes  papa  XXII. 
 dixit,  et  pertinaciter  credidit,  animam 
 hominis  cum  corpore  humano  mori,  et 
 extingui,  ad  instaranimalium  brutorum. 
 Dixitque,  mortuumsemel,  etiam  in  novis- 
 simo  die,  minime  esse  resurrecturum^. 
 
 ['  Ex  Concil.  Afric.  c.  6.  in  Corp.  Jur.  Canon.  [4  Hieron.  Op.  Par.  1093-1706.  Catal.  Script.  Ec- 
 
 Lugd.  1G24.    Decret.  Gratian.  Deer.  Prim.  Pars,  cles.  97.  Tom.  III.  Pars  ii.  eol.  124. 
 
 Dist.  xeix.  can.  3.  col.  479.  J  Alfons.  de  Castr.  adv.  Hser.  Col.  1539.  Lib.  i.  cap. 
 
 [2  Durand.  Rat.  Div.  Offic.  Lugd.  15G5.  Lib.  iv.  ;  iv.  fol.  8.  2.] 
 
 cap.  liii.  3.  Ivi.l.  foil.  199.  2,20.3.  2.  i           Gerson.  Op.  Antw.  Serm.  in  Fest.  Pasch. 
 
 Corp.  Jur.  Canon.  Decret.  Gratian.  Deer.  Tert.  Tom.  III.  Pars  iii.  col.  1205.] 
 
 Pars,  De  Consecr.  Dist.  ii.  can.  10.  col.  1917.  Other  [s  Concil.  Constant.  Sess.  xi.  in  Crabb,  Concil. 
 
 authorities  will  be  given  in  the  place  referred  to.]  Col.  Agrip.  1551.  Tom.  II.  p.  lOGO.] 
 
 [3  Gregor.  Naz.  Op.  Par.  1778-1840.  Tom. I.  p.  335.] 
 
A  VIEW  OF 
 
 The  Apolog^y,  Part  vi.  Chap.  vi.  Div.  1 . 
 
 The  canonists  say,  the  pope  can  do  as 
 much  as  Christ  himseh'  can  do. 
 
 M.  HARDING. 
 
 Seventh  untruth.  The  most  part  hereof 
 is  very  false  and  slanderous.  Mentiris 
 in  your  divinity  is  a  verb  common. 
 
 THE  REPLY. 
 
 The  words  be  most  manifest  and  out  of 
 all  question  :  Excepto  peccato,  papa 
 potest,  quicquid  Deus  ipse  potest.  Ex- 
 tra De  Translatione  Episcopi.  Quanto. 
 Uostien 
 
 The  Apology,  Part  A'I.  Chap.  vi.  Div.  1. 
 
 Some  of  them  have  said,  the  pope  is 
 the  light  that  is  come  into  the  vv^orld ; 
 and  whoso  is  an  ill-doer  fleeth  that 
 light. 
 
 M.  HARDING. 
 
 Eighth  untruth.  If  ye  were  hardly 
 charged  to  shew  where  lie  said  it,  or 
 vjhere  he  wrote  it,  ye  tvotdd  be  found 
 a  liar,  as  in  many  other  points  ye  are 
 found  already.  That  he  never  wrote 
 it  in  any  of  his  eloquent  Italian  ser- 
 mons set  forth  in  print,  I  am  assured. 
 And  more  hath  he  not  set  forth.  Now 
 it  remaineth  that  ye  tell  us  where  he 
 saith  so,  or  else  confess  your  slander- 
 ous lie. 
 
 THE  REPLY. 
 
 In  the  oration  that  Cornelius  the  bishop 
 of  Bitonto  pronounced  in  the  council 
 of  Trident  ye  may  find  these  words  : 
 Papa  lux  venit  in  mundum ;  sed  di- 
 lexervnt  homines  tenebras  magis  quam 
 lucem^. 
 
 The  Apology,  Part  iv.  Chap.  i.  Div.  1. 
 
 They  have  decreed  that  a  priest  for 
 fornication  ought  not  to  be  removed 
 from  his  cure. 
 
 M.  HARDING. 
 
 Ninth  untruth.  This  is  afoul  lie.  And 
 herein  these  men  most  shamefully  have 
 slandered  the  church ;  as,  by  that  I 
 have  said,  to  any  man  it  may  appear. 
 
 THE  REPLY. 
 
 But  unto  the  best-learned  canonists  it 
 
 ['  Hostiens.  Op.  Par.  1.512.  Super  Prim.  Decretal. 
 De  TransL  Episc.  fol.  75.  2.] 
 
 ['*  Orat.  Corn.  Ejjisc.  Bitont.  ad  Trident.  Synod, 
 in  Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2. 
 Tom.  XIV.  ool.  990.] 
 
 P  Olim  pro  fornicatione  clericus  deponebatur,... 
 hodie  vero  non  deponitur,  sed  suspenditur  Hoc 
 
 [jewel.  III.] 
 
 UNTRUTHS.  145 
 
 appeareth  far  otherwise.  Panormi- 
 tane  saith  :  Hodie  ex  simplici  fornica- 
 tione clericus  non  deponitur.  Extra 
 De  Consangui.  et  Affini.  Non  debet. 
 Likewise  it  is  solemnly  noted  in  great 
 letters  in  the  margin  :  Fornicationis 
 causa  hodie  nemo  est  deponendus^. 
 
 The  Apology,  Partvi.  Chap.  xiv.  Div.  1. 
 
 In  the  council  of  Chalcedon  the  civil 
 magistrate  condemned  three  bishops, 
 Dioscorus,  Juvenalis,  and  Thalassius, 
 for  heretics,  and  gave  judgment  that 
 they  should  be  deposed. 
 
 M.  HARDING. 
 
 Tenth  untruth.  That  all  these  three 
 were  condemned  in  that  council,  we 
 find  not.  Much  less  that  they  ivere 
 condemned  by  any  civil  magistrate  do 
 uje  find,  ^c.  What  is  impudency, 
 ivhat  is  licentious  lying,  what  is  de- 
 ceitful dealing,  if  this  be  not  ? 
 
 the  reply. 
 These  be  the  words  pronounced  openly 
 in  the  council :  Videtur  nobis.,  .justum 
 esse, . .  .  eidem  pcence  Dioscorum  reve- 
 rendum  episcopum  Alexandrioi,  et  Ju- 
 venalem  reverendum  episcopum  Hiero- 
 solymorum,  et  Thalassium  reverendum 
 episcopum  Ccesarice  Cappadocioi .... 
 subjacere.  Concil.  Chalcedonen.  Ac- 
 tione  i.  p.  831^". 
 
 Rejoinder,  fol.  251.  b. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 M.  Harding  helpeth  it  forward  with  a 
 little  pretty  false  translation  of  his 
 own.  For,  whereas  it  is  written  in 
 the  Latin,  Cum  benedixisset  sancta, 
 he  translateth  it  thus  :  "  When  he  had 
 consecrated  the  sacrament."  And 
 likewise  these  words.  Post  finem  ora- 
 tionum,  he  translateth  thus  :  "  After 
 he  had  done  the  prayer  of  conse- 
 cration." 
 
 M.  HARDING. 
 
 Eleventh  untruth.  Gentle  reader,  con- 
 sider how  falsely  M.  Jeivel  demeaneth 
 himself.  These  words.  Post  finem 
 orationum,  thoti  findest  not  at  all  in 
 all  this  thirty-second  division.  If  they 
 be  not  here,  why  reproveth  he  me  for 
 
 tamen  dictum  absolute  non  recipias,  sed  intelliffe  pro 
 simplici  fornicatione ;  nam  propter  adulteriuni  cleri- 
 cus debet  deponi. — Panorm.  sup.  Decretal.  Lugd. 
 1.534.  Tom.  II.  fol.  7.  The  marginal  note  does  not 
 appear  in  the  edition  consulted.] 
 
 Concil.  Chalced.  Act.  i.  in  Crabb.  Concil.  Tom. 
 I.  p.  831.] 
 
 10 
 
146  A  VIEW  OF 
 
 using  a  pretty  false  translation?  This 
 is  not  a  pretty,  hut  a  gross  and  a 
 shameless  kind  of  falsehead,  to  charge 
 me  with  that  ivhich  here  I  say  not. 
 
 THE  REPLY. 
 
 It  is  in  the  very  next  division^.  There- 
 fore this  matter  needed  nothing  so 
 great  ado. 
 
 The  Apology,  Part  ii.  Chap,  xiii.  Div.  1. 
 
 Origcn  saith :  "  The  bread  which  is 
 sanctified  by  the  word  of  God,"  &c.- 
 
 M.  HARDING. 
 
 TtvelftJi  untruth.  Alleging  Origen,  sir 
 defender,  ye  play  your  accustomed  false 
 play,  corrvpting  his  sentence,  and  fal- 
 sifying his  words.  He  saith  ille  cibus, 
 not  ille  panis. 
 
 THE  REPLY. 
 
 Yet  Origen  in  the  same  place  calleth  it 
 seven  times  panis.  Therefore  this 
 was  but  a  simple  matter  to  make  such 
 a  tragedy  of  false  play. 
 
 The  Apology,  Part  ii.  Chap.  i.  Div.  1, 
 
 St  Augustine  saith:  "Although  the  ma- 
 jesty and  Godhead  of  Christ  be  every 
 where,  yet  the  body  wherein  he  rose 
 again  must  needs  be  in  one  place." 
 
 M.  HARDING. 
 
 Thirteenth  untruth.  St  Augristine  in 
 that  treaty  hath  not  that  woi-d  oportet, 
 hut  this  word  potest ;  as  the  hooks 
 have  that  he  not  corrupted  hy  the 
 maintainers  of  that  heresy. 
 
 THE  REPLY. 
 
 Gratian,  reporting  this  place  of  St  Au- 
 gustine, useth  this  word  oportet. 
 Thus  he  saith  in  most  plain  wise : 
 Corpus,  in  quo  Christus  resurrexit,  in 
 uno  loco  esse  oportet.  De  Consecr.  Dist. 
 ii.  Pi-ima^.  Likewise  saith  Petrus 
 Lombardus,  reporting  the  same :  In 
 uno  loco  esse  oportet.  Lib.  iv.  Dist.  x. 
 Sunt  item.  But  before  them  all  St 
 Peter  said :  Oportet  ilium  coelos  capere 
 usque  ad  tempora  restitutionis  omnium. 
 Actorum  iii.  These,  I  trow,  were  not 
 the  maintainers  of  any  heresy. 
 
 The  Apology,  Part  v.  Chap.  iii.  Div.  10. 
 
 The  old  council  of  Carthage  command- 
 ed nothing  to  be  read  in  the  congre- 
 gation but  the  canonical  scriptures. 
 
 ['  Vol.  I.  page  188.] 
 
 [2  Orig.  Op.  Par.  1733-59.  Comm.  in  Matt. 
 Tom.  XI.  cap.  XV.  Tom.  III.  pp.  499,  500.] 
 
 P  August,  in  Corp.  Jur.  Canon.  Lugd.  1G24. 
 Decret.  Gratian.  Deer.  Tcrt.  Pars,  De  Conseer.  Dist. 
 
 UNTRUTHS. 
 
 M.  HARDING. 
 
 Fourteenth  untruth.  This  hook  is  full 
 of  lies  and  falsified  places.  This  old 
 council  is  newly  falsified.  The  words 
 be :  Ut  praeter  scripturas  canonicas 
 nihil  in  ecclesia  legatur  sub  nomine 
 divinarum  scripturarum.  It  followeth 
 in  the  same  decree :  Liceat  etiam  legi 
 passiones  martyrum,  cum  anniversarii 
 dies  eorum  celebrantur. 
 
 THE  REPLY. 
 
 This  objection  is  very  true,  albeit  not 
 greatly  to  the  purpose.  For,  as  the 
 decree  cutteth  off  all  secret  or  unlaw- 
 ful scriptures,  so  it  suffereth  nothing 
 else  to  be  read  in  the  church  but 
 only  the  passions  or  deaths  of  martyrs, 
 and  that  only  upon  the  martyrs'  anni- 
 versary, which  was  for  one  martyr  but 
 only  one  day  in  the  year. 
 
 Now  let  M.  Harding  tell  us  what  and 
 how  much  there  remained  beside  to 
 be  read  in  the  church,  saving  only 
 the  canonical  scriptures.  Howbeit 
 in  the  same  third  council  of  Carthage 
 there  be  other  words  found  somewhat 
 plainer  and  more  pregnant  than  these. 
 For  in  the  said  council  of  Carthage 
 the  council  of  Hi^jpo  was  abridged : 
 in  which  abridgment  this  decree  is 
 read  amongst  others ;  Scripturce  ca- 
 nonico}  in  ecclesia  legendas  quce  sunt : 
 et  prceter  quas  alia  non  legantur*. 
 These  words  were  abridged  and 
 authorised  in  the  said  third  council 
 of  Carthage ;  as  it  is  plain  by  the 
 title  of  the  same  :  Concilii  Hipponensis 
 abbreviationes  factce  in  concilia  Car- 
 thaginensi  tertio.  In  mistaking  of 
 which  words  I  must  needs  confess 
 mine  error.  For  by  oversight  I 
 thought  the  council  of  Carthage  had 
 been  abridged  in  the  council  of  Hippo, 
 as  it  may  appear  by  my  answer  in  this 
 book,  fol.  519:  whereas  contrariwise 
 the  council  of  Hippo  was  abridged  in 
 the  council  of  Carthage.  This  indeed 
 of  my  part  was  an  error.  And  I  thank 
 M.  Dornian,  that  hath  given  me  occa- 
 sion better  to  consider  the  same.  Not- 
 withstanding, as  I  said  before,  the 
 words  be  plain :  Procter  quas  (^scrip- 
 turas) alia  non  legantur. 
 
 ii.  can.  44.  coL  1935.  Conf.  Pet.  Lomb.  Libr.  Sen- 
 tent.  Col.  Agrip.  1576.  Lib.  iv.  Dist.  x.  fol.  351.] 
 
 Concil.  Carth.  iii.  cap.  47.  in  Crabb.  Concil. 
 Col.  Agrip.  1551.  Tom.  I.  p.  431.    Conf.  Concil. 
 I  Hippon.  Abbrev.  cap.  38.  IbiU.  p.  434. J 
 
A  VIEW   OF  UNTRUTHS. 
 
 147 
 
 The  Apology,  Part  v.  Chap.  xi.  Div.  1. 
 
 The  canonists  this  day  use  to  say  of 
 the  pope,  that,  forsomuch  as  he  is  lord 
 of  all  benefices,  though  he  sell  bishop- 
 ricks,  monasteries,  benefices,  and  spi- 
 ritual promotions  for  money,  yet  he 
 cannot  commit  simony,  though  he 
 would  never  so  fain. 
 
 M.  HABDING. 
 
 Fifteenth  untruth.  Whereas  it  is  written 
 in  Summa  Angelica,  In  curia  Romana, 
 titulus  De  Simonia  non  habet  locum, 
 the  self-same  Sum  useth  this  distinction, 
 saying :  Verum  est  in  iis,  quae  sunt  si- 
 moniaca  dejure  positivo  solum;  sed 
 non  in  iis,  quae  sunt  simoniaca  de  jure 
 divino.  Whereby  he  meaneth  that, 
 concerning  simony,  ivhich  properly  is 
 so  called,  the  pope  is  no  less  subject 
 thereto  than  any  other  man.  Thus 
 have  you  shamefully  belied  Summa 
 Angelica. 
 
 THE  REPLY. 
 
 Hereby  it  appeareth  that  M.  Harding 
 understandeth  not  his  own  SummM. 
 For  by  simonia  de  jure  positivo  is 
 meant  the  sale  of  bishopricks  and 
 benefices,  &c.,  which,  as  this  Summa 
 saith,  the  pope  may  freely  sell  for 
 money,  without  impeachment  of  any 
 manner  of  simony^.  For  better  proof 
 whereof  Theodoricus  saith :  Papa 
 non  potest  committere  simoniam.  Sic 
 tenent  juristoi.     Quia  simonia  excu- 
 
 satur  per  auctoritatem  papce.  De 
 Schismate  inter  Urban,  et  Clemen.  Lib. 
 a.  cap.  xxxii.^  Another  saith :  Papa 
 non  committit  simoniam  recipiendo 
 pecuniam  pro  collatione  beneficiorum. 
 So  shamefully  we  belie  Summa  An- 
 gelica. 
 
 Sixteenth  untruth. 
 In  the  fourth  part,  seventh  chapter,  and 
 fourth  division  of  this  book,  touching 
 that  most  vile  and  shameful  abusing 
 of  Franciscus  Dandalus,  gentleman 
 of  Venice,  that  was  driven  to  wallow 
 under  the  pope's  table  in  a  chain 
 like  a  dog,  reported,  as  M.  Harding 
 saith,  by  Sabellicus  in  the  first  book 
 of  his  second  Decade,  I  have  an- 
 swered, as  then  I  thought,  according 
 to  truth,  that  Sabellicus  wrote  no 
 Decades,  but  only  Enneades ;  as  it 
 might  appear  by  his  works  printed 
 either  at  Basil  by  Hervagius,  or  other- 
 where by  any  other.  Sithence  I  un- 
 derstand that  there  is  now  extant 
 another  book  of  Sabellicus,  by  the 
 name  of  Decades,  set  forth  of  late  at 
 Basil,  by  Coelius  Secundus  Curio, 
 an.  1560'^.  Understand  thou  there- 
 fore, good  reader,  that  herein  I  fol- 
 lowed such  books  of  Sabellicus  as  had 
 been  long  abroad,  and  were  well  ac- 
 quainted among  the  learned.  But 
 that  there  should  any  other  new  book 
 of  Sabellicus  be  printed  afterward, 
 specially  so  long  after  the  author's 
 death,  I  could  not  prophesy. 
 
 These,  and  such  other,  good  christian  reader,  be  our  "Untruths,"  so  many 
 in  number,  and  of  such  weight,  that  M.  Harding  thinketh  himself  well  able  easily 
 Avith  the  same  to  load  a  cart.     To  all  these  so  many,  and  so  many,  so  hor-  conf.  foi. 
 rible,  and  so  blasphemous  lies,  (God's  holy  name  be  blessed!)  we  may  truly  say 
 with  St  Paul:  Tanquam  seductores ;  et  ecce  veraces :  "We  are  called  deceivers ;  2  cor.  vi. 
 and  yet  we  say  the  truth." 
 
 Howbeit,  I  do  not  so  warrant  every  parcel  of  any  my  writings,  as  though 
 there  were  nothing  therein  contained  but  might  safely  be  justified  in  all  re- 
 spects and  against  all  quarrels.  Such  reverence,  by  St  Augustine's  judgment, 
 we  ought  to  give  only  to  the  word  of  God.  No  man's  learning  or  memory  was 
 ever  infinite ;  but  of  all  others  I  acknowledge  mine  to  be  the  weakest. 
 
 If  I  have  at  any  time  mistaken  either  author  for  author,  or  name  for  name, 
 or  chapter  for  chapter,  or  book  for  book ;  as  where  as  in  the  allegation  of 
 pope  Leo,  instead  of  these  words,  individuam  Unitatem,  I  wrote  individuam 
 Trinitatem ;  or  where  as,  instead  of  these  words,  Paulinus  ad  Bomanianum,  I  wrote 
 
 ['^  Summ.  Angel.  De  Casib.  Conscient.  Argent. 
 1513.    Simon,  v.  6,  7.  foU.  271,  2.] 
 
 Multi  etiam  periti  in  jure...arguere  atque  te- 
 nere  volebant,  quod  papa  simoniam  committere  non 
 posset  etiam  in  beneficiis  sen  rebus  ecclesiasticis  in- 
 tercedente  pecuniario  qusstu,  &c.— Theodoric.  de 
 Niem  De  Schism,  int.  Urban.  VI.  et  Clem.  Basil. 
 
 1666.  Lib.  II.  cap.  xxxii.  p.  89. 
 
 For  other  authorities  to  tlie  same  effect,  see  the 
 place  noted,  Part  v.  Chap.  xi.  Div.  l.J 
 
 Tlie  Decads  of  Sabellicus  were  previously  pub- 
 lished, though  they  were  not  in  Hervagius's  edition. 
 See  J.  A.  Fabric.  Bibliotb.  Lat.  Med.  et  Infim.  ^tat. 
 Hamb.  1734-46.  Tom.  VI,  Lib.  xviii.  pp.  397,  &c.] 
 
 10—2 
 
148 
 
 A  VIEW  OF  UNTRUTHS. 
 
 Paulinus  ad  Augusthmm,  the  said  epistle  of  Paulinus  being  mingled  with  a 
 whole  book  of  the  epistles  of  St  Augustine ;  or  if  upon  any  other  like  over- 
 sight I  have  alleged  either  Liberius  for  Athanasius,  or  the  Arians  for  the  Eu- 
 tychians,  or  any  one  father  or  doctor  for  another ;  such  errors,  being  void  of 
 malice,  were  never  hitherto  accounted  damnable.  The  best-learned  have  often- 
 times fallen  into  them. 
 
 For  proof  whereof  it  were  easy  to  say  that  Cicero,  notwithstanding  other- 
 wise a  gTeat  learned  man,  alleged  Ajax  instead  of  Hector,  Agamemnon  instead 
 of  Ulysses,  Eupolis  instead  of  Aristophanes ;  that  Aristotle  alleged  Calypso 
 instead  of  Circe ;  that  Gratian  allegeth  Aniceus  for  Anicetus,  Ambrosius  for 
 Augustinus,  Calixtus  for  Anacletus,  Greek  for  Latin,  new  for  old ;  that  Hip- 
 polytus  allegeth  the  Apocalypse  of  St  John  instead  of  Daniel ;  that  St  Chry- 
 sostome  nameth  Abacuk  for  Sophonias,  and  Agar  for  Sara.  If  thou  be  desirous 
 to  see  these  several  errors  further  proved,  it  may  please  thee  to  see  mine 
 answer  to  this  Confutation,  fol.  3G1  ^ 
 
 That  in  the  alleging  of  Liberatus  I  left  out  this  word  quodammodo^,  it  was 
 only  an  error.  For  why  I  should  of  purpose  do  it,  there  was  no  cause ; 
 specially  that  word  bearing  in  that  place  no  greater  weight.    But  M.  Harding, 
 
 August,  in    alleging  these  words  of  St  Augustine,  Clmstus  quodammodo  ferebatur  in  manibus 
 
 M.*HrrdTng  suls^,  uot  of  crror,  but,  as  it  may  be  thought,  of  set  purpose,  left  out  qnodam- 
 
 to  the'chaT"  "*ofZo,  as  kuowiug  that  in  that  one  word  rested  the  meaning  of  the  whole. 
 
 ienge,toi.  Briefly,  whatsoever  other  like  error  shall  be  found  in  any  my  writings,  I 
 
 will  discharge  both  my  clerk,  and  the  compositor,  and  the  printer  of  the  same, 
 and  take  the  whole  upon  meself.  I  speak  not  this  for  that  I  think  my  book 
 can  be  printed  without  error ;  for  that,  in  such  a  number  and  variety  of  alle- 
 gations, were  scarcely  possible  :  but  if  any  error  whatsoever  shall  escape,  as 
 I  doubt  not  but  there  will  many,  I  protest  before  him  that  seeth  the  heart, 
 it  will  be  wholly  against  my  wiU. 
 
 And  yet  may  not  these  men  so  charge  others,  as  if  they  themselves  only 
 were  privileged  and  exempted  from  all  such  dangers.    M.  Harding  may  remember 
 
 conf.  4fi.  a.   that  he  himself  instead  of  the  prophet  Osee  hath  alleged  us  the  noble  Josua ; 
 
 Conf.  312.  b.  and  that,  by  another  like  oversight,  he  hath  alleged  the  eighth  book  of  Socrates 
 Scholasticus,   whereas  Socrates  never  wrote  but  seven.    As  likewise  also  M. 
 
 Dorm,  foi.22.  Dormau  allegeth  the  seventh  book  of  the  story  of  Theodoretus,  whereas  Theo- 
 doretus  himself  never  wrote  but  five.     And  again,  he  frayeth  all  christian 
 
 Donii.  fol.  24.  princes  with  the  horrible  examples  of  the  two  kings,  as  he  saith,  Ozias  and 
 Oza :  yet  he  might  easily  have  learned  that  Oza  was  a  poor  private  man, 
 and  never  known  to  be  a  king.  Notwithstanding,  in  one  of  his  late  little-worth 
 pamphlets,  confessing  his  oversight  herein,  he  stumbleth  into  another  error  as 
 
 noiroan  in   foul  as  tlic  first,  and  bewrayeth  his  ignorance  more  than  before.    For  now  he 
 
 foi".  u.'^"^^''  telleth  us,  he  hath  better  remembered  himself  that  the  said  Oza  was  not  a  king, 
 but  only  a  prophet.  And  yet,  ye  wis,  a  child  could  have  told  him  that  the 
 same  Oza  was  neither  king  nor  prophet,  but  only  a  Levite.  Let  him  look 
 better  on  his  books,  and  he  shall  find  it. 
 
 Howbeit,  I  would  not  that  either  M.  Harding  or  M.  Dorman  should  think 
 that  therefore  they  are  here  charged  with  ignorance.  Errors  will  creep  between 
 their  fingers,  be  they  never  so  watchful.  In  the  heat  and  drift  of  writing,  when 
 the  mind  is  wholly  occupied,  and  fully  bent  to  the  substance  of  the  cause,  it 
 is  an  easy  matter  by  some  confusion  one  way  or  other  to  disorder  a  word, 
 or  to  displace  a  number,  as  to  write  either  9  for  6,  or  24  for  42,  or  some 
 other  like ;  which  error,  though  it  be  light  in  doing,  yet  in  the  reckoning  often- 
 times is  very  great.    To  leave  other  examples,  M.  Harding  himself,  in  his  "  Con- 
 
 conf.  47.  a.  futatiou  of  the  Apology,"  instead  of  the  22  of  Luke  hath  printed  the  2  of 
 Luke.     Likewise  in  his  "Bejoinder,"  instead  of  these  words,  nas  6  ov  nerexoiv 
 
 Kejom.  fol.  roiv  nva-Tr/piav  dval(TxvvTos,  he  hath  printed  and  sent  us  quite  the  contrary,  nas  6 
 fj.eTex(ov  fivcrrrjpiau  dvalaxvvTos.     In  one  book   of  the  new  testament  set  out  at 
 
 [•  See  Part  iv.  Chap.  i.  Div.  1.]  I         p  See  Vol.  I.  page  .502.] 
 
 See  Part  i.  Chap.  viii.  Div.  1.]  I 
 
A  VIEW  OF  UNTRUTHS. 
 
 149 
 
 Colaine,  instead  of  these  words,  Neque  scortatores  regnum  Dei  possidebunt,  ye  i  cor.  vi, 
 shall  find  it  by  error  printed  thus  :  Neque  sacerdotes  regnum  Dei  possidehunt. 
 To  be  short,  M.  Harding  in  the  self-same  book,  instead  of  these  words,  "lulled 
 asleep,"  by  error  hath  printed  "  lulled  asheep."     If  all  such  childish  advant-  conf.  332.  a. 
 ages  should  be  taken,  then  could  no  writer  escape  uncontrolled. 
 
 Thus,  good  chj-istian  reader,  by  the  short  view  of  these  few  "  Untruths"  (for 
 so  it  pleaseth  these  men  to  call  them),  thou  mayest  the  better  weigh  the  value 
 and  substance  of  the  rest. 
 
 Tedious  Repetitions. 
 
 M.  Harding's  often  rehearsal  and  doubling  of  one  thing  hath  forced  me 
 sometime  to  do  the  like.  Which  thing,  good  reader,  if  unto  thee  it  shall  seem 
 over  wearisome,  I  pray  thee  to  consider  the  occasion  thereof.  My  meaning  was 
 only  to  do  thee  good. 
 
AN  ANSWER 
 
 TO  A  CERTAIN  BOOK  LATELY  SET  FORTH  BY  M.  HARDING, 
 
 AND  ENTITULED, 
 
 A  CONFUTATION 
 
 OF  THE 
 
 APOLOGY  OF  THE  CHURCH  OF  ENGLAND 
 
 THE   TITLE   OF  THE  APOLOGY. 
 
 Ax  Apology,  or  Answer,  in  defence  of  the  Church  of  England,  "odth  a 
 brief  and  plain  Declaration  of  the  true  Eeligion  professed  and  used  in 
 the  same. 
 
 THE  C0>>'FUTAT10X  BT  M.  HARDIXG. 
 
 ...Whereas  these  defenders^  tal-e^  upon  them  the  name  of  the  church  of  England, 
 setting  forth  thereby  a  face  of  authority,  they  do  much  like  the  ass  that  xhedtfenders 
 Esop  teUeth  of,  u-hich,  to  malce  the  beasts  afraid,  had  put  on  him  a  i^fnaito Esopt 
 lion's  slcin,  and  therewith  jetted  abroad  terribly.     For,  as  the  lion's 
 shin  teas  but  lapped  about  hi)n,  and  grew  not  to  his  body;  so  they,  being  indeed 
 no  lively  members  nor  part  of  the  church,  cover  themselves  under  the  title  and  name 
 of  the  church,  the  rather  to  beguile  the  simple.    And  verily  herein  they  Thetcomo/aii 
 folloiv  the  iront  of  all  heretics.    For  never  ivas  there  any  sect  of  heretics 
 hitherto,  ichich  hath  not  claimed  to  be  accounted  and  called  the  church.    For  which 
 cause,  of  certain  ancient  fathers  they  have  been  likened  to  apes;  whose  jj -reticsiikened 
 property  is,  though  they  be  apes,  yet  to  counterfeit  men,  and  to  covet  to  to  apes*, 
 seem  men.    "  Kovatianus,"  as  saith  St  Cypi'ian,  "  after  the  manner  of  The  name  and  re- 
 apes,  u-ould  challenge  to  himself  the  authority  of  the  catholic  church ;  anel,  church"h%Lnged 
 tvhereas  himself  was  not  in  the  church,  but  contrariivise  a  rebel  against  'jV'Ep  'tt.'ad  ju- 
 the  church,  took  upon  him  to  affirm,  that  all  other  icere  heretics;  and  \uu"Baptt^>'S[u. 
 presumed  to  uphold  the  church  was  on  his  side^."   Ireneeus  and  Ter-  oe  Prctscript. 
 tuUian,  who  u-ere  before  him,  ivrite  that  lieretics  made  so  much  ado  to 
 persuade  that  the  church  was  among  themselves  only,  that  they  feared  not  to  call  tJie 
 right-believing  and  catholic  church  heretical  and  schismatical.   St  Hilary,  contra  constan- 
 declaring  how  jiatiently  he  demeaned  himself  torcards^  the  Arians  his 
 enemies,  by  whom  he  icas  banished,  writeth  that  in  five  years'  space,  tvhiles  he  lived 
 in  banishment,  he  never  spake  nor  wrote  evil  word  against  them,  which  falsely  said 
 
 This  volume,  "  A  Confvtation  of  a  Booke  in-  1  visions  into  parts  and  chapters  of  the  Apology  were 
 titvled  an  Apologie  of  the  Chrrch  of  England,  By      made  by  Harding.] 
 
 Thomas  Harding,  Doc  tor  of  Divinitie,"  was  printed  1  The  author  of  the  Apology,  if  it  were  made  by 
 
 at  Antwerp,  1565.  It  commences  with  a  dedicatory 
 epistle  to  queen  Elizabeth.  There  is  next  an  ad- 
 dress to  the  reader.  It  is  not  thought  necessary  to 
 introduce  these,  to  which  bishop  Jewel  makes  no 
 separate  answer.    The  bishop  intimates  (see  below. 
 
 any  one,  and  not  by  many  heads,  as  it  is  most  likely, 
 &c. — Conf.  Address  to  the  Reader.] 
 
 P  Whereas  they  take,  Conf.] 
 
 [*  These  marginal  notes  are  added  from  Conf. 
 and  Def.  1567.] 
 
 page  151,)  that  he  has  not  printed  the  whole  of  Xam  Noratianus  simiarum  more...Tnlt  ecclesiiB 
 
 Harding's  book.  It  seems  therefore  needless  to  put  in  1  catholiae  auctoritatem  sibi  et  veritatem  vindicare, 
 
 what  Jewel  deliberately  omitted,  nor  ■\rill  any  more  |  quando  ipse  in  ecclesia  non  sit ;  imo  adhuc  insuper 
 
 of  Harding's  marginal  notes  than  Jewel  has  printed  contra  ecclesiam  rebellis  et  hostis  extiterit...hoc 
 
 be  given.  But  the  places  where  any  thing  of  the  [  unmn  sibi  ^•indicat,  nt  apud  se  esse  ecclesiam  dicat. 
 
 Confutation  has  been  left  out  wiU  be  marked  in  the 
 usual  way,  and,  should  it  appear  that  there  is  any 
 matter  of  importance  in  the  parts  jiassed  over,  due 
 notice  will  be  taken.    It  may  be  added  that  the  di- 
 
 et nos  hsereticos  faciat. — Cypr.  Op.  Oxon.  1682.  Ad 
 Jubai.  Epist.  Ixxiii.  p.  198. j 
 ["  Toward,  Conf.J 
 
PART  I.] 
 
 THE  DEFENCE  OF  THE  APOLOGY,  &c. 
 
 151 
 
 Auo  contr  Epist  ^^""'^^''^'^'''^  ^^'^  cJiitvck  of  Christ,  and  were  the  synagogue  of  anti- 
 pdrmen.  Lib.  ii.    christ''.  The  Douatists,  against  whom  St  Augustine  wrote  much,  said  that 
 
 the  Christianity  tvas  quite  lost  ami  gone  out  of  so  many  nations  that 
 he  in  the  world,  and  remained  only  in  Afric,  and  that  the  church  was  only  there^. 
 
 In  St  Bernard's  time  also  the  heretics  tvho  ivould  he  called  apostolics, 
 Serm.  (Hi.  Apos-     aS  they  of  our  time  call  themselves  gospellers,  said  that  they  were  the 
 
 tOlici.  7  7  <| 
 
 church  •'. 
 
 But  what  mean  all  heretics  (may  we  judge)  hy  coveting  so  much  to  he  seen  that 
 What  mc<w  here-  they  are  not  ?    Forsooth,  they  mean  none  other  thing  than  their 
 
 ties  fnj  ctiniieiHiinci  father  the  devil  meaneth,  when  he  qoeth  about  to  hequile  man ;  for  then 
 
 unto  them  tlie        ^  '  ,  .  .  u  ' 
 
 uo""of'tl^  ivhat  doth  he  ?  Useth  he  not  this  policy,  to  change  his  ugly  hue,  and 
 church" f  put  himself  in  goodly  shape  of  an  angel  of  light?     For  he  is  not 
 
 umvitting,  that  if  he  shewed  himself  in  his  own  form,  such  as  he 
 is,  that  every  one  would  fly  from  him,  and  none  lightly  would  he  deceived  hy 
 him.  Heretics  do  the  like.  Although  they  hate  the  church  never  so  deadly,  yet,  to 
 The  estimation  havc  the  more  opportunity  to  hurt  it,  pretend  themselves  to  he  of  the 
 vuchurch'^^'^  "'^  c/«Mrc/«.  For  they  he  not  ignorant  how  great  the  authority  of  the 
 j^tii^ex.  church  is:  of  ivhose  governors  Christ  said:  "He  that  heareth  you 
 
 heareth  me;  and  he  that  despiseth  you  despiseth  me."  And  again: 
 Matt,  xviii.  "  j'g//  f /jg  church."  They  consider  in  ivhat  credit  the  church  is  ivitli 
 1  Tim.  id.         all  christian  people ;  hoiv  they  stay  themselves  hy  it,  as  being  "  the  jnllar 
 
 and  ground  of  the  truth;"  how  they  love  her,  even  as  their  common 
 
 mother ;  hotv  they  honour  it,  as  the  body  and  fulness  of  Christ,  as  the 
 Hos.ii.  spouse  of  Christ,  through  faith,  according  to  that  is  ivritten,  "I  will 
 
 despouse  thee  to  me  in  faith ;"  as  the  true  Sion,  which  our  Lord  hath 
 Psai.  cxxxii.  choscn  to  he  his  habitation  and  his  resting-place  for  ever ;  as  the  safe 
 Gen.  vii.  arlc  to  Tcccp  US  fi'om  droioning  in  the  dangerous  seas  of  this  ivorld,  out 
 
 of  which,  no  less  than  once  out  of  the  arJc  of  Noe,  is  no  salvation.  Again,  they  Icnoio 
 the  church  must  needs  he  greatly  esteemed  among  all  the  godly,  for  the  singular  jxro- 
 mises  Christ  hath  made  to  it;  that  he  would  he  with  it  all  days  to  the  end  of  the  imrld; 
 that  he  would  pi'ay  to  his  Father  for  the  Holy  Ghost  to  be  given  to  it,  the  Spirit  of  truth 
 jn  Comment  in  remain  vnth  it  for  ever. . . .  But,  as  "  heretics  impugn^^  the  law  hy  the 
 Epist.  ad  Tit.      words  of  the  law^^,"  as  St  Ambrose  saith;  so,  to  overthroiv  the  church, 
 
 co.pt  lit*  */  '  '  7 
 
 they  presume  to  taJce  unto  them  the  name  of  the  church.  But  what 
 do  heretics  when  they  are  urged  and  ivrung,  ivhen  hy  force  of  arguments  they 
 are  straited,  and  as  it  ivere  driven  to  the  wall?  when  it  is  plainly  proved  to 
 their  face,  which  is  soon  done,  that  they  be  not  in  nor  of  the  church,  specially 
 
 being  of  heresy  openly  denounced,  and  hy  just^'-  excommunication  cut 
 Jmi,eii"r[Zi!'Hi  off  fvom  tlic  chwcli  ?  lu  tMs  casc  the  practice  of  the  gospellers  is 
 oZ'o/u!e7iMrc^^^  utterly  to  set  the  church  at  nought,  and  ivith  a  hot  raging  spirit 
 
 to  defy  it,  and  to  say  that  themselves  be  tlie  catholic  church,  and 
 that  the  catholics  be  the  papistical  church,  the  church  of  antichrist,  the  whore  of 
 Babylon,  a  den  of  thieves,  and  I  cannot  tell  what. . . . 
 
 THE  ANSWER  OF  THE  BISHOP  OF  SABISBUKY. 
 
 To  answer  M.  Harding  to  every  parcel  of  his  book,  being  so  long,  it  would 
 be  too  tedious.  Wherefore,  leaving  many  his  impertinent  speeches,  and  other 
 unnecessary  and  waste  words,  which  sundry  his  friends  think  he  might  better 
 have  spared,  I  will  touch  only  so  much  thereof  as  shall  bear  some  shew  of 
 substance,  and  may  any  way  seem  worthy  to  be  answered. 
 
 First,  touching  the  church  of  God,  we  believe  and  confess  all  that  M.  Harding 
 
 ['  Deniqne  exinde  nihil  in  tempora  maledictum, 
 nihil  in  earn,  qua;  turn  se  Christi  ecolesiani  mentie- 
 batur,  nunc  autem  antichristi  est  synagoga,  famosum 
 ac  (lignum  ipsorum  impietate  scripsi  aut  locutus 
 sum.— Hilar.  Op.  Par.  1G93.  Lib.  contr.  Constant. 
 Imp.  2.  col.  1239.] 
 
 ["  ...periisse  dicunt  Christianum  nomen  de  tot 
 gentibus  in  orbe  terrarum,  et  in  sola  Africa  reinan- 
 sisse.— August.  Op.  Par.  1G79-1700.  Contr.  Epist. 
 
 Parmen.  Lib.  ii.  cap.  i.  2.  Tom.  IX.  col.  25.] 
 
 [0  Bernard.  Op.  Par.  1090.  In  Cantic.  Serm. 
 Ixvi.  8.  Vol.  I.  Tom.  iv.  col.  1497.] 
 And  as  they  impugne,  Conf.J 
 ["  Hajretici  hi  sunt,  (pii  per  verba  legis  legem 
 impugnant.— Ambros.  Op.  Par.  168C-90.  Comm. 
 in  Epist.  ad  Tit.  cap.  iii.  vv.  10, 11.  Tom.  II.  Append, 
 col.  310.] 
 
 By  the  just,  1009,  1011.] 
 
152 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 John  viii.  33 
 
 Jer.  vii.  4. 
 Jer.  xviii.  18. 
 
 De  Major,  et 
 Obed.  Unam 
 sancum. 
 Disc  22. 
 Omnes. 
 
 Leo.Epist.  83. 
 ad  Palest. 
 
 Cypr.  de 
 Simpl.  Prffil. 
 
 iTim.iii  15.'  hath  here  said,  or  otherwise  can  be  said.    It  is  the  pillar  of  the  truth,  the  body, 
 Eph.  i.  23.    the  fulness  and  spouse  of  Christ.     All  these  words  are  undoubtedly  true  and 
 certain.    And  therefore,  M.  Harding,  you  are  the  more  blame-worthy,  that  of 
 the  house  of  God,  being  so  glorious,  have  made  a  cave  of  thieves,  and  have  turned 
 the  beauty  of  Sion  into  the  confusion  of  Babylon. 
 
 True  it  is  that  heretics  have  evermore  apparelled  themselves  with  the  name 
 of  the  church ;  as  antichrist  also  shall  procure  himself  credit  under  the  name  of 
 Christ.  Thus  did  your  fathers,  M.  Harding,  long  ago.  They  said  then,  even  as 
 you  say  now,  "  We  are  the  children  of  Abraham :"  we  are  the  inheritors  of  God's 
 promises  :  we  have  "the  temple  of  God,  the  temple  of  God."  "The  law  shall  never 
 pass  from  the  priest,  nor  counsel  from  the  wise,  nor  the  word  from  the  prophet." 
 Thus  continuing  wilfully  in  the  open  breach  of  God's  commandment,  nevertheless 
 they  cherished  themselves  then,  as  you  do  now,  only  with  the  bare  title  of  the 
 church ;  in  whose  name  whatsoever  credit  ye  can  any  wise  win,  your  meaning  is 
 skilfully  to  convey  the  same  over  wholly  to  the  church  of  Rome ;  as  if  that 
 church  only  were  the  church  of  God,  and  without  that  there  were  no  hope  of 
 salvation.  And  therefore  you  defend,  and  hold  for  truth,  that  your  church  hath 
 authority  above  God's  word-.  And  pope  Nicholas  saith :  "Whoso  denieth  the 
 privilege  and  supremacy  of  the  see  of  Rome  hath  renounced  the  faith,  and  is  an 
 heretic^."  And  thus,  as  Leo  saith,  Ecclesice  nomine  armamini,  et  contra  ecdesiam 
 dimicatis^ :  "Ye  arm  yourselves  with  the  name  of  the  church,  and  yet  you^ 
 fight  against  the  church."  Likewise  saith  St  Cyprian  :  Diabohts  excogitavit  novam 
 fraudem,  ut  sub  ipso  nominis  christiani  titulo  Jallat  incautos^ :  "The  devil  hath 
 devised  a  new  kind  of  policy,  under  the  very  title  of  the  name  of  Christ  to 
 deceive  the  simple." 
 
 Now  concerning  that  hot  raging  spirit,  wherewith  M.  Harding  saith  the 
 gospellers  defy  the  church,  and  set  it  at  nought,  verily  I  think  it  a  hard  matter 
 for  any  gospeller,  be  he  never  so  hot,  in  such  kind  of  eloquence  to  match  M. 
 Harding.  Neither  yet  may  he  well  condemn  all  such  as  in  the  like  cases  have 
 been  hot  and  earnest.  Esay  the  prophet  saith :  "  O  ye  princes  of  Sodom,  and 
 ye  people  of  Gomorrha!"  John  the  Baptist  saith  to  the  scribes  and  Pharisees: 
 "  O  ye  serpents,  ye  generation  of  vipers  and  adders ! "  Christ  saith  unto  them  : 
 "Wo  be  unto  you,  ye  scribes  and  Pharisees,  ye  hypocrites!"  "Ye  are  of  your 
 father  the  devil."  In  these  examples  we  see  the  Spirit  of  God  can  sometimes 
 be  hot  and  earnest  against  the  deceivers  of  the  people,  and  the  professed  enemies 
 of  the  cross  of  Christ.  Neither  did  either  Esay  the  prophet,  or  John  the  Baptist, 
 or  Christ,  defy  the  church  of  God  and  set  it  at  nought,  as  M.  Harding  imagineth 
 of  us ;  but  rather  by  these  fervent  speeches  uttered  the  vehement  zeal  and 
 just  grief  they  had  conceived  against  them  that,  under  the  name  of  the  church, 
 abused  God's  people  and  defaced  the  church. 
 
 For  they  are  not  all  heretics,  M.  Harding,  that  this  day  espy  your  gross 
 and  palpable  errors,  and  mourn  to  God  for  reformation.  St  Augustine  saith : 
 Non  debet  ovis  pellem  snam  deponere,  quod  lupi  aliquando  se  ea  contegant"^ :  "  It  is 
 no  reason  the  sheep  should  therefore  leave  off  his  fleece,  for  that  he  seeth  the 
 wolf  sometime  in  the  same  apparel."  Likewise,  it  is  no  reason  that  we  should 
 therefore  give  over  the  right  and  inheritance  we  have  in  the  church  of  God, 
 for  that  you  by  intrusion  and  unjust  means  have  intituled  yourselves  unto  the 
 same.  It  behoveth  us  rather  to  search  the  scriptures,  as  Christ  hath  advised 
 us,  and  thereby  to  assure  ourselves  of  the  church  of  God :  for  by  this  trial 
 only,  and  by  none  other,  it  may  be  known.    Therefore  St  Paul  calleth  the  church 
 
 Isai.  i.  10. 
 
 Matt.  iii.  7. 
 Matt  xxiii. 
 JubD  viii.  44. 
 
 August.  Lib. 
 ii.  De  Serm. 
 Domini  in 
 Monte. 
 
 John  V.  39. 
 
 ['  The  verses  were  added  in  IGOD,  IGll.] 
 [2  Bonif.  VIII.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Extrav.  Comm.  Lib.  i.  De  Major,  et  Obed.  cap.  i. 
 col.  211.    See  Vol.  I.  page  94.] 
 
 Qui  autem  Romanse  eccle.sije  privilegium  ab 
 ipso  summo  omnium  ecelesiarum  capite  traditiim  au- 
 ferre  conatur,  hie  proculdubio  in  ha!resim  labitur. — 
 Kicol.  Papa  in  eod.  Decret.  Gratian.  Deer.  Prim. 
 Pars,  Dist.  xxii.  can.  1.  col.  lOO.J 
 
 Leon.  Magni  Op.  Lut.  1023.     Ad  Pala:st. 
 
 Episc.  Epist.  Ixxxiii.  8.  col.  444.] 
 
 [5  Ye,  15G7,  1570.] 
 
 Quid  astutius...quam  iit...inimicus...excogita- 
 verit  novam,  &c.  Christiani  nominis, &c. —  Cypr.  Op. 
 Oxon.  1082.    De  Unit.  Eccles.  p.  105.J 
 
 ['  Sed  non  ideo  debent  oves  odisse  vestimentum 
 suiini,  quia  plernmque  illo  se  occultant  lupi. — Au- 
 gust. Op.  Par.  lOTU-lTOO.  De  Serm.  Dom.  in  Mont, 
 sec.  Matt.  Lib.  ii.  8U.  Tom.  III.  Pars  ii.  col.  233.] 
 
i]  OF  THE  CHURCH  OF  ENGLAND.  153 
 
 the  spouse  of  Christ,  for  that  she  ought  in  all  things  to  give  car  to  the  voice  Eph.  i.  23. 
 of  the  bridegroom.     Likewise  he  calleth  the  church  the  pillar  of  the  truth,  1  Tim.  iii.  15. 
 for  that  she  stayeth  herself  only  by  the  word  of  God ;  without  which  word 
 the  church,  were  it  never  so  beautiful,  should  be  no  church.     The  ancient 
 father  Irenajus  saith  :  Columna  . . .  et  Jirmamentum  ecclestce  est  evangelium,  et  Spi-  iren.  i,ib.  ai 
 ritns  vitte^ :  "  The  pillar  and  buttress  of  the  church  is  the  gospel,  and  the '''''' 
 Snirit  of  life."     St  Augustine  saith :  Sunt  certi  libri  dominici,  quorum  auctori-  August.  De 
 
 1  "  I'^nit.  Ect'I. 
 
 tati  utvique'-'  consentimus  Ibi  qiueramus  ecclesium  :  ibi  discittiamus  causam  cap.  \u. 
 
 nostrum^*' :  "There  be  certain  books  of  our  Lord,  unto  the  authority  whereof 
 each  part  agreeth.    There  let  us  seek  for  the  church :  thereby  let  us  examine 
 and  try  our  matters."    And  again  :  Nolo  humanis  documentis,  sed  divinis  ora-  August,  in 
 culis  sanctam  eccksiam  demonstrarP^ :  "I  will  ye  shew  me  the  holy  church,  not  *° 
 by  decrees  of  men,  but  by  the  word  of  God."     Likewise  saith  Chrysostom : 
 Nidlo  modo  cognoscitur, . . .  quce  sit  vera  ecclesia  Christi,  nisi  tantummodo  per  chrywst.  in 
 scripturas :  "  It  can  no  way  be  known  what  is  the  church,  but  only  by  the  tecto,  Hom. 
 scriptures."     And  again  :  [^Christus^  mandat,  ut . . .  volentes  firmitatem  accipere  chnso^t  in 
 verce  Jidei  ad  nullam  rem  fugiant  nisi  ad  scripturas.    Alioqui  si  ad  alia  respexe- 
 runt^'^,  scandalizabuntur  et  peribunt,  non  intelligentes  gum  sit  vera  ecclesia.  Et 
 per  hoc  incident  in  abominationem  desolationis,  quce  stat  in  locis  Sanctis  ecclesice^^ : 
 "  Christ  commandeth  that  whoso  will  have  the  assurance  of  true  faith  seek  to 
 nothing  else  but  unto  the  scriptures.     Otherwise,  if  they  look  to  any  thing 
 else,  they  shall  be  offended  and  shall  perish,  not  understanding  which  is  the  true 
 church.    And  by  mean  hereof  they  shall  fall  into  the  abomination  of  desolation,  nan.  ix.  27. 
 which  standeth  in  the  holy  places  of  the  church."  ^f"- 
 
 By  these  ancient  learned   fathers   it  is  plain  that  the  church  of  God  is 
 known  by  God's  word  only,  and  none  otherwise.    And  therefore,  M.  Harding, 
 you  so  carefully  flee  the  same,  and  condemn  it  for  heresy,  and  often  burn  it, 
 lest  thereby  the  deformities  of  your  church  should  be  known.    For  "  the  ill-doer  John  iii.  20. 
 fleeth  the  light." 
 
 Now,  whereas  it  so  well  liketh  M.  Harding  to  call  us  all  heretics,  and  for 
 his  pleasure's  sake  to  liken  us  to  apes,  to  asses,  and  to  the  devil,  notwith- 
 standing we  might  safely  return  the  same  whole  from  whence  it  came,  yet  I 
 think  it  not  seemly,  nor  greatly  to  purpose,  to  answer  all  such  intemperate 
 humours.  Salomon's  advice  is  good:  "Answer  not  folly  with  Hke  folly."  Not- Prov.xx\i.4. 
 withstanding,  the  poor  simple  ass,  unto  whom  we  are  compared,  was  able 
 sometime  to  see  the  angel  of  God,  and  to  open  his  mouth,  and  to  speak,  and  Num.  xxii. 
 to  reprove  the  lewd  attempt  of  Balaam  the  false  prophet.  Whatsoever  ac- 
 count it  pleaseth  M.  Harding  to  make  of  us,  by  the  grace  of  God  we  are  that 
 we  are.    If  we  be  able  to  bear  Christ  with  his  cross,  it  is  sufficient. 
 
 But  who  they  be  that  have  of  long  time  jetted  so  terribly  under  the  lion's 
 skin,  and  only  with  a  painted  vizard  or  empty  name  of  the  church  have  feared 
 all  the  cattle  of  the  field,  it  is  needless  to  speak  it :  the  world  now  seeth  it : 
 it  can  no  longer  be  dissembled.    Even  he  that  lately  bare  himself  as  the  Lion 
 of  the  tribe  of  Judah,  and  called  himself  "King  of  kings^^  and  ''said  he  had '  August, 
 power  over  the  angels  of  God,  and  amazed  the  hearts  of  the  simple  with  the  Pt'imat. 
 terror  of  his  lion's  pelt,  only  for  that  he  sat  in  Peter's  chair,  is  now  revealed,  panhereof' 
 and  better  known  and  esteemed  as  he  is  worthy  ;   he  may  now  jet  u^}  and  chapter',''ana 
 down  with  more  ease  and  less  terror.    And  why  so  ?    These  poor  asses,  whom  ^J^^\on. 
 M.  Harding  so  much  disdaineth,  have  stript  off  his  counterfeit  skin,  that  made 
 him  so  hardy,  and  have  caused  him  to  appear  even  as  he  is. 
 
 ['  Iren.  Op.  Par.  1710.  Contr.  Hicr.  Lib.  iii.  cap. 
 xi.  8.  p.  190.] 
 
 1°  Utrinque,  1611.] 
 
 [">  Sunt  certe,  &c.— August.  Op.  Lib.  De  Unit. 
 Ecclea.  cap.  iii.  5.  Tom.  IX.  cols.  310, 1.] 
 ["  Id.  ibid.  6.  col.  :iU.] 
 
 [12  Chry.sost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  IIoiu.  xlix.  ex  cap.  xxiv.  Tom.  VI.  p.  cciv.] 
 
 ['3  Respexerint,  1567, 1.570,  1609.] 
 
 ['■*  Id.  ibid. ;  where  Jidei  vera,  respexerint,  and 
 Sanctis  ecclesia;  locis,] 
 
 [  Si  rex  regum  dicitur  snmmus  sacerdos,  si  regi- 
 bus  iniperat,  tota  hiec  gloria  Christi  est. — August. 
 Stench.  Op.  Venet.  1591.  Be  Fals.  Donat.  Constant. 
 Lib.  I.  Tom.  III.  fol.  2Vi.  2.] 
 
154 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The  Apology,  Chap.  i.  Division  1. 
 
 It  hath  been  an  old  complaint,  even  from  the  first  time  of  the 
 patriarchs  and  prophets,  and  confirmed  by  the  witings  and  testimonies 
 of  every  age,  that  the  truth  wandereth  here  and  there  as  a  stranger  in 
 Tertuii.  in    the  M'orld,  and  doth  readily  find  enemies  and  slanderers  amongst  those 
 
 Apolog.  .  .  "  . 
 
 that  know  her  not^  Albeit  perchance  this  may  seem  unto  some  a  thing 
 hard  to  be  believed,  I  mean  to  such  as  have  scant  well  and  narrowly 
 taken  heed  thereunto,  specially  seeing  all  mankind  of  nature's  very  motion 
 without  a  teacher  doth  covet  the  truth  of  their  own  accord ;  and  seeing 
 our  Saviour  Christ  himself,  when  he  was  on  earth,  would  be  called  "  the 
 Truth,"  as  by  a  name  most  fit  to  express  all  his  divine  power ;  yet  we — 
 which  have  been  exercised  in  the  holy  scriptures,  and  which  have  both 
 read  and  seen  what  hath  happened  to  all  godly  men  commonly  at  all 
 times ;  what  to  the  prophets,  to  the  apostles,  to  the  holy  martyrs,  and 
 what  to  Christ  himself ;  with  what  rebukes,  revilings,  and  despites  they 
 were  continually  vexed  whiles  they  here  lived,  and  that  only  for  the  truth's 
 sake — we,  I  say,  do  see  that  this  is  not  only  no  new  thing,  or  hard  to 
 be  believed,  but  that  it  is  a  thing  already  received,  and  commonly  used 
 from  age  to  age.  Nay,  truly,  this  might  seem  much  rather  a  marvel,  and 
 johnviii.44.  beyond  all  belief,  if  the  devil,  who  is  "the  father  of  lies"  and  enemy  to  all 
 truth,  would  now  upon  a  sudden  change  his  nature,  and  hope  that  truth 
 might  other mse  be  suppressed  than  by  belying-  it ;  or  that  he  would 
 begin  to  establish  his  own  kingdom  by  using  now  any  other  practices 
 than  the  same  which  he  hath  ever  used  from  the  beginriing.  For,  since 
 any  man's  remembrance,  we  can  scant  find  one  time,  either  when  religion 
 did  first  grow,  or  when  it  was  settled,  or  when  it  did  afresh  sirring  up 
 again,  Avherein  truth  and  innocency  were  not  by  all  unworthy  means  and 
 most  despitefully  entreated.  Doubtless  the  devil  well  seeth  that,  so  long 
 as  truth  is  in  good  safety,  himself  cannot  be  safe,  nor  yet  maintain  his 
 own  estate. 
 
 For,  letting  pass  the  ancient  patriarchs  and  prophets,  who,  as  we  have 
 said  3,  had  no  part  of  their  life  free  from  contumelies  and  slanders,  we 
 know  there  were  certain  in  times  past  which  said  and  commonly  preached 
 Cornel.  Tacit,  that  thc  old  aucieut  Jews  (of  whom  we  make  no  doubt  but  they  were  the 
 Hist.  Lib  V.  .^yQj.g|jippgj^.g  Qf  ii^Q  Qnly  and  true  God)  did  worship  either  a  sow  or  an  ass 
 Tertuii.  in    iu  Gocl's  stcad,  and  that  all  the  same  religion  was  nothing  else  but  sacri- 
 Apoiog.      lege*,  and  a  plain  contempt  of  aU  godliness^.  We  know  also,  that  the  Son 
 of  God,  our  Saviour  Jesus  ^  Christ,  when  he  taught  the  truth,  was  counted 
 a  sorcerer"  and  an  enchanter,  a  Samaritan,  Belzebub,  a  deceiver  of  the 
 people,  a  drunkard,  and  a  glutton.    Again,  who  Avotteth  not  what  words 
 were  spoken  against  St  Paul,  the  most  earnest  and  vehement  preacher 
 and  maintainer  of  the  truth  ?  sometime,  that  he  was  a  seditious  and  busy 
 man,  a  raiser  of  tumults,  a  causer  of  rebellion ;  sometime  again,  that  he 
 Avas  an  heretic ;  sometime,  that  he  was  mad ;  sometime,  that  only  upon 
 strife  and  stomach  he  was  both  a  blasphemer  of  God's  law  and  a  despiser 
 of  the  fathers'  ordinances.    Further,  who  knoweth  not  how  St  Stephen, 
 after  he  had  thoroughly  and  sincerely  embraced  the  truth,  and  began 
 
 Scit  [Veritas]  se  peregrinam  in  terns  agere; 
 inter  extraneos  facile  inimicos  inrenire.— Tertuii. 
 Op.  Lut.  1C41.  Apolog.  p.  ].] 
 
 I'  Believing,  1009  (but  corrected  in  errata),  1611.] 
 
 [3  We  said,  Conf.j 
 
 [*  A  sacrilege,  Conf.] 
 
 C.  Corn.  Tac.  Hist.  Lib.  v.  capp.  iii,  iv. 
 Tertuii.  Op.  Apolog.  16.  pp.  16,  7.J 
 [«  Jesu,  Conf.] 
 ['  Juggler,  Conf.j 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 155 
 
 frankly  and  stoutly  to  preach  and  set  forth  the  same  as  he  ought  to  do, 
 was  immediately  called  to  answer  for  his  life,  as  one  that  had  wickedly 
 uttered  disdainful  and  heinous  words  against  the  law,  against  Moses, 
 against  the  temple,  and  against  God  ?    Or  who  is  ignorant,  that  in  times  Hieron.  in 
 
 i°i  Till  •  f   n  ^      1  Proa?mioin 
 
 past  there  were  some  Avhich  reproved  the  holy  scriptures  of  falsehood*,  Kput.  ad 
 saying,  they  contained  things  both  contrary  and  quite  one  against  another ;     ™ "iib  l 
 and  how  that  the  apostles  of  Christ  did  severally  disagree  between^  them- 
 selves,  and  that  St  Paul  did  vary  from  them  alpo?    And,  not  to  make 'L.t^^Lfb. 
 rehearsal  of  all  (for  that  were  an  endless  labour),  who  knowetli  not  after  ilfb.  v.  cap.  ii. 
 
 what  sort  our  fathers  were  railed  upon  in  times  past,  which  first  began  to  EuseKLib.  v 
 
 cap. 
 
 acknowledge  and  profess  the  name  of  Christ"?  how  they  made  private 
 conspiracies,  devised  secret  counsels  against  the  commonwealth,  and  to 
 that  end  made  early  and  privy  meetings  in  the  dark,  killed  young  babes,  xertuii.  in 
 fed  themselves  with  men's  flesh,  and,  like  savage  and  brute  beasts,  did 
 drink  their  blood '2?  in  conclusion,  how  that,  after  they  had  put  out  the^^ 
 candles,  they  committed  adultery  between  themselves,  and  without  regard 
 wrought  incest  one  with  another;  that  brethren  lay  with  their  sisters, 
 sons  with  their  mothers,  without  any  reverence  of  nature  or  kin,  without 
 shame,  without  difference  ;  and  that  they  were  wicked  men,  without  all 
 care  of  religion,  and  without  any  opinion  of  God,  being  the  very  enemies 
 of  mankind,  unworthy  to  be  suffered  in  the  world,  and  unworthy  of  life  ? 
 
 All  these  things  were  spoken  in  those  days  against  the  people  of  God, 
 against  Christ  Jesus^  against  Paul,  against  Stephen,  and  against  all  them, 
 whosoever  they  were,  which  at  the  first  beginning  embx'aced  the  truth  of 
 the  gospel,  and  were  contented  to  be  called  by  the  name  of  Christians ; 
 which  was  then  a'*  hateful  name  among  the  common  people'^.  And,  Temiii. in 
 although  the  things  which  they  said  were  not  true,  yet  the  devil  thought 
 it  should  be  sufiicient  for  him,  if  at  the  least  he  could  bring  it  so  to  pass 
 as  they  might  be  believed  for  true,  and  that  the  Christians  might  be 
 brought  into  a  common  hatred  of  every  body,  and  have  their  death  and 
 destruction  sought  of  all  sorts.  Hereupon  kings  and  princes,  being  led 
 then  by  such  persuasions,  killed  all  the  prophets  of  God,  letting  none 
 escape ;  Esay  with  a  saw,  Jeremy  with  stones,  Daniel  with  lions,  Amos 
 with  an  iron  bar,  Paul  with  the  sword,  and  Christ  upon  the  cross  ;  and 
 condemned  all  Christians  to  imprisonments,  to  torments,  to  the  pikes,  to 
 be  thrown  down  headlong  from  rocks  and  steep  places,  to  be  cast  to  wild 
 beasts,  and  to  be  burnt ;  and  made  great  fires  of  their  quick  bodies,  for  sueton. 
 the  only  purpose  to  give  light  by  night,  and  for  a  vei-y  scorn  and  mocking-  Neron.'" 
 stock ;  and  did  count  them  no  better  than  the  vilest  filth,  the  off-scourings 
 and  laughing-games  of  the  whole  world  Thus,  as  ye  see,  have  the 
 authors  and  professors  of  the  truth  ever  been  entreated. 
 
 M.  H.UIDING. 
 
 Who  tvould  not  think  that^"^  these  defenders  tvere  true  men,  that  in  the  hegin~ 
 ning  of  their  Apology  speak  so  much  of  the  truth ?    Yet  who  knoweth  not  that 
 
 Falsehead,  1.507,  1570.] 
 P  Betwixt,  Conf.  and  Bef.  1.567,  1570.] 
 
 Hieron.  Op.  Par.  lC93-170(i.  Comm.  in  Epist. 
 ad  Gal.  Pra;f.  Lib.  i.  Tom.  IV.  Pars  i.  cols.  223,  4. 
 Id.  Comm.  Lib.  i.  in  Matt.  cap.  i.  ibid.  col.  7. 
 Tertull.  Op.  Adv.  Marcion.  Lib.  i.  I'J.  Lib.  iv, 
 3.  pp.  443,  503,  4. 
 
 Lactant.  Op.  Lnt.  Par.  1748.  Div.  Inst.  Lib.  v. 
 cap.  ii.  Tom.  L  p.  3G5.] 
 
 ["  Euseb.  in  Hist.  Eceles.  Script.  Amst.  1695- 
 1700.  Lib.  V.  cap.  i.  p.  127.] 
 
 [12  Tertull.  Op.  Apolog.  2.  p.  2.] 
 
 [•^  Conf.  omits  the.] 
 
 ['^  An,  Conf.  and  Def.  1567,  1570.J 
 
 f'5  Id.  ibid.  3.  p.  4.J 
 
 f'^  Suet.  Tranq.  in  Neron.  cap.  xvi.] 
 
 ['7  Conf.  and  Def.  1507  omit  that.] 
 
 ['=  Of  truth,  Conf.j 
 
156 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 oftentimes  evil  meaning  is  hid  under  good  words  ?  WJw  hath  not  heard  that 
 Jilthff  queans  in  time  and  place  use  the  honest  talk  of  chaste  matrons?  The  thief 
 commendeth  Just  dealings,  and  many  times  sheweth  a  stomach  against  false  harlots, 
 no  man  more.  Among  all  none  j^reteiid  truth  in  words  so  much  as 
 heretics.  .  .  "  I  fear  me,"  saith  St  Paid.  . .  "  lest,  as  the  serpent  beguiled  Ere 
 by  his  sitbtlety,  so  your  ivits  be  corrupted  and  fallen  away  from  that  plainness  tvhich 
 is  in  Christ."  The  apostle  feared  because  of  the  crafty  Jews ;  who,  the  rather  to 
 deceive,  mingled  scriptures^  with  their  own  traditions,  and  truth  with  falsehood'-. . . . 
 So  bringeth  the  heretic  his  hearer  to  error  in  faith  by  colour  and  pretence  of 
 truth. . , . 
 
 They  are  . . .  much  like  to  the  Manichees,  tcho  promised  their  heai'ers  to  discuss 
 and  set  forth  the  truth  most  evidently  unto  them,  and  to  deliver  them 
 from  all  manner  of  errors^.     By  u-hich  fair  j^^omises  St  Augustine  ^f„^j'aa'Hont 
 teas  allured  to  be  a  diligent  scholar  of  theirs  for  the  space  of  nine 
 years*   con/m.  Lib.  v. 
 
 Christ  gave  us  a  lesson  how  to  discern  them.  "  By  their  fruits  ye  Mait'i-u. 
 shall  Jcnoio  them,"  saith  he. . . .  And  noiv  to  you,  sirs.  Even  in  the  beginning,  and,  as 
 I  may  say,  in  the  forehead  of  your  Apology,  whiles  I  examine  it  diligently,  I  find 
 two  foul  faults,  the  one  in  your  rhetoric,  the  other  in  your  logic.  By  ivhich  two 
 faults  both  the  unskill  of  your  secretary  and  the  weakness  of  your  matter  may 
 be  espied,  as  the  ass  I  spake  of  right  now  ivas  by  his  two  ears  staring  out  under 
 the  lion's  skin. . . .  Your  divinity  . .  .is  nothing  else  in  gross  but  a  lump  of  lies,  errors, 
 and  heresies. 
 
 First,  touching  your  rhetoric,  amongst  many  faulty  proems^, . . .  one  of  the  tcorst  is 
 that  which  is  such  as  the  adversary  may  use,  ichich  by  them  is  called  exordium 
 commune,  that  is  to  ivit,  such  a  beginning  as  will  serve  the  defendant  no  less 
 than  the  plaintiff",  or  contrariidse.  Of  that  sort  is  the  beginning  of  your  Apology. 
 For,  declaring  at  large  that  truth  hath  ever  been  persecuted,  what  saith  it  therein 
 {the  faidts  amended)  that  ice  may  not  say  the  same  ? . .  That  ship-master  is  accounted 
 very  bad,  who  at  the  setting  out  of  the  haven  driveth  the  ship  on  the  rocks. .  . . 
 
 Alleging  Tertidlian  to  help  your  cause,  ye  injury  the  doctor  by  altering  his 
 woi-ds. ...  Ye  tvere^  not  wise,  by  falsifying  the  first  sentence  so  much  to  impair 
 your  credit.  Tertullian  saith  not, . . .  that  truth  readily  findeth  enemies  and  slan- 
 derers'' amongst  those  that  know  her  not;  but  that  truth  soon  findeth  enemies 
 intel"  extraneos,  "  amongst  aliens  and^  strangers."  ]S^ow  the  christian  catholics, 
 ivhom  ye  call  papists, ..  .be  not  in  respect  of  the  truth  aliens  aruP  strangers... 
 For .  . .  yourselves  in  sundry  places  of  your  book  reprove  them  for  resisting  the 
 truth  which  they  know. . . . 
 
 You  have  given  Tertullian  a  new  livery^  ivith  your  oicn  badge,  and  have^'* 
 made  exchange  of  extraneos  ivith  ignotos. ...  Tertidlian ...  meant  by  aliens^^  no 
 other  than  infidels  and  painims,  among  whom  christian  people  then  lived,  and 
 were  daily  persecuted. . . .  But  after .  .  .  the  gospel  had  been  sounded  abroad  by 
 the  apostles  and  their  successors  through  all  the  earth,  after  that  the  emperors 
 themselves  and  all  the  people  every  where  had  received  the  faith,  then  was  the 
 truth  no  more  a  ivanderer,  stranger,  or  pilgrim  in  the  earth. . .  . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Touching  this  comparison  of  whores  and  thieves,  and  other  like  M.  Harding's 
 ungentle  speeches,  as  I  have  before  protested,  I  will  say  nothing.  He  is  very 
 dumb,  and  can  speak  but  little,  that  cannot  speak  ill. 
 
 ['  Scripture,  Conf.J  1 
 [2  Falsehead,  Conf.  and  Def.  1567,  1570.]  I 
 Error,  Conf.] 
 
 Nosti...non  aliam  ab  causam  nos  in  tales 
 homines  incidisse,  nisi  quod  se  dicebant,  terribili 
 auctoritate  separata,  mera  et  simplici  ratione  eos  qui 
 se  audire  vellent  introducturos  ad  Deum,  et  errore 
 orani  liberaturos.     Quid  enim  me  aliud  cogebat,  ' 
 
 annos  fere  novem,  &c... .homines  Ulos  sequi,  &c  j 
 
 Auguit.  Op.  Par.  1070-1700.   Lib.  de  Uiil.  Cred.  ] 
 
 cap.  i.  2.  Tom  VIII.  col.  46. 
 
 Id.  Confess.  Lib.  v.  cap.  vi.  10.  Tom.  I.  col.  111.] 
 
 f  *  Whereas  there  be  many  sorts  of  faulty  pro- 
 emes,  Conf.J 
 
 [«  AVere  ye,  Conf.] 
 
 ['  SlandeVs,  1609,  1611.] 
 
 Aliants  or,  Conf. ;  aliants  and,  Def.  1567, 1570.] 
 Giving  him  as  it  were  a  new  livery,  Conf.J 
 
 f Conf.  omits  have.^ 
 
 ["  Aliants,  Conf.  and  Def.  1567,  1570.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 157 
 
 It  is  true,  M.  Harding,  that  you  say,  Most  liars  oftentimes  pretend  most 
 truth ;  as,  if  there  were  none  other  example,  may  soon  appear  by  the  whole 
 tenor  and  substance  of  your  books.  The  devil  himself,  the  better  to  found 
 his  lies,  beareth  himself  oftentimes  as  the  angel  of  truth. 
 
 But  the  example  that  ye  bring  of  the  Jews,  who,  as  you  sav,  the  rather 
 to  deceive,  mingled  scripture  with  their  own  traditions,  and  truth  with  false-  ^  ^■ 
 hood      maketh  most  plainly  against  yourself.    For  you  know  that  this  is  the 
 general  complaint  of  all  the  godly  this  day  throughout  the  whole  church  of  God, 
 that  you  have  mingled  your  lead  with  the  Lord's  gold,  and  have  filled  the 
 Lord's  harvest  full  of  your  darnel ;   that  you  have  broken  God's  manifest  com-  Matt.  xiu.  25. 
 mandments  to  uphold  and  maintain  your  own  traditions  ;  that  you  have  dammed  Jer.  ii. 
 up  the  springs  of  the  water  of  life,  and  have  broken  up  puddles  of  your  own, 
 such  as  be  able  to  hold  no  water;  that  for  your  dreams'  sake  you  have  caused  Jer.  xxui. 
 the  people  to  forget  the  name  of  God,  and  have  led  them  from  that  simplicity  2  cor.  xi. 
 that  is  in  Christ  Jesus       This  is  the  mingUng  of  traditions  with  the  scrip- 
 tures of  God.     I  marvel  ye  could  so  freely  utter  so  much  and  so  directly 
 against  yourself. 
 
 As  for  the  example  of  the  Manichees,  it  was  utterly  impertinent  and  from 
 the  purpose.    Yet,  good  reader,  that  thou  mayest  understand  what  manner  of  f '.^ 
 heretics  these  Manichees  were,  and  what  errors  they  defended,  first,  they"  for- the  fourth 
 bade  lawful  marriage,  and  allowed  fornication,  as  M.  Harding's  catholics  do  now.  chlp.i^'mv.'i. 
 So  saith  St  Auorustine  of  them  :  Nuptiarum  adihis  intercludunt,  et  promiscue  con-  in  Quas'st.  in 
 
 ^  '        ^  Nov.  Test. 
 
 venire  hortantur  Quast.  72. 
 
 Addition^^.  Hereunto  M.Harding  saith:   "You  slander  us,  M.  Jewel,  Addition, 
 
 most  unjustly  and  impudently.    The  catholics  never  forbade  lawful  marriage. 
 
 3. 
 
 And  it  is  known  to  all  the  world  that  fornication  was  never  allowed  in  the 
 catholic  church  at  any  time  or  age.    And  the  Manichees  by  your  pretensed 
 proof  out  of  St  Augustine  excluded  all  men  from  marriage  generally."     The  jj  ^^^^ 
 Answer.    1.   To  the  first  part  hereof  I  grant :  lawful  marriage  was  never  for-  ^ppj^'^j^ 
 bidden  in  the  catholic  church,  that  is  to  say,  in  the  whole  universal  church  m.  Hard. 
 
 fol  81  b 
 
 throughout  the  world :  for  it  is  known  that  the  priests  in  Lidia,  iEthiopia,  [Detect.] 
 Africa,  Asia,  Graecia,  &c.,  have  continued  still  in  lawful  marriage,  from  the  be- 
 ginning unto  this  day,  without  any  restraint  or  force  to  the  contrary.  But  in 
 the  church  of  Rome  the  marriage  of  priests  hath  been  and  is  forbidden.  And 
 the  same  in  all  other  churches  is  judged  lawful,  as  it  was  also  in  the  patri- 
 archs, prophets,  apostles,  martyrs,  and  other  holy  fathers,  and  generally  in  the 
 whole  primitive  church  of  Christ.  Neither  is  it  marriage,  but  the  unlawful 
 restraint  of  marriage,  that  St  Paul  calleth  "the  doctrine  of  devils."  ixim.iv.  1,3. 
 
 2.  Secondly,  notwithstanding  M.  Harding  say,  "  Fornication  was  never  al- 
 lowed in  the  catholic  church,"  yet   verily  in  the  church  of  Rome  it  hath 
 been  allowed,  as  by  good  record  and  general  practice  it  may  ajipear.    M.  Hard- 
 ing himself  calleth  the  open  stews  in  Rome  "  a  necessary  ill  for  avoiding  of  m.  H.ird. 
 other  disorders  that  would  be  greater;"   and  so  far  forth  he  maketh  them  i(i2. li. " ' 
 allowable  by  way  of  necessity.    And  further  to  this  purpose  in  defence  hereof  con?*foi. 
 unadvisedly  he  allegeth  these  words  of  St  Augustine  :  "  Take  harlots  away  from  Auguit.  de 
 among  men,  and  ye  fill  all  the  country  with  ribaldry  and  villany^''."     Unad- *?"p3p  [j''- 
 visedly,  I  say,  he  allegeth  these  words :  for  when  Augustine  wrote  the  same, 
 he  was  neither  saint,  nor  bishop,  nor  priest,  nor  christian  man.    In  the  con- 
 clusion he  saith  unto  us :  "  In  good  sooth,  masters,  ye  are  too  yoimg  to  con-  m.  Hard, 
 trol  the  city  of  Rome  in  her  doings."    Here,  M.  Harding,  I  pray  you,  tell  us  iM^a.*^"'" 
 wherefore  may  we  not  control  the  city  of  Rome  in  her  open  filthiness,  unless 
 in  some  special  respects  you  think  it  lawful?     In  few  words,  touching  the 
 
 Falsehead,  1507,  1570.] 
 ['^  Je.su,  1.5C7,  1570.] 
 i'"  Thy,  15C7.] 
 
 [1=  August.  Op.  Quipst.  ex  Nov.  Test.  Qusst. 
 Ixxii. ;  where  intercludit  and  hortatur.  This  is  not  a 
 genuine  work.] 
 
 ["•  These  additions  first  appeared  in  the  edition 
 of  1570.    Tliey  contain  the  rejoinder  wliich  Jewel 
 
 deemed  it  necessary  to  malje  to  Harding's  book  en- 
 titled "  A  Detection  of  Sundry  foul  Errors."] 
 
 ["  Aufer  meretrices  de  rebus  humanis,  turbaveris 
 omnia  libidinibus. — August.  Op.  De  Ord.  Lib.  ii. 
 Disp.  I.  cap.  iv.  12.  Tom.  I.  col.  335.  Conf.  Retract. 
 Lib.  1.  capp.  i.  iii.  cols.  3,  5.  It  would  hence  appear 
 that  Augustine  was  not  baptized  when  he  wrote  the 
 books  De  Ordine.] 
 
158 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 alloAvance  and  smoothing  of  fornication,  the  practice  of  the  church  of  Rome  is 
 
 Dist.  33.  Nul. 
 
 this  :  Etsi  notoria  sit  fornicatio  preshyterorum,  tamen  non  propter  earn  abstinen- 
 ditm  est  ab  officiis  illorum^ :  "Yea,  although  the  fornication  of  the  priest  be 
 johan.  Andr.  notorious,  yct  may  no  man  therefore  refrain  from  his  service."  "  That  thing  is 
 notorious,"  saith  the  law,  "  that  needeth  neither  accuser  nor  judge,  but  is  clear 
 and  manifest  of  itself^."  And  notwithstanding  some  of  the  canonists  have  written 
 otherwise  of  fornication,  yet  by  these  words  it  is  passed  as  a  matter  allowable. 
 fv!i. subl  ^-  Thirdly,  whereas  M.  Harding  saith,  "  The  Manichees  excluded  not  only 
 
 [Detect.]      their  priests  and  clergy,  but  also  generally  all  manner  of  men  from  the  use  of 
 marriage,  as  thinking  it  in  all  men  to  be  unlawful;"   St  Augustine's  manifest 
 words  to  the  contrary  are  able  both  to  clear  the  poor  Manichees  in  this 
 Au?iist. lie    behalf,  and  also  to  repi-ove  his  open  error.     These  be  his  words:  Hie  non 
 Manich.  Lib.  dubito  vos  esse  clamaturos  invidiamque  facturos,  ...perfectam  castitatem  vos  veJie- 
 11.  cap.  xviii.  jjjgj^^gj.  commendare, . . .  non  tamen  nuptias  prohibere,  quandoquidem  auditores  vestri, 
 quortim  apud  vos  secxmdus  est  gradus,  ducere  atque  habere  non  prohibentur  uxo- 
 res^:  "Here  I  doubt  not  but  you  Manichees  will  make  outcries  upon  us,  and 
 procure  us  displeasure.    For  you  will  say,  ye  greatly  commend  perfect*  chas- 
 tity, and  yet  for  all  that  forbid  not  marriage  ;  for  your  hearers,  which  are  an 
 inferior  or  second  degree  amongst  you,  are  not  forbidden  to  marry  and  have 
 August.       wives."    Likewise  he  writeth  in  an  epistle  unto  Deuterius :  Auditores, . . .  qui 
 Epist.  74.     appellantur  apud  eos,  et  carnibus  vescuntur,  et  agros  colunt,  et,  si  voluerint^, 
 uxores  habent;  quorum  nihil  faciunt  [i7K]   qui  vocantur  electi^ :   "They  that 
 among  them  be  called  the  hearers  do  both  eat  flesh,  and  till  their  grounds, 
 and,  if  they  list,  marry  wives ;  of  all  which  things  they  that  be  called  electi 
 do  nothing." 
 
 Now,  good  reader,  examine  thou  a  little  these  witnesses,  and  compare  them 
 M.  Hard.     together.    M.  Harding  saith :  "  The  Manichees  forbade  all  men  from  marriage 
 
 fol  811) 
 
 [Detec't.1  generally  without  exception."  St  Augustine  saith :  "  The  Manichees  forbade  not 
 their  hearers,  which  were  of  their  laity,  to  be  married,  nor  thought  it  unlawful 
 for  them  to  have  wives."  They  thought  marriage  unlawful  only  in  their  priests 
 and  ministers,  which  among  them  were  called  electi.  And  even  so,  as  I  said, 
 do  this  day  M.  Harding's  catholics.  Wherefore,  having  himself  misreported  both 
 St  Augustine  and  the  Manichees,  and  also  uttering  so  many  untruths  in  one  place, 
 there  was  no  cause  why  he  should  use  this  pitiful  outcry  in  the  end  :  "  Behold, 
 reader,  how  immoderately  M.  Jewel  slandereth  us."  For,  as  it  may  hereby 
 appear,  it  is  the  truth :  it  is  no  slander. 
 de  ciuadra-  Secondly,  they  received  and  ministered  the  holy  mysteries  under  one  kind, 
 Au"ust.       contrary  to  the  general  order  of  the  catholic  church And  so  doth  M.  Hard- 
 
 A'ugust!'-  "OW. 
 
 Faus't'  Lib         Thirdly,  they  yielded  more  credit  to  their  own  devices  than  to  God's  holy 
 xxxii.  cap.    word.     And  whereas  the  scriptures  were  plain  against  them,  they  said,  even 
 M.  Hard.     as  M.  Harding  saith,  the  scriptures  were  falsified  and  full  of  errors*. 
 [Confut.]'         Addition.  Albeit  indeed  he  dareth  not  so  boldly  by  express  words  to 
 
 Addition.     challenge  the  scriptures,  he  thinketh  it  better  skill  rather  to  lay  the  fault  in 
 vulgar  translations.    And  yet  the  worst  translation  that  this  day  is  commonly 
 used,  either  in  the  English,  or  in  the  French,  or  in  the  Dutch  tongue,  as  he 
 himself  well  knoweth,  is  far  better  and  truer  than  the  old  common  translation 
 ^  in  the  Latin. 
 
 ['  ...licet  notoria  sint,  non  est  propter  ilia  absti- 
 
 nendum  ab  officiis  ipsorum  Corp.  Jur.  Canon. 
 
 Lngd.  1G24.  Decret.  Gratian.  Deer.  Prim.  Pars, 
 Dist.  xxxii.  Gloss,  in  can.  5.  col.  15G.  The  marginal 
 note  on  these  words  is :  Concubinarii  an  sint  in  officio 
 fugiendi.] 
 
 Decretal.  Gregor.  IX.  in  eod.  Lib.  iii.  Tit.  ii. 
 Gloss,  in  capp.  7,  8.  Conf.  Joan.  Andr.  Not.  cols. 
 1005,  6.] 
 
 August.  Op.  Par.  1G79-1700.  De  Mor.  Ma- 
 nieh.  Lil).  ii.  cap.  xviii.  G5.  Tom.  I.  col,  739;  where 
 castitatem  perfectam,  ami  prohibeantur.] 
 
 [*  Perfite,  1570,  1G09.] 
 
 [■^  Noluerint,  1570.] 
 
 Id.  ad  Deuter.  Epist.  ccxxxvi.  2.  Tom.  II.  col. 
 
 848.] 
 
 Sangiiinem  autem  redemptionis  nostriB  haurire 
 omnino  declinant. — Leon.  Magni  Op.  Lut.  1623.  De 
 Quadr.  Serm.  iv.  5.  col.  108.] 
 
 ["  Manicha;!  plurima  divinarum  scripturarnm... 
 falsa  esse  contendunt,  &c. — August.  Op.  Ad  Hieron. 
 Epist.  Ixxxii.  6.  Tom.  II.  col.  191. 
 
 Videtis  ergo  id  vos  agere,  ut  omnis  de  medio 
 scripttu-arum  auferatur  auctoritas...ut  non  auctori- 
 tate  scripturarum  subjiciatiu-  ad  fidem,  sed  sibi  scrip- 
 tiu-as  ipse  subjiciat,  &c. — Id.  contr.  Faust.  Lib, 
 XXXII.  cap.  xix.  Tom.  VIII.  col,  4C1.J 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 159 
 
 Fourthly,  they  abstained  from  flesh,  and  yet  in  their  fast  they  had  and  August,  de 
 
 .  ,  Moril).  Man. 
 
 used  all  manner  delicate  and  strange  fruits,  with  svmdry  sort  of  spices  in  great  Lib.  ii]  cap. ' 
 abundance.  They  abstained  from  Avine,  and  yet  used  other  liquors  more  dainty  PcrcRrinas  et 
 and  precious  than  any  wine,  and  thereof  drank  while  their  bellies  would  hold,  fruges  nmitis 
 St  Augustine's  words  thereof  be  these:  Distenti  et  crepantes^.  I  leave  the  J^-atas."*  ™' 
 rest.  Now  judge  thou,  gentle  reader,  whether  party  seemeth  to  resemble  the  MOTi'^'Man. 
 Manichees,  "■  '^v- 
 
 But  whereas  he  thus  upbraideth  us,  "  By  their  fruits  ye  shall  know  them ; " 
 verily,  whiles  the  bishop  of  Rome,  even  in  the  city  of  Rome,  maintaineth  his 
 houses  of  ribaldry  and  open  stews,  and  M.  Harding  is  ready  and  able  by  his 
 eloquence  and  divinity  to  defend  the  same,  they  have  no  just  cause  greatly 
 to  boast  themselves  of  their  fruits.  Howbeit  it  may  be  thought  Christ  gave 
 us  this  lesson  not  thereby  to  try  the  true  doctrine  from  the  false,  but  a  true 
 professor  from  an  hypocrite.  Otherwise  our  lives  must  be  tried  by  the  gospel, 
 not  the  gospel  by  our  Uves. 
 
 Now  let  us  examine  that  horrible  heresy  that  M.  Harding  hath  espied  in 
 the  rules  of  rhetoric,  by  which,  saith  he,  the  secretary's  unskill  is  betrayed, 
 even  in  the  forehead  of  our  book.     This  entry,  saith  M.  Harding,  touching 
 the  complaint  of  truth,  is  so  indifferent  and  common  to  both  the  parties,  that 
 either  may  use  it  as  well  as  other.    Which  kind  of  beginning,  saith  he,  is  called 
 exordium  commune,  and  by  the  learned  in  rhetoric  is  misliked  as  faulty.  First 
 of  all,  M.  Harding,  this  seemeth  to  me  a  strange  kind  of  beginning  in  so  deep 
 a  disputation  of  divinity,  to  make  your  first  quarrel  unto  rhetoric.    Belike,  for 
 lack  of  better  entry,   ye  thought  it  good  to  rush  in  as  you  might.  Indeed 
 either  of  us  may  seem  to  stand  in  defence  of  truth.    I  deny  it  not.    For  as 
 we  have  the  substance  and  truth  itself,  so  are  you  content  to  claim  the  name. 
 And  so  far  forth  truth  is  common  to  us  both.    So  the  wicked  heathens,  Celsus 
 and  Antiphon,  notwithstanding  they  published  their  books  against  the  truth,  orig.  contra 
 yet  they  intituled  the  same  aXr^eij  \6you^\  "the  book  of  truth."    St  Hierome  m.'S"Eib"v: 
 saith:  Mendacium  semper  imitatur  veritatem^^:  "  Falsehood     evermore  beareth  ainHier.  cap. 
 shew  of  truth."    In  this  sort  truth  is  common  to  either  party.    Origen  saith : 
 Veritas  Christus ; . . .  simulata  Veritas  antichristus^^ :  "Christ  is  the  truth  itself;  an- Ong.  in  Matt, 
 tichrist  is  the  truth  counterfeit."     All  this  notwithstanding,  Christ  refused  not  ' 
 to  use  the  same  kind  of  entry  that  M.  Harding  so  much  misliketh,  but  said 
 unto  the  Pharisees :   "  Ye  seek  to  murder  me,  a  man  that  have  told  you  the  John  via.  40. 
 truth."     And  St  Paul  to  the  Romans  saith  :  "  They  have  turned  the  truth  of  Rom.  i.  25. 
 God  into  falsehood '3/'    fhe  like  might  I  say  of  Tertullian,  Cyprian,  and  other 
 fathers.    Yet,  I  trow,  M.  Harding  will  not  therefore  reprove  either  Christ,  or 
 Paul,  or  Tertullian,  or  Cyprian;  nor  say  they  used  such  a  beginning  as  their 
 adversaries  might  have  used  as  well  as  they,  and  had  forgotten  their  rules 
 of  rhetoric. 
 
 Loth  I  am  so  long  to  stand  in  so  light  a  matter.  But  I  marvel  much  that 
 M.  Harding,  being  so  great  an  artificer  in  so  small  cases,  had  no  better  eye 
 to  his  own  entry.  For,  if  in  writing  the  defence  of  truth  it  be  a  fault  in 
 rhetoric  to  begin  with  the  ill  entreating  and  complaint  of  truth,  what  then  may 
 we  think  it  to  be  in  the  defence  of  manifest  and  known  error  to  begin,  as 
 M.  Harding  doth,  with  whores,  with  thieves,  with  apes,  with  asses,  with  children 
 of  the  devil,  and  with  many  other  like  unseemly  scoffs  and  scorns  ?  Wliat 
 rhetoric,  what  eloquence,  what  art,  what  skill  is  this  ?  What  orator  ever  used 
 it?  What  rhetorician,  what  sophist,  Greek  or  Latin,  ever  taught  it?  Verily 
 this  was  sometime  accounted  an  old  rule  in  rhetoric,  which  it  seemeth  M.  Hard- 
 ing had  quite  forgotten  :  Scurrilis  oratori  dicacitas  magnopere  fugienda  est      This  cic.  De  orat. 
 
 Lib.  ii. 
 
 ["  Id.  de  Mor.  Manich.  Lib.  II.  cap.  XV.  36,  37. 
 Tom.  I.  col.  729. 
 
 Id.  ibid.  cap.  xiii.  29,  .30.  col.  726;  where  exqui- 
 sitas  et  peregrinas,  and  distento  ventre  cum  graiula- 
 tione  ructantem.] 
 
 [10  Seemeth  best  to,  1567.  J 
 
 ["  Orig.  Op.  Par.  1733-59.  Contr.  Cels.  Lib.  iii. 
 1.  Lib.  IV.  25.  Tom.  T.  pp.  447,  518,  9.J 
 
 ['^  Semper   imitatur  mendacium  veritatem.  
 
 Ilieron.  Op.  Par.  1G93-1706,  Comm.  Lib.  iv.  in  Jer. 
 Proph.  cap.  xxiii.  Tom.  III.  col.  640.] 
 
 ['3  Falsehead,  1567,1570.] 
 
 ['■•  This  reference  does  not  appear  in  1567, 1570.] 
 Orig.  Op.  In  Matt.  Comm.  Ser.  33.  Tom.  III. 
 p.  852.] 
 
 ['»  Cic.  De  Orat.  Lib.  ii.  60.] 
 
160  THE  DEFENCE  OF  THE  APOLOGY  [pakt 
 
 secretary's  beginnins:,  by  M.  Harding's  own  confession,  is  such  as  either  party 
 indifferently  might  well  have  used :  but  M.  Harding's  beginning  is  such  as  neither 
 party  with  any  modesty  might  have  used. 
 
 M.  Harding  also  might  have  remembered  that  the  skilful  in  rhetoric,  as 
 cic.  Lib.  i.    thov  mislikc  exordium  commune,  so  they   also  mislike  commune  arnumentum, 
 
 J)e  Invent.        ,     ,    .  ji     ,     •,  •  ,i  ,  i 
 
 Arsmnentnm  that  IS,  a  rcasou  Or  proot  SO  common  that  it  may  inditierently  serve  both 
 tiosuln  est  I.'  partics.    Wliicli  kind  of  proofs  if  M.  Harding  would  have  weeded  out  of  his 
 books,  he  should  have  left  very  little  to  trouble  the  printer. 
 
 Where  he  saith  in  gross,  that  our  Apology  is  nothing  else  but  a  lump  of 
 lies ;  the  truth  thereof,  I  trust,  shall  appear  by  this  treaty.  In  the  mean  season, 
 good  christian  reader,  it  may  please  thee  to  consider  that  M.  Harding's  mouth 
 is  no  just  measure  in  this  behalf.  For  some  men  think  it  will  oftentimes  utter 
 untruth  without  measure.  But  he  saith  we  have  falsified  Tertullian's  meaning, 
 placing  this  word  ignotos^  instead  of  extraneos,  and  so  at  our  pleasure  making 
 exchange  of  words,  and  giving  the  old  father  a  new  livery,  and  thereby  impairing 
 our  whole  credit.  A  great  outcry  in  so  small  a  matter.  This  great  exchange 
 of  words  is  nothing  so  heinous  as  it  is  pretended.  For  both  ignotus  is  ex- 
 traneits,  and  extraneus  also  in  Tertullian's  meaning  is  ignotus.  And  M.  Harding 
 well  knoweth  that  Tertullian  speaketh  namely  and  only  of  such  aliens  and 
 strangers  as  knew  not  the  truth  of  God.  Whether  of  these  two  Avords  it 
 shall  like  him  to  leave  us,  the  sense  is  all  one,  it  forceth  nothing.  If  he  will 
 needs  refuse  this  word  ignotus,  so  that  he  receive  the  other  word  extraneus,  and 
 grant  that  he  and  his  fellows  be  strangers  to  God's  truth,  it  shall  be  sufficient. 
 
 Howbeit  he  addeth  further^,  that  they  of  his  side  are  now  no  strangers, 
 but  know  God  as*  his  dear  friends  and  kinsfolk.    Even  so  said  the  Pharisees 
 of  themselves  :  Nunquid  et  nos  cceci  sumus  ?    "  What,  be  we  blind  too  ?"  But 
 John  ix.  40.   Qhrist  answcrcd  them  :  "  If  ye  were  blind,  then  had  ye  no  sin.    Now  ye  say 
 johnix.3<).   that  yc  see;  therefore  your  sin  remaineth  still."    And  again:  "I  am  come  to 
 judgment  into  the  world,  that  they  that  see  may  be  made  blind."    And  again  : 
 Matt.  viii.  12.  '•  The  children  of  the  kingdom  shall  be  thrown  forth  into  utter  darkness." 
 
 Yet  further  M.  Harding  saith:  "After  that  the  gosjjel  had  been  sounded 
 abroad  by  the  apostles  and  their  successors,  then  was  the  truth  no  more  a 
 stranger  or  a  pilgrim  in  earth."    Whereby  he  would  closely  conclude,  that  his 
 church  of  Rome  can  never  err.    But  this  is  too  vain  a  paradise.    For  Daniel, 
 Dan.  viii  12.  Speaking  of  the  latter^  t'ays,  saith :  Veritas  j>rosternetur  in  terra  :  "  The  truth 
 chrysnst.in  shall  bc  overthrowu  in   earth*^."     Chrysostom  saitlj :   Ahominatio  desolationis 
 Horn"!'*"'    stabit  in  Sanctis  locis  eccJesice"^ :  "The  abomination  of  desolation  shall  stand 
 August  de    in  the  holy  places  of  the  church."    St  Augustine  saith:  Usque  ad  hujus  seculi 
 xviii.  cap.  ii.'y?Hem,  inter  i)ersecutiones  mundi  et  consolationes  Dei,  peregrinando  procurrit  eccle- 
 sia^ :  "Until  the  world's  end  the  church  goeth  forward,  as  it  were  in  a  pil- 
 grimage between  the  persecutions  of  the  world  and  the  comforts  of  God." 
 De  Civ.  Lib.  And  again :  Tota  civitas  Dei  peregrinatur  in  terris  ^ :   "  The  whole  city  of  God 
 xxvii'!^'''      (which  is  the  church)  is  a  stranger  and  a  pilgrim  in  the  earth."    Verily,  as 
 long  as  Satan  the  prince  of  darkness  is  prince  of  this  world,  so  long  the  truth 
 of  God  passeth  in  this  world  as  a  stranger ;   and  being  among  strangers,  as 
 TertulHan  saith,  easily  findeth  enemies,  and  is  ill  entreated i".    He  saith  further: 
 Tertiiii.  in     Cetcrum  unum  hoc  gestit,  ne  ignorata  damnctur^^ :  "This  only  thing  truth  de- 
 Apoiog.       gji-eth,  that  no  man  condemn  her  before  he  know  her," 
 
 [1  Cic.  De  Inrent.  Lib.  i.  48.] 
 
 [2  Ignotus,  1611.] 
 
 P  Farther,  1.507,  1.570.] 
 
 f"  And,  1609,  1011.] 
 
 [5  Later,  1507,  1.570.] 
 
 [6  In  the  earth,  1.507.] 
 
 ['  Chryscst.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Honi.  xlix.  ex  cap.  xxiv.  Tom.  VI.  p.  cdv.  See 
 before,  page  153,  note  13.] 
 
 [8  August.  Op.  Par.  1679-1700.  De  Civ.  Dei, 
 Lib.  xviii.  cap.  li.  2.  Tom.  VII.  col.  534;  where 
 usque  in.] 
 
 ...totius  civitatis  Dei,  quse  peregrinatur  in 
 terris.— Id.  ibid.  Lib.  xix.  cap.  xxvii.  col.  571. j 
 L'"  See  before,  page  154. J 
 
 ["  Unimi  gestit  interdum,  &c.  —  Tertull.  Op. 
 Lut.  1041.  Apolog.  1.  p.  1.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 161 
 
 The  Apology,  Chap.  ii.  Division  1. 
 
 "Wherefore  we  ought  to  bear  it  the  more  quietly,  which  have  taken 
 upon  us  to  profess  the  gospel  of  Christ,  if  Ave  for  the  same  cause  be 
 handled  after  the  same  sort ;  and  if  we,  as  our  forefathers  were  long  ago, 
 be  likewise  at  this  day  tormented  and  baited  with  railings,  with  spiteful 
 dealings,  and  with  lies ;  and  that  for  no  desert  of  our  own,  but  only 
 because  we  teach  and  acknowledge  the  truth. 
 
 M.  HARDING. 
 
 0  blessed  followers  of  the  patriarchs,  prophets,  apostles,  martyrs,  and  Christ 
 himself,  that  suffer  so  much  persecution  in  your  innocency,  having  deserved  nothing 
 at  all,  and  only  because  ye  acJcnoivledge  and  teach^"^  the  truth!  But,  sirs,  by  your 
 leave,  hoiv  followeth  this  "wherefore"  of  your  former  common-place  so  largely  treated? 
 This  is  your  foul^^  fault,  ivhich  you^^  make  in  your  logic.  Hoiv  prove  you^^  this 
 argument  ?  The  truth  is  persecuted,  and  the  professors  of  the  truth  have  ever  been 
 evil-treated ;  wherefore  ive  ought  to  bear  it  quietly,  being  likewise  handled  for  the 
 same  cause,  ^c. . . .  If  yoii^*  make  this  alignment,  ivhich  ye  seem  privily  to  make, 
 leaving  out  the  minor,  The  professors  of  the^^  truth  be  persecuted  for  the^^  truth's 
 sake:  ive  be  professors^"  of  the^^  truth;  therefore  we  suffer  persecution  for  the^^  truth's 
 sake :  if  you  say  thus,  we  embar  you  from  your  conclusion  by  denying  your 
 minor,  which  ye  can  never  prove. 
 
 And  if  ye  reason  thus,  ivhich  way  also  ye  seem  to  use.  The  professors  of  the^^ 
 truth  suffer  persecution:  we  suffer  persecution;  ergo,  we  are  professors  of  the^^ 
 truth;  we  grant  your  minor  is  true;  but  your  argument  is  naught. ...  So  might 
 all  heretics  say,  and  by  that  argument  prove  themselves  right  believers. . . .  Where- 
 fore, until  ye  prove  that  ye  succeed  the  patriarchs,  prophets,  apostles,  martyrs, 
 and  Christ  himself,  in  professing  the  truth,  boast  not  as  ye  do  of  your  fore- 
 fathers. For  not  they  whom  ye  name  in  your  j)roem,  but  Huss,  Wicliffe,  Peter 
 Bruse,  Berengarius,  Waldenses,  Albigenses,  Donatists,  Aerians,  Manichees,  and  such 
 the  like  heretics,  justly  condemned  of  the  church,  were  your  forefathers. . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 M.  Harding  pretendeth  logic,  and  endeth  in  sophistry.     The  argument  we 
 make,  wherewith  he  playeth  so  pleasantly,  is  founded  upon  these  words  of 
 Christ :   "  The  scholar  is  not  above  his  master,  nor  the  servant  above  his  lord."  Matt.  x.  24. 
 "  If  they  have  persecuted  me,  they  will  persecute  you."     "  All  these  things  2°.''" 
 shall  they  do  unto  you  for  my  name's  sake,  because  they  know  neither  my 
 Father  nor  me."     The  minor  is  this  :  We  succeed  the  apostles  and  martyrs, 
 and  are  the  professors  of  the  truth.    Which  minor,  by  M.  Harding's  judgment, 
 we  can  never  prove.    But,  God's  holy  name  be  blessed  for  ever  !  the  greatest 
 part  of  Christendom  this  day  seeth  this  minor  is  true,  and  that   both  we 
 are  the  professors  of  God's  known  truth,  and  you  the  professors  of  manifest 
 falsehood'*.    Touching  the  Donatists  and  Manichees,  and  all  other  like  con- 
 demned heretics  and  heresies,  we  utterly  abhor  them,  even  as  the  gates  of 
 hell.     As  for  John  Wicliffe,  John  Huss,  Valdo,  and  the  rest,  for  ought  we 
 know,  and  I  believe,  setting  malice  aside,  for  ought  you  know,  they  were  godly 
 men.    Their  greatest  heresy  was  this,  that  they  complained  of  the  dissolute  Aiphons.  de 
 and  vicious  lives  of  the  clergy,  of  worshipping  of  images,  of  feigned  miracles,  BaTthoi. 
 of  the  tyrannical  pride  of  the  pope,  of  monks,  friars,  pardons,  pilgrimages,  and  conc"Fe"rar. 
 purgatory,  and  other  like  deceiving  and  mocking  of  the  people ;  and  that  they 
 wished  a  reformation  of  the  church''*.    We  succeed  not  them,  nor  bear  their 
 
 Teach  and  acknowledge,  Conf,] 
 Your  other  foul,  Conf. J 
 Ye,  Conf.J 
 
 Ye,  Conf.  and  15G7,  1570.] 
 Conf.  omits  the.] 
 
 [jewel,  III.] 
 
 ["  We  are  the  professors,  Conf.] 
 ['8  Falsehead,  1567,  1570.] 
 
 P  Alfons.  a  Castr.  adv.  Omn.  Ha!r.  Col.  1539. 
 foU.  141,  142.  2,  143,  102.  2,  1G5.  2,  1G6,  175.  2,  191. 
 See  Vol.  II.  page  689,  note  10.] 
 
 II 
 
162 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Addition. 
 
 M.  Hard, 
 fol.  8-2.  b. 
 [Detect.] 
 
 Cone.  Tom.  II 
 Kpi^t.  Ziich. 
 ad  Bonif.  p. 
 4j4. 
 
 Dist.  81. 
 Maximianus 
 in  Gloss. 
 
 Contil. 
 Coiiitant. 
 
 Concil. 
 CoDbtint. 
 Sess.  XV. 
 Art.  t 
 
 Art.  iii. 
 Art.  Joh. 
 Huss. 
 
 Art.  Wic- 
 liffe,  V. 
 Art.  xii. 
 
 Art.  xlii. 
 Art.  xli. 
 Art.  xxxvii  c 
 
 names.  We  succeed  him  whose  word  we  profess ;  whose  word,  M.  Harding, 
 they  of  your  side  have  so  often  condemned,  and  under  a  colour  of  false  trans- 
 lation have  burnt  for  heresy. 
 
 Addition,  f:^  Here  M.  Harding  addeth  further :  "  WiclifFe  held  that  a 
 bishop  being  in  deadly  sin  is  no  bishop ;  that  God  ought  to  obey  the  devil, 
 &c."  These  and  other  like  errors  were  alleged  against  him  forty  years  after  he 
 was  dead,  and  could  not  be  present  to  make  his  answer. 
 
 As  touching  the  former^  of  these  two  errors,  we  defend  it  not.  But  if  it 
 be  an  heresy,  and  an  heresy  so  grievous  as  M.  Harding  maketh  it,  why  then 
 is  not  pope  Zachary  charged  also  with  like  heresy  ?  For  thus  he  writeth,  as 
 it  may  seem,  to  none  other  purpose  than  WiclifFe  did  :  Quis  . . .  sapiens  . .  .ju- 
 dicdbit  eos  esse  sacerdotes,  qni  nec  a  fornicationihus  abstinent-?  "  What  wise  man 
 will  reckon  them  to  be  priests,  that  abstain  not  so  much  as  from  fornication?" 
 This  saying  is  no  less  prejudicial,  nor  less  maim  to  the  clergy  of  Rome,  than 
 the  other  of  WiclifFe.  For  it  is  recorded  for  matter  of  truth :  Panci  sine 
 illo  vitio  inveniuntur^ :  "There  are  few  priests  found  without  that  fault."  And 
 so,  by  the  judgment  of  the  pojoe  himself,  in  the  whole  multitude  of  the  Roman 
 clergy  we  may  happen  to  find  not  many  priests.  If  this  heresy  be  so  horrible 
 in  the  one,  why  is  it  so  easily  dissembled  in  the  other? 
 
 The  second  error  that  here  is  noted,  "that  God  ought  to  obey  the  devil," 
 hath  neither  colour  nor  savour  of  any  truth.  It  importeth  that  God  is  weak, 
 and  the  devil  omnipotent ;  or  rather,  that  God  is  a  creature,  and  the  devil  is 
 God  :  which  blasphemy  the  devil  himself  would  never  have  uttered.  God  be 
 thanked,  M.  Harding  can  allege  no  such  words  out  of  any  book  written  by 
 WiclifFe,  although  he  wrote  many.  The  report  of  an  enemy  maketh  no  proof : 
 neither  is  there  any  enemy  so  malicious,  no,  not  M.  Harding  himself,  if  he 
 behold  his  own  conscience,  that  will  believe  it.  But,  alas!  good  christian  reader, 
 were  these  the  errors  that  so  troubled  the  world,  and  caused  so  many  arch- 
 bishops, bishops,  abbats,  and  friars,  to  the  number  of  one  thousand  and  three 
 hundred,  to  meet  together  in  general  council?  No,  certainly,  there  were  other 
 greater  heresies  that  vexed  them  more.  They  said  that  the  pope  and  his 
 clergy,  by  these  new  articles  of  transubstantiation  and  other  like  fantasies,  had 
 deceived  the  people.  They  said  that  in  the  holy  sacrament,  after  the  conse- 
 cration, there  remaineth  still  the  very  material  substance  of  bread  and  wine, 
 as  the  ancient  catholic  learned  fathers,  St  Augustine,  St  Chrysostom,  Theo- 
 doretus,  and  others  have^  said  before  them.  They  said,  Christ  is  not  in  the 
 sacrament  really,  or  in  fleshly  manner,  or  by  the  natural  presence  of  his  body. 
 They  said,  as  the  old  learned  fathers  say,  that  the  sacrament  by  nature  is 
 very  bread,  and  that  the  same,  by  way  of  a  figure,  is  "  Christ's  body and 
 that  undoubtedly  these  words,  "  This  is  my  body,"  imply  a  figure,  as  well  as 
 these  words,  "John  Baptist  is  Elias^." 
 
 They  said,  it  cannot  be  proved  by  the  gospel  that  Christ  ever  ordained 
 the  mass  as  then  it  was  used.  They  said  that  a  bishop,  excommunicating  a 
 clerk  appealing  either  to  the  king  or  to  the  parliament,  is  a  traitor  both  to 
 the  king  and  his  country.  They  said  it  was  great  folly  to  put  affiance  in 
 popes'  pardons.  They  said  it  is  not  necessary  to  salvation  to  believe  that  the 
 church  of  Rome  is  the  head  of  all  other  churches,  and  that  the  pope  is  not 
 the  next  and  immediate  vicar  of  Christ 
 
 ['  Formes,  1570.] 
 
 1 2  Epist.  Zach.  Papae  in  Crabb.  Concil.  Col. 
 Agrip.  1551.  Tom.  II.  p.  454;  where  eos  astimet 
 sacerdutes,  qui  neque  a.] 
 
 Corp.  Jur.  Canon.  Lugd.  1G24.  Decret.  Gra- 
 tian.  Deer.  Prim.  Pais,  Dist.  Ixxxi.  Gloss,  in  can.  6. 
 col.  38C.J 
 
 Had,  1570.] 
 
 f°  Sicut  Christus  est  simul  Deus  et  homo,  sic 
 hostia  consecrata  est  simul  corpus  Christi  ad  mini- 
 mum in  figura,  et  verus  panis  in  natura.  Vel,  quod 
 idem  sonat,  verus  panis  naturaliter,  et  corpus  Christi 
 
 figuraliter. 
 
 Sicut  Joannes  figuraliter  fuit  Helias,  et  non  per- 
 sonaliter,  sic  panis  in  altari  figuraliter  est  corpus 
 Christi :  et  absque  ambiguitate  ha;c  est  figurativa 
 locutio,  Hoc  est  corpus  meum ;  sicut  ista,  Joannes 
 est  Helias. — Concil.  Constant.  Sess.  xv.  in  Crabb. 
 Concil.  Tom.  II.  p.  1082.  These  are  said  to  have 
 been  articles  of  Wicliffe,  adopted  by  Huss.] 
 
 ["  1570  omits  tliis  reference.] 
 
 ['  Non  est  fundatum  in  evaugelio,  quod  Christus 
 missam  ordinaverit. 
 
 Prajlatus  excommunicans  clericum,  qui  appellavit 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 163 
 
 These  were  the  causes  that  inflamed  the  bishops  to  so  cruel  displeasure,  to 
 burn  John  Huss  at  the  council  of  Constance,  contrary  to  the  emperor's  safe- 
 conduct,  and  their  own  special  promise ;  and,  contrary  to  all  humanity  and 
 sense  of  nature,  to  dig  up  and  to  burn  the  body  of  John  WicHffe  forty  years 
 after  he  had  been  buried.  4e^ 
 
 Hereof  v/e  form  our  argument  in  this  sort :  Christ  the  Son  of  God  was 
 persecuted,  and  carried  as  a  lamb  unto  the  slaughter-house,  for  speaking  the 
 truth ;  therefore  it  behoveth  us,  for  the  same  cause  suffering  the  like,  to  take 
 it  with  patience.    So  saith  St  Peter :  "  Christ  died  for  us,  leaving  us  an  ex-  i  Pet.  ii.  21. 
 ample  that  we  should  follow  his  steps."     "  If  we  suffer  patiently  for   doing  1  Pet.  ii.  20. 
 Avell,  this  thing  is  thanksworthy  before  God."    So  the  holy  father  and  martyr 
 Ignatius  comforted  himself  when  he  was  in  the  midst  of  his  torments :  Jam  Euseb.  Lib. 
 incipio  esse  discipnlus  Christi^ :  "Now  begin  I  to  be  Christ's  disciple."    So  ^g^.. '"•''''p  ""'^^  • 
 tullian  :  Quid . . .  debeo  . . .  7iisi  sanguinem  quern  j)ro  me  fudit  Filius  DeP?  "  What  xertuii.  de 
 thing  owe  I  else,  but  the  blood  which  the  Son  of  God  hath  shed  for  me  ?"  pctscI;" 
 The  like  comfort  in  like  cases  Christ  giveth  to  his  disciples :   "  Rejoice  ye,"  Matt.  v.  12. 
 saith  he,  "  and  be  glad ;  for  your  reward  is  great  in  heaven.    For  thus  have 
 they  persecuted  the  prophets  that  were'  before  you." 
 
 The  Apology,  Chap.  ii.  Division  2. 
 
 They  cry  out  upon  us  at  this  present  every  where,  that  we  are  all 
 heretics,  and  have  forsaken  the  faith,  and  have  with  new  persuasions 
 and  wicked  learning  utterly  dissolved  the  concord  of  the  church. 
 
 M.  HARDING. 
 
 ...If  ye  have  forsaken  the  faith  ye  were  baptized  in ;  if  ye  he  gone  from  the 
 Dnmiamisand  Fu- fif  ^th  wMch  St  Eleutherius,  pope  and  martyr,  the  first  apostle  of 
 P'the  b^uoiuTaZ  Britain,  preached  in  this  land  by  Damianus  and  Fugatius,  ivitliin  untmth. 
 fiius'o/  Ihe  Eng-  ^'■^^^^  more  than  one  hundred  years  after  Christ's  death ;  if  ye  refuse 
 the  faith  ivhich  Gregory  the  great,  that  holy  pope,  caused  to  he 
 j)reached  to  our  ancestors  the  English  nation  by  Augustinus,  3Ielitus,  and  other 
 holy  priests,  and  have  thereby  dissolved  the  unity  of  the  catholic  church,  and 
 leave  not  to  maintain  the  doctrine  whereby  the  same  unity  is  dissolved;  all  this 
 presupposed,  ive  see  not  hut  that  this  cry  made  upon  you  is  true ;  for  tlien  are 
 ye  heretics  indeed. 
 
 THE  BISHOP  OF  SABISBURY. 
 
 As  well  this  report  of  Eleutherius,  as  also  the  other  noted  in  the  margin 
 of  Augustine,  that  the  one  was  the  first  apostle  of  the  Britons,  the  other  of  the 
 English,  are  both  untrue.  For  it  is  certain  that  the  church  of  Britanny,  now 
 called  England,  received  not  first  the  faith  from  Rome.  Lucius,  the  king  of 
 this  country,  had  received  the  gospel  of  Christ,  and  was  baptized,  well-near  one 
 hundred  and  fifty  years  before  the  emperor  Constantine ;  and  the  same  Constan- 
 tine,  the  first  christened  emperor,  was  born  in  this  island.  And  notwithstanding 
 Eleutherius  the  bishop  of  Rome,  at  the  king's  special  request,  sent  hither  Fugatius 
 and  Damianus,  to  inform  the  bishops  and  clergy,  and  to  bring  things  to  better 
 order ;  yet  undoubtedly  the  church  and  faith  of  Christ  had  been  planted  here 
 a  long  while  before  they  came,  either  by  Joseph  of  Arimathaea'°,  or^^  fas  Theo-  GiWas. 
 
 °  '  'V  Polydorus. 
 
 Theod.  De 
 Curand. 
 Gr£ee.  AB'ect. 
 
 ad  regem  vel  ad  concilium  regni,  eo  ipso  traditor  est 
 regis  et  regni. 
 
 Fatuum  est  credere  indulgentiis  papK  et  episco- 
 porura. 
 
 Non  est  de  necessitate  salutis,  credere  Romanam 
 ecclesiam  esse  sui)remam  inter  alias  ecclesias. 
 
 Ecclesia  Romana  est  synagoga  Satana;,  nec  papa 
 est  proximus  et  in'imediatus  vioarius  Christi  et  apo- 
 stolorum.— Artie.  5,  12,  42,  41,  37.  Wiclefif.  damnat. 
 in  eod.  ibid.  pp.  1169,  70.] 
 
 Euseb.  in  Hist.  Eceles.  Script.  Amst.  1695- 
 
 1700.  Lib.  m.  cap.  xxxvi.  p.  86.  Conf.  Ignat.  Epist. 
 ad  Rom.  cap.  v.  in  Patr.  Apostol.  Oxon.  1838.  Tom. 
 IL  p.  358.] 
 
 Tertull.  Op.  Lut.  1641.  De  Eng.  in  Persec. 
 12.  p  699 ;  where  Filius  fudit  ipsius.] 
 
 Gild.  Sap.  De  Excid.  Brit.  Pars  i.  6.  in  Bibli- 
 oth.  Vet.  Patr.  Stud.  Galland.  Venet.  1765-81.  Tom. 
 XII.  p.  194. 
 
 Poljd.  Verg.  Angl.  Hist.  Basil.  1655.  Lib.  ii. 
 pp.  37,  8,  41,  5.    See  Vol.  I.  pages  305,  6.1 
 ["  Either,  1567.] 
 
 11—2 
 
THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 doretus  -wTiteth)  by  St  Paul  the  apostle,  passing  this  way  into  Spain ^,  or  (as 
 Niceph.  Lib.  Nicephorus  saith)  by  Simon  Zelotes'^,  or  by  the  Greeks,  or  by  some  others. 
 AddUion.'  Addition.  "Here  M.  Jewel,"  saith  M.  Harding,  "extremely  belieth  Theo- 
 
 M  Hard^^  doretus  and  Nicephorus."    The  answer.    The  extremity  of  these  so  horrible  Hes 
 8.!.  b.         standeth  only  in  that  I  say  Paul  the  apostle  and  Simon  Zelotes  were  in  person 
 within  this  island,  and  preached  the  gospel ;  which  thing,  whether  it  be  true  or 
 no,  it  weigheth  not  greatly :  I  devised  it  not.    It  is  alleged  by  Flacius  lUyricus, 
 Johannes  Wigandus,  and  Mattha^us  Judex,  and  avouched  by  the  authority  of  Tlieo- 
 centuria  r.    doretus  and  Sophronius  the  patriarch  of  Hierusalem.  Their  words  be  these  :  Theo- 
 '  doretus,  Lib.  ix.  De  curandis  Gra'corvm  offectihus,  indicat  Paidum,  e  priori  cap- 
 tivitate  Roma  dimissum,  Britannis  et  aliis  in  occidente  erangelium  prcedicasse.  Idem 
 fere  tradit  Sophronius  Hierosohjmitanus  patriarchal.    This  therefore,  good  reader, 
 is  not  so  great  extremity  of  lying,  saving  that  it  liketh  M.  Harding  so  to  call  it. 
 I  allege  mine  authors,  and  shew  the  places.    What  copies  these  learned  men  fol- 
 lowed, I  have  not  to  answer. 
 
 Again,  where  I  say  Simon  Zelotes  arrived  once  into  this  island,  and  here 
 planted  the  gospel,  for  proof  thereof  alleging  the  authority  of  Nicephorus,  all 
 this  M.  Harding  hath  likewise  condemned  for  another  extreme  lie.  Wherein 
 whether  of  us  two  is  more  extremely  deceived,  I  am  content  himself  shall  be 
 N'«ph-^Lib.  the  judge.  The  words  of  Nicephorus  are  these :  Simon  Zelotes  doctrinam  evan- 
 gelii  ad  occidentalium  oceanum  insrdasque  Britannicas  perfert*:  "Simon  Zelotes 
 carried  the  doctrine  of  the  gospel  into  the  west  ocean  sea,  and  into  the  islands 
 of  Britann3\"  If  M.  Harding  had  weighed  the  matter  better,  he  would  not  have 
 Id"  been  so  ready  in  dealing  of  lies.  .^M 
 
 As  for  our  Augustine  of  England,  (for  it  was  not  St  Augustine,  the  learned 
 doctor,)  neither  was  he  so  godly  a  man  as  M.  Harding  maketh  him ;  for,  as 
 Gaifrid.  Lib.  it  may  appear  by  that  Galfridus^  writeth  of  him,  he  was  cruel,  disdainful,  proud, 
 
 vm.  cap.  IV.  1  ,  7  t-  J 
 
 and  arrogant,  and  no  way  meet  to  be  called  an  apostle. 
 
 Addition.  Addition.  Here  M.  Harding  saith  I  have,  under  the  name  of  Galfridus, 
 
 immoderately  slandered  that  blessed  apostle ;  for  so  he  nameth  him.  The  an- 
 swer. But  how  blessed  he  was,  and  how  like  unto  one  of  Christ's  apostles,  it 
 may  appear.  Indeed  all  these  words  are  not  expressly  uttered,  neither  by  Gal- 
 fridus nor  by  Beda :  howbeit,  the  whole  effect  thereof  may  soon  be  found. 
 
 Bed.  Lib.  ii.  First,  his  pride  was  apparent  in  that  he,  being  a  mere  stranger,  lately  arrived 
 "'  and  unacquainted,  disdained  to  stand  up  from  his  chair,  or  to  shew  any  kind 
 of  courtesy  to  the  bishops  of  this  realm  appearing  before  him  at  a  synod : 
 which  thing,  as  Beda  witnesseth,  they  judged  to  proceed  of  immoderate  stateli- 
 ness,  and  in  contempt  of  them*^.     Again,  he  shewed  his  cruelt}',  in  that  (as 
 
 ThoraasGray.  it  is  ^Tittcn  in  French  by  Thomas  Gray,  an  old  clu  onicler),  being  refused  of 
 the  christian  Britons,  he  inflamed  Ethelbertus  the  king  of  Kent  to  le\-y  his 
 power  and  to  war  against  them,  himself  also  being  in  company,  as  in  the  old 
 
 o?chraiS  Abstract  of  Chronicles  it  is  recorded,  and  marching  with  him  towards  the 
 slaughter.  Of  the  bloody  cruelty  and  extremity  that  there  was  shewed  Thomas 
 Gray  saith  thus :  "  They  had  no  more  regard  of  mercy  than  a  wolf  hath  upon 
 a  sheep"."     Of  the  innocent  chi'istian  monks  that  there  were  slain  Galfridus 
 
 ['  Theodor.  Op.  Lut.  Par.  1642-8i.  Grsec.  Affect,  i  vousissent  estre  sutgi:  a  saint  Austin  pnr  enchesou 
 Ciir.  Serm.  ix.  Tom.  IV.  p.  GIO.]  I  de  eux  Ingles.— T.  Gray,  Scala Cronica  (MS.  C.C.C.C. 
 
 Nicepli.  Call.  Hist.  Eccles.  Lut.  Par.  1630.  Lib.  i  No.  cxxxiii.  2.  in  Na^raitlis  Catalogue)  fol.  89.  b. 
 
 II.  cap.  xl.  Tom.  I.  p.  202.] 
 
 [3  Eccles.  Hist.  Basil.  1564-74.  Cent.  i.  Lib.  ii. 
 cap.  ii.  col.  23.] 
 
 \^  See  above,  note  2.] 
 
 P  For  as  Galfridus,  1567.] 
 
 col.  1.    Only  a  part  of  this  MS.  lias  been  printed. 
 
 It  is  not  easy  to  say  what  Abstract  of  Chronicles 
 is  meant.  The  following  may  be  the  passage  in- 
 tended :  And  seint  Austvn  turned  ayen  tho  to  kyng 
 Adelbright  that  was  kyng  of  Kent  and  tolde  hym 
 
 [°  Baed.  Hist.  Eccles.  Cant.  1722.  Lib.  ii.  cap.  ii.  '  that  his  folk  nolde  not  be  to  no  man  obedient  but  to 
 pp.  79,  80.]  I  the  Erchebishopp  of  karlioi^.    And  when  the  kyng 
 
 ['  Saint  Austin  sen  ala  compleindre  an  Koy  Ethil-  i  herde  this  he  was  sore  anoied  and  said  that  he  wolde 
 frid,  comet  les  bretouns  ly  auoient  respondu.    II  en   !  hem  destroie  and  sent  to  Olfrride  kyng  of  Northum- 
 
 berlad  that  was  his  frende,  &c....But  tho  kynges 
 were  so  sterne  and  so  wykked  that  they  nolde  neii 
 speke  with  hem  but  queld  hem  euerichone  Alias  for 
 sorwe  for  they  ne  spared  hem  no  more  than  the  wolf 
 
 auoist  gnt  despit :  si  fist  maunder  Elfroy,  le  Roy  de 
 Northumbreland  sou  paret,  qil  venist  aforciement,  et 
 qil  ly  encoutrast  a  laicestre,  q  n  la  dvrolt  ils  entreir 
 en  Gabs,  p  venger  le  despit  qils  auoint  dit,  qils  ne 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 165 
 
 saith  thus :  Mille  ducenti  eorum,  in  ipsa  die  martyrio  decorati,  regni  ccelestis  oaifrid.  Lib. 
 adept  i  sunt  sedem^ :  "A  thousand  and  two  hundred  of  them,  being  that  day  ^  ''^^ 
 honoured  with  martyrdom,  obtained  a  seat  in  the  kingdom  of  heaven."  Now, 
 M.  Harding,  if  they  were  saints  and  martyrs  that  so  were  murdered,  what 
 saint  then  was  your  Augustine,  that  was  the  raiser  and   procurer  of  that 
 murder?  ^  ^ 
 
 Neither  was  he  the  first  planter  of  the  faith  within  this  island^.    For  the 
 faith  was  planted  here  many  hundred  years  before  his  coming.  TertuUian 
 saith  of  his  time  :  Britannorurn  inaccessa  Eomanis  loca  subduntur  Cltristo^^ :  "The  Tertuii. 
 countries  of  Britanny,  Avhich  the  Romans  could  never  attain  unto,  are  now  Anno  Dom. 
 subject  to  Christ."    Origen  saith  of  his  time :  Terra  Britannire  consensit  in  re-  o'rig.inEzech. 
 Ugionem  Christ i^^ :  "  The  land  of  Britanny  hath  agreed  to  Christ's  religion."  An"o'2i2. 
 Athanasius  of  his  time  saith :  Episcopi  Aphrico}  universce,  Sicilio},  Sardinice,  Hispa-  Athan. 
 niarum,  GaUiarum,  Britanniarum  [sese  ad  concilium  contulerunt^^ :  "The  bishops  Anno  334.^'^' 
 of  all  Africa,  Sicilia,  Sardinia,  Spain,  France,  and  Britanny  came  thither  to  the 
 council   (holden  at  Sardica)."    Constantinus  the  emperor  in  his  time  maketh  Theod.  Hi.^t. 
 mention  of  the  christian  churches  in  Britanny       St  Hilary  in  his  time  intituled  ca'^'  x^'''' 
 his  letter  in  this  wise :   Clericis  Tolosanis,  et  j)rovinciarurn  Britannicarum  epi-  HUariSde 
 scopis    ;  "  To  the  clergy  of  Tolouse,  and  to  the  bishops  of  Britanny."    Chry-  AnTo^'aco 
 sostom  of  his  time  saith :   Et  instdce  Britannico}  extra  hoc  mare  sitce,  et  in  chrysost.  in 
 ipso  oceano  positce,  sensertint  virtutem  verbi  Dei^^ :  "  The  islands  of  Britanny  being  chris'tus  bit 
 in  the  very  ocean,  far  out  of  this  our  sea,  have  felt  the  power  of  God's  word."  Anno4on. 
 Theodoretus  of  the  time  of  the  emperor  Jovinian  saith  thus :  Huic  fidei  con-  xiieod.  Hist. 
 senserunt  omnes  eccleske,  qucsque  in  Hispania  sunt,  quceque  in  Britannia^^ :  "  To  cap.'iii.' 
 this  faith  have  agreed  all  the  churches  both  of  Spain  and  of  Britanny."  These 
 records  may  seem  sufficient,  if  it  please  M.  Harding  to  receive  them.  And 
 all  and  every  of  these  lived  sundry  hundred  years  before  the  arrival  of  Melitus 
 and  Augustine. 
 
 If  any  man  shall  happen  to  reply,  "  The  faith  was  then  utterly  rooted  out 
 by  the  invasion  of  the  Englishmen,  being  heathens;"  that  matter  is  already  Art.  iii.  Div. 
 answered  in  my  former  reply  to  M.  Harding  i'''.    Certainly  Beda  saith  the  queen  Bed.  Lib.  i. 
 of  England  was  then  christened,  and  that  there  were  then  in  this  realm  seven  Bed.'L'ib.  ii. 
 bisJiops  and  one  archbishop,  with  other  more  great  learned  christian  men'^. 
 
 As  touching  this  Augustine,  we  are  not  bound  to  all  his  doings.  Although 
 M.  Harding  allow  him  apostolic  authoritj^,  yet  all  his  bests  were  not  gospel. 
 The  church  in  his  time  was  grown  to  much  corruption,  as  it  may  many  ways 
 appear  by  sundry  places  of  St  Gregor3^  Verily  Beda  saith  the  bishops  and  Bed.  Lib.  ii. 
 learned  Christians  of  this  country  utterly  refused  to  receive  this  new  apostle 
 with  his  new  I'*  religion'-":  and  yet  were  they  right  catholic  and  godly  men. 
 
 And  Galfridus  saith :  [Erant']  septem  episcopatus  et  archtepiscopatus  religio-  Oaifrid.  Lib. 
 sissimis  prtesulihus  muniti,   et  abbatiai  complures,  in  quibus  rjrex  Domini  rectum 
 ordinem  tenebat^^ :  "  There  were  then  in  England  seven  bishopricks  and  one 
 
 dothe  the  shepe  but  smyten  of  the  heedes  of  euerich- 
 oue  and  so  all  were  there  martred  that  to  hem 
 come  that  is  to  vnderstonde  v.  c.  &  xl. — Booke  of  the 
 Cronicles  of  engl.  Westin.  1480.  foil.  e.  8.  f.  1.  In 
 neither  of  these  authorities  does  there  seem  to  be 
 any  mention  of  Augustine's  "being  in  company."] 
 
 ["  Galtrid.  Monum.  Britan.  Orig.  Par.  1517. 
 Lib.  VIII.  cap.  iv.  fol.  94.] 
 
 l"  In  England,  1567.] 
 
 [•»  Tertiill.  Op.  Lut.  1C41.  Adv.  Jud.  7.  p.  212; 
 where  loca  Christo  vero  subdita.] 
 
 ["  Quando  eniin  terra  Britanniie  ante  adventum 
 Christi  in  unius  Bei  consensit  religionem  ?— Orig. 
 Op.  Par.  1733-59.  In  Ezech.  Hoin.  iv.  1.  Tom.  III. 
 p.  370.] 
 
 ['2  Athanas.  Op.  Par.  1698.  Apolog.  contr. 
 Arian.  1.  Tom.  I.  Pars  i.  p.  123.] 
 
 ['3  Theodor.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  I.  cap.  x.  p.  .34.] 
 
 ['<  Hilar.  Op.  Par.  1693.  De  Synod.  Lib.  cols. 
 1149,  50  ;  where  Britanniarum.] 
 
 ['^  Chrysost.  Op.  Par.  1718-38.  Contr.  Jud.  et 
 Gent.  Tom.  I.  p.  575.] 
 
 ['^  Theodor.  in  Hist.  Eccles.  Script.  Lib.  iv.  cap. 
 
 iii.  p.  154.  This  chapter  is  the  synodic  epistle  to 
 Jovian  from  Athanasius.] 
 
 See  Vol.  I.  pages  305,  6.] 
 ['^  ...regina,  quam  christianam  fuissepraediximus. 
 — Ba;d.  Hist.  Eccles.  Lib.  i.  cap.  xxvi.  p.  61. 
 
 Id.  ibid.  Lib.  ii.  cap.  ii.  p.  79.    Bede  does  not 
 mention  the  archbishop.] 
 1567  omits  new.} 
 l^"  At  illi  nil  horum  se  facturos,  neque  ilium  pro 
 archiepiscopo  liabituros  esse  respondebant. — Id.  ibid, 
 p.  80.] 
 
 ['■"  Galfrid.  Monum.  Britan.  Orig.  Lib.  viii.  cap. 
 
 iv.  fol.  93.  2;  where  archiepiscopalum,  munitos,  and 
 abbatias.  ] 
 
166 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 arclibishoprick,  possessed  with  very  godly  prelates,  and  many  abbeys,  in  which 
 the  Lord's  flock  held  the  right  religion." 
 Addition.  Addition.    fCf"  "  Here,"  saith  M.  Harding,  "  M.  Jewel  belieth  Beda  twice. 
 
 ,T         First,  he  applieth  that  to  the   Englishmen  which  he  spake  of  the  Britons, 
 
 M.  Hard,  fol-  ,        „  ,  .  ,  "  '■  Tn    ■>  ■• 
 
 [06*1601 1     iifi^sly  or  seven  bishops  and  one  archbishop,   &c.     The  answer.    If  there  had 
 been  some  error  herein,  yet  M.  Harding  might  have  nttered  it  in  more  cour- 
 teous manner.    Howbeit  indeed  it  is  not  so:  I  spake ^  not  one  word  of  English 
 bishops,  but  only  of  the  bishops  of  the  Britons,  who,  as  M.  Harding  well 
 knoweth,  and  as  it  may  also  appear  by  Galfridus  and  Beda,  were  then  the 
 bishops,  and  the  only  bishops,  of  this  country. 
 M.  Hard.  foi.       "  Yct  is  there  here,"  saith  M.  Harding,  "  another  lie.    For  they  refused  to 
 [Defect.]     obey  him  as  their  archbishop  :  they  refused  not  his  religion."    Certainly,  good 
 cap'.iL'''  "'  reader,  the  words  of  Beda  seem  plain  to  the  contrary.     "The  Britons,"  saith 
 abdirare  "  made  auswcr,  that  they  could  not  leave  their  ancient  usages  without  the 
 
 "deserere     couseut  of  their  fcUows."     They  came  to  an  holy  man,  and  demanded  his 
 tiones"'"     fidvicc,  whether  at  this  Augustine's  request  they  should  forsake  and  give  over 
 their  old  traditions.    He  answered  them :  If  he  be  a  proud  man,  it  is  certain  he 
 is  not  of  God,  neither  ought  we  to  care  for  his  word.    In  the  end  he  saith  : 
 Cunctis,  qu(B  dicebat,  contradicere  lahorabant^ :  "  They  withstood  him  in  all  that 
 ever  he  said."    I  trow,  he  said  somewhat  else  besides  his  archbishoprick  and 
 his  pall;  otherwise  his  head  had  been  very  ambitious. 
 M.  Hard.  foi.       But  M.  Harding  addeth  further :  It  is  well  known  that  I  have  seen  a  cer- 
 [Detect.]     tain  book  which  he  calletli  the  "  Return  of  Untruths'',"  and  that  one  of  the 
 same  was  presented  unto  me  at  Oxford  at  Avhat  time  the  queen's  majesty  was 
 there  in  progress.    How  well  M.  Harding  is  assured  hereof,  I  cannot  say.  It 
 may  pass  in  company  with  the  rest  of  his  truths.    I  assure  thee,  good  reader, 
 there  was  never  such  book  off'ered  to  me,  neither  at  Oxford  nor  elsewhere, 
 neither  did  I  ever  read  one  line  thereof  in  all  my  life. 
 
 The  Apology,  Chap.  ii.  Division  3. 
 
 That  we  renew,  and,  as  it  were,  fetch  again  from  hell  the  old  and 
 many-a-day  condemned  heresies ;  that  we  soav  abroad  new  sects,  and 
 snch  broils  as  never  erst  were  heard  of ;  also  that  we  are  already  di- 
 vided into  contrary  parts  and  opinions,  and  could  yet  by  no  means  agree 
 well  among  ourselves. 
 
 M.  HARDING. 
 
 Sith  iliat  ye  raise  up  again  the  heresy  of  Aerius  in  denying  prayer  for  the  dead, 
 viho  was  for  the  same  accounted  an  heretic  eleven'^  hundred  years  past;  t^„i  ^^^^^ 
 sith  that  ye  raise  up  the  heresy  of  Maniclmus,  that  lived  before  him,  {,"^^"  ^/j 
 in  talcing  away  free-will;  sith  that  ye  raise  up  the  heresy  of  Vigilan-  ''eresies. 
 tins  in  refusing  to  pray  to  saints,  and  to  honour  their  holy  reliques,  and  to  l-eep 
 lights  in  churches  to  the  honour  of  God,  and  many  other  heresies  beside''  of  old 
 time  condernned;  sith  that  ye  raise  up  the  heresies'^  of  Berengarius  in  denying  the 
 presence  of  Christ's  very  body  in  the  blessed  sacrament  of  the  altar;  and  sith 
 that  ye  add  to  those  more  heresies  of  your  own,  as  the  appointing  of  the  supreme 
 pastorship  or  regiment  of  the  church  in  all  things  and  causes  spiritual  to  a  lay 
 magistrate,  the  denying  of  the  external  sacrifice  of  the  church,  which  ive  call  the 
 mass,  the  maintenance  of  the  breach  of  vows  of  poverty,  chastity,  and  obedience ; 
 again,  sith  that  your  division  into  sundry  sects  can  neither  be  dissembled  nor 
 defended,  whereof  tve  shall  speaJc  hereafter  more  largely ;  all  these  things,  besides'' 
 
 [1  Speake,  IGOD,  IGll.] 
 
 [2  Dxd.  Hist.  Eccles.  Cant.  1722.  Lib.  ii.  cap.  ii. 
 pp.  79,  80;  wliere  suas  desercre.] 
 
 \^  The  aiitlior  of  tins  work,  printed  at  Antwerp, 
 1506,  was  Stapleton.] 
 
 [■*  Heretic  above  eleven,  Conf.  and  Def.  15G7.] 
 
 Besides,  Conf.] 
 
 Heresy,  Conf.  and  Def.  1567.] 
 [7  Beside,  Conf.  and  Def.  1567,  1570,  1609.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 167 
 
 sundri/  other  of  like  enormity,  heituj  true,  as  they  he  most  true,  this  other  cry 
 made  upon  you  is  true. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 This  heap  is  great  in  shew,  and  light  in  substance.    Touching  Berengarius, 
 gentle  reader,  for  shortness'  sake,  I  must  refer  thee  to  my  former  repl_y  to  M. 
 Harding®.    Aerius  the  Arian  heretic,  the  breach  of  vows,  the  dissension  of  judg-  Artv.  Div.e. 
 ments  in  religion,  shall  be  answered  (God  willing)  hereafter,  each  matter  severally 
 in  his  place.    We  flatter  not  our  prince  with  any  new-imagined  extraordinary 
 power,  but  only  give  him  that  prerogative  and  chiefty  that  evermore  hath  been 
 due  unto  him  by  the  ordinance  and  word  of  God ;  that  is  to  say,  to  be  the  nurse  isai.  xUx.  2x 
 of  God's  religion ;  to  make  laws  for  the  church  ;  to  hear  and  take^  up  cases  and 
 questions  of  the  ftxith,  if  he  be  able  ;  or  otherwise  to  commit  them  over  by  his 
 authority  unto  the  learned  ;  to  command  the  bishops  and  priests  to  do  their 
 duties,  and  to  punish  such  as  be  offenders.    Thus  the  godly  emperor  Constantinus  August, 
 sat  in  judgment  in  a  cause  ecclesiastical,  between  Csecilianus  and  Donatus  a  Casis  Lib.  m.  cap.' 
 Nigris,  and  in  the  end  himself  pronounced  sentence       Greater  authority  than 
 Constantinus  the  emperor  had  and  used  our  princes  require  none.    This,  I  trust, 
 hithei'to  is  no  great  heresy. 
 
 St  Hierome  reproved  Vigilantius,  for  that  he  found  fault  with  the  vigils  or  night- 
 wakes,  that  then  there"  were  used,  with  praying  to  saints,  with  worshipping  of 
 reliques,  with  lights,  and  other  such-like  weighty  matters.  Touching  which  whole 
 controversy  Erasmus  giveth  this  judgment :  In  hunc  ita  conviciis  debacchatur  Hie-  Krasm.  in 
 ronymus,  ut  plusculum  in  eo  modestice  cogar  desiderare.  Utinam  argnmentis  tantnm  Epist.Hieron. 
 pgisset,  et  a  conviciis  temperasset^' :  "  Against  this  Vigilantius  St  Hierome  so  raileth, 
 that  I  Avant  in  him  some  piece  of  sobriety.  I  would  rather  he  had  dealt  with 
 arguments  and  had  spared  his  railing." 
 
 Of  jirayer  to  saints  and  lights  we  shall  speak  hereafter.  Night-wakes  after- 
 ward were  condemned,  as  I  remember,  in  the  council  of  Carthage  and  so  sen- 
 tence given  by  the  church  with  this  great  heretic  Vigilantius  against  St  Hierome. 
 Verily  the  fathers  in  a  former  council  holden  at  Eliberis  in  Spain  decreed  thus  : 
 Placuit  prohiheri  ne  foemince  in  cwmeterio  pervigilent ;  quia  sape  sub  obtentu  ora-  concii. 
 tionis  scelera  latenter  committunt  :  "  It  liketh  us  that  women  be  forbidden  to  35.' 
 watch  at  the  places  of  burial ;  for  often  under  pretence  of  prayer  privily  they 
 commit  wickedness."  To  be  short,  if  Vigilantius  were  an  hei'etic  for  reproving  of 
 night-watches,  why  hath  the  church  of  Rome  so  long  sithence  condemned  and 
 abolished  the  same  watches,  agreeably  to  Vigilantius,  and  contrary  to  the  judg- 
 ment of  St  Hierome  ? 
 
 Reliques  were  subject  to  much  villany,  and  are  well-near  worn  out  of  them- 
 selves^^. 
 
 The  Manichees,  among  other  their  fantastical  errors,  were  wont  to  say  that  Augjist.  de 
 the  body  of  man  was  made,  not  by  God,  but  by  the  angels  of  the  devil,  which  cap.  ix. 
 they  called  gentem  tenebrarum ;  and  that  in  man  there  be  two  souls  of  contrary  comra  duas 
 natures,  the  one  of  the  substance  of  God,  the  other  of  the  substance  of  the  Lib'ii.cap'!'Ti. 
 devil ;  and  that  either  soul  continueth  still  as  it  is,  and  cannot  alter  ;  that  is  to  Quodvui?d. 
 say,  that  the  good  soul  can  never  be  ill,  and  that  the  ill  soul  can  never  be  good. 
 And  in  this  sense  they  said  that  man  hath  no  free-will 
 
 All  these  and  other  like  errors  we  abhor  and  detest  as  frantic  furies.  We 
 
 [»  See  Vol.  I.  pages  4.58,  9.] 
 
 ["  And  to  take,  1570.] 
 
 August.  Op.  Par.  1679-1700.  Contr.  Cresc. 
 Donat.  Lib.  iii.  cap.  Ixxi.  82.  Tom.  IX.  co]s.  47C, 
 7-J 
 
 ["  loG7,  1570,  omit  thrre.'] 
 
 ["  Hieron.  Op.  Basil.  1510.  Adv.  Vigilant.  Epist. 
 Argum.  Tom.  III.  fol.  .55;  where  duntaxat  egisset.] 
 
 ['■''  Ut  nulli  episcopi  vel  clerici  in  ecclesia  convi- 
 TPntur,  nisi  forte  transeuntes  hospitiorum  necessitate 
 illic  reficiantur.  Populietiam  ab  hujusmodi  conviviis, 
 quantum  fieri  potest,  prohibeantur.— Concii.  Car- 
 
 thag.  III.  cap.  30.  in  Crabb.  Concii.  Col.  Agrip. 
 1551.  Tom.  I.  p.  429.] 
 
 ['■*  Concii.  Elib.  cap.  35.  in  eod.  p.  284;  where 
 eo  quod  smpe  and  committant.] 
 Themself,  1567,  1570.] 
 
 ...  Manichfci  carnem  nostram  nescio  cui  fabu- 
 losa!  genti  tribuunt  tenebrarum.— Id.  De  Continent, 
 cap.  ix.  22.  Tom.  VI.  col.  309. 
 
 Id.  Contr.  Du.  Epist.  Pelag.  Lib.  ii.  cap.  ii.  2. 
 Tom.  X.  col.  4.32. 
 
 Id.  Ad  Quodvultd.  Lib.  de  Ha!r.  46.  Tom.  VIII. 
 col.  17.] 
 
168  THE  DEFENCE  OF  THE  APOLOGY  [pakt 
 
 say  that  the  soul  of  man  is  not  the  substance,  but  the  creature  of  God ;  and 
 that  it  may  be  changed  from  good  to  ill,  from  ill  to  good ;  that  David  may 
 fall ;  that  Paul  may  rise ;  that  God  giveth  us  a  new  heart  and  a  new  spirit 
 within  our  breasts. 
 
 But  as  touching  the  freedom  of  will,  and  power  of  om'selves,  we  say  with  St 
 AuRust.  de    Augustine :  0  malum  liberum  arhitrium  sine  Deo  ^ :  "  O  evil  is  free-will  without 
 
 Verb.  Apost.  ..  t.,  i  •     •  t  7  t  t  t  •     •  o 
 
 serm.  11.  (jotl.  Again:  Libero  arbdrio  male  iitens  homo  et  se  peraiait  et  arbitrium^ : 
 En?hir.cap.  "Man,  misusiug  his  free-will,  spilt  both  himself  and  his  will."  Again:  Quid 
 August,  de  tantum  de  natural  jwssibtlitate  prasumitur  ?  Vulnerata,  saucia,  vexata,  perdita  est. 
 ^p.iu'iP"'"  Vei'a  confessione,  non  falsa  de/ensione  opus  liabet^ :  "  What  do  men  so  much 
 presume  of  the  possibility  of  nature  ?  It  is  wounded,  it  is  mangled,  it  is 
 troubled,  it  is  lost.  It  belioveth  us  rather  truly  to  confess  it  than  falsely  to 
 Bomf^  L?b  tlefend  it."  Again :  Liberum  arbitrium  captivatum  non  nisi  ad  peccatum  valet* : 
 iii.  cap.  vili.  "  Frec-will  oucc  made  thrall  availetli  now  nothing  but  to  sin."    Again :  Quod 
 
 Ayust.  de 
 
 Verb.  AposL  bene  vivimus,  quod  recte  intelligimus,  Deo  debemus.  Nostrum  nihil  [est],  nisi  pec- 
 catum, quod  habemus^ :  "  That  we  live  well,  that  we  understand  aright,  we  have 
 it  of  God.    Of  ourselves  we  have  nothing,  but  only  sin  that  is  within  us." 
 
 The  better  to  clear  this  whole  case,  I  thought  it  good  to  use  the  more  words. 
 Thus  may  we  learn  to  know  ourselves,  and  humbly  to  confess  our  imperfec- 
 tion, and  to  give  the  whole  glory  unto  God. 
 Bo^  p'ersev  Therefore,  to  conclude,  St  Augustine  saith :  Nos  .  . .  volumus ;  sed  Deus  in  nobis 
 Lib.  xiii.  cap.  opcratur . . .  velle.  Nos  . . .  operamur ;  sed  Detis  in  nobis  operatur  et  operari  pro 
 bona  [sua']  voluntate.  Hoc  nobis  expedit  et  credere  et  dicer e^.  Hoc  est  pium:  hoc 
 [est]  verum :  ut  sit  humilis  et  submissa  confessio,  et  detur  totum  Deo  . . .  Tutiores . . . 
 vivimus,  si  totum  Deo  damus,  non  autem  7ios  illi  ex  parte  et  nobis  ex  parte  commit- 
 timus"^ :  "  We  will ;  but  it  is  God  that  worketh  in  us  to  will.  We  work  ;  but  it  is 
 God  that  worketh  in  us  to  work,  according  to  his  good  pleasure.  This  is  be- 
 hoveful  for  us  both  to  believe  and  to  speak.  This  is  a  godly,  this  is  a  true 
 doctrine,  that  our  confession  may  be  humble  and  lowly,  and  that  God  may 
 have  the  whole.  We  live  more  in^  safety  if  we  give  all  unto  God,  rather  than  if 
 we  commit  om-selves  partly  to  ourselves  and  partly  to  him." 
 
 The  Apology,  Chap.  ii.  Division  4. 
 
 That  we  be  accursed.^  creatures,  and  like  the  giants  do  war  against 
 God  himself,  and  live  clean  without  any  regard  or  worshipping  of  God. 
 
 M.  HARDING. 
 
 Wliat  ye  he,  God  hnoweth,  and  your  own  conscience  should  Jcnoio.    Our  Lord 
 amend  both  you  and  us  !   But  to  say  somewhat  to  that  your  guilty  mind  imagineth 
 the  tvorld  to  report  of  you,  if  they,  which  take  away  and  abhor  the  ex- 
 ternal sacrifice,  ivherein  Christ,  according  to  his  own  institution,  is  j  ' 
 offered  to  his  Father,  maJce  no  war  against  God;  if  they  which  make 
 Christ  a  minister  of  shadoivs,  signs,  tokens,  and  figures,  they  ivhich  fear  not  to 
 break  their  solemn  voivs  made  to  God,  and  defend  the  same  as  well  done,  they 
 which  assure  themselves  of  their  salvation,  and  therefore  live  dissolutely  without  due 
 care  and  fear  of  God;  if  (/  say)  they  be  not  cursed  creatures,  and  like  giants  that 
 war  against  God,  then  are  ye  clear  of  this  charge. . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 To  answer  ifs  with  ifs,  and  words  with  words,  it  were  great  folly.  Therefore, 
 
 ['  Id.  De  Verb.  Psalm,  xciv.  Serm.  xxvi.  cap.  iii. 
 3.  Tom.  V.  col.  137.] 
 
 P  Id.  Enehirid.  cap.  xxx.  9.  Tom.  VI.  col.  207; 
 where  perdidit  et  ipsum.] 
 
 P  Id.  De  Nat.  et  Grat.  cap.  liii.  62.  Tom.  X.  coL 
 163;  where  sauciata.] 
 
 [*  Id.  Contr.  Du.  Epist.  Pelag.  Lib.  in.  cap.  viii. 
 24.  Tom.  X.  col.  404.] 
 
 Id.  Serm.  clxxvi.  C.  Tom.  V.  col.  842 ;  where 
 viximus,  intelleximus,  and  illi  for  Deo.] 
 [«  Discere,  IGll.] 
 
 Id.  De  Don.  Persev.  capp.  xiii.  32.  vi.  12. 
 Tom.  X.  cols.  838,  9,  27.J 
 [8  In  more,  1507,  1570.] 
 Cursed,  Conf.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 169 
 
 leaving  the  answer  of  vows  and  assurance  of  salvation  to  their  several  places, 
 first  we  deny  not  the  sacrifice  of  Christ.  Christ  only  upon  his  cross  is  our 
 whole  and  only  sacrifice  for  sin,  and  beside  him  we  have  none  other.  Howbcit,  I 
 have  spoken  hereof  more  at  large  in  my  former  reply  to  M.  Harding^''.  inthexviith 
 
 Neither  make  we  Christ,  as  it  liketh  M.  Harding  to  say,  a  minister  of  signs 
 and  figures.    We  know  that  Christ  is  the  fulfilling  and  perfection  of  the  law, 
 and  that  grace  and  truth  are  wrought  by  him.    Yet  nevertheless  we  say  that  John  i.  17. 
 the  sacraments  of  the  new  testament  are  signs  and  figures.     The  old  father 
 TertuUian  expoundeth  Christ's  words  in  this  sort :  Hoc  est  corpus  meum,  hoc  est,  Tertuii. 
 fi(jura  corporis  mei^^ :  "'This  is  my  body,'  that  is  to  say,  this  is  a  figure  of  myLib.  iV.  ^ 
 body."    St  Augustine  saith :  [Christus^  adhibuit  [Judani]  ad  conviviurn,  in  quo  Aupist.  in 
 corporis  et  sanguinis  suijiguram  discipulis  [swis]  commendavit  et  tradidit^^ :  "Christ 
 received  Judas  unto  his  banquet,  whereat  he  delivered  to  his  disciples  the  figure 
 of  his  body  and  blood."    And  again :  Non  dubitavit  Dominus  dicere,  Hoc  est  August. 
 corpus  meum,  cum  daret  signum  corporis  sui^^ :  "  Christ  doubted  not  to  say,  '  This  Adim'ant. 
 is  my  body,'  whereas  he  gave  a  token  of  his  body." 
 
 I  leave  other  holy  fathers  of  like  words  and  sense  well-near  innumerable. 
 Yet  were  they  neither  giants,  nor  rebels  against  God,  nor  accursed  creatures. 
 If  they  had  never  used  these  words,  nor  called  the  sacrament  the  figure  or 
 token  of  Christ's  body,  then  might  M.  Harding  have  been  bold  to  say  some- 
 what, and  to  lead  away  his  reader  with  a  tragical  exclamation  of  signs  and 
 figures.  Howbeit  he  himself,  as  I  have  shewed  in  my  former  answer  in  the  ex-  Art  xii. 
 position  of  these  words  of  Christ,  "  This  is  my  body,"  and  other  like  phrases 
 incident  unto  the  same,  to  avoid  one  usual  and  common  figure,  is  forced  to 
 shift  himself  into  thirty  other  unnecessary  and  childish  figures ;  as  knowing  that 
 not  so  much  as  his  open  untruths  can  well  stand  without  figures. 
 
 The  Apology,  Chap.  ii.  Division  6. 
 
 That  we  despise  all  good  deeds  ;  that  we  use  no  discipline  of  virtue, 
 no  laws,  no  customs ;  that  we  esteem  neither  right,  nor  order,  nor 
 equity,  nor  justice ;  that  we  give  the  bridle  to  all  naughtiness,  and 
 provoke  the  people  to  all  licentiousness  and  lust. 
 
 M.  HAKDING. 
 
 ...  Ye  teacJi  men  to  fast  for  policy,  not  for  religion.     And  by  your  statute   ^: — • 
 
 Fait  for  policy,  'if  Wednesday's  fust,  whosoever  shall  ivrite  or  say  that  forbearing  of  ^''^^^ing 
 joi.2.p.2.      flesh  is  a  service  of  God,  otherwise  than  as  other  politic  laws  are,  Ylesh 
 they  shall  be  punisJied  as  spreaders  of  false  news  are  and  ought  to  be^^.  When 
 
 ye  preach  only  faith,  not  to  remove  the  merit  of  works  before  baptism,  as 
 Epist.adRom.  St  Paul  meant  it,  but  also  after  baptism;  when  ye  take  away  the  sa- 
 Bridie  given  to  cramcut  of  confesssion  and  absolution,  give  ye  not  the  bridle  to  all 
 rKwgosvei'^^'  naughtiness  ?...  Do  not  some  of  your  gospelling  maids   of  London 
 
 refuse  to  serve,  except  they  may  have  liberty  to  hear  a  sermon  before 
 noon  and  a  play  at  afternoon  ? 
 
 THE  BISHOP  OF  SARISBURY. 
 
 I  thought  M.  Harding  had  known  a  diflference  between  fasting,  and  absti- 
 nence, or  choice  of  meats.  True  fasting  is  a  religious  work,  ordained  to  testify 
 our  humility,  and  to  make  the  flesh  the  more  obedient  unto  the  Spirit,  that 
 we  may  be  the  quicker  to  prayer  and  to  all  good  works.  But  abstinence  from 
 this  or  that  meat  with  opinion  of  holiness,  superstitious  it  may  easily  make  a 
 
 [>»  See  Vol.  II.  pages  708,  &c.] 
 
 ["  TertuU.  Op.  Lut.  1041.  Adv.  INIarcion.  Lib. 
 IV.  40.  p.  o71.    See  Vol.  I.  page  447,  note  l;^.] 
 
 August.  Op.  Enarr.  in  Psalm,  iii.  1.  Tom.  IV. 
 col.  7.J 
 
 ['^  Non  enim  Dominus  dubitavit,  &c.,  cum  signum 
 daret,  &c. — Id.  Lib.  Contr.  Adimant.  cap.  xii.  3. 
 Tom.  VIII.  col.  124.] 
 
 f See  Vol.  IL  pages  023,  4.] 
 
 ['^  Stat,  at  Large,  Auno  Quint.  Eliz.  cap.v.l4, 40.] 
 
170 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 1  Cor.  viii.  a 
 Heb.  xiii.  9. 
 
 1  Cor.  vi.  13. 
 
 Rom.  XIV. 
 17. 
 
 Matt.  XV,  17. 
 
 1  Kings  xvii. 
 6. 
 
 Matt  Hi.  4. 
 
 cap.  xxii. 
 Cassid.  Lib. 
 ix.  cap. 
 xxxviii. 
 
 Epipli.  de 
 Hjeres.  Lib. 
 lii.  in  Orat. 
 de  Fide 
 Catholica. 
 ol  fiiv  Te- 
 
 fxovov  ciTre- 
 yovTat, 
 Aafifid- 
 vouai  06 
 
 August. 
 Hieron.  in 
 Joel.  cap.  i. 
 
 man,  but  holy  it  cannot.  St  Paul  saith :  Cibus  nos  non  commendat  Deo :  "  It 
 is  not  meat  that  maketh  us  acceptable  unto  God."  Again  :  "  It  is  good  to  con- 
 firm the  heart  with  grace,  and  not  with  meats ;  wherein  they  that  have  walked 
 have  found  no  profit."  "The  meat  serveth  for  the  belly,  and  the  belly  for  the 
 meat :  the  Lord  will  destroy  them  both."  And  again :  "  The  kingdom  of  God 
 is  not  meat  and  drink."  Likewise  Christ  saith  :  "  The  thing  that  entereth  into 
 the  mouth  defileth  not  the  man." 
 
 Hereby  it  is  easy  to  see  that  fasting  is  one  thing,  and  abstinence  from  flesh 
 is  another.  The  Nazarites^  in  the  old  testament  abstained  not  from  flesh, 
 and  yet  they  fasted.  Elias  was  fed  Avith  flesh,  John  the  Baptist  ate  the  flesh 
 of  locusts ;  and  yet  they  both  fasted.  Socrates  saith  that  many  Christians 
 in  the  Lent  season  did  eat  fish  and  birds :  many  abstained  until  three  of  the 
 clock  in  the  alternoon,  and  then  received  all  kinds  of  meat,  either  fish  or  flesh, 
 without  difference^.  Likewise  Epiphanius  saith:  "Some  eat  all  kind  of  birds 
 or  fowl,  abstaining  only  from  the  flesh  of  four-footed  beasts^."  And  yet  they 
 kept  their  Lent  truly,  and  fasted  as  well  as  any  others.  Wherefore  abstinence 
 from  any  one  certain  kind  of  meat  is  not  of  itself  a  work  of  religion  to  please 
 God,  but  only  a  mere  positive  policy.  St  Augustine  saith :  Non  qucero  quo 
 vescaris,  sed  quo  deleeteris^ :  "I  demand  not  what  thou  eatest,  but  wherein 
 thou  hast  pleasure."  And  St  Hierome  saith  of  the  Manichees  :  Jejunant  iUi  qui- 
 dem ;  scd  illorum  jejunium  est  safuritate  deterius^  :  "  They  fast  indeed ;  but  their 
 fasting  is  worse  than  if  they  filled  their  bellies." 
 
 Of  only  faith  and  confession  we  shall  speak  hereafter. 
 
 The  Apology,  Chap.  ii.  Division  7. 
 
 That  Ave  labour  and  seek  to  overthrow  the  state  of  monarchies  and 
 kingdoms,  and  to  bring  all  things  under  the  rule  of  the  rash  inconstant 
 people  and  unlearned  multitude. 
 
 M.  HARDING. 
 
 Can  monarchs  and  princes  seem  to  he  maintained  by  your  sects,  who  teach 
 the  people  to  rebel  for  j>retensed  religion  ?  Allow  ye  the  monarchy  of  the  Roman 
 empire,  ivho  so  much  complain  in  your  Apology  that  the  pope  made  Charlemagne 
 emperor  of  the  west  ?  Hath  the  queen  of  Scotland  cause  to  praise  the  proceed- 
 ings of  your  gospel,  through  occasion  whereof  she  ruleth  not  her  subjects,  but  is 
 rather  ruled  of  her  subjects  ? 
 
 THE  BISHOP  OF  SAKISBURY. 
 
 Here  is  another  great  untruth  among  the  rest.  For  M.  Harding  right  well 
 knoweth  that  we  never  armed  the  people,  nor  taught  them  to  rebel  for  religion 
 against  the  prince.  If  any  thing  have  at  any  time  happened  otherwise,  it  was 
 either  some  wilful  rage,  or  some  fatal  fury :  it  was  not  our  counsel ;  it  was  not 
 
 Rom.  xiii.  1.  our  doctrinc.  We  teach  the  people,  as  St  Paul  doth,  to  be  subject  to  the 
 higher  powers,  not  only  for  fear,  but  also  for  conscience.     We  teach  them 
 
 Matt.  xxvi.  that  whoso  striketh  with  the  sword  by  private  authority  shall  perish  with  the 
 sword.     If  the  prince  happen   to   be  wicked,  or  cruel,   or  burdenous,  we 
 
 Ambrosius.  teach  them  to  say  with  St  Ambrose:  Arma  nostra  sunt  preces  et  lacrymoe'^: 
 
 ['  Nazareis,  15G7,  1570.] 
 
 Ttves  &k  svv  ToTs  l^Qvai  Koi  twv  tttiiviov 
 (l'7royevovTai,..eTepoi  Se  a'xP'^  evi/arjis  u!pa9  vrjaTev- 
 oKTcs,  6id(j)opov  exovari  Trjv  eaTiav. — Socrat.  in  Hist. 
 Eccles.  Script.  Amst.  1695-1700.  Lib.  t.  cap.  xxii.  p. 
 2.34.  Conf.  Hist.  Tripart.  Par.  Lib.  ix.  cap.  xxxviii. 
 fol.  T.  7.] 
 
 P  Kai  ol  /lev  d'ire)(^ovTai  irdvTuiv  tovtuiv,  oi  oi 
 TeTpairoowv  fiovwv,  Xafif^dvovm  oe  opveayi/,  Kai  Tct 
 
 lie-rcireiTa  Epiphan.  Op.  Par.  1622.  Adv.  Haer. 
 
 Lib.  III.  Expos.  Fid.  Cath.  23.  Tom.  I.  p.  1106.J 
 
 Non  ego  qnaero,  a  quo  cibo  abstineas,  sed  queni 
 cibum  diligas. —  August.  Op.  Par.  1679-1700.  De 
 Util.  Jej.  cap.  v.  7.  Tom.  VI.  col.  G18.] 
 
 Jejunal  Maniclu-eus  et  multi  haeretici.-.sed  hoc 
 jejunium  saturitate  et  ebrietate  deterius  est. — Hieron. 
 Op.  Par.  1G93-1706.  Comm.  in  Joel.  Proph.  cap.  i. 
 Tom.  III.  col.  1345.] 
 
 ["  Adversus  arma...lacr3miie  meae  arma  sunt — 
 Ambros.  Op.  Par.  1G8G-90.  Epist.  Class,  i.  Serm. 
 Contr.  Auxent.  2.  Tom.  II.  col.  864.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 171 
 
 "  Tears  and  prayers  be  our  weapons."  Notwithstanding,  what  rebcUion  hath 
 been  moved  in  England  by  some  of  your  side,  in  the  late  reigns  of  king 
 Henry  the  eighth  and  king  Edward  the  sixth,  in  defence  of  your  religion,  ye 
 may  well  remember. 
 
 Addition.  Here  M.  Harding  hath  shortly  shuffled  together  a  whole  troop  Addition, 
 
 of  words,  written  or  spoken  by  Luther,  Mclancthon,  or  others,  in  some  part  ^^^^^  f^, 
 true,  in  most  part  false,  and  quite  racked  from  their  meaning ;  but  in  no  part  R-t  ^■ 
 touching  any  part  of  our  doctrine.  Neither  doth  any  of  all  these  teach  the 
 people  to  rebel  against  their  prince,  but  only  to  defend  themselves  by  all 
 lawful  means  against  oppression,  as  did  David  against  king  Saul.  So  do  the 
 nobles  in  France  at  this  day.  They  seek  not  to  kill,  but  to  save  their  own 
 lives,  as  they  have  openly  protested  by  public  writing  unto  the  world.  As  for 
 us,  we  are  strangers  unto  their  cases.  They  themselves  are  best  acquainted 
 with  the  laws  and  constitutions  of  their  country ;  and  therefore  are  best  able 
 to  yield  account  of  the  grounds  and  reasons  of  their  doings.  But  let  M.  Hard- 
 ing shew  us,  in  so  many  kingdoms  and  countries  that  have  withdrawn  them- 
 selves from  the  obedience  of  the  pope,  what  one  prince  hath  there  ever  been 
 removed  for  religion's  sake  by  the  professors  of  the  gospel.  There  may  he 
 find  the  very  pattern  and  practice  of  our  doctrine. 
 
 Perhaps  many  good  princes  may  be  found  that  have  been  removed  by  the 
 pope,  and  by  others  of  his  devotion. 
 
 I  will  not  speak  of  enterprises  attempted  within  this  country.    And  yet  is 
 it  known  what  hath  been  done,  and  at  whose  beck,  and  in  whose  behalf. 
 
 But  forasmuch  as  you  say,  "  We  openly  protest  before  God  and  the  world,  m.  Hard.  foi. 
 that  we  condemn  and  defy  all  such  attempts,  I  mean  that  any  subject  or  [Detect.] 
 subjects  whatsoever,  of  their  own  private  authority,  should  take  arms  against 
 their  prince  for  matters  of  religion;"  how  like  you  then  the  attempts  of  Thomas  Fabian, 
 Arundel,  the  archbishop  of  Canterbury,  against  .Richard  the  second,  king  of^*"^'' 
 England^?    You  will  say  it  was  no  matter  of  religion;  yet  can  you  not  say 
 but  the  said  archbishop  was  a  subject,  and  king  Richard  was  his  prince.  How 
 like  you  the  late  insm-rection  in  the  north,  in  the  time  of  king  Henry  the 
 eighth?    Who  kindled  that  fire?     Who  raised  that   tempest?    Whose  right 
 was  attempted?    Wlaose  crown  was  assaulted?    Had  protestants  the  leading 
 of  those  bands?     Was  Wiat  the  general  of  that  field?    How  like  you  the 
 counsel  of  cardinal  Poole,  in  his  imagined  oration  to  Charles  the  emperor, 
 calling  back  his  majesty  from  the  Turk,   to  leave  all   other  affairs,  and  to 
 bend  his  banners  against  England,  and  encouraging  the  subjects  of  this  realm 
 boldly  to  rebel  against  their  prince?    "There  be  in  England,"  saith  he,  "whole  Reg.  poi. 
 legions  of  men,  that  have  not  bowed  their  knee  to  Baal.    If  thou  once  arrive  "' 
 there,  O  emperor,  God  will  bring  them  to  thy  hand.    Englishmen  are  a  people 
 that  oftentimes  have  deposed  their  kings  for  lighter  causes,  &c.     They  have 
 still  the  same  courage,  &c.     Nothing  stayeth  them  from  revenging  so  great 
 wrongs  by  their  king  committed,  but  only  the  waiting  for  your  majesty*,"  &c. 
 The  book  is  abroad  in  print,  and  may  be  seen.    I  shew  you  only  a  few  examples 
 out  of  the  heap ;  and,  for  that  they  be  odious,  I  have  rather  touched  them 
 shortly  than  laid  them  open. 
 
 Nicolas  Machiavel  in  his  Italian  history  saith,  that  the  bishops  of  Rome  Nic.  Machia- 
 themselves,  through  their  ambition  and  cruelty,  have  raised  such  deadly  discord 
 and  bloody  wars  between  christian  princes,  as  few  the  like  have  been  seen 
 in  Christendom  these  many  years  ^.    Yet  will  you  protest  openly  against  them 
 
 ['  Fabyan,  The  New  Chronicles  of  England  and 
 France,  Lond.  1811.  Sept.  Par.s,  Rich.  II.  pp.  54.5,  &e. 
 The  account  is  here  given  of  the  part  taken  by  arch- 
 bishop Arundel  in  the  dethronement  of  Kichard  II.] 
 
 ["  Mihi  crede,  integrse  adhuc  legiones  in  Anglia 
 latent  eorum,  qui  non  curvaverunt  genua  ante  Baal : 
 quos  omnes,  si  venias,  Deus  ip.se,  qui  conservavit,  ad 
 te  addueet.  Sunt  autem  iidem  Angli,  C;csar,  qui 
 midto  leviore  de  caussa  ipsi...pn'nas  male  adniinis- 
 tratae  reipublic*  a  regibus  suis  sumpserunt...Hos 
 
 porro  spiritus  cum  adhuc  retineant,  nihil  eo.s  a  tanta 
 injuria  regis  vindicanda  retardat...praeter  .spem  et 
 exspectationem  tui,  &c.— Reg.  Pol.  ad  Henric. 
 Octav.  Pro  Eccles.  Xlmt.  Defens.  Libr.  Quat.  Ingolst. 
 1587.  Lib.  in.  p.  .'iSO.] 
 
 Sic  omnium  propemodum  belloruni,  qua;  ab  eo 
 tempore  in  Italia  gesta  a  Ijarbaris  sunt,  causa  et 
 occasio  fuere  pontifices,  &c. — Nic.  Machiavel.  Hist. 
 Florent.  Argent.  ICIO.  Lib.  i.  p.  15.  Conf.  ibid.  pp. 
 35,  6.] 
 
172 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 all;  against  your  archbishops,  against  your  cardinals,  and  against  the  pope 
 himself,  the  successor  of  Peter,  and  the  vicar  of  Christ  ?  Will  you  condemn 
 and  defy  their  attempts  before  God  and  before  the  world  ?  How  then  if  the 
 pope  this  day,  to  recover  his  losses,  would  release  the  natural  subjects  of  this 
 realm  from  their  oath  and  allegiance  to  the  queen's  majesty,  as  he  hath  often 
 3tv.  Quipst  6.  done,  as  well  here  as  in  other  countries,  and  saith  he  may  justly  do  it 
 Ead.'AUui'"  by  the  right  of  his  office^?    What  would  you  then  do  yourself,  M.  Harding? 
 
 or  what  would  you  ad^-ise  yoiu"  friends  to  do  ?    Why  should  you  dissemble  ? 
 You  would  do  even  as  your  fathers  have  done  before  you. 
 M.  Hard.  foL       But  what  mean  you  to  deal  so  nicely  in  this  matter?    You  say  "you 
 [Detect.]     protest  before  God  and  the  world  you  condemn  and  defy  all  such  attempts." 
 
 A  man  would  think  ye  spake  in  earnest.  Wherefore  then  have  you  set  so  favour- 
 able a  construction  to  these  words  ?  "I  mean,"  say  you,  "  that  any  subject 
 or  subjects  whatsoever,  of  their  own  private  authority,  should  take  arms  agamst 
 their  prince  for  matters  of  religion."  WTierefore  except  you  only  the  case  of 
 religion  ?  Is  it  lawful,  by  your  judgment,  for  the  subjects  in  any  other  case, 
 either  of  hfe  or  of  government,  to  arm  himself  against  his  prince  ?  And  would 
 you  thus  persuade  the  people  ?    Is  this  yom-  religion  ?    Is  this  j  our  doctrine  ? 
 
 Or  what  mean  you  by  "their  own  private  authority?"    May  then  the  subject 
 arm  himself  against  his  prince  hy  the  common  advice,  and  by  the  public  autho- 
 rity of  the  realm  ?    If  so,  wherefore  then  blame  you  the  nobles  of  Scotland  ? 
 For  whatsoever  was  done  there,  a  few  only  excepted,  was  done  by  the  con- 
 sent and  agreement  of  the  whole.    But  perhaps  by  private  authority  you  mean 
 whatsoever  is  attempted  in  this  behalf,  without  the  authoritj-  of  the  pope ; 
 c*'ti?yL24-  *°  whom  you  have  given  the  right  and  authority  of  both  swords,  spiritual 
 b.  248.  b.  "and  temporal;  and  from  whom,  you  say,  the  kings  and  princes  of  the  world 
 De^iaior.  et  have  received  their  power.    Verily  the  pope  himself  saith  :  [Materialis  gladhts 
 sanct!        strlngendus  est]  manu  regum  et  inilitum,  sed  ad  yiutum  et  patientiam  sacerdotis'-: 
 "  The  material  or  temporal  sword  must  be  drawn  hj  the  hands  of  kings  and 
 soldiers   (liowbeit  not  by  the  prince's  own  authority,  but)  at  the  beck  and 
 patience  of  the  priest;"  by  which  priest  is  meant  the  pope.    And  whatsoever 
 is  done  at  his  beck  hath  authority  sufficient,  and  is  well  done.    But  great  was 
 the  patience  of  the  princes  and  powers  of  the  world,  that  could  so  long  and 
 so  quietly  bear  his  becking. 
 
 Now,  M.  Harding,  if  you  think  it  lawful  for  subjects  to  draw  the  sword  in 
 defence  of  the  pope,  why  may  you  not  also  think  it  lawful  for  them  to  de- 
 fend  themselves  in  defence  of  Christ  ? 
 
 The  displacing  of  the  emperor  of  Constantinople,  and  the  placing  of  Char- 
 lemagne, the  French  king,  serveth  M.  Harding  to  smaU  pm-pose  ;  unless  it  be 
 to  disclose  the  pope's  conspiracy  against  the  emperor.  Certainly,  as  any  man 
 mav  sensibh'  see,  it  was  the  advancing  of  the  pope,  the  strengthening  of  the 
 Saracens,  and  after  of  the  Turks,  and  the  division  and  dissolution  of  the  state  of 
 purinain  Christendom.  Platina  saith:  Ab  hoc  tempore  periit  et  potestas  imperatorum,  et 
 Adrian.  II.  ^.^^^^^  pontificum^ :  "After  this  time  the  power  of  the  emperors  and  the  hoh- 
 ness  of  the  pope^  were  both  lost." 
 
 Touching  the  queen  of  Scotland,  I  will  say  nothing :  the  kingdoms  and 
 states  of  the  world  have  sundry  agreements  and  compositions.  The  nobles 
 and  commons  there  neither  drew  the  sword  nor  attempted  force  against  the 
 prince.  They  sought  only  the  continuance  of  God's  undoubted  truth,  and  the 
 defence  of  their  own  lives  against  your  barbarous  and  cruel  invasions.  They 
 AtVassei,  remembered,  besides  all  other  warnings,  your  late  dealing  at  Vassei,  where  as 
 An.  1562.  gj.gat  numbers  of  their  brethren  were  suddenly  murdered,  being  together  at 
 their  prayers  in  the  church,  and  holding  up  their  innocent  hands  to  heaven 
 
 [*  Nos...eos,  qui  excommnnicatis  fidelitate  aut 
 
 Sacramento  constricti  sunt,  apostolica  auctoritate  a  ^ 
 Sacramento  absolvimus.— Gregor.  VII.  in  Corp.  Jur. 
 
 Canon.  Lugd.  1624.  Decret.  Gratian.  Deer.  Sec.  j 
 
 Pars,  Cans.  xv.  Quaest.  vi  can.  4.  col.  1084.  Conf.  I 
 
 can.  3.  ibid.]  i 
 
 Bonifac.  Till,  in  eod.  Extrav.  Comm.  Lib.  i. 
 De  Major,  et  Obed.  cap.  i.  col.  20S.] 
 
 Plat  De  Vit.  Pont.  Col.  Agrip.  1551.  Formo- 
 sus  I.  p.  125.    See  Vol.  I.  page  415,  note  20.] 
 [*  Popes,  1567,  1570.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 173 
 
 and  calling  upon  the  name  of  God''.     Achab  said  sometime  to  the  prophet 
 
 Elias":  "Thou  art  he  that  troublest  the  whole  country  of  Israel."    But  Ellas  i  Kings  xvm. 
 
 made   him   answer :   "  It  is  not  I  that  trouble  the  country :  it  is  thou  and 
 
 thy  father's  house  which  have  forsaken  the  commandments  of  the  Lord,  and 
 
 have  followed  after  Baalim." 
 
 Addition.  $3"  '.'  What  is  a  lie,"  saith  M.  Harding,  "  if  this  be  none  ?"  The  Addition. 
 answer.  Indeed  the  nobles  and  commons  of  Scotland  were  in  the  field  :  we 
 deny  it  not.  So  was  David  in  the  field  against  king  Saul.  They  stood  in 
 armour,  not  to  invade  or  attempt  force  against  their  prince,  but  only  to  de- 
 fend themselves,  as  by  way  of  retire.  And  therefore  they  withdrew  themselves 
 with  their  power  into  the  marches  of  England,  not  for  want  of  strength  or 
 courage  (for  they  had  then  double  more  men  in  the  field  than  came  against 
 them),  but  only  for  reverence  of  their  prince,  that  came  upon  them  ;  lest  they 
 should  be  forced,  by  rage  of  their  enemies  and  fury  of  war,  to  strike  the 
 anointed  of  the  Lord.  Such  broils  have  often  happened  in  many  countries, 
 as  by  sundry  stories  it  may  appear.  .C^ 
 
 The  subject  is  bound  to  obey  his  prince  ;  howbeit  not  in  all  things  with- 
 out exception,  but  so  far  as  God's  glory  is  not  touched.     These  nobles  had 
 learned  of  St  Peter,  "  It  is  better  to  obey  God  than  man ;"  and  of  the  pro-  Acts  v.  29. 
 phet  David,  "  Better  it  is  to  trust  to  God  than  to  trust  in  princes."     For  Psai.  cxviii.  0. 
 they  are  mortal,  and  shall  die :  their  spirit  shall  be  taken  from  them ;  and  ^' 
 then  shall  they  return  into  the  earth.    Neither  may  a  godly  prince  take  it 
 as  any  dishonour  to  his  estate  to  see  God  obeyed  before  him.    For  he  is  not 
 God,  but  the  minister  of  God.    Leo  saith  :  [^Christus]  quce  Dei  sunt,  Deo, . . .  Leon,  de 
 qnte  Ccesaris  sunt,  Ccesari  reddenda  eonstituit,  S^c.   Hoc  est  vere  non  impugnare  se^m.  lu. 
 Ccesarem,  sed  juvare  :  "  Christ  commanded  that  is  due  unto  God  to  be  given 
 to  God ;  that  is  due  unto  Caesar  to  be  given  to  Caesar.    Verily  this  is  not  to 
 rebel  against,   but  to  help  Caesar."     Likewise  St  Ambrose,  being  himself  in 
 manner  a  captain  unto  the  people  in  God's  quarrel  against  Valentinian  the 
 emperor  :  Quid .  . .  prcesentius  did  potuit  a  cliristianis  viris,  quam  id  quod  hodie  Ambros.  Lib. 
 in  nobis  Spiritus  sanctus  loqmitus  est,  Eoqamus,  Auguste,  non  pugnamus :  non 
 timemus,  sed  rogamus^  ?    "What  could  be  more  boldly  spoken  of  christian 
 men  than  that  the  Holy  Ghost  spake  in  you  this  day?    (Thus  ye  said):  We 
 beseech  thee,  noble  emperor,  we  fight  not.     W^e  fear  thee  not,  but  we  be- 
 seech thee." 
 
 To  conclude,  the  queen  of  Scotland  is  still  in  quiet  possession  of  her  estate, 
 and  is  obeyed  of  her  subjects,  so  far  as  is  convenient  for  godly  people  to  obey 
 their  prince. 
 
 Addition.  $3"  "  Here,"  saith  M.  Harding,  "  what  will  you  stick  to  say  or  Addition, 
 write,  which  do  say,  write,  and  set  out  in  print  such  a  palpable  and  manifest 
 falsehood ;  such,  I  say,  as  even  the  tankard-bearers  in  London  can  witness 
 against  you  ?"  The  answer.  At  the  time  of  the  writing  and  first  entry  into 
 the  printing  of  my  book,  these  words  were  true.  For  then  was  the  queen  of 
 Scotland  in  the  full  possession  of  her  estate.  Neither  could  I  prophesy  what 
 things  would  follow.  Shortly  afterward  the  whole  case  was  altered,  as  it  is 
 known.  In  the  end  of  the  print,  by  forgetfulness,  this  jjlace  escaped  my  hands 
 without  correction,  and  so  slipped  away  unawares  %  as  it  was  printed  at  the 
 first.  Indeed,  as  I  could  not  foresee  the  restraint  of  the  said  queen's  liberty, 
 which  followed,  but  wrote  of  her  state  as  it  then  presently  was,  as  indeed 
 doing  truly  I  could  do  none  other  ;  so  could  I  not  foresee  the  causes  that  oc- 
 casioned that  alteration.  For,  that  the  king  should  shortly  after  the  time  of 
 my  writing  be  so  murdered,  and  the  house  wherein'"  he  lodged  blown  up  with 
 powder  ;  that  a  wicked  man,  accounted  the  certain  author  of  that  parricidal 
 murder,  having  himself  a  wife  yet  living,  should  attain  to  the  marriage  of  the 
 
 See  Smedley,  Hist,  of  the  Reformed  Religion  Ambros.  Op.  Par.  1686-90.  Epist.  Class.  1. 
 
 in  France,  Vol.  I.  chap,  vi.]  Epist.  xx.  14.  Tom.  II.   col.  855;  where  vobis 
 
 Elia,  1567,  1570.]  Spiritus  sanctus  est  loquutus.] 
 P  Leon.  Magni  Op.  Lut.  1623.  De  Pass.  Dom.  ["  Unwares,  1570.J  ['»  Where,  1570.j 
 
 Serm.  x.  1 ;  where  sunt  Casaris.] 
 
174 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 same  queen,  whose  husband  he  had  so  traitorously  slain,  were  things  unknown 
 unto  me,  and  unto  all  men  also  when  I  did  write  this.  And  what  way  the 
 nobles  and  body  of  the  realm  would  take  for  the  safety  of  the  young  prince, 
 who  seemed  to  all  men  to  be  in  great  danger,  was  likewise  unknown  unto 
 me.  And  M.  Harding  knoweth  right  well,  that  these  were  the  occasions  of 
 the  alteration  of  the  state  from  that  it  was  when  I  did  writ§,  and  not  religion  ; 
 which  might  well  be  known  by  that,  that  many  of  the  said  queen's  religion 
 were  against  her,  and  many  protestants  were  and  are  her  friends.  And  it 
 seemeth  that  M.  Harding,  so  "  openly  protesting  before  God  and  the  Avorld, 
 that  they  condemn  and  defy  such  attempts  that  any  subjects  should  of  their 
 own  private  authority  take  arms  against  their  prince,"  excepting^  of  matters 
 of  religion  only,  should  think  it  reason  that  parricides,  murders,  and  shedding 
 of  blood,  especially^  blood-royal,  rapes,  incest^,  and  such- like,  should  not  pass 
 without  all  controlment.  Surely  God  hath  not  suffered  such  great  faults  to 
 escape  unpunished  even  in  princes,  as  doth  well  appear  by  the  examples  of 
 queen  Jesabel  in  Israel,  queen  Johanne  in  Naples^,  king  Tarquin  in  Rome, 
 whom  for  their  great  wickedness  God,  by  stiiTing  their  own  subjects  against 
 them,  deprived  of  their  princely  estates.  For  princes  also  are  God's  subjects, 
 against  whom,  for  then-  offences  against  hig  majesty,  he  proceedeth  as  well 
 as  against  the  basest  sorts  of  men,  by  such  ways  as  to  his  heavenly  wisdom 
 #2^"  it  seemeth  good. 
 
 Great  un- 
 truths. 
 
 The  Apology,  Chap.  ii.  Division  8, 
 
 That  we  have  seditiously  fallen  from  the  catholic  church,  and  by 
 a  wicked  schism  and  division  have  sliaken  the  whole  world,  and  trou- 
 bled the  common  peace  and  universal  quiet  of  the  church ;  and  that, 
 as  Dathan  and  Abiram^  conspired  in  times  past  against  Moyses  and 
 Aaron,  even  so  we  at  this  day  have  renounced  the  bishop  of  Rome 
 without  any  cause  reasonable. 
 
 M.  H.iEDING. 
 
 Before  Luther's  time  all  christian  people  came  together  peaceably  into  one 
 church,  under  one  head,  as  sheep  into  one  fold  under  one  shepherd,  and  so  lived 
 unanimes  in  domo,  "in  one  accord;"  but  after  that  Satan,  who  at  the  beginning 
 beguiled  Ere,  had  persuaded  some  to  taste  of  the  poisoned  apple  of  j,;,.,-^.^,^  g,,^ 
 Luther's  new  doctrine,  "  they  icent  out  from  us  who  were  not  of  us,  schism  followed 
 {for  if  they  had  been  of  us  they  had  remained  tcith  us),"  forsook  the  preaching, 
 catholic  church  of  Christ,  sorted  themselves  into  synagogues  of  antichrist, 
 withdrew  themselves  from  obedience  toward  their  pastor  and  judge,  and  sundered 
 themselves  into  divers  sects.     This  schism,  division,  and  conspiracy  against  the 
 head  shepherd  is  no  less  tvicked  than  that  of  Dathan  and  Abiron  against 
 Moyses  and  Aaron  icas.    For,  as  God  commanded  Moyses  and  Aaron  to 
 be  obeyed  of  the  children  of  Israel,  so  Christ  commanded  all  his  sheep  to  obey 
 and  hear  the  voice  of  him  whom  in  Peter,  and  succeeding  Peter,  he  made  joh,,  xxi. 
 shepherd  over  his  whole  flocTc.  . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Before  the  time  that  God's  holy  will  was  that  Doctor  Luther  should  begin, 
 after  so  long  time  of  ignorance**,  to  pubhsh  the  gospel  of  Christ,  there  was 
 a  general  quietness,  I  grant,  such  as  in^  the  night-season,  when  folk  be 
 asleep.  Yet,  I  think,  to  continue  such  quietness,  no  wise  man  will  wish  to 
 sleep  still. 
 
 f '  By  his  excepting,  1570,  1G09.] 
 
 [-  Specially,  1570.] 
 Incests,  1570,  1G09.] 
 
 [■*  Joanna  I.  of  Naples.  She  is  generally  con- 
 sidered as  a  participator  in  the  murder  of  her  hus!)and 
 Andrew ;  but  some  of  the  best  authorities  doubt  the 
 ti'uth  of  the  accusation.    She  was  compelled  to  fly 
 
 from  Naples,  but  was  restored,  and  reigned  for  thirty 
 years  unmolested.  At  length  she  was  again  deposed 
 and  put  to  death  in  prison.  The  manner  of  her 
 death  is  uncertain.] 
 
 Abiron,  Conf.  and  Def.  1567,  1570.] 
 [°  1567  omits  after  so  long  time  of  ignorance.^ 
 
 As  is  in,  1567.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 175 
 
 Ye  say :  "  They  liave  forsaken  the  cathoHc  church  :  they  went  from  us  who 
 were  not  of  us."  Nay  rather,  M.  Harding,  we  are  returned  to  the  cathoHc 
 church  of  Christ,  and  have  forsaken  you,  because  you  have  manifestly  forsaken 
 the  ways  of  God.  But  what  if  a  man  would  a  little  put  you  friendly  in  remem- 
 brance? Sir,  it  is  not  long*  sithence  yourself  were  out  of  your  own  catholic 
 church,  and  so  were  gone  out  from  yourself,  because  yourself  were  not  of 
 yourself.  For  if  yourself  had  been  of  yourself,  you  would  have  remained  better 
 ■with  yourself.  It  is  no  Avisdom  in  carping  at^  others  to  offer  occasion  against 
 yourself.  I  beseech  God  to  give  you  grace,  that  you  may  redire  ad  cor,  and 
 return  again  to  yourself.  But  here  you  bring  in  a  great  many  untruths  in  a 
 throng  together.  You  say  that,  as  God  commanded  the  people  of  Israel  to  obey 
 Aaron,  so  Christ  commanded  all  his  sheep  to  obey  the  pope  succeeding  Peter  : 
 you  say,  Christ  made  the  pope  shepherd  over  his  whole  flock  :  you  call  him 
 our  pastor  and  our  judge :  you  call  him  the  head  shepherd ;  and  for  proof 
 hereof,  for  some  countenance  of  truth,  ye  allege  the  one  and  twentieth  chapter 
 of  St  John ;  in  which  whole  chapter  notwithstanding  ye  are  not  able  to  find, 
 neither  any  such  commandment  of  Christ,  nor  any  mention  of  Peter's  successor, 
 nor  all  his  sheep,  nor  shepherd  over  his  whole  flock,  nor  our  pastor,  nor  our 
 judge,  nor  our  head  shepherd.  It  is  much  to  report  untruth  of  a  man :  but  to 
 report  untruth  of  Christ,  and  of  his  holy  word,  and  that  willingly  and  wittingly, 
 and  without  fear,  some  men  think  it  to  be  the  sin  against  the  Holy  Ghost. 
 
 As  for  these  words,  "  Feed  my  sheep,  feed  my  lambs,"  they  pertain  as  well  to  Matt,  xxviii. 
 other  the  apostles  as  to  Peter.    Christ  said  generally  to  all  his  disciples :  "  Go 
 ye  into  all  the  world,  and  preach  the  gospel."    And  Paul  saith  of  himself :  Ego  i  Cor.  xv.  lo. 
 plus  omnibus  laboravi :  "  I  have  taken  more  pains  (and  more  fed  the  flock)  than 
 all  the  rest."    Surely,  methinketh,  it  is  a  weak  kind  of  reasoning  to  say  thus : 
 Christ  bade  Peter  feed  his  sheep  ;  ergo,  he  made  him  head  shepherd  over  all 
 the  whole  world 
 
 But  if  this  whole  prerogative  hang  of  feeding  the  flock,  what  then  if  the 
 pope  feed  not?  What  if  he  never  mind  to  feed,  as  thinking  it  no  part  of 
 his  office  ?  To  conclude,  what  if  he  be  utterly  ignorant,  as  many  have  been, 
 and  cannot  feed  ?  Yet  must  he  needs  be  the  head  shepherd  over  the  whole 
 flock  ?  and  must  all  the  sheep  obey  him,  and  hear  his  voice,  that  cannot  speak  ? 
 Verily  St  Augustine  saith  :  Qui  hoc  animo  pascunt  oves  Christi,  ut  suas  velint  esse,  August,  in 
 nan  Christi,  se  convincuntur  amare,  non  Christum,  vel  gloriandi  vel  dominandi  I'eZ '123.*°' 
 acquirendi  cupiditate  :  "  Wliosoever  they  be  that  feed  the  sheep,  to  the  end  to 
 make  them  theirs,  and  not  Christ's,  they  love  themselves,  and  not  Christ,  for 
 desire  either  of  glory,  or  of  rule,  or  of  gain." 
 
 The  Apology,  Chap.  ii.  Division  9. 
 
 That  we  set  nought  by  the  authority  of  the  ancient  fathers  and  coun- 
 cils of  old  time ;  that  we  have  rashly  and  presumptuously  disannulled 
 the  old  ceremonies,  which  have  been  well  allowed  by  our  fathers  and 
 forefathers  many  hundred  years  past,  both  by  good  customs,  and  also 
 in  ages  of  more  purity ;  and  that  we  have  by  our  own  private  head, 
 without  the  authority  of  any  sacred  and  general  council,  brought  new 
 traditions  into  the  church,  and  have  done  all  these  things,  not  for  re- 
 ligion's sake,  but  only  upon  a  desire  of  contention  and  strife.  But 
 that  they  for  their  part  have  changed  no  manner  of  thing,  but  have 
 held  and  kept  still  such  a  number  of  years  to  this  very  day  all  things 
 as  they  Avere  delivered  from  the  apostles,  and  well  approved  by  the 
 most  ancient  fathers. 
 
 [»  Not  so  long,  1567,  1570,  1609.]  ['^  August.  Op.  Par.  1G79-1700.  In  Johan.  Evang. 
 
 ["  l.'5G7,  1570,  omit  at]  cap.  xxi.  Tractat.  cxxiii.  5.  Tom.  III.  Pars  11.  col. 
 
 ['»  God,  1611.]  817.] 
 ["  The  world,  1567,  1570.J  ['^  Year,  Conf.] 
 
170 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 M.  HARDING. 
 
 The  ancient  fathers  are  hut  men,  if  they  please  you  not.    But,  if  ye  find  any 
 colour  of  advantage  hut  in  the  new  schoolmen,  ye  make  much  of  it.    So  that  your 
 own  opinion  is  ths  rule  to  esteem  them  or  despise  them.    Councils  ye 
 admit  as  your  fancy  and  pleasure  leadeth,  sometimes  three,  sometimes 
 four,  sometimes  five  or  six.    But  all  ye  would  never  admit;  and  yet  so  many  as  are 
 general  and  have  been  confirmed  hy  the  see  apostolic,  they  are  all  of  like  authority. 
 Concerning  ceremonies,  if  ye  shew  us  not  the  use  of  chrism  in  your  ceremonies  oj 
 churches,  if  the  sign  of  the  cross  be  not  home  before  you  in  processions 
 and  otherwheres  used,  if  holy  water  be  abolished,  if  lights  at  the  gosjjel  gospellers, 
 and  communion  be  not  had,  if  peculiar  vestiments  for  deacons,  priests,  bishops,  be 
 taken  away,  and  many  such  other  the  like ;  judge  ye  whether  ye  have  duly  kept  the 
 old  ceremonies  of  the  church. 
 
 As  for  your  new  traditions,  rites,  and  ceremonies,  I  cannot  tell  what  to  make  of 
 them,  nor  whether  I  may  so  term  them. . . 
 
 No  manner  of  thing  have  we  changed  that  is  of  necessity  either  to  be  believed 
 or  to  he  observed. . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 We  allow  the  ancient  fathers  the  same  credit  that  they  themselves  have  ever 
 desired.  St  Augustine  hereof  writeth  thus  :  Neque  . . .  quorumvis  disputationes, 
 quantumvis  catholicorum  et  laudatorum  hominum,  velut  scripturas  canonicas  habere 
 debemus,  ut  nobis  non  liceat,  salva  reverentia,  quce  illis  dehetur, . . .  aliquid  in  illorum 
 scriptis  improbare  aut  respuere,  si  forte  invenerimus  quod  aliter  senserint  quam^ 
 Veritas  hahet. ...  Talis  sum  ego  in  scriptis  aliorum:  tales  volo  esse  intellectores 
 meorum- :  "  We  receive  not  the  disputations  or  writings  of  any  men,  be  they 
 never  so  catholic  or  praise-worthy,  as  we  receive  the  canonical  scriptures  ;  but 
 that,  saving  the  reverence  due  unto  them,  we  may  well  reprove  or  refuse  some 
 things  in  their  writings,  if  it  happen  we  find  they  have  otherwise  thought  than 
 the  truth  may  bear  them.  Such  am  I  in  the  writings  of  others ;  and  such  would 
 I  wish  others  to  be  in  mine."  Likewise  he  wTiteth  to  St  Hierome  :  Kon  puto, 
 frater,  te  velle  libros  tuos  legi  tanquam  apostolorum  aut  prophetarum^ :  "  I  reckon 
 not,  my  brother,  that  ye  would  have  us  so  to  read  your  books  as  if  they  were 
 written  by  the  apostles  or  prophets."  It  is  certain  TertulUan,  Cyprian,  Clemens 
 Alexandrinus,  Papias,  Irenajus,  Victorinus,  Lactantius,  Hilarius,  and  other  ancient 
 fathers  were  oftentimes  much  deceived^.  St  Hierome  scoff'eth  at  St  Ambrose's 
 commentaries  upon  Luke,  and  calleth  them  nugas,  "trifles,"  and  nicknameth  St 
 Ambrose,  sometimes^  calling  him  corvus,  sometime  cornicula'^.  Likewise  St 
 Augustine  saith  :  "  Ecclesiastici . .  .judices,  ut  homines,  plerunque  falluntur"^ :  "  The 
 judges  or  doctors  of  the  church,  as  being  men,  are  often  deceived."  And  Thomas 
 of  Aquine  saith :  Non  tenemur  de  necessitate  salutis  credere  non  solum  doctoribus 
 ecclesice,  ut  Hieronymo  aut  Augustino,  sed  ne  ipsi  quidem  ecclesice,  nisi  in  his  quce 
 pertinent  ad  substantiam  fidei^ :  "  We  are  not  bound  upon  the  necessity  of  salva- 
 tion to  believe  not  only  the  doctors  of  the  church,  as  Hierome  or  Augustine,  but 
 also  neither  the  church  itself,  saving  only  in  matters  concerning  the  substance 
 of  faith." 
 
 Touching  the  authority  of  councils  St  Augustine  saith:    Ipsa . . .  plenaria 
 
 [1  Quem,  IGll.] 
 
 Id.  ad  Fortunat.  Common,  sen  Epist.  cxlviii. 
 15.  Tom.  II.  col.  602 ;  where  guorumlibet  disputa- 
 tiones quamvis,  salva  honorijicentia,  eorum  scriptis, 
 atque  respuere,  and  ego  sum.'] 
 
 Nec  te,  mi  frater... arbitror  sic  legi  tuos  libros 
 
 velle,  taniquam  prophetanim,  vel  apostolorum  Id. 
 
 ad  Hieron.  Epist.  l.xxxii.  3.  col.  190.] 
 
 Hieron.  Op.  Par.  1G93-170G.  Ad  Paul,  et  Eus- 
 toch.  Epist.  cvi.  Ad  Patdin.  in  Lib.  Didym.  de  Spir. 
 Sanct.  Praef.  Tom.  III.  Pars  ii.  col.  808;  Pars  i. 
 Append,  cols.  493,  4.  Conf.  Ruf.  Invect.  in  Hieron. 
 Lib.  II.  Ibid.  Pars  ii.  cols.  432,  4.] 
 
 ['  August.  Op.  Par.  1679—1700.  Contr.  Cresc. 
 Donat.  Lib.  ii.  cap.  xxi.  2G.  Tom.  IX.  col.  423;  where 
 sicut  ar\d  fallantur.] 
 
 [••  Picus  Mirandula  proves  by  several  arguments  |  ["  The  only  sentence  at  all  to  the  point  in  the 
 that  the  opinions  of  the  fathers  are  not  to  be  taken  place  referred  to  is  the  following :  Dico  ergo  quod 
 as  an  infallible  rule,  and  cites  some  of  the  passages   !  judicium  eorum  qui  praesunt  ecclesia;  potest  errare 
 
 here  referred  to  J.  Pic.  Mirand.  Op.  Basil.  IGOI. 
 
 Apolog.  Tom.  I.  pp.  95,  i&c] 
 
 ['  Sometime,  1567,  1570,  1609.] 
 
 in  quibuslil>et,  si  personse  eorum  tantum  respician- 
 tur. — Aquinat.  Op.  Venet.  1595.  Quodl.  ix.  Art.  16. 
 Tom.  XII.  fol.  167.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 177 
 
 [^concilia]  scepe  priora  [a]  posteriorihus  emendantur,  cum  aliquo  experimmio  . . . 
 aperitur,  quod  clmisnm  erat^ :  "The  very  general  councils  are  often  corrected, 
 the  former  by  the  later,  as  often  as  by  trial  and  experience  the  thing  is  opened 
 that  before  was  shut."    Likewise  Panorniitane  saith :  Pins  crcdendum  est  v/ni  Abi  as  Pa- 
 
 177.  .  .J.  .7.  77  ..  7  norm,  (le 
 
 privato  Jjd(di,  qnam  toti  concnio  et  papa',  si  ineliorem  Itabeat  auctorttatcm  ret  Elect  it 
 rationem^'^ :  "We  ought  to  give  more  credit  to  one  private  layman,  than  to  the  cap'sigmfi- 
 whole  council  and  to  the  pope,  if  he  bring  better  authority  and  more  reason."  If'^'^"- 
 the  council  be  wicked,  and  carried  with  malice,  as  many  have  been,  specially 
 within  these  few  late  hundred  years,  we  say,  as  the  prophet  Esay  saith,  Inite  isai.  viii.  10. 
 consilium,  et  dissipabitnr :  loquirnini  verhum,  et  non  stahit :  quia  nohiscum  est  Domi- 
 nus :  "  Take  counsel  together ;  and  it  shall  be  broken :  speak  the  word ;  and 
 it  shall  not  hold.    For  the  Lord  is  with  us." 
 
 As  for  the  late  school-doctors,  yourselves  weigh  them  as  little  as  no  man  less. 
 You  say  in  j^our  common  talks,  Bernardus  non  vidit  omnia :  you  have  controlled 
 your  doctor  of  all  doctors,  Peter  Lombard,  with  this  common  caveat  in  tlie 
 margin  :  Hie  magister  non  tenetur^^ :  "  Here  our  doctor  is  no  doctor."    You  your- 
 self, M.  Harding,  in  this  your  very  book  against  our  Apology,  say  that  your  Hard, 
 doctor  Gratian  was  deceived,  and  instead  of  Anacletus  alleged  Calixtus.    You  [conf.] 
 yourself  again  say :  "  If  in  a  secret  point  of  learning  St  Augustine  or  St  Cyprian  m.  Hard, 
 teach  singularly,  we  follow  them  not :  much  less  do  we  bind  ourselves  to  believe  [Conf  ] 
 whatsoever  Albertus  Pighius  hath  written."  And  again  :  "We  bind  ourselves  neither  m  Hani, 
 to  the  words  of  Sylvester  nor  of  Pighius."    And  again :  "  We  take  not  upon  us  [Conf.] 
 to  defend  all  that  the  canonists  or  school-men  say  or  write."    And  another  of 
 your  company  saith  that  your  doctor  Gratian  hath  published  great  untruths,  and 
 wilfully  falsified  the  general  council.    Nomen  universalis,  saith  he,  assutum  est  a  Copus^Diai. 
 Gratiano       Thus,  M.  Harding,  ye  use  your  doctors  even  as  the  merchant  useth  ' 
 his  counters;  sometime  to  stand  for  an  hundred  pounds^^,  sometime  for  a  penny. 
 
 But  now  let  us  a  little  examine  the  particulars  of  your  bill.  Ye  come  in  with 
 processions,  with  lights,  with  torches,  with  tapers,  with  chrism,  with  oil,  with 
 tunicles  and  chesibles,  with  holy  water,  and  holy  bread,  and  I  know  not  what 
 else ;  as  if  all  these  things  had  descended  directly  from  the  apostles,  and  with- 
 out the  same  the  church  of  God  were  no  church. 
 
 Verily,  M.  Harding,  we  hate  not  any  of  all  these  things.  For  we  know  they  are 
 the  creatures  of  God.  But  you  have  so  misused  them,  or  rather  so  defiled  and 
 bewrayed  them  with  your  superstitions,  and  so  have  with  the  same  mocked  and 
 deceived  God's  people,  that  we  can  no  longer  continue  them  without  great 
 conscience.  I  will  pass  over  the  rest,  and  speak  only  of  your  oil,  whereof 
 you  seem  to  make  most  account.  In  your  pontifical  thus  are  ye  taught  to  bless 
 your  oil :  Fiat,  Domine,  hoc  oleum,  te  benedicente,  unctio  spiritualis  ad  purijica- Oe  Comee. 
 tionem  mentis  et  corporis^*:  "O  Lord,  let  this  oil  by  thy  blessing  be  made  a 
 spiritual  ointment  to  purify  both  soul  and  body."  And  again  :  Emitte,  qua'sumvs, 
 sancte  Pater,  Spiritum  sanctum  Paracletum  tuum  de  ccelis  in  hanc  pinguedinem 
 olivce, . . .  ad  refectionem  corporum  et  sanationem  animarum^'' :  "  O  holy  Father,  we 
 beseech  thee,  send  down  thy  Holy  Spirit  the  Comforter  from  heaven  into  this  fat- 
 ness of  the  olive,  to  the  refreshing  of  body  and  soul."  In  like  sort  ye  are  taught 
 to  pray  over  the  sick  :  Per  hanc  sanctam  unctionem,  et  suam  piissimam  miseri- 
 cordiam,  ignoscat  tibi  Dens,  ut  per  hanc  unctionem  habeas  remissionem  omnium 
 peccatorum^^' :  "  By  this  holy  anointing,  and  by  his  great  mercy,  God  pardon  thee, 
 that  by  this  anointing  thou  mayest  have  remission  of  all  thy  sins."  These  things 
 cannot  be  denied :  they  are  written  in  all  your  manuals,  used  and  practised  in  all 
 
 ['  August.  Op.  De  Bapt.  Contr.  Donat.  Lib.  11. 
 cap.  iii.  4.  Tom.  IX.  col.  98 ;  where  emendari.] 
 See  Vol.  II.  page  C77,  note  in.J 
 ["  Pet.  Lombard.  Libr.    Sentent.  Col.  Agrip. 
 1576.  Lib.  I.  Distt.  xxiv.  xxxi.  foil.  C7,  85,  &c.l 
 
 ...  universalis,  /ffc,  a  Gratiano,  ut  apparet, 
 assutum  est — Copi  (N.  Harpsfield)  Dial.  Sex,  Antv. 
 1566.  Dial.  i.  cap.  v.  pp.  3,3,  4.] 
 ['^  Pound,  1507.] 
 
 ...  ut  possit  effici  unctio  spiritalis.-.ut  tua 
 
 [JEWKL,  in.] 
 
 sancta  benedictione  .sit  omni  hoc  unguentn  coelestrs 
 
 medicina?  peruncto  tutanien  mentis  et  corporis,  &c — 
 
 Pontifical.  Kom.  Antv.  1627.  De  Offic.  in  Quint.  Fer. 
 
 Coen.  Dom.  p.  412.] 
 
 Id.  ibid.    See  Vol.  IL  page  1136,  note  3.J 
 
 In  this  sentence  is  comprised  the  substance  of 
 
 what  is  repeated  frequently  and  in  various  forms. 
 
 See  Manual,  ad  Us.  Eccles.  Sarisb.  Rothom.  \5b'>. 
 
 De  Extr.  Unct.  foil.  94-7.J 
 
 12 
 
178 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Lights. 
 Water. 
 
 Panorm.  de 
 ConsueU 
 cap.  T. 
 
 Extra  de 
 Sacra 
 Unctione. 
 Ungitur. 
 
 In  Annot 
 in  V.  Lil». 
 conlr.  Mare. 
 
 August,  de 
 Temp,  in 
 Kat-  Dom. 
 Serin.  *J. 
 Euseb  de 
 Vita  Const. 
 Orat.  3. 
 
 Hier.  adv. 
 Vigilant. 
 
 M.  Hard, 
 fol.  7.  b. 
 LConf.l 
 l.act-  Lib.  vi. 
 cap.  ii. 
 
 Tertull.  de 
 Idolat. 
 
 August. 
 
 Steuch. in 
 Lib.  Num. 
 cap.  xix. 
 
 your  churches.  Ye  call  it  holy  oil,  and  oil  of  salvation :  ye  bear  the  people  in 
 hand  that  thereby  they  shall  have  health  of  body  and  soul.  And  yet  indeed  ye 
 have  no  chrism  at  all.  For  pope  Innocentius  saith :  CJtrlsma  conficitur  ex  oho  et 
 halsamo'^ :  "The  chrism  is  made  of  oil  and  balsam."  And  to  the  making  thereof 
 the  balsam  is  as  necessary  as  the  oil.  But  these  many  hundred  years  ye  have 
 had  no  balsam,  nor  hath  there  been  any  to  be  had  ;  therefore  ye  have  had  no 
 chrism  this  long  while,  but  have  deceived  the  people  -nith  quid  pro  quo,  giving 
 them  one  thing  for  another. 
 
 Now  that  your  oil  came  not  from  the  apostles,  your  own  doctor  Panormitane 
 is  witness.  For  thus  he  writeth  :  Apostoli  oUm  con  ferehant  Spiritum  sanctum  sola 
 rnanus  impositione.  Et  quia  Jiodie  praJati  non  sunt  Ha  beati, . . .  fuit  institutum  ut 
 ilU  conferrent  hoc  sacramentum  cum  chrismate- :  "The  apostles  in  old  time  gave 
 the  Holy  Ghost  only  by  laying  on  of  hands.  But  now-a-days,  because  bishops  be 
 not  so  holy,  order  hath  been  taken  that  they  should  give  this  sacrament  with 
 chrism." 
 
 Neither  is  this  matter  so  throughly  approved  by  all  antiquity  as  M.  Harding 
 imagineth.  For  pope  Innocentius  is  witness,  that  in  old  times  there  were  some 
 that  found  fault  with  these  doings.  These  be  his  words:  "  Xon  Judaizat  ecclesia 
 cum  UHctionis  celebi'at  sacramentum,  sicut  antiqui  mentiuntur^ :  "The  church  is 
 not  Jewish  in  solemnizing  the  sacrament  of  unction,  as  the  elders  have  mis- 
 reported." 
 
 Touching  your  lights  and  tapers,  Beatus  Rhenanus,  a  man  of  great  learning 
 and  judgment,  doubtetli  not  but  ye  borrowed  the  use  thereof  from  the  heathens*. 
 I  grant  the  Christians  in  old  time  had  lights  in  their  churches  when  they  met  to- 
 gether at  their  common  prayers :  but  it  appeareth  by  the  ancient  fathers  that 
 the  same  lights  served  to  solace  them  against  the  dark,  and  not  for  any  use  of  reli- 
 gion. St  Augustine  saith  :  Vorent . . .  alius  oleum,  alius  ceram  ad  luminaria  noctis^ : 
 "  They  promise  (to  the  church)  one  oil,  another  wax,  for  the  night -hghts."  Like- 
 wise saith  Eusebius  :  Kadapov  (pa>s,  oa-ov  e^apKeaai  TTpos  eK\afi\j/iv  rois  ev';^o/iej'Oir ^ :  IguiS 
 purus,  qua7itum  satis  esset  ad  prcehendum  lumen  precantibus:  "A  clear  light,  so 
 much  as  might  suffice  the  people  at  their  prayers."  So  hkewise  saith  St  Hierome  : 
 Cereos.. .  non  clara  luce  accendimus, .  ..sed  ut  noctis  tenebras  hoc  solatia  temperemus' : 
 "  We  hght  not  our  tapers  at  mid-day,  but  only  hy  this  comfort  to  ease  the  dark- 
 ness of  the  night."  Therefore,  M.  Harding,  unto  you  that  set  up  hghts  in  your 
 churches,  as  yom-self  say,  "to  the  honour  of  God,"  the  ancient  father  Lactantius 
 saith  thus  :  Num  . . .  mentis  sua'  compos  putandus  est,  qui  auctori  et  datori  lumiytis 
 candelarum  et  cerarum  lumen  otf'ert  pro  munere^  ?  "What,  may  we  think  he  is  well 
 in  his  wits  that  unto  God,  the  maker  and  giver  of  light,  will  offer  up  candles  and 
 tapers  for  a  present?"  Verily,  Tertullian  saith:  Acceiulant . . .  quotidie  lucernas,  qui- 
 bus  lux  nulla  est,  4"C. . . .  IlUs  competunt  et  testimonia  tenebrarum  et  auspicia  poena- 
 rum^ :  "Let  them  that  ha^e  no  hght  (of  God)  set  up  their  tapers  every  day,  &c. 
 To  them  belongeth  both  the  testimony  of  darkness  and  the  beginning  of  pain." 
 
 But  what  shall  I  say  of  your  holy  water  ?  No  doubt  it  must  needs  serse,  as 
 your  oU  doth,  to  the  salvation  of  body  and  soul.  Augustinus  Steuchus,  a  principal 
 doctor  of  your  side,  saith :  Non  inane  institutum  est,  quod  aquas  sale  et  orationibus 
 sanctijicamus,  ut  ad  eorum  aspersum  delicto  nostra  deleantur^^ :  "  It  is  no  vain  in- 
 
 ['  ...  et  conficitur  chrisma,  qaod  ex  oleo  fit  et 
 balsamo. — Innoc.  III.  in  Corp.  Jur.  Canon.  Lugd. 
 I62i.  Decretal.  Gregor.  IX.  Lib.  i.  Tit.  xv.  cap.  1. 
 col.  277.] 
 
 P  Confertur  enim  Spiritus  sanctus  quem  apostoli 
 olim  conferebant  ex  sola  &c.  ut  ipsi  &c.  cum  coUa- 
 
 tione  chrismatis  Panorni.  .sup.  Decretal.  Lugd. 
 
 15.34.  Lib.  I.  Tit.  iv.  De  Consuet.  cap.  4.  foL  95.] 
 
 P  Innoc.  III.  in  Corp.  Jur.  Canon.  Decretal. 
 Gregor.  IX.  Lib.  i.  Tit.  xv.  cap.  1.  col.  280.] 
 
 Equidem  quod  negari  non  potest,  caerimoniae 
 ardentium  cereorum,  quos  hodie  Christiani  eo  die,  qui 
 purificatae  Mariae  dicatus  est,  ex  more  eircnmferimus, 
 a  Februalibu.s  Romanorum  sacris  originem  sumpsere. 
 — Beat.  Ehenan.  Annot.  in  Lib.  v.  adv.  Marc,  ad 
 
 calc.  TertuU.  Op.  Franek.  1597.  p.  10-3.] 
 
 P  August.  Op.  Par.  1679  1700.  In  Natal.  Dom. 
 I.  Serm.  cxviL  4.  Tom.  V.  Append,  col.  213.  This 
 sermon  is  considered  spurious  by  the  Benedictine 
 editors.] 
 
 [®  The  editor  has  not  succeeded  in  finding  the 
 passage  referred  to.] 
 
 [7  Hieron.  Op.  Par.  1C93-1706.  Adv.  Vigilant. 
 Tom.  IV.  Pars  ii.  col.  2&i.] 
 
 [»  Lactant.  Op.  Lut.  Par.  1748.  Div.  Inst.  Lib. 
 VI.  cap.  ii.  Tom.  I.  p.  43-3  ;  where  ac  cerarum.] 
 
 [»  Tertull.  Op.  Lut.  1G41.  De  Idol.  15.  p.  114.] 
 
 [10  August.  Steuch.  Op.  Venet.  1591.  In  Num. 
 cap.  xix.  Tom.  I.  fol.  158:  -nhere  ad  earum  asper- 
 sum. nostra  aboleantur  delicfa.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 179 
 
 vention,  that  we  hallow  water  with  salt  and  prayers,  that  by  the  sprinkhng  thereof 
 our  sins  may  be  forgiven."  Thus  profanely  and  heathen-like  he  writeth,  as  if  the 
 blood  of  Christ  were  quite  dried  up. 
 
 Beside  aU  this,  one  of  your  doctors  of  Lovaine  telleth  us  in  good  sadness,  by  cop.  Dial, 
 report  of  one  of  the  Jesuits,  that  in  India  holy  water  is  very  wholesome  to  drive 
 away  mice,  and  to  make  barren  women  to  conceive I  feign  not  this  matter : 
 the  place  may  be  seen.    O  M.  Harding,  I  must  needs  say  of  your  company  that 
 one  said  sometime  of  the  Grecians:  "These  that  call  themselves  catholics  are"E\X»ii/69 
 
 ever  chUdreni2."  ^  ^  "J'^-^^^ 
 
 Ye  say  ye  have  changed  nothing  that  is  of  necessity  either  to  be  believed  or  ^a-re. 
 to  be  observed.    What  necessity  ye  mean,  I  cannot  well  conjecture  :  for  when  et  xheod. 
 you  list,  your  holy  water  and  holy  bread  must  needs  be  of  necessity.    But  indeed  orarAffJct.' 
 of  the  ancient  godly  orders  of  the  church  ye  have  in  a  manner  left  nothing,  unless 
 it  be  such  as  ye  might  best  have  spared ;  and  the  same  ye  have  so  defaced  with 
 superstition,  that  it  hath  now  quite  lost  his  former  use,  and  is  not  the  same  it 
 was  before.    Certainly,  if  you  had  changed  nothing,  then  should  you  have  now 
 no  private  mass. 
 
 Therefore  we  may  justly  say  to  you,  as  Tertullian  said  in  like  case  unto  the 
 Roman  heathens  :  Ubi  religio  ?  Ubi  veneratio  majoribus  debita  ?  . . .  Habitu,  victu,  ^^J^J'^g 
 instructu,  sensu,  ipso  denique  sermone  proavis  renunciastis.  Laudatis  semper  anti- 
 quitatem : . . .  nove  de  die  vivitis.  Per  quod  ostenditur,  dum  a  bonis  majorum  insti- 
 tutis  deceditis,  ea  vos  retinere  et  custodire  qwe  non  debuistis ;  cum  quce  debuistis  non 
 citstoditis^^ :  "Where  is  your  religion?  Where  is  the  reverence  due  to  your  fore- 
 fathers ?  You  have  forsaken  them  in  your  apparel,  in  your  diet,  in  your  order,  in 
 your  meaning,  and  in  your  speech.  Ye  change  your  life  daily :  yet  ye  praise 
 antiquity.  Whereby  it  appeareth,  while  ye  leave  the  good  orders  of  your  elders, 
 that  ye  keep  the  things  ye  should  not  keep,  seeing  ye  keep  not  the  things 
 ye  should  keep." 
 
 The  Apology,  Chap.  ii.  Division  10. 
 
 And  that  this  matter  should  not  seem  to  be  done  but  upon  privy 
 slander,  and  to  be  tossed  to  and  fro  in  a  corner  only  to  spite  us,  there 
 have  been  besides  wilily  procured  by  the  bishop  of  Kome  certain  persons 
 of  eloquence  enough,  and  not  unlearned  neither,  which  should  put  their 
 help  to  this  cause,  now  almost  despaired  of,  and  should  polish  and  set 
 forth  the  same,  both  in  books  and  with  long  tales ;  to  the  end  that,  when 
 the  matter  was  trimly  and  eloquently  handled,  ignorant  and  unskilful  per- 
 sons might  suspect  there  Avas  some  great  thing  in  it.  Indeed  they  per- 
 ceived that  their  own  cause  did  evei'y  where  go  to  wrack,  that  their  sleights 
 were  now  espied,  and  less  esteemed,  and  that  their  helps  did  daily  fail 
 them,  and  that  their  matter  stood  altogether  in  great  need  of  a  cunning 
 spokesman. 
 
 M.  HARDING. 
 
 . . .  We  cannot  despair  of  this  cause,  unless  we  would  forsake  our  faith,  as  ye 
 Confidence o/ca-  hove.  For  believing  Christ,  ivhich  our  faith  leadeth  us  unto,  ive  cannot 
 fngtheir^caiie.  mistrust  the  conttiiuance  of  this  cause.  "Heaven  and  earth  shall  pass;  but 
 Luke  xxi.  my  irords  shall  not  pass,"  saith  Truth  itself.  And  his  words  tell  us  that 
 Mall,  xxviii.    he  will  be  with  his  church  "all  days  to  the  world's  end;"  and  that  he 
 
 ["  Traditur  multas  mulieres  prius  steriles  fa?- 
 cundas  f'actas,  et  immaiiem  maris  tempestatem  trail - 
 quillatam  :  sorioes  pra^terea,  qui  omnia  sata  misere 
 vastabaiit,  a  terris  Cliristianoruin  sacra  aqua  con- 
 spersis  ad  proximos  gentiliuin  agros  fugatos.— Copi 
 Dial.  Sex,  Antv.  1566.  Dial.  i.  cap.  iii.  p.  18.] 
 
 ["  Tlieodor.  Op.  hut.  Par.  1642-84.  Grsec.  Affect. 
 
 Cur.  Serm.  i.  Tom.  IV.  p.  473.  Theodoret  quotes 
 the  words  of  Plato. J 
 
 ['^  TertuU.  Op.  Apolog.  6.  pp.  7,  8;  where 
 censu,  and  semper  antiquos.] 
 
 The  Coiitidenoe  of  the  Catholics,  Conf. ;  Con- 
 fidence of  the  catholics,  Def.  1.5G7.] 
 
 12—2 
 
ISO 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 hath  besought  his  Father  to  give  to  it  "  the  Spirit  of  truth,  to  remain  johnxiv. 
 u'ith  it  for  ever."     Then  be  we  most  assured  of  this  cause.     We  tell  you  me  caoiouc 
 therefore,  it  standeth,  and  shall  stand,  by  Christ's  presence,  atid  by  the  r'ewf'd^n'aed. 
 Holy  Ghost's  assistance,  to  the  end.     Your  cause  yet  standeth  not,  but 
 icavei-eth  and  tottereth,  as  that  which  St  Paul  termeth  "«  j9)(/f'  of  doc-  Eph.  iv. 
 
 trine,"  and  doubtless  shortly  fall  it  shall,  as  all  heresies  have  fallen  
 
 The  authors  and  professors  of  them  be  dead  and  rotten . .  .in  hell-fire  with  weeping 
 and  grinding^  of  teeth.  The  like  judgment  look  ye  and  your  fellows^  to  have,  if  ye 
 repent  not,  and  revoke  your  Jieresies  by  time. . . . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 "  We  cannot  despair,"  saith  M.  Harding,  "  of  the  continuance  of  our  cause. 
 For  heaven  and  earth  shall  pass,  but  Christ's  words ^  shall  not  pass.  He  will  be 
 with  us  all  days  to  the  world's  end,"  &;c.  These  words,  M.  Harding,  be  true  and 
 certain ;  and  therefore  our  hope  is  the  firmer.  Christ  hath  promised  that  the 
 Spirit  of  truth  shall  remain  for  ever,  but  not  in  the  pope  and  his  cardinals.  For 
 isai.  ixvi.  2.  thereof  he  made  no  promise.  Nay,  rather  the  prophet  Esay  saith :  The  Spirit 
 of  God  shall  rest  upon  "  the  poor  and  meek-hearted,  that  trembleth  at  the  word 
 of  the  Lord." 
 
 The  church  of  God  shall  stand  still,  yea,  though  Rome  were  possessed  with 
 Matt.  XV.  13.  antichrist.     It  is  true  that  Christ  saith  :  "  Every  plant  which  my  heavenly  Father 
 hath  not  planted  shall  be  rooted  up."    Upon  which  words  St  Hilary  saith:  \_Sig- 
 Hilar,  in  cap.  uificat^   tvaditionem  hominum  eruendam  [esse],  cujus  favore  transgressi  sunt  prte- 
 Canon.  14.  in  cepta  legis^ :  "He  meaneth  that  the  tradition  of  man,  for  which  tradition's  sake 
 they  have  broken  the  law  of  God,  shall  be  taken  up  by  the  roots."    Heaven  and 
 earth  shall  pass,  and  your  fantasies  and  devices,  M.  Harding,  shall  pass :  the  Lord 
 hath  spoken  it ;  but  the  word  of  God  and  his  church  shall  endure  for  ever. 
 
 But  M.  Harding's  almanac  saith  our  doctrine  shall  foil,  and  that  very  shortly. 
 Herein  I  profess  I  have  no  skill.  God's  will  be  done.  It  is  his  cause :  whatsoever 
 shall  happen,  his  name  be  blessed  for  ever.  In  like  sort  the  heathens  in  old 
 August,  in  times,  as  St  Augustine  saith,  vaunted  themselves  against  the  faith  of  Christ :  Ad 
 certum  tempus  sunt  Christiayii :  postea  peribunt,  et  redibunt  idola :  redibit  quod  erat 
 antea . . .\^Verum1  tu,  cum  exspectas,  miser  infidelis,  ut  transeant  Christiani,  transis  ipse 
 sine  Christianis^ :  "  These  Christians  are  but  for  a  while  :  fall  they  shall,  and  that 
 shortly.  Then  shall  our  idols  come  again,  and  it  shall  be  as  it  was  before.  But, 
 O  thou  miserable  infidel,  while  thou  lookest  that  the  Christians  should  pass,  thou 
 August,  in  passest  away  thyself^  without  the  Christians."  Again  he  saith :  Ecce  veniet  tempus 
 ^"^'^^"^  ut  finiaiitur  et  non  sint  Christiani.  Sicut  caeperunt  ab''  aliquo  tempore,  ita  usque 
 ad  certum  tempus  erunt.  Sed  cum  ista  dicunt,  .  . .  sine  fine  morinntur,  et  pei-manet 
 ecclesia  preedicando*^  brachium  Domini  onini  generationi  venturee^ :  "The}'  say. 
 Behold  the  day  will  come  when  all  these  Christians  shall  have  an  end.  As 
 they  had  a  time  to  begin,  so  shall  they  have  a  time  to  continue.  But,  while  they 
 make  these  cracks,  they  themselves  die  without  end.  But  the  church  continueth 
 still  praising  the  almighty  arm  of  God  to  ever}'  generation  that  is  to  come." 
 
 But  ye  say :  "  The  authors  and  professors  of  our  doctrine  be  damned  in  hell- 
 fire,  and  cry,  Peccavi."    This  is  a  very  terrible  kind  of  talk.    But  it  is  a  rash 
 part  for  you,  M.  Harding,  so  suddenly  to  skip  into  God's  chair,  and  there  to 
 pronounce  your  sentence  definitive  like  a  judge.     But  God  will  judge  of  your 
 August,  in    judgment.    St  Augustine  saith  :  Alia  est  sella  terreria,  aliud  tribunal  ccelorum.  Ah 
 Par-s""" '■  inferiori  sententia  accipitur,  a  superiori  corona^'* :  "The  earthly  chair  is  one  thing  ; 
 
 the  judgment-seat  in  heaven  is  another.    From  the  one  we  receive  sentence, 
 
 ['  Grinting,  Conf.  and  Def.  1.5G7,  1570.] 
 [■•'  FoUowers,  Conf.  and  Def.  lo67.] 
 [3  Word,  1.567,  1570.] 
 
 [*  HUar.  Op.  Par.  1693.  Comm.  in  Matt.  cap.  xv. 
 1.  col.  685  ;  where  legis  prcecepta  transgressi  sunt.l 
 
 [=•  August.  Op.  Par.  1679-1700.  In  Psal.  Ixx. 
 Enarr.  Serra.  ii.  4.  Tom.  IV.  col.  736;  where  ad 
 parvum,  rediet  quod,  and  transis  tu  sijie.] 
 
 [6  Theeself,  1567,  1570.] 
 
 ["  Ad,  1567,  1570.J 
 
 [8  Praedicans,  1567,  1570,  1609.] 
 
 P  Id.  ibid.  12.  col.  742 ;  where  ex  aliquo,  pradi- 
 cans,  and  superveniurce.'] 
 
 Id.  in  Psal.  xxxvi.  Serm.  iii.  13.  col.  290; 
 where  ab  inj'eriore  accepii  sententiam,  a  superiore 
 coronam.'\ 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 181 
 
 from  the  other  we  receive  a  crown."  O  M.  Harding,  God  grant  you  may  once 
 cry,  Peccari,  lest  the  time  come  that  ye  shall  cry  out,  as  it  is  written  in  the 
 book  of  Wisdom :  "  These  are  they  whom  we  sometime  had  in  derision,  and  in  a  wud.  v. 
 parable  of  reproach.  We  fools  thought  their  life  madness,  and  their  end  without 
 honour.  But  now  are  they  counted  among  the  children  of  God,  and  their  portion 
 is  among  the  saints." 
 
 The  Apology,  Chap.  iii.  Division  2". 
 
 Now,  as  for  those  things  which  by  them  have  been  laid  against  us,  in 
 part  they  be  manifestly  false,  and  condemned  so  by  their  own  judg- 
 ments which  spake  them ;  partly  again,  though  they  be  as  fiilse  too 
 indeed,  yet  bear  they  a  certain  shew  and  colour  of  truth,  so  as  the 
 reader  (if  he  take  not  good  heed)  may  easily  be  tripped  and  brought 
 into  error  by  them,  especially when  their  fine  and  cunning  tale  is  added 
 thereunto.  And  part  of  them  be  of  such  sort  as  we  ought  not  to  shun 
 them  as  crimes  or  faults,  but  to  acknowledge  and  confess'^  them  as 
 things  well  done,  and  upon  very  good  reason.  For  shortly  to  say  the 
 truth,  these  folk  falsely  accuse  and  slander  all  our  doings,  yea,  the  same 
 things  which  they  themselves  cannot  deny  but  to  be  rightly  and  orderly 
 done ;  and  for  malice  do  so  misconstrue  and  deprave  all  our  sayings  and 
 doings,  as  though  it  were  impossible  that  any  thing  could  be  rightly 
 spoken  or  done  by  us.  They  should  more  plainly  and  sincerely  have 
 gone  to  work,  if  they  would  have  dealt  truly.  But  now  they  neither 
 truly,  nor  sincerely,  nor  yet  christianly,  but  darkly  and  craftily  charge 
 and  batter  us  with  lies,  and  do  abuse  the  blindness  and  fondness  of  the 
 people,  together  with  the  ignorance  of  princes,  to  cause  us  to  be  hated 
 and  the  truth  to  be  suppressed. 
 
 This,  lo  ye,  is  the  power  of  darkness,  and  of  men  which  lean  more  to 
 the  amazed  wondering  of  the  rude  multitude,  and  to  darkness,  than  they 
 do  to  truth "  and  light ;  and,  as  St  Hierome  saith,  do  openly  gainsay  nier.  ad 
 the  truth,  closing  up  their  eyes,  and  will  not  see  for  the  nonce  But 
 we  give  thanks  to  the  most  good  and  mighty  God  that  such  is  our  cause, 
 Avhereagainst  (when  they  Avould  fainest)  they  were  able  to  utter  no 
 despite,  but  the  same  which  might  as  well  be  wrested  against  the  holy 
 fathers,  against  the  prophets,  against  the  apostles,  against  Peter,  against 
 Paul,  and  against  Christ  himself 
 
 M.  HARDING. 
 
 . . .  The  catholics  do  not  hurden  you^^  with  ought,  wherein  by  their  own  judgments 
 they  condemn  themselves,  as  ye  slander  them,  not  only  here,  but  oftentimes  in  your 
 book.  For  if  they  judged  otlierimse,  they  would  not  wittingly  do  against  their 
 judgment.  That  is  the  special  property  of  an  heretic,  whom  St  Paul 
 ' ' '"'  biddeth  all  men  to  avoid,  "  knowing  that  he  that  is  such  is  jwrverted, 
 
 and  seemeth^''  even  condemned  by  his  own  judgment." . . 
 
 . . .  They  sheio  both  your  blasphemous  heresies  and  your  wicked  acts. . . .  Luther, 
 ye  know,  poured  out  his  heresies  and  villanies,  ^c. . . .  Your  robbing  of  churches,  per- 
 secuting of  men  for  standing  stedfastly  in  the  faith  of  the  holy  forefathers,  your 
 incestuous  marriages  of  monks,  friars,  and  nuns,  your  breach  of  solemn  votes  for 
 
 ["  Here  Jewel,  as  is  frequently  the  case,  unites 
 into  one  two  or  three  of  Ilardinj^'s  divisions.] 
 
 ['^  Specially,  Conf.  and  Def.  15G7,  1570.] 
 
 1^13  Profess,  Conf.] 
 
 ['■"  To  the  truth,  Conf.] 
 
 It  is  not  easy  to  say  what  passage  is  intended 
 by  this  vague  quotation.    Possibly  the  following 
 
 words  may  have  been  in  the  bishoii's  mind  :  Porro 
 aliud  est,  si  clausis,  (jiiod  dicitiir,  ociilis  niihi  volunt 
 
 maledicere  Hieron.  Op.  Par.  lGy;3-17UC.  Ai)olog. 
 
 adv.  Ruff.  Lib.  li.  Tom.  IV.  Pars  ii.  col.  427.J 
 Neither  burden  they  you,  Conf.J 
 ["  Sinneth,  Conf.J 
 
 « 
 
182 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Bar.  Latom. 
 adv.  Bucer. 
 
 Gerard.  Lor. 
 De  Missa 
 Proroganda, 
 in  7  Par. 
 Canon. 
 
 Steph.  Card, 
 in  the 
 Devil's 
 Soplustry. 
 
 Albert.  Pigh. 
 De  Missa 
 Privata. 
 
 Plat,  in  Pio 
 II. 
 
 Joh.  Sleid. 
 Lib.  iv. 
 
 M.  Hard, 
 fol.  22.  b. 
 [Answer  to 
 M.  Jewel's 
 Challenge."] 
 
 Gen.  xvi. 
 John  ii. 
 
 Chrysost.  in 
 Matt.  Horn. 
 19. 
 
 fleslihj  pleasure,  your  profaniuff  and  abandoning  of  holy  sacraments,  your  con- 
 tempt of  ancient  and  godly  ordinances  a)td  discipline  of  the  church,  and  such  other 
 things  of  like  estimation. . . . 
 
 . . .  For  indeed  the  catholics  do  persecute  you  (if  such  deserved  entreating  of  evil 
 perso7is  may  be  called  persecution),  and  all  good  folk  besides,  we  grant,  and  shall 
 so  do  so  long  as  they  love  the  truth,  and  keep  them  in  the  tinity  of  the  church. 
 Yet  with  no  other  mind  do  they  ^jersecwfe  you  than  Sara  did  Agar, 
 than  Christ  the  Jews,  ichom  he  whipped  out  of  the  temple,  than  Peter  John  a. 
 did  Siinon  Magus   Egaippu,. 
 
 THE  BISHOP  OF  S.VBISBURT. 
 
 Ye  wis,  M.  Harding,  it  might  please  you  to  remember,  that  Bartholomaeus 
 Latomus,  a  doctor  of  your  side,  confesseth  in  writing  to  all  the  world,  that  our 
 request  touching  the  hoh'  ministration  under  both  kinds,  according  to  Christ's 
 first  institution,  is  just  and  reasonable  ^  : 
 
 That  Gerardus  Lorichius,  another  of  your  own  side,  saith :  Pseudocatholici'-, 
 qui  reformationem  ecclesice  quoquo  modo  reniorari  non  verentur^ :  "They  be  false 
 catholics"  (and  this,  M.  Harding,  he  speaketh  of  you,  being  one  of  your  own'i; 
 "the}'  be  false  cathoUcs,  that  hmder  the  reformation  of  the  church  by  all  means 
 they  be  able."  He  saith  you  be  false  catholics,  far  contrary  to  the  common 
 opinion ;  and  concludeth  in  the  end  that  the  wilful  maintenance  and  sequel 
 of  your  doctrine  in  this  point  is,  as  he  calleth  it,  Jvceresis  et  blasphemia  pes- 
 tilens  et  execrabilis,  "  an  heresy  and  a  blasphemy  against  God,  pestilent  and 
 cursed : " 
 
 That  others  of  your  side  confess  that  this  your  use  of  ministration  under  one 
 kind,  which  now  ye  call  catholic,  began  first  not  of  Christ  or  his  apostles,  or 
 any  ancient  learned  father,  but  only  of  the  error,  or,  as  he  better  termeth  it, 
 of  the  simple  devotion  of  the  people*: 
 
 That  Albertus  Pighius,  the  stoutest  gallant  of  all  your  camp,  granteth  there 
 have  been  and  be  many  abuses  in  your  mass  \  notwithstanding  ye  have  told  us 
 far  otherwise : 
 
 That  pope  Pius  oftentimes  granted,  and  used  commonly  to  say,  he  saw  great 
 causes  why  priests  should  be  restored  to  the  liberty  of  mamage'': 
 
 That  pope  Adrian,  by  his  legate  Cheregatus,  confessed  openly  at  Norenberg, 
 in  the  general  diet  of  all  the  princes  of  Germany,  that  all  the  ill  of  the  church 
 came  first  a  culmine  jwntijjcio'',  "from  the  top  castle  of  the  pope:"' 
 
 And,  to  be  short,  M.  Harding,  it  might  have  pleased  you  to  remember  that 
 yourself,  in  your  first  book,  in  the  defence  of  your  private  mass,  have  written 
 thus :  "  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*." 
 
 All  these  things,  M.  Harding,  be  they  uses  or  abuses,  reasonable  or  unreason- 
 able, right  or  wrong,  better  or  worse ;  be  they  never  so  wicked,  never  so 
 bla.sphemous,  never  so  cursed,  yet  be  they  stoutly  defended  still,  and  no  hope 
 offered  of  amendment ;  with  what  conscience  of  your  part,  he  only  seeth  that 
 seeth  the  conscience.  You  grant  ye  persecute  your  brethren  where  ye  have 
 the  sword,  and  may  persecute ;  but  as  Sara  did  Agar,  as  Christ  did  the  Jews ; 
 and  not  otherwise,  ^'erily,  M.  Harding,  that  Clu'ist  or  Sara  were  persecutors  I 
 have  not  greatly  heard,  but  I  remember  Chrysostom  saith  thus :  Nunguid  oris 
 lupum  pei-sequitur  aliquando  ?  Non,  sed  lupus  orem.  Sic  enim  . . .  Caim  persecutus 
 est  Abel,  non  Abel  Caim.  Sic  Ismael  persecutus  est  Isaac,  non  Isaac  Ismael.  Sic 
 ...Judtei  Christum,  non  Christus  Judceos.    Hceretici  Christianas,  non  Christiani 
 
 ['  Equidem  nunqnam  negari  ntranqne  speciem 
 pariter  in  usu  fuisse  in  primis  ac  retustissiniis  eccle- 
 siis,  &c. — B.  Latom.  adv.  M.  Bucer.  Col.  1545.  cap. 
 i.  fol.  E.  iiiL  2.J 
 
 Sunt  pseudocatholici,  1.567,  1570.  J 
 
 P  Ger.  Lorich.  De  Miss.  Publ.  Prorogand.  15%. 
 Lib.  II.  cap.  ii.  Sept.  Pars  Canon,  p.  177.] 
 
 [*  A  Detection  of  the  Deuils  Sophistrie,  Lond. 
 1546.  fol.  139.  2,  &c.] 
 
 Alb.  Pigh.  Explic.  Cathol.  Contr.  Par.  15S6. 
 
 ControT.  VI.  fol.  123.2.] 
 
 f «  Plat.  De  Tit.  Pont.  Col.  1551.  Pins  II.  p.  295.] 
 ['  ...a  pontificio  culmine  malum  hoc  defluxisse. 
 
 .—J.  Sleid.  Comm.  Argent.  1572.  Lib.  iv.  fol.  32.  2. 
 
 Further  authorities  for  this  statement  wiU  be  given 
 
 hereafter.] 
 
 [«  See  Vol.  I.  page  165.J 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 183 
 
 Jicereticos.    Ergo  ex  fmctibus  eorum  corjnoscetis  eos'* :  "What,  do'"  tlic  sheep  p^^^^^ — ' 
 persecute  the  wolf  at  any  time  ?    No,  but  the  wolf  doth  jDersecutc  the  sheep,  ^j^^ 
 For  so  Cairn  persecuted  Abel,  not  Abel  Cairn.    So  Isniael  persecuted  Isaac,  not  j^^g 
 
 Isaac  Ismael.    So  the  Jews  persecuted  Christ,  not  Christ  the  Jews.     So  the  .  ' 
 
 heretics  persecute  the  Christians,  not  the  Christians  the  heretics.    Therefore  ye 
 shall  know  them  by  their  fruits." 
 
 St  Augustine  saith  :  Noii . . .  eo  inodo  persecntionem  passi  sunt  pseudoproplietcc  Aii?nst.^ 
 ah  Elia,  quomodo  ipse  Elias  a  rege  nequissimo^^ :  "Neither  were  the  false  pro- j'ft)i.'Lib.'ii. 
 phets  so  persecuted  by  Elias  as  Elias  was  persecuted  by  the  wicked  king."  ' 
 Surely  Chrysostom  saith:  Quern  videris . .  .in  sanguine  persecutionis  gaudentem,  lupus  chrysost.  in 
 ggli2 .  "Whomsoever  ye  see  rejoicing  in  the  blood  of  persecution,  he  is  the  wolf."  Matt.'"Hom.'" 
 
 But  ye  pretend  great  good-will,  and  say  ye  persecute  and  murder  your 
 brethren  for  love ;  as  Christ  persecuted  the  Jews.    So,  I  trow,  Aristophanes  in  Vesp. 
 saith  Philippides  took  a  cudgel  and  beat  his  father,  and  all  for  love'^.  How- 
 beit,  M.  Harding,  neither  are  you  armed  as  Christ  was  armed ;  nor  was  Christ 
 armed  as  you  are  armed.    I  must  say  to  you,  as  St  Augustine  saith  unto  the 
 heretics  the  Donatists  :  Hanc  . .  .formam  ne  ah  ipsis  [^quideni]  Judmis  persecutorihus  August. 
 accepistis.    Illi  enim  persectdi  sunt  carnem  ambulantis  in  terra;  vos  evangelium  veiul ub.  u. 
 sedentis  in  coelo^^ :  "Ye  learned  not  this  form  of  persecution,  no  not  of  the  Jews. 
 For  they  persecuted  the  flesh  of  Christ  walking  in  the  earth :  you  persecute  the 
 gospel  of  Christ  sitting  in  heaven."    Robert  Holcote,  among  other  his  doubts 
 moveth  this  question:  An  amor  sit  odium^'" :  "Whether  love  be  hatred,  or  no."  If  Hoik,  in 
 he  were  now  alive,  and  saw  your  dealing,  and  the  kindness  of  your  love,  I  believe  Qua!st.'iii. 
 he  would  put  the  matter  out  of  question,  and  say,  undoubtedly  your  love  is  Dub.  2. 
 hatred,  it  is  no  love.    So  Moses  saith  :  "  Ismael  played  or  sported  with  Isaac."  Orig.  in  G^n. 
 But  St  Paul  saith  the  same  playing  and  sporting  was  persecution.    For  thus  he  Gen.'-^i\  a 
 writeth  :  "  He  that  was  after  the  flesh  persecuted  him  that  was  after  the  Spirit      Oai.  iv.  29. 
 
 I  doubt  not  but  you  think  of  your  part  it  is  well  done.    For  so  Christ  saith  : 
 "Whosoever  shall  murder  you  shall  think  he  oflTereth  a  sacrifice  unto  God."    And  Johnxvi.  2. 
 yourselves  have'^  set  to  this  note  in  great  letters  in  the  margin  of  your  decrees : 
 Judcei  mortaliter  peccassent,  si  Christum  nan  crucijixissent^^ :  "The  Jews  hadfist.  13. 
 sinned  deadly,  if  they  had  not  hanged  Christ  upon  the  cross."    Benedictus  DeUS,  inargine. 
 qui  non  dedit  nos  in  captionem  dentibus  eorum  :  "  Blessed  be  God,  that  hath  not 
 given  us  to  be  a  prey  unto  their  teeth."     To  all  the  rest  it  is  sufficient  for 
 M.  Harding  to  say :  "  They  be  blasphemous  heresies ;  wicked  acts ;  Luther's 
 heresies  and  villanies ;  robbing  of  churches  ;  breaches  of  vows  ;  fleshly  plea- 
 sures ;  abandoning  of  the  holy  sacraments ;  malices,  slanders,  and  lies."  And 
 besides  these  things  in  effect  he  answereth  nothing.    Now  to  answer  nothing 
 with  something,  it  were  worth  nothing. 
 
 The  Apology,  Chap.  iii.  Division  5. 
 
 Now  therefore,  if  it  be  lawful'^  for  the 2"  folks  to  be  eloquent  and 
 fine-torigued  in  speaking  of  eviP^  surely  it  becometh  not  us  in  our  cause, 
 being  so  very  good,  to  be  dumb  in  ansAvering  truly.  For  men  to  be 
 careless  what  is  spoken  by  them  and  their  own  matter,  be  it  never  so 
 falsely  and  slanderously  spoken  (especially  when  it  is  such  that  the 
 
 ["  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  xix.  px  cap.  vii.  Tom.  VI.  p.  xciv.J 
 Doth,  1507,  1.570.] 
 
 ["  August.  Op.  Par.  1G79-1700.  Contr.Lit.  Petil. 
 Lib.  II.  cap.  xix.  4.3.  Tom.  IX.  col.  230;  where 
 neque  for  rum.] 
 
 ["  Chrysost.  Op.  Op.  Imperf.  in  Matt.  Horn.  xix. 
 ex  cap.  vii.  Tom.  VI.  p.  xciv.] 
 
 ['^  Phidippides.    See  Ari.stoph.  in  Nub.] 
 
 ['■'  August.  Op.  Contr.  Lit.  Petil.  Lib.  ii.  cap. 
 Ixxxvii.  193.  Tom.  IX.  col.  27-' ;  where  nec  ab.] 
 
 Secundum  dubiiim  potest  esse  an  odium  sit 
 amor — llob.  Ilolkot  sup.  Quat.  Libr.  Sentent.  Lugd. 
 
 1497.  Lib.  I.  Qua;st.  iii.  Art.  viii.  Dub.  2.  fol.  b. 
 viii.  2.] 
 
 ["'  Orig.  Op.  Par.  1733-59.  In  Gen.  Horn.  vii.  2. 
 Tom.  II.  p.  78.] 
 ['7  Hath,  Kill.] 
 
 ... Judici...si  non  occidissent,  similiter  peccas- 
 sent mortaliter  Corp.  Jur.  Canon.  Lugd.  1624. 
 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Gloss,  in  Dist. 
 xiii.  col.  47.] 
 
 Leeful,  Conf.  and  Def.  1507,  1570.] 
 These,  Conf.  and  Def.  1.507,  1570.] 
 i"  Speaking  evil,  Conf.  and  Def.  15G7,  1570, 
 1609.] 
 
184 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 majesty  of  God  and  the  cause  of  religion  may  thereby  be  damaged), 
 is  the  part  doubtless  of  dissolute  and  wretchless  persons,  and  of  them 
 Avhich  wickedly  wink  at  the  injuries  done  unto  the  name  of  God.  For 
 although  other  wrongs,  yea,  oftentimes  great,  may  be  borne  and  dis- 
 sembled of  a  mild  and  christian  man ;  yet  he  that  goeth  smoothly  away, 
 and  dissembleth  the  matter,  when  he  is  noted  of  heresy,  Ruffinus  was 
 Avont  to  deny  that  man  to  be  a  Christian  ^  We  therefore  will  do  the 
 same  thing  which  all  laws,  which  nature's  own  voice  doth  command  to 
 be  done,  and  which  Christ  himself  did  in  like  case,  when  he  was  checked 
 and  reviled;  to  the  intent  we  may  put  off  from  us  these  men's  slan- 
 derous accusations,  and  may  defend  soberly  and  truly  our  own  cause 
 and  innocency. 
 
 M.  HAKDIN6. 
 
 . .  .Ye  liave  not  proved  the  truth  to  he  of  your  side,  nor^  ever  shall  be  able 
 to  prove,  maintaining  the  doctrine  of  the  Lutherans,  Zuinglians,  and  Calvinists, 
 as  ye  do.  Noti)  all  dependeth  of  that  point.  And  because  ye  hare  not  the  truth, 
 whatsoever  ye  say,  it  is  soon  confuted;  and  whatsoever  ye  bring,  it  is  to  no 
 purpose. . . . 
 
 THE  BISHOP  OF  SAKISBURY. 
 
 This  is  the  very  issue  of  the  case ;  whether  the  doctrine  that  we  profess 
 be  the  truth,  or  no :  which  thing  through  God's  grace  by  this  our  conference 
 in  part  may  appear.  I  beseech  God,  the  Author  of  all  truth  and  the  Father 
 of  light,  so  to  open  our  hearts  that  the  thing  that  is  the  truth  indeed  may 
 appear  to  us  to  be  the  truth. 
 
 The  Apology,  Chap.  iv.  Division  2. 
 
 For  Christ  verily,  when  the  Pharisees  charged  him  with  sorcery,  as 
 one  that  had  some  familiar  spirits,  and  wrought  many  things  by  their 
 John vm.4tp.  help  :   "I,"  said  he,   "have  not  the  devil,  but  do  glorify  my  Father; 
 
 but  it  is  you  that  have  dishonoured  me,  and  put  me  to  rebuke  and 
 shame."  And.  St  Paid,  Avhen  Festus  the  lieutenant  scorned  him  as  a 
 madman :  "  I,"  said  he,  "  most  dear  Festus,  am  not  mad,  as  thou  thinkest, 
 but  I  speak  the  words  of  truth  and  soberness."  And  the  ancient  Chris- 
 tians, when  they  were  slandered  to  the  people  for  man-killers,  for  adul- 
 terers, for  committers  of  incest,  for  disturbers  of  the  commonweals*, 
 and  did  perceive  that  by  such  slanderous  accusations  the  religion  which 
 they  professed  might  be  brought  in  question,  namely  if  they  should 
 seem  to  hold  their  peace,  and  in  manner  confess  the  fault ;  lest  this 
 might  hinder  the  free  course  of  the  gospel,  they  made  orations,  they 
 put  up  supplications,  and  made  means  to  emperors  and  princes,  that  they 
 might  defend  themselves  and  their  fellows  in  open  audience. 
 
 M.  HARDING. 
 
 When  ye  prove  that  ye  have  the  truth,  then  may  ye  be  admitted  in  your  de- 
 fence to  allege  the  example  of  Christ,  of  St  Paul,  and  of  the  first  Christians. 
 But  now  we  tell  you,  being  as  you''  are,  these  examples  serve  you  to  no  purpose. 
 And,  for  ought  ye  have  said  hitherto,  the  anabaptists,  libertines,  Zwenlfeldians, 
 
 ['  Probably  tbe  following  passage  may  be  that 
 intended  :  ...quamvisCliristiano  cetera  criminasilendo 
 depellere,  exemplo  Domini  gloriosum  sit;  sed  tamen 
 
 hoc  in  fide  si  fiat,  maximum  scandalum  generat  
 
 Kuf.  in  Hieron.  Invect.  Lib.  i.  in  Hieron.  Op.  Par. 
 lU'ja-lTUU.  Tom.  IV.  Pars  ii.  col.  350.J 
 
 ...the  truth  to  be  of  your  side.  Which  ye  have 
 not  proved,  nor,  Conf.] 
 
 P  1.5G7,  1570,  omit  these  references.J 
 Of  common  weals,  Conf.J 
 Ye,  Conf.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 185 
 
 Nestorians,  Eunomians,  Avians,  and  all  other  pestiferous  heretics  might  say  the 
 Lukexi.  same  as  well  as  ye.  Christ  ims  charged  of  the  Jews  vuth  using  the 
 Acts  xxvi.  ]JOwer  of  impure  spirits  Wasphemously :  Paul  was  scorned  of  Festus  as 
 Tcriuii  in  ^  madman  without  cause :  the  ancient  Christians  were  accused  by 
 Apoiog.  infidels  of  heinous  crimes  falsely*^.    But  ye  are  accused  of  heresies 
 
 and  sundry  impieties  hy  godly,  wise,  and  faithful  men,  upon  zeal,  by  good  advice, 
 Theapoiofiiesqf  cind  truly.  And  as  for  those  ancient  Christians,  when  they  made  apolo- 
 u.ere''^iiu!fuuy  ^r  orations  in  the  defence''  of  the  christian  faith,  they  did  it  so 
 published.  jjgcajue  christian  men,  plainly  and  openly.    Either  they  offered  them 
 
 to  the  emperors  with  their  own  hands,  or  jnit  to  their  names,  and  signified  to 
 whom  they  gave  the  same :  as  St  Hilary  delivered  a  book  in  defence  of  the  catholic 
 Eccies  Hist  f^Hh  against  the  Avians  to  Constantius  :  Melito  and  ApolUnaris  wrote 
 Lib.iv.cap.xvi.  (Ji^[).  apologics  to  the  emperors^:  St  Justin  the  philosopher  and  mar- 
 tyr gave  his  first  apology  for  the  Christians  to  the  senate  of  the  Romans,  the 
 second  to  Antoninus^  Pius,  emperor;  Tertullian  to  the  Romans:  St  Apollonius 
 Eccies.  Hist.  Roman  senator  and  martyr  did  read  his  booh  openly  in  the  senate- 
 Lib.v.cap.xxi.  Jiqusc,  ivhich  he  had  made  in  defence  of  the  christian  faith^^.  But  ye 
 do  your  things,  that  ought  to  he  done  openly,  in  hucher-mucker.  Ye  set  forth 
 your  Apology  in  the  name  of  the  church  of  England,  before  any  mean  part  of 
 the  church  were  privy  to  it,  and  so  as  though  either  ye  toeve  ashamed  of  it,  or 
 The  Apology  of  dfi'did  to  abide  by  it.  The  inscviption  of  it  is  divected  neither  to  jrnpe, 
 'l'.uaS"d'^''  sH  ^o*"  emperor,  nor  to  any  prince,  nor  to  the  church,  nor  to  the  general 
 forii,   siispici-  council  then  beinq  when  ye  icrote  it,  as  it  urns  most  convenient.  There 
 
 on^tii  and  with-  ^  ^ 
 
 oiitdueordem.  {g  maus  nauic  set  to  it.  It  is  printed  without  pvivilege  of  the  Untruth. 
 prince,  contrary  to  the  law^^  in  that  behalf  made,  allowed  neither  by  jic^rliament 
 nov  by  pvoclamation,  nov  agveed  upon  by  the  clergy  in  jmblic  and  lawful  synod. 
 This  packing  becometh  you:  it  becometh  not  the  upright  professors  of  the  truth. 
 Whevefove  youv  unlawfd  booh,  as  it  is,  so  it  may  be  called,  an  invective,  or  rather 
 The  Apoiomj  a  ^  famous  libel  and  slanderous  wvit^'^,  as  that  which  seemeth  to  have 
 famous  tibei.  Jjeen  made  in  a  covnev,  and  cast  abvoad  in  the  stveets,  the  authovs 
 wheveof  the  civil  law  punisheth  sharply. 
 
 THE  BISHOP  OF  SAKISBURY. 
 
 How  far  forth  these  examples  may  serve  us,  we  remit  the  judgment  thereof 
 to  the  discreet  christian  reader.  It  is  not  enough  thus  to  cry  out,  "  Impieties 
 and  heresies."  M.  Harding's  bare  word  in  this  behalf  is  not  sufficient  to  warrant 
 an  evidence.  Certainly  among  other  great  comforts  that  we  have  in  God's 
 mercies  this  is  one,  and  not  the  least,  that,  touching  the  innocency  and  right 
 of  our  cause,  we  may  say  to  you,  as  Christ  said  to  the  Pharisees,  "  We  have  John  viii.  49. 
 not  the  devil,  but  we  glorify  our  Father;"  or  as  St  Paul  said  unto  Festus,  "We  Acts  xxvi.  25. 
 are  not  mad  (M.  Harding),  as  ye  report  of  us;  but  we  utter  unto  you  the  words 
 of  truth  and  sobriety." 
 
 But  this  is  a  piteous  fault.  The  names  of  all  the  bishops,  deans,  arch- 
 deacons, parsons,  vicars,  and  curates  of  England  are  not  set  to  our  Apology. 
 It  is  directed  neither  to  the  emperor,  nor  to  the  pope,  nor  to  the  council. 
 Neither  is  it  printed  with  privilege  of  the  prince.  This  last  clause  is  a  mani- 
 fest untruth,  and  may  easily  be  reproved  by  the  printer.  Hereof  ye  conclude 
 it  is  a  slanderous  libel,  and  was  wTitten  under  a  hedge,  and,  as  you  say,  in 
 hucker-mucker. 
 
 First,  were  it  granted  that  all  ye  say  of  Hilary,  Melito,  Justinus,  Tertullian, 
 and  Apollonius  were  true,  yet  must  it  needs  follow  that  all  books  that  are  not 
 subscribed  with  the  authors'  names  were  written  in  a  corner  ?  First,  to  begin  with 
 the  scriptures,  tell  us,  M.  Harding,  who  wrote  the  books  of  Genesis,  of  Exodus, 
 of  Leviticus,  of  Numeri,  of  Deuteronomium,  of  Josue,  of  the  Judges,  of  the 
 
 ["  Tertull.  Op.  Lut.  IGtl.  Apoiog.  7.  p.  8.]  ['»  Id.  ibid.  Lib.  v.  cap.  xx.  fol.  GO.] 
 
 ['  In  defence,  Conf.]  ["  This  is  inserted  from  Conf.  and  Def.  1567.] 
 
 [«  Hist.  Eccies.  Par.  Lib.  iv.  capp.  xxiv.  xxv.  ['^  To  law,  Conf.  and  Def.  1.5(i7.] 
 
 foil.  4C,  7.]  [i3  Write,  Conf.  and  Def.  15C7,  lo70.] 
 ["  Antonius,  15G7,  1570,  IGOO,  1011.] 
 
186 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Kings,  of  the  Chronicles,  of  Job,  &c.  Who  wrote  these  books,  I  say?  Who 
 autliorised  them  ?  Who  subscribed  his  name  ?  Who  set  to  his  seal  ?  The 
 book  of  Wisdom  by  some  is  fathered  upon  Philo,  by  some  upon  Salomon.  The 
 epistle  unto  the  Hebrews  some  say  was  written  by  St  Paul,  some  by  Clemens, 
 some  by  Barnabas,  some  by  some  other ;  and  so  are  we  uncertain  of  the 
 author's  name.  St  Mark,  St  Luke,  St  John,  never  once  named  themselves  in 
 their  gospels.  The  apostles'  creed,  the  canons  of  the  apostles,  by  what  names 
 are  they  subscribed?  How  are  they  authorised?  To  Avhat  pope,  to  what 
 emperor,  were  they  offered?  To  leave  others  the  ancient  doctors  of  the 
 church,  which,  as  you  know,  are  often  misnamed,  Ambrose  for  Augustine, 
 Greek  for  Latin,  new  for  old ;  your  doctor  of  doctors,  the  fairest  flower  and 
 crop  of  your  garland,  Gratianus,  is  so  well  known  by  his  name  that  wise  men 
 Erasiti.  in     cannot  Well  tell  what  name  to  give  him.     Erasmus  saith  of  him  thus  :  Quis- 
 
 I'rasfat.  in  ,  .        ,  "  ^ 
 
 tertseriem  quis  fuit,  sive  GfatiaHus,  sive  Crassianiis^ :  "Whatsoever  name  we  may  give  him, 
 JfiCTon."™'  be  it  Gratianus  or  Crassianus."  And  again  he  saith ;  Entditi  negant  illam  Gra- 
 Pra?fat.  in  iv.  tiaiii  ncscio  ciijvs  congeHem  ulla  unquam  publica  eccleske  auctoritate  fuisse  com- 
 prohatam'^ :  "The  learned  say  that  Gratian's  collection  or  heap  of  matters  was 
 never  allowed  by  any  public  authority  of  the  church."  And  again :  Non  con- 
 stat ullis  argumentis  quis  fuerit  Gratianus,  quo  tempore  opus  simm  exhibuerit, 
 cujus  pontificis,  cujus  concilii  fuerit  auctoritate  comprobatum^ :  "It  cannot  ap- 
 pear by  any  tokens  of  record,  neither  what  this  Gratian  was,  nor  at  what 
 time  he  offered  up  his  book,  nor  what  council  nor  what  pope  allowed  it." 
 
 Who  subscribed  the  late  council  of  Colaine  ?  Who  subscribed  the  book 
 not  long  sithence  set  abroad  under  the  name  of  the  church  of  Colaine,  and 
 named  Antididagraa  ?^  To  be  short,  who  subscribed  your  own  late  book,  en- 
 titled "The  Apology  of  Private  Mass?^"  Where  Avere  they  written?  Where 
 were  they  subscribed  ?  By  what  authority  and  under  what  names  were  they 
 allowed  ?  I  will  say  nothing  of  your  late  famous  volume  bearing  the  name 
 of  Marcus  Antonius  Constantius^.  This  book,  as  you  see,  hath  three  great 
 names ;  notwithstanding  the  author  himself  had  but  two,  and  yet  not  one  of 
 all  these  three.  What,  M.  Harding,  would  you  make  your  brethren  believe 
 that  all  these  be  but  slanderous  writers devised  only  in  hucker- mucker,  and 
 under  a  hedge  ? 
 
 Acts  xvr.  The  decree  the  apostles  made  in  the  fifteenth  chapter  of  the  Acts,  it  appeareth 
 
 not  it  was  so  curiously  subscribed  with  all  their  names.  The  protestation  of  the 
 Bohemians  in  the  council  of  Basil,  the  confession  of  the  churches  of  Geneva  and 
 Helvetia,  for  ought  that  I  know,  have  no  such  public  subscriptions.  Neither  is 
 it  necessary,  nor  commonly  used,  to  join  private  men's  names  to  public  matters  ; 
 neither  in  so  mighty  and  ample  a  realm,  upon  all  incident  occasions,  is  it  so  easy 
 to  be  done.  Briefly,  our  Apology  is  confirmed  by  as  many  names  as  the  high 
 court  of  parliament  of  England  is  confirmed. 
 
 Neither  was  the  same  conceived  in  so  dark  a  corner  as  M.  Harding  imagineth. 
 For  it  was  afterward  imprinted  in  Latin  at  Paris ;  and  hath  been  sithence  trans- 
 lated into  the  French,  the  Italian,  the  Dutch,  and  the  Spanish  tongues ;  and  hath 
 been  sent  and  borne  abroad  into  France,  Flanders,  Germany,  Spain,  Poole,  Hun- 
 gary, Denmark,  Sueveland,  Scotland,  Italy,  Naples,  and  Rome  itself,  to  the  judg- 
 ment and  trial  of  the  whole  church  of  God.  Yea,  it  was  read  and  sharply  con- 
 sidered in  your  late  covent  at  Trident,  and  great  threats  made  there  that  it 
 should  be  answered,  and  the  matter  by  two  notable  learned  bishops  taken  in 
 hand ;  the  one  a  Spaniard,  the  other  an  Italian ;  which  two,  notwithstanding, 
 
 ['  Hieron.  Op.  Basil.  151C.  Erasm.  Prsef.  in  tert. 
 Ser.  sec.  Tom.  Tom.  II.  fol.  190.  2 ;  where  nec  enim 
 ullis  constat,  and  staim  exhibuerit  opus.] 
 
 [*  Ibid.  Pra'f.  Tom.  II.  fol.  4;  where  compro- 
 batam  fuisse.  Later  editions  place  these  epistles 
 and  the  observations  of  Erasmus  in  the  fourth  vo- 
 lume.] 
 
 The  title  of  this  work  was  "  Antididagma,  sen 
 Christianae  et  Cathoiicfe  relig.  per  rev.  et  illustr. 
 Dominos  canon.  Metropol.  Eccles.  Coloniens.  Pro- 
 
 pug,  adv.  librum  ...  consul toriae  deliberato  nomine 
 impressum."    Paris,  ISiS.J 
 
 [•*  Printed  1562.  An  answer  was  published,  with 
 the  title  "  Tlie  Defence  of  the  Truth."  A  copy,  con- 
 taining the  two  treatises,  is  in  Emmanuel  College 
 Library,  Cambridge.] 
 
 The  name  assumed  by  bishop  Gardiner.] 
 ["  Writes,  1507,  1-570.] 
 
 This  reference  is  inserted  from  1567,  1570, 
 
 1609.] 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  187 
 
 these  five  whole  years  have  yet  clone  nothing,  nor,  I  believe,  intend  any  thing  to 
 do.  Indeed,  certain  of  your  brethren  have  been  often  gnawing  at  it ;  but  such 
 as  care  nothing,  nor  is  cared,  what  they  write. 
 
 But,  if  names  be  so  necessary,  we  have  the  names  of  the  whole  clergy  of  Eng- 
 land to  confirm  the  faith  of  our  doctrine,  and  your  name,  M.  Harding,  as  you  can 
 well  remember,  amongst  the  rest ;  unless,  as  ye  have  already  denied  your  faith,  so 
 ye  will  now  also  deny  your  name.  To  conclude,  it  is  greater  modesty  to  publish 
 our  own  book  without  name,  than,  as  you  do,  to  publish  other  men's  books  in 
 your  own  names.  For  indeed,  M.  Harding,  the  books  ye  send  so  thick  over  are 
 not  yours.  Ye  are  but  translators :  ye  are  no  authors.  If  every  bird  should 
 fetch  again  his  own  feathers,  alas !  your  poor  chickens  would  die  for  cold.  But 
 you  say  we  offered  not  our  book  to  the  pope.  No,  neither  ought  we  so  to  do. 
 He  is  not  our  bishop  :  he  is  not  our  judge.  We  may  say  unto  him  as  the  emperor 
 Constantius  said  sometime  to  pope  Liberius :  Quota  es  tu  pars  oi-bis  terrarum?^  xheod.  m 
 "What  great  portion  art  thou  of  the  whole  world?"  As  for  your  council  of  ^"^'^ 
 Trident,  God  wot,  it  was  a  silly  covent,  for  ought  that  may  ajipear  by  their 
 conclusions. 
 
 We  ofi"ered  the  defence  and  profession  of  our  doctrine  unto  the  whole  church 
 of  God,  and  so  unto  the  pope,  and  to  the  council  too,  if  they  be  any  part  or 
 member  of  the  church ;  and  by  God's  mercy  shall  ever  be  able  in  all  places  both 
 with  our  hands  and  with  our  bodies  to  yield  an  account  of  the  hope  we  have  in 
 Jesus  Christ.  Whereas  it  liketh^  you  to  term  our  Apology  a  slanderous  libel,  I 
 doubt  not  but  whosoever  shall  indifferently  consider  your  book  shall  think  M. 
 Harding's  tongue  wanteth  no  slander. 
 
 The  Apology,   Chap.  iv.  Division  3. 
 
 But  we  truly,  seeing  that  so  many  thousands  of  our  brethren  in  these 
 last  twenty  years  have  borne  witness  unto  the  truth  in  the  midst  of  most 
 painful  torments  that  could  be  devised,  and  when  princes,  desirous  to 
 restrain  the  gospel,  sought  many  ways,  but  prevailed  nothing,  and  that 
 now  almost  the  whole  Avoi'ld  doth  begin  to  open  their  eyes  to  behold  the 
 light ;  we  take  it  that  our  cause  hath  already  been  sufficiently  declared 
 and  defended,  and  think  it  not  needful  to  make  many  words,  seeing^"  the 
 matter"  saith  enough  for  itself. 
 
 M.  HARDING. 
 
 . . .  The  reasons  and  examples  ye  bring  for  it  conclude  nothing.  Because,  lacTcing 
 truth,  ye  build  upon  a  false  ground;  whatsoever  ye  set  up,  eftsoons  it  falleth,  being 
 stayed  by  no  just  proof.  Here  ye  go  forth,  and  fain  icould  ye  jyrop  up  that  matter ; 
 but  your  reasons  be  as  weak  as  before.  There  have  not  so  many  thousands  of  your 
 brethren  been  burnt  for  heresy  in  these  last  twenty  years  as  ye  jyretend.  But,  when 
 ye  come  to  boasting,  then  hare  ye  a  great  grace  in  using  the  fgure  hyperbole.  Then 
 scores  be  hundreds;  hundreds  be  thousands;  thousands  be  millions..  . . 
 .'iervrtu.i  burnt  But  whot .  ..was  Michacl  Servetus  the  Arian,  who  urns  burnt  at  Geneva 
 ^Gmaa.^"  by  procurement  of  Calvin,  a  brother  of  yours  ?  David  George,  that  took 
 David  George,  yp^^i  Christ,  ivho  was  taken  up  after  he  was  buried,  and  burnt 
 
 Joan  of  Kent,  at  Baslc,  was  he  your  brother  ?  To  come  near  home,  Joan  of  Kent,  that 
 filth,  who  took  forth  a  lesson  further  than  you^^  taught  her,  I  trouj,  or  yet  preach, 
 was  she  a  sister  of  yours  ?  So  many  Adamites,  so  many  Zwenkfeldians,  so  many 
 hundreds  of  anabaptists  and  libertines,  as  have  within  your  twenty  years  been  rid 
 out  of  their  lives  by  fire,  sword,  and  water,  in  sundry  parts  of  Christendom,  tvere 
 they  all  of  your  blessed  brotherhead  ? . .  . 
 
 ArhandMonu-        And  this  is  the  chief  argument  ye  make  in  all  that  huge  dunghill  of 
 '   '  your  stinking  martyrs,  which  ye  have  intituled  "Acts  and  Monuments."  But 
 
 ['  Theodor.  in  Hist.  Eocles.  Script.  Amst.  1695- 
 1700.  Lib.  II.  pap.  xvi.  p.  94.] 
 [»  Liked,  15G7,  1570.] 
 
 ['»  Since,  Conf.] 
 
 ["  The  verv  matter,  Conf.  and  Def.  15G7,  1570. J 
 Ye,  Coiif.J 
 
188 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 we  tell  you,  it  is  not  death  that  justijieth  the  cause  of  clijing ;  hut  it  is  the  cause  of 
 dying  that  justifieth  the  death  
 
 Princes,  ye  say,  were  desirous  to  restrain  your  gospel;  and,  though  a  iceak  arsm- 
 they  went  about  it  by  many  ways,  yet  prevailed  they  nothing :  therefore 
 your  doctrine  must  needs  be  the  true  gospel.  As  good  an  argument  as  this  is  may 
 thieves  make  in  their  defence.  For  princes  be  desirous  to  leep  their  dominioiis  from 
 robbing,  and  have  ever  devised  strait  laws  and  punishments  for  restraint  of  thieves; 
 yet  be  thieves  every  ivhere,  and  theft  is  daily  committed. . . . 
 
 Ami,  ivhereas  your  gospel  is  a  gross  gospel,  a  carnal  gospel,  a  belly  Thu  camai 
 gospel,  wonder  it  is  not  if  those  people  ^  be  not  ivholly  iritlulrawn  from  fali'th  'place 
 osseiiting  to  the  same,  who  be  not  of  the  finest  ivits,  and  be  much  given  to  n^hSar'ert^"' 
 the  service  of  the  belly,  and  of  the  things  beneath  the  belly.    Yet,  where  the  Hmsies  re- 
 princes  have  used  most  diligence  and  best  means  to  stop  the  course  of  pZu7lent'"' 
 your  heresies,  there  the  people  remain  most  catholic;  as  every  man  may 
 Judge  by  view  of  Italy,  Spain,  Base  Almaine,  and  France,  before  that  weighty 
 .sceptre,  by  God's  secret  providence  for  punishment  of  sin,  was  committed  to  feeble 
 hands*,  that  for  tender  age  icere  not  able  to  bear  it.... 
 
 Your  other  argument,  whereby  ye  loould  persuade  your  gospel  to  be  the  truth,  is 
 that  now  (as  ye  cracli)  almost  the  tvhole  tcorld  doth  begin  to  open  their  The'- argument 
 eyes  to  behold  the  light.    This  argument  se)'veth  marvellous  iv ell  for  anti-  TerHnplreUju' 
 chi'ist.    And  truly,  if  he  be  not  already  come,  ye  may  very  ivell  seem  to  be 
 his  forerunners. . . .  Nay,  sirs,  if  it  be  ti-ue  that  ye  say,  that  almost  the  whole  ivorld 
 looTceth  that  way,  knowing  that  in  the  latter  days,  and  toward  the  end  of  the  tcorld, 
 "  iniquity  shall  abound,  and  the  charity  of  the  more  part  shall  wax  cold;"  nattixiv. 
 toe  may  rather  make  a  contrary  argument,  and  Judge  your  gospel  to  be  The  arcjument 
 erroneous  and  false,  because  the  multitude  is  so  ready  to  receive  it.  ietu^nef^pon 
 Again,  Christ  hath  not  loved  his  church  so  little  as  that  the  tcorld  '^'J.frar^Zn- 
 should  now  begin  to  open  their  eyes  to  behold  the  light.    For  the  same  c'"*"""- 
 cause  presupj)oseth^  a  former  general  darkness.    It  standcth  not  tcith  Christ's  pro- 
 mises made  to  the  church  touching  his  being  with  the  church  all  days  to  Matt.xxvUL 
 the  world's  end,  and  the  Holy  Ghost's  remaining  tcith  it  the  Spirit  of  Johnxh: 
 truth  for  ever,  that  he  should  suffer  his  church  to  continue  in  darkness  and  lack 
 of  truth  these  thousand  years  past,  and  now  at  the  latter  days  to  reveal  the  truth 
 <f  his  gospel  by  apostates,  vow-breakers,  church-robbers,  and  such  other  most  un- 
 like to  the  aj^ostles. . . . 
 
 TIIE  BISHOP  OF  SARISBURT. 
 
 ^Miatsoever  we  say,  here  appeareth  small  wei5:ht  in  M.  Harding's  sayings.  We 
 make  no  boast  of  the  numbers  and  multitudes  of  our  martyrs.  And  yet,  as  St 
 2Cor.  xi.  30.  Paul  saith,  if  we  should  needs  boast,  we  should'  chiefly  boast  of  such  our  infir- 
 mities. But  we  rejoice  with  them,  and  give  God  thanks  in  then-  behalf,  for  that 
 it  hath  pleased  him  to  prepare  their  hearts  unto  temptation,  to  try  and  purify 
 them  as  gold  in  the*  furnace,  and  to  keep  them  faithful  imto  the  end. 
 
 As  for  David  George,  and  Servete  the  Arian,  and  such  other  the  like,  they 
 were  yours,  M.  Harding,  they  were  not  of  us.  You  brought  them  up,  the  one  in 
 Spain,  the  other  in  Flanders.  We  detected  their  heresies,  and  not  you.  We 
 aiTaigned  them.  We  condemned  them.  We  put  them  to  the  execution  of  the 
 laws.  It  seemeth  very  much  to  call  them  our  brothers,  because  we  burnt  them. 
 It  is  known  to  children,  it  is  not  the  death,  but  the  cause  of  the  death,  that 
 Aupist  in  maketh  a  martyr.  St  Augustine  saith  :  Tres  erant  in  cruce ;  unus  Salvator ;  alter 
 Parl'^!""""'  salvandus ;  tertius  damnandus.  Omnium  par'-*  pana,  sed  dispar  cousa^^ :  "There 
 were  three  hanging  on  the  cross  :  the  first  was  the  Saviour ;  the  second  to  be 
 saved  ;  the  thu-d  to  be  damned.  The  pain  of  all  three  was  one,  but  the  cause 
 was  diverse." 
 
 ['  Peoples,  Conf.] 
 
 [-  Among,  Conf.  and  Def.  1567  and  1.570.} 
 This  note  is  inserted  from  Conf.  and  Def. 
 
 1.567.] 
 
 [*  Charles  IX.]  An,  Conf.] 
 
 Same  i>resupposeth,  Conf.  and  Def.  15C7, 1570.]  I 
 
 [7  Would,  1567,  1570.] 
 
 1567,  1570,  omit  the.] 
 P  Per,  1570.] 
 
 AngTist.  Op.  Par.  1079-1700.  In  Psal.  xx.\iv. 
 Enarr.  Serm.  ii.  1.  Tom.  IV.  col.  238;  where  aWu* 
 salvandus  alius,  and  impar  caiLSsa.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 189 
 
 Your  anabaptists  and  Zwenkfeldians  we  know  not.  They  find  harbour 
 amongst  you  in  Austria,  Slesia,  Moravia,  and  in  such  other  countries  and  cities 
 where  the  gospel  of  Christ  is  suppressed ;  but  they  have  no  acquaintance  with 
 us,  neither  in  England,  nor  in  Germany,  nor  in  France,  nor  in  Scotland,  nor  in 
 Denmark,  nor  in  Sweden,  nor  in  any  place  else  where  the  gospel  of  Christ  is 
 clearly  preached.  But  it  hath  been  your  great  policy  these  many  late  years, 
 when  ye  murdered  the  saints  of  God,  first  to  root  out  their  tongues  for  fear  of 
 speaking,  and  then  afterward  to  tell  the  people  they  were  anabaptists,  or  Arians, 
 or  what  ye  listed.  With  such  policy  Nero  sometime,  that  bloody  tyrant,  burnt  suet.  Tranq 
 the  Christians  in  heaps  together,  and  made  open  proclamations  that  they  were 
 traitors  and  rebels,  and  had  fired  the  city  of  Rome. 
 
 It  pleaseth  you,  for  lack  of  other  evasion,  to  call  the  story  of  martyrs  a  dung- 
 hill of  lies.  13ut  these  lies  shall  remain  in  record  for  ever,  to  testify  and  to 
 condemn  your  bloody  doings.  Ye  have  imprisoned  your  brethren,  ye  have  stript 
 them  naked,  ye  have  scourged  them  with  rods,  ye  have  burnt  then-  hands  and 
 arms  with  flaming  torches,  ye  have  famished  them,  ye  have  drowned  them^^,  ye 
 have  summoned  them  being  dead  to  appear  before  you  out  of  their  graves,  ye 
 have  ripped  up  their  buried  carcases,  ye  have  burnt  them,  ye  have  thrown  them 
 out  into  the  dunghill ;  ye  took  a  poor  babe  falling  from  his  mother's  womb,  and 
 in  most  cruel  and  barbarous  manner  threw  him  into  the  fire. 
 
 All  these  things,  M.  Harding,  are  true :  they  are  no  lies.    The  eyes  and  con-  * 
 sciences  of  many  thousands  can  witness  your  doings.    The  blood  of  innocent 
 Abel  crieth  to  God  from  the  earth ;  and  undoubtedly  he  will  require  it  at  3^our 
 hands.    Chrysostom  saith,  as  it  is  alleged  before :  Quern  videi 
 
 persecutionis  fjaudentem,  [/s]  lupus  est^'^:  "  Whosoever  hath  pleasure  in  the  blood  of  I't!*  " 
 persecution,  the  same  is  a  wolf."  Ye  slew  your  brethren  so  cruelly,  not  for  murder, 
 or  i-obbery,  or  any  other  grievous  crime  they  had  committed,  but  only  for  that 
 they  trusted  in  the  living  God.    Howbeit,  we  may  say  with  the  old  father  Ter- 
 tullian  :  Crudelitas  vestra  nostra  gloria  es<^'^:  "Your  cruelty  is  our  glory. Xertuii.  ad 
 
 Whereas  we  avouch  the  power  and  authority  of  (jod's  holy  word,  for  that 
 the  more  it  is  trodden  down  the  more  it  groweth,  and  for  that  the  kings  and 
 princes  of  this  world,  with  all  their  puissance  and  policy,  were  never  able  to 
 root  it  out ;  your  answer  is,  that  this  reason  may  serve  thieves  as  well  as  us. 
 To  dissemble  your  odious  comparisons,  how  lightly  soever  it  shall  please  you 
 to  weigh  this  reason,  yet  your  forefathers  the  Pliarisees  in  old  time  seemed 
 to  make  some  account  of  it.    For  thus  they  murmured     and  misliked  among 
 themselves:  Videtis  nos  niltil  jyroficere.    Ecce  mundits  fofus  post  eum  uhilt :  "  Ye  John  xii.  10. 
 see  we  can  do  no  good.    Lo,  the  whole  world  (for  all  that  we  can  do)  is  gone 
 after  him."     TertuUian  likewise  saith :    Exquisitior   qufvque   crudelitas   vestra  Tertnii.  in 
 illecebra  magis  est  sectce.    Plures  efficimur,  quoties  metimur  a  vobis.     Semen  est 
 sanguis  Christianorum^^ :  "The  greatest  cruelty  that  ye  can  devise  is  an  entice- 
 ment to  our  sect.    How  many  of  us  soever  ye  murder,  when  ye  come  to  the 
 view,  ye  find  us  more  and  more.    The  seed  of  this  increase  is  christian  blood." 
 So  St  Augustine:  Ligahantur,   includehantur,  ca;debantur,  torquehantur,  iirehan- Ax,gu<it.i\p 
 tur;...et  multiplicabantur^'^ :  "They  were  fettered,  they  were  imprisoned,  they  cap.  vll''"'"' 
 were  beaten,  they  were  racked,  they  were  burnt ;  and  yet  they  multiplied." 
 St  Cyprian  saith :  Sacerdos  Dei,  evangelium  tenens,  et  Cliristi  precepta  ciistodiens,  cypr.  Lib.  i. 
 occidi  potest,  vinci  non  potest^'' :  "The  priest  of  God,  holding  the  testament  in 
 his  hand,  killed  he  may  be,  but  overcome  he  cannot  be."     So  likewise  Nazi-  orcRor  Naz. 
 anzene  :  Morte  vivit :  vulnere  nascitur :  depastum  augetur^*^ :  "By  death  it  liveth  :  smnn  ex"" 
 by  wounding  it  springeth  :  by  diminishing  it  increaseth."  Hawixw 
 
 Thus  these  holy  fathers,  when  they  saw  the  gospel  of  Christ  increased  and  Sw, 
 grew  by  persecution,  contrary  to  all  judgment  of  reason  and  worldly  poUcy,  ^"^^^''^f^i^' 
 
 ["  Here  15G7,  1570  insert  ye  have  burnt  them.'] 
 ['2  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 
 Matt.  Horn.  xix.  ex  cap.  vii.  Tom.  VI.  p.  xciv.] 
 
 ['3  Tertull.Op.  Liit.  1041.  Ad  Scap.  4.  p.  88; 
 
 wliere  gloria  est  nostra.} 
 Murdered,  1570.] 
 
 Id.  Apolog.  .50.  p.  4.J  ;  where  est  magis.] 
 
 ["  August.  Op.  De  Civ.  Dei,  Lib.  xxii.  cap.  vi, 
 1.  Tom.  VII.  col.  fifil.] 
 
 f "  Cypr.  Op.  Oxon.  1G82.  Ad  Cornel.  Epist.  lix, 
 p.  1.'38;  where  non  potest  viiici.] 
 
 [">  Gregor.  Naz.  Op.  Par.  1778-1840.  Orat.  xxvi, 
 10.  Tom.  1.  p.  478.J 
 
 Oairavaj" 
 jxtvou. 
 
190 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 they  were  enforced,  contrary  to  M.  Harding's  judgment,  therein  to  acknoAvledge 
 the  mighty  power  and  hand  of  God,  and  an  undoubted  testimony  of  the  truth. 
 Euseb.  Lib.   Justinus,  a  godly-lcamed  father  and  martyr,  saith  thus  of  himself :  Cum  audi- 
 7-em  Christianos  publice  traduci  et  exagitari^  ab  omnibus,  viderem  autem  eos  ad 
 mortem,  et  ad  omnia  qnce  ad  terrorem  excogitari  possent,  esse  intrepidos,  cogita- 
 ham  nullo  modo  posse  fien  ut  illi  in  aliquo  scelere  viverenf^ :  "When  I"  (being  an 
 heathen  and  one  of  Plato's  scholars),  "  heard  that  the  Christians  were  accused 
 and  reviled  of  all  men,  and  yet  saw  them  go^  to  their  death,  and  to  all  man- 
 ner terrible  and  cruel   torments,  quietly  and  without  fear,  I  thought  with 
 myself*,  it  was  not  possible  that  such  men  should  live  in  any  wickedness." 
 Sozom.  Lib.  The  like  writeth  Sozomenus  of  the  Christians  in  the  primitive  church :  Nec 
 'a^Xuv       adulatione  victi,  nec  minis  jjerterriti,  magnum  omnibus  argumentum  dabant,  sese 
 iraaiv       (le  maximis  prcemiis  in  certamen  descendere^ :  "The  Christians,  neither  relenting 
 I'^^^Ip"'        f^"'  means,  not"  shrinking  for  threats,  made  it  well  appear  to  every  man 
 /jeyiffTMi/   that  it  was  for  some  great  reward  they  suffered  such  trouble." 
 ^y^ya.^""        These  learned  fathers  therefore  saw  that  M.  Harding  could  not  see,  the 
 vTTone-      increasing  of  the  gospel  through  death  and  persecution,  maugre  the  might  of 
 vou<7i.       ^vorldly  princes,  is  an  evident  token  of  the  truth.    The  prophet  David  saith : 
 Psai.  ii.  2, 4.  "  The  priuccs  came  and  consulted  together  against  God  and  against  his  Christ. . . 
 Prov. xxi.3o.  But  he  that  dwelleth  in  heaven  will  laugh,  them  to  scorn."    "There  is  no  wis- 
 '     dom,  there  is  no  policy,  there  is  no  counsel  against  the  Lord." 
 
 Further  you  say,  our  gospel  is  gross,  and  the  people  dull,  and  sensual,  and 
 given  to  their  belly  and  beastly  pleasure,  and  therefore  the  apter  and  readier 
 to  receive  the  same.    O  M.  Harding,  what  a  desperate  cause  is  this,  that  cannot 
 stand  without  such  manifest  blasphemy  of  the  gospel  of  Christ  and  despiteful 
 Bom.  i.  16.    reproach  of  God's  peo^Dle  !    Certainly  St  Paul  saith  :  "  The  gospel  is  the  power 
 Psai.  ii.  8.     of  God  unto  salvation."    And  the  prophet  David  saith  :  "  The  people  is  Christ's 
 inheritance."    What  hath  the  people  so  much  offended  you,  that  you  should 
 either  in  this  place  so  scornfully  and  so  reproachfully  report  of  them,  or  in 
 M.  Hard.     your  former  book  so  disdainfully  call  them  swine  and  dogs       Yet  is  it  not 
 [Answer  to    SO  long  sithence  yourself  were  an  earnest  professor  of  the  same  gospel,  were 
 chairengeo   it  nevcr  so  gross.     Where  was   then  your   fineness  and  sharpness  of  wit? 
 
 where  was  your  belly  ?  where  was  the  rest  ?  You  should  not  so  soon  have 
 forgotten  your  own  self. 
 
 Surely,  M.  Harding,  neither  will  the  sensual  man,  drowned  in  filthy  and 
 beastly  pleasures,  take  up  his  cross  and  follow  Christ,  and  yield  his  neck  to 
 your  sword,  or  his  body  to  your  fire ;  neither  is  it  a  gross  and^  sensual  gospel 
 ,       that  will  lead  him  to  the  same. 
 
 You  say  it  standeth  not  with  God's  promise  to  forsake  his  church  a  thousand 
 years.    It  is  much  for  you,  M.  Harding,  openly  to  break  God's  command- 
 ments, to  defile  his  holy  sanctuary,  to  turn  light  into  darkness  and  darkness 
 into  light ;  and  yet  nevertheless  to  bind  him  to  his  promise.    All  men  be 
 Psai.  II.       liars,  but  God  only  is  true,  and  prevaileth  when  he  is  judged.    God  knovveth 
 2  Tim.  11. 19.  j^jg  own.    Christ  will  be  evermore  with  his  church,  yea,  although  the  whole 
 
 church  of  Rome  conspire  against  him. 
 Addition.  Addition,  Here  M.  Harding  saith,  we  "succeed  the  Donatists,  and 
 
 I'enew  their  wretched  objection  against  the  church,"  &c.  Howbeit  we  are  no 
 foi.  flu.  h.  Donatists,  as  his  own  conscience  well  knoweth.  The  Donatists  inclosed  the 
 [Detect.]  church  of  God  within  the  bounds^  of  one  country,  and  said  there  was  no 
 church  but  only  their  own,  which  was  in  Africa.  In  like  sort,  and  with  like 
 truth,  M.  Harding  so  often  and  so  constantly  telleth  us  this  day,  there  is  no 
 church  nor  salvation  but  under  the  obedience  of  the  see  of  Rome.  It  is 
 easy  therefore  to  see  who  are  the  children  of  those  fathers.  We  say,  as  all 
 the  holy  and  learned  doctors  have  said,  the  church  of  God  hath  been  ever 
 
 [1  Excogitari,  1670.] 
 
 Euseb.  in  Hist.  Eccles.  Script.  Amst.  1C95- 
 1700.  Lib.  IT.  cap.  y'm.  p.  99.] 
 [■•'  Them  to  go,  loC",  1.570.] 
 
 Meself,  15G7,  1570.] 
 
 Sozom.  in  eod.  Lib.  i.  cap.  i.  p.  327.] 
 [«  Nor,  1567,  1570,  1609.] 
 ['  See  Vol.  II.  page  678.] 
 f=  Or,  1067,  1.570,  1609.] 
 
 Bands,  1570.J 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  191 
 
 from  the  beginning,  and  shall  continue  unto  the  end,  and  ovei-spreadeth  all 
 the  parts  of  the  world,  without  limitation  of  time  or  place.  Notwithstanding 
 sometimes  by  care  and  diligence  she  is  kept  neat  and  clean,  sometimes  by 
 negligence  she  is  laid  waste  and  overgrown  with  weeds ;  and  therefore  she  is 
 compared  unto  a  garden.  Sometimes  her  light  is  clear  and  beautiful,  some- cant.  iv.  12. 
 time  she  waneth^"  and  groweth  dark;  and  therefore  she  is  compared  unto  cant.  vi.  10. 
 the  moon. 
 
 The  church,  you  say,  hangeth  not  of  your  well-doing.    God's  name  therefore  m.  Hard, 
 be  blessed !    For  if  it  hung  of  you,  it  could  not  stand.    It  hangeth  only  of  the  [Detect.] 
 assurance  of  God's  promise  ;  and  the  same  promise  God  extended  as  well  to 
 Hierusalem  and  Antioch,  as  he  did  to  the  see  of  Home.    But  now  Antioch, 
 where  Peter  had  his  first  apostolic  seat,  and  Hierusalem,  where  Christ  him- 
 self first  planted  his  gospel,  are  both  forsaken  and  left  utterly  without  faith 
 and  knowledge  of  God.    Notwithstanding  God  is  true  in  all  his  words,  yet 
 unto  the  wicked  he  saith  :  Nov,  est  mild  voluntas  in  vobis :  "  I  have  no  will  Mai.  1. 10. 
 nor  pleasure  in  you.    I  will  receive  no  sacrifice  at  your  hands."    And  St  Paul 
 saith  to  the  church  of  Rome,  even  to  the  same  church  wherein  you  so  im- 
 moderately glory,  and  assure  yourself  it  cannot  err:  Noli  altum^^  sapere,  sed 
 time :  "  Presume  not,  but  stand  in  awe.     For  if  God  have  not  spared  his  Rom.  xi.  21. 
 own  people  of  Israel  and  Jerusalem  (unto  whom  he  made  his  promise  that 
 his  name  should  dwell  there  for  ever),  how  much  less  will  he  spare  thee  ! 
 Mark  well  the  mercy  and  sharpness  of  God :  his  sharpness  against  them  that 
 are  fallen  from  him ;  but  his  mercy  towards  thee  (O  thou  church  of  Rome), 
 if  thou  continue  still  in  his  mercy :  otherwise  even  thou  shalt  likewise  be 
 hewn  down."     Thus,  M.  Harding,  St  Paul  adviseth   the  church  of  Rome  to 
 walk  in  awe,  with  fear  and  reverence ;  and  not  to  presume  of  herself  that 
 she  cannot  err. 
 
 The  argument  that  you  form  thereof,  taken,  as  you  say,  out  of  the  scrip- 
 tures, is  very  simple.  For  thus  it  standeth :  Christ  hath  promised  to  be  with 
 his  disciples,  and  Avith  his  faithful  for  ever  unto^^  the  end  of  the  world;  ergo, 
 the  church  of  Rome  can  never  err  in  matter  of  faith. 
 
 The  prophet  Jeremy  adviseth  you  better  :  "  Say  not,"  saith  he,  "  The  temple  Jer.  vii.  4. 
 of  God,  the  temple  of  God."    We  have  his  temple,  we  have  his  word,  we 
 have  his  promise.    "  Put  no  confidence  in  such  words.    They  be  words  of  lying 
 and  vanity,"  saith  the  prophet :  they  will  deceive  you. 
 
 So  saith  the  prophet  Micheas  of  the  priests  that  deceived  the  people  :  Super  Mic.  iu.  11. 
 Dominum  requiescunt,  dicentes^*,  Nonne  est  Jehova  in  medio  nostri?  Ideo  non 
 veniet  super  nos  malum.  Idcirco  propter  vos  Sion  ut  ager  arabitur,  et  Hieru- 
 salem erit  in  acervum,  et  mons  domus  in  excelsa  sylcw :  "  They  rest  themselves 
 quietly  upon  the  Lord,"  that  is  to  say,  they  embolden  themselves  upon  his 
 promises.  "  Behold,"  say  they,  "  is  not  the  Lord  in  the  midst  amongst  us  ? 
 Therefore  none  ill  shall  happen  to  us.  Even  therefore,"  saith  the  prophet, 
 "  shall  the  castle  of  Sion  be  ploughed  up  as  the  corn-field,  and  Hierusalem  shall^ 
 lie  as  a  heap  of  stones,  and  the  mount  of  the  temple  shall  stand  waste  as  a 
 forest."  4^  4^ 
 
 But  why  do  you  so  much  abate  your  reckoning  ?  Why  make  you  not  up  your 
 full  account  of  your^^'  fifteen  hundred  threescore  and  six  years,  as  ye  were  wont 
 to  do  ?  Ye  have  here  liberally  and  of  yourself  quite  stricken  off  five  hundred 
 threescore  and  six  years,  that  is  to  say,  the  whole  time  wherein  the  apostles  of 
 Christ,  and  holy  martyrs,  and  other  learned  fathers  and  doctors  lived ;  in  which 
 whole  time  it  appeareth  by  your  own  secret  confession  the  church  of  God 
 might  well  stand  both  without  your  private  mass  (for  then  was  there  none),  and 
 also  without  many  other  your  like  fantasies.  Neither  ought  you,  M.  Harding, 
 so  deeply  to  be  grieved,  and  to  call  us  apostates  and  heretics,  for  that  we  have 
 reformed  either  our  churches  to  the  pattern  of  that  church,  or  ourselves  to  the 
 example  of  those  fathers.    Verily  in  the  judgment  of  the  godly  five  hundred 
 
 Sometimes  she  -vvanteth,  l.'»70.] 
 ["  Autem,  1570.] 
 ["  As,  1570.1 
 
 f'3  Until,  1570.] 
 Discentes,  1611.] 
 1567,  1570,  omit  your.] 
 
192 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 M.  Hard, 
 fol.  !)4.  1). 
 [Delect.] 
 
 Chrysost.  in 
 1  Cor.  Horn. 
 36. 
 
 Hieron.  ad 
 Pamniach.  ct 
 Oeeanuin. 
 
 of  those  first  years  are  more  worth  than  the  whole  thousand  years  that  followed 
 afterward. 
 
 Addition,  ft^  "  This,"  saith  M.  Harding,  "  is  a  manifest  blasphemy,  and 
 little  becometh  a  christian  man."  But  wherefore\  I  hear  small  reason.  The 
 primitive  church,  which  was  under  the  apostles  and  martyrs,  hath  evermore 
 been  counted  the  purest  of  all  others  without  exception.  And  therefore  the 
 ancient  fathers  oftentimes  appeal  to  the  judgment  thereof,  as  unto  the  infal- 
 lible standard  and  measure  of  truth.  St  Chrysostom,  speaking  hereof,  although 
 not  specially  to  this  purpose,  saith :  Vere  turn  coelum  ecclesia  fuit,  Spiritu  cuncta 
 administrante,  cuncta  ecclesiw  capita  moderante,  c^c. . . .  Nunc  vero  vestigia  tantuin 
 rerum  illarnm  tenemus- :  "Then  verily  the  church  was  a  heaven,  the  Spirit  of 
 God  ordering  all  things,  and  directing  all  the  heads  of  the  church.  But  now 
 we  scarcely  have  the  steps  and  tokens  of  those  things."  And  immediately 
 after  he  saith  further :  "  The  church  now  may  be  likened  to  a  woman  that  hath 
 lost  her  old  modesty,  having  only  certain  tokens  and  shews  of  her  former 
 felicity,  as  the  chests''  and  foreseals  of  precious  things,  being  utterly  void  of 
 the  treasure^."  This^  said  St  Chrysostom  touching  the  decay  of  the  church;  and 
 yet  he  thought  his  words  imported  no  blasphemy.  If  the  form  of  the  church 
 were  so  much  altered  in  Chrysostom's  days,  that  is  above  eleven  hundred 
 years  past,  what  may  we  then  think  of  the  times  of  darkness  that  have  fol- 
 lowed sithence  ?  It  was  no  blasphemy  therefore,  M.  Harding,  to  say,  as  we 
 say :  The  first  five  hundred  years  of  the  church  are  more  worth  than  the  whole 
 thousand  that  followed  afterward.  This  rather  is  open  blasphemy,  to  compare 
 the  church  of  Rome  that  now  is  to  a  perfect  man,  as  you  do,  and  tiie 
 primitive  church  of  the  apostles  and  holy  martyrs  unto  an  infant.  This  surely 
 is  blasphemy  against  God.  .^M 
 
 Therefore  I  will  answer  you  with  the  words  of  St  Hierome :  Quisquis  es 
 assertor  novorum  dogmatum,  quaso  te  ut  parcas  Romanis  aurihus,  parcas  Jidei, 
 qucB  apostolico  ore  laudatur.  Cur  post  quadringentos  annos  docere  nos  niteris, 
 quod  antea  nescivimus  ?  Cur  prefers  in  medium,  quod  Petrus  et  Paulus  edere 
 noluerunt?  Usque  ad  kunc  diem  sine  ista  doctrina  mundus  christia7ius  fuit' : 
 "  Thou  that  art  a  maintainer  of  new  doctrine,  whatsoever  thou  be,  I  pray  thee, 
 spare  the  Roman  ears ;  spare  the  faith  that  is  commended  by  the  apostles' 
 mouth.  Why  goest  thou  about,  after  now^  four  hundred  years,  to  teach  us 
 that  faith  which  before  we  never  knew?  Why  bringest  thou  us  forth  that 
 thing  that  Peter  and  Paul  never  uttered  ?  Evermore  until  this  day  the  chris- 
 tian world  hath  been  without  this  doctrine." 
 
 The  Apology,  Chap,  iv.  Division  7. 
 
 For,  if  the  popes  would,  or  else  if  they  could  weigh  with  their  own 
 *selves  the  whole  matter,  and  also  the  beginnings'*  and  proceedings  of 
 our  religion,  how  in  a  manner  all  their  travail  hath  come  to  nought, 
 no  body  driving  it  forward,  and  without  any  worldly  help ;  and  how 
 on'"  the  other  side  our  cause,  against  the  will  of  emjierors  from  the 
 beginning,  against  the  wills  of  so  many  kings,  in  spite  of  the  popes, 
 and  almost  maugre  the  head  of  all  men,  hath  taken  increase,  and  by 
 little  and  little  spread  over  into  all  countries,  and  is  come  at  length 
 
 [I  Therefore,  1611.] 
 
 [2  Chrj-sost.  Op.  Par.  1718-38.  In  Epist.  i.  ad 
 Cor.  Horn,  xxxvi.  Tom.  X.  p.  339.J 
 
 [3  Geasts,  1570.] 
 
 'AW  eoiKev  i]  €KK\r]aia  vuv  yvvaiKi  t/}s  -Tra- 
 X«t«9  eutJiJLepia^  eKTreffOva"?;,  Kai  Tti  rrvn^oKa  KOTe- 
 
 eKciuij^,  Kai  Tci^  fikv  f^i/K'as  tujv  ^u<tlwv  eTTLOeLKW- 
 uiVrj  Kai  Tu.  KifidiTia,  Ton  6e  ttXovtov  d(pript]ixevri, — 
 
 Id.  ibid.] 
 
 [=  Thus,  1.570,  IGOt).] 
 ["  Perfite,  1.570.] 
 
 p  Ilieron.  Op.  Par.  1G93-170G.  Ad  Pamm.  et 
 Ocean.  Epist.  xli.  Tom.  IV.  Pars  ii.  col.  34:6;  where 
 qua  apostoli  voce  laudata  est,  and  quod  a7ite.} 
 
 [8  Now  after,  1567,  1570,  1609.J 
 
 ["  Beginning,  Conf,] 
 
 ['»  One,  IGll.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 193 
 
 into^'  kings'  courts  and  palaces;  these  same  things,  methinketh,  might 
 be  tokens  great  enough  to  them,  that  God  himself  doth  strongly  fight 
 in  our  quarrel,  and  doth  from  heaven  laugh  at  their  enterprises ;  and 
 that  the  force  of  the  truth  is  such  as  neither  man's  power  nor  yet 
 hell-gates  are  able  to  root  it  out. 
 
 M.  HARDING. 
 
 It  is  well  that  ye  use  the  term  of  the  beginning  and  proceedings  of  your  re- 
 ligion. For  indeed  of  late  years  it  began,  not  at  Jerusalem,  but  at  Wittenberg. 
 Neither  was  it  first  delivered  unto  yoti  by  an  ajjostle,  but  by  an  apostata.  Still 
 it  proceedeth,  and  the  farther  off  from  the  end.  And  icell  may  ye  name  it  your 
 proceedings ;  for  there  is  no  stay  in  it :  what  liketh  to-day  mislilcetJi  to-morron\ 
 2  Tim  ■■■  "^^'^  beguiled  souls  that  follow  it  be,  as  St  Paul  saith,  "  ever  learn- 
 ing, and  never  reaching  to  the  knoivledge  of  the  truth." . . . 
 
 Did  not  your  religion  begin  first  of  covetise,  and  greio  it  not  afterward  of  umruth. 
 The  first  henin-  raucour  and  malice,  which  Martin  Luther  conceived  against  the  Domi- 
 oospefai'id'ihe  ^**caw  fviars  in  Saxony,  because  Albert,  the  archbishop  of  Mentz  and 
 fir^mored"u!-  ^'^c^^''  empire,  had  admitted  them  to  be  preachers  of  the  par- 
 
 ther  to  heresy,  clou  of  a  croisadc  ogainst  the  Turks,  contrary  to  an  ancient  custom, 
 tvhereby  the  Augustine  friars,  of  whom  Luther  tvas  one,  had  of  long  time  been 
 in  possession  of  that  preferment  ?  Is  it  not  tvell  known  what  a  stir  friar  Luther 
 made  against  John  Tetzet  the  friar  of  St  Dominic's  order,  for  that  the  said 
 Tetzet  ivas  made  chief  preacher  of  a  pardon  wherein  was  great  gain,  and  thereby 
 himself  icas  bereft  of  that  sweet  morsel,  which  in  hope  he  had  almost  swallowed 
 down  ?  . . . 
 
 Where  you^^  say  your  religion  is  spread  abroad,  and  hath  taken  so  much  in- 
 crease against  the  wills  of  princes  and  almost  maugre  the  head  of  all  men ;  that 
 is  as  false  as  your  religion  is. . . . 
 
 Did  not  the  great  slaughter  of  your  hundred  thousand  boors  of  Germany 
 The  diet  of  signify  to  the  world  your  cause  to  have  had  the  help  of  man  ?  Wliat 
 smaicaide.  ^.g  judge  of  the  great  league  of  German  princes  made  at  the  diet 
 
 of  Smalcalde  for  defence  of  your  Lutheran  gospel?... 
 
 The  troubles  and  tumults  of  France,  raised  by  your  brethren  the  Huguenots, 
 The  Hupmnots  and  the  lamentable  outrages  committed  there  for  your  gospel's  sake, 
 ofFrance^\  be  they  not  a  witness  of  fresh  memory,  that  your  religion  is  main- 
 Luthe?t'^spei  taincd,  Set  forth,  and  defended  tcith  power  and  help  of  men  ? . . . 
 c'mrtsisauvak  That  it  ts  uow  at  length  come  even  into  kings'  courts  and  palaces, 
 the'trlm'^.  ^"^  ii  moveth  wise  men  no  less  to  siispect  it  than  to  praise  it. . . . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Ye  make  yourself  game,  M.  Harding,  for  that  the  preaching  of  the  gospel 
 issued  first  out  of  Wittenberg,  and  not  from  Rome ;  notwithstanding  Witten- 
 berg is  a  noble  and  a  famous  university,  so  generally  frequented  out  of  all 
 foreign  countries,  and  so  much  commended  for  all  kinds  of  tongues  and  liberal 
 knowledge,  as  not  many  the  like  this  day  in  Christendom. 
 
 But  be  it  that  Wittenberg  were  so  simple  a  borough  as  M.  Harding  imagineth, 
 yet  were  it  not  more  simple  than  was  the  town  of  Nazareth  ;  in  which  poor 
 town,  notwithstanding,  first  appeared  the  most  glorious  and  greatest  light  of 
 the  world.  Christian  modesty  would  not  disdain  the  truth  of  God  in  respect 
 of  place.  That  rather  becometh  the  proud  looks  of  the  scribes  and  Pharisees. 
 They  despised  Christ  and  his  disciples,  and  called  them  Nazarenes  in  despite 
 of  his  country.  And  therehence,  it  is  likely,  first  grew  that  scornful  question 
 used  by  Nathaniel :  Nunquid  ex  Nazareth  potest  aliquid  esse  boni  ?  "  Can  any  john  i. 
 good  thing  come  from  Nazareth,"  so  poor  a  town?  So  Celsus  the  heathen 
 despised  the  religion  of  Christ,  because  it  came  (not  from  Rome  or  Athens, 
 
 ["  At  length  even  into,  Conf.  and  Def.  1567,  1  ['^  These  references  are  inserted  from  Conf.  and 
 l^^O.]  [IS  Ye,  Conf.]  1  Def.  1567.    The  first  appears  also  in  1570,  IGO'J.] 
 
 [jewel,  ni.] 
 
 13 
 
194  THE  DEFENCE  OF  THE  APOLOGY  [pakt 
 
 orig.  contr.  but)  froiTi  the  bavbarous  Jews.  For  thus  Origen  reporteth  of  him :  Dogma 
 Christianum  affirmat  a  harharis  cepisse  ortum,  hoc  est  a  Jucheis^ :  "He  saith  the 
 doctrine  of  the  Christians  had  his  beginning  only  from  a  barbarous  nation,  that 
 is  to  say,  from  the  Jews." 
 
 1  Cor.  i.  27.  But  this  is  the  mighty  hand  and  power  of  God.  He  chooseth  "  the  weak  things 
 of  tlie  world  to  confound  the  strong,  and  tlie  foolisli  things  of  the  world  to 
 
 1  Sam.  xvii.  confound  the  wise."    He  overthroweth  the  great  Goliath  with  a  silly  sling,  and 
 
 2  Thess.  ii.  8.  blowcth  down  autichrist  in  aU  his  glory  with  the  breath  of  his  mouth.  "  I 
 Matt.  xi.  25.  thank  thee,  O  Father,"  saith  Christ,  "  for  that  thou  hast  hid  these  things  from 
 
 the  wise  and  pohtic,  and  hast  revealed  the  same  unto  the  simple."    The  faith 
 Psal.  xxiv.  1.  of  Christ  is  not  bound  to  place.    "  The  whole  earth  is  the  Lord's,  and  all  the 
 Gal.  iii.  2a.    fuluess  of  the  same."    "  There  is  now  no  distinction  of  Greek  and  barbarous. . . . 
 We  are  all  one  in  Christ  Jesus-." 
 
 Notwithstanding,  the  gospel  of  Christ  that  we  profess  neither  had  his  be- 
 ginning from  that  learned  father  Doctor  Luther,  nor  came  first  from  Witten- 
 iiic.  iv.  2.    berg.    It  is  the  same  gospel  whereof  it  is  written  by  the  prophet:  "The  law 
 shall  come  out  of  Sion,  and  the  word  of  God  out  of  Hierusalem." 
 
 Touching  your  long  tale  of  Doctor  Luther's  avarice  and  sale  of  pardons,  I 
 mind  not,  nor  need  not  to  answer  you.  It  is  a  simple  stale  slander.  Yet 
 it  often  serveth  your  tm-n  of  course,  when  other  things  begin  to  fail.  Indeed 
 Joh.  -sieid.  friar  Tecel  the  pardoner  made  his  proclamations  unto  the  people  openly  in 
 the  churches  in  this  sort :  Although  a  man  had  lain^  with  our  lady  the  mother 
 of  Christ,  and  had  begotten  her  with  chUd,  yet  were  he  able  by  the  pope's 
 power  to  pardon  the  fault  ^.  Against  this  and  other  like  foul  blasphemies  Doctor 
 Luther  first  began  to  speak.  Now,  whether  this  occasion  were  sufficient  or  no, 
 let  M.  Harding  himself  be  the  judge. 
 
 We  grant,  the  princes  and  estates  of  the  world  have  now  laid  their  power 
 to  assist  the  gospel.  God's  holy  name  therefore  be  blessed!  Howbeit,  the 
 gospel  came  not  first  from  them.  It  sprang  up  and  grew  by  them  many  wheres 
 against  their  wills. 
 
 Neither  is  the  gospel  therefore  the  more  to  be  suspected,  because  it  hath 
 entered  into  princes'  courts.    Daniel  was  in  king  Nabuchodonosor's  palace,  and 
 PhiL  i.       taught  him  to  know  the  living  God.     St  Paul  rejoiced  and  took  comfort  in 
 his  bands,  for  that  there  were  some  even  in  Nero's  com't  that  began  to  hearken 
 to  the  gospel.    And  Eusebius  saith :  Valeriani  aula  erat  jam  ecclesia  Dei^ :  "  Va- 
 lerian the  emperor's  court  was  now  become  the  chm'ch  of  God."  Athanasius 
 Theod.  Lib.  saith  uuto  the  emperor  Jovinian :  Conveniens  est  pio  principi,  S,-c.^ :  "The  study 
 IV.  cap.  111.    ^j^j  j^^.^       gQ(jjy  things  is  very  meet  for  a  godly  pi'ince.    For  so  shall  you 
 surely  have  your  heart  evermore  in  the  hand  of  God."    Likewise  saith  St  Cyril 
 Cyrii.inEpist.  to  the  cmpcrors  Theodosius  and  \'alentinian  :  Ah  ea  qncB  erga  Deum  est  j^ietate 
 ^vJenu^'  ^'  rtipubliccB  restroi  status  pcndet' :  "  The  state  and  assurance  of  your  empire  hangeth 
 
 of  j'our  rehgion  towards  God." 
 sozom.  Lib.        So  likewise  saith  Sozomenus  of  the  emperor  Arcadius :  rj  da-elSeia  apKel 
 
 ix.  cap.  iiL  ,  ,  -     o      \    '  "        ss  >       '  s '     ■  >  '8 
 
 TTpos  auiTTipiav  TOLS  paaiMVOvaiv  ■  avfv  oe  ravTrjS  firjoev  (an  Ta  aTparevfiara  . 
 
 Therefore  it  behoveth  princes  to  understand  the  cases  of  God's  religion, 
 and  to  .receive  Christ  with  his  gospel  into  their  com-ts.    For  God  hath  ordained 
 PsaLii.u.    kings,  as  the  prophet  David  saith,  to  serve  the  Lord;  and,  as  Esay  saith,  to 
 '     be  nurses  unto  his  church. 
 
 ['  Orig.  Op.  Par.  1733-59.  Contr.  Cels.  Lib.  i.2. 
 Tom.  I.  p.  320.] 
 
 [2  Jesu,  1567,  1.570.]  [3  Lyen,  1507.] 
 
 Is  inquara  inter  alia  docebat,  se  tantam  habere 
 potestatem  a  poiitifice,  ut  etiam  si  quis  virginem 
 matrem  yitiasset  ac  gravidam  fecisset,  condonare 
 crimen  ipse  posset,  inten  entu  pecunias  :  deinde,  non 
 modo  jam  commissa,  verum  etiam  futura  peccata 
 condonabat,  &c. — J.  Sleid.  Comm.  Argent.  1572. 
 Lib.  XIII.  Luther.  Lib.  in  Henr.  Bruns.  fol.  147.  2.] 
 Euseb.  in  Hist.  Eccles.  Script.  Amst.  1G95- 
 1700.  Lib.  VII.  cap.  x.  p.  209.J 
 
 P  llpiirovcra  deo(pi)\.el  fiaa^iXei  (piXofiadijt  Trpoai- 
 
 /)6(ris  Kai  7ro6os  Tutv  ovpavitov,  outw9  ydp  d\ij6w^ 
 Kai  Ttjv  Kapciav  6x^"  X^V'  OeoD. — Theodor.  in 
 eod.  Lib.  iv.  cap.  iii.  p.  153.] 
 
 Cyril.  Alex.  Op.  Lut.  1638.  De  Rect.  Fid. 
 Tom.  V.  Pars  ii.  p.  2.  See  Vol.  IL  page  1014, 
 note  5.  Conf.  Cyril.  Op.  Lat.  BasU.  15G6.  Theodos, 
 et  Valent.  ad  Cyril.  Epist.  xvii.  Tom.  IV.  col.  41 ; 
 where  a  pietate  qucB  in  Deum  est  reijmblicce  nostrte 
 constitutiu  pendet.] 
 
 ...  /ioViji'  evuifieiav  dpKelv  irpoi  <Tu>Tiiptav  tois 
 jiaaiXevovaiV  avev  Of  TauT?;s  p.^}&iv  elvat  aTpa-reu- 
 
 naTa,  K.T.X  Sozom.  in  Hist.  Eccles.  Script.  Lib. 
 
 IX.  cap.  i.  p.  646.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 195 
 
 If  there  be  occasions  of  vanities  or  wickedness  in  princes'  courts,  yet  is  there 
 no  court  therein  comparable  to  the  court  of  Rome.  For  there  St  Bernard 
 saith,  Mali  projkmnt,  honi  dcficiunt^ :  "  The  wicked  wax :  the  godly  wane." 
 
 Ye  strive  in  vain,  M.  Harding :  this  counsel  is  not  of  man :  it  is  of  God.  If 
 princes  with  their  powers  could  not  stay  it,  much  less  can  you  stay  it  with 
 untruths  and  fables.  The  poor  beguiled  souls  of  whom  ye  speak  are  neither 
 so  silly  nor  so  simple  but  they  are  able  to  espy  your  follies.  The  truth  of 
 God  will  stand.  Vanitj^  will  fall  of  itself.  Remember  the  counsel  of  Gama- 
 liel :  "  Fight  not  against  the  Spirit  of  God."  Acts  v.  39. 
 
 The  Apology,  Chap.  v.  Division  3, 
 
 For  they  be  not  all  mad  at  this  day,  so  many  free  cities,  so  many 
 kings,  so  many  princes,  which  have  fallen  away  from  the  seat  of  Rome, 
 and  have  rather  joined  themselves  to  the  gospel  of  Christ. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 M.  Harding's  answer  hereto  is  long :  the  effect  thereof  in  short  is  this  ^° : 
 The  faith  of  the  holy  Roman  church  is  the  very  catholic  faith,  tvhich  tvhoso  for- 
 saJce  shall  be  companions  icith  devils  in  everlasting  fire. 
 
 And  where  ye  say,  "So  many  free  cities,  so  many  Tiings,"  I  pray  you,  hoiv  many 
 free  cities  can  you  name  that  have  received  your  sacramentary  religion?  Nay, 
 the  free  cities  of  Germany,  as  many  as  have  forsaken  the  catholic  church,  do 
 they  not  persecute  you  the  sacramentaries  ?  But,  say  ye,  they  he  fallen  from 
 the  seat  of  Rome.  So  he  the  Gi'eehs  also  in  a  point  or  two;  yet  condemn  they 
 you  for  heretics. 
 
 Neither  he  all  the  free  cities  in"  all  the  country  of  Germany  fallen  from  the  see 
 apostolic.    Of  five  parts  of  that  great  country  at  least  two  remain  catholic. 
 
 Let  us  see,  how  make  ye  up  the  number  of  so  many  kings  ye  speak  of?  The 
 realms  of  England  and  Scotland,  because  by  God's  providence  the  government  of 
 them  is  devolved  to  women,  forasmuch  as  they  be  no  kings,  thongh  they  have 
 the  full  right  of  Icings,  of  them  I  speak  not.  Now  o7dy  two  christened  kings 
 remain,  the  king  of  Denmark  and  the  king  of  Sweden.  Get  you  now  up  into 
 your^^  pulpits  like  bragging  cocks  on  the  roost,  flap  your  wings,  arid  croiv  out 
 aloud,  "  So  many  free  cities,  so  many  kings." 
 
 But  ivhat  think  you  of  all  the  world  before  this  day?  ivere  all  cities  and^^ 
 provinces,  all  countries,  all  kings,  all  princes,  ^c,  till  friar  Luther  came,  and 
 with  his  nun  told  us  a  neu)  doctrine,  and  controlled  all  the  old,  n-ere  all  these  mad? 
 
 The  virtuous  men  of  the  Society  of  Jesus,  have  they  not  brought  many  countries, 
 many  kings,  many  princes  to  the  faith  of  Christ,  by  preaching  the  doctrine  of  the 
 catholic  church  ?  We  will  not  folloiv  your  foolishness  in  boasting,  ^-c.  The  faith 
 professed  in  the  holy  Roman  church  is  now  preached  in  Peru,  in  the  kingdom 
 of  Ignamban,  in  the  kingdom  of  Monopotapa,  in  Cambaia,  in  Giapan,  in  Cina, 
 in  Tartaio,  in  Basnaga,  in  Taprobana,  in  Ormuz,  in  Ceilon,  in  Zimor,  in  Bacian, 
 in  Macliazar. 
 
 The  miracles  wrought  by  these  holy  fathers,  which  converted  these  countries,  I 
 trow  ye  will  not  account  to  he  madness.  Thus  your  vain  boast  in  wickedness, 
 wrought  by  the  power  of  Satan,  is  put  to  silence,  ^c. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 "  The  faith  of  the  Roman  church,"  saith  M.  Harding,  "  is  the  very  catholic 
 faith  of  Christ,  which  whoso  forsaketh,  be  he  king  or  emperor,  he  shall  be 
 companion  with  devils  in  everlasting  fire."  Thus  much,  I  trow,  M.  Harding 
 learned  of  the  counterfeit  decree  of  Anacletus.  For  thus  it  pleaseth  him  to 
 gloss  and  interlace  the  words  of  Christ :  Super  hanc  petram,  id  est,  super  eccle-  Anacl.  Epist. 
 
 Bernard.  Op.  Par.  1C90.  De  Consid.  Lib.  iv.   |  part  in  Harding's  words,  mnch  condensed  and 
 cap.  iv.  11.  Vol.  1.  Tom.  11.  col.  439.    See  Vol.  I.   |  abridged  ] 
 
 page  .382,  note  9.]  j       ( "  And,  Conf.]  You,  1011 .] 
 
 ['»  These  following  paragraphs  are  for  the  most  I       [•''  All,  Conf.  and  Def.  loG7.j 
 
 13—2 
 
196 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 cap. 
 
 liitont.  in 
 
 CoiK'll. 
 
 Trident. 
 
 Psal.  xiv.  1. 
 
 Bernaril.  in 
 Cant.  Caiitic. 
 
 siam  Romanam,  cedificaho  ecclesiam  meam^ :  "Upon  this  rock,  that  is  to  say, 
 upon  the  church  of  Rome,  I  will  build  my  church."  And  thei'efore  pope  Bo- 
 Kttr.  rte  uifacius,  for  a  full  resolution  of  the  mattei-,  saith  thus  :  Subesse  Romano  pontiftci, 
 oijed.^unam  omui  humance  creaturce  declaramus,  diclmus,  dejinimus,  et  pi'onunciamus,  omnino 
 ^^'^^'^  esse  de  necessitate  salutis^ :  "We  declare,  say,  determine,  and  pronounce,  that  it 
 is  of  the  necessity  of  salvation  for  every  mortal  creature  to  be  subject  unto 
 OIoss.  in  eod.  the  bishop  of  Rome."  And  the  gloss  likewise  upon  the  same  :  Quicqukl  sal- 
 vatut'  est  sub  summo  jjontijice^ :  "Whatsoever  creature  is  saved  is  under  the 
 highest  bishop."  Here  is  no  mention  neither  of  Christ  nor  of  his  gospel :  sal- 
 vation and  damnation  hangeth  only  of  the  bishop  of  Rome.  This  thing  once 
 granted,  the  case  is  clear :  the  pope  himself  hath  resolved  the  doubt.  What 
 should  we  need  a  better  trial?  Notwithstanding,  Cornelius,  the  bishop  of  Bi- 
 tonto,  in  the  late  chapter  at  Trident,  of  the  bishop  and  holy  see  of  Rome 
 Cornel.  Episc.  saith  thus :  Utiuam  a  religione  ad  superstitionem,  a  fida  ad  injidelitatem,  a  Christo 
 ad  antichristum,  a  Deo  ad  Epicwum, . . .  velut  prorsiis  unanimes  non  declinassent, 
 dicentes  in  corde  impio  et  ore  impudico,  Non  est  Deus* :  "  O  would  God"  (the 
 pope  and  all^  his  cardinals)  "had  not  fallen  with  common  consent  and  alto- 
 gether from  true  religion  to  superstition,  from  faith  to  infidelity,  from  Christ 
 to  antichrist,  from  God  to  Epicure,  saying  with  the*^  wicked  heart  and  shame- 
 less mouth.  There  is  no  God."  In  like  sense  of  the  same  bishops  and  see  of 
 Rome  St  Bernard  saith :  Servi  Christi  serviunt  antichristo  :  "  The  servants  of 
 Christ  serve  antichrist."  Cornelius  saith  the  bishops  of  Rome  are  fallen  to 
 superstition,  to  infidelity,  to  antichrist,  to  Epicure,  and  are  not  ashamed  to  say 
 there  is  no  God.  Yet,  saith  M.  Harding,  the  faith  of  Rome  is  the  catholic 
 faith  ;  and  whoso  departeth  from  the  same,  be  he  king  or  emperor,  he  shall 
 be  companion  with  the  devil  in  hell-fire.    And  thus  to  say  is  no  mere  madness ! 
 
 That  the  princes  and  free  cities  of  Germany  ever  persecuted  us,  it  is  utterly 
 untrue,  and  like  the  rest  of  your  tales.  Notwithstanding  some  of  them  have 
 dealt  sharply  with  certain  of  this  side,  in  consideration  either  of  conscience, 
 as  they  thought,  or  of  the  stay  and  quietness  of  their  subjects;  yet  in  open 
 consultation  and  public  diet  they  never  suffered  this  doctrine  to  be  condemned^. 
 They  rejoice  in  God  in  our  behalf ;  and,  being  there,  they  i-eceived  us  under 
 their  protection,  and  offered  us  such  freedom  and  courtesy  as  they  seldom 
 have''  offered  the  like  to  any  nation.  Certain  of  them,  by  your  own  con- 
 fession, have  already  agreed  to  all  the  points  of  our  doctrine.  But  none  of 
 them  all,  no  not  one,  would  ever  suffer  the  same  doctrine  of  ours  to  be  con- 
 demned   in  open  assembly,  and  to  be  judged  for  heresy. 
 
 What  the  Grecians  this  day  think  of  us  I  cannot  tell.  Notwithstanding,  it 
 appeareth  by  their  letters,  written  purposely  to  the  church"  of  Bohemia,  that 
 they  allow  well  of  our  doctrine,  and  utterly  condemn  yours.    For  thus  they 
 
 write  ^"  unto  them:    Ovkovv,  nodeivoraToi  dSeX^oi  Kal  viol,  £1  ovTco  i<TTiv  ais  aKoiofxev  kol 
 
 >Jccie^."i'ral;.  eXTTtfo/if  f,  (m<nT(v(TaT€  Tr)v  fxfff  ^fiwv  fvoa-iv^^  i  "Wherefore,  loving  brethren  and  chil- 
 dren, if  it  be  so  as  we  hear  and  hope,  make  haste  that  we  may  join  together 
 in  unity." 
 
 And  again,  thus  it  is  recorded  in  the  late  council  of  Lateran :  Grceci  in  tan- 
 tum  cceperunt  ahominari  Latinos,  ut . . .  si  quando  sacerdotes  Latini  super  eorum 
 altaria  celebrassent,  ipsi  non  vellent  prius  in  illis  sacrifieare,  quam  ea,  tanquam 
 
 Epist.  Eccles. 
 
 In  Coneil. 
 Lat.  cap.  iv. 
 
 ['  ...  ad  sedem...apostolicani,  super  quam  Chris- 
 tus  universam  coiistruxit  ecclesiam,  dicente  ipso  ad 
 beatum  principem  ajiostolorum  Petrum :  Tu  es  (in- 
 quit)  Petrus,  et  super  banc  petram  aedificabo  eccle- 
 siam meam. — Anaclet.  Epist.  i.  in  Crabb.  Coneil. 
 Col.  Agrip.  1.5.51.  Tom.  I.  p.  58.] 
 
 Bonifac.  VIII.  in  Corp.  Jur.  Canon.  Lugd. 
 1G24.  E.xtrav.  Comm.  Lib.  i.  De  Major,  et  Obed. 
 cap.  1.  col.  212.] 
 
 Gloss,  in  eod.  col.  205.] 
 [*  Cornel.  Episc.  Bitont.  Orat.  in  Coneil.  Tri- 
 dent, in  Coneil.  Stud.  Labb.  et  Cossart.  Lut.  Par. 
 1G71-2.  Tom.  XIV.  col.  993.    See  Vol.  II.  page  900, 
 note  5.] 
 
 [5  1567  omits  all.] 
 
 [«  1.5C7,  1570,  1009,  omit  the.] 
 
 Ministri  Christi  sunt,  et  serviunt  antichristo. — 
 Bernard.  Op.  Par.  1690.  In  Cant.  Serm.  xxxiii.  lo. 
 Vol.  I.  Tom.  IV.  col.  1393.] 
 
 ["  This  sentence  does  not  appear  in  1567.] 
 P  1.567  omits  have.] 
 
 The  words  after  condemned  do  not  appear  in 
 
 1567.] 
 
 ["  Churches,  1567,  1570.] 
 [12  Writte,  1567.] 
 
 ['3  Epist.  Constant.  Eccles.  ad  Bohem.  in  S.  Le 
 Moyne  Var.  Sacr.  Lugd.  Bat.  1685.  Tom.  I.  p.  298; 
 where  outws.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 197 
 
 John  xii.  .12, 
 1  Cor.  XV.  28. 
 
 per  hoe  inquinata,  lavissent  ;  "  The  Greeks  began  so  much  to  abhor  the  Latins, 
 that,  if  it  had  happened  the  Latin  priests  had  ministered  upon  their  altars, 
 they  would  not  afterward  make  oblation  upon  the  same  before  they  had 
 washed  them ;  as  thinking  their  altars  defiled  by  the  Latins'  handling."  Where- 
 fore, M.  Harding,  whatsoever  the  Grecians  think  of  us,  it  appeareth  hereby  they 
 utterly  refuse  your  communion,  and  condemn  you  for  heretics. 
 
 But  who  would  have  thought  M.  Harding  had  been  so  skilful  in  proportions  ? 
 The  whole  country  of  Germany,  saith  he,  being  divided  in  equal  portions,  two 
 of  five  remain  still  in  the  obedience  of  the  see  of  Rome.  We  give  God  thanks 
 it  is  as  it  is.  Indeed  certain  towns  subject  to  the  bishops,  in  outward  usage 
 of  their  churches,  remain  still  as  they  were  before.  Yet  nevertheless,  in  most 
 places where  the  churches  are  popish,  the  people  of  all  sorts  are  protestants, 
 and  love  the  truth,  and  are  much  ashamed  of  your  follies.  It  was  God's  secret 
 providence  that  certain  of  yours  should  remain  amongst  us  a  season,  as  the 
 Canaanites  remained  amongst  the  people  of  Israel.  Otherwise  within  few  years 
 ye  would  deny  that  ever  your  disorders  had  been  so  great. 
 
 It  is  very  hard,  and  in  manner  not  possible,  to  convert  the  whole  people  of  so 
 great  a  country  all  at  once.  The  hairs  of  a  man's  beard  or  head  never  wax 
 white  all  together.  Christ  compareth  the  kingdom  of  God  unto  leaven,  which  Luke  xiii.  21 
 the  woman  taketh  and  layeth  in  a  lump  of  dough :  it  worketh  and  laboureth 
 by  little  and  little,  until  it  have  leavened  all  the  whole.  In  this  sort  Euse-  EuseWus. 
 bius  seemeth  to  compare  the  two  parts  of  the  Roman  empire  dissenting  in 
 judgment  of  religion;  the  east  part  to  the  night,  and  the  west  to  the  day^''. 
 But  Christ  will  draw  all  unto  himself ;  and  then  shall  God  be  all  in  all. 
 
 But  here,  to  match  our  so  many  kings  and  so  many  princes,  M.  Harding 
 hath  brought  us  a  many  of  news  out  of  Ignamban,  Monopotapa,  Cambaia, 
 Giapan,  Bisnaga,  Ormuz,  and  other  strange  and  far  countries.  There,  he  saith, 
 so  many  and  so  many  kings  and  princes  are  lately  converted  and  brought 
 to  the  obedience  of  the  see  of  Rome.  I  marvel  he  saith  not,  the  man  in 
 the  moon  was  likewise  newly  christened,  to  make  up  the  muster. 
 
 Howbeit,  all  these  things  must  needs  be  true.    For  Christ's  own  fellows,  or, 
 as  M.  Harding  uttercth  it  in  better  wise,  the  holy  fathers  of  the  Society  of 
 Jesus,  have  sent  home  word  as  well  hereof  as  also  of  .sundry  miracles  wrought 
 by  the  same  holy  fathers.    Verily,  so  the  name  of  Christ  be  published,  whether 
 it  be  by  them  or  by  us,  by  light  or  by  darkness,  God's  holy  name  be  blessed  ! 
 But  of  many  their  miracles  I  have  no  skill.    For  thus  these  holy  fathers  write, 
 as  it  is  said  before,  that  with  holy  water  they  have  driven  mice  out  of  the  copi 
 country,  and  made  barren  women  to  bear  children^",  and  such  other  the  like  ^'  ' 
 marvellous  miracles.     Neither  are  we  bound  of  necessity  to  believe  all  such 
 miracles  whatsoever  without  exception.    Alexander  of  Hales  saith :  In  sacm-  Alexander 
 mento  appartt  caro,interdum  humana  procuratione,  interdum  operatione  diahoUca^^ :  I'anfvr' 
 "  In  the  sacrament  itself  there  appeareth  flesh,  sometime  by  the  conveyance  Memb.  li"' 
 of  men,  sometime  by  the  working  of  the  devil."    Likewise  saith  Nicolas  Lyra:  Nicof'LyJi^' 
 Aliquando  in  ecclesia  fit  maxima  deceptio  popuU  in  miracidis  fictis  a  sacerdotilms,  xly"""' 
 vel  eis  adhoirentibus,  propter  lucrum^'-*:  "Sometime  even  in  the  church  the  peo- 
 ple is  shamefully  deceived  with  feigned  miracles,  wrought  either  by  the  priests, 
 or  else  by  their  companions,  for  lucre's  sake."    Miracles  be  not  evermore  un- 
 doubted proofs  of  true  doctrine.     Therefore  St  Augustine  saith  unto  Faustus 
 the  Manichee  :  Mlraeula  non  facitis :  quce  si  feceritis"^^,  tamen  ipsa  in  vobis  care- August. 
 remus^^ :  "  Ye  work  no  miracles ;  and  yet,  if  ye  wrought  any,  at  your  hands  we  LiC^xiui'"*'" 
 would  take  heed  of  them."     The  prophet  Jeremy  saith  :  Seduxerunt  populum  Jer.  xxiii. 
 
 us,  Dial. 
 8. 
 
 ['■•  ...  in  tantum  Gra;ci  coeperunt,  &c.  quod. ..si 
 quando,  &c.  eorum  celebras.sent  altaria,  non  prius 
 
 ipsi  sacrificare  volebant  in  illig,  quani,  iVc  Inst. 
 
 Concil.  Lat.  cap.  4.  in  Crabb.  Concil.  Tom.  II. 
 p.  949.] 
 
 ['^  1.567  omits  in  most  places.] 
 
 [""'  The  editor  has  not  been  able  to  find  the  pas- 
 sage referred  to.] 
 
 ["  Coi)i  Dial.  Sex,  Antv.  l.WO.  Dial.  i.  cap.  iii.  p. 
 18.    See  before,  page  179,  note  11.] 
 
 •■•  hujmmodi  appuritiones  ;_caniis  vel  sangui- 
 
 nis] quandoque  aceidunt  humana  procuratione,  et 
 sorte  diabolica, — Alex.  Alens.  Summ.  Theol.  Col. 
 Agrip.  1022.  Pars  IV.  Qu^st.  xi.  Memb.  11.  Art.  iv. 
 3.  p.  410.] 
 
 Bibl.  cum  Gloss.  Ord.  et  Expos.  N.  de  L\Ta, 
 Basil.  l.')02.  Pars  IV.  fol.  330.  2;  where in  ec^ 
 clesia.] 
 
 [2"  Faceretis,  15G7,  1-570.] 
 
 [2'  August.  Op.  Par.  1679-1700.  Contr.  Faust. 
 Lib.  XIII.  cap.  v.  Tom.  VIII.  col.  254;  wliere  J'ace- 
 rctis  eliaiii  ipsa.] 
 
198 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Vesputiiis. 
 
 Pet  Hart. 
 Mediolanen. 
 
 Addition 
 t 
 
 M.  Hard, 
 fol.  'M.  b. 
 [Detect.] 
 
 Kom.  i.  19. 
 
 Bom.  ii.  14. 
 
 Ambros.  ad 
 Bom.  cap.  li. 
 
 Hieron  ad 
 Bum.  cap.  i. 
 
 I)e  Natiira 
 Seor.  Lib.  i. 
 
 Tuseul.  i 
 
 metim  in  mendaciis  suis  et  hi  miraculis  suis :  "  They  have  deceived  my  people 
 hy  their  lies  and  by  their  miracles." 
 
 Touching  the  conversion  of  the  East  India,  Vesputius  •nriteth,  there  were 
 many  godly  bishops  there,  and  sundry  whole  countries  converted  and  christened 
 long  before  that  either  the  Portugales  or  the  Jesuits  came  thither  and  yet 
 had  never  heard  of  the  name  of  the  bishop  of  Rome. 
 
 As  for  the  rest  of  the  West  Spanish  Indies,  the  people  there  lived  not 
 only  without  all  manner  knowledge  of  God,  but  also  wild  and  naked,  without 
 any  civil  government,  offering  up  men's  bodies  in  sacrifice,  drinking  men's  blood, 
 and  eating  men's  flesh.  Some  of  them  worshipped  the  sun  and  the  moon, 
 some  an  ancient  old  tree,  some,  whatsoever  they  saw  first  in  the  morning,  they 
 thought  the  same  for  that  day  to  be  their  god.  Some  worshipped  certain 
 familiar  devils,  and  unto  them  sacrificed  young  boys  and  girls-. 
 
 Being  in  this  miserable  state,  and  naturally  by  the  very  sense  and  judg- 
 ment of  common  reason  abhorring  and  loathing  their  own  blindness,  what  marvel 
 is  it  if  they  were  easy  to  be  led  into  any  religion,  specially  carrying  such  a 
 shew  of  apparel  and  holy  ceremonies  ? 
 
 Addition,  "  Here,"  saith  INI.  Harding,  "      Jewel  attributeth  the  glorious 
 
 conversion  3  of  the  Indians  to  the  leading  of  natural  reason.  This,"  saith  he, 
 "is  his  heathenish  heart.  What  could  Porphyry,  or  Julius*,  or  Celsus  say 
 more  ?"  And  what  maketh  you,  M.  Harding,  to  be  so  vehement  ?  Is  nature 
 so  blind  that  she  can  no  way  discern  what  is  likely  or  unlikely  in  any  part 
 of  religion  ?  Wherefore  then  doth  St  Paul  say,  speaking  only  of  natural  men 
 and  of  the  light  of  nature,  "  That  thing  that  may  be  kno'mi  of  God  is  opened 
 unto  them  :  the  invisible  things  of  God  are  known  (naturally)  by  the  creatures 
 of  the  world;  even  the  everlasting  power  of  God,  and  his  divinity"?  Or  why 
 saith  he,  "  The  heathens,  that  have  not  the  law  of  God,  yet  by  nature  do 
 the  things  that  pertain  to  the  law ;  and,  having  no  law,  they  are  a  law  to 
 themselves,  and  shew  forth  the  work  or  effect  of  the  law  written  within  (by 
 nature)  in  their  hearts"?  St  Ambrose  addeth  further:  Gentilis  duce  natura  cre- 
 dit in  Christum  GentiUs ...  per  solam  vatitram  intellexit  auctorem^ :  "The 
 heathen  by  the  leading  of  nature  believeth  in  Christ :  the  heathen  only  by 
 nature  hath  known  God  the  maker  of  the  world."  In  the  short  commentaries 
 that  bear  the  name  of  St  Hierome  it  is  written  thus :  Cognorerunt  Deum,  sire 
 ]}er  naturam,  sire  per  facturam  et  rationem'^ :  "The  heathens  knew  God  either 
 by  nature  or  by  creation  and  way  of  reason."  And  again :  Homo  natnraliter 
 j)otest  scire  de  Deo,  [e<]  quod  sit,  et  quod  Justus  sit' :  "  Man  may  by  nature  know 
 of  God,  both  that  he  is,  and  that  he  is  just."  If  these  sayings  be  so  hea- 
 thenish and  Jewish  in  us,  why  are  they  suffered  in  St  Paul,  in  St  Hierome, 
 in  St  Ambrose,  and  in  other  holy  fathers  ? 
 
 I  say  not  that  nature  alone  is  able  to  lead  us  into  the  perfection  of  faith, 
 or  to  endue  our  hearts  with  the  Spirit  of  God.  But  thus  I  say :  Nature  of 
 herself  is  oftentimes  able  to  discern  between  truth  and  falsehood.  Cicero 
 saith  only  of  the  ability  and  force  of  nature :  Utinam  tam  facile  vera  invenire 
 possem,  quam  falsa  conrincere^.  By  which  confession  it  apiieareth,  although  he 
 were  not  able  by  skill  of  nature  to  find  the  truth,  yet  was  he  able  by  the 
 same  to  reprove  the  falsehood.  And  therefore,  speaking  of  the  vanit}^  of  his  own 
 heathen  religion,  he  saith :  Quid  negotii  est  luec  poetarum  et  pictorum  portenta 
 convincere^  ?  "WTiat  mastery  is  it  (even  only  by  the  light  of  natural  wisdom) 
 to  reprove  the  fabulous  wonders  of  painters  and  poets?" 
 
 ['  In  the  collection  entitled  Korus  Orbis,  there 
 are  many  accounts  of  vovages  and  descriptions  of  the 
 East  and  West  Indies,  &c.,  by  Tarious  persons,  and 
 among  them  Vesputius ;  but  the  reference  here  to  this 
 last-named  author  seems  erroneous.  See,  however, 
 Aloys.  Cadannist.  Nav.  cap.  liii. ;  Joseph.  Ind.  Nav. 
 capp.  cxxxii.  cxxxiii. ;  Lud.  Rom.  Patrit.  Xav.  Lib. 
 VI.  capp.  i.  ii.  in  Nov.  Orb.  Basil.  1537.  pp.  5G,  U-l, 
 &c.  2.51,  &e.] 
 
 Pet.  Mart.  De  Insiil.  nup.  invent,  in  eod.  pp. 
 553,  561,  4.] 
 
 P  Conversation,  1570.] 
 
 Julian  is  doubtless  meant.] 
 P  Credens  gentilis,  duce  natura,  in  Christnm, 
 &c. — Ambros.  Op.  Par.  lG-SG-90.  Comm.  in  Epist. 
 ad  Rom.  cap.  ii.  Tom.  II.  Append,  col.  41.  These 
 commentaries  are  not  genuine.] 
 
 Quia  cum  cognovissent  Deum.  Sive  per,  &c. 
 —Hieron.  Op.  Par.  1G93-170G.  Comm.  in  Ejiist.  ad 
 Rom.  cap.  i.  Tom.  V.  col.  929.] 
 
 Item  quod  potest  naturaliter,  &c. — Id.  ibid, 
 col.  928.] 
 
 [8  Cic.  De  Nat.  Dear.  Lib.  i.  cap.  xxxii,  fin.] 
 Id,  Tusc.  Qufest.  Lib.  i.  cap.  vi.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 199 
 
 The  heart  of  man  is  naturally  inclined  to  religion ;  notwithstanding,  being 
 blinded  with  original  sin,  in  the  choice  thereof  it  oftentimes  fallcth  into  hor- 
 rible errors.    When  the  Christians  in  Rome  had  chosen  a  void  plat  in  the  city,  ^yms  Lam- 
 and  therein  had  builded  themselves  a  church  for  the  service  of  Christ,  and '"^  ^''* 
 the  taverners  or  victuallers  there  had  laid  claim  to  the  same  plat,  for  that  it 
 seemed  to  stand  commodiously  for  their  utterance ;  Alexander  Severus  the  em- 
 peror, being  an  heathen,  and  void  of  faith,  and  led  only  by  the  guiding  of  Vesput.  m 
 nature,  having  the  hearing  of  the  matter,  answered  the  taverners  in  this  sort :  tb'i7485.'^''' 
 "  It  is  better  that  God  be   any  way  worshipped  in  that   place  than  you 
 should  have  it The  Tartarians  of  late  years,  having  no  certain  rehgion  of 
 their  own,  submitted  themselves  to  the  religion  of  the  Turks".    Nature  taught 
 them  it  was  better  to  have  the  Turkish  religion  than  none  at  alP^. 
 
 This  therefore  is  it  that  I  say,  M.  Harding :  The  poor  Indians,  living  by  man's 
 flesh,  and  going  naked,  having  no  manner  sense  nor  knowledge  of  God,  but 
 falling  down  either  before  an  old  tree,  or  before  the  sun  and  the  moon,  or  Avhat- 
 soever  thing  they^'^  saw  first  in  the  morning;  when  they  saw  the  religion  of 
 Rome,  with  so  many  ceremonies  and  shews  of  holiness,  very  nature  taught 
 them  to  think  the  same  far  better  than  their  own.  What  heathenish  infidelity 
 find  you  herein,  or  what  blasphemy  against  the  power  of  God?  As  blind  as 
 your  Indians  are  this  day,  if  they  might  see  both  your  and  our  religion  set 
 open  before  them,  I  doubt  not  but  nature  herself  would  lead  them  to  judge 
 that  ours  is  the  light,  and  yours  darkness.  St  Paul,  speaking  of  the  disorder 
 of  praying  unto  God  that  he  saw  among  the  Corinthians,  saith  thus :  Nonnc  i  cor.  xi.  u. 
 natura  ipsa  docet  vos  ?    "  Doth  not  very  nature  teach  you  this  thing  ?" 
 
 All  this  notwithstanding,  I  say  not  that  nature  is  able  to  lead  us  into  all 
 the  secrecies  and  mysteries  of  Christ's  gospel.    Christ  himself  saith  :  "  God  Matt.  xi.  25. 
 oftentimes  hideth  these  things  from  the  (natural)  wise,  and  great  learned  men, 
 and  revealeth  the  same  unto  babes."     And  again :   "  No  man  cometh  to  my  John  xiv.  c. 
 Father,  but  by  me."    And :  "  No  man  cometh  to  me,  unless  he  be  drawn  by  John  vi.  44. 
 my  Father."    And  unto  Peter  he  saith:  "Flesh  and  blood  hath  not  revealed  Matt. xvi.  17. 
 these  things  to  thee,  but  the  Spirit  of  my  Father  which  is  in  heaven." 
 
 As  for  the  conversion  of  the  wild  Indians,  which  you  call  so  glorious,  I  pray 
 God  it  may  not  justly  be  said  unto  3'ou  that  Christ  said  unto  the  Pharisees  :  "  Ye  Matt,  xxiti. 
 seek  about  by  sea  and  by  land  to  find  one  novice ;  and,  when  ye  have  gotten 
 him,  ye  make  him  the  child  of  hell  double  worse  than  yourselves." 
 
 And  what  if  God  would  use  this  mean  for  the  time,  afterward  the  better  to 
 lead  the  said  nations  to  the  clear  light  of  the  gospel,  as  St  Augustine  saith  the 
 shoemaker  useth  his  bristle,  not  to  sew  withal,  but  to  draw  in  his  thread  ?  No 
 doubt,  M.  Harding,  if  your  doctrine  and  ours  were  laid  together,  the  very  Indians 
 themselves,  be  they  never  so  rude,  would  be  able  to  see  a  great  difference. 
 
 But  let  the  bishop  of  Rome  win  abroad,  and  lose  at  home.  You  remember 
 the  old  proverb ;  Dionysius  CorintJd.  Dionysius,  when  he  had  lost  his  kingdom 
 at  home  at  Syracusa^^,  he  got  himself  to  Corinth,  and  there  became  a  school- 
 master, and  so  seemed  to  continue  a  kingdom  still. 
 
 We  make  no  boast,  M.  Harding,  nor  get  us  to  roost,  as  ye  say,  nor  flap 
 our  wings  in  the  behalf  of  these  princes  and  countries,  so  many  and  so  many, 
 as  it  pleaseth  you  to  sport,  that  have  submitted  themselves  to  the  gospel  of 
 Christ.  Neither  are  the  same  so  many  and  so  many  so  few  as  you  would 
 seem  to  make  them.  The  kingdom  of  England,  the  kingdom  of  Scotland,  the 
 kingdom  of  Denmark,  the  kingdom  of  Sweden,  the  dukes  of  Saxony,  the  duke 
 of  Brunswick,  the  palsgrave  of  Rhene,  the  duke  of  VVirtenbergi<>,  the  land- 
 grave of  Hessia,  the  marquis  of  Brandeburg,  the  prince  of  Russia,  all  other 
 the  earls  and  noblemen  and  great  cities  through  the  whole  country  of  Gcr- 
 
 [">  JFA.  Lamprid.  Alex.  Sev.  cap.  xlix.  in  Hist. 
 Aupist.  Script.  Hanov.  ](iU.  p.  ,3,52.] 
 
 ["  Instead  of  this  sentence,  1. 107  has,  So  the  great 
 kinij  of  Tartary  of  late,  findiiuj  himself  and  his  people 
 without  any  manner  reliijion,  loas  contented  to  borrow 
 some  relifjion  of  the  Turks.  For  men  irould  rather 
 clothe  themselves  with  leaves  and  barks  than  to  go  quite 
 naked,  and  rather  eat  acorns  than  die  for  hunger.] 
 
 ['^  Vesputius  seems  again  mistakenly  referred  to. 
 See  Slath.  a  Michov.  De  Sarm.  As.  Lib.  i.  cap.  v.  in 
 Nov.  Orb.  pp.  490,  1  ;  which  is  in  all  probability 
 the  passaf^e  intended.] 
 Thy,  IGll.] 
 !     Le.^d  tojudfie,  1,570.] 
 Syracusa>,  l.'>(i7,  1570.] 
 L'"  Wittenberg,  1009,  IGll.] 
 
200  THE  DEFENCE  OF  THE  APOLOGY  [pakt 
 
 many,  the  mighty  commonweals  of  Helvetia,  Rlietia,  Vallis  Tellina,  with  so 
 many  hundred  thousands  besides  in  France,  Italy,  Spain,  Hungary,  and  in  the 
 kingdom  of  Poole;  certainly  all  these  well  reckoned  cannot  seem  so  few  as  you^ 
 would  have  it.  Ye  wis,  M.  Harding,  it  grieveth  you  full  sore  they  are  so  many. 
 If  God  of  his  mercy  bless  those  things  that  he  hath  mercifully  begun,  it 
 will  be  high  time  for  you  shortly  to  seek  a  new  refuge. 
 
 We  boast  not  ourselves  of  these  things.  There  is  no  cause.  It  is  not  the 
 ■work  of  man :  it  is  the  only  hand  of  God.  David  saith :  "  Let  the  heavens 
 Psai.  xix.  4.  rejoice:  let  the  earth  be  glad:"  "the  voice  (of  the  apostles)  is  sounded  abroad 
 Luke  iL  14.  into  all  the  Avorld."  The  angels  of  God  sang :  "  Glory  be  to  God  on  high." 
 Rev.  xiv.  8.  Xhc  angel  in  the  Apocalypse  crieth  amain  :  Cecidit,  cecidtt  Babylon  ilia  magna : 
 eontr'jud    "  down  is  fallen  that  great  Babylon."     TertuUian  saith :  Parthi,  Medi, 
 
 Elamitce,  4c."-  "The  Parthians,  the  Medians,  the  Elamites,  the  people  of  Me- 
 sopotamia, of  Armenia,  of  Phrygia,  of  Cappadocia,  of  Pontus,  of  Asia,  of  Pam- 
 phylia,  jEgj-pt^,  of  Africa,  of  Rome,  of  Hierusalem,  of  Getulia,  of  Maiu-itania, 
 of  Spain,  of  France,  of  Britanny,  of  Sarmatia,  of  Dacia,  of  Germany,  of  Scythia, 
 and  many  other  nations  and  provinces,  known  and  unknown,  have  received  the 
 gospel  of  Christ."  Thus  said  they,  the  angels  and  prophets  of  God,  and  holy 
 fathers,  and  yet  without  boasting,  or  flying^  to  roost,  or  clapping  of  wings. 
 Give  us  leave  therefore,  M.  Harding,  in  the  like  case  to  solace  ourselves  with 
 the  consideration  of  God's  mighty  and  merciful  works,  and  humbly  to  rejoice 
 at  the  triumph  of  the  cross  of  Christ. 
 Gentl'L^b"'''       Arnobius  saith  unto  the  heathens :  Ne  nobis  de  nostra  frequentia  blandiamur. 
 
 Mtdti  nobis  ridemur ;  sed  Deo  admodum  pauci  sutnns.  Nos  gentes  nationesqtie 
 distinguimus ;  Deo  una  domus  est  mundns  hie  totus^ :  "Let  us  not  flatter  our- 
 selves of  our  great  multitudes.  Unto  ourselves  we  seem  many;  but  unto  God 
 we  are  but  few.  We  put  difference  between  nation  and  nation ;  but  unto  God 
 this  whole  world  is  but  one  house."  This  counsel,  M.  Harding,  is  wholesome 
 for  either  part  to  foUow,  that  whoso  will  rejoice  may  r<?joice  in  the  Lord. 
 
 The  Apology,  Chap.  v.  Division  4. 
 
 And,  although  the  popes  had  never  hitherunto  leisure  to  consider  dili- 
 gently and  earnestly  of  these  matters,  or  though  some  other  cares  do  now 
 let  them,  and  divers  ways  puU  them,  or  though  they  count  these  to  be 
 but  common  and  trifling  studies,  and  nothing  to  appertain  to  the  popes' 
 worthiness ;  this  maketh  not  why  our  matter  ought  to  seem  the  worse. 
 Or,  if  they  perchance  will  not  see  that  which  they  see  indeed,  but  rather 
 will  withstand  the  known  truth,  ought  we  therefore  by  and  by  to  be 
 counted  heretics,  because  we  obey  not  their  will  and  pleasure  ? 
 
 M.  HARDING. 
 
 . . .  Sith  Christ  hath  given  to  the  pope  in  Peter,  whose  lawful  successor  he  is, 
 commission  to  feed  his  sheep ;  vholesome  feedinq  beinq  tlie  end  of  that 
 
 John  XXi.  .        .  .         .     R  7  7         7  ,     ,  7  7  7      -  7        7  7    7  , 
 
 commission,  it  is"  not  to  be  doubted  but  he  that  ordained  the  end  hath 
 also  ordained  means  belonging  to  the  end.  Therefore  it  is  not  the  duty  of  a  good 
 and  humble  sheep  to  give  forth  a  malicious  surmise,  that  the  shepherd  will  not  see 
 that  he  seeth  indeed,  but  rather  will  withstand  the  known  truth.    And  whatsoever 
 
 ['  Ye,  1.5G:,  1570,  1009.] 
 
 |-  Cui  eiiim  et  alia;  gentes  crediderunt ;  Parthi, 
 jNIedi,  Elamitip,  et  qui  inliabitant  Me.sopotamiam, 
 Armenian!,  Phrvgiam,  Capjjodociam,  et  incolentes 
 Pontum,  et  Asiam,  et  Pampliyliam,  immorantes 
 .Sigyptum,  et  regionem  Africae  qiiiv  est  trans  Cy- 
 renem  inhabitantes  ?  Komani  et  incoUv  ;  tunc  et  in 
 Hierusalem  Jud*i,  et  cetera;  gentes :  ut  jam  Getu- 
 lorum  varietates,  et  Maurorum  multi  fines;  Hispa- 
 niarum  onines  termini,  et  Galliarum  diversa;  nationes, 
 et  Britannorum  inaccessa  Komanis  loca,  Cliristo  vero 
 subdita;  et  Sannatarum,  et  Dacurum,  et  Germa- 
 
 norum,  et  Scytnarum  ;  et  abditarum  multarum  gen- 
 tium ;  et  provinciarum  et  insularum  multarum  nobis 
 
 '  ignotarum,  et  quae  enumerare  minus  possumus? — 
 
 ,   Tertull.  Op.  Lut.  IC-tl.  Adv.  Jud.  7.  p.  212.J 
 
 I       [3  Of  ^gj-pt,  15G7,  1.570,  1609.] 
 ["  Fleeing,  1.567,  1.570.J 
 
 [  Ainob.  Disp.  adv.  Gentes,  Rom.  loi2.  Lib. 
 
 t  viii.  fol.  100;  where  nec  nobis.    This  book  is  attri- 
 buted to  Minucius  Felix.    Conf.  M.  Minuc.  Fel. 
 Octav.  Lugd.  Bat.  1072.  p.  318.] 
 [«  It,  1507.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 201 
 
 sheep  be  disobedient,  and  refuse  to  hear  the  voice  of  their  shepherd,  whom  Christ  hath 
 made  over  them,  the  same  he  not  of  Christ's  fold.  And,  maintaining  contrary  doc- 
 trine to  their  shepherd's  true  doctrine,  justly  may  they  he  accounted  heretics. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 To  be  Peter's  lawful  successor,  it  is  not  sufficient  to  leap  into  Peter's  stall.  '  Head"^ 
 Lawful  succession  standeth  not  only  in  possession  of  place,  but  also,  and  much  shepherd. 
 
 rather,  in  doctrine  and  diligence.    Yet  the  bishops  of  Rome,  as  if  there  were   v  ■ 
 
 nothing  else  required,  evermore  put  us  in  mind  and  tell  us  many  gay  tales  of 
 their  succession.    Pope  Symmachus  saith :  hi  papa  si  desint  bona  acquisita  per  gist.  4n. 
 meritum,  sufficiunt  quce  a  loci  [^prai\decessore  praistantur"^ :   "If  the  pope  want 
 •  virtues  and  goodness  of  his  own,  yet  the  virtues  that  are  given  him  by  (Peter) 
 his  predecessor  are  sufficient."   And  the  gloss  upon  the  same  :  Petrus  fecit  papam  oioss.^ibid. 
 hceredem  honitatis  sua;^ :  "Peter  hath  made  the  pope  heir  of  his  goodness."  cum  hiiedi- 
 
 But  St  Hierome  saith  far  otherwise :  Non  sanctorum  filii  sunt  qui  tenent  loca  Dist.  40. 
 sanctorum^ :  "  They  be  not  evermore  holy  men's  children  that  sit  in  the  rooms  of  fecUe?' 
 holy  men."    Likewise  saith  Alphonsus  de  Castro,  a  special  assistant  of  that  side  : 
 Quamvis  teneamur  ex  fide  credere  verum  Petri  successorem  esse  supremum  totius  ec-  Aiphons. 
 clesice  pastorem,  tamen  non  tenemur  eadem  fide  credere  Leonem  aut  Clementem  esse  Here's,  i.ib. 
 verum  Petri  successorem'^'^:  "Notwithstanding  we  be  bound  by  faith  to  believe  that  '•<^^i'-"'- 
 the  true  successor  of  Peter  is  the  highest  shepherd  of  the  whole  church,  yet  are 
 we  not  bound  by  the  same  faith  to  believe  that  Leo  or  Clement  (being  bishojjs  of 
 Rome)  are  the  true  successors  of  Peter." 
 
 The  words  that  Christ  spake  imto  Peter  import  no  sovereignty,  but  were  John  xxs.  15, 
 common  to  all  the  rest.   St  Cyprian  saith  :  Hoc  erant  utique  . . .  ceteri  apostoli  quod  cypr.  pe 
 fuit  Petrus,  pari  consortio  prcediti  et  honor-is  et  potestatis^^ :  "  The  rest  of  the  apos-  Siau"' 
 ties  were  even  the  same  that  Peter  was,  all  endued  with  like  fellowship  both  of 
 honour  and  power What  special  privilege  then  can  the  pope  claim  by  the 
 succession  of  St  Peter  ?    Or  what  talketh  he  of  feeding  the  whole  flock  of  Christ, 
 that  never  feedeth  any  part  thereof?    Wherein  is  the  pope  like  St  Peter?  Or 
 wherein  ever  was  St  Peter  like  the  pope  ? 
 
 Yet  M.  Harding  doubteth  not  to  give  his  definitive  sentence :  "  Whatsoever 
 sheep  is  not  obedient  to  the  head  shepherd  is  not  of  the  flock  of  Christ."  The 
 pope  also  himself  boldly  warranteth  the  same.    Thus  he  saith  of  himself:  Qui- Dist. m. 
 cunque prceceptis  nostris  7ion  obedierit,  peccatum  idololatrice  et  paganitatis  incurrit^^ :  inljioss."'' 
 "  Whosoever  obeyeth  not  our  commandments  falleth  into  the  sin  of  idolatry  and 
 infidelity."  And  therefore  pope  Stephen  thus  advanceth^^  the  authority  of  his  own 
 see  :  Sacrosancta  domina  nostra  llomana  ecclesia^^ :  "  Our  holy  lady  the  church  of  nist  79- 
 Rome."  "P"'"^"^'- 
 
 But  Christ,  speaking  of  himself,  saith:  "I  am  the  true  shepherd  ;"  and,  "Whoso  Johnx.  14. 
 heareth  these  words  of  mine,  and  doth^'^  the  same,  I  wiU  liken  him  to  a  wise 
 man."    St  Paul,  being  but  one  of  the  sheep,  saith  thus:  "I  withstood  Peter"  Gai.  u.  2,  n, 
 (as  M.  Harding  saith,  the  head  shepherd)  "  even  unto  his  face,  for  that  he  walked 
 not  uprightly  to  the  gospel  of  Christ."    Yet  was  he  a  sheep  of  the  flock  of 
 Christ.    Hostiensis  in  this  case  seemeth  reasonable  :  his  words  be  these  :  Omnes  oe  Conc. 
 debent  obedire  papce,  quicquid  praicipiat,  nisi  sequi  possit  peccatum^'':  "All  men  Prop.  Host. 
 
 De  rescriptis. 
 
   Si  (juando. 
 
 num  se  assent,  sedi  apostolicse  obedire  contemnit. —  sed,  nunquid. 
 Gregor.  VII.  in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 Deer.  Prim.  Pars,  Dist.  Ixxxi.  can.  15.  col.  389.  Conf. 
 Gloss,  ibid.j 
 
 [•■*  Avanceth,  1507,  1570.] 
 
 ['^  Ex  Concil.  Steph.  Papas  III.  in  eod.  ibid. 
 Dist.  Ixxix.  can.  3.  col.  378.] 
 ['«  Doeth,  1567,  1570.] 
 
 In  subditis  autem  tantam  habet  plenitudinem 
 potestatis,  quia  ex  quo  uliquid  pra;cipit  obediendum 
 est:  etiam  si  dubiurn  sit  utrum  mortale  sit...Se(l  .si 
 certum  sit  quia  illud  (juod  praicipit  est  mortale,  re- 
 
 cognoscendus  est  papa  ccelestis  -Host.  sup.  Tert. 
 
 Decretal.  Par.  1512.  De  Concess.  Prajb.  Tit.  viii.  cap. 
 4.  fol.  ;M.  Conf.  Paiiorm.  sup.  Tert.  Decretal.  Lugd. 
 1534.  Tit.  viii.  cap.  4.  fol.  57.] 
 
 In  quo  si  desunt  bona,  &c. — Symmach.  in  Corp. 
 Jur.  Canon.  Lugd.  1624.  Decret.  Gratian.  Deer. 
 Prim.  Pars,  Dist.  xl.  can.  1.  col.  193.] 
 
 P  Ad  hoc  transmisit,  ut  assent  hseredes  bonitatis 
 suae  Gloss,  ibid.] 
 
 P  Hieron.  in  eod.  ibid.  can.  2.  col.  194.  These 
 ■words  cited  by  Gratian  from  Jerome  do  not  appear 
 in  that  father.] 
 
 Quamvis  enim  credere  teneamur  ex  fide  verum 
 &c.  non  tamen  tenemur  &c.  —  Alfons.  de  Castro 
 adv.  Hair.  Col.  1539.  Lib.  i.  cap.  ix.  fol.  19.] 
 
 ["  Cypr.  Op.  Oxon.  1082.  De  Unit.  Eccles.  pp. 
 107,  8.] 
 
 ['2  And  of  power,  1567,  1570,  1609.J 
 ['•■'  Qui  vero  huic  .saluberrimo  ])r*cepto  obedire 
 noluerit,  idololatria;  peccatum  incurrit.... Peccatum 
 igitur  paganitatis  incurrit,  quisquis,  dum  Christia- 
 
202  THE  DEFENCE  OF  THE  APOLOGY  [p.vrt 
 
 must  obey  the  pope,  whatsoever  he  command,  so  there  follow  no  sin  of  his  com- 
 mandment." Likewise  Felinus,  a  notable  canonist :  Non  obstante  plenitudine 
 potestatis  qucB  est  in  papa,  non  est  ohediendum  ei,  peccato^  imminente'^ :  "Notwith- 
 standing the  fulness  of  power  that  is  in  the  pope,  when  sin  shall  follow  liis  bid- 
 ding, we  ma}'  not  obey  him." 
 
 If  the  pope  will  claim  the  head  pastorship  over  the  whole  flock  of  Christ,  or 
 rather,  if  he  will  be  taken  for  any  pastor  at  all,  let  him  then  feed  the  flock :  let 
 him  break  the  bread  of  life  without  leaven :  let  him  speak  the  word  of  God  truly, 
 without  fables ;  and  we  will  hear  him.    Otherwise  St  Augustine  hath  warned  us  : 
 Jolmn'Tract  "^"^  •  •  •     ^^^cerc  veliut,  noUte  audlre,  nolite  facere.  Certe  enim  tales  sua  qmerunt,  non 
 ^-  quoi  \_sunt'\  Jesu  ChristP :  "If  they  will  teach  you  doctrines  of  their  own,  see  ye 
 
 hear  them  not,"  and  whatsoever  such  thing  they  command  you,  "  see  ye  do  it  not. 
 For  undoubtedly  such  men  seek  for  their  own  matters,  and  not  the  things  that 
 pertain  to  Jesus  Clu'ist." 
 
 Oratio  Pii 
 Papas. 
 
 »l/xeo)i/  ov- 
 
 The  Apology,  Chap.  v.  Division  6. 
 
 If  so  be  that  pope  Pius  were  the  man  (we  say  not  which  he  would  so 
 gladly  be  called),  but  if  he  were  indeed  a  man  that  either  would  account 
 us  for  his  brethren,  or  at  least  would  take  us  to  be  men,  he  would  first 
 diligently  have  examined  our  reasons,  and  would  have  seen  what  might 
 be  said  with  us,  what  against  us,  and  would  not  in  his  bull,  whereby  he 
 lately  pretended  a  council,  so  rashly  have  condemned  so  great  a  part  of 
 the  world,  so  many  learned  and  godly  men,  so  many  commonwealths, 
 so  many  kings,  and  so  many  princes,  only  upon  his  own  blind  prejudices 
 and  fore-determinations,  and  that  without  hearing  of  them  speak,  or  with- 
 out shewing  cause  why. 
 
 M.  HARDING. 
 
 Speak  of  pope  Pius  what  ye  will  and  tvhat  ye  can.  Neither  your  praise 
 can  advance  7iis  estimation,  nor  your  dispraise  abase  it.  His  singular  virtues  be 
 well  Jcnoivn.  God  is  highly  to  be  praised,  for  that  he  hath  provided  for  hisflocTc  so 
 good  a  shepherd.  As  for  you,  as  he  taJceth  you  to  he  men,  so  not  his  brethren, 
 because  ye  have  cut  off  yourselves  from  the  catholic  church. . . .  Your  reasons  have 
 been  diligently  and  exactly  examined  already.  In  respect  of  your  reasons,  ^  comparison 
 learning,  and  holy  scriptures  which  ye  bring,  ye  are  found  such  as  Balsa-  and"' 
 zar  king  of  Babylon  tvas  signified  by  the  hand  that  appeared  writing  ^"'^glyion'"^ 
 before  him  in  the  wall. . . . 
 
 What  it  is,  heretics  to  be  admitted  to  reasoning,  it  is  and  hath  been  NogoodwrmpM 
 evermore  too  tvell  known.     Be  they  never  so  throughly  confuted,  they  with  nenticA. 
 yield  not.     Overcome  they  may  be,  reformed  they  will  not  be.     Therein  no  good 
 lightly  is  done. . . . 
 
 THE  BISHOP  OF  SAKISBURT. 
 
 If  pope  Pius  were  so  good  a  man,  and  so  fit  and  worthy  a  pastor  for  the 
 church  of  God,  why  then  did  his  cardinals  of  late  labour  so  earnestly  by  treason 
 and  conspiracy  to  depose  him,  being,  as  you  say,  so  good  a  man  ?  Or,  if  it  were 
 not  so,  why  then  did  he  himself  complain  thereof  so  bitterly  in  an  oration  pro- 
 nounced openly  in  Rome  in  the  consistory ''P  Is  it  not  lawful  for  so  good  a  man  to 
 live  in  Rome  ?  Is  the  same  proclamation  now  practised  among  the  cardinals  in 
 Rome  that  was  sometime  used  in  the  council-house  at  Ephesus,  Nemo  7iostrum 
 fnigi  esto'^,  "  Let  no  good  man  be  amongst  us?"  This  oration  is  abroad  in  print. 
 If  you  doubt  the  authority  thereof,  we  wrote  it  not :  it  is  none  of  ours*. 
 
 [•  Peccatum,  1611.] 
 
 ...non  obstante  &c.  dieit  Host,  in  oa.  proposnit 
 de  concess.  pra'b.  quod  omnes  tenentur  obedire  papa;, 
 quicquid  jira'cipiat,  nisi  sequi  possit  peccatum. — 
 Felin.  Sand.  Comm.  Lngd.  1.587.  Sup.  Decretal.  Lib. 
 I.  Tit.  iii.  cap.  5.  Pars  I.  fol.  78.  2.] 
 
 August.  Op.  Par.  1C79-1700.  In  Johan.  Evang. 
 cap.  X.  Tractat.  xlvi.  6.  Tom.  III.  Pars  ii.  col.  60i; 
 •w  here  velint  docere.] 
 
 Defenders,  Conf.  and  Def.  15G7,  1570.] 
 This  marginal  note  is  inserted  from  Conf.  and 
 Def.  1507.] 
 
 ["  Pii  IV.  Orat.  10-15.  in  Goldast.  Polit.  Imp. 
 Franc.  1014.  Pars  xxvii.  11.  pp.  1273,4.) 
 
 ['  Diog.  Laert.  De  Vit.  Philos.  Lib.  ix.  Heraclit. 
 Ephes. ;  where  fiijoe  eTs.] 
 
 ["  These  two  sentences  were  first  introduced  in 
 the  edition  of  1570.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 203 
 
 Yc  say  pope  Pius  would  not  vouchsafe  to  call  us  his  brethren.  No  marvel, 
 seeing  his  own  dear  and  first-begotten  children  the  cardinals  would  no  longer 
 have  him  to  be  their  father.  It  is  sufHcient  for  us  that  Christ  the  Son  of  God  is 
 content  to  call  us  his  brethren.  fTnxrii. 
 
 Ye  have  excommunicate  us,  as  the  Pharisees  did  the  apostles,  because  we  john  ix.  xu. 
 speak  unto  you  in  the  name  of  Christ.    But  your  own  law  saith  :  Excommunicatus 
 non  potest  cxeommunicare'-* :  "He  that  is  excommunicate  himself  cannot  give  xxiv.Quicst.i. 
 sentence  to  excommunicate  others."     And  your  own  Gelasius  saith  :  Neminem  xi.  yuast. :). 
 ligare  debet  iriiqua  se.ntentia^^ :  "A  wicked  sentence"  of  excommunication  "bindeth  '^""^"i 
 no  man  "    But  before  all  others  God  himself  saith :  Eqo  henedicam  maledictio-  Mai.  it.  2. 
 
 1  PsaL  cix.  28. 
 
 nihus  vestris :  "  I  will  bless  that  you  curse,    saith  the  Lord.    You  say  you  have 
 weighed  our  reasons,  and  have  found  them  too  light.    Now  surely  that  is  a  good 
 light  answer.    Even  in  such  light  sort  Julianus  the  apostata  wrote  sometime 
 unto  the  christian  bishops  :  'Aviyvav,  eyvav,  Kareyvav.  "  I  have  read  your  reasons  :  I  Sozom.  Lib. 
 know  them  well  enough ;  and  therefore  I  have  condemned  them."    But  the  same  ^' 
 christian  bishops  answered  him  again :  'Aff'-yyajs,  aWa  ovk  iyvcos  •  d  yap  eyuas,  ovk  av 
 Kareyi/tds'' :  "It  may  be  ye  have  read  our  reasons,  but  ye  understood  them  not; 
 for,  if  ye  understood  them,  ye  would  not  condemn  them."    St  PauP^  also  likewise 
 saith:  Nam^^  si  cognovissent,  nunquam  Domimtm  glorue  crucijixissent :  "If  they  1  Cor.  ii.  s. 
 had  known,  they  would  never  have  crucified  the  Lord  of  glory." 
 
 But  unto  many  of  your  side,  M.  Harding,  I  fear  me  we  may  over  truly  say  as 
 St  Hilary  saith  unto  the  Arian  heretics  :  Vere  Deum  nesciunt ;  atque  utinam  . . .  ne-  Hilar,  de 
 scirent;  cum  procliviori  enim  venia  ignorarent^* :  "  Indeed  they  know  not  God;  and  adv.  Arian. 
 would  God  they  knew  him  not :  then  their  ignorance  were  the  easier  to  be  par- 
 doned." 
 
 You  say  there  is  no  disputation  to  be  had  with  heretics.    Yet  your  fathers  in  in  Append, 
 the  council  of  Basil,  and  your  friends  in  the  last  council  of  Trident,  I  will  not 
 say  had  disputations,  but  certainly  yielded  and  gave  place  unto  the  Bohemians  xrident. 
 and  unto  such  others  as  you  call  heretics. 
 
 Addition.  "  This  lie,"  saith  M.  Harding,  "  is  so  clear  and  evident,  that 
 
 our  confutation  is  needless.    Neither  is  it  told  wherein  these  councils  should  ^^^^^ 
 yield,  nor  where  that  yielding  should  be  found."    The  answer.    So  clear,  saith  [^'^{^'[.j^j 
 M.  Harding,  is  this  lie.  Howbeit,  if  he  had  better  considered  his  books,  he  might 
 have  found  that  this  so  clear  a  lie  is  an  evident  truth.    First,  the  council  of  Basil, 
 contrary  to  the  order  of  the  Roman  church,  yielded  unto  the  Bohemians  the  holy 
 communion  in  both  kinds ;  and  yet  the  same  Bohemians  they  called  heretics. 
 The  words  there,  among  others,  are  these  :  Indidtum  liberatioms  communionis  sub  ^^"'[^- 
 utraque  specie^''.    The  hke  might  you  have  found  in  cardinal  Cusanus,  if  ye  had  p,^'^™''^^^,, 
 well  sought  it.    Thus  he  writeth  unto  the  priests  of  Bohemia :  Neque  tta  est  ut  p-  24.1.  uac 
 
 .7  ■  ■  •  •  UT         -77         7  -  .  T  •  sanc'tus. 
 
 scribitis,  nns  compacttones  ignorare,    JSam  ilue  auquam  correctionem,  nobis  tunc  nicoi.  cusan. 
 prcesidentibus  in  natione  Germanica,  receperunt ;  maxime  in  capite  de  libertate  com  •  Kpisl.  (7. 
 munionis ;  ubi  apponi  fecimus,  facultatem  in  eventum  dari  sacerdotibus,  posse  com-  commumo-^ 
 municare  popidum  modo  qui  ibi  ponitur^'' :  "Neither  is  it  so  as  you  write,  that  we  Possecom- 
 know  not  the  agreement  or  composition.    For  the  same  composition  was  cor-  j"™,™^^ 
 rected  when  I  was  president  in  Germany,  specially  in  that  article  that  toucheth 
 the  liberty  of  the  communion ;  whereunto  I  caused  to  be  added,  that  upon  a  fur- 
 ther proof  the  priests  should  have  liberty  to  communicate  the  people  in  that  sort 
 that  there  is  mentioned."    Here  have  you  that  thing  which  you  say  is  not  pos- 
 sible to  be  found ;  and  you  have  it  confirmed  and  avouched  by  a  cardinal  of  the 
 church  of  Rome.    Touching  the  same  article  the  late  council  of  Trident  hath 
 likewise  yielded,  howbeit  with  many  long  and  solemn  protestations.    The  words 
 begin  thus:  Ut  sub  utraque  specie  communicare  volentes,  ^c.^^ :  "We  ordain  that 
 
 ["  ...excommunicatus  te  excommunicare  non  po- 
 tuit.— Alex.  II.  in  Corp.  Jur.  Canon.  Lug-d.  1024. 
 Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  xxiv.  QuKst. 
 i.  can.  4.  col.  1383.] 
 
 ["'  ..neminem  potest  iiiiqua  gravaro  sententia. — 
 Gelas.  in  eod.  ibid.  Caus.  xi.  Quaest.  iii.  can.  47.  col. 
 938.] 
 
 ["  Sozom.  in  Hist.  Eccles.  Script.  Amst.  WJo- 
 1700.  Lib.  V.  cap.  xviii.  p.  ,'i07.] 
 ('2  As  St  Paul,  1567,  1570.J 
 
 ['3  Non,  ICll.] 
 
 ['^  Hilar.  Op.  Par.  1C93.    De  Sjnod.  sen  de  Fid. 
 Orient.  03.  col.  1180.] 
 f'5  Mought,  1570.] 
 
 Resp.  fact.  Ambas.  Imp.  in  Concil.  Basil. 
 Append,  in  Crabb.  Concil.  Col.  Agrip.  1551.  Tom. 
 III.  p.  'US.] 
 
 ['7  N.  de  Cusa  Op.  Basil.  15G5.Ad  Bohem.Epist. 
 vi.  p.  850.J 
 
 Primo.  Ut  sub  iitra(]ue  specie  communicare 
 
204 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Sess.  vi.  ap. 
 Kemtiit.  p. 
 150.  edit. 
 Fiane.  An. 
 Dom.  l.i7H. 
 Is' am  in  ipso 
 concilio 
 fnistra 
 quxrasi. 
 
 Tertull.  in 
 Apolog. 
 1  Sam.  V.  3. 
 
 whatsoever  church  or  nation  will  receive  the  communion  under  both  kinds, 
 first  they  agree  both  in  heart  and  word  with  all  the  ordinances  of  the  church  of 
 Rome :  secondly,  that  they  shall  be  subject  and  obedient  unto  the  pope,  as 
 reverent  children  unto  their  father,"  &c. 
 
 Thus,  M.  Harding,  have  your  councils  yielded  even  unto  them  that  they 
 themselves  have  condemned  for  heretics.  Now  have  I  told  you  both  wherein 
 these  two  councils  have  yielded,  and  also  where  this  yielding  may  be  found. 
 Therefore  I  rede  you  henceforth  not  to  be  so  ready  in  dealing  of  lies.  431 
 
 But  ye  have  reason :  ye  can  foresee  your  best  advantage.  It  were  the  rea- 
 diest way  to  disclose  your  shame.  You  never  yet  came  to  disputation,  but  some 
 of  your  company  shrank  away  from  you.  As  I  before  have  reported  out  of  Ter- 
 tullian  :  Veritas  nihil  veretur,  nisi  abscondi'^ :  "  Truth  feareth  nothing,  but  lest 
 she  be  hid."  If  the  God  of  Israel  come  into  the  temple,  the  idol  of  Dagon  must 
 needs  fall  down. 
 
 The  Apology,  Chap.  vi.  Division  1. 
 
 But,  because  he  hath  already  so  noted  us  openly,  lest  by  holding  our 
 peace  we  should  seem  to  grant  a  fault,  and  specially  because  we  can  by 
 no  means  ^  have  audience  in  the  public  assembly  of  the  general  council, 
 wherein  he  would  no  creature  should  have  power  to  give  his  voice,  or 
 to  declare*  his  opinion,  except  he  were  sworn  and  straitly  bound  to 
 maintain  his  authority — for  we  have  had  good  experience  hereof  in  the^ 
 last  conference  at  the  council  of  Trident,  where  the  ambassadors  and 
 divines  of  the  princes  of  Germany  and  of  the  free  cities  were  quite 
 shut  out  from  their  company ;  neither^  can  we  yet  forget  how  Julius 
 the  third,  above  ten  years  past,  provided  warily''  by  his  writ,  that  none 
 of  our  sort  should  be  suffered  to  speak  in  the  council  (except  that 
 there  ^  were  some  man^  peradventure  that  would  recant  and  change  his 
 opinion) — for  this  cause  chiefly  we  thought  it  good  to  yield  up  an  ac- 
 count of  our  faith  in  writing,  and  truly  and  openly  to  make  answer  to 
 those  things  wherewith  we  have  been  openly  charged  ;  to  the  end  the 
 world  may  see  the  parts  and  foundations  of  that  doctrine,  in  the  behalf 
 whereof  so  many  good  men  have  little  regarded  their  own  lives ;  and 
 that  all  men  may  understand  what  manner  of  people  they  be,  and  what 
 opinion  they  have  of  God  and  of  religion,  whom  the  bishop  of  Rome, 
 before  they  were  called  to  tell  their  tale,  hath  condemned  for  heretics, 
 without  any  good  consideration,  without  any  example,  and  utterly  with- 
 out law  or  right,  only  because  he  heard,  tell  that  they  did  dissent  from 
 him  and  his  in  some  point  of  religion. 
 
 M.  HiVRDING. 
 
 Tvjo  causes  of  ...  Ye  allege  tivo  causes.  The  first  is,  lest  by  holding  your  peace  ye 
 lo'^."'^""'''^''  should  seem  to  grant  a  fault.  The  second,  ivhich  ye  make  the  more^^  spe- 
 cial, is  because  by  no  means  ye  coidd  have  dudience  in  the  late  general  council. 
 Your  second  cause  is  false,  as  hereafter  it  shall  be  shewed.    Your  first  is  naught. 
 
 volentes,  in  reliquis  omnibus,  turn  quoad  sacramen- 
 tum  hoc  quam  cetera  sacramenta,  item  in  quacunque 
 materia,  quoad  fidem,  doctrinam  ritumque  conveniant 
 corde  et  oris  confessione,  cum  iis  omnibus  quae  a  S. 
 
 Roraana  ecclesia  sunt  recepta  Tertio.  Quod  sanc- 
 
 tissimo  Domino  nostro  papae,  ut  legitimo  universalis 
 ecclesiae  episcopo  et  pastori,  debeant  fideli  et  sincere 
 animo,  ut  reverentes  filii,  omnem  reverentiam  ex- 
 hibere. — M.  Chemnic.  Exam.  Concil.  Trident.  Franc. 
 1596.  Pars  ii.  p.  i;36.1 
 
 ['  This  part  of  the  reference,  which  mentions  the 
 
 work  of  Chemnicius,  was  first  inserted  in  1609.] 
 
 [2  Tertull.  Op.  Lut.  1641.  Apolog.  1.  p.  1.  See 
 before,  page  160,  note  11.] 
 
 [3  Mean,  Conf.] 
 
 [■i  Or  declare,  Conf.] 
 
 [5  His,  Conf] 
 
 P  Nother,  Conf] 
 
 P  Warely,  Conf.  and  Def.  1567,  1570.] 
 
 Except  there,  Coni'.] 
 
 Conf.  omits  man.~\ 
 ['»  Make  more,  Conf.  and  Def.  15G7,  1570,  1609.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 205 
 
 In  councils  any  CIS  that  which  shetveth  your  pride,  vain-glory,  and  pertinacy  Well,  ye 
 
 h\Toi!i'nion,'hut  do  but  as  heretics  before  you  have  ever  done.  It  must  not  be  looked 
 ""voke'or  's'lf-  far  at  your  hands  that  ye  acknowledge  any  fault :  far  that  were 
 ^tence'fi'efinitfve.  humility,  ivMch  virtue  all  heretics  be  far  from,  Sfc. . . .  To  give  a  voice  or 
 sliops"'^  ^^'^  Mfter  sentence  definitive,  it  pertaineth  only  to  bishops. . . . 
 
 Now  ye  be^^  no  bishojjs,  but  some  of  you  mere  laymen,  and  most  of 
 you  apostates  
 
 Whether  the  ambassadors  and  divines  of  the  princes  of  Germany  and  of  the  free 
 cities  there  ivere  at  any  time,  upon  any  consideration  of  their  misliked  demeanour,  or 
 for  any  other  just  cause,  restrained  from  the  company  of  the  fathers  in  the  late  general 
 council  at  Trent. . . .  again,  tohether  pope  Julius  the  third  provided  by  any  writ  that 
 none  of  your  sort  should  be  suffered  to  speak  in  the  council,  the  cause  of  recan- 
 tation excepted ;..  .rvhat  ye  say  touching  this  matter,  because  ye  say  it  without 
 proof,  ive  have  fotind  you,  in  so  many  other  points  of  greater  importance,  so  far  to 
 step  aside  from  truth,  that  for  this  ive  cannot  believe  you.  But  that  yourselves  by 
 no  means  could  have  atidience  in  the  council  at  Trent,  and  that  the  ambassadors  and 
 divines  of  the  princes  and  free  cities  of  Germany  were  from  thence  quite  shut  out ; 
 Three  safe-con-  triic  that  IS,  I  report  me  to  the  thi'ee  safe-conducts  tvhich  the  three 
 ducts granied^K  popes,  tinder  whom  that  council  tvas  holden,  granted  forth  and  confirmed 
 in  that  behalf  . . .  Wherefoi-e  belie  the  council  no  more,  complaining  that  ye  could 
 not  there  have  audience  and  be  heard. 
 
 An^  account  of  Ye  yield  up  an  account  of  your  faith  in  writing,  ye  say.  But  to  whom 
 fenders  yielded  do  ye  yield  it  up  ?  And  by  whom  is  it  yielded  ?  From  tvhom  cometh  the 
 without""due'^  samc  ?  Do  yc  acknowledge  no  lauful  judge,  no  lavful  consistory  in  the 
 tpects'"."""'  ivhole  ivorld?  Commit  ye  your  whole  matter  to  the  temerity  of  the  people? 
 Why  have  ye  not  set  your  names  to  the  book  that  contain&th  the  profession  of  your 
 faith  and  of  your  whole  conscience  ? . . . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Here  M.  Harding  thought  it  answer  sufficient  to  upbraid  us  with  suspicion  of 
 untruth.  Howbeit  I  have  no  doubt  but  both  the  truth  and  the  untruth  by  the 
 particulars  will  soon  appear. 
 
 First,  that  all  bishops,  having  voice  definitive,  and  interest  in  councils,  are 
 solemnly  sworn  in  all  the^^  decrees  and  canons  to  uphold  the  authority  of  the 
 pope,  he  thought  it  the  wisest  way  to  dissemble  it :  for  it  had  been  great  want 
 of  modesty  to  deny  it.    The  form  of  the  oath  recorded  in  the  pope's  own  decre- 
 tals is  this :  Ego,  N.  ^c.  jjaj^atum  Romance  ecclesice  et  regulas  sanctorum  patrum  Extr.  de 
 adjutor  ero  ad  defendendum  et  retinendum,  salfo  ordine  meo,  contra  onmes  homi-  Egoi'N?"'' 
 nes^* :  "  I,  N.,  swear  that  I  will  be  an  helper  to  defend  and  maintain  the  papacy 
 of  the  church  of  Rome,  and  the  rules  of  the  holy  fathers"  the  popes,  "  mine  own 
 order  saved,  against  all  men  alive."    But  these  rules  and  privileges  of  the  holy 
 fathers  the  popes  are  these  :  ^  That  the  pope  is  above  all  general  councils'*  ;  ''that .  gxtr.  de 
 his  bare  will  must  be  holden  as  a  law'*5;  "that,  whatsoever  he  do,  no  man  may  say  Hect".  Potest, 
 imto  him.  Why  do  you  thus"  ?  ''that  his  judgment  is  more  certain  than  the  judg-  s'l^tr^rf^e'' 
 ment  of  all  the  world'*;  ''that,  if  the  whole  world  give  sentence  in  any  matter  Episc. 
 
 Ill  Quanto.  In 
 
 contrary  to  the  pope  s  pleasure,  yet  it  seemeth  we  are  bound  to  stand  to  the  p^o^s.  ^ 
 judgment  of  the  pope'";  and,  'as  M.  Harding  saith,  that  the  pope,  whatsoever  he  Concek 
 say  or  do,  as  being  pope,  can  never  err.    These  and  other  the  like  be  the  privi-  pfoposuiL 
 leges  that  the  pope  claimeth  unto  himself :  all  which  the  bishops  are  bound  by  d"pi'gh.'Lib. 
 oath  and  by  their  allegiance  to  defend  against  all  men  alive.  « ix^^tTu-Tst.' 3. 
 
 Nemo.  In 
 
   Gloss. 
 
 f  M.  Hard. 
 
 ["  Being,  Conf.] 
 ["  These  marginal  notes  are  inserted  from  Conf. 
 and  Def.  1.5C7.] 
 
 ["  Their,  1.5C7, 1570, 1609.] 
 
 ['<  Gregor.  ad  Petr.  Subdiac.  in  Corp.  Jur.  Canon. 
 Lugd.  1C24.  Decretal.  Gregor.  IX.  Lib.  ii.  Tit.  xxiv. 
 cap.  4.  col.  798.  This  oath  has  been  enlarged  and 
 altered.  See  Barrow's  Works,  Lend.  1741.  Treatise 
 of  the  Pope's  Supremacy,  Vol.  I.  pp.  553,  4.] 
 
 Paschal,  in  eod.  ibid.  Lib.  i.  Tit.  vi.  cap.  4. 
 col.  112.    See  Vol.  L  page  442,  note  15.  J 
 
 f'^  Ibid.  Lib.  i.  Tit.vii.  Gloss,  in  cap.  3.  col.  217.  foi.  334.  b. 
 See  Vol.  I.  page  442,  note  17.]  '^^'"''■1 
 
 ['7  Extrav.  Joan.  XXII.  in  eod.  De  Cone.  Preb. 
 Tit.  iv.  Gloss,  in  cap.  2.  col.  56.  See  Vol.  I.  page 
 442.  Conf.  Decretal.  Gregor.  IX.  Lib.  in.  Tit.  viii. 
 GI0.SS.  in  cap.  4.  col.  1071.] 
 
 ['8  Pigh.  Hierarch.  Eccles.  CoL  1538.  Lib.  vi. 
 cap.  xiii.  fol.  248.  2.] 
 
 Innoc.  Papa  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  See.  Pars,  Cans.  ix.  Qusest. 
 iii.  Gloss,  in  can  1.3.  col.  877.] 
 
206 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Now,  where  you  say  that  bishops  only  have  sentence  definitive  in  the  coun- 
 cils^, ye  seem  willingly  and  without  cause  to  report  untruth.    For  .Eneas  Sylvius, 
 being  himself  afterward  pope,  and  named  Pius  Secundus^,  would  have  told  you 
 ^n^yiv.    the  contrary.    These  be  his  Avords  :  Apparet,  alios  quam  episcopos  conciliis] 
 concii.  ^     hahuisse  vocem  decidentem* :  "It  is  plain  that  certain  others,  besides^  bishops, 
 1.1b.'  i.        had  voice  definitive  in  the  councils. 
 
 Addition.  Addition,    fd"  In  the  report  hereof  M.  Harding  hath  found  great  advantage. 
 
 M  Baid^  "  when  he  WTote  that  book,"  saith  he,  "  he  was  .£neas  Sylvius  Picolomineus, 
 LDe^t*]'  Vms   Secundus ;   and  afterward,  being   pope,   he   recanted   that  error." 
 
 Thus,  good  reader,  thou  seest  the  man  is  all  one  ;  but  his  name  is  changed.  Yet 
 here  is  matter  sufficient  so*'  to  raise  a  tragedy.    First,  touching  his  name,  it 
 forceth  not  greatly.    Neither  was  Paul  an  apostle  when  he  was  born  at  Tharsus 
 com^n'*^^    in  Cilicia  ;  yet  notwithstanding  St  Augustine  saith:  Dicimiis  Paulum  apostohim 
 Evang.  Lib.  tti  Tliorso  CiUcice  [./M?sse]  natum" :  "We  say  that  Paul  the  apostle  was  born  in 
 cap.  xvu.  ^j^^  country  of  Cilicia,  and  in  the  city  of  Tharsus."    Such  quarrels  are  scarcely 
 meet  for  children. 
 
 '•  But  afterward,"  saith  M.  Harding,  "  being  pope,  he  recanted  this  error." 
 No  doubt,  upon  great  deliberation  and  good  advice.  For,  being  one  of  the  council 
 of  Basil,  he  said  :  "  The  council  is  above  the  pope."  Afterward,  being  pope  him- 
 self, he  was  better  instructed :  "  I  see,"  said  he,  "  before  I  was  much  deceived. 
 Now  the  pope  is  above  the  council."  Such  a  thing  it  is  to  be  rapt  up  suddenly 
 into  the  third  heavens. 
 
 But  forasmuch  as  M.  Harding  saith  all  this  that  I  have  here  alleged  out  of 
 Pius  Secundus  and  Johannes  Gerson  is  little-worth  stuff  (for  so  he  calleth  it), 
 and  that  I  have  added  to  these  words,  in  conciliis,  of  mine  own ;  which  words  he 
 M.  Hard.     saith  are  not  found  in  the  author,  and  that  this  is  "  Iving  for  advantage,"  (for  this 
 LDetect.]      is  the  ordinary  modesty  of  his  speech  ;)  I  have  thought  it  good  to  lay  forth  some 
 part  of  the  said  words  more  at  large. 
 
 Thus  therefore  saith  .Eneas  Syhius,  who  afterward  was  named  Pius  Secundus: 
 DeGest.      Ncc  in  conciUis  dirinitas  patrum,  sed  ratio  sectanda^  est,  &-c.    Xec  eqo  cvnisvis 
 
 roncil.  Basil.       .  .  ,      .  ...  '    ^  .   ^         /  • 
 
 Lib.  i.  in      cpiscopi  mendacium,  qnamvts  ditissimi,  ventatem  prceponam  pauperis  presbyteri, 
 
 in^TOiK^i^''  4"C.^ :  "  In  councils  reason  or  truth  is  to  be  considered  more  than  the  dignity  of 
 the  prelates.  Neither  will  I  more  esteem  a  he  pronounced  by  a  bishop,  be  he 
 never  so  rich,  than  the  truth  uttered  by  a  poor  simple  priest.  Nor  should  a 
 bishop  disdain,  being  rude  and  unlearned,  if  the  people  be  not  ready  to  follow 
 after  him.  Nor  do  you  that  be  bishops  despise  your  inferiors.  The  first  man 
 that  died  for  Christ,  and  shewed  the  way  unto  mart^Tdom,  was  not  a  bishop,  but 
 
 Conciiiorum.  a  Le\"ite,  &c.  And  to  report  unto  you  some  examples  of  old  councils,  we  shall 
 find  in  them  all,  that  the  bishops  were  there  together  with  their  inferiors,  &;c. 
 In  the  Acts  of  the  Apostles  thus  it  is  written  :  '  It  hath  seemed  good  to  the  Holy 
 
 Et  nobis.  Gliost,  and  to  us.'  To  us,  that  is  to  say,  to  the  apostles  and  elders.  Neither 
 doth  this  word,  visum  est,  signify  a  consultation,  but  a  full  discussing  and  decision 
 of  the  matter.    Therefore  it  appeareth  that  certain  others,  besides  bishops,  had 
 
 ['  ConncH,  1.5G7,  1.570,  1009.]  | 
 Pius  Secundos,  being  himself  a  pope,  1567.J  I 
 Constantien.  15G7.] 
 [*  JEn.  Svlv.  Op.  Basil.  1551.  De  Gest.  Basil. 
 Concii.  Lib.  i.  p.  27.] 
 
 [5  Beside,  1567,  1570,  IGOD.] 
 
 1570,  1G09  omit  so.] 
 ['  August.  Op.  Par.  1G79-1700.    De  Consens. 
 Evang.  Lib.  ii.  cap.  xvii.  38.  Tom.  111.  Pars  ii.  col. 
 48 ;  where  apostolum  Paulum.] 
 
 Sepctanda,  i.  e.  spectanda,  1570.] 
 Neque  in  concilio,  ut  ipse  ait,  dignitas  patrum, 
 sed  ratio  spectanda  est,  &c....Nec  ego  &c.  veritati 
 pripponam  pauperis  presbrteri.  Xec  dedignari  epi- 
 scopus  debet,  si  aliquando  ignarus  et  rudis  sequacem 
 non  habeat  multitudinem....Nec  tos  rogo,  episcopi, 
 tantopere  inferiores  contemnite.  Primus  enun,  qui 
 pro  Christo  obiit,  quique  viam  aliis  ad  martvrium  ' 
 aperuit,  non  episcopus,  sed  tantum  Levita  fuit....  I 
 
 I  Atqne  nt  Teterum  conciliormn  referamns  esempla, 
 !  in  omnibus  iUis  interfuisse  minores  cum  episcopis 
 inveniemus...Dicitur  ergo  in  Actibns  apostolorum 
 quinto  decimo :  Visum  est  Spiritui  Sancto  et  nobis; 
 quod  verbum  nobis  ad  eos  quippe  refertur,  qui  fue- 
 rant  antea  nominati,  apostolos  et  seniores.  Nobis 
 ergo  apostolis  scilicet  et  senioribus.  Xeqne  hoc 
 verbum,  visum  est,  consultationem  illic,  sed  decisi- 
 onem  significat.  Unde  apparet  alios  quam  episcopos 
 habuisse  vocem  decidentem.  Alibi  quoque  in  eisdem 
 Actibns,  cum  essent  apostoli  magnum  aliquid  trac- 
 taturi,  nequaquam  ausi  sunt  per  se  definire,  sed 
 Tocaveruut  duodecim  multitudinem... apparet  Toluisse 
 apostolos  nobis  e.\emplum  dare,  ut  in  rebus  arduis 
 inferiores  admitteremus,  ideoque  in  conciliis  postea 
 celebralis  reperimus  interfuisse  presbyteros. — Orat. 
 Lud.  Card.  Arelat.  in  .En.  Syk.  Op.  De  Gest.  Basil. 
 '  Concii.  Lib.  i.  pp.  27,  S.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 207 
 
 a  voice  definitive  in  the  council.    And  in  the  Acts,  when  the  apostles  had  any  conciUo. 
 
 great  matter  to  determine,  they  durst  not  to  discuss  it  by  themselves  alone,  but 
 
 called  the  multitude  to  sit  with  them,  &c.    It  appeareth  that  the  apostles  gave 
 
 us  an  example,  that  in  great  weighty  matters  we  should  call  some  others  to  us. 
 
 And  therefore  in  the  councils  that  were  holden  afterward  we  find  that  inferior  in  concUiis. 
 
 priests  sat  together  with  the  bishops,"  &c. 
 
 But  here  M.  Harding  findeth  fault,  that  I  have  corrupted  mine  author,  and 
 thrust  in  these  words,  in  conciliis,  of  mine  own.  And  yet  in  the  very  same  place 
 he  might  have  found  these  very  words,  concilium,  conciliorum,  in  concilio,  in 
 conciliis,  used  sundry  times  all  together.  And  indeed  the  whole  speech  there  is 
 only  of  councils. 
 
 These,  good  reader,  and  other  like,  be  the  errors  that  Pius,  being  once  pope,  The  pope's 
 would  needs  recant.  Then  he  saw  that  in  his  councils  the  dignity  of  the  prelates 
 is  more  to  be  weighed  than  the  truth.  Then  he  saw  that  a  lie,  pronounced  by  a 
 bishop,  being  rich,  is  more  to  be  esteemed  than  the  truth  uttered  by  a  simple 
 priest.  Then  he  saw  that  a  priest,  being  himself  unlearned  and  ignorant,  ought 
 to  disdain  if  the  people  be  not  ready  to  follow  after  him.  These  be  the  things 
 that  he  recanted. 
 
 Howbeit,  M.  Harding  telleth  us  these  are  not  the  words  of  ^Eneas  Sylvius,  but  m.  Hard. 
 
 .  fol.  VHt  a. 
 
 of  one  Ludovicus,  the  cardinal  of  Aries.    And  this  he  reckoneth  for  a  great  main  [Detect.] 
 lie.    Here  may  I  easily  answer  M.  Harding :  If  this  were  not  iEneas  Sylvius'  own  m.  Hard, 
 saying,  why  then  did  he,  as  you  have  confessed,  recant  it  afterward  ?    If  he  did  [Oetret.]' 
 afterward  recant  it,  how  may  it  appear  it  was  not  his  own  ?    Are  popes  so  full  of 
 humility,  that  they  will  recant  words  they  never  spake  ?  S9 
 
 Likewise  saith  Gerson :  Etiam  ad  laicos  hoc  potest  extendi,  et  plus  aliquando  J™"-  Gerson. 
 quam  ad  multos  clericorum^^ :  "This"  privilege  of  giving  sentence  in  councils ^ '  sintcreden- 
 "  may  be  extended  even  unto  the  lay  sort ;  yea,  and  that  oftentimes  better  than  ^' 
 unto  many  priests."    But  hereafter'^  more  at  large. 
 
 Addition.  §3"  Hereto  saith  M.  Harding:  "You  falsely,  impudently,  and  foully  Addition, 
 belie  Gerson ;  for  Gerson  in  this  place  speaketh  not  of  the  authority  of  giving  ^^^^^ 
 sentence  definitive  in  general  councils         Tlie  answer.    It  is  reason  that  M.  foi- 
 
 .  .  .  [Detect.] 
 
 Harding  make  dole  of  lies  at  his  pleasure.  Verily,  thus  much  at  least  Gerson  saith  : 
 "  The  deliberation  or  conference  and  knowledge  of  matters  of  faith  may  belong 
 to  the  lay-people,  and  unto  them  much  more  and  better  sometime  than  to  many 
 priests."  This,  M.  Harding,  is  as  much  as  I  either  say  or  can  require,  and  this  is 
 enough,  unless  ye  think  your  priests  have  authority  to  judge  and  conclude  with- 
 out knowledge :  for  so  seemeth  Gerson  by  his  division  to  allow  conclusion  and 
 judgment  to  the  priests,  and  deliberation  and  knowledge  to  the  people.  -C^ 
 
 But  whether  we  be  bishops  or  no,  M.  Harding  is  no  competent  nor  indifferent 
 judge.  For  "whoso  will  judge  uprightly  must  be  void  of  anger,  hatred,  love,  envy,  saiiust.  in 
 and  other  like  affections."    Which  sentence,  being  otherwise  profane,  is  used  and  ^^'^ 
 allowed'^  by  the  apostolic  legates  in  the  council  of  Trident Surely  the  godly  Condi.  xrid. 
 say  that,  as  your  bishops  do  no  part  of  bishops'  duty,  and  therefore  indeed  are 
 no  bishops  at  all ;  so  your  late  covent  at  Trident,  whatsoever  glorious  name  it 
 pleaseth  you  to  give  it,  yet  notwithstanding  indeed  and  verily  was  no  council. 
 
 Whether  pope  Julius  by  his  bull  utterly  embarred  the  divines  and  ambassadors 
 of  the  princes  and  free  cities  of  Germany  from  all  audience  and  disputation  in 
 the  council,  or  no,  I  report  me  to  pope  Julius'  own  bull  touching  the  same.  His 
 words  be  these:  Erit  concilium,  ut  qui  temere  loquuti  sunt,  aut  dicta  recantaturi  Breve j urn 
 veniant,  aut  eorum  inandita  causa,  in  executionem  jam  ordinatarum  constitutiomim  caWi^n^^  * 
 hceretici  declarentur  et  condemnentur^'' :  "There  shall  be  a  council,  that  they  that 
 
 Joan.  Gerson.  Op.  Antw.  1706.  Decl.  Verit. 
 qua;  Cred.  sunt.  Cor.  iv.  Tom.  I.  col.  2G.  See  Vol. 
 II.  page  077,  note  O.J 
 
 ("  Council,  15G7,  1.570,  lOOO.] 
 
 But  hereof  hereafter,  1507,  1570.] 
 ['3  CouncU,  1.570,  ICO!).] 
 [><  llalowed,  15G7,  1.570.] 
 
 ['■^  ...recte  monet  ethnicus  ille...cum  dicet.Omnes 
 homines,  qui  de  rebus  dubiis  consultant,  ab  ira, 
 
 odio,  amicitia,  vacuos  esse  debere. — Adm.  per  leg. 
 apostol.  ad  Concil.  Gen.  Trident,  in  Crabb.  Concil. 
 Col.  Agrip.  15.51.  Tom  III.  p.  970.] 
 
 The  editor  is  indebted  to  two  learned  friends 
 for  the  suggestion  that  Paul  III.  was  the  pope  in- 
 tended instead  of  Julius.  See  Calvin.  Op.  Amst. 
 1667-71.  Paul.  III.  Admon.  ad  Car.  V.  Tom.  VIII. 
 pp.  178-82.  Calv.  Schol.  in  Epist.  Paul.  III.  pp. 
 182-9.    The  following  passage  is  to  the  point :  En 
 
208 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Council 
 of 
 
 Trident. 
 
 Joh.  Sleid. 
 Lib.  xiii. 
 
 niyr.  in 
 Recusal. 
 CoDciI.  Trid. 
 
 Joh.  Fabrit. 
 
 Peer.  Paul. 
 Verg.  de 
 Ctoneil.  Trid. 
 
 M.  Hard, 
 fol.  211.  b. 
 [Conf.l 
 M.  Hard, 
 lol.  271-  b. 
 [Conf.l 
 M  Hard, 
 fol.  274.  a. 
 rConf.] 
 M.  Hard, 
 fol.  333.  b. 
 [Conf.] 
 
 Jer.  xliv.  16. 
 
 August 
 Epist.  152. 
 
 have  spoken  rashly,  either  may  recant  their  sayings,  or  else,  ^vithout  farther ^ 
 hearing  or  reasoning  of  the  matter,  they  may  be  denounced  and  condemned  for 
 heretics,  according  to  the  constitutions  already  made." 
 
 Likewise  saith  John  Sleidan,  touching  the  conference  had  sometime  at 
 Augusta :  [/«  colloquio]  frequenter  ad  initium  actionis  hoc  dicebant ;  nolle  se  vel 
 tantiUum  de  opinione  et  doctrina  sua  decedere ;  sed  quicquid  facerent,  eo  fieri,  ut  in 
 sententiam  suam  nos  addiicerent- :  "In  the  conference  that  was  had  between  us 
 and  them,  they  told  us  at  the  first,  that  they  would  not  yield  one  whit  from  their 
 opinion  and  doctrine  ;  but  that,  whatsoever  they  did,  they  did  it  only  to  the  intent 
 to  bring  us  to  their  judgment." 
 
 I  could  farther  allege  Matthias  Flacius  Dlyricus,  Johannes  Fabritius  Montanus, 
 Petrus  Paulus  Vergerius,  the  bishop  of  Justinopolis,  to  like  purpose :  but  perhaps 
 M.  Harding  would  refuse  their  authorities,  and  call  them  partial ;  yet  in  a 
 matter  so  evident,  and  so  openly  known,  it  had  been  great  folly  for  them  to  dis- 
 semble. Illyricus  saith :  Kostri  audiri  non  potuerunt,  quamvis  id  amplissimi  Ccesaris 
 legati  orarent^ :  "  Our  divines  and  orators  could  in  nowise  be  heard,  notwith- 
 standing the  emperor's  most  worthy  ambassadors  had  desired  it."  Johannes 
 Fabritius  saith:  Fateor  extensionem  factum  esse  ad  alias  nationes ;  sed  tamen 
 additur,  earn  formam  non  nisi  ad  illos  pertinere,  qui  resipiscere  et  ad  ecclesice  gre- 
 mium  redire  i-elint* :  "  I  grant  the  safe-conduct  was  extended  to  other  nations ; 
 but  it  is  added  withal,  that  the  same  form  or  liberty  should  pertain  to  none 
 others,  but  only  to  them  that  would  repent,  and  return  to  the  bosom  of  the 
 church."  And  again  he  saith :  Tantum  aberant  ab  arce  disputationum,  ut  ne  ad 
 restibidum  quidem  accedere  potuerint*:  "  The  di\-ines  of  the  princes  of  Germany 
 were  kept  so  far  oiF  from  the  high  castle  of  disputation,  that  they  could  not  be 
 suffered  to  approach  to  the  entrj-."  Petrus  Paulus  \'ergerius  saith,  that  the 
 bishop  of  Vegla  in  Dalmatia  was  sore  shaken  up  in  the  same  council,  and 
 threatened  with  deprivation  and  other  extremities,  only  for  a  little  inkling  of 
 the  truth. 
 
 Howbeit,  what  need  we  more  authorities  ?  No  man  is  herein  so  plain  and 
 peremptory  as  M.  Harding  himself.  Tliis  is  his  determinate  answer  and  full 
 resolution  in  the  case :  "  Your  reasons  are  no  more  to  be  heard,  unless  ye  repent, 
 and  revoke  your  errors."  Again :  "  Our  doctrine  hath  been  approved  too  long  to 
 be  put  a  daying  in  these  days."  Again :  "  Such  wicked  changes  as  ye  have  made, 
 it  is  lawful  to  make  neither  with  council  nor  without  council."  Again  :  "  We  tell 
 you,  that  your  change  of  religion  and  manifold  heresies  ought  not  to  have  been 
 attempted,  nor  without  the  bishop  of  Rome's  commandment  nor  with  his  com- 
 mandment." These  be  your  words,  M.  Harding :  this  you  say  you  tell  us  plainly ; 
 and  therefore,  I  trow,  we  must  believe  you.  And  so  ye  seem  to  conclude  with 
 the  words  written  in  the  prophet  Jeremy :  Non  audiemus  verbum  quod  locutus  es 
 nobis  in  nomine  Domini,  sed  faciendo  faciemus  omne  verbum  quod  egredietur  ex  ore 
 nostra :  "  We  will  not  hear  the  word  that  thou  hast  spoken  to  us  in  the  name  of 
 the  Lord,  but  we  will  do  every  word  that  shall  come  from  ovir  own  mouth." 
 
 We  may  therefore  say  of  you  as  St  Augustine  sometime^  said  of  the  heretics, 
 
 quid  premat  sanctissimum  patrem.  Non  andiendo 
 aut  disceptando  tractari  Tult  causam  protestantium, 
 sed  hoc  commodissimum  fore  putat,  si  ab  illis  dam- 
 nandis  e.xordiatur.  Quanquam  rix  isto  honors  etiam- 
 Tium  eos  dignabitur,  ne  rem  actam  agere  iterum 
 incipiat,  sed  exequendam  in  eos  sententiam  manda- 
 bit.— p.  187.  Conf.  pp.  184,  8.] 
 ['  Further,  1570,  1609.] 
 
 P  J.  Sleid.  Comm.  Argent.  1572.  Lib.  xiii.  fol. 
 140.  2 ;  where  de  sua  opinione  et  doctrina  discedere, 
 and  suam  sententiam.] 
 
 Perhaps  the  following  may  be  intended :  Edi- 
 tus  est  jam  pluribus  Unguis  libellus,  qui  exponit, 
 quam  indignis  modis  tractati  ac  vexati  sint  legati 
 Vuirtenbergenses  ac  Argent.  Tridenti  anno  1551. 
 frustra  etiam  ipsis  Csesareis  legatis,  viris  longe  cla- 
 rissimis,  eorum  causam  agentibns  M.  Flac.  lUyr. 
 
 Praef.  ad  Scripta  Qufed.  Pap.  et  Jlonarch.  de  Concil. 
 Trident.  Basil,  fol.  a.  4.  lUyricus  a  little  farther  on 
 speaks  of  a  work  published  by  Vergerius  in  1554, 
 which  may  contain  the  statement  mentioned  below  ; 
 but  this  work  the  editor  has  not  been  able  to  find.] 
 
 In  Brixiana  [fidei  forma]  enim  appendix  qu!e- 
 dam  adjecta  est,  quae  appeUatur,  Extensio  ad  alias 
 nationes. ..et  tamen  additur,  eam  formam  non  nisi  ad 
 eos  pertinere,  qui  resipiscere,  et  ad  ecclesiae  gremium 
 ...redire  roluerint...Cogitare  autem  possumus,  quan- 
 tum Gennani  theologi  a  disputationis  arce  abfuerint, 
 quibus  ne  ad  vestibulum  quidem  ejus  rei  aditus  pa- 
 tuerit. — J.  Fabric.  Mont.  Orat.  contr.  Cone.  Trident. 
 Basil.  1562.  pp.  10,  27.  Conf.  Oration  of  J.  Fabrit. 
 ]S[ontanus  agaynste  the  Councell  of  Trente.  Lond. 
 1562.  foil.  B.  iii.  D.  ii.] 
 
 [5  Sometimes,  1567,  1570,  1609.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 209 
 
 the  Donatists :  Cum  otnnis  anima  suspensa  exspectaret  in  tanta  colledione  quid 
 ageretur,  illi  vehementer  instabant  ut  nihil  ageretur.  Quare  hoc,  7iisi  quia  cavsam 
 suam  malam  sciebant,  et  facillime  se  posse  convinci,  si  ageretur,  dubitare  non  x>ote- 
 rant^?  "When  every  body  was  looking  cai'efully  what  should  be  done  in  so 
 great  an''  assembly,  they  (the  Donatists  heretics)  laboured  what  they  could,  that 
 nothing  utterly  should  be  done.  And  why  so?  They  knew  their  cause  was 
 naught ;  and  could  not  doubt  but  that,  if  any  conference  or  disputation  should  be 
 had,  they  should  soon  be  reproved." 
 
 The  Apology,  Chap.  vi.  Division  2. 
 
 And,  although  St  Hierome  would  have  no  body  to  be  patient  when 
 he  is  suspected  of  heresy^,  yet  we  will  deal  herein  neither  bitterly  nor 
 brablingly,  nor  yet  be  carried  away  with  anger  and  heat;  though  he  ought 
 to  be  reckoned  neither  bitter  nor  brabler  that  speaketh  the  truth.  We 
 willingly  leave  this  kind  of  eloquence  to  our  adversaries,  who,  what- 
 soever they  say  against  us,  be  it  never  so  shrewdly  or  despitefuUy  said, 
 yet  think  it  is  said  modestly  and  comely  enough,  and  care  nothing  whe- 
 ther it  be  true  or  false.  We  need  none  of  these  shifts,  which  do  main- 
 tain the  truth.  Further,  if  we  do  shew  it  plainly^,  that  God's  holy 
 gospel,  the  ancient  bishops,  and  the  primitive  church  do  make  on  our 
 side,  and  that  we  have  not  without  just  cause  left  these  men,  but^"  rather 
 have  returned  to  the  apostles  and  old  catholic  fathers ;  and  if  we  shall  be 
 found  to  do  the  same  not  colourably  or  craftily,  and'^  in  good  faith 
 before  God,  truly,  honestly,  clearly,  and  plainly ;  and  if  they  themselves 
 which  fly  our  doctrine,  and  would  be  called  catholics,  shall  manifestly 
 see  how  all  these titles  of  antiquity,  whereof  they  boast  so  much,  are 
 quite  shaken  out  of  their  hands,  and  that  there  is  more  pith  in  this  our 
 cause  than  they  thought  for ;  we  then  hope  and  trust  that  none  of  them 
 will  be  so  negligent  and  careless  of  his  own  salvation,  but  he  will  at 
 length  study  and  bethink  himself  to  whether  part  he  were  best  to  join 
 him.  Undoubtedly,  except  one  will  altogether  harden  his  heart,  and 
 refuse  to  hear,  he  shall  not  repent  him  to  give  good  heed  to  this  our 
 defence,  and  to  mark  well  what  we  say,  and  how  truly  and  justly  it 
 agreeth  with  christian  religion. 
 
 M.  HARDING. 
 
 /  see  toell  we  must  look  to  your  fingers. . .  .Te  spit  forth  your  gall  and  choler 
 by  and  by  at  the  first. . . .  Through  your  whole  book  in  word  ye  pretend  truth, 
 zeal,  plainness,  and  sober  dealing;  hut  indeed  pour  out  little  other  than  lying^^, 
 spite,  scoffs,  and  immoderate  railing. . . . 
 
 The  effect  of  the  rest  is  this :  Ye  have  joined  yourselves  to  the  synagogue  of 
 antichrist :  ye  serve  the  stage :  ye  have  begun  to  play  your  tragedy  on  falsely, 
 shamefully,  darkly,  and  gtiilefully :  your  brags  and  promises,  your  cracks  of  God's 
 holy  word,  your  errors,  your  heresies,  your  contagious  poison,  your  slanders,  your 
 new  clergy's  doctrine,  ^c.^* 
 
 [«  August.  Op.  Par.  1679-1700.  Ad  Donat.  Epist. 
 cxli.  3.  Tom.  II.  col.  457  ;  where  posse  vinci.] 
 
 ['  1567,  1670,  1609,  omit  an.] 
 
 Nolo  in  suspicione  hsreseos  quemquam  esse 
 patientem — Hieron.  Op.  Par.  1693-1706.  Ad  Pam- 
 mach.  adv.  Error.  Johan.  Jerosol.  Epist.  xxxviii. 
 Tom.  IV.  Pars  ii.  col.  307.] 
 
 P  Plain,  Conf.] 
 
 ['0  And,  Conf.  and  Def.  1567,  1570,  1609.] 
 f"  But,  Conf.  and  Def.  1567,  1570,  1609.] 
 P  Those,  Conf.] 
 ['3  Lies,  Conf.] 
 
 ['■*  These  are  merely  expressions  picked  out  of 
 Harding's  reply,  which  extends  in  a  similar  strain  to 
 a  full  page.] 
 
 [jewel,  III.] 
 
 14 
 
210  THE  DEFE^XE  OF  THE  APOLOGY  [pabt 
 
 THE  BISHOP  OF  SAKISBURY, 
 
 The  saying  of  St  Hierome  is  avouched  by  the  Uke  saying  of  Ruffinus,  an  ancient 
 writer.  Thus  he  saith  :  Unavi  notam  hcereseos  qui  dissimulat,  non  est  Christianus^ : 
 "  Whoso  dissembleth  -w  hen  he  is  called  heretic  is  no  christian  man,"  For  the 
 rest  blame  me  not,  good  christian  reader,  if  I  use  no  more  words  than  need 
 requireth.  If  I  thought  it  worthy  the  while,  I  could  answer  all  these  things 
 more  at  large.  I  trust  in  our  whole  Apology  there  appeareth  no  such  im- 
 moderate kind  of  railing.  But,  if  I  should  follow  M.  Harding's  humour,  and 
 write  but  the  one  half  of  that  he  writeth,  then  perhaps  I  might  worthily  be 
 called  a  railer. 
 
 The  Apology,  Chap.  vii.  Division  2. 
 
 For  where  they  call  us  heretics,  it  is  a  crime  so  heinous  that,  un- 
 less it  may  be  seen,  unless  it  may  be  felt,  and  in  manner  may  be  holden 
 with  hands  and  fingers,  it  ought  not  lightly  to  be  judged  or  believed 
 when  it  is  laid  to  the  charge  of  any  Christian.  For  heresy  is  a  for- 
 saking of  salvation,  a  renouncing  of  God's  grace,  a  departing  from  the 
 body  and-  Spirit  of  Christ. 
 
 M.  HAKDIXG. 
 
 TJie  definition  ye  seem  to  maJce  of  heresy  is  not  sufficient.    For,  as  ye  defi,ne 
 it,  so  every  deadly  sin  is  heresy:  for  every  deadly  sin  is  a  forsaJcing  The  defenders' 
 of  salvation,  a  renouncing  of  God's  grace,  a  departing  from  the  body  r«"'rwnd^?n^ 
 and  Spirit  of  Christ.    Heresy  is  a  false  doctrine  against  the  right  be-  *"#"^n<- 
 lief,  by  him  that  professeth  the  faith  stubbornly  either  avouched  or  nKtruedefinU 
 called  in  doubt.    In  which  definition  this  word  "  stubbornly"  is  added,  ''f^'-""- 
 because  it  is  not  error  only  in  those  things  that  be  of  faith,  but  stubbornness  in 
 error  that  maheth  an  heretic,  as  St  Augustine  teacheth.    "  TF7io,"  saith  Lib.  xvia.  de 
 he,  "  in  the  church  of  Chi'ist  savour  any  thing  that  is  umcholesome 
 and  crool-ed,  if,  being  sharply  admonished  to  savour  that  is  tchole  and  right,  they 
 resist  stubbornly,  arid  icill  not  amend  their  venomous  and  deadly  doctrines,  but 
 stand  to  defend  them,  they  be  heretics^." ....  But  now,  the  law  of  upright  dealing, 
 especially*  in  God's  cause,  so  requiring,  ye  must  pardon  «s  if,  as  among  husband- 
 men we  call  a  rake  a  ralce,  a  spade  a  spade,  a  mattock  a  mattock;  so  among 
 divines  we  call  heresy  heresy,  and  likewise  fcdsehood^,  lying,  slandering,  craft,  hy- 
 pocrisy, apostasy,  malice,  blasphemy,  every  such  crime  by  his  proper  name,  without 
 all  glossing. . . . 
 
 THE  BISHOP  OF  SARISBrBT. 
 
 Ye  say  this  is  not  the  right  definition  of  heresy.  Verily,  M.  Harding,  this 
 is  but  a  simple  quarrel.  It  was  not  my  mind  in  this  place  to  utter  any  defi- 
 nition of  heresy,  either  right  or  wrong.  You  know  right  weU  that  such  curiosity 
 in  this  kind  of  writing  is  not  needful.  It  is  sufficient  oiu-  words  be  true,  although 
 they  include  no  definition. 
 
 For  just  proof  of  heresy  three  things  necessarily  are  required.  First,  that 
 it  be  an  error :  secondly,  that  it  be  an  error  against  the  truth  of  God's  word ; 
 for  otherwise  every  error  maketh  not  an  heresy :  thirdly,  that  it  be  stoutly  and 
 wUfully  maintained ;  otherwise  an  error  in  God's  truth  without  wilful  maintenance 
 is  not  an  heresy  :  St  Augustine  saith  :  Errare  possum,  hcereticus  esse  non  possum^: 
 "  In  an  error  I  may  be  ;  but  an  heretic  I  cannot  be." 
 
 ['  Rnf.  in  Hieron.  Invect.  Lib.  i.  in  Hieron.  Op. 
 Par.  1693-1706.  Tom.  IV.  Pars  ii.  col.  3.50.  See  be- 
 fore, page  184,  note  1.  Conf.  J.  Pic.  MiranA  Op. 
 Basil.  1601.  Apolog.  Tom.  I.  p.  77  ;  -n  here  the  pas- 
 sage is  quoted  nearly  in  the  words  which  Jewel  uses.] 
 1611  repeats  an  /.] 
 
 Qui  ergo  m  ecclesia  Christi  morbidnm  aliqoid 
 praTomque  sapiunt,  si  correpti  ut  sanura  rectumque 
 Bapiant,  resistunt  contumaciter,  suaque  pestifera  et  | 
 
 mortifera  dogmata  emendare  nolunt,  sed  defensare 
 persistant ;  haeretici  fiunt.— August.  Op.  Par.  1679- 
 1700.  De  Civ.  Dei,  Lib.  xviii.  cap.  li.  1.  Tom.  VII. 
 col.  533.] 
 
 [*  Speciallj,  Conf.  and  Def.  1567,  1570.] 
 P  Falsehead,  Conf.  and  Def.  1567,  1570.] 
 [°  These  words  have  not  been  found ;  but  for 
 passages  in  which  an  idea  somewhat  similar  occurs, 
 see  August.  Op.  De  Verb.  Apost.  Serm.  cbuv.  14. 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  21% 
 
 It  was  not  so  necessary  in  this  matter  so  precisely  to  seek  us'^  definitions. 
 I  thought  it  sufficient  only  to  declare  the  horror  of  heresy.     For,  as  touching 
 the  definition,  St  Augustine  saith :  Quid  sit  hceresis,  regulari  quadam  definitione  August,  ad 
 comprehendi,  sicut  ego  existimo,  aut  omnino  non  potest,  aut  difficilUme  potest^ :  ipht.  2. 
 "  To  express  by  orderly  definition  what  thing  maketh  an  heretic,  as  I  judge, 
 it  is  either  impossible,  or  very  hard."     Therefore  you,  M.  Harding,  and  your 
 fellows  are  the  more  blame-worthy,  for  that  of  every  your  fantasies  ye  have 
 made  an  heresy.    Ludovicus  Vives,  one  of  your  own  school,  thus  complaineth 
 thereof :  Hceresis  nomen  I'ebus  levissimis  impingitu?- :  idem  facerent  Scotistce  de  Ludov.  viv. 
 Thomistis,  nisi  scholarum  consuetudo  awes  ^  emollivisset    :  "  The  name  of  heresy 
 is  laid  upon  every  light  matter :  so  would  the  Scotists  handle  the  Thoniists, 
 saving  that  the  custom  of  the  schools  hath  brought  their  ears  in  ure."  Thus 
 pope  Nicolas  saith:   Qvi .  .Romance  ecclesice  jjrivilegium  . .  .auferre  conatur,  hie  out.  2-2. 
 proeulduhio  labitur  in  hceresim^^ :  "Whosoever  goeth  about  to  abrogate  the 
 privilege  of  the  church  of  Rome,  he  no  doubt  is  an  heretic." 
 
 That  ye  speak  of  stubbornness  in  defence  of  heresy,  I  pray  God,  M.  Harding, 
 it  do  not  over  near  touch  yourself.    I  pray  God  you  do  not  wilfully  defend  that 
 thing  wherein  you  know  and  see  manifest  and  open  error.    Verily  St  Hierome 
 saith  :  Quicunque  . . .  aliter  scripturam  inteJligit  quam  se7isus  Spiritus  Sancti  flagitat,  xxiv.  Qusst. 
 quo  scripta  est,  licet  ah  ecclesia  non  recesserit,  tamen  Juereticus  appellari  jjotest^'- :  est. 
 "  Whosoever  expoundeth  the  scriptures  otherwise  than  the  sense  of  the  Holy 
 Ghost,  by  whom  they  were  written,  doth  require,  although  he  be  not  yet  de- 
 parted from  the  church,  yet  may  he  well  be  called  an  heretic."    Likewise  the 
 old  father  TertuUian  saith :   Quicquid  contra  veritatem  sapit,  heeresis  est,  etiam  Tertuii.  De 
 vetus  consuetudo    ;  "  Whatsoever  thing  savoureth  against  the  truth,  it  is  an  heresy,  ^"s-^eiand. 
 be  it  never  so  much  an  old  custom."    Likewise  your  tyrannical  and  filthy 
 restraining  of  priests'  lawful  marriage  Udalricus,  the  bishop  of  Augusta,  call- 
 eih.  periculosum ,.  .hceresis  decretum^*,  "a  dangerous  decree  of  heresy."  Au'^'st 
 
 Now  touching  simple  error  and  wilful  defence  St  Hilary  saith :  Illis  in  eo  Kpisc  ad 
 gifod  nesciunt  potest  adhiic  in  tuto  esse  salus,  si  credant :  tibi  [rero]  jam  omnia  nlun  de''' 
 ad  salutem  clausa  sunt,  qui  negas  quod  jam  ignorare  non  potes'^ :  "They,  foras- 
 much '6  as  they  know  not  the  truth,  may  have  their  salvation  in  safety,  if  after- 
 ward they  believe ;  but  all  hope  of  health  is  shut  from  thee,  forasmuch  as  thou 
 deniest  that  thing  that  thou  canst  not  choose  but  know." 
 
 To  conclude,  unto  you,  M.  Harding,  who  oftentimes  of  small  errors,  often- 
 times of  undoubted  and  known truths,  without  regard  of  definition,  have  fancied 
 great  and  horrible  heresies,  Alphonsus  de  Castro,  a  doctor  of  your  own,  saith 
 thus :  Idcirco  Jit  ut  hi  qui  tam  leviter  de  hceresi  pronunciant,  non  expendentes  de  Aiphons.  de 
 qua  re  loquantur,  scepe  sua  ipsorum  sagitta  feriantur,  incidantque  in  earn  foveam  Hasr.'ubA. 
 quam  aliis  parabant.  Nam  velle  humanas  scripturas  in  divinarum  ordinem  con- 
 numerare,  hoc  verius  ego  dixerim  hceresim;  quod  faciunt  hi  qui  humanis  scrij^tis 
 dissentire^^  impium  autumant,  perinde  ac  divinis^^ :  "Therefore  it  happeneth  that 
 they  that  so  rashly  pronounce  and  call  every  thing  heresy,  not  considering 
 whereof  they  speak,  be  often  stricken  with  their  own  dart,  and  fall  into  the 
 
 Tom.  V.  col.  796.  De  Hsr.  Lib.  ad  Quodvultd.  Tom. 
 VIII.  col.  4.  De  Grat.  Christ,  contr.  Pelag.  et  Coelest. 
 cap.  XXX.  31.  Tom.  X.  col.  243.] 
 f  Up,  1.5C7,  1570,  IGOa.j 
 
 [°  Quid  ergo  faciat  ba-reticum,  regulari  &c. — Id. 
 Lib.  de  Hser.  ad  Quodvultd.  Tom.  VIII.  col.  4.] 
 EmoUivissent,  IGll.J 
 
 ...quod  crimen  ita  vulgatum  est,  ut  rebus  quo- 
 qne  levissimis  impingatur...Idem  inter  se  facerent 
 Thoma;  addictus  de  Scotico,  hie  vicissim  de  illo,  nisi 
 quod  scholae  assuefactio...audiendi  sensum  niitigasse 
 ac  emoUivisse  animum  videtur.— J.  Lod.  Viv.  Op. 
 Basil.  15.30.  De  Caus.  Corrupt.  Art.  Lib.  i.  Tom.  I 
 p.  340.] 
 
 ["  Nicol.  Papa  II.  in  Corp.  Jur.  Canon.  Lugd. 
 1624.  Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xxii. 
 can.  1.  col.  100;  where  in  haresim  labitur.] 
 
 ['2  Hieron.  in  eod.  Deer.  Sec.  Pars,  Cans.  xxiv. 
 Quaest.  iii.  can.  27.  col.  1428;  where  de  ecclesia.'] 
 
 ['^  Quodcunqiie  adversus  veritatem  sapit,  hoc  erit 
 haeresis.  etiam  vetus  consuetudo. — TertuU.  Op.  Lut. 
 1641.  De  Virg.  Veland.  1.  p.  192.] 
 
 ['^  B.  Udalr.  August.  Epist.  ad  Nicol.  Prim,  ad 
 calc.  G.  Calixt.  De  Conjug.  Cleric.  Tract.  Franc. 
 1653.  p.  446.] 
 
 ['5  Hilar.  Op.  1633.  De  Trin.  Lib.  vi.  50.  col. 
 912;  where  salus  esse,  clausa  sunt  ad  salutem,  and 
 ignorare  jam.  ] 
 
 f'li  For.somnch,  1.567,  1570,  1603.] 
 
 ['7  Unknown,  1611.] 
 Assentire,  ICll.] 
 
 Alfons.  de  Castr.  adv.  HaT.  Col.  1.539.  Lib.  i. 
 cap.  vii.  fol.  14;  where  quo  fd  ut  hi,  and  J'erianiur  sa- 
 ffitta.] 
 
 14-2 
 
212 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 same  pit  that  themselves  have  digged  for  others.  For  this  would  I  rather 
 caU  heresy,  to  account  men's  writings  among  ^  the  scriptures  of  God.  So  do 
 they  that  think  it  a  wicked  matter  to  dissent  from  the  writings  of  man,  no 
 less  than  if  it  were  the  judgment  of  God." 
 
 The  Apology,  Chap.  vii.  Division  3. 
 
 But  this  was  ever  an  old  and  solemn  property  with  them  and  their 
 forefathers :  if  any  did  complain  of  their  errors  and  faidts,  and  desired 
 to  have  true  religion  restored,  straightway  to  condemn  such^  for  here- 
 tics, as  men  new-fangled  and  factious^  Christ  for  no  other  cause  was 
 called  a  Samaritan,  but  only  for  that  he  was  thought  to  have  fallen  to 
 a  certain  new  religion,  and  to  be  the  author  of  a  new  sect.  And  Paul 
 the  apostle  of  Christ  was  called  before  the  judges  to  make  answer  to 
 a  matter  of  heresy ;  and  therefore  he  said :  "  According  to  this  way 
 which  they  call  heresy  I  do  worship  the  God  of  my  fathers,  belie^■ing 
 all  things  which  be  written  in  the  law  and  in  the  prophets." 
 
 M.  HARDING. 
 
 ...If  ye  mean  Hitss.  Hierome  of  Prague,  Wiclijfe,  Almaric*,  Ahailard,  the  Aposto- 
 lics,  Peterbnisians,  Berengarians,  Waldenses,  Albingenses,  image-breakers,  jt,^.  dff^n^^,- 
 or  such  liJi'e^,  trhich  ever  found  fault  with  the  church  in  tli^ir  time,  and  J"''*'^"*^"- 
 cried  for  a  restoring  of  religion,  as  though  it  had  been  quite  lost,  and  icoulcl  them- 
 selves have  the  glory  of  it,  by  bringing  in  their  heresy  in  place  of  the  catholic 
 doctrine,  under  the  name  of  God's  icord,  ichich  hath  ahcays  been  the  property  of 
 all  heretics^ — if  I  say,  ye  mean  these,  or  any  of  these,  tee  also  call  them  heretics, 
 and  for  such  ice  condemn  them. 
 
 But,  sirs,  ye  forget  yourselves  foully.    Hoic  agreeth  this  irith  that  ye  say 
 hereafter  oftentimes,  that  the  light  of  the  truth  u-as  quite  put  out,  contradiction 
 and  that  Luther  and  Zuinglius  first  brought  the  gospel  abroad  into  ^fJ^aVP '''' 
 the  world ? .. . 
 
 Were  it  true  that  Christ  was  called  a  Samaritan  for  the  cause  ye  assign, 
 thereof  what  conclude  ye  ?  We  see  whereabout  ye  go.  Ye  icould  seem  to  Join 
 tcith  Christ,  icith  Paul,  and  ivith  the  first  Christians.  But  tridy  they  refuse  your 
 company. . . . 
 
 But  ice  tell  you,  Christ  was  the  true  Samaritan  indeed,  that  is  to  say,  "the 
 keeper,"  as  he  that  is  keeper  of  mankind;  and  therefore  he  shunneth'  samarnan 
 not  the  name:  yet  was  he  not  a  Samaritan  as  the  Jews  meant.    Paul  •'«*'"•"«• 
 likewise  (who  was  not,  as  ye  say,  to  speak  properly,  called  before  the  judges  to 
 make  answer  to  a  matter  of  heresy  ),  being  accused  to  Felix  by  Tertullus  that  he 
 teas  of  the  sect  or  heresy  of  the  Xazai-eties  (so  icere  the  Christians  first  called), 
 did  not  only  7iot  deny,  but  openly  confessed  that,  according  to  that  tray 
 or  state  of  life  which  the  Jews  called  a  sect  or  heresy,  he  worshipped 
 God.    For  it  is  to  be  considered,  that  in  those  times  the  name  of  heresy  was 
 not  so  infamous,  as  it  may  be  judged  by  the  place  of  the  Acts,  cap.  v.,  unless 
 somewhat  be  added,  whereby  it  may  be  understanded  to  be  taken  in 
 rate  of  a  vice,  as  1  Cor.  xi.,  Gal.  v.     So  the  word  was  then  indif- 
 ferent,  and  might  be  taken  in  good  part  or  evil  part.     TeriulUan  useth  it  in 
 good  part,  where,  speaking  of  the  Christians,  he  calleth  them  sectam*,  Apoinp.  cap. 
 "a  sect,"  into  wJiich  Latin  word  the  Greek  woihI  haeresis  is  turned.  '^^^'^ 
 Now  these  examples  of  Christ,  Paul,  and  the  first  Christians  serve  not  yotir^  de- 
 fence.   Christ  was  called  of  the  Jews  a  Samaritan  unworthily  after  the  sense  of 
 
 [I  Emonges,  1.567,  1570.] 
 [-  Such  one,  Conf.] 
 P  Factions,  1570.] 
 [*  Amalrike,  Conf.] 
 ['  Such  the  like,  Conf.] 
 
 [«  Of  heretics,  Conf.] 
 
 P  Shunned,  Conf.  and  Def.  1567,  1570,  1609.] 
 P  Tertull.  Op.  Lut.  1641.  Apolog.  21.  p.  22. 
 Conf.  40.  p.  36,  &c.] 
 [s  Not  to  yonr,  Conf.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 213 
 
 their  thought:  ye  are  called  heretics  worthily.  Paul,  burdened  with  the  name  of 
 heresy,  forasmuch  as  thereby  tvas  signified  the  Mud  of  life  of  those  that  believed 
 in  Christ,  the  word  being  indifferent,  was  honoured  rather  than  reviled.  And 
 Tertullian  calleth  the  christian  j^eople  a  sect  (as  he  might)  without  blemish  or 
 note  of  any  evil.  Your  case  is  not  like;  for  ye  are  charged  with  heresy  as  it 
 is  taken  in  the  worst  part. . . . 
 
 THE  BISHOP  OF  SAKISBURT. 
 
 O  how  many  waste  words  hath  M.  Harding  to  spare !  Here  once  again 
 he  Cometh  in  with  Huss,  Hierome  of  Prague,  Wicliff'e,  Almaric,  Abailard, 
 Apostolics,  Peterbi'usians,  Berengarians,  Waldenses,  Albingenses,  image-breakers, 
 to  fray  his  simple  reader  with  a  terror  of  strange  names.  We  say,  Luther 
 and  Zuinglius  were  the  first  pubHshers  of  the  gospel ;  and  yet  again  we  say, 
 the  same  Luther  and  Zuinglius  were  not  the  first.  We  have  forgotten  our- 
 selves foully.  We  write  contradiction  against  ourselves.  We  would  seem  to 
 join  with  Christ  and  Paul ;  but  truly  they  refuse  our  company.  And  so  forth, 
 I  know  not  what. 
 
 Verily,  M.  Harding,  we  never  said  Luther  and  Zuinglius  were  the  first  pub- 
 lishers of  the  gospel.  If  we  should  so  say,  we  should  report  untruth,  as  you 
 do  often.   Christ  and  his  apostles  were  the  first. 
 
 Addition.         M.  Harding:  "A  great  imtruth.    You  say  no  less,  page  17  Addition. 
 Thus,  Doctor  Luther  began  to  preach  the  gospel  of  Christ.    If  he  that  be-  ^^ard 
 ginneth  to  publish  be  the  first  publisher,  then  you  said  that  Luther  was  the  [^^I'ggjj'- 
 first  publisher."     The  answer.    It  is  a  great  loss  of  time,  M.  Harding,  to  quarrel 
 at  words,  yourself  being  assured  of  the  meaning.     You  know  well   I  mean 
 not  that  Doctor  Luther  was  the  first  man  that  ever  preached  the  gospel  of 
 Christ :   for  Christ  himself  and  his   apostles  were  before  him.     But  thus  I 
 say:  In  this  latter age,  after  your  so  long  darkness,  he  was  the  first.  But 
 I  have  said :  "  Doctor  Luther  began  to  publish  the  gospel."    There  you  say, 
 by  mine  own  confession.  Doctor  Luther  was  the  first  publisher  of  the  gospel. 
 Gravity,  M.  Harding,  and  sober  dealing  would  become  you  better.     I  say  he 
 began :  Ergo,  say  you,   he  was  the  first.     How  foUoweth  this   conclusion  of 
 these  premises  ?     That  you  may  understand  your  error  by  the  like,  St  Peter 
 saith,  Incipiam  vos  commonere    ;   "  I  will  begin  to  advertise  you."    Will  you  2  Pet  i. 
 conclude  hereof  that  St  Peter  advertised  them   never    before,   or  that  no 
 man  ever  gave  them  advertisement  before  St  Peter?     In  the  Acts  of  the 
 Apostles  it  is  written  thus :  "  Peter  and  John  were  beginning  to  enter  into  Acts  iii. 
 
 I  nci  picnics 
 
 the  temple."  Will  you  therefore  tell  us  that  Peter  and  John  were  never  introirein 
 in  the  temple  before  that  day  ?  Or  that  no  man  ever  came  there  before 
 them  ?  This  is  not  that  gravity,  M.  Harding,  that  you  have  professed  unto 
 the  world.  Having  respect  unto  these  latter'^  days,  Doctor  Luther  was  the  first 
 that  preached  the  gospel.  But  having  respect  unto"  the  gospel  itself,  so  Doctor 
 Luther  was  not  the  first.  For  it  had  been  preached  by  Christ  and  his  apos- 
 tles, and  by  infinite  other  holy  fathers,  many  hundred  years  before  Luther 
 was  born,  .g)!  4^ 
 
 These  worthy  and  learned  fathers,  Luther  and  Zuinglius,  and  other  like 
 godly  and  zealous  men,  were  appointed  of  God,  not  to  erect  a  new  church, 
 but  to  reform  the  old ;  whereof  you  have  made  a  cave  of  thieves,  to  kindle 
 again  the  light  that  you  had  quenched,  and  to  bear  witness  to  the  truth 
 of  God. 
 
 You  say,  Christ  and  Paul  will  none  of  our  company ;  as  if  you  were  privy 
 of  their  counseP".    But  perhaps,  M.  Harding,  this  is  clavis  errans,  and  therefore 
 can  neither  open  nor  shut ;   or,  as  St  Hierome  saith,  Pars  aliqua  supercilii  Hieron  in 
 Pharisaici^' :  "Some  part  of  the  high  looks  of  the  Pharisees."    Christ  him- Matt*''' 
 
 The  reference  is  to  the  edition  of  15G7.  For 
 the  passage  meant  see  before,  page  174.] 
 ["  Later,  1670.] 
 ['^  Commovere,  1570.] 
 
 To  these  later,  1570;  to  these  latter,  1G09.] 
 
 ['*  To,  1570,  1009.]  Had,  15G7,  1570,  IGOy.] 
 Council,  1570.) 
 
 ['^  ...aliquid  sibi  (le  Pharisseoruni  assumiint  su- 
 percilio. — Hieron.  Op.  Par.  1693-1700.  Comm.  Lib. 
 111.  in  Matt.  cap.  xvi.  Tom.  IV.  Pars  i.  col.  75.] 
 
214 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 John  xlv. 
 
 1  Pet  ii. 
 
 Addition. 
 
 rr 
 
 M.  Hard, 
 fnl.  Ui.i.  a. 
 [Detect.l 
 
 Christian 
 Faith 
 called 
 
 Heresy. 
 
 Cic.  in  Parad. 
 
 Acts  xxiv. 
 
 John 
 John  viii. 
 
 John  x^i. 
 Matt.  X. 
 
 Nicol.  Lyr. 
 in  xxiv.  cap. 
 Act. 
 
 Tertnll.  in 
 Apoloj. 
 
 Tertull.  in 
 Apuiog. 
 
 August,  de 
 Civ.  Lib.  ii. 
 cap.  ill. 
 
 self  hath  said :  "  Whoso  loveth  me  will  keep  niy  worcl ;  and  my  Father  loveth 
 him ;  and  my  Father  and  I  will  come  to  him,  and  dwell  with  him."  St  Peter 
 saith :  "  Whoso  trusteth  in  him  shall  not  be  confounded." 
 
 Of  Abaiiard  and  Almaric,  and  certain  other  your  strange  names,  if  they  have 
 taught  any  thing  contrai'y  to  the  truth  of  God  \  we  have  no  skill :  they  are  none 
 of  ours.  Of  John  Huss,  Hierome  of  Prague,  and  Berengarius,  and  other  like 
 virtuous  learned  men,  we  have  no  cause  to  be  ashamed.  Their  doctrine  standeth 
 still,  and  increaseth  daily,  because  it  is  of  God.  But  as  for  yours,  because  it  is 
 only  of  yourselves  (for  it  is  known  for  the  most  part  at  what  time  and  under 
 what  pope  each  thing  first  began,  as  your  transubstantiation  under  pope  Inno- 
 centius  the  third,  anno  1214,  &c.)-,  therefore  it  faUeth  daily,  and  is  now  forsaken 
 the  world  tlirough. 
 
 Addition.  §^  Here  M.  Harding  crieth  out  impatiently :  "  The  more  is  your 
 shame,  if  any  spark  of  shame  be  left  in  you.  Neither  the  whore  taketh  shame 
 of  her  filthiness.  Thou  hast  gotten  thee  a  whore's  forehead.  Past-shame 
 wretches !"  .Cf 
 
 You  say  that  the  simple  name  of  sect  or  heresy,  wherewith  St  Paul  was 
 chai'ged,  was  not  so  infamous  or  odious  in  those  days,  and  that  Tertullian  called 
 the  religion  of  Christ  a  sect  or  heresy,  without  any  manner  blemish  or  note 
 of  evil.  It  was  needless  for  M.  Harding  to  avouch  untruth  so  earnestly  without 
 cause. 
 
 I  grant,  the  name  of  heresy  or  sect  among  the  philosophers  was  not  infamous. 
 Cicero  saith  :  Cato  in  ea  Jueresi  est,  quce  nullum  sequitur  Jforem  orationis.  But  in 
 case  of  religion  it  was  evermore  amongst  all  men  taken  in  ill  part,  and  con- 
 demned and  counted  odious.  Touching  St  Paul,  in  how  good  part  the  Jews 
 called  him  heretic,  it  may  easily  appear  by  the^  words  of  Tertullus  his  accuser: 
 Invcniiniis  hunc  virum  pestilentem,  et  moventem  seditionem  omnibus  Judceis  per  nni- 
 versum  orbem,  ac  principem  sectce  Nazarceorum :  "We  have  found  this  man  to  be  a 
 pestilent  and  a  wicked  fellow,  moving  sedition  among  the  Jews  throughout  the 
 whole  world,  and  a  captain  of  the  heresy  of  the  Nazarenes."  In  such  good  part 
 they  said  unto  Christ:  "Art  thou  greater  than  was  our  father  Abraham?"  Thou 
 art  a  false  prophet,  and  deceivest  the  people :  "  Thou  art  a  Samaritan,  and  hast 
 the  devil." 
 
 The  like  good  part  Christ  promised  aforehand  to  his  disciples :  "  They  shall 
 cast  you  out  of  their  synagogues  :"  "  Ye  shall  be  hated  of  all  men  for  my  name's 
 sake."  In  such  good  part  and  meaning  was  St  Paul  called  an  heretic.  And 
 so,  M.  Harding,  besides  others,  your  own  doctor  Nicolaus  Lyra  would  soon  have 
 told  you^. 
 
 But  much  more  I  marvel  ye  should  so  unadvisedly  say  that  Tertullian  called 
 the  christian  people  a  sect  or  heresy  in  good  part,  and,  as  you  say,  without  any 
 blemish  or  note  of  evil.  For  the  same  Tertullian  in  the  same  Apology  saith 
 the  heathens  commonly  called  the  Christians  incestos,  homicidas,  infanticidas, 
 sacrilegos,  pessimos,  nocentissimos,  publicum  odium,  hostes  humani  genens,  omnium 
 scelerum  reos,  deorum,  imperatonim,  legum,  morum,  naturce  totius  inimicos^,  "  ad- 
 vouterous  against  kind,  man-killers,  killers  of  children,  church-robbers,  most 
 wicked,  most  hurtful,  the  public  hatred,  the  enemies  of  mankind,  guilty  of  all  kind 
 of  wickedness,  enemies  against  the  gods,  against  the  emperors,  against  the  laws, 
 against  good  order,  against  nature  itself."  Wheresoever  they  saw  them,  they  made 
 an  outcry  upon  them  :  Christianos  ad  leonem, . . .  non  licet  esse  CJiristianos^ :  "  Have 
 these  Christians  to  the  lion:"  "it  is  not  lawful  these  Christians  should  hve." 
 So  St  Augustine  saith  :  Factum  est  vulgi  proverbium,  Pluvia  defecit  causa  Christia- 
 norum' :  "It  is  now  become  a  common  proverb  among  the  people,  'Our  rain 
 
 ['  1567  omits  this  clause  of  the  sentence.] 
 
 The  words  between  the  parenthesis  are  not  in 
 
 1567.] 
 
 P  These,  1567,  1.570.] 
 
 [■*  ...setta Christianorumquam confitetursetenere 
 
 tan([uam  sanctam  et  bonam  &c  Bibl.  cum  Gloss. 
 
 Oril.  et  Expos.  N.  de  Lyra.  Basil.  1502.  Act.  Apost. 
 cap.  xiiv.  Pars  YI.  fol.  2u3.  2.j 
 
 [5  Tertull.  Op.  Lut.  I6il.  Apolog.  2,  &c.  pp.  2,4, 
 
 &c.   These  different  names  are  noted  in  various  parts 
 
 of  the  treatise.] 
 
 ["  Id.  ibid.  4. 40.  pp.  5,36;  where  non  licet  esse  vos.] 
 P  ...illud  quoque  ortum  est  vulgare  proverbium  : 
 
 Pluvia  defit,  caussa  Christiani.— August.  Op.  Par. 
 
 1679-1700.  De  Civ.  Dei,  Lib.  n.  cap.  iii.  Tom.  VIL 
 
 coL  33.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 215 
 
 faileth  us  because  of  these  Christians'."    So  Eusebius  saith  the  religion  of  Christ 
 
 was  called  impiorum  Christianorum  liceresis^,  "the  heresy  of  godless'-'  Christians."  Euseb.  Lib. 
 
 These  words,  M.  Harding,  I  trow  were  never  uttered  without  all  manner  blemish 
 
 and  note  of  evil.    St  Hierome  saith :  Quod.  ..maqts  mirum  sit,  etiam  ilhid  de  Acti- ^'^'o^- \". 
 
 .  .  .       .         Epist.  ad  Ti( 
 
 6ms  Apostolorum  videtur  esse  relegendum,  fidem  nostram  in  Christum  et  ecclesiasticam  cap.  iii. 
 disciplinam  jam  tunc  a  perversis  liominibus  Jueresim  imncupatam^^ :  "And  that  we 
 may  the  more  marvel,  we  may  once  again  read  this  place  of  the  Acts  of  the 
 Apostles,  where  we  find  that  the  cliristian  faith  and  ecclesiastical  discipline  was 
 even  then  of  wicked  men  called  an  heresy." 
 
 Even  as  rightly,  M.  Harding,  and  upon  as  good  grounds,  you  have  again  this 
 day  condemned  the  same  gospel  of  Christ,  and  in  as  good  part  and  meaning  have 
 called  it  heresy.    But  we  may  truly  and  simply  say  with  St  Paul :  "  According  to  •*cts  xxiv. 
 this  sect,  which  you  call  heresy,  we  worship  the  God  of  our  fathers,  which  is  the 
 Father  of  our  Lord  Jesus  Chi-ist." 
 
 The  Apology,  Chap.  viii.  Division  1. 
 
 ...But  the  more  sore  and  outrageous  a  crime  heresy  is,  the  more  it  "  Scrip-  ' 
 ought  to  be  proved  by  plain  and  strong  arguments,  especially  in  this  tures  and 
 time,  when  men  begin  to  give  less  credit  to  their  Avords,  and  to  make  Doctors. 
 more  diligent  search  of  their  doctrine,  than  they  were  wont  to  do.  For 
 the  people  of  God  are   otherwise  instructed  now  than  they  were  in 
 times  past,  when  all  the  bishops  of  Rome's  sayings  were  allowed  for 
 gospel,  and  when  all  religion  did  depend  only  upon  their  authority. 
 Now-a-days  the  holy  scripture  is  abroad,  the  writings  of  the  apostles  and 
 prophets  are  in  print,  whereby  all  truth  and  catholic  doctrine  may  be 
 proved,  and  aU  heresy  may  be  disproved  and  confuted. 
 
 M.  HARDING. 
 
 Where  ye  require  your  heresy,  forsomuch  as  it  is  so  heinous  a  crime, 
 herJusmffl-  hxj  plain  and  strong  arguments  to  he  proved,  it  is  not  unknoivn  hoio  suffi- 
 fun^confuted  cienthj  and  substantially  that  is  performed  already  by  men  of  excellent 
 ficnTrH great  learning,  as  well  of  this  age  as  of  times  past.  Was  not  Berengarius,  the 
 j^arKul'.'^Gui-  fi^^^  author  of  your  sacramentary  heresy,  by  most  plain  and  strong  argu- 
 ctuni^mxil"'  Confuted  of  Lanfrancus  bishop  of  Canterbury  and  Guimundus 
 
 de^B^Fkir   ^^^^'^^P  ?    Were  not  the  Peterbrusians  so,  whose  heresy  ye  hold 
 
 against  the  blessed  sacrifice  of  the  mass,  of  the  learned  abbat  Petrus 
 Cluniacensis  ?  Was  not  Wicliffe  so  of  Thomas  Walden,  a  learned  man  of  Eng- 
 land? Hath  not  Luther  and  (Ecolampadius  been  so  confuted  in  our  time  of  that 
 holy  and  learned  father  bishop  Fisher?... 
 
 But  what  shall  I  speak  of  particular  men,  were  they  never  so  excellent,  by  whom 
 they  have  been  confuted,  sith  by  public  sentence  of  the  church  they  have  been  con- 
 demned, both  in  general  and  provincial  councils  ?  Therefore  we  think  it  not  needful 
 now  again  to  prove  your  doctrine,  so  sufficiently  condemned,  to  be  heresy. . . .  That 
 the  people  be  "noiv  otherivise  instructed  than  they  toere  in  times  past,"  toe  confess: 
 but  vjhether  better  noiv  than  in  our  forefathers'  days,  they  that  can  consider  the  lives 
 of  them  now,  and  of  them  that  were  then,  may  easily  judge  
 
 In  what  case  the  "  "^^'^  sayings  of  the  bishop  of  Home  tvere  never  allowed  for  the 
 ^afttoTei<ll^n  d^^P'^^  "  private  sayings  and  common  talk  might  be  erroneous,  no 
 
 /or  truth.  less  than  other  men's.  But  what  he  said  by  way  of  judgment  and  sentence 
 definitive  in  doubtful  points  touching  religion,  such  sayings  of  Peter's  successor 
 Lukexxu.     (^for  wliom  Christ  prayed  that  his  faith  might  not  fail,  and  who  ivas  com- 
 
 1"  ...Xeyot/T6s,  a'lpea-iu  uBeov  XpiaTiavwu  ire- 
 <(>dvOat — Euseb.  in  Mist.  Eccles.  Script.  Anist.  1G95- 
 1700.  Lib.  IV.  cap.  xviii.  p.  lU.J 
 
 [»  Of  the  godless,  1567,  1570.] 
 
 ['»  Hieron.  Op.  Par.  1G93-1706.  Comm.  in  Epist. 
 ad  Tit.  cap.  iii.  Tom.  IV.  Pars  i.  coL  438 ;  where  in 
 Chnsto.^ 
 
21G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.VHT 
 
 '"T'^p^  manded  by  Christ  to  strengthen  his  brethren)  we  take  for  truth,  and  the  same 
 tures  and  obediently  receive.  So  the  fatliers  assembled  in  council  at  Chalcedon  received  and 
 Doctors,  ogreed  to  the  saying  and  writing  of  pope  Leo,  no  less  than  if  Peter  the  apostle  and 
 ■  frst  bishop  of  Rome  himself  had  spoken.  The  pope's  authority  we  acknowledge 
 supreme  above  all  other  authority  in  earth  touching  the  government  of  the  church; 
 iBtruth.  yet  teas  it  never  said  ne  thought  by  the  catholics,  that  all  religion  depended  only 
 thereon,  as  your  slanderous  report  beareth  men  in  hand. . . . 
 
 Uutruth. 
 
 August  ad 
 Fortunat. 
 Epist.  3. 
 
 Addition. 
 
 M.  Hard, 
 fol.  ni  b. 
 [Detect.] 
 
 Coneil.  Aphr. 
 cap.  y2. 
 
 Concil. 
 Teleiit.  cap. 
 
 Concil. 
 Milev.  cap. 
 22.10 
 In  Bull. 
 Leon. X. 
 
 Ruff.  I.  cap. 
 
 M.  Hard. 
 
 in  his 
 
 Answer,  Art. 
 iv.fol.  86.b.i5 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Lanfrancus,  Guimundus,  abbas  Cluniacensis,  Thomas  Waldensis,  John  Fisher, 
 and  other  your  hke  doctors,  M.  Harding,  are  over  young,  all  within  the  space  of 
 these ^  last  five  hundred  years;  far  unlike  St  Austin-,  St  Hierome,  St  Ambrose, 
 St  Chrysostom,  and  others  the  ancient  learned  fathers  and  doctors  of  the  church. 
 Neither  is  there  any  sufficient  cause  to  the  contrary,  but  that  Berengarius,  John 
 Wicliffe,  John  Huss,  Doctor  Luther,  Zuinglius,  CEcolampadius,  and  others,  either 
 lor  learning,  or  for  truth,  or  for  judgment  in  the  scripture^,  or  for  antiquity,  may 
 Avell  and  safely  be  compared  with  them.  At  the  least  I  hope  we  may  say  of  them 
 as  St  Augustine  once  said  of  the  doctors  and  fathers  of  his  time:  Neque...quorum- 
 libet  disputationes,  quamvis  catholicorum  et  laudatorum  hominum,  velut  scripturas 
 canonicas  habere  debemus ;  ut  nobis  non  liceat,  salva  honorificentia,  quce  illis  debetur, 
 ...aliquid  in  eorum  scriptis  improbare  ant  respuere,  si  forte  invenerimus  quod  aliter 
 senserunt*  quam  Veritas  habet^ :  "Neither  weigh  we  the  writings  of  all  men,  be 
 they  never  so  worthy  and  catholic,  as  we  weigh  the  canonical  scriptures ;  but 
 that,  saving  the  reverence  that  is  due  unto  them,  we  may  mislike  and  refuse 
 somewhat  in  their  writings,  if  we  happen  to  find  that  they  have  thought  otherwise 
 than  the  truth  may  bear." 
 
 Likewise  the  councils  ye  mean  are  very  new,  and  therefore  bear  the  less 
 authority,  for  that  they  be  so  many  ways  contrary  to  the  old.  Hereof  hereafter 
 more  at  large.  Certainly  there  is  none  of  your  eiTors  so  gi-oss  and  palpable,  but 
 by  some  of  your  late  councils  it  hath  been  confirmed. 
 
 Addition.  $3"  "  This  talk,"  saith  M.  Harding,  "  is  Lucifer-like,  and  saucy,  and 
 malapert.  For  wherein,"  saith  he,  "  are  the  late  councils  so  many  ways  con- 
 trary to  the  old?"  The  answer.  He  might  as  well  have  demanded,  wherein  is 
 darkness  so  many  ways  contrary  to  the  light  ?  For  is  he  so  great  a  stranger  in 
 these  cases?  I  doubt  not  but  he  doth  well  remember  it  was  decreed  in  the  old 
 council  of  Africa,  that  no  priest  should  appeal  out  of  that  country  to  the  bishop  of 
 Rome^.  Likewise  it  is  concluded  in  the  old  councils  holden  at  Tela",  Hippo*,  and 
 Milevetum^,  that  no  priest  should  appeal,  but  only  to  the  councils  holden  in 
 Africa.  But  the  latter  new  councils  have  made  it  lawful  to  appeal  to  the  pope 
 from  the  farthest ends  of  the  world.  And  pope  Pius  H.  and  pope  Julius  IL 
 have  solemnly  determined,  that  whoso  appealeth  from  the  pope  to  a  council  shall 
 be  judged  an  heretic 
 
 The  old  council  of  Nice  alloweth  the  bishop  of  Rome  equal  power  with  the 
 other  three  patriarchs,  making  every  of  them  within  their  own  provinces  in 
 jurisdiction  and  authority  like  unto  other^^.  But  the  latter'^  new  councils  have 
 made  the  same  bishop  of  Rome  head  and  prince  over  all  primates  and  patriarchs 
 throughout  the  world.    And  M.  Harding  saith,  the  said  patriarchs  were  only  the 
 
 f  This,  1567.] 
 P  Augustine,  1567,  1570,  1609.] 
 P  Scriptures,  1.567,  1.570,  1G09.] 
 [*  Senserint,  1567,  1.570,  1609.] 
 P  August.   Op.  Par.  1679-1700.    Ad  Fortun. 
 Common,  seu  Epist.  cxlviii.  cap.  iv.  15.  Tom.  II.  col. 
 502 ;  where  atrjue  respuere,  and  senserint.] 
 
 P  Concil.  Afric.  cap.  92.  in  Crabb.  Concil.  Col. 
 Agrip.  1551.  Tom.  I.  p.  517.  See  Vol.  I.  page  .355.] 
 ['  See  Vol.  I.  page  388,  note  7.] 
 P  Canca.  Hippon.  Abbrev.  cap.  12.  in  eod.  ibid, 
 p.  4.34.] 
 
 ['  Concil.  Jlilev.  cap.  22.  in  eod.  p.  484.  See 
 
 Vol.  I.  page  388,  note  8.] 
 
 This  reference  is  not  in  1570.] 
 ["  Later,  1570.1 
 ['2  Furthest,  1570,  1609.] 
 
 ['^  ...in  vocem  temerariap  appellationis  prompit, 
 ad  futurum  concilium,  contra  constitution  em  Pii  II. 
 ac  Julii  II.  praedecessorum  nostrorum,  qua  cavetiu", 
 taliter  appellantes  haereticorum  poena  plectendos. — 
 Bull.  Apostol.  Leon.  Papae  X.  in  eod.  Tom.  III.  p. 
 718.1 
 
 ["  Fact.  Xic.  Concil.  6,  8.  in  Hist.  Eccles.  Par. 
 Lib.  X.  cap.  ri.  fol.  107.  2. J 
 ['5  See  Vol.  I.  page  402.] 
 
I.J  OF  THE  CHURCH  OF  ENGLAND.  217 
 
 pope's  deputies,  that  is  to  say,  served  him  at  commandment  as  his  men.    And  in 
 the  late  new  council  of  Lateran,  under  pope  Leo,  these  words  are  openly  pro- 
 nounced and  well  allowed  of :  In  papa  est  omnis  potestas  supra  omnes  potestates,  cmcn.  Lat. 
 tarn  coeli  quam  terrce    :  "  In  the  pope  there  is  all  power  above  all  powers,  as  well  sess.S^or'  ^' 
 of  heaven  as  of  earth."    The  like  might  be  said  of  private  mass,  of  the  half-  ^"pis"'' 
 communion,  of  transubstantiation,  and  of  the  rest.    But  by  these  few  we  may  ^'^''^a'^ens. 
 easily  see  how  near  the  new  councils  resemble  the  old.  4?t  43t 
 
 Thereby  1^  we  may  justly  say  to  you  as  St  Augustine  sometime  said  to  Maxi- 
 minus  the  Arian  heretic :  Nee  ego  Niccenam  [synodum  tibi],  nec  tu  mihi  Arimi-  August. 
 nensem  dehes  tanquam  prcejudicaturus  objicere.    Scripturarum  auctoritatibus  . . .  res  M?iim.  i.ib. 
 cum  re,  causa  cum  causa,  ratio  cum  ratione  concertet^^:  "Neither  may  I  lay  to  thee  '"""p 
 the  council  of  Nice,  nor  mayest  thou  lay  to  me  the  council  of  Ariminum,  either  of 
 us  thinking  thereby  to  find  prejudice  against  the  other.    But  let  us  lay  matter  to 
 matter,  cause  to  cause,  and  reason  to  reason  by  the  authority  of  the  scriptures." 
 
 Yet  we  say  not  as  you,  M.  Harding,  would  fain  gather,  that  St  Augustine  by 
 these  words  despised  the  authority  of  the  Nicene  council :  for  certainly  he  had 
 it  ever,  as  we  also  have  it,  in  great  reverence.  But  thus  we  say :  St  Augustine, 
 disputing  with  an  heretic,  as  we  do  with  you,  and  saying^''  that  councils  might  be 
 alleged  against  councils,  as  the  council  of  Ariminum  against  the  council  of  Nice, 
 was  therefore  contented  not  to  use  the  authority  of  any  council  at  all ;  but,  as 
 himself  saith,  by  the  authority  of  the  scriptures  to  lay  matter  to  matter  and  cause 
 to  cause  2**. 
 
 Addition,  f:^  "  The  council  of  Ariminum,  though  there  were  in^^  it  eight  Addition, 
 hundred  bishops,  yet  was  it  allowed  for  no  council,"  saith  M.  Harding,  "  for  -C^ 
 want  of  Damasus  the  pope's  confirmation;  as  Sozomenus  and  Theodoretus  have  foi.  ii-2.  k 
 witnessed."     The  answer.    Here,  M.  Harding,  you  have  conveyed  in  a  pretty  f^^^*^"  ^ 
 fitton^^  under  some  colour  of  truth;  both  Theodoretus  and  Sozomenus  will  re- 
 prove you.    For  the  council  of  Ariminum  was  misliked,  not  only  for  that  it  was 
 not  confirmed  by  the  pope,  as  ye  would  seem  to  tell  us,  but  also  for  that  it 
 lacked  the  confirmation  of  sundry  others.    Sozomenus  saith  thus  :  "  They  allow  sozom.  Lib. 
 not  the  decrees  of  the  council  of  Ariminum,  for  that  neither  the  bishop  of  Rome  ois^uiiTc .. 
 nor  other  bishops  had  consented  unto  it,  and  for  that  the  said  decrees  had 
 misliked  many  that  were  there  assembled  ^3."    To  like  purpose  writeth  also  Theo-  |U,,Ve  twc 
 doretus,  and  in  manner  with  like  words-*.    I  grant  the  bishop  of  Rome  was  the  «'^^'<"' , 
 chief.    Yet  his  only  authority  was  not  sufficient  to  allow  or  disallow  general  ^OToZslTi" 
 councils.    For,  as  it  appeareth  by  your  own  authors,  the  consent  of  others  was  oii-^o\\<7w 
 required  thereto  as  well  as  his.    Thus,  M.  Harding,  ye  seek  unduly  to  beguile  ^ „  "c\e^°- ' 
 the  simple  by  vmtrue  report.  -ruiv  dira- 
 
 Ye  grant  there  is  more  light  and  knowledge  now  than  was  before.  The 
 greater  is  either  your  fault  or  your  folly,  M.  Harding,  that  in  the  broad  day  and  ^o^j^  totc 
 open  light  so  busily  set  forth  the  works  of  darkness.     St  Chrysostom  saith  :  Hie  Z"/  ""7""" 
 est  multo  impudentior.    Ex  faribus  enim  lecjes  eos  grainus  puniunt  qui  interdiu  1m"^\^ 
 fiirantur"^:  "He  is  very  shameless  that  worketh  deceit  in  the  open  li<rht.    For  of 
 
 *'  *^  i  o  11.  cap.  XXI. 
 
 all  thieves  the  law  most  sharply  punisheth  them  that  rob  in  the  day-time."  There-  p^'^,^^,"''- 
 fore  St  Cyprian  saith  unto  you:  Iqnosci . . .  potuit  simplieiter  erranti : . . .  post  cyv^- ^'^ 
 
 ..  .  1   ,•  ^  /-  .    .  ^  Jubaian. 
 
 mspirationem  vero  et  reveiationem  jactam  qui  m  eo  quod  erraverat  perseverat 
 prudens  et  sciens,  sine  venia  ifjnorantioi  peccat ;  prwsumptione  enim  atque  obsti- 
 natione . . .  superatur^"^ :  "  He  that  is  deceived,  and  erreth  of  simplicity,  may  be 
 pardoned ;  but,  after  that  the  truth  is  once  revealed,  whoso  continueth  never- 
 
 ["^  Orat.  Steph.  Aroh.  Patrac.  in  Sess.  x.  Concil. 
 Later,  v.  in  Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par. 
 1(371-2.  Tom.  XIV.  col.  2m.  Crabb.  Concil.  Tom. 
 III.  p.  671.    See  Vol.  I.  pages  93,  4,  note  2.J 
 
 ["  Therefore,  1.5C7,  1570,  1009.] 
 
 August.  Op.  Contr.  Maxim.  Arian.  Lib.  ii. 
 cap.  xiv.  3.  Tom.  VIIL  col.  704;  where  Nicenum 
 nec  tu  debes  Ariminense  tamquam  prnjudicaturus 
 proferre  concilium.'] 
 
 ['■"  Seeing,  1,570.] 
 
 This  paragraph  does  not  appear  in  15G7.] 
 
 ["  At,  1570, 1609.] 
 p2  Fitton:  fiction.] 
 
 [-^  Sozom.  in  Hist.  Eccles.  Script.  Amst.  1G93- 
 1700.  Lib.  VI.  cap.  xxiii.  p.  642;  where  airape- 
 
 (Td^lfTO)V  ToTs.] 
 
 f"'  Theodor.  in  eod.  Lib.  ii.  cap.  xxii.  pp.  103,4.] 
 ["  The  words  of  this  quotation  are  not  in  1.570.] 
 Chrysost.  Op.  Par.  1718-38.  Expos,  in  Psal.  ix. 
 Tom.  V.  p.  110.] 
 
 Cypr.  Op.  Oxon.  1GB2.  Ad  .Tubai.  Epi.st.  Ixxiii. 
 p.  204 ;  where  potest.l 
 
218 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 theless  in  his  former  error  wittingly  and  willingly,  sinneth  without  pardon  of 
 ignorance,  as  being  overcome  by  presumption  and  wilfulness." 
 
 You  say,  notwithstanding  all  this  great  light  we  talk  of,  yet  our  lives  are 
 nothing  comparable  to  the  lives  of  them  that  have  been  before  us.    This,  M, 
 Harding,  hath  ever  been  an  old  complaint  in  all  ages,  as  may  appear  by  St 
 EXetr''      Cyprian  1,  St  Augustine'^,  and  other  ancient  fathers.    It  was  a  common  proverb 
 civ^^Dci times :  ra  wepvat  (SeXrto) :  "  Things  a  year  past  are  evermore  better  than 
 things  present."   For  every  thing  to  us  seemeth  the  greater  as  it  seemeth  nearest 
 to  touch  our  senses.    And,  because  we  feel  not  our  fathers'  evils,  therefore  we 
 Eceies.  viL    imagine  they  had  no  evil  at  all.    The  wise  man  saith :  Ne  dixeris,  quce  causa 
 est  quod  priora  tempora  meliora  fuerint  quam  prcBsentia  ;  stulta  enim  est  Jmjus- 
 modi  interrogatio :  "  Never  demand  wherefore  the  times  past  were  better  than 
 the  times  present;  for  indeed  it  is  a  foohsh  question." 
 
 But,  M.  Harding,  wherefore  do  you  thus  condemn  our  lives  in  respect  of 
 our  fathers  ?  Certainly  you  must  needs  confess  there  are  fewer  blasphemies, 
 fewer  oaths,  fewer  breaches  of  matrimony,  fewer  stews,  fewer  concubines,  fewer 
 frays,  fewer  murders  amongst  us  this  day  than  commonly  were  at  any  time 
 amongst^  our  fathers.  Howbeit,  to  let  our  fathers  pass,  if  it  shall  please  you 
 to  lay  our  lives  to  your  lives,  although  we  acknowledge  many  our  imperfections, 
 yet,  God's  name  be  blessed!  we  have  no  cause  to  fly*  the  comparison. 
 
 The  pope's  words,  you  say,  were  never  taken  for  gospel.     Yes,  M.  Hard- 
 ing, and  somewhat  also  above  the  gospel.    For  proof  whereof  it  may  please 
 you  to  remember  the  words  of  certain  your  late  doctors.    Sylvester  Prierias, 
 late  master  of  pope  Leo's  palace,  writeth  thus  :  Indulgentice  auctoritate  scrip- 
 turce  non  innotuere  nobis,  sed  auctoritate  ecclesice  Romanai  Bomanoi-umqtie  pon- 
 contn  Luth."^'  tijicum,  qucB  major  est^ :  "  Pardons  are  not  warranted  unto  us  by  the  authority 
 of  God's  word,  but  by  the  authority  of  the  Roman  church  and  of  the  bishops 
 of  Rome,  which  is  more  than  God's  word."     If  this  be  not  sufficient,  he 
 addeth  further'' :  A  doctrina  Romance  ecclesice  et  Romarii  pontijicis  sacra  scrip- 
 tura  robur  et  auctoritatem  traJiit'^ :  "  The  holy  scripture  taketh  strength  and 
 authority  of  the  doctrine  of  the  bishop  and  church  of  Rome®." 
 Albert.  Pigh.       Your  greatest  doctor,  Albertus  Pighius,  saith :  Apostoli  qucedam  conscripse- 
 cap.  ii.        runt,  iion  ut  scripta  ilia  prceessent  Jidei  et  religioni  nostrce,  sed  potius  ut  subessent^ : 
 "  The  apostles  wrote  certain  things,  not  to  the  end  that  such  writings  should 
 be  over  our  faith  and  religion,  but  rather  that  they  should  be  under."  Your 
 '"Quicun^ue  '^^"^^'^^^^  Say:  ^Papa  potest  dispensare  contra  jus  divinum^^ :  "The  pope  may 
 m  Gloss.      dispense  against  the  law  of  God."   ^ Papa  potest  dispensare  contra  jus  naturce^^ : 
 G.  Author,  in  "  The  pope  may  dispense  against  the  law  of  nature."   '^Papa  potest  dispensare 
 ''nuisi.     contra  ^'^  apostolum^^ :  "The  pope  may  dispense  against  St  Paul  the  apostle." 
 sf'^Pre^byt'  ^Popa  potest  dispcnsarc  contra  novum  testamentum^^ :  "The  pope  may  dispense 
 Panom.      agaiust  the  new  testament."      ^Papa  potest  dispensare  de  omnibus  prceceptis 
 ^^"^  vetei'is  et  novi  testamenti^^ :  "The  pope  may  dispense  with  all  the  command- 
 
 •  Sunim.   
 
 Angel,  in 
 
 D.ct.  Papae.         [i  ij.  ^.d  Demetrian.  pp.  186,  7.] 
 
 P  August.  Op.  Par.  1679-1700.  De  Civ.  Dei, 
 Lib.  II.  capp.  iii.  xviii.  3.  xxy.  2,  &c.  Tom.  VII.  cols. 
 33,  46,  55,  &c.] 
 
 [3  Among,  1567,  1570.]  Flee,  1567,  1570.] 
 
 Sylvest.  Prier.  In  Luth.  Concl.  Dial,  in  Luth. 
 Op.  Witeb.  1552-80.  Tom.  I.  fol.  166.  See  Vol.  I. 
 page  76,  note  3.] 
 
 [8  Farther,  1567,  1570.] 
 
 P  Id.  ibid.  fol.  159.  2.  See  Vol.  I.  page  216, 
 note  4.] 
 
 Here  in  1567  was  a  sentence  subsequently 
 omitted.  It  recited  the  title  given  to  a  book  of 
 Cardinal  Cusa.] 
 
 ...excitavit  sacer...  Spiritus ...  quorundam  viro- 
 rura  pium  studium,  ut  Uteris  commendarent...re- 
 demptionis...historiam  :  ...non  quideni,  ut  scripta  ilia 
 praiessent  fidei  religionique  nostrae,  sed  subessent 
 potius. — Alb.  Pigh.  Hierarch.  Eccles.  Assert.  Col. 
 1538.  Lib.  I.  cap.  ii.  fol.  6.J 
 
 There  seems  to  be  an  error  in  the  reference. 
 Instead  of  Quicunque,  De  decimis  should  have  been 
 cited.  The  words  there  are  ...non  est  absurdum, 
 quod  privilegium  concedatur,  quamvis  sit  contra  jus 
 divinum. — Corp.  Jur.  Canon.  Lugd.  1624.  Decret. 
 Gratian.  Deer.  Sec.  Pars,  Caus.  xvi'.  Quaest.  i.  Gloss, 
 in  can.  45.  col.  1113.] 
 
 ["  ...contra  jus  naturale  potest  dispensare. — 
 Ibid.  Caus.  xv.  Qufest.  vi.  Gloss,  in  can.  2.  col.  1083.] 
 
 ['2  Apostolorum,  1570.] 
 
 ['3  ...papa  dispensat  contra  apostolura.  — Ibid. 
 Deer.  Prim.  Pars,  Dist.  xxxiv.  Gloss,  in  can.  18.  col. 
 173. 
 
 ...  concilium  dispensat  contra  apostolum. — Ibid. 
 Dist.  Ixxxii.  Gloss,  in  can.  5.  col.  398.] 
 
 ['■*  ...papam  ex  maxima  causa  posse  dispensare 
 
 contra  novum  testamentum  Panorm.  sup.  Quart. 
 
 Decretal.  Lugd.  1534.  De  Divert.  Tit.  xix.  cap.  ult. 
 fol.  47.] 
 
 ...licet  papa  non  possit  dispensare  universali- 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 219 
 
 ments,  both  of  the  old  and  also  of  the  new  testament."     Hereof  more  here- 
 after, as  farther  occasion  shall  be  offered. 
 
 These  be  your  own  doctors'  words,  M.  Harding  :  they  be  truly  reported : 
 they  be  no  slanders.  And  therefore  Franciscus  Zabarella  a  cardinal  of  Rome, 
 saith  thus :  ^ Perstiaserunt  pontijicibus  quod  omnia  possent,  et  sic  quod  facerent  <  Francis. 
 quicquid  liberet,  etiam  illicita,  et  sint  plusquam  Detts^^ :  "They  have  made  the 
 popes  believe  that  they  might  do  all  things  whatsoever  they  listed,  yea,  not- 
 withstanding they  were  things  unlawful ;  and  thus  have  they  made  them  more 
 than  God." 
 
 You  say,  the  pope  m  his  common  talk  may  be  deceived,  and  err  as  other 
 men  may,  but  in  his  judgment-seat  and  sentence  definitive  of  religion  he  can- 
 not err  ;  as  if  ye  would  say,  The  pope  hath  one  spirit  in  the  consistory,  and 
 another  at  home :  much  like  as  one  said  sometimes  unto  Cicero  in  reproach 
 of  his  inconstancy :  Aliud  stans,  aliud  sedens  de  repiiblica  loqueris :  "  Touching  saiiust.  in 
 the  commonweal,  ye  have  one  mind  sitting  and  another  standing."  ciceron. 
 
 But  Christ  said  unto  Peter :  "  I  have  prayed  for  thee,  that  thy  faith  should  Luke  xxii. 
 not  fail."  Therefore,  say  you,  we  receive  obediently  whatsoever  the  pope 
 speaketh  in  place  of  judgment.  Hereby  ye  seem  to  give  us  secretly  to  under- 
 stand that  Christ's  prayers  were  available  for  the  pope,  to  keep  him  from  error, 
 not  in  the  church,  or  pulpit,  or  closet,  or  any  other  common  or  private  place, 
 but  only  in  the  consistory  and  council  in  debating  doubtful  cases  of  religion. 
 
 But  how  holdeth  this  argument?    Christ  prayed  for  Peter  that  his  faith 
 should  not  fail ;  ergo,  the  pope  cannot  err.    Verily  St  Augustine  saith :  Nun-  August,  in 
 quid  pro  Petro  rogabat,  pro  Johanne  et  Jacobo  nan  rogabat  ?    Ut  de  ceteris  Test,  (iua^i. 
 taceamus^^ :  "What,  did  Christ  pray  for  Peter;  and  did  he  not  pray  for  John 
 and  James  ?    I  will  not  speak  of  the  rest."    Neither  did  Christ  pray  for  Peter 
 only,  or  for  the  apostles,  but  for  all  the  faithful  that  ever  should  be,  as  him- 
 self saith  :  *'  I  pray  not  only  for  them,  but  also  for  all  them  that  through  their  John  xvii. 
 preaching  shall  believe  in  me." 
 
 Howbeit,  what  saith  M.  Harding,  he  so  obediently  receiveth  the  pope's  de- 
 crees ?  Ye  wis,  the  popes  themselves  will  not  so  receive  them.  Platina  saith : 
 Acta  priorum  pontificum  sequentes  pontifices  aut  infringunt  aut  OmninO  tollunt,  Platin.  in 
 Nihil  enim  aliud  isti  pontificuU  cogitabant,  quam  ut  nomen  et  dignitatem  ma-  itom!' 
 jorum  suorum  extinguerent^^ :  "The  next  pope  either  breaketh  or  utterly  re- 
 pealeth  his  predecessors'  decrees.  For  these  little  petty  popes  had  none  other 
 study  to  busy  themselves  withal,  but  only  to  deface  the  name  and  dignity  of 
 the  former  popes." 
 
 Where  you  say,  the  whole  council  of  Chalcedon  so  esteemed  the  voice  of 
 pope  Leo,  as  if  it  had  been  the  voice  of  Peter  himself,  this,  M.  Harding,  is  a 
 manifest  untruth,  as  it  shall  soon  appear.    I  grant  the  name  of  Leo,  for  his 
 great  learning  and  gravity,  was  much  regarded.     So  St  Ambrose  for  the  like 
 cause  was  called  orbis  terrarum  oculus,  sacerdotum  archisacerdos, . .  .et  J'unda-  Athanas. ad 
 mentum  Jidei^",  "  the  eye  of  the  world,  the  head  priest  of  all  priests,  and  the 
 foundation  of  the  faith."     So  Paphnutius,  being  no  pope,  was  heard  against  sozom.  Lib.  i. 
 all  the  rest  of  the  council  of  Nice-^   So  St  Hierome,  being  neither  pope  nor  xxxv^cjlll^t. 
 bishop,  was  received  against  this  whole  council  of  Chalcedon  tiuiaiegi- 
 
 tima. 
 
 ter  in  praeceptis  secundse  tabulae... si  oceuireret  casns 
 particularis  in  quo  deficeret  ratio  legis..  tunc  papa 
 posset  dispensare....Et  quod  dice  de  praeceptis  se- 
 cundie  tabida;,  idem  die  de  omnil)US  praeceptis  vete- 
 
 ris  et  novi  tcstamenti  Summ.  Angel.  Argent.  1513. 
 
 Papa  1.  fol.  225.] 
 
 [">■  Zarabella,  1567.] 
 
 ["  Francis,  de  Zabarell.  De  Schism. Pont,  in  Auth. 
 Var.  de  Jurisd.  Autor.  et  Praeem.  Imper.  a  Schard. 
 Basil.  1.5CC.  pp.  703,  4.  See  Vol.  II.  page  992,  note  3.] 
 
 [■18  Petro  rogabat,  et  pro  Jacobo  et  Johanne 
 non  rogabat,  ut  Cieteros  taceam  ?  —  August.  Op. 
 Qua-st.  ex  Nov.  Test.  Qua;st.  L\xv.  Tom.  111.  Ap- 
 pend, col.  73.] 
 
 Stephanas... tanto  odio  persecutus  est  Forraosi 
 
 nomen,  ut  statim  ejus  decretaabrogaTerit...Romanus 
 ...Stephani.-.decreta  et  acta  statim  improbat  abrogat- 
 que.  Nil  enim  aliud  hi  pontificuli  &c.  quam  et  &c. 
 extinguere. — Plat,  de  Vit.  Pontif.  Col.  Agrip.  1551. 
 Steph.  VI.  Kom.  I.  p.  12G.] 
 
 There  is  an  error  here.  It  was  Athanasiua 
 that' was  so  termed;  and  the  expressions  are  found  in 
 an  oration  of  Gregory  Nazianzene.  See  Gregor.  Naz. 
 Op.  Par.  1778-1840.  In  Laud.  Heron.  Orat.  xxv.  11. 
 Tom.  I.  p.  4G2.] 
 
 [-'  Sozom.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  I.  cap.  xxiii.  pp.  35G,  7. J 
 
 ["  Hieron.in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 Deer.  Sec.  Pars,  Cans,  xxxvi.  Quicst.  ii.  can.  8.  col. 
 1882.   Conf.  cans.  1,  4.  col.  1881.] 
 
220 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Neither  did  the  council  follow  Leo  alone,  as  the  universal  bishop  and  head 
 of  the  church ;  but  joined  him  together  with  others,  as  esteeming  them  of  equal 
 Concii.chaic.  authority.  For  thus  they  made  their  general  shout :  Omnes  ita  credimus :  Leo 
 papa  ita  credit Cyrillns  ita  credit Leo  et  Anatolius  ita  credunt^ :  "Thus 
 we  all  believe :  thus  pope  Leo  believeth  :  Cyrillus  thus  believeth :  Leo  and  Ana- 
 tolius thus  believe." 
 
 And  with  what  credit  can  M.  Harding  say,  the  whole  council  of  Chalcedon 
 yielded  unto  pope  Leo,  as  if  it  had  been  unto  Peter  himself?     For  it  is  cer- 
 tain that  the  same  whole  council  decreed  against  Leo ;  and  likewise  Leo  against 
 the  council.    For  the  council  decreed,  contrary  to  the  old  canons,  that  the 
 bishop  of  Constantinople  among  the  four  patriarchs  should  be  the  second  in 
 dignity,  and  that  the  same  bishop  of  Constantinople  should  have  and  enjoy 
 one  authority  and  like  privileges  with  the  bishop  of  Rome.     The  words  be 
 concii.chaic.  thcsc :  JEqua  sanctissimce  sedi  novce  Romce  privilegia  tribuerunt,  rationabile  ju- 
 p.  93ti.        dicantes  urbem  earn,  ornatam  jam  imperio  et  senatu,  cequis  senioris  regice  Romoi 
 privilegiis  frui,  et  in  ecclesiasticis,  sicut  ilia  habet,  majestatem  habere  negotiis^ : 
 "  The  fathers  give^  equal  privileges  unto  the  holy  see  of  new  Rome  (which  was 
 Constantinople),  thinking  it  to  be  reasonable  that  the  same  city  of  Constanti- 
 nople, being  now  furnished  with  empire  and  council,  should  enjoy  equal  pri- 
 vileges with    the  princely  city  of  the   old   Rome,  and  in  all  ecclesiastical 
 affairs  should  bear  the  same  majesty  that  Rome  beareth."     This  thing  pope 
 Leo  much  misliked,  and  found  great  fault  with  the  council,  and  would  in  no 
 Leo.  Epist    wise  couscnt  unto  it.    Thus  he  writeth :  Quce  per  occasionem  synodi  male  sunt 
 attentata  reprehenderam* :  "  I  reproved  those  things  that  were  evil  attempted 
 Leo.  Epist.    by  the  council  of  Chalcedon."    And  again :  Nullum  unquam  potuerunt  nostrum 
 
 obtinere  eonsensum^ :  "  They  were  never  able  to  get  our  consent." 
 Chiirch        And,  when  these  matters  were  passed  by  the  consent  of  all  the  bishops,  Lu- 
 depend-  centius,  pope  Leo's  legate,  came  whining  in,  and  besought  the  council  that  the 
 eth  of  the  whole  matter  might  be  repealed.    The  words  written  in  the  council  be  these : 
 Pope.    Lucentius  dixit:  Sedes  apostolica,  quoi  nobis  prcecepit,  prcesentibus  humiliari  non 
 c^TdTchaic  ^^^^  quoicunque  in  prcejudicium  canonum  hesterna  die  gesta  sunt, 
 
 Act.  xvi.  nobis  absentibus,  sublimitatem  vestram  petimus,  ut  circunduci  jubeatis. . . .  Viri^  il- 
 lustrissimi  judices  dixerunt,  Quod  interlocuti  sumus,  tota  synodus  approbavit"^ : 
 "  Lucentius"  the  pope's  legate  "said:  '  The  apostolic  see  of  Rome,  whose  commis- 
 sion we  have,  may  not  by  any  these  doings  be  defaced.  Therefore  we  beseech 
 your  honours,  that  whatsoever  was  concluded  here  yesterday  in  our  absence, 
 in  prejudice  of  the  canons,  ye  will  command  the  same  to  be  blotted  out.'  The 
 honourable  judges  made  him  answer:  'That  we  have  talked  of,  the  same  the 
 whole  council  hath  allowed'." 
 
 Thus  many  ways,  M.  Harding,  the  untruth  of  your  tale  plainly  appeareth. 
 For  the  council  of  Chalcedon  esteemed  not  the  voice  of  Leo  as  if  he*  had 
 been  the  voice  of  Peter,  as  you  say ;  but  rather  contrariwise  made  light  of  it, 
 and  weighed  it  none  otherwise  than  they  saw  cause. 
 Liherat.  cap.  Therefore  Liberatus  saith  thus  touching  the  same :  Cum  Anatolius,  consen- 
 tiente  concilio,  primatum  obtinuisset,  legati  vero  Romani  episcopi  contradicerent, 
 a  jndicibus  et  episcopis  omnibus  ilia  contradictio  suscepta  [?iow]  est.  Et  licet 
 sedes  apostolica  nunc  iisque  contradicat,  \tamen'\  quod  a  synodo  firmatvm  est,  im- 
 peratorio  jjatrocimo  permanet  ^  quodammodo^^ :  "When  Anatolius,  the  bishop  of 
 Constantinople,  by  consent  of  the  council  had  obtained  the  primacy,  notwith- 
 standing the  bishop  of  Rome's  legates  stood  against  it,  yet  their  gainsaying 
 
 XIU 
 
 ['  Concil.  Calched.  Act.  ii.  in  Concil.  Stud.  Labb. 
 et  Cossart.  Lut.  Par.  1671-2.  Tom.  IV.  col.  34.3.] 
 
 [2  Id.  Act.  xvi.  in  eod.  col.  795.  Conf.  Crabb. 
 Concil.  Col.  Aprip.  1.5.51.  Tom.  I.  p.  936.] 
 
 [3  Gave,  1567,  1570,  1609.] 
 
 [*  Leon.  Magni  Op.  Lut.  1623.  Ad  Martian.  Au- 
 gust. Epist.  lix.  col.  392.] 
 
 Labb.  et  Cossart.  Tom.  IV.  cols.  818,  9.] 
 
 [8  It,  1567,  1570,  1609.] 
 
 P  1567  omits  quodammodo.} 
 
 ...cognoverunt,  quid  Anatolius  consentiente 
 concilio  egerat,  et  obtinuerat.  Quibus  ejus  pra'sump- 
 tioni  contradicentibus,  a  judicibus  &c.  imperatoris 
 &c — Liberat.  Breriar.  cap.  xiii.  in  Crabb.  Concil. 
 
 Id.  ad  Anatol.  Episc.  Epist.  liii.  3.  col.  379.]  '  Tom.  II.  p.  112.  It  is  suggested  in  the  margin  that 
 l"  Vires,  1611.]  i  the  word  7ion  ought  to  be  .supplied.] 
 
 ['  Concil.  Calched.  Act.  xvi.  in  Concil.  Stud. 
 
I] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 221 
 
 could  not  be  received  neither  of  the  judges  nor  of  the  bishops ;  and,  albeit  the 
 apostolic  see  of  Rome  withstand  it  still,  yet  the  decree  of  the  council,  by  the  ^  , 
 emperor's  warrant,  after  a  sort"  continueth  in  force."  etli  of  the 
 
 But  you  never  taught  us,  ye  say,  that  the  whole  state  of  the  church  de-  Pope. 
 
 pendeth  of  the  pope.    It  is  not  your  doctrine  :  you  never  spake  it.    And  there-  '  
 
 fore  we  are  railers  and  slanderers  that  so  report  you.    If  it  be  so  indeed,  M. 
 Harding,  as  you  say,  wherefore  then  suffer  you  cardinal  Cusanus  to  write  thus? 
 Veritas  adJueret  cathedra.    Quare  membra  cathedree  unita,  et  pontifici  co jj/w/icf a,  Nicoi.  cusan. 
 efficiujit  ecclesiam    :  "  The  truth  cleaveth  fast  to  the  (pope's)  chair.    Therefore  Epist  21^' 
 the  members  united  to  the  chair  and  joined  to  the  pope  make  the  church." 
 Wherefore  suffer  you  Johannes  de  Parisiis,  one  of  your^*  catholic  doctors,  to 
 write  thus  ?  Fiet  unum  ovile,  et  unus  pastor.     Quod  quidem  de  Christo  intelligi  Johan.  de 
 non  jmtest ;  sed  de  aliquo  alio  ministro,  qui  prcesit  loco  ejus^^ :  "There  shall  be  Potest.  He;;, 
 one  flock,  and  one  shepherd.    Which  thing  cannot  be  taken  of  Christ :  we  must  IL^*?,!'' 
 needs  understand  it  of  some  other  minister,  that  ruleth  in  his  stead." 
 
 Wherefore  suffer  you  Hosius,  your  grand  captain,  to  write  thus  ?  Unum  toti  h<«^'" 
 prceesse  ecclesice  usque  adeo  est  necessarium,  ut  absque  hoc  ecclesia  una  esse  non  Petr.  cap. 
 possit^^ :  "It  is  so  necessary  a  thing,  that  one  only  man  overrule  the  whole""*"' 
 church,  that  without  the  same  the  church  cannot  be  one."    Wherefore  suffer 
 you  your  canonists  to  say.  Constat . .  .  ecclesiam  ideo  [esse]  unam,  quia  in  uni-  ciem.  Lib.  v. 
 versali  ecclesia  unum  est  caput  supremum, ...  scilicet  papa^~ :  "It  is  plain  that  in  gios&"'"' 
 therefore  the  church  is  one,  because  that  in  the  whole  universal  church  there 
 is  one  supreme  head,  that  is,  the  pope  ?" 
 
 To  be  short,  whv  do  you  yourself M.  Harding,  allege  St  Hierome's  words  m-  Hard, 
 directly,  as  ye  would  have  us  believe,  to  this  purpose,  Ecclesice  salus  a  summi  sa-  Hieron.tontr. 
 cerdotis  dignitate  pendet^^  ?  Which  words  into  English  ye  have  turned  thus  :  "  The  Art.'iv'.  Div. 
 safety  of  the  church  hangeth  of  the  worship  of  the  high  priest.    He  meaneth 
 the  pope,  Peter's  successor."    In  which  last  clause  ye  misconstrue  and  rack 
 St  Hierome's  words  far  contrary  to  his  meaning :   for  St  Jerome  meant  not 
 hereby  the  bishop  of  Rome,  but  every  several  bishop  within  his  own  charge ; 
 every  Avhich  bishop  he  calleth  the  highest  priest,  as  in  my  former  reply  it  is 
 declared  more  at  large 
 
 If  these  things  be  true,  why  are  they  now  denied  ?  if  they  be  false,  why  are 
 they  not  condemned  ?  I  trust  it  may  appear  by  these  few,  that  we  report  the 
 truth  truly,  and  are  no  slanderers. 
 
 The  Apology,  Chap.  viii.  Division  2. 
 
 Sithence  then  they  bring  forth  none  of  these  for  themselves,  and  call 
 us  nevertheless  heretics,  Avhich  have  neither  fallen  from  Christ,  nor  from 
 the  apostles,  nor  yet  from  the  prophets,  this  is  an  injurious  and  a  very 
 spiteful  dealing. 
 
 M.  HARDIXG. 
 
 Nay,  sirs,  ye  shall  not  so  carry  au'ay  the  conclusion  tcith  a  lie.  But  contrari- 
 tvise,  sithence  ice  bring  forth  many  scriptures  for  the  truth,  ivhicJi  ye  impugn,  as 
 yourselves  shall  see  v:hen  we  come  to  confute  your  doctrine,  v'hich  here  followeth  ; 
 and  sithence,  notwithstanding  that  ye  will  not  yield  to  the  scriptures,  but  pervert  untmth. 
 the  true  meaning  of  them  with  glosses  and  interpretations  of  your  otvn  heads,  Jrame 
 new  opinions  contrary  to  that  ye  have  received,  and  that  the  church  hath  ever 
 taught;  the  catholics  tvill  still  call  you  heretics,  and  the  church  will  condemn  you 
 for  heretics,  and  so  account  you  until  ye  recant  and  repent. . . . 
 
 ["  1667  omits  after  a  sort.] 
 
 ['^  In  1567  this  reference  here  and  elsewhere  (see 
 below,  page  223)  stood  Nicolaus  Cusanus  De  Author. 
 Eccl.  et  Concil.  supra  et  contra  scripturam.] 
 
 ...Veritas  enim  cathedrte  adharet  &c.  eccle- 
 siam efficiunt.— Nic.  de  Cusa,  Op.  Basil.  1.565.  Ad 
 Bohem.  Epist.  ii.  p.  83.1.] 
 
 ['*  Out,  1570.] 
 
 Johan.  de  Parrhis.  Be  Potest.  Reg.  et  Papal, 
 cap.  iii.  in  Goldast.  Men,  Rom.  Imp.  Han.  et  Franc. 
 
 1611-14.  Tom.  II.  p.  111.] 
 
 ['«  Hos.  Op.  Col.  1584.  Confess.  Fid.  cap.  xxvi. 
 Tom.  I.  p.  55.  See  before,  page  120,  note  7. J 
 
 ["  Corp.  Jur.  Canon.  Lugd.  1624.  Clement.  Lib. 
 V.  Tit.iii.  Gloss,  in  cap. 3.  col.  274;  where  estunum.] 
 
 ['8  See  Vol.  I.  page  372.] 
 
 ['8  Hieron.  Op.  Par.  1G93-1706.  Adv.  Lucif.  Tom. 
 IV.  Pars  n.  col.  295;  where  in  summi.] 
 See  Vol.  I.  pages  372,  &c.] 
 
222 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 But  ye  have  not  fallen  from  Christ,  ye  say,  nor  from  the  apostles,  nor  yet  from 
 the  prophets.  As  though  they  that  depart  from  the  Roman  church,  ^^^^  ^ 
 u-hich  is  the  catholic  church,  tvhich  divers  times  in  the  Apology  ye  fender:,  be  fan- 
 confess,  fell  not  from  Christ,  and  consequently  from  the  apostles  and  '^'"""^ 
 prophets.  Saith  not  Christ  in  the  gospel,  "He  that  heareth  not  the  ^^''"•J;""- 
 church,  let  him  be  to  thee  as  an  heathen  and  a  publican?"  Saith  he  not  also, 
 "He  that  despiseth  you  despiseth  me?" ...  Lukex. 
 
 THE  BISHOP  OF  SAEISBTJRT. 
 
 Whether  part  rightly  and  reverently  useth  the  scriptures  of  God,  and  whe- 
 ther perverteth  them  by  shifts  and  glosses,  I  trust  it  shall  in  part  appear  by 
 this  conference.    Indeed,  M.  Harding,  it  is  no  great  mastery,  by  your  inter- 
 pretations and  handlings,  to  have  store  enough  and  plenty  of  scriptures.  For 
 •  Kxtr.de     this  is  One  special  ground  of  your  divinity:  ^Papa  potest  ex  nihilo  facere  aliquid, 
 Q^amo'in'*''      senteiitiam  quce  nulla  est  facere  aliquam^ :  "  The  pope  is  able  of  nothing  to 
 ^''"^        make  something;  and  of  no  sentence  to  make  some  sentence."    By  your  doc- 
 Dist.  21.     trine  it  is  lawful  and  good  logic  to  reason  thus :  ^An  gloriabitur  serra  adversus 
 lelt™"       evjn  qui  trahit  illam^  ?  "Shall  the  saw  boast  against  him  that  draweth  it?"  "Non 
 '  Matt!  X.  servus  supra  dominum^ :  "There  is  no  servant  above  his  lord;"  ergo,  no 
 
 Roman,  sub  dare  to  judge  the  pope.    Or  thus:  ^  Omnia  munda  mundis ;  coinqui- 
 
 ^Adxit  i  **ct^'*  autem  et  infdelibus  nihil  [est']  mundum* :  "All  things  are  clean  to  the 
 Prnpo^siiisti  !  ^^^^  filthy  and  infidels  nothing  is  clean;"  ergo,  it  is  not  lawful 
 
 for  priests  to  marry. 
 
 «Matt. vii.  Or  as  you,  M.  Harding,  sometimes  have  delighted  to  reason:  ^Nolite  dare 
 
 his  former"  sonctum  canibus :  "Give  not  holy  things  to  dogs;"  ergo,  it  is  not  lawfid  for 
 iSlb.'^"''  christian  v-ulgar  people  to  read  the  scriptures^. 
 
 Thus  may  you  easily  be  well  stored,  and  fidl  freight  of  scriptures  enow^,  and, 
 'Hieron.  ad  as  St  Hierome  saith,  may  carry  them  captive  to  serve  your  turn''.  But  St 
 Ex^iJTpla'''  Hierome  could  also  have  told  you:  ^Non  in  verbis  scripturarum  est  evangelium, 
 vmnt.*.!"d  sensu^ :  "The  gospel  standeth  not  in  the  bare  words  of  the  scriptures, 
 
 t^Hie'ro"  in  ^"  meaning."  Therefore  we  may  say  unto  you  as  St  Cj'prian  once  said 
 GaT''  Novatian  heretics  :  ^Audite  . . .  Novatiani,  apud  quos  scripturce  ccelestes 
 
 NoVat.  Tom  ^^9^^^^^  potlus  quam  intelliguntur^ :  "  Hearken  hereto,  ye  Novatian  heretics, 
 i.  amongst  whom  the  heavenly  scriptures  are  read  rather  than  well  perceived." 
 
 You  say,  the  church  of  Rome  by  our^"  own  confession  is  the  catholic  church; 
 which  church  forasmuch  as  we  have  forsaken,  we  have  forsaken  Christ  and  his 
 'Matt.  xviu.  apostles.    For  saith  not  Christ  in  the  gospel,  say  you,  '"He  that  heareth  not 
 Luke  X.       the  church,  let  him  be  unto  thee  as  an  heathen  and  a  publican  ? "  and,  "  He 
 that  despiseth  you  despiseth  me?" 
 
 We  grant,  M.  Harding,  the  name  of  the  church  of  Rome  is  catholic  ;  but 
 the  errors  and  abuses  thereof  are  not  catholic :  neither  is  it  the  church  that  we 
 find  fault  withal,  but  the  great  corruptions  and  foul  deformities  that  you  have 
 brought  into  the  church. 
 
 Howbeit,  your  policy  herein  is  apparent.  Yoiu*  reader,  be  he  never  so  simple, 
 may  soon  see  your  whole  drift.  Ye  magnify  the  church  with  all  manner  titles 
 of  authority,  not  for  any  special  regard  ye  bear  the  church  indeed,  but  only  to 
 settle  yourselves  in  an  infinite  tyranny,  and  to  make  us  believe  that  you  only 
 are  the  chmch,  and  to  give  credit  to  all  your  fantasies;  yea,  although  ye  be 
 
 ['  Corp.  Jur.  Canon.  Lugd.  1624.  Decretal. 
 Greg.  IX.  Lib.  i.  De  Transl.  Episc.  Tit.vii.  Gloss, 
 in  cap.  3.  col.  217.  See  Vol.  I.  page  CO,  note 
 14.] 
 
 ...ant  exaltabitur  serra  contra  eum,  qui  trahit 
 earn? — Nicol.  Papa  in  eod.  Decret.  Gratian.  Deer. 
 Prima  Pars,  Dist.  xxi.  can.  4.  col.  96.] 
 
 P  ConcU.  Kom.  ii.  sub  SUvestr.  in  Concil.  Stud. 
 Lal)b.  et  Cossart.  Lut.  Par.  1671-2.  Epil.  Tom.  I. 
 col.  1542.  See  Vol.  I.  page  C8,  note  7.] 
 
 [*  Innoc.  in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 Deer.  Prim.  Pars,  Dist.  Ixxxii.  can.  2.  col.  395.] 
 
 f=  See  Vol.  II.  page  678.] 
 P  Enough,  1567,  1570.] 
 
 P  Hieron.  Op.  Par.  1693-1706.  Pro  Libr.  adv. 
 Jovin.  Apolog.  Epist.  xxx.  Tom.  IV.  Pars  ii.  col. 
 236 ;  where  servienmt.] 
 
 Nec  putemus  in  &c.  esse  evangelium  &c. — 
 Id.  Comm.  Lib.  i.  in  Epist.  ad  Gal.  cap,  i.  Tom.  IV. 
 Pars  I.  col.  230.] 
 
 Ad  Novat  H.TPret.  Tractat.  ad  calc.  C}-pr.  Op. 
 Oxon.  1682.  p.  16.   This  piece  is  not  by  Cyprian.] 
 ['»  Your,  1570,  1609,  1611.J 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  223 
 
 the  defacers  and  enemies  of  the  church.    Verily  the  bare  name  of  the  churcli 
 
 is  not  sufficient.    St  Paul  saith  that  antichrist,  the  man  of  sin,  shall  sit  in  the  2  Thess.  ii. 
 
 temple  of  God ;  whereby  no  doubt  he  meant  the  church. 
 
 But,  M.  Harding,  hear  you  the  voice  of  God :  leave  your  fables  :  speak  God's 
 holy  word,  and  speak  it  truly  :  be  ye  faithful  ministers  of  the  truth.  Then 
 whosoever  shall  be  found  to  despise  your  doctrine,  be  he  king  or  emperor,  we 
 will  not  doubt  to  call  him  an  heathen  and  publican.    But,  if  he  be  an  heathen 
 that  will  not  hear  your  church,  what  is  he  then  that  will  not  hear  Christ  ? 
 jEneas  Sylvius,  being  afterward  pope  himself,  saith  thus:  aS'*  Eomanus  pontifex  Mn.sy\v.  <\e 
 non  audiet  eccksiam,  Christum  quoque  tion  audiet,  et  tanquam  ethnicus  et  publi- Bil\i.i°^" ' 
 canus  habet-i  debet^^ :  "If  the  bishop  of  Rome  will  not  hear  the  church,  he  will  ursperg. 
 not  hear  Christ,  and  therefore  must  be  taken  as  an  heathen  and  publican."  St'''*"' 
 Augustine  saith  :  Oves  mece  mcem  meam  audiunt,  et  sequuntur  me. . . .  Auferantur  August,  de 
 cliartce  Jmmance:  sonent  voces  divince^* :  "My  sheep  hear  my  voice,  and  follow  me. 
 Away  with  man's  writings :  let  the  voice  of  God  sound  unto  us." 
 
 Surely  Doctor  Luther  himself,  against  whom  M.  Harding  so  vehemently  and 
 so  often  inflameth  his  choler,  in  humble  and  reverent  manner  writeth  thus :  Nos  Parai.13 
 colimus  Bomanam  ecclesiam  in  omnibus,    Tantum  illis  resistimus  qui  pro  ecclesia  p.  472.'^ 
 obtrudunt  Babijloniam^^ :  "We  honour  the  church  of  Rome  in  all  things.  Only 
 we  withstand  them  that  instead  of  the  church  have  thrust  m  the  confusion  of 
 Babylon."    In  like  sense  St  ,Cyprian  saith  :  Non  est  pax, , . .  sed  helium ;  nec  eccle-  cypr.  serm. 
 sice  jungitur,  qui  ab  evangelio  separatur    :  "  It  is  not  peace  ;  it  is  war  :  neither  ^' 
 is  he  joined  to  the  church  that  is  divided  from  the  gospel."    Now,  how  carefully 
 the  church  of  Rome  is  led  by  the  gospel  of  Christ,  we  may  easily  learn  by 
 Nicolaus  Cusanus,  a  cardinal  of  the  same  church  of  Rome.    Thus  he  saith : 
 Sequuntur  . , .  scripturce  ecclesiam ; .  .  .et  non  e  converso    :  "  The  scriptures  of  God  Nicoi.  cusan. 
 follow  the  church ;  but  contrariwise  the  church  foUoweth  not  the  scriptures."  Epift^a^™' 
 To  conclude,  we  may  say  unto  you  as  St  Augustine  said  sometime  to  PetUian 
 the  Donatian  heretic:  Utrum  nos  scJiismatici  sumus^^,  an  ros,  nec  eao,  nec  tu,  sed  August. 
 
 *^  coritr.  Liter. 
 
 Christus  interrogetur,  ut  indicet^^  ecclesiam  suam^^ :  "Whether  of  us  be  schis- Petii.  Lib.  lU 
 matics,  we  or  you,  ask  you  not^'  me:  I  will  not  ask  you:  let  Christ  be  asked, 
 that  he  may  shew  us  his  own  church." 
 
 The  Apology,  Chap.  ix.  Division  1. 
 
 With  this  sword  did  Christ  put  off  the  devil  when  he  was  tempted  of 
 him  :  with  these  weapons  ought  all  presumption  which  doth  advance 
 itself  against  God  to  be  overthrown  and  conquered.  "For  all  scripture,"  2Tim.  iii. 
 saith  St  Paul,  "  that  cometh  by  the  inspiration  of  God,  is  profitable  to 
 teach,  to  confute,  to  instruct,  and  to  reprove,  that  the  man  of  God  may 
 be  perfect and  thoroughly  framed  to  every  good  work."  Thus  did  the 
 holy  fathers  alway  fight  against  the  heretics  with  none  other  force  than 
 with  the  holy  scriptures. 
 
 M.  HARDING. 
 
 . . .  That  the  holy  fathers  did  evermore  fight  against  ilie  heretics  with  none  other 
 force  than  with  the  holy  scriptures,  that  we  deny. ... 
 
 ["  Constant.  16G7.] 
 
 [^^  ...si  ecclesiam  Romanus  pontifex  non  audiat, 
 Christum  &o.  audiat  &c.  debeat.  —  Mn.  Sjlv.  Op. 
 BasU.  1651.  De  Gest.  Basil.  Concil.  Lib.  i.  p.  11. 
 Conf.  Rer.  Memor.  Paraleip.  ad  calc.  Chronic.  Abbat. 
 Ursperg.  Argent.  1537.  p.  411.] 
 
 ['^  By  a  strange  misprint  this  appears  in  1609, 
 1611,  as  Paul.^ 
 
 August.  Op.  Par.  1679-1700.  De  Pastor. 
 Serm.  xlvi.  cap.  xiv.  32,  .3.  Tom.  V.  coL  242.] 
 
 Tandem  protestatur  Lutherus  se  colere  Roma- 
 nam  ecclesiam  et  sequi  in  omnibus;  solum  illis  resistat, 
 qui  nomine  ecclesiae  Romanae  Babjloniam  nobis  sta- 
 
 tuere  moliuntur  Act.  M.  Luther,  in  Rer.  Memor. 
 
 Paraleip.  p.  472.] 
 
 ['"'  Cypr.  Op.  De  Laps.  pp.  128,  9.] 
 
 Nic.  de  Cusa  Op.  Basil.  1565.  Ad  Bohem. 
 Epist.  vii.  p.  868.] 
 
 ['8  Simus,  1567.] 
 
 Judicet,  1567,  1570.] 
 
 l^"  Utrum  autem  schismatici  nos  simus,  &c. — Au- 
 gust. Op.  Contr.  Lit.  Petil.  Lib.  n.  cap.  Ixxxv.  Tom. 
 IX.  col.  271.] 
 
 [21  1570  omits  not.'] 
 
 P  Avaunce,  Conf.  and  Def  1567,  1570.] 
 [S3  Perfite,  1667,  1570.] 
 
224  THE  DEFE>'CE  OF  THE  APOLOGY  [paht 
 
 For  what  did  the  fathers  in  the  first  general  council  holden  at  Xice  ?  Did  they 
 fight  against  Arius  and  the  maintainers  of  his  heresy  icith  no  other  force  than  iciih 
 the  scriptures'?  ]]'hen  those  heretics  refused  the  word  homousion,  irhereby  it  is^ 
 signified  the  Son  of  God  to  be  of  one  atid  the  same  substance  tcith  God  the  Father,  for 
 that  it  icas  not  to  be  found  in  the  scriptures,  besides  irhich  they  stiffly  denied,  as  ye 
 do.  that  any  thing  ought  to  be  received;  did  not  the  catholic  bishops  of-  the  other 
 side  fiy  to  the  ancient  fathers  ?  Did  they  not  appeal  to  the  judgments  of  those 
 fathers  irhich  had  given  sentence  of  the  matter  then  being  in  controversy,  before  that 
 Arius  and  those  that  held  of  his  side  icere  born  ? . .  . 
 
 In  the  second  council  assembled  at  Constantinople,  were  not  the  ^.  ^    ^  . 
 heretics  of  sundry  sects,  by  a  witty  and  a  godly  policy  contrived  beticeen  part.  ia.  v. 
 Xectarius  the  bishop  and  Theodosius  the  emperor,  through  the  sugges- 
 tion  of  the  great  clerl:  Sisinnius,  driven  to  receive  the  doctors,  who  lived  before 
 their  heresies  were  heard  of,  as  icitnesses  of  true  christian  doctrine  worthy  of 
 credit^  ? . . . 
 
 Macedonius  in  that  council  teas  condemned,  icho  therefore  denied  the 
 Holy  Ghost  to  be  God,  because  the  scriptures  give  not  unto  him  that 
 name.    But  the  bishops  there  assembled,  as  Photius  that  learned  bishop  writeth, 
 declared  out  of  the  teaching  of  the  fathers  and  divities  before  their  time,  that  the 
 Holy  Ghost  is  to  be  adored,  ivorshipped,  and  glorified,  as  being  of  one  nature  and 
 substance  together  icith  the  Father  and  the  Son*. 
 
 In   the   third  council  J:ept  at  Ephesus . .  .the^  heretic  Xestorius      ,  . 
 
 .  .        ,  yettonut  ever 
 
 boasted,  as  ye  do,  of  the  scriptures,  saying  they  icere  of  ms  side,  and  caiud/or  ^ 
 
 irould  neither  speal-  nor  hear  ought  but  scriptures,  scrij)tu7-es ;  and  the  herenc/at 
 
 alleging  a  place  or  two  out  of  the  gospel,  where  Mary  is  called  the  mother  t}haff<^' tea 
 
 of  Jesus,  stoutly:  "Find  me  in  all  scripture."  quoth  he,    irhere  Mary  is 
 
 called  the  mother  of  God'."    Hereto  what  said  that  holy  and  learned  bishop  Cyrillus, 
 
 chief  in  that  council?    Hanc  nobis  fidem  divini  tradidere  discipuli ;  et 
 
 licet  nnllam-  fecerint  dictionis  hujus  mentionem,  ita  tamen  sentire  a 
 
 Sanctis  patribus  edocti  sumus^:  "  TJiis faith,"  saith  he,  "the  disciples  of  Deiparano* 
 
 God  have  by  tradition  left  unto  us.    And,  although  they  have  made  no  {u'r'^fil^tn-''^ 
 
 e.rpress  mention  of  this  icord  deipara,  yet  so  to  think  ice  have  been  taught  Z'lt!''"^ 
 
 of  the  holy  fathers." . . . 
 
 "  TT7ie?i  they  reasoned  about  rules  touching  faith  to  be  made."  saith  Vincentius 
 Lirinensis,  writing  of  that  council,  "to  all  the  bishops  there  assembled,  to  the  number 
 almost  of  two  hundred,  this  seemed  most  catholic,  most  faithful,  and  best  to  be 
 done,  that  the  sentences  of  the  holy  fathers  shoidd  be  brought  forth  among  them ; 
 to  the  end  that  by^^  their  consent  and  decree  the  religion  of  the  old  doctrine 
 should  be  confirmed,  and  the  blasphemy  of  the  profane  novelty  condemned^^." 
 Behold,  sirs,  what  weapons  the  fathers  have  used  against  heresies  besides  the  holy 
 scriptures. 
 
 In  the  fourth  council  which  was  celebrated  at  Chalcedon,...the'^-  heretic 
 Eutyches,  as  ye  and  all  heretics  have  done,  craclced  much  of  the  scriptures,  oj.MmTo'be 
 and  required  his  matter  to  be  discussed  by  scriptures.    "  Tell  me,"  quoth  I^-n^turJ** 
 
 ['  'WherebT  is,  Conf.  and  Def.  1567.] 
 On,  Conf.] 
 
 P  Hist.  Tripart.  Par.  Lib.  ix.  cap.  six.  foil.  S. 
 4-5.] 
 
 To  0€  iravdyiov  koI  '^laap^iKov  Hvevaa,  a  -re 
 c»i  Ofio<pvh^  Kai  Ofioovuiov.  icocrdevet  Te  Kal  irav- 
 TocOvafiov,  Tin  UaTpi  Kai  Tw  Viw  avp.TrootTKVveT.. 
 oQai  Kal  o-vvco^oXoyeltT^at,  KaTo.  to.^  ira-rpLKa^  t€ 
 Kal  6eo\oyixas  (ptevdi,  dvernjpv^av. — Phot.  Epist. 
 Lend.  1651.  Ad  MichaeL  Bulg.  Princ.  Epist.  i.  10. 
 p.  -.] 
 
 [5  This,  Conf.] 
 
 [«  Scripture,  Conf.  and  Def.  1567,  1570.] 
 p  HavTa'^^ov  T7j<s  Petrts  ypa<pi}^...y€vvi}iTi^  'ifi**' 
 Kanrd6cn  nii  t^s  Beotijtos,  o\Xa  T^s  dvBpunro-rtrroi 
 Tov  %pt(rTou  Trapacic<rraL'  <os  Ka\€Ta'daL...Tiiv  dyiav 
 •rap&evov  XpirroroKOV,  oil  Ocoto'koi'.— Epist.  Nes- 
 
 tor, ad  Crril.  Epist.  iii.  in  Concil.  Ephes.  Pars  i. 
 cap.  ix.  in  Concil.  Stnd.  Labb.  et  Cossart.  Lat.  Par. 
 1671-2.  Tom.  111.  col.  326.J 
 I       P  Xnllum,  1611.] 
 
 I       [9  Epist.  CrriL  Alex,  ad  Monach.  .Egypt.  4.  in 
 
 eod.  Tom.  III."  col.  21.] 
 j  That  thev  h\,  1570.] 
 
 I  ["  Ubi  cmn  de  sanciendis  fidei  regnlis  discepta- 
 retur,...nniTersi5  sacerdotibns,  qui  illo  dncenti  fere 
 nnmero  convenerant,  hoc  catholicbsimnm,  felicissi- 
 mum  atque  optimum  facta  visum  est,  ut  in  medium 
 sanctorum  patrum  sententiie  proferrentur...nt  scili- 
 cet rite  atque  solenniter  ex  eomm  consensu  atque 
 decreto  anriqui  dogmatis  religio  confirmaretur,  et 
 prophanae  novitatis  blasphemia  condemnarefur. — 
 Vincent  Lirin.  Contr.  Haer.  1591.  cap.  xliL  pp.  97, 8.] 
 ['^  This,  Conf.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 225 
 
 he  mocli'ughj  to  every  one  tliat  reasoned  with  him,  "in  u-hat  scripture  lie  the  ttvo 
 natures^''?" . . . 
 
 But  let  us  hear  lohat  the  learned  bishops  of  that  council  said  thereto.    We  find 
 in  the  first  action  of  the  council  that  thei/  cried  out  aloud:  Ea  quae  sunt  putrum 
 ,    V     ^  teneantur^*:  "  The  thiruis  that  the  fathers  have  taunht,  let  them  he  hent." 
 
 The  teaching  of  •  -J     i  1 
 
 the  fathers  (o  be  Again,  ivheu  theij  come  to  the  definitive  sentence  theij  say:  Sequentes 
 Act.'v.  igitur  sanctos  patres,  &c.''':  "  Folloiving  the  holy  fathers,  toe  do  all  ivith 
 
 one  accord  teach  men  to  confess  one  and  himself  the  Son  our  Lord  Jesus 
 Christ,  perfect  himself  in  Godhead,  and  perfect^^  himself  in  manhood."  And  for 
 authority  of  the  fathers  in  high  points  of  faith,  a  bishop  in  that  reverend  assembly, 
 
 named  Eudoxius,  pronounced  a  notahle  sentence,  saiiinq  thus :  ^'Everii  one 
 
 AnotMesav-      ,  ,    ' ,  .  .  7      i    ,      ,    ,  777. 
 
 inn  of  a  learned  that  cousentetk  not  to  the  exposition  oj  the  holy  Jat  Iters  doth  alienate 
 exposition  of  himsclf  from  all  priestly  communion,  and  from  the  presence  of  Christ^'." 
 tiiejaihtrs.  Tlius  ICC  huvc  alleged  the  four  first  general  councils,  which  St  Gregory 
 honoureth  as  the  four  gosjiels^^. . . . 
 
 But  the  thing  being  so  evident  as  it  is,  and  so  ivell  hnoivn  even  to  yourselves,  if  ye 
 be  learned,  the  authority  of  these  chief  councils  may  suffice. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Here,  M.  Harding,  ye  have  taken  in  hand  a  needless  labour.  For  you  know  right 
 well  we  despise  not  the  authority  of  the  holy  fathers,  but  rather  in  this  self-same 
 place  have  alleged  together  St  Augustine,  St  Hierome,  and  St  Ambrose,  three  of 
 the  most  ancient  and  approved  fathers ;  and  throughout  the  whole  discourse  of 
 this  Apology,  in  the  defence  of  the  catholic  truth  of  our  religion,  next  unto  God's 
 holy  word,  have  used  no  proof  or  authority  so  much  as  the  expositions  and 
 judgments  of  the  holy  fathers.  We  desjjise  them  not  therefore,  but  rather  give 
 God  thanks  in  their  behalf,  for  that  it  hath  pleased  him  to  provide  so  worthy 
 instruments  for  his  church ;  and  therefore  we  justly  reprove  you,  for  that  so 
 unadvisedly  and  without  cause  ye  have  forsaken  the  steps  of  so  holy  fathers.  > 
 
 The    four  general  councils  wherein  you  dwell  so  long,  as  they  make  nothing 
 against  us,  so  in  sundry  points  they  fight  expressly  against  you. 
 
 First,  they  were  summoned  by  the  emperors  Constantinus,  Theodosius  I., 
 Theodosius  H.,  and  Martianus,  and  not  by  any  right  or  authority  of  the  pope; 
 as  hereafter  it  shall  be  shewed  in  place  convenient  more  at  large.    ^Julius  the  .  s,wom  ub. 
 bishop  of  Rome  was  summoned  by  the  emperor's  writ  to  appear  at  the  council  of  '• "^'^ 
 Nice,  as  well  as  otliers^'^.  ''And  pope  Leo  alterward  was  charged  by  like  authority  bconeii. 
 to  appear  at  the  council  of  Chalcedon-'. 
 
 "=In  the  council  of  Nice  the  bishop  of  Rome  was  not  president,  but  Eustathius  tenor"'.. Lco 
 the  bishop  of  Antioch^^     ju        same  "^council  of  Nice  the  bishop  of  Rome  hath  c°Ku'"b  de 
 his  authority  and  jurisdiction  made  equal  and  level  with  the  other  three  patri-  oru^S'"*'' 
 archs^^.    *And  in  the  council  of  Chalcedon  the  bishop  of  Constantinople  is  made  'ih")<i.  Lib.i. 
 
 a  Clip.  Vli.''^'* 
 
 equal  in  authority  with  the  bishop  of  Rome^^.    To  be  short,  'the  said  council  of  ""^"'cii- 
 Nic-cn.  can.G. 
 
   e  CoTlcll. 
 
 Chalc  Act. 
 
 ['•■'  Concil.  Constant.  Act.  vi.  in  Concil.  Calched. 
 Act.  I.  in  Concil.  Stud.  Labi),  et  Cossart.  Tom.  IV. 
 coL  213.   See  Vol.  I.  page  4G7,  note  16.] 
 
 ['■•  Concil.  Calched.  Act.  i.  in  eod.  Tom.  IV. 
 cols.  127,  .'iO.] 
 
 [^^  'ijirofxeifoi  TOLUvv  ToTs  a.yioL's  TruTpdrrtv,  tfa 
 Kal  t6i/  avTou  bfwXoyeXv  v'iov  t6v  Kupiou  rifxityv 
 
 \r\<TOVV   X/JtCTTtJl/  tTVfl<l>(J0VUi'3  aiTaVTCi  ^KGloddKOfieVy 
 
 tiXeLov  t6u  clvtov  kv  tJeoTr^Ti,  Kai  n-kXeiov  tov  avTov 
 ill  duOfiwTToTijTi. — Ibid.  Act.  v.  cols.  506,  7.] 
 ['«  Perfite,  Conf.  and  Def.  1567,  1570.] 
 ['^  Has  ouu  6  /ii)  avvaivuiv  tocs  £KTe0ei<ri  irapd 
 Twv  ay'tttiv  iraTepoiV  kavTOP  dWorpLol  Trafrrjs  te^oa- 
 TiKJj^  Koivwiiia^j  Kai  tijs  tov  XpicrTou  irapuuffia^. 
 — Concil.  Constant.  Act.  11.  in  eod.  col.  18!>.J 
 
 ['^  ...  sicut  sancti  evangelii  quatuor  libros,  sic 
 quatuor  concilia  susci|)ere  et  venerari  me  fateor. — 
 Gregor.  Magiii  Papji;  I.  Op.  Par.  1705.  Epi.-,t.  Lib.  I. 
 Indict.  IX.  Ad  Jolian.  Episc.  Constant.  Epist.  xxv. 
 Tom.  II.  col.  515.  Conf.  Lib.  iii.  Indict,  xi.  Ad  Sa- 
 vin. Subdiac.  Epist.  x.  col.  632.   Lib.  iv.  Indict,  xii. 
 
 Ad  Thcodel.  Reg.  Epist.  xxxviii.  co!.  718.]  10.  p.  g,j6. 
 
 \">  These,  1567,  1570.]  'Liberat. 
 [«"  Sozom.in  Hist.  Eccles.  Script.  Amst.l6[)5-1700. 
 Lib.  I.  cap.  xvii.  p.  350.  Conf.  Vales.  Annot.  in  loc  : 
 Error  est  Sozomeni,  (pii  Julium  posuit  pro  Silvestro.] 
 ['^  Theodos.  et  Valent.  Epist.  ad  Diosc.  in  Chal- 
 ced.  ConciL  Act.  i.  in  Cralib.  Concil.  Col.  Agrip. 
 1551.  Tom.  L  p.  748.J 
 
 I  Euseb.  De  Vit.  Constant.  Lib.  iii.  cap.  xi.  in 
 Hist.  Eccles.  Script,  p.  403.  Couf.  Vales.  Annot.  in 
 loc. 
 
 Theod.  in  eod.  Lib.  i.  cap.  vii.  p.  2.5.] 
 
 [^'■'  Concil.  Nicen.  can.  6.  in  Concil.  Stud.  Labb. 
 
 et  Cossart.  Tom.  II.  col.  32.] 
 
 ['■'''  Tliis  reference  is  inserted  from  1567,  1.570.J 
 f'^  ...sedi  senioris  Roma;... patres.. .privilegia  red- 
 
 diderunt.    Et...episcopi  lequa  sanctiss.  sedi  novae 
 
 Uonia;  privilegia  tribuerunt,  &c. — Concil.  Chalced. 
 
 Act.  XVI.  in  Crabb.  Concil.  Tom.  I.  p.  936.  Vid. 
 
 Concil.  Stud.  Labb.  et  Cossart.  Tom.  IV.  col.  795.] 
 
 [jewel,  III,] 
 
226  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 — '  V  Chalcedon,  for  this  last  and  some  other  hke  causes,  Leo  the  bishop  of  Rome 
 
 alleged*  would  not  allow.    Which  thing  notwithstanding,  the  coimcd  standeth  still  in 
 
 ,         force,  whether  the  pope  will  or  no^ 
 Heretics        These  be  the  four  first  general  councils,  M'hich  M.  Harding  compareth  in 
 
 >  .  '  authority  with  the  four  evangelists. 
 
 "  But  these  heretics,  Arius,  Nestorius,  Macedonius,  and  Eutyches,  in  these 
 four  general  councils  utterly  despise  ^  all  the  ancient  fathers,  and  boasted  them- 
 selves," saith  M.  Harding,  "  of  the  scriptures,  and  evermore  cried  out,  '  Scriptures, 
 scriptures'."  Touching  the  Arians,  that  they  alleged  certain  doubtful  and  dark 
 places  of  the  scriptures  to  serve  their  purpose,  it  is  certain  and  manifest.  But 
 that  either  they  despised,  or  that  the  catholics  against  them  avouched  the  ex- 
 position and  authority  of  any  father,  M.  Harding's  only  word  must  be  our  warrant : 
 for  neither  allegeth  he  any  one  author  for  proof  hereof,  nor  yet  nameth  any  of 
 all  these  fathers. 
 
 Notwithstanding,  let  us  grant  these  heretics  cried  out,  as  M.  Harding  saith, 
 "  Scriptures,  scriptures."    Even  so  did  the  same  heretics  likewise  cry  out,  even  as 
 socrat.  Lib.   now  M.  Harding  doth,  "  Fathers,  fathers."    Socrates  saith :  Et  Ariani  Origenis 
 'Js'<iovTo'.   h'hi'os  citabant  in  testimonium,  ut  illi  quidem  judicabant,  sui  dogmatis^ :  "And  the 
 Arian  heretics  alleged  the  learned  father  Origen's  books,  as  they  thought,  for 
 proof  and  witness  of  their  doctrine." 
 conciLChaic.       The  lierctic  Eutyches  said :  Ego  legi  scripta  heati  Cypriani,  et  sanctorum 
 Act.  1.  p.  792.  p^fy^iyy^^      sancti  Atlianasii* :  "  I  have  read  the  writings  of  St  Cyprian,  and  of 
 
 other  holy  fathers,  and  of  St  Athanasius." 
 ConciLChaic.       Likewise  the  Eutychian  heretic  Carosus  said :  Ego  secundum  expositionem 
 Act.  4.  p.  877.  frecentorum  octodecim . . .  patrum  sic  credo,  sic  haptizatus  sum.    Aliud  quid  mihi 
 dicas,  nescio^ :  "This  is  my  faith,  according  to  the  exposition  of  the  three 
 hundred  and  eighteen  fathers,"  in  the  council  of  Nice :  "  in  this  faith  was  I  bap- 
 tized.   What  ye  shoidd  say  more  to  me,  I  cannot  tell." 
 Conciichaie.       Evcn  SO  Said  Eutyches  himself:  Sic ...  a  progeuitoribus  mets  accepi,  [ei]  credidi. 
 Act.1.  p.7ji.  liac  fide  baptizatus  sum,  et  signatus ;  et  usque  ad  hunc  diem,  in  ea  vioci,  et  in  ea 
 
 opto  mori^ :  "  Thus  have  I  received  of  my  forefathers,  and  thus  have  I  beUeved. 
 In  this  faith  was  I  baptized  and  signed,  and  in  the  same  have  I  lived  until  this 
 August.       day,  and  in  the  same  I  wish  to  die."    Thus  St  Augustine  saith  the  Donatian 
 Lib.  iv.  cap.  heretic  Cresconius  alleged  the  authority  of  St  Cypi'ian''.     Thus  the  Nestorian 
 concii.  Tom.  hcrctics  alleged  the  authority  of  the  council  of  Nice*. 
 
 I.  p.  568.  short,  thus  the  heretic  Dioscorus  cried  out  in  the  open  council  of 
 
 concii.chaie.  Clialccdon  *.  Ego . .  Jiobeo  testimonia  sanctoi'um  patrum,  Athanasii,  Gregorii,  Cyrilli: 
 Act.1.  p.7(i7.  jYq^  transgi'edior  in  aliquo : . . .  Ego  cum  patribus  ejicior :  ego  defendo  patrum 
 dogmata.  Ego  hoi'um  liabeo  testimonia,  non  simpliciter  out  transitorie,  sed  in 
 ipsorum  libris^ :  "  I  have  the  testimonies  of  the  holy  fathers,  Athanasius,  Grego- 
 rius,  Cyrillus ;  I  alter  not  from  them  in  any  point :  I  am  thrown  forth  and 
 banished  with  the  fathers :  I  defend  the  fathers'  doctrine :  I  have  their  judgment 
 uttered,  not  by  chance  or  unadAdsedly,  but  remaining  expressed  in  their  books." 
 
 I  doubt  not,  M.  Harding,  but  you  may  hereby  easily  see  that  the  heretics  ye 
 speak  of  cried  not  only  "  Scriptures,  scriptures,"  as  ye  say,  but  had  leisiu-e  also 
 sometimes  to  cry,  as  you  do,  "  Fathers,  fathers ;"  and  that  as  well  to  purpose  and 
 as  rightly  as  you  of  long  time  have  used  to  cry,  having  indeed  in  the  cases  we 
 speak  of  neither  scriptures  nor  fathers. 
 
 To  come  near  the  matter,  we  say  not  that  all  cases  of  doubt  are  by  manifest 
 
 ['  Liberat.  Breviar.  cap.  xiii.  in  eod.  Tom.  II. 
 p.  112.    See  before,  page  220,  note  10.] 
 [2  Despised,  15G7  ;  despiseth,  1570.] 
 
 Socrat.  in  Hist.  Eccles.  Script.  Amst.  1C95- 
 1700.  Lib.  IV.  cap.  xxvi.  p.  198.] 
 
 [*  Concii.  Clialced.  Act.  i.  in  Crabb.  ConciL 
 Col.  Agrip.  1.561.  Tom.  I.  p.  792;  where  Cyrilli. 
 See  Vol  I.  page  498,  note  5.] 
 
 Id.  Act.  IV.  p.  877 ;  where  decern  et  octo,  and 
 
 dicis.] 
 
 ["  Libell.  Confess.  Eutych.  in  eod.  Act.  i.  p.  751 ; 
 ■w  here  accipiens,  and  baptizatus  signatus  sum  et  usque 
 
 hodie  vixi  in  ea  et  opto  mori.'l 
 
 August.  Op.  Par.  1G79-1700.  Contr.  Crescon, 
 Donat.  Lib.  iv.  cap.        20.  Tom.  IX.  col.  494.] 
 
 There  appears  nothing  to  the  point  in  the 
 page  referred  to;  but  see  Epist.  Orient.  Episc.  in 
 Crabb.  Concii.  Tom.  I.  p.  593.  Conf.  Vol.  I.  page 
 499,  note  G.] 
 
 Ego  autem  testimonia  habeo  sanctorum  &c. 
 Ego  cum  &c.  dogmata,  non  transgredior  in  aliquo, 
 et  horum  testimonia  non  simpliciter  neque  transi- 
 torie, sed  in  libris  habeo. — Concii.  Chalced.  Act.  i. 
 in  eod.  p.  7C7.    See  Vol.  1.  pages  83,  4.] 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  227 
 
 and  open  words  plainly  expressed  in  the  scriptures ;  for  so  there  should  need  no  "^"^^ — ' 
 exposition.    But  we  say,  there  is  no  case  in  religion  so  dark  and  doubtful  but  it  ^^^^.^^  P~  ^ 
 may  necessarily  be  either  proved  or  reproved  by  collection  and  conference  of  jjoctors 
 the  scriptiu-es.   v  
 
 St  Hierome  saith  :  Moris  est  scripturarum  ohscu7-is  manifesta  suhnectere^^ :  "It  Hieron.  m 
 is  the  order  ot  the  scriptures,  alter  hard  things  to  join  other  things  that  be 
 plain."    St  Augustine  likewise  saith :  Solet  circumstantta  scriptwarum  illuminare  August,  in 
 sententiam^^ :  "  The  circumstance  of  the  scriptures is  wont  to  give  light,  and  to  Qll'isLQu.'ca. 
 open  the  meaning."   The  like  rule  Tertullian  also  giveth :  Oportet  secundum  plura  Temfi'i. 
 intelligi  pauciora    :  "  The  fewer  places  must  be  expounded  by  the  more."  There- 
 fore  touching  this  word  homousius^*,  which  M.  Harding  here  moveth,  and  the 
 whole  contention  of  the  Arians,  Epiphanius  writeth  thus :   Nomen  substantial  Epiph.  Lib. 
 simpliciter  et  nude  in  veteri  et  nova  scriptura  non  proponittir,  sentenfia  autem  ejus  i'o'i'^voi^?^"^' 
 nominis  ubique  occurrit^^ :  "This  word  'substance'  plainly  and  nakedly  is  not  ■^«''t"«X"<'- 
 found,  neither  in  the  old  nor  in  the  new  testament ;  but  the  sense  and  meaning 
 of  that  word  is  found  every  Avhere." 
 
 In  this  conference  and  judgment  of  the  holy  scriptures  we  need  oftentimes 
 the  discretion  and  wisdom  of  learned  fathers.  Yet  notwithstanding  may  we 
 not  give  them  herein  greater  credit  than  is  convenient,  or  than  they  them- 
 selves, if  it  were  offered,  would  receive.  We  maty  reverently  say  of  them  as 
 Seneca  in  the  like  case  sometime  said :  Non  stmt  domini,  sed  duces  nostri :  seneca. 
 "  They  are  our  leaders,  but  not  our  lords."  They  are  not  the  truth  of  God 
 itself,  but  only  witnesses  unto  the  truth. 
 
 Therefore  St  Augustine  saith  :   Alios  . . .  [scriptores']  ita  lego,  ut  quantalibet  August. 
 sanctitate  doctrinaque  prcepolleant,  non  ideo  verum  putem,  quod  ipsi  ita  senserint,  n'/eron.^' 
 sed  quod  id  mihi,  vel  per  alios  auetores  canonicos,  vel  probahili  ratione . .  .persua- 
 dere  potuerint^^ :  "Other  writers  or  fathers,"  besides  the  holy  scriptures,  "  I  read 
 in  this  sort,  that,  be  their  learning  or  holiness  never  so  great,  I  will  not  think 
 it  true  because  they  have  thought  so,  but  because  they  are  able  to  persuade 
 me  so,  either  by  other  canonical  writers,  or  else  by  some  likely  reason."  Like- 
 wise again  he  saith  :  Hoc  genus  literarum  non  cum  credendi  necessitate,  sed  cum  August. 
 judicandi  libertate  legendum  est^'' :  "This  kind  of  writings,"  of  the  holy  doctors  Lib.'xi.''rap!v. 
 and  fathers,  "  must  be  read,  not  with  necessity  to  believe  each  thing,  but  with 
 liberty  to  judge  each^*  thing."    And  to  that  end  he  saith:  Ne  catholicis  Iquidem"]  August.de 
 episcopis  consentiendum  est,  sicubi  forte  falluntur,  ut  contra  canonicas  Dei  scrip-  cap.  k. 
 turas  . . .  sentiant^^  :  "  We  may  not  consent  unto  the  bishops,  notwithstanding  they 
 be  catholic,  if  they  judge  contrary  to  the  holy  canonical  scriptures."    In  this 
 authority  and  credit  we  have,  and  ought  to  have,  the  holy  fathers. 
 
 Now  let  us  see  whether  the  bishops  and  others  in  these  councils  confuted 
 these  heretics,  as  we  say,  by  the  scriptures ;  or  else,  as  M.  Harding  seemeth 
 to  say,  for  want  or  weakness  of  the  scriptures,  used  therein  the  authority  of 
 the  fathers.    First,  the  emperor  Constantinus,  in  the  council  of  Nice,  instructing 
 the  bishops  there  how  they  might  best  debate  their  quarrels  and  end  all  strifes, 
 saith  thus  unto  them  :  Evangelico}  et  aposiolicce  literal  et  veterum  propJietarum  iheoA.  Lib. 
 oracula  perspicue  nos  instituunt  quid  oporteat  sapere  de  voluntate  et  sensu  Dei.  Trip!"  Hist. 
 Ponentes  ergo  contentionem,  ex  divinitus  inspiratis  oraculis  quairamus  solutionem  ^a^'-^T'''' 
 eorum  qiue  proponuntur-" :  "The  evangelists'  and  ajDostlcs'  writings,  and  the  say-  «xp') 
 ings  of  the  old  prophets  do  clearly  instruct  us  what  judgment  we  ought  to  have  'qIi^J"" 
 
 (ppoveTu 
 
 [">  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  v. 
 in  Isai.  Proph.  cap.  xix.  Tom.  III.  coL  127.] 
 
 ["  August.  Op.  Lib.  de  Div.  QiiKSt.  Octog. 
 Trib.  Qua;st.  Ixix.  2.  Tom.  VL  col.  56  ;  wliere  scrip- 
 iur<e.] 
 
 f'2  Scripture,  1567.] 
 
 ['■1  Tertull.  Op.  Lut.  1641.  Adv.  Prax.  20.  p.  651.] 
 Homousios,  1567.] 
 
 Epiplian.  Op.  Par.  1622.  Adv.  ILxt.  Lib.  in. 
 Hacr.  Ixxiii.  Tom.  I.  p.  859.] 
 
 ["  August.  Op.  Ad  Hieron.  Epist.  Ixxxii.  3. 
 
 OVITt. 
 
 Tom.  II.  coL  190;  where  quia  ipsi  ita  scnserunt  sed 
 quia  mihi,  per  illns  auctores,  and  pntuerunt.] 
 
 ['^  Quod  genus  &c. — Id.  Contr.  Faust.  Lib.  xi. 
 cap.  V.  Tom.  VIII.  col.  221.] 
 
 ['»  Judge  of  each,  1567,  1570.] 
 
 P  Id.  Contr.  Donat.  Epist.  seu  Lib.  De  Unit. 
 Eccles.  cap.  xi.  28.  Tom.  IX.  col.  355 ;  where  nec 
 for  ne.] 
 
 ['■"'  Theodor.  in  Hist.  Eccles.  Script.  Lib.  i.  cap. 
 vii.  p.  25. 
 
 Hist.  Trip.  Par.  Lib.  ii.  cap.  v.  fol.  n.] 
 
 15—2 
 
228 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Socrat. 
 Kui  dtfa 
 
 of  the  meaning  and  will  of  God.    Therefore,  laying  aside  all  contention,  out  of 
 tiires  and  those  heavenly  oracles  let  us  seek  for  the  assoiling  of  our  questions." 
 Doctors.        Socrates  also,  touching  the  same  council  of  Nice,  saith  thus  of  the  Arian 
 heretics:  Explicantes  sacrosanctas  scriptiiras,  scepe  illos  evertimus^ :  "By  opening 
 and  expounding  the  holy  scriptures  oftentimes  we  overthrew  them." 
 ■TTTCaaou-         Likewise  St  Augustine,  disputing  against  the  same  Arians,  refuseth,  as  I  have 
 SeLI"^      said  before,  both  councils  and  fathers,  and  appealeth  only  to  the  scriptures  : 
 7P«</>a9     Nec  ego  Nicimam  [synodum  tibi],  nec  tu  milii  Ariminensem  debes  ohjicere :  scriptu- 
 -TToXXaKi^    mr?m  auctoritctfibiis, . . .  res  cum  re,  causa  cum  causa,  ratio  cum  ratione  concertet'^  : 
 "  Neither  will  I  allege  the  council  of  Nice  against  you  ;  nor  shall  you  allege  the 
 tmSif'      council  of  Arimmum  against  me.    By  the  authority  of  the  scriptures  let  us  weigh 
 liiJ'cap.'iil'!'  matter  with  matter,  cause  with  cause,  reason  with  reason."   Touching  the  council 
 holden  at  Constantinople  against  Macedonius  and  the  Divinity  of  the  Holy  Ghost, 
 Athanas.  ad  Atliauasius  saith  :  Ne  interroges,  sed  solum  ex  sacris  Uteris  condiscas :  sufficiunt 
 Spirit.' sanct  eiiim  doctimenta  qua;  in  illis  reperias^ :  "Never  move  question  hereof,  but  only 
 creatm^am.    Icam  of  the  holy  scripturcs.    For  the  only  proofs  that  ye  shall  there  find  are 
 sufficient"  to  warrant  the  Godhead  of  the  Holy  Ghost.    So  likewise  saith  Eva- 
 Ev.%grius.     grius  of  the  other  two  councils  of  Ephesus  and  Chalcedon :  Ex  evangelicis  et 
 apostolicis  de  Domino  vocibus  scimus  viros  illos  divinos  constituisse^ :  "We  know 
 that  these  godly  fathers  concluded  this  matter  by  such  words  as  the  evangelists 
 and  apostles  have  uttered  of  our  Lord." 
 Orig.  in  cap.        Therefore  the  ancient  father  Origen  saith :   Vide  quam  prope  periculis  illi 
 ilb.^       sint  qui  negligunt  exerceri  in  divinis  Uteris;  ex  quibus  solis  examinationis^  hujus- 
 modi  agnoscenda  discretio  est^  :  "  Consider  in  what  danger  they  be  that  have  no 
 care  to  read  the  holy  scriptures.    For  by  the  same  scriptures  only  the  judgment 
 chrysost.  in  of  this  trial  must  be  allowed."    Even  so  saith  Chrysostom  :  Etiamsi  in  ipsis  veris 
 Vm'iJerfect.    ecclesUs,  quoi . . .  Dei  sunt,  . . .  dixerint . . .  Christum  apparuisse,  nolite  eis  credere 
 Horn.  49.     dicentibxis  ista  de  me: . . .  Non  [enim^  digna  est  Divinitatis  mece  hcec  notitia.  Os- 
 tendens  per  hcec  quod  ab  ipsis  scepe  veris  ecclesiis  exeunt  secluctores.  Propterea 
 ne  ipsis  quiclem  creclendum  est,  nisi  ea  [vel]  dicant  vel  faciant  quce  convenientia 
 sint  scripturis'^ :  "Yea,  if  they  say  that  Christ  hath  appeared  in  the  very  true 
 chmxhes  of  God,  yet  believe  them  not ;  for  this  is  no  worthy  or  sufficient 
 knowledge  of  my  Godhead.     By  this  he  sheweth  that  out  of  the  very  true 
 chiu-ches  oftentimes  come  forth  deceivers.    Therefore  we  may  not  believe,  no 
 not  them"  that  speak  unto  us  in  the  name  of  the  church,  "unless  they  speak 
 and  do  such  things  as  are  agreeable  to  the  scriptures."    In  like  manner  again 
 Orig.  in  Hier.  saith  Origen:  Necesse  nobis  est  in  testimonium  vocare  sanctas  scripturas.  Sens7is 
 quippe  nostri  et  enarrationes  sine  Us  testibus  non  habent  fidem^ :  "We  must  needs 
 call  to  witness  the  holy  scriptures.    For  our  judgments  and  expositions,  without 
 those  witnesses^,  carry  no  credit." 
 
 And,  to  leave  all  other  like  authorities  that  might  be^'^  alleged,  for  short  con- 
 August^de^  elusion,  St  Augustinc  saith :  Solis  canonicis  [^scripturis^  sine  ulla  reciisatione  con- 
 cap.  ixi.      sensum  debeo^^ :  "I  owe  my  consent  without  gainsaying  (not  unto  the  doctors  or 
 fathers,  but)  only  unto  the  canonical  scriptures." 
 
 But  the  bishops  in  those  councils,  saith  M.  Harding,  brought  forth  and  fol- 
 lowed the  expositions  of  the  ancient  learned  fathers.  And  wherefore  might  they 
 not  ?    What  man  ever  taught  or  said  the  contrary  ?    Yet  notwithstanding  they 
 
 ['  Socrat.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  I.  cap.  ti.  p.  11.  This  is  from  the  epistle  of 
 Alexander  bishop  of  Alexandria.] 
 
 [2  Angust.  Op.  Par.  167U-1700.  Contr.  Maxim. 
 Arian.  Lib.  n.  cap.  xiv.  3.  Tom.  VIIL  col.  704.  See 
 before,  page  217,  note  18.] 
 
 [3  Athanas.  Op.  Par.  1698.  Ad  Serap.  Epist.  I 
 19.   Tom.  I.  Pars  n.  p.  667.] 
 
 [*  Evagr.  Scholast.  in  Hist.  Eccles.  Script.  Lib. 
 II.  cap.  xviii.  pp.  320,  1.  This  is  quoted  from  an 
 epistle  of  Cyril.] 
 
 Examinationibus,  1600,  1611.] 
 ...vide  quam  proximi  periculo  fiant  hi  qui 
 exerceri  in  divinis  literis  negligunt,  ex  &c.  hujua- 
 
 modi  examinationis  &c.— Orig.  Op.  Par.  1733-59. 
 Comm.  in  Epist.  ad  Rom.  Lib.  x.  cap.  xvi.  Tom.  IV. 
 p.  684.J 
 
 ['  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Honi.  xlix.  ex  cap.  xxiv.  Tom.  VI.  p.  ccix ; 
 where  est  digna  divinitatis  mete  notitia  hcec,  htcc  quo- 
 modo  ex  ipsis  ecclesiis  veris  frequenter  exeunt,  nec 
 ipsis  omnino  credendum,  and  sunt.] 
 
 [8  Orig.  Op.  In  Jer.  Horn.  i.  7.  Tom.  III.  p. 
 129.] 
 
 ['■>  Witness,  1570.] 
 
 [">  He,  1567.] 
 
 ["  August.  Op.  De  Nat.  et  Grat.  cap.  Ixi.  71. 
 Tom.  X.  col.  158;  where  debeo  precedes  sine.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 229 
 
 alleged  them,  not  as  the  foundations  or  grounds,  but  only  as  approved  and  gcrip- 
 faithful  witnesses  of  the  truth.    Which  thing,  if  M.  Harding  happily  wiU  deny,  turos  and 
 may  easily  appear  by  the  words  of  Cyrillus,  pronounced  and  published  openly  Doctors, 
 in  the  council  of  Chalcedon  :  Gratulamur  nobis  mutuo,  quod  et  nostrce  et  vestrce  ' 
 ecclesice  Jidem  habent  consentientem  et  divinitus  adspiratis  scripturis  et  traditioni-  nL^ii.''xviii. 
 bus  sanctorum  patrum^^ :  "We  rejoice  together,  each  of  us  in  other's  behalf,  for 
 that  the  faith  both  of  our  churches,  and  also  of  yours,  is  agreeable  both  unto  the  ypa<\>aii. 
 heavenly  inspired  scriptures,  and  also  to  the  tradition  and  exposition  of  our 
 fathers."    Which  words  of  Cj'rillus  being  heard,  and  the  consent  of  the  fathers 
 being  known,  the  whole  council  for  joy  made  a  shout  together :  Omnes  ita  credi-  concii.ciiaie. 
 mus:  papa  Leo  ita  credit,  SfcM :  "Thus  we  all  believe;  pope  Leo  thus  believeth :  ^'^^  '^-'^ 
 thus  believeth  Leo  and  Anatolius  :  thus  Cyrillus  believeth :  this  is  the  faith  of  our 
 fathers  :  this  is  the  faith  of  the  apostles :  thus  have  the  apostles  taught." 
 
 Thus  may  you  see,  M.  Harding,  (we  say  not  to  you,  as  you  do  to  us,  "  if  you 
 be  learned;"  for  thereof  we  have  no  doubt:  God  grant  you^^  may  direct  your 
 learning  to  his  glory !)  but  thus  may  you  see  to  what  end  the  bishops  in  the 
 councils  ye  speak  of  alleged  the  expositions  of  the  ancient  fathers,  and  how  far 
 they  weighed  them  under  the  authority  of  the  scriptures.  In  like  sort  do  we 
 also  this  day  allege  against  you  the  manifest  and  undoubted  and  agreeable  judg- 
 ments of  the  most  ancient  learned  holy  fathers  ;  and  thereby,  as  by  approved 
 and  faithful  witnesses,  we  disclose  the  infinite  follies  and  errors  of  yom-  doc- 
 trine. And  seeing  you  have  forsaken  the  fellowship  of  the  said  holy  fathers, 
 as  hereafter  shall  more  fully  appear,  we  say  unto  you,  as  Eudoxius  said  unto  the 
 heretic  abbat  Eutyches  in  the  council  of  Chalcedon :  "  Ye  have  removed  your- 
 selves both  from  all  priestly  communion,  and  also  from  the  presence  of  Christ  i"," 
 
 The  Apology,  Chap.  ix.  Division  2. 
 
 St  Augustine,  Avhen  he  disputed  against  Petilian  the  Donatian  here- 
 tic     "Let  not  these  words,"  quoth'*  he,  "be  heard  between  us,  '1  say,'  DeUnit. 
 or,  'You  say';  let  us  rather  speak  in  this  wise:  'Thus  saith  the  Lord.' npt^omr. 
 There  let  us  seek  the  church  ;  there  let  us  boult  out  the  cause'^."  ffiao.-.  Epi^c. 
 
 Lib.  m.  cap. 
 xiv. 
 
 M.  HARDING. 
 
 Concerning  this  place  of  St  Augustine,  it  ought  not  to  be  stretched  to  all  matters 
 in  general  that  be  in  question,  as  though  we  might  not  use  the  testimonies  and 
 authorities  of  the  fathers  against  heretics ;  but  it  pertaineth  onhj  to  the  question  in 
 that  book  De  Unitate  Ecclesiae  treated  of,  which  is,  tvhere  the  church  is.  Petilian 
 the  Donatisi,  and  the  maintainers  of  that  heresy,  contended  the  church  to  he  only 
 in  Afric,  or,  at  the  furthest,  in  parte  Donati,  "  among  them  only  that  held  ivith 
 Donatus."  The  same  heresy  went  they  about  to  prove  by  scriptures.  But,  ivhen  ^^'^^^^^ 
 St  Augustine  saw  hou)  weak  their  proofs  were,  which  they  brought  out  of  the  scrip- 
 tures, he  provoked  them,  the  better  to  overthrow  them,  to  come  to  the  trial  of  the 
 scriptures.  And  indeed,  where  the  scriptures  be  mxinifest  for  proof  of  any  matter, 
 what  need  is  there  of  doctors  ?  But  where  the  sense  of  the  scriptures  is  obscure, 
 and  may  be  wrested  by  evil  wits  to  the  maintenance  of  an  heresy,  there  the  expo- 
 sitions of  the  fathers  by  all  old  ivriters  have  been  talen  of  necessity,  to  supply 
 the  scriptures'  obscurity,  and  to  declare  the  sense  of  the  church,  which  the  Holy 
 Ghost  hath  prompted.    And  in  such  cases  St  Augustine  himself  useth  the  testi- 
 
 ly Evagr.  Scholast.  in  Hist.  Eccles.  Script.  Lib. 
 II.  cap.  xviii.  p.  321.] 
 
 1567, 1570,  omit  this  reference.] 
 Concil.  Calched.  Act.  ii.  in  Concil.  Stud.  Labb. 
 et  Cossart.  Lut.  Par.  1G71-2.  Tom.  IV.  cols.  342,  3, 
 67.] 
 
 I"  Ye,  1567,  1570.] 
 
 [■«  Concil.  Constant.  Act. -it.  in  eod.  col.  189. 
 See  before,  page  223,  note  17.] 
 
 ["  An  heretic  of  the  Donatists,  Conf.] 
 ['0  Quod,  Conf.  and  Def.  1507,  1570.] 
 ['^  ...  non  audiamus,  Ha!C  dicis,  haec  dico :  sed 
 
 audiamus,  Haec  dicit  Dominus...ibi  quaeramus  eccle- 
 
 siam,  ibi  discutiamus  caussam  nostram.  —  August. 
 
 Op.  Contr.  Donat.  Epist.  seu  Lib.  De  Unit.  Eccles. 
 
 cap.iii.5.  Tom.  IX.  cols.  340, 1.  Conf.  Contr.  Maxim. 
 
 Arian.  Lib.  ii.  cap.  xiv.  3.  Tom.  VIII.  col.  704.  See 
 
 before,  page  217.] 
 
230 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 IScrip- 
 
 monies  of  the  fathers  not  seldom,  namely  against  Julian  the  Pelagian;  where. 
 
 turcs  and  Reside  scripture,  touching  original  sin,  he  allegeth  against  the  Pelagians  a  great 
 Doctors,  number  of  fathers,  and  at  length  in  one  place  speaking  of  the  autho-  ^^^^^^  j  ^.^ 
 
 "  *  '  ritg,  reverence,  and  credit  he  had  them  in^,  lie  saith  thus:  Quod  ere-  num  Pelagian. 
 
 dunt,  credo,  &c.^:  "IVliat  they  believe  I  believe;  what  they  hold  I  hold; 
 what  they  teach  I  teach ;  ichat  they  preach  I  jireach." . . .  From  the  special  to 
 the  general,  negatively,  the  argument  holdeth  not,  ye  know,  if  ye  have  not  for- 
 gotten your  logic. . . . 
 
 August, 
 contr.  Liter. 
 Petil.  Lib. 
 iii.  cap.  vi. 
 
 Gal.  i. 
 
 De  quacun- 
 que  re. 
 
 Si  angelus 
 de  ccelo. 
 
 August, 
 contr. 
 
 Maxim.  L  b. 
 iii.  cap.  xiv. 
 
 August,  de 
 Unit.  Ecc'les. 
 contr.  Petil. 
 cap.  iii. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 M.  Harding,  as  well  here  as  elsewhere,  thinketh  it  an  easy  matter  with  a 
 bold  asseveration  to  smoothe  his  unlearned  simple  reader,  esijecially^  such  a 
 one  as  hath  no  eyes  to  look  after  him.  These  words  of  St  Augustine,  saith 
 he,  pertain  only  unto  the  matter  he  had  then  in  hand,  and  therefore  may 
 not  be  forced  to  any  other.  And  here  he  remembereth  us  of  a  profound  point 
 in  logic,  that  a  negative  conclusion  from  the  special  to  the  general  cannot  hold. 
 Here  it  were  a  matter  worthy  the  hearing,  first,  how  M.  Harding  could  enter 
 so  deeply  to  know  so  much  of  St  Augustine's  meaning ;  next,  fora.smuch  as  in 
 respect  of  himself  he  evermore  fancieth  us  to  be  unlearned,  how  he  were  able 
 to  teach  us  to  know  the  same.  He  assureth  us  upon  his  word,  that  these 
 words  of  St  Augustine  must  needs  be  expounded*  and  restrained  to  that  only^ 
 matter,  and  may  not  in  any  wise  be  stretched  farther;  and  this  he  imagineth 
 was  St  Augustine's  meaning.  Thus,  good  reader,  by  M.  Harding's  handling, 
 thou  hast  here  a  meaning  of  St  Augustine's  that  St  Augustine  himself  never 
 meant.  For  St  Augustine  in  the  same  matter,  and  against  the  same  heretic 
 Petilian,  although  not  in  the  same  book,  writeth  thus  :  Sive  de  Christo,  sive 
 de  ejus  ecclesia,  sive  de  quacunque  re  alia  quce  pertinet  ad  fidem  vitamque  nos- 
 tram,  non  dicam  . . .  si  nos,  sed, . . .  si  angelus  de  ccelo  nobis  annunciaverit,  prceterquam 
 quod  in  scripturis  legalibus  et  evangelicis  accepistis,  anathema  sif^ :  "Whether 
 it  be  of  Christ,  or  of  his  church,  or  of  any  thing  else  whatsoever,  pertaining 
 either  to  our  life  or  to  our  faith,  I  will  not  say,  if  I  myself^,  but  if  an  angel 
 from  heaven  shall  teach  us  otherwise  than  we  have  received  in  the  books  of 
 the  law,  and  in  the  gospels,  hold  him  accursed." 
 
 M.  Harding  saith  St  Augustine  meant  only  of  one  matter :  St  Augustine 
 himself  saith  he  meant  of  all  manner  matters  touching  either  faith  or  life. 
 
 M.  Harding  saith  St  Augustine  meant  this  only  of  himself :  St  Augustine 
 himself  saith  he  meant  it  of  any  other,  yea,  even  of  the  angels  of  God.  And 
 shall  we  think  M.  Harding  knoweth  St  Augustine's  meaning,  and  St  Augustine 
 himself  knew  it  not? 
 
 Verily,  St  Augustine  in  another  case  concerning  the  Arians,  as  I  have  touched 
 twice  before,  likewise  refuseth  the  determinations  of  all  councils  and  fathers, 
 and  standeth  only  to  the  scriptures  :  "  Neither  will  I,"  saith  he,  "  allege  against 
 thee  the  council  of  Nice ;  nor  shalt  thou  allege  against  me  the  council  of  Ari- 
 minum®,"  &c. 
 
 Neither  doth  St  Augustine  only  say  thus,  but  also  yieldeth  a  reason  why 
 he  saith  it.  These  be  his  words  :  Auferantur . .  .de  medio  quce  adversus  nos  in- 
 vicem,  non  ex  divinis  canonicis  libris,  sed  aliunde  recitamus. . . .  Quceret  fortasse 
 aliquis . . .  Cur . . .  vis  ista  auferri  de  medio  ?  . . .  Quia  nolo  humanis  documentis,  sed 
 divinis  oraculis  ecclesiam  sanctam  demonstrari^ :  "  Have  away  all  those  autho- 
 rities that  either  of  us  allegeth  against  the  other,  saving  such  only  as  be  taken 
 out  of  the  heavenly  canonical  scriptures.    But  perhaps  some  man  will  ask  me, 
 
 ['  In  them,  1609,  IGll.] 
 
 ['■^  ...quod  sentiunt  sentio,  quod  tenent  teneo, 
 quod  praedicant  praedico.— August.  Op.  Par.  1679- 
 1700.  Contr.  Julian.  Pelag.  Lib.  i.  cap.  vii.  34.  Tom. 
 X.  col.  519.] 
 
 Specially,  1567,  1570.] 
 Pounded,  1567,  1570.] 
 P  That  one  only,  1567.] 
 
 [°  Id.  Contr.  Lit.  Petil.  Lib.  iii.  cap.  vi.  Tom.  IX. 
 
 coL  301 ;  where  alia  re,  vitamque  vestram,  and  ccelo 
 vobis.] 
 
 ['  Meself,  1667,  1570.] 
 
 Id.  Contr.  Maxim.  Arian.  Lib.  ii.  cap.  xiv.  3. 
 Tom.  VIII.  col.  704.  See  before,  page  217,  note  18, 
 and  228,  note  2.] 
 
 [9  Id.  Contr.  Donat.  Epist.  seu  Lib.  De  Unit.  Ec- 
 cles.  cap.  iii.  6,  6.  Tom.  IX.  col.  341;  where  quarat, 
 ista  vis,  and  sanctam  ecclesiam.'] 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  231 
 
 Wherefore  would  ye  have  all  such  other  authorities  put  away?  I  answer,  '  Scrip-  ' 
 Because  I  would  have  the  holy  church  to  be  proved,  not  by  the  doctrines  of  tures  and 
 men,  but  by  the  word  of  God."  Doctors. 
 
 So  saith  St  Augustine  unto  other  the  Donatists  :  Anferantur  de  medio  cJiartce  '  — ' 
 nostrce :  procedat  in  medium  codex  Dei.    Audi  Christum  dicentem :  audi  Veritatem  psS!f\ii? 
 loquentem  ^° ;  "  Take  away  from  amongst  us  any  our  own  books :  let  the  book 
 of  God  come  amongst  us.    Hear  what  Christ  saith  :  hearken  what  the  Truth 
 speaketh."    Again  he  saith :  Audi,  Dicit  Dominus ;  non,  Dicit  Donatus,  aut  Ro-  August,  in 
 gatus,  aut  Vineentius,  aut  Hilarius,  aut  Amhrosius,  aut  Augustinus ;  sed,  Dicit 
 Dominus :  "Hear  this,  'The  Lord  saith':  hear  not  this,  'Donatus  saith,  Rogatus 
 saith,  Vineentius  saith,  Hilarius  saith,  Ambrose  saith,  Augustine  saith ; '  but 
 hearken  to  this,  '  The  Lord  saith'." 
 
 In  like  form  of  words  saith  St  Ambrose :  Nolo  nobis  credatur :  scriptura  Ambros.  de 
 reeitetur.    Non  ego  dico  a  me, . .  .In  principio  erat  Verbum,  sed  audio.    Non  ego  sacram. cap.' 
 effingo,  sed  lego^^ :  "1  would  not  ye  should  believe  us,  but  read  the  scriptures. 
 I  say  not  of  myself      *  In  the  beginning  was  the  Word,'  but  I  hear  it.    I  make 
 it  not,  but  I  read  it." 
 
 Likewise  saith  Chrysostom :   Oro  vos  omnes  ut  relinquatis  quid  liuic  a?^i  chrys.in2.  ad 
 illi  videatur,  et  de  his  a  scripturis  hcec  omnia  inquirite^^ :  "I  beseech  you  ^• 
 weigh  not  what  this  man  or  that  man  thinketh ;  but  touching  all  these  things 
 search  the  scriptures." 
 
 Now,  whereas  it  pleaseth  M.  Harding  to  tell  us  of  an  argument  negative 
 from  special  to  general,  and  so  to  call  us  to  the  remembrance  of  our  logic ; 
 pleaseth  it  him  also  to  remember  that  the  argument  that  we  ground  of  St 
 Augustine's  words  holdeth  not,  as  it  is  here  imagined,  from  special  to  general, 
 but  from  the  imperfection  and  weakness  of  the  wisdom  of  man  to  the  stability 
 and  certainty  of  God's  holy  word.    And  therefore  the  old  learned  father  Origen 
 saith,  as  it  is  alleged  before :   Sensus  nostri  et  enarrationes  sine  his  testibus  Orig.  in  Jer. 
 non  habent  fidem^^:  "  Our  judgments  and  expositions  without  these  witnesses"  (q^^°"^-^- 
 the  scriptures)  "have  no  credit."    In  like  sort  St  Hierome  :  Quamvis . . .  sanctus  Ti^m-n.  m 
 sit  aliquis  post  apostolos,  quamvis  disertus^^  sit,  non  habet  atictoritatem^"^ :  "After  ' 
 the  apostles  of  Christ,  notwithstanding  some  man  be  holy,  notwithstanding  he 
 be  eloquent,  yet  he  wanteth  authority."    Therefore  St  Augustine  saith :  Ceda-  August,  de 
 mus . .  .et  consentiamus  . . .  scripturce  sacrce,  quce  nee  falli  potest  nec  fallere^^ :  "  Let  Mer.  et 
 us  yield  and  consent  to  the  holy  sciipture,  which  can  neither  deceive  nor  be  i.  ^^!yi%.l\.' 
 deceived."    For  this  cause,  M.  Harding,  St  Augustine  not  only  in  the  matter 
 that  lay  between  him  and  Petilianus,  but  also  in  all  other  matters  whatsoever, 
 so  often  appealed  from  all  fathers  and  councils  unto  the  scriptures. 
 
 The  Apology,  Chap.  ix.  Division  3. 
 
 Likewise  St  Hierome :  "  All  those  things,"  saith  he,  "  which  without 
 the  testimony  of  the  scriptures  are  holden,  as  delivered  from  the  apostles, 
 be  thoroughly  smitten  down  by  the  sword  of  God's  word'^." 
 
 M.  HABDING. 
 
 Ye  would  fain  remove  us  from  a  good  hold,  I  see  well,  which  is  the  autho- 
 rity of  the  holy  fathers,  of  ancient  traditions,  and  of  the  universal  church.  All 
 these  would  ye  to  be  of  no  force  against  heretics.    For  ye  knov;  the  fathers  and 
 
 Id.  Enarr.  in  Psalm.  Ivii.  6.  Tom.  IV.  col.  545.] 
 ["  Id.  ad  Vincent.  Kogat.  Epistxciii.  20.  Tom.  II. 
 col.  239.] 
 
 ["  Ambros.  Op.  Par.  1086-90.  Lib.  de  Inearn. 
 Dom.  Sacr.  cap.  iii.  14.  Tom.  II.  col.  700 ;  -where 
 affingo.l 
 
 ['^  Meself,  1667, 1570.] 
 
 Chrysost.  Op.  Par.  1718-38.  In  Epist.  ll.  ad 
 Cor.  Horn.  xiiL  Tom.  X.  p.  537 .J 
 
 ["  Orig.  Op.  Par.  1733-59.  In  Jer.  Horn.  i.  7, 
 Tom.  III.  p.  129.] 
 ['"•  Desertus,  1011.] 
 
 ["  Hieron.  Op.  Par.  1693-1706.  Breviar.in  Psalt. 
 PsaL  Ixxxvi.  Tom.  II.  Append,  col.  350.] 
 
 August.  Op.  De  Pecc.  Mer.  et  Remiss.  Lib.  i. 
 cap.  xxii.  33.  Tom.  X.  col.  19 ;  where  sanctea  scrip- 
 tura qua  nescit  falli  nec] 
 
 [''■'  See  below,  page  232,  note  C] 
 
232 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 tlie  church  to  be  against  you,  and  that,  so  long  as  they  are  believed,  your  doc- 
 trine shall  not  be  received,  as  ahvays  found  to  be  neiv,  and  of  private  device. 
 If  tee  tcere  driven  from  these,  ye  doubt  not  but  to  match  us  well  enough  in  the 
 scriptures.  And,  as  ye  ivoidd  handle  the  matter,  I  think  so  myself  verily.  For, 
 u-hen  all  authority  and  judgment  of  the  fathers  and  of  the  church  is  shaken  quite 
 off  in  any  controversy,  by  tvhom  shall  we  be  tried  ?  By  the  scriptures,  ye  say. 
 But  when  both  ye  and  we  allege  scriptures  to  a  contrary  purpose,  and  when  we 
 vary  about  the  sense  of  the  scriptures,  by  whom  then  shall  we  be  judged  ? . . .  Per- 
 haps ye  u-ill  refer  the  judgment  of  doubtful  matters  to  the  Holy  Ghost.  We  re- 
 fuse not  the  arbitrement  and  umpireship  of  the  Holy  Ghost:  for  the  same  hath 
 been  promised  by  Christ  to  the  church,  to  remain  with  the  church  for  ever,  to 
 teach  tvhat  things  soever  he  said,  to  lead  men  into  all  truth. .  . . 
 
 And  thus  for  judgment  and  trial  of  truth  we  shall  be  returned  to  the  church 
 and  to  the  fathers,  by  whom  the  Holy  Ghost  speaheth  unto  us,  ivhose  authority 
 and  due  estimation  ye  go  about  to  remove  from  ris. 
 
 But  let  us  see  what  force  ye  bring  to  drive  us  from  this  hold.  MaMng  your 
 battery  against  it,  ivhat  shoot  ye  off  but  ivind  and  paper  ?  Your  artillery  maTceth 
 a  noise,  but  it  giveth  no  bloiv.  As  in  the  last  allegation  ye  falsified  the  se^ise 
 of  St  Augustine,  So  in  this  ye  falsify  both  the  sense  and  words  of  St  Hierome. 
 The  words,  as  ye  allege  them,  seem  to  be  spoken  against  ivhatsoever  traditions  of 
 the  apostles:  which  ivords,  or  any  the  like  to  such  purpose,  were  never  uttered 
 by  any  catholic  doctor  of  the  church,  much  less  by  St  Hierome.  Look  ye  again, 
 and  view  better  the  place :  ye  shall  say  yourselves,  that  I  fnd  the  fault  of  falsi- 
 fying in  you  not  without  cause^. 
 
 St  Hierome,  in  his  commentaries  upon  those  words  of  the  prophet  Aggceus,  Et 
 vocavi  siccitatem  super  terrain  et  super  montes,  "7  have  called  the  ^g^^i 
 drought'^  to  come  upon  the  earth,  and  upon  the  hills,"  SfC,  first  shew-  '^"p- 
 ing  the  literal  sense  accordingly  as  the  Hebrew  tvord  there  by  him  noted  signi- 
 fieth  siccitatem,  "drought',"  then  treating  mystically,  as  the  seventy  interpreters 
 have  turned  that  icord  into  romphasam,  that  is,  "a  sword,"  and  under-  ^.^^ 
 standing  by  the  sword  the  ivord  of  God,  thereof  taketh  occasion  briefly 
 to  say  what  this  sivord  doth,  how  it  destroyeth  the  negligent  soiU,  which  is  ex- 
 pounded to  be  dry  earth,  and  how  it  plagucth  mountains  that  lift  up  themselves 
 against  the  knowledge  of  God,  ivhereby  he  meaneth  heretics;  of  wliom  he  telleth 
 how  they  flatter  the  deceived  people^  with  their  bread,  wine,  and  oil  (by  ivhich 
 he  meaneth  their  heresies),  as  it  were  with  meats,  and  drinks,  and  refection. 
 
 "  Their  bread,"  saith  he,  "any  man  may  very  aptly  call  it  the  bread  of  wailing; 
 and  their  icine,  tlie  madness  of  dragons,  and  the  madness  of  serpents  incurable ; 
 and  their  oil,  the  promising  of  heavenly  things,  wherewith  they  do  as  it  tvere 
 anoint  their  disciples,  and  promise  them  rewards  of  their  labours ;  trhich  the  pro- 
 phet detesteth,  saying,  '  The  oil  of  the  sinner  shall  not  anoint  my  head '."  After  this 
 follow  the  words  of  St  Hierome,  which  you*  have  falsified  to  tlie  intent  they  might 
 seem  to  serve  your  false  meaning :  Sed  et  alia  quae  absque  auctoritate  et  testi- 
 moniis  scripturarum,  quasi  traditione  apostolica . . .  reperiunt^  atque  confingunt, 
 percutit  gladius  Dei°:  "But  the  sword  of  God  striketh  also  other  things,  ivhich 
 the  heretics  (for  of  them  he  speaketh)  devise  and  feign  of  their  otvn  heads,  with- 
 out the  authority  and  witnesses  of  the  scriptures,  as  though  they  came  by  tradition 
 from  the  apostles."  He  that  compareth  this  place  ivith  your  falsified  allegation, 
 may  soon  espy  great  odds  between  them.    For  ye  make  St  Hierome  to  say,  that 
 
 ['  Without  a  cause,  Conf.] 
 
 [-  Droutli,  Conf.] 
 
 P  Peo])les,  Conf.  and  Def.  1567.] 
 
 Ye,  Conf.  and  Def.  15G7,  1570,  1G09.] 
 Apostolica  sponte  reperiunt,  Conf.] 
 
 P  Vocatur  itaque  vel  inducitur  vivens  sermo  Dei, 
 et  effica.\,  et  acutus  super  oninem  gladium  bicipitem, 
 ut  aninia  negligens,  qua;  teri'a  inter|)retatur  arens... 
 ejus  muerone  feriatur...Infertur  etiam  gladius  super 
 niontes  elevantes  se  adversus  scientiam  Dei,  et  super 
 frumentum,  et  viuum,  et  oleum,  quibus  quasi  cibis  et 
 
 potu  et  refectione  hsereticorum  conciliabula  deceptis 
 populis  blandiuntur.  Congrue  quis  dixerit  panem 
 illorum  esse  panem  luctus ;  et  furorem  draconum 
 esse  vinum  eorum,  et  furorem  aspidum  insanabilem  : 
 oleum  quoque,  repromissionem  de  cuelestibus,  quo 
 quasi  ungunt  discipulos,  et  laborum  prjemia  poUicen- 
 tur,  qua;  detestatur  propheta,  dicens :  Oleum  autem 
 peccatoris  non  impinguet  caput  meum.  Sed  et  &c. 
 — Hieron.  Op.  Par.  icy3-1706.  Comm.  in  Aggae. 
 Proph.  cap.  i.  Tom.  III.  col.  IG'JO.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 233 
 
 "  all  tJiose  things  which  loithout  the  testimonies  of  scriptures''  are  holden  (so  your  s^rip- 
 allowed  interpreter  turnetli  asseruntur)  as  delivered  from  the  apostles,  he  throughly  j^rcs  and 
 smitten  down  by  the  sword  of  God's  word."     By  this  sword  of  your  (rod's  word  Doctors. 
 
 ye  ivould  quite  smite  down  all  apostolic  traditions  at  a  blow.    But  thanked  be  '  «  ' 
 
 God  that  your  sword  is  a  forged  stvord,  a  paper  sword,  a  sword  that  neither 
 ivith  edge  cutteth,  nor  with  weight  beareth  down.  St  Hierome  putteth  not  all  things 
 vjhich  we  have  by  tradition  from  the  apostles,  without  the  express  scriptures,  to 
 the  sword  of  God's  tvord.  He  spealceth  not  generally.  His  word  is  alia,  "  other 
 things;"  and  ye  make  it  omnia,  ''all  things."  Again,  he  sjjeaketh  of  such  things 
 as  be  devised  and  feigned  by  heretics  of  their  own  brain,  without  authority  and  testi- 
 monies of  the  scriptures,  unto  which  they  give  estimation,  as  though  they  came  by 
 tradition  from  the  apostles.  These  circumstances  and  exaggerations  do  ye  omit, 
 and  say  that  St  Hierome  putteth  all  apostolic  traditions  to  that  dreadful  sword 
 of  God's  ivord.  Now  what  St  Hierome  saith,  we  hold  with  it,  and  allow  it  well. 
 But  your  saying  tve  refuse,  as  falsely  fathered  upon  St  Hierome.  What  he  con- 
 demneth  we  condemn.  Neither  can  that  place  be  justly  alleged  against  us ;  for 
 we  invent  not,  ne  feign  not  any  things  of  our  own  accord,  or  of  our  oivn  heads, 
 as  though  they  were  delivered  by  the  apostles  besides  the  scriptures :  that  is  the 
 part  of  heretics,  specially  of  the  Tatians ;  as  in  that  place  St  Hierome  saith. 
 We  find,  devise,  and  feign  nothing  in  the  catholic  religion.  We  do  but  keep  and 
 maintain  things  devised  by  the  Holy  Ghost,  and  left  to  the  church  by  the  aj)ostles, 
 or  by  apostolic  men,  or  by  the  general  councils,  "whose  authority  is  in  the  church 
 most  healthJuP,"  saith  St  Augustine.  But  concerning  the  force  which  the  consent 
 of  the  fathers  had  in  the  judgment  of  St  Hierome,  it  appearcth  in  his  epistle  to 
 Evagrius ;  where  by  the  authority  of  the  ancient  doctors  before  his  time  he  proveth 
 against  an  heretic,  that  Melchisedech  was  a  man  of  the  land  of  Canaan,  and 
 not  the  Holy  Ghost^. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Fain  would  M.  Harding  have  his  reader  believe  that  we  utterly  despise  all 
 holy  fathers.  But  we  despise  them  not,  M.  Harding,  as  may  partly  appear  by 
 that  we  have  already  said.  We  read  their  woi'ks :  we  reverence  them :  we  give 
 God  thanks  for  them :  we  call  them  the  pillars,  the  lights,  the  fathers  of  God's 
 church  :  we  despise  them  not.  This  thing  only  we  say ;  Were  their  learning 
 and  holiness  never  so  great,  yet  be  they  not  equal  in  credit  with  the  scrip- 
 tures of  God. 
 
 Thus  also  saith  St  Augustine  :  Nos  . . .  nullam  Cypriano  facimus  injuriam,  cum  August. 
 ejus  quaslibet  Uteras  a  canonica  divinarum  scripturarum  aiictoritate  distinguimus ;  Gram.  lTu''' 
 "  We  offer  no  wrong  to  St  Cyprian  when  we  sever  any  his  letters  or  writings  "' 
 from  the  canonical  authority  of  the  holy  scriptures."    And  again,  joining  all  the 
 doctors  and  fathers  together,  he  saith  thus  :  Ipse  mihi  j)ro  his  omnibus,,  tmO  August,  ad 
 
 supra  hos  omnes,  apostolus  Paulus  occurrit.    Ad  ipsum  confugio :  ad  ipsum  ah  EpUt!"i9. 
 omnibus  qui  alitcr  sentiunt  liter  arum ...  traetatoribus  provoco^^ :  "Instead  of  all 
 these  learned  fathers,  or  rather  above  them  all,  Paul  the  apostle  cometh  to  my 
 mind.    To  him  I  run.    To  him  I  appeal  from  all  manner  writers  "  (doctors  and 
 fathers)  "  that  think  otherwise." 
 
 So  likewise  St  Hierome :  Ego  Origenem  propter  eruditionem  sic  interdum  legen-  Hieron.  ad 
 dum  arbitror,  quomodo  TertulUanum,  Novatum,  Arnobium,  ApolUnarimn,  et  non-  Tom?iil'' 
 nullos  ecclesiasticos  scriptores,  Graicos  pariter  et  Latinos,  ut  bona  eorum  eligamus, 
 vitemusque  contraria  :  "  I  think  that  the  ancient  father  Origen,  in  respect  of  his 
 learning,  may  be  read  sometimes,  as  Tertullian,  Novatus,  Arnobius,  Apollinarius, 
 and  sundry  other  ecclesiastical  writers,  as  well  Greeks  as  Latins,  that  in  them  we 
 may  take  the  good,  and  fly'^        contrary."    Of  this  judgment  were  St  Augus- 
 
 ['  Of  the  scrii)tures,  Conf.] 
 
 ["  ...plenariis  conciliis,  quorum  est  in  ecclesia  sa- 
 luberrima  auctoritas.— August.  Op.  Par.  1679-1700. 
 Ad  Inq.  Jan.  Lib.  i.  seu  Epist.  liv.  cap.  i.  1.  Tom.  II. 
 col.  124.] 
 
 ["  Hicron.  Op.  ad  Evang.  Epist.  Tom.  II.  cols. 
 670,  &c.] 
 
 [10  August.  Op.  Contr.  Crescon.  Donat.  Lib.  ir. 
 cap.  xxxi.  39.  Tom.  IX.  col.  430.] 
 
 ["  Id.  ad  Hieron.  Epist.  Ixxxii.  cap.  iii.  24.  Tom. 
 II.  col.  199.] 
 
 I  '2  Hieron.  Op.  Ad  Tranquil).  Epist.  Ivi.  Tom.  IV. 
 Pars  n.  col.  589.] 
 
 ['■•>  Flee,  15G7,  1570.] 
 
234 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 John  V. 
 
 Hilar,  ad 
 
 Imper, 
 
 Const, 
 
 Serin-  Hierome,  and  sundry  others,  whose  words,  for  shortness,  I  pass  over : 
 
 tures  and  were  they  not  therefore  condemned  as  despisers  of  the  holy  learned  fathers. 
 Doctors.        remove  you  not,  as  you  say,  from  your  hold,  M.  Harding.    This  is  nothing 
 
 '  V  ■  else  but  a  courage  of  your  countenance.    The  fathers  ye  speak  of  are  against 
 
 you.  I  trust  it  appeareth  already  by  your  former  writings,  that,  in  the  special 
 cases  that  he  between  us,  ye  have  but  few  fathers  to  hold  by. 
 
 Ye  say,  we  evermore  call  you  to  the  scriptures.  This  fault,  I  hope,  is  not  so 
 heinous.  Christ  hath  commanded  us  so  to  do.  "Search  ye,"  saith  Christ,  "the 
 scriptures."  And  St  Hilary  saith  unto  the  emperor  Constantius :  Fidem,  impe- 
 rator,  quceris?  Audi  earn,  non  de  novis  chartulis,  sed  de  Dei  libris^ :  "Doth  your 
 majesty  seek  the  faith  ?  Hear  it  then,  not  out  of  any  new  scrolls,  but  out  of 
 the  books  of  God."  He  is  rather  to  be  suspected  that  flieth^  the  light,  and  will 
 not  be  judged  by  the  scriptures. 
 
 When  the  scriptures  be  dark  and  doubtful,  and  are  alleged  of  both  parts,  then 
 ye  say  ye  refuse  not  the  umpireship  and  judgment  of  the  Holy  Ghost.  But  ye 
 add  farther.  The  Holy  Ghost  is  promised  only  to  the  church.  Now  by  your 
 opinion  there  is  no  church  but  the  church  of  Rome.  And  the  church  of  Rome 
 is  no  church  without  the  pope.  For  one  of  your  great  doctors  saith :  Potestas 
 papcB  solius  excedit  potestatem  totius  residuce  ecclesim^ :  "The  pope's  only  power 
 passeth  all  the  power  of  the  whole  church  besides."  And  another  like  doctor 
 saith:  Papa . .  .virtualiter  est  tota  ecclesia*  :  "The  pope  by  power  and  virtue  is 
 the  whole  church."  And  thus  your  reason  goeth  round  about  a  primo  ad  ulti- 
 mum ;  ergo,  there  is  neither  Holy  Ghost,  nor  interpretation,  or  sense  of  the  scrip- 
 tures, but  only  in  the  pope.  This  is  summa  summarum :  which  thing  being  granted, 
 what  should  a  man  seek  any  farther  ?    The  whole  matter  is  at  an  end. 
 
 It  is  true,  as  the  scriptures  were  written  by  the  Spirit  of  God,  so  must  they 
 be  expounded  by  the  same.  For  without  that  Spirit  we  have  neither  ears  to 
 hear,  nor  eyes  to  see.  It  is  that  Spirit  that  openeth,  and  no  man  shutteth  :  the 
 same  shutteth,  and  no  man  openeth.  The  same  Spirit  prepared  and  opened 
 the  silk-woman's  heart,  that  she  should  give  ear  to  and  consider  the  things 
 that  were  spoken  by  St  Paul.  And  in  respect  of  this  Spirit  the  prophet  Esay 
 saith :  Erunt  omnes  docti  a  Deo :  "  They  shall  be  all  taught  of  God." 
 
 But  God  hath  not  bound  himself  that  his''  Spirit  should  evermore  dwell  in 
 Rome ;  but  upon  the  lowly  and  humble-hearted,  that  trembleth  at  the  word  of 
 God.  Chrysostom  saith  :  Qui  propria  loquuntur,  falso  prcBtendxmt  Spiritum  Sanc- 
 AdoV.' spirit,  tum'^ :  "They  that  speak  of  themselves  falsely  pretend  the  Holy  Ghost."  And 
 again :  Si  quid  prceter  evangelium  suh  titulo  Spiritus  ohtrudatur,  ne  credamus . . . 
 Quia  sicut  Christus  legis  et  prophetarum  impletio  est,  ita  est  Spiritus  evangelii^ : 
 "  If  any  thing  be  brought  unto  us  under  the  name  of  the  Holy  Ghost  besides 
 the  gospel,  let  us  not  believe  it.  For,  as  Christ  is  the  fulfilling  of  the  law  and 
 the  prophets,  so  is  the  Holy  Ghost  the  fulfilling  of  the  gospel." 
 
 Now  with  what  spirit  the  bishops  of  Rome  have  expounded  unto  us  the  holy 
 scriptures  of  God,  we  shall  shew  it  hereafter,  as  fitter  occasion  shall  require. 
 Here,  you  say,  we  have  corrupted  both  the  words  and  the  sense  of  St  Hie- 
 rome ;  that  we  have  taken  omnia  instead  of  alia ;  and  that  you  have  devised 
 and  made  nothing  of  yourselves  ;  that  St  Hierome  meant  not  hereby  the  tra- 
 ditions of  the  apostles,  but  only  the  fond  fantasies  and  dreams  of  the  heretics 
 called  Tatians. 
 
 Of  all  these  things  we  must  needs  confess  one  thing  is  true.  Indeed  we  took 
 omnia  instead  of  alia ;  and  so  by  oversight  gave  some  occasion  unto  the  quar- 
 reller.  Howbeit,  I  doubt  not  but  the  indifferent  gentle  reader  will  soon  pardon 
 that  fault :  it  proceeded  only  of  negligence,  and  not  of  malice.  Notwith- 
 standing, this  want  may  easily  be  supplied  by  a  sufficient  commentary.  For 
 Christ  saith :  Omnis  plantatio  quam  non  plantaverit  Pater  meus  ccelestis  eradica- 
 
 2  Pet.  i. 
 Matt.  xi. 
 Bev.  iii. 
 Acts  xvi. 
 
 John  vi.' 
 
 Isai.  Ixvi. 
 
 Chrysost.  de 
 Sanct.  et 
 
 [1  Hilar.  Op.  Par.  1G93.  Ad  Const.  August.  Lib. 
 II.  8.  col.  1230.] 
 
 [»  Fleeth,  15G7,  1570.] 
 
 P.  dePalud.  Tract,  de  Caus.  Immed.Eccles.  Po- 
 test. Par.  3506.  De  Potest.  Pap.  Art.  iv.  fol.  c.  vii.  2.] 
 
 I*  Herv.  de  Potest.  Pap.  Par.  1506.  fol.  EE.  i.  2.] 
 
 This  reference  is  inserted  from  15G7,  1570.] 
 [«  This,  1567,  1570,  1601).] 
 
 ['  Chrysost.  Op.  Par.  1718-38.  De  Spir.  Sanct 
 Horn.  Tom.  III.  p.  808.  This  homily  appears  to  be 
 spurious.] 
 
 l"  Id.  ibid.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 235 
 
 bitur :  "  Every  plant  that  my  heavenly  Father  hath  not  planted  shall  be  rooted  j^^^^^T^, 
 out."  Here,  M.  Harding,  ye  may  borrow  omnia  to  help  St  Hierome.  tation 
 Or,  if  this  like  you  not,  St  Cyprian  may  tell  you :  Adulterum  est,  impium  est,  ^j^g 
 sacrilegum  est,  quodcunque  humano  furore  instituitur,  ut  dispositio  divina  violetur^ :  Scrip- 
 "  It  is  advouterous,  it  is  wicked,  it  is  abominable,  whatsoever  is  ordered  by  the  tares, 
 rashness  of  man,  that  God's  order  should  be  broken."  ' 
 
 .  .  Matt.  XV. 
 
 It  is  true  St  Hierome  speaketh  not  these  words  of  the  traditions  of  the  omnis.  ' 
 apostles;  it  is  true.     Yet,  M.  Harding,  he  speaketh  these  words  of  such  fan- Epfsl.'.  a**' 
 tasies  as  were  brought  into  the  church  of  God,  and  magnified  under  the  name 
 and  colour  of  the  traditions  of  the  apostles.    So  Eusebius  saith  the  heretic  Eiiseb.  Lib. 
 Cerinthus  brought  us  in  his  own  monstrous  devices,  under  the  pretence  of  reve- 
 lations,  as  written  by  some  great  apostle  Xiii^rT"" 
 
 Such,  M.  Harding,  be  your  inventions,  wherewith  ye  have  of  long  time  de-  (js  vnr6  ' 
 ceived  the  world.    One  of  your  companions,  the  suffi'agan  of  Sidon,  at  the  late  airoaToXov 
 diet  at  Augusta,  in  the  presence  of  the  whole  empire,  doubted  not  to  say  that  ^^^pa,^. 
 your  whole  canon,  word  by  word,  even  as  it  is  now  used  in  your  masses,  came  ^^^"",•548 
 directly  from  the  apostles".    Your  Hosius  of  Polonia  saith  that  the  apostles  ap-  ^"y"'  <'«j 
 pointed  your  orders  of  monks Another  of  your  side  saith:  Christus  dux  in'^conf. 
 signifer  vita:  monasticce^^ :  "  Christ  was  the  captain  and  standard-bearer  of  monks'  ceJem^p.**^ 
 life."    Imagining,  I  trow,  that  Christ  was  an  abbot.    And  yet  afterward  the  same  clipus  Angi. 
 doctor,  either  by  some  oblivion,  or  else  upon  some  better  remembrance,  saith  p''Jg4"' 
 thus  :  Elias  et  Elizceus  duces  instituti  Benedictini^* :  "  Elias  and  Elizseus  were  the  Copus  Angi. 
 
 Dial.  11. 
 
 first  captains  of  St  Benet's  order."    And  you,  M.  Harding,  have  told  us  often,  p-  284. 
 that  ye  have  your  private  mass,  your  half-communion,  and  I  know  not  what 
 else,  all  from  the  apostles.    And  all  this  ye  prove,  God  wot,  by  full  simple 
 conjectures,  because  Christ  saith  to  his  apostles,  "  I  have  many  things  to  say  John  xvi. 
 unto  you,  but  ye  are  not  able  to  bear  them  yet ; "  and  because  St  Paul  saith 
 to  the  Corinthians,  "  I  will  order  the  rest  when  I  come."    Hereby  ye  bear  us  1  Cor.  xl 
 in  hand,  that  all  your  most  trifling  vanities  were  brought  unto  you  by  St  Paul, 
 even  from  the  thu-d  heavens. 
 
 And  although  it  were  true  that  ye  say  ye  have  not  devised  these  things  of 
 yourselves,  but  have  received  them  all  from  the  apostles  and  holy  fathers,  which 
 thing  your  conscience  knoweth  to  be  most  untrue ;  yet  notwithstanding  the  same 
 things  so  received  ye  have  sithence  foully  defaced  with  sundry  your  superstitions. 
 Ye  have  made  them  necessary  to  salvation :  ye  have  bound  the  people  to  them 
 no  less  than  to  the  law  of  God ;  and  so  have  ye  made  them  snares  of  christian 
 consciences.    Although  the  thing  itself  came  from  the  fathers,  yet  the  abuse 
 thereof  came  from  yourselves ;  and  for  the  same  ye  have  taught  the  people  to 
 break  God's  express  commandment.     Thus  have  you  blended  God's  heavenly  isai.  i. 
 wine  with  your  puddle-water :  thus  have  ye  strained  gnats,  and  swallowed  camels.  Matt.  xxni. 
 This  is  the  very  leaven  of  the  scribes  and  Pharisees,  which  Christ  calleth  hypo-  Matt  xvi. 
 crisy.    Therefore,  albeit  the  thing  itself  ye  have  thus  received,  in  respect  of 
 substance,  be  all  one ;  yet  now  being  thus  abused,  in  respect  of  your  super- 
 stitions and  deformities,  it  is  not  one. 
 
 The  apostles  and  holy  fathers  used  oil;  yet  they  used  it  not  as  ye  do,  for  the 
 salvation  of  body  and  soul. 
 
 Moses  erected  up  the  brasen  serpent  in  the  wilderness ;  yet  not  to  be  adored  Num.  xxi. 
 with  godly  honour,  as  it  followed  afterward. 
 
 God  commanded  the  people  to  fast ;  yet  not  with  hypocrisy,  as  the  wicked  Joei  i. 
 fasted.    And  therefore  God  saith  unto  them :  Non  est  hoe  jejunium  quod  ego 
 elegi:  "  This  is  not  the  fasting  that  I  have  chosen."  isai.  i.&iviiL 
 
 P  Cypr.  Op.Oxon.  1682.  Ad  Pleb.  Epist.  xliii.  p.  83.] 
 Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.    Lib.  in.  cap.  xxviii.  p.  80.] 
 
 ["  Nam  licet  Sydonius  ausus  sit  coram  toto  im- 
 perio  Augustio  anno  1548,...impudenter  aaseverare, 
 totum  canonem  ad  verbum  (ut  nunc  habetur)  iiide 
 ab  apostolis  fuisse.— M.  Flac.  lllyr.  De  Sect.  &c. 
 Scriptor.  et  Doct.  Pontif.  Basil.  1.563.  p.  109.] 
 
 Sunt  qui  ipsos  etiam  apostolos  coenobiorum 
 
 primes  auctores  fuisse  dicant. — Hos.  Op.  Col.  1584. 
 Confess.  Fid.  cap.  Ixxxviii.  Tom.  I.  p.  335.] 
 
 ['^  Copi  Dial.  Sex,  Antv.  15G6.  Dial.  ii.  cap.  iv.  p. 
 191;  where  dux  et  exemplar  monastics  vita'.  This, 
 the  marj^inal  note,  is  a  summary  of  the  text.] 
 
 Id.  ibid.  cap.  xxv.  p.  281;  vi'here  Benedictini 
 instituti  tanquam  duces.  This  also  is  the  marginal 
 note.] 
 
 ["  15G7  repeats  of.^ 
 
236 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 God  commanded  the  people  to  keep  the  calends  and  new  moons ;  yet  not  with 
 such  superstition  and  abuses  as  the  people  kept  them  ;  and  therefore  God  said 
 Isai.  i.        imto  them  :  "  Who  required  these  things  at  your  hands  ?  " 
 
 God  commanded  sundry  bathings  and  washings ;  yet  unto  them  that  most 
 Matt  xxiii.    prccisely  used  the  same  Christ  said :  "  Wo  be  unto  you,  ye  scribes  and  Pha- 
 risees  !"    "  In  vain  they  worship  me,  teaching  the  commandments  and  doctrines 
 of  men." 
 
 Yet  you,  M.  Harding,  have  enfeoffed  the  apostles  of  Christ,  not  only  with  the 
 substance  of  the  things  which,  ye  say,  ye  have  received  by  tradition,  but  also 
 with  all  your  abuses,  superstitions,  corruptions,  and  idolatries,  which  ye  have 
 devised  of  yourselves.  And  therein  ye  well  resemble  the  Tatian  heretics,  of 
 whom  only,  ye  say,  St  Hierome  speaketh.  But  whether  St  Hierome  meant  only 
 I  know  not  what  fantastical  dreams  of  the  Tatians  (as  you  imagine  only  of 
 yourself,  without  proof,  in  particular  naming  nothing),  or  else  also  all  such  super- 
 stitious vanities  as  we  have  often  and  justly  reproved  in  you,  it  may  soon 
 Hieron.  in  appear  by  these  words  immediately  following :  Omneni  laborem  manuum,  et  jejunia 
 Agga:.  cap.  1.  pQ|.^^^^  ohsei'vationes  varias,  et  x^t^^vvlas,  id  est,  Jmmi  dormitiones^ :  "All  their 
 hand-labour,  and  their  fastings,  and  their  observations,  and  usages,  and  hard 
 sleeping  on  the  ground."  These  and  such  other  like  be  the  things  which  men 
 imagine  came  from  the  apostles,  and  are  stricken  and  consumed  with  the  sword 
 of  God's  word. 
 
 This,  'M.  Harding,  notwithstanding  your  long  gloss  beside  the  text,  seemeth 
 to  be  the  very  meaning  of  St  Hierome. 
 
 If  ye  will  yet  force  the  contrary,  and  turn  all  from  yourselves  to  the  Tatians, 
 as  you  do,  the  very  two  lines  next  following  must  needs  make  you  blush  at 
 your  own  error.  The  words  are  these  :•  Hate  autem  universa,  quae  dixi,  possunt 
 fie  ecclesm  rectoribus  intelUgi^ :  "All  these  things  that  I  have  spoken  may  be 
 understanded  of  the  rulers  of  the  church."  Tell  us  no  more  therefore,  M.  Hard- 
 ing, of  your  Tatians.  For  St  Hierome  himself  telleth  you,  he  meant  not  only 
 them,  but  also  the  bishops  and  rulers  of  the  church.  And  a  little  before  he 
 saith  :  Infertur  . . .  gladius  super  montes  elevantes  se  adversus  scientiam  DeP  :  "  The 
 sword  of  God's  word  is  laid  upon  the  mountains  that  lift  themselves  up  against 
 the  knowledge  of  God." 
 Cypr.  ad  tliis  scusc  writcth  St  Cyprian :  Si  ad  divince  traditionis  caput  et  originem 
 
 Pomp.        revertamur,  cessat  [omreis]  error  liumanus'^ :  "  If  we  return  to  the  head  and  be- 
 
 gnming  of  our  Lord's  tradition,  all  error  of  man  must  needs  give  place." 
 Tertuii.  de  1^1  like  SCUSC  also  witeth  Tertullian :  Ipsa  doctrina  Imreticorum  cum  apostolica 
 i-rascr.  Haer.  compamta,  cx  dwersttate  et  contrarietate  sua,  j)ronunciahit  neque  apostoli  alicujus 
 auctoris  esse,  neque  apostolicP :  "  The  very  doctrine  of  heretics,  compared  with 
 the  apostles'  doctrine,  by  the  diversity  and  contrariety  that  is  between  that  and 
 the  other,  will  soon  pronounce  sentence  of  itself,  that  neither  apostle  nor  apo- 
 stolic man  was  author  of  it." 
 
 Even  thus  it  fareth,  M.  Harding,  with  a  great  heap  of  your  doctrine.  Ye  say, 
 ye  have  it  by  tradition  from  the  apostles.  Yet  is  it  utterly  void  of  all  autho- 
 rity or  testimony  of  the  scriptures.  And  therefore,  as  St  Hierome  saith,  it  is 
 consumed  and  stricken  down  in  the  conscience  of  the  godly  by  the  only  sword 
 of  God's  holy  word,  as  our  eyes  see  this  day ;  and  being  compared  with  the 
 apostles'  doctrine  (the  difference  and  contrariety  is  so  great)  it  easily  bewrayeth 
 itself,  as  Tertullian  saith,  that  it  never  came  from  any  apostle,  nor  from  any  other 
 apostolic  doctor  of  the  church. 
 
 The  Apology,  Chap.  ix.  Division  4. 
 
 St  Ambrose  also  to  Gratian*  the  emperor  :  "  Let  the  scripture,"  saith 
 he,  "  be  asked  the  question^,  let  the  prophets  be  asked,  and  let  Christ  be 
 
 [1  Hieron.  Op.  Par.  1C93-170G.  Comm.  in  Aggae. 
 Proph.  cap.  i.  col.  1690.] 
 
 [2  Cypr.  Op.  Oxon.  1G82.  Ad  Pompei.  Epist. 
 Ixxiv.  p.  215. J 
 
 Ipsa  enim  doctrina  eorum  cnm  &c.  —  Tertnll. 
 Op.  Lut.  IGll.  De  Prescript.  Hajret.  cap.  xxxii. 
 p.  24.3.]  f""  Gratianus,  Conf.] 
 
 Conf.  inserts  let  the  apostles  be  asked.] 
 
I.]  OF  THE  CHURCH  OF  ENGLAND.  237 
 
 askecl^."    For  at  that  time  made  the  catholic  fathers  and  bishops  no  '"^^^jj^ 
 doubt,  but  that  our  religion  might  be  proved  out  of  the  holy  scriptures.  t,,res  and 
 Neither  were  they  ever  so  hardy  to  take  any  for  an  heretic,  whose  error  Doctors, 
 they  could  not  evidently  and  apparently  reprove  by  the  self-same  scrip- 
 tures.  And  we  verily  do  make  answer  on  this  wise,  as  St  Paul  did :  Ac- 
 cording to  this  way,  which  they  call  heresy,  we  do  worship  God  and  the 
 Father  of  our  Lord  Jesus  Christ,  and  do  allow  all  things  which  have  been 
 written  either  in  the  law,  or  in  the  prophets,  or  in  the  apostles'  works. 
 
 M.  H^iRDING. 
 
 Gratian  the  emperor, . . . 
 
 . . .  bucMiiig  himself  as  it  were  to  encounter  ivith  the  heretic'',  at  the  first  he 
 giveth  warning  to  all  to  beware  of  him,  for  that  he  endeavoureth  to  prove  his  false 
 doctrine  (namely,  for  the  first  point,  that  the  Son  is  unliJce  the  Father)  versutis 
 disputationibus,  "  loith  subtle  and  crafty  reasonings."    He  allegeth  to 
 
 "'  that  purpose  St  Paul  to  the  Colossians :  Cavete  ne  quis  vos  deprai- 
 tletur  per  philosophiam :  "  Beivare  that  no  man  spoil  you  throiigh  philosophy  and 
 vain  deceit,"  Sfc.  For  [saith  he)  these  heretics  "put  all  the  force  of  their  poisons  in 
 logic  or  dialectical  disputation,  which  by  the  opinion  of  pldlosophers  is  defined,  not 
 to  have  power  to  prove,  but  an  earnest  desire  to  destroy  and  disprove^."  Having 
 given  this  wholesome  warning,  lest  himself  might  seem  to  use  that  which  he  coun- 
 selleth  others  to  beware  of,  to  withdraw  the  emperor  and  other^  from  the  guileful 
 br  de  ^0(/zc  of  Arius,  at  his  first  entry  he  saith :  "  /  will  not  that  thou  give 
 Fide,  Lib.  i.  Credit,  hohj  emperor,  to  argument,  and  to  our  disputation : "  then  follow 
 Cup.  IV.  ^j^^  words  ichereof  the  defenders  taJce  hold :  Scripturas  interrogemus, 
 &c.^°:  "Let  us  ash  the  scriptures,  let  us  ask  the  apostles,  let  us  ask  the  prophets, 
 let  us  ask  Christ.     What  need  many  ivords  ?  let  us  ask  the  Father       ^c.  . . . 
 
 And  to  this  jjoint  of  our  belief,  which  is  very  high  and  secret,  is  that  saying  Untruth. 
 of  St  Ambrose  to  be  restrained^^.  But  that  for  confirmation  of  the  truth  in  points 
 which  be  nearer  to  common  sense,  and  for  confutation  of  those  heresies  ivhich  be  of 
 less  subtlety  of  tvhich  sort  these  gospellers'  gross  errors  be,  to  this  end  that  we 
 ought  not  to  use  the  testimonies  of  the  holy  fathers  against  heretics  (for  ivhich 
 purpose  they  allege  this  place),  St  Ambrose  neither  in  all  that  book,  neither  in  all 
 his  ivorks  speaketh  so  much  as  one  word. 
 
 But  contrariwise  in  sundry  places  of  that  ivork  he  allegeth  the  authority  of 
 the  Nicene  council,  as  a  testimony  of  good  force  against  the  Arians,  and  declareth 
 a  divine  mystery  to  have  been  signified  by  such  special  number  of  the  fathers  there 
 assembled saying :  Sic  nempe  nostri  secundum  scripturas  dixerunt  patres^^: 
 "  Even  thus,  according  to  the  scriptures,  have  the  fathers  said."  .  . .  Servemus  prse- 
 cepta  majorum,  &c.^^ :  "  Let  us  keep  the  precepts  of  our  forefathers,  neither  with 
 temerity  of  rude  boldness  let  us  break  the  hereditary  seals"  (he  meaneth  the  doc- 
 trine sealed  by  the  fathers,  and  left  to  the  posterity  as  it  were  by  heritage).  "  Which 
 of  us  will  be  so  hardy  as  to  unseal  the  priestly  book,  sealed  by  the  confessors,  and 
 now  consecrated  with  the  martyrdom  of  many  a  one?"  Lo,  hear  ye  not,  sirs*,  how  *  Nothing. 
 much  St  Ambrose  is  against  you  ? . . . 
 
 And  though  he  say,  touching  this  mystery.  Let  us  ask  the  scriptures,  apostles, 
 jn'ophets,  and  Christ ;  yet  thereby  doth  he  not  quite  exclude  the  fathers.    He  saith 
 
 P  Scripturas  interrogemus,  interrogemus  apo- 
 stolos,  interrogemus  proplietas,  interrogemus  Chris- 
 tum.—Ambros.  Op.  Par.  1680-90.  De  Fid.  Lib.  i. 
 cap.  vi.  43.  Tom.  II.  col.  4.51.] 
 ['  Heretics,  1,570,  1G0!>,  IGll.] 
 
 Omnem  enim  vim  venenorum  suorum  in  dia- 
 lectica  disputatione  constituunt,  qu;E  philosophorum 
 sententia  definitur  non  adstruendi  vim  liabere,  sed 
 stadium  destruendi. —  Id.  ibid.  cap.  v.  42.  ibid.] 
 And  all  other,  Conf.  and  Def.  1507. J 
 Sed  nolo  argumento  credas,  sancte  imperator, 
 et  nostrae  disputationi :  scripturas  &c.  Quid  raulta  ? 
 
 ;rem  interrogemus. — Id.  ibid.  cap.  vi.  43.  ibid.] 
 ["  Fathers,  160»,  1611.] 
 ['2  Strained,  1C09,  1011.] 
 ['3  Subtility,  Conf.] 
 
 Id.  ibid.  cap.  xviii.  119.  col.  467.] 
 ['^  Servemus  igitur  praecepta majorum,  nec  haere- 
 ditaria  signacula  ausi  rudis  temeritate  violemus... 
 Librum  sacerdotal  em  cpiis  nostrum  resignare  audeat, 
 signatum  a  confessoribus,  et  multorum  jam  martyrio 
 consecratum? — Id.  ibid.  Lib.  iii.  cap.  xv.  128.  coL 
 619.J 
 
238 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 — '  not,  Let  us  reject  the  fathers.    The  scriptures  and  the  fathers  he  not  contrary ;  and 
 tures  and  the  allotving  of  them  is  not  the  disalloiving  of  these.     Whosoever  maketh 
 Doctors,  this  argument*,  ivhich  in  your  ivord  is  implied.  The  scriptures  are  to  he  asJced;  ergo, 
  V        the  holy  fathers  are  not  to  he  asked;  maketh  a  foolish  argument. . . . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 The  greatest  force  hereof  is  answered  already.    St  Ambrose,  ye  say,  by  this 
 appeal  to  the  scriptures,  excludeth  not  the  judgment  of  the  learned  fathers,  but 
 only  the  cavillations  and  subtleties  of  philosophers  and  sophisters  :  for  St  Am- 
 brose himself,  in  the  same  treaty,  often  allegeth  the  authority  of  the  fathers. 
 All  this,  M.  Harding,  is  true  indeed;  notwithstanding  there  is  a  certain  secret 
 untruth  lapped  in  it.    For  St  Ambrose  allegeth  the  fathers  not  as  grounds,  or 
 principles,  or  foundations  of  the  faith,  but  only  as  interpreters,  or  witnesses,  or 
 consenters  unto  the  faith;  which  thing  of  our  part  was  never  denied.  Now, 
 whether  St  Ambrose  meant  thus  or  no,  let  St  Ambrose  himself  be  the  judge. 
 Anibros.^d   His  words  be  these:  Sic  nempe  nostri  secundum  scripturas  dixerunt  patres^ : 
 Lib.'i.      ■  "  Thus  have  our  fathers  said  (not  of  themselves,  but)  according  to  the  scrip- 
 tures."   He  allegeth  the  fathers,  not  as  having  sufficient  credit  and  substance  in 
 themselves,  but  only  as  expounders  and  interpreters  of  the  scriptures. 
 Athanas.  de        So  saith  the  godly  father  Athanasius  :  Nos  ista  hausimus  a  magistris  divinitus 
 Verb.*p!72.  affiatis,  qui  sacros  lihros  evolverunt^ :  "These  things  have  we  learned  of  our 
 masters  (or  fathers)  inspired  from  heaven,  which  have  read  and  perused  the 
 August.       holy  scriptures."    For  St  Augustine  very  well  saith  :  Secundum  hos  lihros  de  ce- 
 Gram  Lib.  ii.  teris  Uteris  vel  fidelium  vel  infidelium  lihere  judicamus^ :    "According  to  these"* 
 cap.  XXXI.     books  of  the  scriptures  we  judge  frankly  of  all  other  writings,  whether  they  be 
 HieronMn    of  the  faithful  or  of  the  unfaithful."    Therefore  St  Hierome  saith :  Omni  studio 
 Eph.  Lib.  iii.  legciulcB  nobis  sunt  scripturce,  et  in  lege  Domini  meditandum  die  ac  node ;  ut  pro- 
 hati  trapezitce  sciamus,  quis  numus  prohus  sit,  quis  adulterinus  ^ :  "  We  must  read 
 the  scriptures  with  all  dihgence,  and  must  be  occupied  in  the  law  of  our  Lord 
 both  day  and  night;  that  we  may  become  perfect^  exchangers,  and  be  able 
 rightly  to  discern  what  money  is  lawful,  and  what  is  counterfeit."    St  Hilary 
 Hilar,  in      saitli :  Hoc  proprium  est  apostolicce  doctrines,  Deum  ex  lege  ac  prophetis  in  evan- 
 PsaLixv.     ggiiig  prcedicare'' :  "This  is  the  very  order  of  the  apostles'  doctrine,  in  the  gospel 
 to  preach  God  out  of  the  law  and  the  prophets." 
 
 Otherwise,  touching  the  discourse  of  natural  reason,  St  Ambrose  saith  no 
 creature  either  in  earth  or  in  heaven  is  able  to  reach  the  depth  of  these  things. 
 Ambros.  ad   Tlius  he  saitli :  3Iens  deficit,  vox  silet,  non  mea  tantum,  sed . . .  angelorum.  Sujjra 
 lib.  i.  cap.  V.  potestates,  supra  angelos,  supra  cherubim,  supra  serajjhim,  supra  omnem  sensum 
 est^ :  "The  mind  is  astonied'',  the  voice  faileth,  not  only  mine,  but  also  of  the 
 angels.    It  is  above  the  powers,  above  the  angels,  above  the  cherubims^",  above 
 the  seraphims     and  above  all  manner  understanding."    And  therefore  he  saith, 
 Ambros.  de  as  it  is  alleged  once  before  :  Nolo  nobis  credatur :  scriptura  recitetur :  non  ego 
 m"in1™sa-°    dico  a  me, . . .  In  principio  erat  Verhum,  sed  audio^^ :  "  I  would  not  ye  should  be- 
 cram.  cap.  111.  jj^.^^       .  scriptures  be  read  :  I  say  not  of  myself '  In  the  beginning  was 
 
 the  Word,'  but  I  hear  it  spoken,"  And  again  he  saith  in  the  same  book  unto 
 Ambros.  ad  the  euipcror  Gratian  :  Facessat  nostra  sententia :  Paulum  interrogemus  ;  "  Let 
 Li"  i.  rapf'  our  judgment  stand  apart ;  and  let  us  ask  St  Paul  the  question."    But  M.  Hard- 
 
 viL 
 
 ['  Id.  ibid.  Lib.  i.  cap.  xviii.  119.  col.  467.] 
 
 [2  Athanas.  Op.  Par.  1698.  De  Incarn.  Verb. 
 Dei.  56.  Tom.  I.  Pars  i.  p.  96;  where  the  last  clause 
 is  ui  Koi  jiripTvpa  Tris  'K.pimov  6eoVi)TOS  ycyovaui.^ 
 ...secundum  quos  de  &c.  judicemus. — August. 
 Op.  Par.  1679-1700.  Contr.  Crescon.  Donat.  Lib. 
 It.  cap.  xxxi.  39.  Tom.  IX.  col.  430.] 
 Those,  1507,  1570,  1609.] 
 
 P  HIeron.  Op.  Par.  1093-1706.  Comm.  Lib.  m. 
 in  Epist.  ad  Ephes.  cap.  iv.  Tom.  IV.  Pars  i.  col. 
 878 ;  wliere  scripturee  sunt,  and  adulter.] 
 
 l«  Perfite,  1667,  1570.] 
 
 Hoc  enim  proprium  apostolicae  doctrinae  est, 
 Deum  &c.— Hilar.  Op.  Par.  1093.  Tract,  in  Psal. 
 Ixv.  17.  col.  179.] 
 
 [8  Ambros.  Op.  Par.  1080-90.  De  Fid.  Lib.  i. 
 cap.  X.  04.  Tom.  I.  col.  450.] 
 [f  Astonned,  1567,  1570.] 
 
 Cherubins,  seraphins,  1.567,  1570.] 
 Id.  De  Incarn.  Dora.  Sacr.  cap.  iii.  14.  Tom.  I. 
 col.  706.] 
 
 ['2  Meself,  1.567,  1570.] 
 
 P  Id.De  Fid.  Lib.  i.  cap.  xvi.  103.  Tom.  I.  col. 
 464.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 239 
 
 ing  saith :  "  Whosoever  maketh  this  argument,  which  in  your  word  is  implied. 
 The  scriptures  are  to  be  asked  ;  ergo,  the  holy  fathers  are  not  to  be  asked  ; 
 maketh  a  foolish  argument." 
 
 It  seemeth  no  great  point  of  wisdom,  M.  Harding,  to  upbraid  others  with 
 folly  without  cause :  God  increase  both  you  and  us  in  all  wisdom  and  under- 
 standing in  Christ  Jesus  Howbeit  our  argument,  howsoever  it  hath  pleased 
 you  to  fashion  and  to  handle  it,  as  we  meant  it  and  made  it,  had  no  such  folly. 
 Wherefore  whatsoever  folly  is  now  come  to  it,  it  is  your  own :  it  is  not  ours. 
 For  we  deny  not  the  learned  fathers'  expositions  and  judgments  in  doubtful 
 cases  of  the  scriptures.  We  read  them  ourselves :  we  follow  them :  we  em- 
 brace them :  and,  as  I  said  before,  we  most  humbly  thank  God  for  them.  But 
 thus  we  say :  The  same  fathers'  opinions  and  judgments,  forasmuch  as  they 
 are  sometimes  disagreeable  one  from  another,  and  sometimes  imjjly  contrarieties 
 and  contradictions,  therefore  alone  and  of  themselves,  without  farther  authority 
 and  guiding  of  God's  word,  are  not  always  sufficient  warrants  to  charge  our 
 faith.  And  thus  the  learned  catholic  fathers  themselves  have  evermore  taught 
 us  to  esteem  and  to  weigh  the  fathers. 
 
 The  ancient  father  Origen  saith  thus,  as  it  is  reported  before :   Ex  soils  orig.  in 
 scripturis  examinationis  nostrce  discretio  petenda  est^^:  "The  discussing  of  our  H^m.' Efb. 
 judgment  must  be  taken  only  of  the  scriptures."    And  again :  Sensus  nostri  et  Ix^oiis'^ '' 
 enarrationes  sine  scripturis  testibus  non  hahent  fidem}^ :  "  Our  judgments  and  ex- Hom.'i.^" 
 positions,  without  witness  of  the  scriptures,  have  no  credit."    Likewise  St  Augus- 
 tine :  [Ego'\  solis  canonicis  [^scripturis^  debeo  sine  ulla  recusatione  coftsensum^" ;  August,  de 
 "My  consent  without  exception  I  owe  (not  unto  any  father,  Avere  he  never  ^"fxi^^"^* 
 so  well  learned,  but)  only  to  the  holy  canonical  scriptures."     His  reason  is  this : 
 Nam  cum  Dominus  tacuerit,  quis  nostrum  dicat,  Ilia  vel  ilia  sunt  ?    Aut  si  dicere  f^^^- 
 avdet,  unde  probat    ?  "  For,  whereas  the  Lord  himself  hath  not  spoken,  who  of  96.  ' 
 us  can  say,  it  is  this  or  that  ?    Or,  if  he  dare  say  so,  how  can  he  prove  it  ?" 
 
 And  therefore  he  concludeth  directly  and  in  like  words  with  St  Ambrose : 
 Ego  vocem  pastoris  inquiro.     Lege  hoc  mihi  de  proplieta :  lege , .  .de  psalmo  :  re-  August,  de 
 cita...de  lege:  recita  de  evangelio:  recita  de  apostolo^'^  :  "I  require  the  voice  of  xfv.°'"'' 
 the  shepherd.    Read  me  this  matter  out  of  the  prophets  2°:  read  it  me  out  of 
 the  psalms :  read  it  out  of  the  law :  read  it  out  of  the  gospel :  read  it  out 
 of  the  apostles." 
 
 The  Apology,  Chap,  x.  Division  1. 
 
 Wherefore,  if  we  be  heretics,  and  they  (as  they  would  fiin  be  called) 
 be  catholics,  why  do  they  not  as  they  see  the  fathers,  which  were  catholic 
 men,  have  always  done  ?  Why  do  they  not  convince  and  master  us  by 
 the  divine  scriptures  ?  Why  do  they  not  call  us  again  to  be  tried  by 
 them?  Why  do  they  not  lay  before  us  how  we  have  gone  away  from 
 Christ,  from  the  prophets,  from  the  apostles,  and  from  the  holy  fathers  ? 
 Why  stick  they  to  do  it  ?  Why  are  they  afraid  of  it  ?  It  is  God's  cause. 
 Why  are  they  doubtful  to  commit  it  to  the  trial  of  God's  word  ?  If  we 
 be  heretics,  which  refer  all  our  controversies  unto  the  holy  scriptures,  and 
 report  us  to  the  self-same  words  which  we  know  were  sealed  by  God 
 himself,  and  in  comparison  of  them  set  little  by  all  other  things,  whatso- 
 ever may  be  devised  by  men,  how  shall  we  say  to  these  folk,  I  pray  you  ? 
 what  manner  of  men  be  they,  and  how  is  it  meet  to  call  them,  which  fear 
 
 ['*  Jesu,  1567,  1570  ] 
 
 ['^  Orig.  Op.  Par.  1733-50.  Comm.  in  Epist.  ad 
 Rom.  Lib.  x.  cap.  xvi.  3.5.  Tom.  IV.  p.  C8-1.  See 
 before,  page  228,  note  6.] 
 
 ['«  Id.  in  Jer.  Horn.  i.  7.  Tom.  IIL  p.  12!).  See 
 before,  page  228.] 
 
 ["  August.  Op.  De  Nat,  et  Grat.  cap.  Ixi.  71. 
 
 Tom.  X.  coL  158.] 
 
 QuEE  cum  ipse  tacuerit,  &c.    Ista  vel  &c. 
 
 andeat,  &c  Id.  In  Johan.  Evang.  cap.  xvi.  Tractat. 
 
 xcvi.  2.  Tom.  III.  Pars  ii.  col.  7;i4.] 
 
 Id.  De  Pastor.  Serm.  xlvi.  cap.  xiv.  32.  Tom. 
 V.  col.  242.] 
 
 [">  Prophet,  15G7,  1570.J 
 
240 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 the  judgment  of  tlie  holy  scriptures,  that  is  to  s.ay,  the  judgment  of  God 
 himself,  and  do  prefer  before  them  their  own  dreams  and  full  cold  inven- 
 tions ;  and,  to  maintain  their  own  traditions,  have  defaced  and  corrupted 
 noAV  these  many  hundred  years  the  ordinances  of  Christ  and  of  the 
 apostles  ? 
 
 M.  HARDING. 
 
 We  do  so.   For  tlmj  condemn^  those  that  imnt  against  the  tradition  of  the 
 fathers,  and  so  do  ive.    The  scriptures  consist  not  in  inh  and  paper,  ^  ^ 
 hut  in  the  sense.     Which  sense  the  Holy  Ghost  by  Christ's  promise  hath 
 taught  the  church. . . . 
 
 Epiphanius,  refuting  the  heretics  which  named  themselves  "  apostolics,"  saith  that 
 "  the  scriptures  have  need  of  speculation  (that  is  to  wit,  to  he  ivell  studied  ua-res.  6i. 
 and  considered),  to  the  end  the  force  and  power  of  every  argument  may  scripture  need- 
 he  known.    It  behoveth  us  also,"  saith  he,  "to  use  the  tradition;  for 
 we  cannot  have  all  things  of  the  holy  scripture^."    Thus  Epiphanius.    By  tradition 
 without  doubt  he  meaneth  the  sense  and  understanding  received  of  the  fathers :  for 
 that  is  the  hey  of  the  word  of  God,  as  St  Peter  taught  by  report  of  St  Clement^. 
 This  sense  and  understanding  of  the  law  had  the  ministers  of  the  law.  Tradition  ne- 
 to  ivhom  the  traditions  of  3Ioses  and  of  the  elders  came  as  it  were  by  <^«»""'.'/.  *«- 
 
 ,  ^   cause  scripture 
 
 hands.    Now  we  require  you  to  admit  this  tradition,  that  is  to  say,  'n'^j'^^ 
 
 the  catholic  sense  and  understanding  of  the  scriptures,  which  hath  been  Reeonnition. 
 
 delivered  unto  us  by  the  holy  fathers  of  all  ages  and  of  all  countries 
 
 where  the  faith  hath  been  received.    And  then  we  ivill  call  you  again  to  be  tried 
 
 by  the  scriptures. . . . 
 
 This  have  the  catholics  laid  before  you  oftentimes ;  and  this  do  we  sheiv  you  in 
 this  Confutation.    "He  that  despiseth  you  despiseth  me,"  saith  Christ  of  his  Lukex. 
 church.    Ye  despise  the  catholic  church,  and  therefore  ye*  despise  Christ.  . . . 
 
 What  need  so  many  questions,  sirs  ?    Your  hot  rhetoric  sheweth  more  courage 
 in  word  thati  victory  in  deed.    Ye  call  us  forth  to  the  scriptures,  as 
 
 -.T  .1  7  .  1  ^  r.  Great  braffs 
 
 it  were  to  the  field.  Ye  strike  us  doivn  with  words  before  ye  come  made  h>j  the  de- 
 to  encounter.  To  shew  your  bravery  in  the  muster,  ye  refer  your  con-  ''almranfe  \f 
 troversies  to^  the  holy  scriptures,  ye  report  you  unto*^  the  words  sealed  "'^ ^'^"p"'^^'- 
 by  God  himself;  hut  we  the  catholics,  as  ye  pretend,  stick  at  it,  ive  he  afraid  of 
 it,  we  doubt  of  the  matter,  ice  fear  the  judgment  of  holy  scriptures,  we  prefer 
 our  own  dreams  and  cold  inventions.  Well,  now  that  ye  have  told  your  lusty 
 tale,  hear  our  sober  answer. . . .  Oftentimes  the  true  scriptures  are  stretched  forth 
 to  serve  evil  and  false  purposes.  The  Jews  went  about  by  the  scriptures  to  prove 
 *  untnith.    i^iat  Christ  tvas  not  so  much  as  a  prophet ;  for  they  said,  * "  Search 
 
 Fortliewords    ,  .  ,  ,7    ^  7    j      •    ^7     ^        /    ^        ti     „       -r,  Johnvu. 
 
 areotherwise.  the  scriptures,  and  see  that  a  prophet  risetn  not  out  oj  Galilee.  By 
 
 the  scriptures  they  ivould  needs  shew  him  worthy  to  die :   "  We  have  John  xix. 
 
 a  law,"  quoth"^  they,  "and  by  our  law  he  ought  to  die,  because  he  hath  made 
 
 himself  the  Son  of  God."    The  devil,  by  alleging  scripture,  ivould  have  deceived  our 
 
 Saviour  himself,  and  said  unto  him:  Scriptum  est:  "It  is  written."  Matuiv. 
 
 The  Arians  were  full  of  the  scriptures,  and  by  the  same,  as  St  Ambrose 
 
 writeth,  went  about  to  prove  that  Christ,  the  author  of  all  goodness,  Fi^ cdp!'i!^'''' 
 
 was  not  good.    It  is  written,  quoth  they.  Nemo  bonus  nisi  unus  Dens  : 
 
 "  None  is  good  hut  only^  God."    Likewise  the  Macedonians,  the  Nesto-  Markx. 
 
 rians,  tlie  Eutychians  
 
 Now  in  this  case,  yourselves  doing  the  like,  what  may  we  do  better  than  honour 
 the  scriptures,  and  seek  for  their  right  sense  and  understanding?    Scriptum  est: 
 
 [1  Condemned,  Conf.  and  Def.  1567.] 
 
 OeuypLa^  6e  oeiTat,  Kal  aitrUTjcetos,  ci9  to  eioe- 
 vai  cKaCTTtj?  iiirodiaeui^  ti\v  ovvafxiv.  eel  Sc  Kai  ira- 
 paooaei  KexpriT^"-!-'  ov  yap  TrovTa  aTro  Ttjs  Sei'as 
 ypacjifj'i  ouvaToi  Xanfidvea-dai. — Epiphan.  Op.  Par. 
 1022.  Adv.  Haer.  Lib.  11.  Haer.  Ix.  Tom.  I.  p.  511.] 
 
 [■>  Clement.  Recogn.  Lib.  x.  42.  in  Coteler.  Patr. 
 
 Apost.  Amst.  1724.  Vol.  I.  p.  597.J 
 You,  Def.  1570,  1C09.J 
 P  Unto,  Conf.  and  Def.  15G7.] 
 [«  To,  Conf.] 
 ['  Quod,  Def.  1507,  1570.] 
 ["  One,  Conf.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 241 
 
 "  It  is  scripture  {saith  St  Amhrose  to  the  allegation  of  the  Arians),  I  acknoidechje ; 
 
 hut  the  letter  hath  not  the  error :  would  God  the  Arians'  interpretation  had  not ! 
 
 Apices  sine  crimine  sunt,  sensus  in  criniine" :   The  letters  he  without  crime, 
 
 the  sense  is  in  crime."     "From  the  understanding   cometh  heresij,  «oi^^  from 
 
 Hilar,  lie       ^^'^  scripture :  the  sense,  not  the  word,  becometh  to  he  a  crime^^,"  saith  St 
 
 Trinit.  Lib.  it.  Hilary.    Sitheucc  then  all  standeth  in  the  sense,  let  us  agree  first  upon 
 
 the  sense  and  interpretation  of  the  scriptures;  and  then,  if  we  he  not  as  readi/ 
 
 as  ye,  come  forth  when  ye  list,  upbraid  us  hardly,  and  say  lustily  as  here  ye  do, 
 
 "  Why  stick  they  to  do  it  ?  Why  are  they  afraid  of  it  ?" 
 
 As  for  the  true  sense  and  interpretation  of  the  scriptures,  where  shall  tee  find 
 
 it,  hut,  as  before  tve  said,  in  the  catholic  church  ?     The  church,  having  Christ 
 
 Matt,  xxviii.    remaining  tvith  it  "  all  days  to  the  end  of  the  world,"  having  by  pro- 
 
 johnxiv.       mise  of  Christ  the  Spirit  of  truth  remaining  in  it  for  ever,  having  by 
 
 isai.  lix.        God's  owu  ancicnt  promise  both  the  ivords  ivhich  the  Father  hath  put 
 
 in  the  mouth  of  Christ,  and  the  Spirit  ivhich  he  put  in  Mm,  whereby 
 
 it  may  understand  the  meaning  of  God's  ivords;  tve  may  not  notv  seek  for  the 
 
 true  sense,  understanding,  and  interpretation  of  the  scriptures  any  ivhere  but  in 
 
 the  church.    Your  own  doctor,  John  Calvin  himself,  ivhom  ye  follow  and  esteem 
 
 In  Epist.  ad         much,  admonisheth  very  well,  and  saith :  "  It  is  specially  to  be  noted 
 
 HebriTos.        fj^^f  ^/^g  cJiurcli  there  is  no  light  of  the  sound  understanding 
 
 of  the    scripture^^."    This  ground  being  laid,  on  which  each  part  mtist  stand  and 
 
 he  tried  in,  crow  no  more  against  us,  boast  yourselves  no  more ;  tve  fear  not  the 
 
 judgment  of  the  holy  scripttires.    Nay,  it  is  yourselves  that  fear  this  judgment : 
 
 for  your  own  conscience  telleth  yoti  that  on  this  ground  ye  are  the  iveaker  side.  Untruth. 
 
 If  ye  stand  tvith  us  on  this  gromul,  ye  shall  never  be  able  to  defend  your  master 
 
 John  Calvin's  doctrine  touching  baptism,  ivhich  he  maketh  to  he  of  so  little  force,  untruth. 
 
 against  the  manifest  scripture:  "Let  everyone  of  you,"  saith  St  Peter,  "be  6o/>- bSeth  not 
 
 tized  in  the  name  of  Jesus  Christ,  to  remission  of  sins."     Keeping  this  ground,  menTof" 
 
 *ye  shall  he  borne  from  your  doctrine  touching  absolution,  denying  the  priest  to  t^^ntmth. 
 
 have  power  to  absolve  penitents  by  his  priestly  authority,  hut  by  preaching  the 
 
 gospel  to  them,  contrary  to  the  plain  scripture :  "  Whose  sins  ye  forgive,  they  are 
 
 forgiven  to  them ;  whose  ye  retain,  they  are  retained."    If  ye  refuse  not  this  ground, 
 
 ye  shall  he  forced  to  restore  the  sacrament  of  extreme  unction  and  the  use  of  holy 
 
 oil  again,  which  ye  have  abandoned.   For  what  have  ye  to  say  against  the  scripture? 
 
 "Is  anil  sick  amonq  you?  let  him  cause  the  priests  of  the  church  to  come  in 
 James  v.  .....  . 
 
 to  him,  anointing  him  with  oil  in  the  name  of  our  Lord."  Abiding  in  this 
 
 ground,  ye  shall  be  driven  to  forsake  your  ZuingUan  doctrine,  which  putteth  signs 
 
 and  figures  1.  only  in  the  sacrament  of  the  altar,  for  the  true  and  real  body  Three  evident 
 
 of  Christ  there  2.  present,  contrary  to  the  3.  clear  scripture,  "  This  is  my  body." 
 
 Being  on  this  ground,  ye  shall  soon  give  over  the  maintenance  of  the  doctrine  of 
 
 your  special  faith,  and  of  your  justification  hy  faith  only,  as  being  contrary  to 
 
 James  it  plain  scripture,  "  Man  is  justified  by  works,  and  not  by  faith  only." 
 
 To  conclude  {for  to  sheiv  in  how  many  points  ye  may  be  confuted  by 
 
 evident  scriptures  it  were  in  manner  infinite),  if  ye  will  admit  this  for  a  good 
 
 ground,  as  ye  must  needs  admit,  then  shall  ye  not  maintain  the  presumptuous 
 
 doctrine  of  your  certainty  of  grace  and  salvation,  contrary  to  that  St  Paid  coun- 
 
 Phii.  it.         selleth,  "  With  fear  and  trembling  work  your  salvation." 
 
 THE  BISHOP  OF  S^VRISBURY, 
 
 WTiereas  we  make  reasonable  request,  tliat  God  may  be  umpire  in  his  own 
 cause,  and  that  all  our  controversies  may  be  judged  and  tried  by  the  holy 
 scriptures,  M.  Harding  thereto  answereth  thus  :  The  scripture  standeth  not  in 
 the,  words,  but  in  the  sense ;  and  the  same  sense  is  continued  by  tradition  in 
 
 ['  Scriptum  est,  inqniunt,  Nemo  bonus,  nisi 
 unus  Deus.  Scriptum  agnosco :  sed  litera  errorem 
 non  habet ;  utinam  Arriana  interpretatio  non 
 haberet!  Apices  &c.— Ambros.  Op.  Par.  168C-90. 
 De  Fid.  Lib.  ii.  cap.  i.  IC.  Tom.  II.  col.  473.] 
 
 ['•"  Nor,  Def.  1/570.J 
 
 [jewel,  III.] 
 
 ["  De  intelligentia  enim  haeresis,  non  de  scrip- 
 tura  est;  et  sensus,  non  sermo  fit  crimen. — Hilar. 
 Op.  Par.  1G93.  De  Trin.  Lib.  ii.  3.  col.  789.] 
 
 f '2  Scriptures,  Conf.  and  Def.  15C7,  1570,  1609.] 
 ['••  The  editor  has  not  found  the  passage  referred 
 
 to.] 
 
 IG 
 
2i2 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.VKT 
 
 Hieron. 
 contr.  Lueif. 
 
 Hilar,  de 
 Tnn.  Lib.  iv 
 p.  39. 
 
 John  Tii. 
 
 trou,  Kai 
 ice  OTi 
 
 vuK  eyi'}- 
 yepTai, 
 
 Chrysostom. 
 Augustinus. 
 
 Nicol.  Lyr. 
 in  Tii.  cap. 
 Johan. 
 
 the  chm-cli.  Otherwise,  he  saith,  the  Jews,  the  Arians,  the  Xestorians,  the 
 Eutychians,  and  all  other  heretics  were  always  able  to  claim  by  the  scriptures. 
 To  conclude,  he  maketh  up  a  great  empty  heap  of  the  force  of  baptism,  of 
 holy  oil,  of  extreme  unction,  of  absolution,  of  signs,  of  figures,  of  only  faith, 
 and  (as  it  liketh  him  to  call  it)  of  the  presumptuous  doctrine  of  the  certainty 
 of  salvation  ;  in  every  of  which  things,  he  saith,  the  scriptures  are  clear  of  his 
 side,  and  directly  against  us. 
 
 To  answer  all  these  points  in  particular  it  would  require  another  book.  But, 
 briefly  to  touch  so  much  only  as  shall  be  needful :  First,  that  the  substance 
 of  the  scriptures  standeth  in  the  right  sense  and  meaning,  and  not  only  in  the 
 naked  and  bare  words,  it  is  true  and  generally  granted  without  exception,  and 
 needeth  no  further ^  proof.  St  Hierome  saith:  Kon  iti  legendo,  sed  inteUigendo- 
 scn'pturcc  consistiint^:  "The  scriptures  stand  not  in  the  reading,  but  in  the 
 understanding."  And  St  Hilar\- :  Xon  . . .  divinorum  dictorum,  sed  inteUigentke 
 '  nostrce  a  nobis  I'atio  prastanda  est^:  "We  must  yield  an  account,  not  of  God's 
 divine  words,  but  of  our  own  expositions." 
 
 But,  if  that  only  be  the  right  meaning  and  sense  of  the  scriptures,  that  within 
 these  few  late  hundred  years  is  cropen  into  the  church  of  Rome ;  and  if  it  be  all 
 gospel,  whatsoever  it  be,  that  arriveth  from  thence ;  and  if  they  be  all  heretics 
 and  schismatics,  and  despisers  of  Chi-ist  and  of  the  apostles  and  of  the  universal 
 church,  that  make  stay  at  it,  or  cannot  receive  it,  then  is  the  whole  matter 
 already  concluded ;  we  shall  need  no  more  ado. 
 
 Ye  say,  the  Jews,  the  Arians,  the  Xestorians,  and  other  heretics  alleged  the 
 scriptures.  Yea,  verily,  M.  Harding,  and  that  even  with  like  faith  and  in  hke 
 sense  and  to  like  purpose  as  you  allege  them  now ;  as  hereafter  I  trust  it  shall 
 appear.  By  the  way,  for  example  hereof,  in  this  very  place,  where  you  allege 
 the  words  of  the  Pharisees  avouching  the  scriptures,  it  may  please  you  to  re- 
 member, that  either  wittingly  or  of  some  error  and  oversight  ye  have  manifestly 
 corrupted  the  scriptures.  For,  whereas  you  have  translated  the  place  thus, 
 "  Search  the  scriptm-es ;"  the  Pharisees  said  nothing  else  but  Scrutare  et  vide, 
 "  Search  and  see  and  spake  not  one  word  of  the  scriptiu-es.  And  although  the 
 matter  import  not  much,  yet  to  charge  you  with  your  own  rule,  which  must 
 needs  be  good  against  yourself,  any  small  fault  in  God's  word  must  be  counted 
 great.  Indeed  St  Chrysostom^  and  St  Augustine^  seem  to  supply  this  word 
 "  scriptures,"  although  it  were  not  in  the  text. 
 
 Touching  the  matter  itself  Xicolaus  Lyra  saith :  Hoc  vei'brtm  eorum  simpUciter 
 falsum  est :  quia,  si  intelligatur  de  prophetis  generaliter,  aliqui  fuerunt  nati  de 
 Gaiikea ;  videlicet,  Elizeeus,  Tobias,  et  Debora  prophetissa,  et  forte  plures  alii' : 
 "  This  word  of  the  Pharisees  is  plainly  false  :  for,  if  it  be  taken  generally  of  all 
 prophets,  then  were  there  certain  of  them  born  in  Galilee,  namely  Elizaeus,  Tobias, 
 Debora,  and  perchance  others  more."  In  such  sort,  M.  Harding,  even  with  the* 
 hke  faith  and  credit,  you  also  have  used  to  allege  the  scriptures. 
 
 But  whereto  drive  you  all  this  long  tale  ?  Will  you  in  the  end  conclude 
 thus,  The  Jews  and  heretics  alleged  the  scriptures ;  ergo,  faithful  Christians  may 
 not  allege  them  ?  Or  thus,  Thieves  have  sometimes  armed  themselves ;  ergo, 
 true  men  may  not  be  armed?  Xay,  we  may  rather  say  thus  unto  you.  The 
 Jews  and  heretics  alleged  the  scriptures ;  what  account  then  may  we  make  of 
 3-0U,  that  flee  and  condemn  and  burn  the  scriptures  ? 
 
 Certainly,  notwithstanding  Pharisees^  and  heretics  wickedly  misalleged  the 
 scriptures,  as  ye  sometimes  do  to  serve  your'°  purpose;  yet  for  aU  that  Clmst 
 
 ['  Farther,  15G7,  1570.] 
 
 In  intelligendo.  15G7,  1570.] 
 ...quum... scripture  uon  in  legendo  consistant, 
 sed  in  intelligendo.— Hieron.  Op.  Par.  1693-1706. 
 Adv.  Lucif.  Tom.  IV.  Pars  11.  col.  ;506.J 
 
 [*  Hilar.  Op.  Par.  1093.  De  Trin.  Lib.  iv.  19. 
 col.  839.J 
 
 Ot   Oe    vfjptCTTlKW^,  OVK    c'tCOTL    TTepl  TWV 
 
 ypa<pwv  oiic'ev,  Tavra  tTnjyayou. —  Chrvsost.  Op. 
 Par.  1718-38.  In  Joan.  Horn.  lii.  Tom.  yUI.p.306.] 
 
 Quid  ergo  Uli  qiiasi  legis  doctores  ad  Xicode- 
 mnm  dixerunt?  Scrutare  scripturas,  &c. — August. 
 Op.  Par.  1679-1700.  In  Johan.  Evang.  cap.  vii. 
 Tractat.  xxxiii.  2.  Tom.  III.  Pars  11.  col.  530.] 
 
 ['  Bibl.  cum  Gloss.  Ord.  et  Expos.  N.  de  Lyra, 
 Basil.  1502.  Job.  cap.  vii.  Pars  V.  fol.  210;  where 
 est falsxim,  and  GalUeus  for  Elizeus.] 
 1567  omits  the.] 
 
 P  The  Pharisees,  i;67.] 
 
 ["»  You,  1611.] 
 
I.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 243 
 
 said  unto  them  :  Scrutamini  scnpturas :  "  Search  the  scriptures."    And,  as  it  is  joim  v. 
 said  before,  the  cathohc  learned  fathers,  in  all  their  cases  and  controversies,  cap.  ix.  dw. 
 appealed  evermore  to  the  scriptures^^ 
 
 Where  you  say  the  scriptures  are  so  clear  of  your  side,  and  make  so  directly 
 against  us,  would  God  ye  would  indeed  and  unfeignedly  stand  to  that  trial ! 
 Your  fancies  and  follies  would  soon  come  to  ground. 
 
 Touching  your  great  heaps  ^-  of  examples,  of  the  sacrament  of  baptism  defaced, 
 as  you  say,  by  M.  Calvin,  of  absolution,  of  extreme  unction,  of  holy  oil,  of  signs, 
 of  figures,  of  only  faith,  and  of  the  certainty  of  salvation,  which  you  call  pre- 
 sumptuous ;  first,  of  the  sacrament  of  baptism  M.  Calvin  every  where  writeth 
 with  all  manner  reverence,  calling  it  a  divine  and  an  heavenly  mystery,  and  the 
 sacrament  of  our  redemption  :  wherein  also  sometimes  he  justly  reproveth  you,  for 
 that  3'e  have  so  many  ways  so  profanely  and  so  unreverently  abused  the  same. 
 
 Of  absolution  we  shall  have  occasion  to  say  more  hereafter. 
 
 Touching  your  oil,  indeed  in  shew  of  words  St  James  seemeth  to  make  some- 
 what for  you.  Notwithstanding,  neither  doth  he  call  it  holy  oil,  as  ye  do,  neither 
 doth  he  call  it  a  sacrament  of  the  church ;  nor  doth  he  say,  as  ye  say,  it  should 
 serve  for  the  salvation  of  body  and  soul ;  nor  doth  he  teach  you  to  salute  it,  and 
 to  speak  unto  it  as  to  a  lively  and  reasonable  creature,  Ave,  sanctum  oleum,  "  All 
 hail,  holy  oil ;"  nor  with  these  words  to  minister  it  unto  the  sick :  Per  lianc 
 sanctam  unctionem  et  suam  piissimam  misericordiam  ignoscat  tibi  Deus^^:  "By 
 this  holy  anointing,  and  his  dear  mercy,  God  pardon  thee."  To  be  short,  it  was 
 a  miraculous  gift  of  healing,  lasting  only,  as  other  like  miracles  did,  for  the  time ; 
 not  a  necessary  sacrament  of  the  church  to  continue  for  ever. 
 
 As  for  the  objection  of  signs  and  figures,  for  shortness  of  time  I  must  refer 
 thee,  gentle  reader,  unto  my  former  reply  to  M.  Harding'*.    The  words  of  Christ,  The  12th 
 which  are  thought  to  be  so  plain,  the  ancient  learned  father  Tertullian  ex-   '  ^" 
 poundeth  thus  :  Hoc  est  corpus  meum : . . .  hoc  est,  figura  corporis  mei^^:  "  '  This  is  Tertuii. 
 my  body ;'  that  is  to  say,  this  is  a  figure  of  my  body."    Likewise  St  Augustine :  ub^'iv)'"''' 
 Noti . . .  duhitavit  Dominus  dicere.  Hoc  est  corpus  meum,  cum  daret  signum  corporis  F^re. 
 swi'";  "  Our  Lord  doubted  not  to  say,  '  This  is  my  body,'  when  he  gave  a  sign  of 
 his  body." 
 
 To  rehearse  all  other  like  ancient  authorities,  it  were  too  long.  O  what 
 triumphs  would  Master  Harding  make,  if  none  of  all  the  old  learned  fathers  could 
 be  found  that  ever  had  called  the  sacrament  the  sign  and  figure  of  Christ's  body ! 
 But,  as  before  he  alleged  an  imagined  sense  of  the  scriptures  without  words,  so 
 now  he  allegeth  the  words  alone  without  sense.  He  should  have  remembered 
 better  that  St  Hierome  saith :  Ne  putemus  in  verbis  scripturarum  esse  evangelium,  Hieron.  in 
 sed  in  sensu^":  "Let  us  not  think  the  gospel  standeth  in  the  words  of  the  scrijj-  Sal! cap! i. 
 tures,  but  in  the  meaning." 
 
 Two  other  great  quarrels  Master  Harding  moveth ;  the  one  of  only  ftiith, 
 the  other  (as  he  calleth  it)  of  the  presumptuous  certainty  of  salvation.  Wherein 
 judge  thou  uprightly,  good  christian  reader,  how  just  cause  he  hath  to  reprove 
 our  doctrine. 
 
 As  for  the  first  hereof,  St  Paul  saith:  Justificamur  gratis  ex  gratia  ipsius :  nom.  iw. 
 "  We  be  justified  freely  of  his  grace  :"  "  we  judge  that  a  man  is  justified  by  faith, 
 without  the  works  of  the  law :"  "  we  know  that  a  man  is  not  justified  by  the 
 works  of  the  law,  but  by  the  faith  of  Christ."  M.  Harding  will  say,  Yet  hitherto 
 of  sola  fides,  that  is,  of  "  only  faith,"  we  hear  nothing.  Notwithstanding,  when 
 St  Paul  excludeth  all  manner  works  besides  only  faith,  what  else  then  leaveth 
 he  but  faith  alone  ? 
 
 Howbeit,  if  it  be  so  horrible  an  heresy  to  say  we  be  justified  before  God  by 
 
 ["  See  before,  pages  227,  &c.]  I  40.  p.  571 ;  where  id  ext.] 
 
 ['-  Heap,  15C7,  1.570,  1609.]  ['«  August.  Op.  Lib.  contr.  Adimant.  cap.  xii.  3. 
 
 P  Pontifical.  Rom.  Antv.  1027.  De  Offic.  in  Tom.  VIII.  col.  124 ;  -whaTQ  Dominus  dubitavit,  smi 
 
 Quint.  Fer.  Caen.  Dom.  p.  412;  Manual,  ad  Us.  sigiium  daret.] 
 
 Eccles.  Sarisb.  Rothom.  W.m.  De  Extr.  Unct.  foil.  ["■  Nec  putemus  &c.— Hieron.  Op.  Comm.  Lib. 
 
 94,  &c.  Seebefore,paf;el77,and  Vol.  II.  page  1130.]  |  I.  in  Epist.  ad  Galat.  cap.  i.  Tom.  IV.  Pars  i.  col. 
 
 See  Vol.  II.  pages,  rm,  &c.]  I  230.] 
 
 Tertull.  Op.  Lut.  1041.  Adv.  Marcion.  Lib.  iv.  i 
 
 16—2 
 
244 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Ambros.  eo- 
 dein  loco. 
 
 Ambros.  in 
 Kpist  ad 
 Koiii.  cap.  ix 
 Basil,  de 
 Huiiiil. 
 
 only  faith,  that  is  to  say,  only  by  the  merits  and  cross  of  Christ;  let  us  see  what 
 the  holy  learned  fathers  of  the  church  so  many  hundred  years  ago  have  taught 
 us  thereof. 
 
 Ambros^ in  St  Ambrosc  saitli :  Justijicoti  sunt  gratis,  quia  nihil  operantes,  neque  vicem 
 Koin.  cap.  iv.  redclentes,  sola  fide  Justijicati  sunt  dono  Dei^ :  "They  are  justified  freely;  because, 
 working  nothing,  and  requiting  nothing,  they  are  justified  by  only  faith  through 
 the  gift  of  God."  Again :  Sic  decretum  est  a  Deo,  vt,  cessante  lege,  solam  fidcm 
 gratia  Dei  jjosceret  ad  salufem^:  "This  was  God's  determination,  that,  the  law 
 surceasing,  the  grace  of  God  should  require  only  faith  unto  salvation."  And 
 again:  Sola  fides  posita  est  ad  salutem^:  "Only  faith  is  laid  or  appointed  unto 
 salvation."  St  Basil  saith :  Novit  se  esse  inopem  verce  justitiai ;  sola  autem  fide 
 in  Christum  esse  justificatum*:  "He  knoweth  himself  to  be  void  of  true  righteous- 
 ness, and  to  be  justified  by  only  faith  in  Christ." 
 Xpiariv  Theodoretus  saith  :   Non  ullis  operihus  nostris,  sed  per  solam  fidem  mystica 
 
 ftona  consequuti  sumus^:  "Not  by  any  works  of  ours,  but  by  only  faith  we  have 
 Theod.  de     gotten  the  mystical  good  things." 
 
 Gr.Tc.  Affect.  Nazianzcnus  saith:  AiKawa-vyrj . . . .  kqi  to  TTia-Tevcrai  ^ovov :  Credere  solum  est 
 Nazianz.      justitia^:  "Only  believing  is  righteousness." 
 
 ^^I'.J^"'  Origen  saith  :  Ubi  est  gloriatio  tua  ?  Exclusa  est. . . .  Dicit  sufficere  solius  fidei 
 orig.  in  justificationem ;  ita  ut  credens  quis  tantummodo  justificetur,  etiamsi  nihil  honi 
 ^m\'.  c^y,.  ni.  operis  fecerit' :  "Where  now  is  thy  boasting"  of  thy  good  works?  "It  is  shut 
 out.  Paul  saith  that  the  justification  of  only  faith  is  sufiicient ;  so  that  a  man 
 only  believing  may  be  justified,  although  he  have  done  no  good  works  ®  at  all." 
 
 Hesychius  saith :  Gratia . .  .ex  misericordia  atque  compassione  prcehetur,  et 
 fide  comprehenditur  sola^:  "The  grace  of  God  is  given  only  of  mercy  and  favour; 
 and  is  embraced  and  received  by  only  faith." 
 
 I  leave  a  great  number  of  others  that  have  written  the  like,  as  well  Greeks 
 chrysos^  in  as  Latins.    Instead  of  them  all  St  Chrysostom  saith  thus  :  Illi  dicebant.  Qui  sola 
 tiai! cap. iii.  ^rZe  nititur,  execrabilis  est;  hie  contra  demonstrat  eum,  qui  sola  fide  nititur, 
 benedictum  esse";  "They  said,  Whoso  stayeth  himself  by  only  faith  is  accursed; 
 contrariwise  St  Paul  proveth,  that  whoso  stayeth  himself  by  only  faith,  he  is 
 blessed." 
 
 Touching  the  words  of  St  James,  if  M.  Harding  well  considered  the  equivo- 
 cation or  double  understanding  of  this  word  "justification,"  he  might  soon  and 
 
 Rom.  iv.  easily  have  espied  his  own  error.  For,  when  St  Paul  saith,  "  Abraham  was  justified 
 by  faith,  without  works  of  the  law,"  he  teacheth  us  how  Abraham  was  received 
 into  favour,  and  justified  before  God.  Of  the  other  side,  St  James,  when  he  saith, 
 "  Abraham  was  justified  by  works,  and  not  by  faith  only,"  he  speaketh  of  the 
 works  that  follow  justification,  and  of  the  fruits  of  faith ;  without  which  fruits 
 Abraham's  faith  had  been  no  faith. 
 
 August. in  St  Augustine  saith:  Non  sunt . . .  contrarite  duorum  apostolorum  sententice, 
 Pauli  et  Jacobi,  cum  dicit  Paulus,  justificari  hominem  . . .  sine  operibus ;  et  Jacobus 
 dicit,  inanem  esse  fidem  sine  operibus:  quia  Paulus  loquitur  de  operibus,  qnce  fidem 
 prcBcedunt ;  Jacobus  de  iis  quce  fidem  sequuntur^'^ :  "The  sayings  of  the  two  apo- 
 stles, Paul  and  James,  are  not  contrary ;  whereas  Paul  saith,  '  A  man  is  justified 
 
 James  ii.  without  works,'  and  James  saith,  '  Faith  witliout  works  is  in  vain :'  for  Paul 
 speaketh  of  the  works  that  go  before  faith ;  James  speaketh  of  the  works  that 
 follow  after  faith." 
 
 Lib.  iii. 
 
 Hesych.  in 
 Lev.  Lib.  iv, 
 cap.  xiv.'" 
 
 [1  Ambros.  Op.  Par.  1686-90.  Comm.  in  Epist. 
 ad  Rom.  cap.  iii.  v.  24.  Tom.  II.  Append,  col.  46.] 
 
 Id.  ibid.  cap.  iv.  v.  5.  col.  48;  wliere  decretum 
 dicit  a.] 
 
 P  Id.  ibid.  cap.  ix.  v.  28.  col.  84.] 
 
 [■>  Basil.  Op.  Par.  1721-30.  De  Humil.  Horn.  xx. 
 3.  Tom.  II.  p.  1.58.] 
 
 [5  Tlieodor.  Op.  Lut.  Par.  1642-84.  Graec.  Affect. 
 Cur.  Serm.  vii.  Tom.  IV.  p.  .')87.] 
 
 Gregor.  Naz.  Op.  Par.  1778-1840.  De  Mod. 
 Orat.  xxxii.  2.5.  Tom.  I.  p.  596.] 
 
 [7  Orig.  Op.  Par.  173-3-59.  Comm.  in  Epist.  ad 
 
 Rom.  Lib.  in.  cap.  iii.  9.  Tom.  IV.  p.  516 ;  wliere 
 nihil  (lb  eo  operis  fnerit  expletuvi.] 
 ["  Work,  1567,  1570.] 
 
 Hesych.  in  Levit.  Basil.  1527.  Lib.  iv.  cap. 
 xiv.  fol.  81.] 
 
 [' "  1567, 1570  omit  the  latter  part  of  this  reference.] 
 ["  Chrysost.  Op.  Par.  1718-38.  In  cap.  iii.  Epist. 
 
 ad  Galat.  Comm.  Tom.  X.  pp.  698,  9.] 
 
 ['2  August.  Op.  Par.  1679-1700.  Lib.  de  Div. 
 
 Quipst.  Octog.  Trib.  Qiutst.  Ixxvi.  2.  Tom.  VI.  col. 
 
 68 ;  where  dicit  wms,  et  alius  dicit,  (juia  ilk  dicit  de, 
 
 and  iste  de  iis.} 
 
OF  THE  CliURCH  OF  ENGLAND. 
 
 245 
 
 If  M.  Harding  shall  think  St  Augustine's  authority  herein  is  not  sufficient, 
 Thomas  of  Aquine  will  avouch  the  same.    His  words  be  these  :  [Jacobus^  hie ...  lOaitli 
 
 loquitur  de  operibus  sequentibus  Jidem ;  qucc  dicuntttr  justificare,  Hon  secundum  quod   .  
 
 justificare  dicitur  justitite  iujusio,  sed  secundum  quod  dicitur  justitite  exercitatio,  vel  Aquin'.  in 
 ostensio,  vel  consummatio.   Res  enim  dicitur  fieri,  quando  perficitur,  vel  innotescit^'^ :  eap?v.^''"^°'^ 
 "  James  in  this  place  speaketh  of  such  works  as  follow  faith ;  which  works  are 
 said  to  justify,  not  as  justification  is  the  procuring  of  righteousness,  but  in  that 
 it  is  an  exercise  or  a  shewing  or  a  perfecting     of  righteousness.    For  we  say 
 a  thing  is  done,  when  it  is  perfected'^  or  known  to  be  done." 
 
 Now  concerning  the  assurance  or  certainty  of  salvation  the  scriptures  are 
 full.  St  Paul  saith:  "  There  is  no  damnation  to  them  that  are^*^  in  Christ  Jesus  Rom.  viu. 
 "The  Spirit  of  God  beareth  witness  to  our  spirit,  that  we  are  the  children  of 
 God:"  "I  know  that  neither  death,  nor  life,  nor  angels,  nor  powers,  nor  princi- 
 palities, nor  things  present,  nor  things  to  come,  nor  height,  nor^*  depth,  nor  any 
 creature  else,  shall  be  able  to  remove  me  from  that  love  that  God  beareth 
 towards  me  in  Christ  Jesus    our  Lord." 
 
 But,  forasmuch  as  these  words  perhaps  have  not  the  sense  of  the  church  of 
 Rome,  without  which,  in  M.  Harding's  judgment,  the  scripture  of  God  is  no  scrip- 
 ture, let  us  see  the  sense  and  exposition  of  the  holy  fathers. 
 
 Tertullian  saith :  Ut  certum  esset  nos  esse  filios  Dei,  misit  Spiritum  suum  in  Tertuii. 
 corda  nostra  clamantem,  Abba,  Pater^^ :  "That  we  might  be  certified  that  we  be  uS^v.^^aw. 
 the  children  of  God,  he  hath  sent  the  Holy  Ghost  into  our  hearts,  crying,  Abba, 
 Father," 
 
 Clemens  Alexandrinus  saith :  Ee  vera  sanguis  fidei  est  spes,  in  qua  continetur,  ciem.  in 
 wt  fides  in  anima.    Cum  autem  spes  exspiraverit,  perinde  ac  si  sanguis  effluxerit,  fap^'vi!'''''' 
 vitalis  fidei  facultas  dissolvitur^^ :  "  Indeed  hope  is  as  it  were  the  blood  of  faith, 
 in  which  faith  hope  is  contained  even  as  faith  is  contained  in  the  soul.  And, 
 when  hope  is  gone,  then  is  all  the  lively  power  of  faith  dissolved,  as  if  the  blood 
 were  shed  out  of  the  body." 
 
 St  Cyprian  saith :  Et  tu  dubitas  [et  fiuctuas^  ?  Hoc  est  Deum  omnino  non  cypr.  de 
 nosse :  hoc  est  Christum  credentium  . . .  magistrum  peccato  incredulitatis  ofiendere  : 
 hoc  est  in  ecclesia  constitutum  fidem  in  domo  fidei  non  habere^^ :  "And  dost  thou 
 stagger,  and  stand  in  doubt"  of  thy  salvation  ?  "  That  were  as  much  as  not  to 
 know  God  :  that  were  as  much  as  with  the  sin  of  unbelief  to  offend  Christ,  the 
 master  of  believers  :  that  were  as  much  as  being  in  the  church,  in  the  house 
 of  faith,  to  have  no  faith." 
 
 Prosper  saith  :  Securi . . ,  diem  judicii  exspectant,  quibus  in  cruce  Domini  glorianti-  prosp.  De 
 bus  mundus . . .  crucifixus  est,  et  ipsi  mundo'^'^ :  "  They  unto  whom  the  world  is  cruci-  pradict.  Dei, 
 fied,  and  are  crucified  unto  the  world,  wait  for  the  day  of  judgment  without  fear." 
 
 But,  to  leave  the  ancient  fathers  of  old  time,  and  to  put  the  matter  quite  out 
 of  doubt,  one  Antonius-*  Marinarius,  in  the  late  council  of  Trident,  in  open 
 audience  said  thus :  Si  cvelum  mat,  si  terra  evanescat,  si  orbis  illabatur  prieceps,  concii.  Trid. 
 ego  in  eum  erectus  ero.  Si  angelus  de  ccelo  aliud  mihi  persuadere  contendat,  dicam 
 illi  anathema.  0  felicem  christiani  pectoris  fiduciam'^* !  "If  the  heaven  should 
 fall,  if  the  earth  should  vanish,  if  the  whole  world  should  come  down  headU)ng, 
 yet  would  I  stand  prest  and  bold  before  God.  If  an  angel  from  heaven  would 
 tell  me  otherwise,  I  would  accurse  him.  O  the  blessed  trust"  and  certainty  "  of  a 
 christian  heart !" 
 
 Certainly,  M.  Harding,  it  were  a  very  presumptuous  part  to  say  that  these 
 fathers,  Greeks,  Latins,  new,  old,  your  own,  and  ours,  were  all  presumptuous. 
 If  it  be  so  presumptuous  a  matter  to  put  affiance  in  the  merits  of  Christ,  what  is 
 
 Afiuin.  in  Sing.  Canon.  Epist.  Par.  1543.  Comm. 
 in  B.  Jacol).  Epist.  cap.  ii.  fol.  25;  where  «on  secun- 
 dum quod  justijicatio.] 
 
 [">  Pertiting,  1507,  1570.] 
 
 ['■■^  Perfited,  1567,  1570.] 
 
 ["'  Be,  15G7,  1570.] 
 
 ["  Jesu,  \r,tyi,  1,570.]  1^18  No,  1570.1 
 
 ['"  Tertiill.  Op.  Lut.  1041.  Adv.  Marcion.  Lil>.  v. 
 4.  p.  581  ;  where  flios  Dei  esse.} 
 
 Clement.  AIox.  Op.  Oxon.  1715.  Pcfdag.  Lib. 
 
 I.  cap.  vi.  Tom.  I.  p.  121.] 
 
 [2'  Cypr.  Op.  Oxon.  10S2.  De  Mortal,  p.  158.] 
 [--  Prosper.  Op.  Par.  1711.  De  Promiss.  et  Pra;- 
 
 diet.  Dei,  Pars  i.  cap.  xvi.  Append,  col.  10:3.  Tliis 
 
 work  is  not  really  by  Prosper.] 
 Antoninus,  1011.] 
 [^^  Anton.  Marin.  Orat.  Pom.  Quart,  in  Quadr. 
 
 anno  1547.  in  Concii.  Trident,  in  Concii.  Stud.  Labb. 
 
 et  Cossart.  Lut.  Par.  1U71-2.  Tom.  XIV.  col.  1038; 
 
 where  dicam  ci.] 
 
240 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Gal.  vi.       it  then  to  put  affiance  in  our  own  merits  ?    St  Paul  hath  taught  us  to  say:  "  God 
 Basil,  in  Psai.  forbicl  that  I  should  glory,  but  only  in  the  cross  of  Christ."    St  Basil  saith:  Qui 
 exf'         '^"^'^        -mentis,  nec  exspectat  ex  operibus  justificari,  unam  et  solam  spem 
 Tiji/ t.w/oa  hahet  sahttis  suce  misericordias  Domini^ :  "  Whoso  trusteth  not  in  his  own  merits, 
 
 oiKTtpfiov9  "O'^  looketh  to  be  justified  by  his  works-,  hath  his  only  hope  of  salvation  in  the 
 Tov  0£ov.    mercies  of  our  Lord." 
 
 jobxiii.  So  saith  Job  in  aU  his  miseries:  Etiamsi  me  occiderit,  speraho  in  eum:  rerun- 
 
 tamen  vias  meas  in  conspectu  ejus  arguam :  "  Although  he  kill  me,  yet  will  I  put 
 my  trust  in  him ;  notwithstanding  I  will  reprove  my  Avays  before  his  sight."  So 
 
 Psai.  ixxi.  the  prophet  David :  "  In  thee,  O  Lord,  have  I  trusted :  I  will  never  be^  con- 
 founded."   This  is  no  presumption,  but  a  patient  and  an  humble  waiting  for  the 
 
 PhiL  ii.  redemption  of  the  children  of  God.  It  is  most  true  that  St  Paul  saith  :  "  We  must 
 Avork  our  own  salvation  with  fear  and  trembling :"  but  this  fear  riseth  in  con- 
 sideration of  our  oAvn  weakness  and  unworthiness,  not  of  any  distrust  or  doubt  in 
 God's  niercj^ ;  but  rather,  the  less  cause  we  find  to  trust  in  ourselves,  the  more 
 
 August  de    cause  we  have  to  trust  in  God.    Therefore  St  Augustine  saith :  Prcesume,  non  de 
 
 Verb.  Dom.  .  i    t     /-n    ■     ■  •  ^       •  ^  ■  i 
 
 Serm.  28.     opemtiojie  tuo,  sed  de  thristi  gratia.    Gratia  emm  salvati  estis,  inqint  apostolus. 
 
 Non  ergo  hie  arrogantia  est,  sed  fides.  Prcedicare  quod  acceperis,  non  est  superbia 
 sed  devotio* :  "Presume  thou  not  of  thine  own  working,  but  of  the  grace  of 
 Christ.  For  the  apostle  saith,  '  Ye  are  saved  by  grace.'  Here  therefore  is  not 
 presumption,  but  faith.  To  proclaim  that  thou  hast  received  it  is  no  pride,  it  is 
 devotion." 
 
 August,  in  Again  he  saith:  Non  mea  prcesumptione,  sed  ipsius  pi'omissione,  in  judicium  non 
 2°.  venio'^ :  "It  is  not  of  my  presumption,  but  of  his  promise,  that  I  shall  not  come 
 
 Basu.de  into  judgment."  St  Basil  saith:  Paulus  gloriatur  de  contemptione  justitim  suce^ : 
 Kavxd-raL  "  Paul"  prcsumeth  and  "  boasteth  of  the  contempt  of  his  own  righteousness." 
 JlrT^^^  So  saith  St  Ambrose:  Non  gloriabor,  quia  Justus  sum;  sed  quia  redemptus  sum, 
 Ka-rufppo-  gloriabor non  quia  vacuus  sum  a  peccatis,  sed  quia  mild  remissa  sunt  peccata. 
 vJicaiTii^  iN'oH  gloriabor,  quia  profui,  neque  quia  profuit  mihi  quisquam;  sed  quia  pro  me 
 Kaioaiviii.  Advocatiis  apud  Patrem  Christus  est ;  sed  quia  pro  me  Christi  sanguis  effusxis  est' : 
 jaTob.ltvit.  "  I  ""  ill  "ot  glory  for  that  I  am  a  just  man ;  but  for  that  I  am  redeemed,  therefore 
 will  I  glory ;  not  for  that  I  am  void  of  sin,  but  for  that  my  sins  be  forgiven  me. 
 I  will  not  glory  for  that  I  have  done  good  to  any  man,  nor  for  that  any  man 
 hath  done  good  to  me ;  but  for  that  Christ  is  my  Advocate  with  the  Father,  and 
 for  that  Christ's  blood  was  shed  for  me." 
 August.  Therefore  St  Augustine  saith :   Quid  retribuam  Domino,  quod  recolit  hcec 
 
 Conf.  Lib.  ii.  .  .  °  .     .    t  ^,  t.t,  i    „    t  i 
 
 cap.  vii.  memoria  mea,  et  anima  mea  non  metuit  inde^r  "What  shall  1  render  unto  our 
 Lord,  for  that  I  call  to  remembrance  all  these  my  sins,  and  yet  my  soiU  thereof  is 
 not  afraid  ?" 
 
 Bern,  in  To  be  sliort,  thus  saith  St  Bernard :  Ubi  tuta  firmaque  infirmis  securitas  et 
 
 Serm.  61.  '  requies,  nisi  in  vulneribus  Salvatoris  ?  Tanto  illic  securior  habito,  quanta  ille  po- 
 tentior  est  ad  salvandum,  4"C.  Peccavi  peccatum  grande :  turbatur  conscientia,  sed 
 non  perturbabitur ;  quoniam  vulnerum  Domini  recordabor.  Nempe  vuJneratv.s  est 
 proj)ter  iniquitates  nostras^^ :  "What  safe  rest  or  surety  can  the  weak  soul  find, 
 but  in  the  Avounds  of  our  Saviour  ?  As  he  is  mightier  to  save,  so  dAveU  I  there 
 with  more  safety,  &c.  I  haA'e  committed  a  great  sin  :  my  conscience  is  troubled ; 
 yet  shall  it  not  be  shaken  doAATi,  because  I  Avill  remember  my  Lord's  Avounds. 
 isai.  liiL      <  f-Qj.  wouuded  for  our  sins.' " 
 
 Beat  Lib 
 cap.  vi.s 
 
 [1  Basil.  Op.  Par.  1721-30.  Horn,  in  Psai.  xxxii. 
 10.  Tom.  I.  p.  141.] 
 
 [2  His  own  works,  1.567,  1570,  1609.] 
 P  He,  1.570.] 
 
 {*  August.  Op.  Par.  1679-1700.  De  Verb.  Erang. 
 Luc.  Tii.  Serm.  Ixxxiv.  1.  Tom.  V.  Append,  col.  152; 
 where  apostolus  ait.  This  sermon  is  not  Augustine's. 
 The  Benedictine  editors  say :  Totos  exscriptus  est 
 ex  Ambrosio  libro  v.  de  Sacram.  cap.  iv.] 
 
 ...ad  judicium  non  venio;  non  prsesumptione 
 
 mea,  sed  ipsius  promissione  Id.  in  Johan.  ETang. 
 
 cap.  V.  Tractat.  xxii.  4.  Tom.  III.  Pars  n.  col.  4G6.] 
 
 f«  BasU.  Op.  De  numi].  Horn.  xx.  3.  Tom.  U. 
 
 1  pp.  158,  9.] 
 
 [7  Ambros.  Op.  Par.  1686-90.  De  Jacob,  et  Tit. 
 Beat.  Lib.  i.  cap.  ri.  21.  Tom.  I.  col.  451 ;  where 
 sed  gloriabor  quia  redemptus  sum,  and  vacuus  pec- 
 catis SMTH.] 
 
 The  reference  to  the  chapter  does  not  appear, 
 1567,  1570.] 
 
 ['  August.  Op.  Confess.  Lib.  ii.  cap.  Tii.  15. 
 Tom.  L  col.  86.] 
 
 Bernard.  Op.  Par.  1690.  In  Cant.  Serm.  IxL 
 3.  Vol.  I.  Tom.  IV.  col.  1475;  where  turbabitur  con- 
 scientia.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 2-17 
 
 Thus,  M.  Harding",  to  be  assured  of  our  salvation,  St  Augustine  saith,  it  is  no 
 arrogant  stoutness :  it  is  our  faith.  It  is  no  pride :  it  is  devotion.  It  is  no  pre- 
 sumption :  it  is  God's  promise. 
 
 But  your  whole  doctrine  of  the  trust  in  men's  merits  leadeth  directly  to 
 desperation.  And  therefore  St  Cyprian  saith  well  of  you :  Asserunt  noctem  pro  cypr.  de 
 die,  iiiteritum  pro  salute,  desperationem  sub  ohtentu  spei,  perfidiam  snb  jmefextu 
 Jidei,  antichristum  sub  vocabulo  Christi^^ :  "  They  teach  us  night  instead  of  day, 
 destruction  instead  of  health,  desperation  under  the  colour  of  hope,  infidelity  under 
 the  pretence  of  faith,  antichrist  under  the  name  of  Christ." 
 
 Now  a  little  to  view  the  grounds  of  M.  Harding's  long  discourse :  whereas  he 
 so  often  and  so  earnestly  telleth  us  of  the  sense  of  the  scriptures,  as  if  we  had 
 scriptures  without  sense,  his  meaning  thereby  is  only  to  lead  us  away  to  the 
 sense  of  the  church  of  Rome ;  which  sense,  Albertus  Pighius  saith,  "  is  the  in-  Albert.  Pigh. 
 fallible  and  inflexible  rule  of  truth Eckius  saith:   Scriptura  nisi  ecclesits  ^^^\v,'^' 
 auctoritate  non  est  authentica^^ :  "The  scriptures  of  God  are  not  authentical  or  of  fcciesf 
 credit  but  only  by  the  Avarrant  and  authority  of  the  church."    And  Hosius  in 
 like  manner  :  Apostoli, . . .  cum  symbolum  traderent,  nunquam  dixerunt,  Credo  saiicta  Hos  in  Conf. 
 biblia,  aut  sanctum  evangelium ;  sed  dixerunt.  Credo  sanctain  ecclesiam^* :   "  The  ixxx?""'*^^''' 
 apostles,  when  they  delivered  the  creed,  they  never  said,  I  believe  the  holy  bible 
 or  the  holy  gospel;  but  they  said,  I  believe  the  holy  church."    Thus  now  the 
 matter  is  sure  enough  for  ever.    We  have  neither  scriptures  nor  sense  of  scrip- 
 tures, but  only  from  Rome. 
 
 I  will  not  here  report  the  unsavoury  senses  that  they  have  imagined  of  the 
 scriptures.    One  example  or  two  for  a  taste  may  be  sufficient.    Pope  Boniface 
 saith  thus:  Ecce  duo  gladii  hic^^ :  "Behold  here  are  two  swords:  that  is  to  say,  De  Major, 
 the  pope  hath  the  power  both  of  the  spiritual  sword  and  of  the  temporal."  un*]lm'*' 
 
 Another  saith :  Omnia  subjecisti  sub  pedibus  ejus,  id  est,  papce ;  pecora  campi, 
 id  est,  liomines  viventes  in  terra;  pisces  maris,  id  est,  animas  in  purgatorio ;  volucres  summ!  Par. 
 coeli,  id  est,  animas  beatorum"^^.    These  words  St  Paul  applieth  only  unto  Christ,  J.",;  s"'"^"' 
 meaning  thereby  that  God  hath  advanced    him  above  all  powers  and  dominions,  "'^'^ 
 and  that  all  things  are  subject  unto  him.    But  the  Roman  sense  is  far  otherwise : 
 "  Thou  hast  made  all  things  subject  unto  him,  that  is  to  say,  to  the  pope ;  the  cattle 
 of  the  field,  that  is  to  say,  men  living  in  the  earth ;  the  fishes  of  the  sea,  that 
 is  to  say,  the  souls  in  purgatory;  the  birds  of  the  heavens,  that  is  to  say,  the 
 souls  of  the  blessed  in  heaven."    I  leave  M.  Harding's  own  peculiar  expositions :  M.  Hard,  in 
 "  Drink  ye  all  of  this ;"  that  is  to  say,  as  he  gathereth  in  conclusion,  Drink  ye  Answer^Art. 
 not  all  of  this  :  It  is  the  substance,  that  is  to  say,  it  is  the  accidens.  M.^Hard. 
 
 By  such  pretty  senses  I  will  not  say  as  St  Hierome  saith ;  De  evangelio  Hieron'^'i!.*'' ' 
 Christi  facitis  hominis  evangelium,  aut,  quod  pejus  est,  diaboU'^^ :  "  Of  the  gospel  of  ^^p^'^^'j- 
 Christ  ye  make  the  gospel  of  a  man,  or,  that  is  Avorse,  the  gospel  of  the  devil."  I 
 will  not  so  say;  but  thus  may  I  say  with  the  prophet  Esay:  "  Ye  make  light  dark-  isai.  v. 
 ness,  and  darkness  light." 
 
 Yet  must  we  needs  believe,  upon  M.  Harding's  word,  that  the  scripture  with- 
 out the  sense  of  the  church  of  Rome  is  no  scripture.    And  therefore  Hosius 
 saith :  aS**  quis  habeat  iiiterpretationem  ecclesice  Romame  de  loco  aliquo  scriptu?  'ff',  Ho-sius  de 
 etiamsi  nee  sciat,  nec  intelligat,  an  et  quomodo  cum  scripturce  verbis  conveniat,  tamen  verb.^Dei. 
 
 ["  Cypr.  Op.  Oxon.  1682.  De  Unit.  Eccles.  p. 
 
 105 ;  where  asserentes.] 
 
 ['-  Quandocjuidem  clariorem  esse  constat,  ma^s- 
 que  apertam  et  plane  inflexibilem  communem  eccle- 
 
 1.  col.  208.] 
 
 ['°  Omnia  &c.  ejus,  oves  et  boves  universes  in- 
 super  et  pecora  campi ;  volucres  cceli  et  pisces 
 maris.    Et  apte  :  quia  ipse  est  vicarius  Christi :  quo 
 
 siae  sententiam ...  Proinde  et  harum  [scripturarum]      ad  terrestria  dicit,  oves  &c. :  quo  ad  coelestia  dicit. 
 
 certam  inflexibilenique  amussim  esse  ecclesiasticte 
 
 traditionis  communem  sententiam  Alb.  Pigh.  Hier- 
 
 arch.  Eccles.  Col.  1538.  Lib.  i.  cap.  iv.  fol.  13.  2.  Conf. 
 cap.  ii.  fol.  9.] 
 
 ['^  J.  Eck.  Enchir.  Loc.  Comm.  Col.  1.5.32.  cap.  i. 
 foL  A.  6.  2 ;  where  non  est  authentica  precedes  nisi.] 
 
 ['<  Hos.  Op.  Col.  1584.  Confess.  Fid.  cap.  Ixxx. 
 Tom.  I.  p.  321 ;  where  tradidissent  nusquam  propo- 
 suerunt,  and  sed  credo  dixerunt.] 
 
 ['^  Bonifac.  VIII.  in  Corj).  .lur.  Canon.  Lugd.  cap.  i.  Tom.  IV.  Pars  i.  col.  231.] 
 1624.  Extrav.  Comm.  Lib.  i.  De  Major,  et  Obed.  cap. 
 
 volucres  :  quo  ad  infernalia  dicit,  pisces  maris  &c — 
 Anton.  Summ.  Basil.  1511.  Tert.  Pars  Summ.  Tit. 
 xxii.  cap.  5.  fol.  H.  II.  4.] 
 ['7  Avanced,  1.507,  1570.] 
 ['«  See  Vol.  I.  pages  220,  7.] 
 ['»  See  Vols.  I.  II.  pages  580,  &c.] 
 
 Grande  periculuni  est ...  ne  ...  de  evangelio 
 Christi  hominis  fiat  evangelium,  aut  &c.  —  Hieron, 
 Op.  Par.  1003-1 70G.  Comm.  Lib.  i.  in  Epist.  ad  Galat. 
 
248 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
  ■  habet  ipstssimum  verbum  Dei^ :  "  If  a  man  have  the  exposition  of  the  church  of 
 
 ?5cnp-    j^Qi^e  touching  any  place  of  the  scriptures,  although  he  neither  know  nor 
 Tradi     "H'lerstand  whether  and  how  it  agreeth  with  the  words  of  the  scripture,  yet  he 
 tion      hath  the  very  word  of  God."    So  saith  rabbi  Abraham  Hispanus,  speaking  of 
 
 '  V  •  the  expositions  of  the  rabbins  ;  Licet  videantur  nobis  verba  nostra  esse  vera  et 
 
 rubbiAbra-  j.gcfa,  nobis  tomen  Veritas  abjicienda  est  in  terram,  qtiia  Veritas  cum  illis  est^  : 
 "  Notwithstanding  our  expositions  seem  to  us  never  so  true  and  right,  yet  must 
 we  throw  our  truth  to  the  ground ;  for  the  truth  indeed  is  with  them."  LjTa 
 Lvrain  likewise  reporteth  the  common  opinion  the  Jews  had  of  their  rabbins:  Recipi- 
 ^eu  .  cap.  g,i(inj)i  fjff  quicqiiid  hoc  modo  proponatur,  etiamsi  dicant  dextram  esse  sinistram^ : 
 "  We  must  needs  receive  whatsoever  they  lay  unto  us,  yea,  although  they  tell  us 
 the  right  hand  is  the  left." 
 
 Now,  gentle  reader,  that  thou  mayest  the  better  see  the  constancy  and 
 certainty  of  these  senses  and  expositions  whereunto  M.  Harding  laboureth  so 
 earnestly  to  have  thee  bound,  it  may  please  thee  to  consider  these  words  of 
 Nicoi.  Cusan.  Nicolaus  Cusanus,  sometime  cardinal  in  the  church  of^  Rome  :  Non  est  mirum  si 
 Epist.  7.      praxis  ecclesice  uno  tempore  interpretatur  scripturam  uno  modo,  et  alio  tempore  alio 
 modo.    Nam  intellectus  currit  cum  praxi.    Intellectus  enim  qui  cum  jJraxi  concurrit 
 est  spiritus  virijicans. .  .Sequuntur  ergo  scripturce  ecclesiam,. .  .et  non  e  converse^  :  "  It 
 is  no  marvel  though  the  practice  of  the  church  expound  the  scriptures  at  one 
 time  one  way  and  at  another  time  another  way.    For  the  understanding  or  sense 
 of  the  scriptures  runneth  with  the  practice ;  and  that  sense  so  agreeing  with  the 
 practice  is  the  quickening  spirit.   And  therefore  the  scriptures  follow  the  church ; 
 but  contrariwise  the  church  foUoweth  not  the  scriptures."    For  such  kinds  of 
 Hilar,  ad      expositious  of  the  scriptures  St  Hilary  said  sometime  unto  the  Arians  :  Fides  ergo 
 August*      t(imporum  magis  est  quam  evangeliorum' :  "The  faith  therefore  foUoweth  the  time, 
 and  not  the  gospel." 
 
 This  is  the  sense  of  the  church  of  Rome,  whereby  only  M.  Harding  willeth  us 
 to  measure  and  to  weigh  the  word  of  God.  But  the  ancient  father  Origen  saith : 
 Ot\g.  m  Sicut  ...oinne  aurum  quod[cunque\  fuerit  extra  templum  non  est  sanctificatum,  sic 
 omnis  sensns  qui  fuerit  extra  divinam  scripturam,  quamvis  admirabilis  videatur 
 quibusdam,  non  est  sanctus,  quia  non  continetur  a  sensu  scripturce^ :  "As  whatso- 
 ever gold  is  without  the  temple  is  not  sanctified,  so  whatsoever  sense  is  without  the 
 holy  scrijiture,  although  unto  some  it  seem  wonderful,  yet  is  it  not  holy,  because 
 it  is  not  contained  in  the  sense  of  the  scripture." 
 
 To  conclude,  whereas  M.  Harding  saith  we  cannot  understand  the  scriptures 
 Avithout  tradition,  the  ancient  father  Irenseus  saith  this  is  one  special  mark 
 iren.  Lib.  whcrcby  wc  may  know  an  heretic.  These  be  his  words :  Heeretici,  cum  arguuntur 
 111.  tap.  11.  scripturis,  in  accusationem  scripturarum  convertuntur,  quasi  non  recte  habeant, 
 nec  sint  ex  auctoritate,  et  quod  varie  sint  dictce,  et  quod  ex  his  non  possit  inreniri 
 Veritas  ab  illis  qui  traditionem  nesciunt'^ :  "  Heretics,  when  they  be  reproved  by 
 the  scriptures,  they  fall  to  the  accusing  of  the  scriptures ;  as  though  either  they 
 were  not  well  and  perfect or  wanted  authority,  or  were  doubtfully  uttered,  or 
 that  they  that  know  not  the  tradition  were  never  able  by  the  scriptures  to  find 
 out  the  truth." 
 
 ['  Perhaps  the  following  may  be  the  passage  in- 
 tended :  Etiam  si  minus  ajjerta  rideri  possent  alicui 
 Eciiptiira;  verba,  quae  talis  profert,  quoniam  tamen 
 ecclesise  sensu  profert,  expressum  Dei  verbum  pro- 
 fert.— Hos.  Op.  De  Express.  Verb.  Dei.  Tom.  I.  p. 
 623.    Conf.  De  Oppress.  Verb.  Dei.  Tom.  II.  p.  3.J 
 
 [2  The  editor  lias  not  been  able  to  verify  this 
 reference.] 
 
 P  Hie  dicit  Glo.  Hebraica:  si  dixerit  tibi  quod 
 dextera  sit  sinistra,  vel  sinistra  dextera;  talis  sen- 
 tentia  est  tenenda  quod  patet  manifeste  falsum. — 
 Bibl.  cum  Gloss.  Ord.  et  E.\pos.  N.  de  Lyra,  Basil. 
 1502.  Dent.  cap.  xvii.  Pars  I.  fol.  350.] 
 
 [♦  In,  1570.] 
 
 N.  de  Cusa  Op.  Basil.  1565.  Ad  Bohem. 
 Epist.  vii.  pp.  857,  8 ;  where  quare  nec  mirum,  and 
 igitur  for  ergo.'\ 
 
 This  reference  does  not  appear  in  15C7,  1570.] 
 
 \J  ...facta  est  tides  temporum  potius  quam  evan- 
 geliorum.— Hilar.  Op.  Par.  1003.  Ad  Constant.  Au- 
 gust. Lib.  II.  4.  col.  1227.] 
 
 [8  Orig.  Op.  Par.  1733-59.  In  Matt.  Comm.  Ser. 
 18  Tom.  III.  p.  8i2.] 
 
 [9  Iren.  Op.  Par.  1710.  Contr.  Hjer.  Lib.  iii.  cap. 
 ii.  1.  p.  174;  where  cum  enim  ex  scripturis,  conver- 
 tuntur  ipsanim  scrijiiurarum,  et  quia  nun  possit  ex 
 Ms  inveniri  Veritas  ab  his  qui  nesciant  traditiunemJ] 
 
 ['»  Perfit,  1507,  1570.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 240 
 
 The  Apology,  Chap.  x.  Division  2. 
 
 Men  say  that  Sophocles,  the  tragical  poet,  when  in  his  old  days  he  was  ^^^i^^^j^ 
 
 by  his  own  sons  accused  before  the  judges  for  a  doting  and  sottish  man,   . — '-' 
 
 as  one  that  fondly  wasted  his  own  substance,  and  seemed  to  need  a  go- 
 vernor to  see  unto  him ;  to  the  intent  he  might  clear  himself  of  the  fault, 
 he  came  into  the  place  of  judgment,  and,  when  he  had  rehearsed  before 
 them  his  tragedy  called  (Edipus  Colonceus,  which  he  had  written  at  the 
 very  time  of  his  accusation,  marvellous  exactly  and  cunningly  did  ask  the 
 judges  in  his  own  behalf",  whether  they  thought  any  sottish  or  doting- 
 man  could  do  the  like  piece  of  work.  In  like  manner,  because  these  men 
 take  us  to  be  mad,  and  appeach  us  for  heretics,  as  men  which  have  nothing 
 to  do  neither  with  Christ  nor  with  the  church  of  God ;  we  have  judged  it 
 should  be  to  good  purpose,  and  not  unprofitable,  if  we  do  openly  and 
 frankly  set  forth  our  faith  wherein  we  stand,  and  shew  all  that  confidence 
 which  we  have  in  Christ  Jesus  to  the  intent  all  men  may  see  what  is  our 
 judgment  of  every  part  of  christian  religion,  and  may  resolve  with  them- 
 selves whether  the  faith  which  they  shall  see  confirmed  by  the  words  of 
 Christ,  by  the  writings  of  the  apostles,  by  the  testimonies  of  the  catholic 
 fathers,  and  by  the  examples  of  many  ages,  be  but  a  certain  rage  of 
 furious  and  mad  men,  and  a  conspiracy  of  heretics.  This  therefore  is  our 
 belief. 
 
 M.  H.UJDING. 
 
 The  comparison  tvhich  ye  make  between  yourselves  and  Sophocles  gladly  tre 
 admit.  Yet  ice  acknowledge  that,  as  in  many  respects  ye  are  like,  so  in  some  unlike. 
 Sophocles  was  a  poet,  that  is  to  say,  a  feigner  and  deviser  of  things  that  be  not  true, 
 but  fabulous :  ye  also  are  feigners  and  devisers  of  novelties,  and  followers  of  new 
 devices,  that  be  false.  Sophocles  ivas  a  tragical  poet :  ye  are  tragical  divines.  A 
 tragedy  setteth  forth  the  overthrows  of  kingdoms,  murder  of  noble  personages,  and 
 other  great  troubles,  and  endeth  in  woful  lamentations.  Your  gospel  invadeth 
 Christ's  heavenly  kingdom  the  church ;  it  murdereth  sotds  bought  with  a  most  dear 
 price ;  it  causeth  a  hellish  garboil  in  men's  consciences ;  in  the  end  it  bringeth  to  ever- 
 lasting weeping  and  gnashing  of  teeth...  We  take  you  not  to  be  mad.  Woidd  God 
 ye  were  not  imrse  than  mad!  Were  ye  mad,  ye  should  be  tied  up:  else  were  ye 
 suffered  to  go  abroad,  for  fear  folk  ivould  fly  from  you ;  and  then  should  ye  do 
 little  hurt.  Now  ivhiles  ye  offer  venomous  kisses  with  sugared  lips,  whiles  ye  cover 
 wolvish  cruelty  under  lambs'  skins,  whiles  ye  hurt  under  pretence  of  benefit,  wound 
 under  colour  of  a  medicine,  beguile  unstable  souls  ivith  resemblance  of  truth ;  neither 
 stint  ye  to  work  mischief,  nor  others  can  beware  of  you. . . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 O  M.  Harding,  Sophocles  himself,  if  he  Avere  alive,  were  not  able  with  all  his 
 eloquence  to  express  the  tragical  dealings  of  your  company.    Yom-  whole  life 
 and  religion  is  nothing  else  but  a  tragedy.    You  have  ripped  up  the  graves,  Mart.  Kucer. 
 and  digged  out  the  dead,  and  practised  your  cruelty  upon  the  poor  innocent 
 carcases. 
 
 Your  pope  Stephanus  took  up  Formosus  his  predecessor's  body,  chopped  piat.  in 
 off  his  forefingers,  cut  off  his  head,  and  threw  out  the  naked  carcase  into 
 Tiber 
 
 ["  Did  of  himself  ask  thejudf^es,  Conf.] 
 Jesu,  Conf.  and  Def.ir,(i7,  1570.  ] 
 
 ['^  Refert  Martiniis  scriptor,  Stepliariiim  tanta 
 rabie  desiuvisse,  ut  halnto  concilio  corpus  Formosi  e 
 cuinulo  [tumulo?]  tractum,  pontiticali  liabitu  spolia- 
 tum,  indutumque  seculari,  sepulturie  laicorum  maii- 
 
 daverit,  abscissis  tamen  dextra;  ejus  duobus  digitis, 
 illis  potissimum  quibus  in  consecratione  saeerdotes 
 utuntur,  in  Tiberimque  projectis,  &c. — Plat.  De  Vit. 
 Pont.  Col.  1.551.  Steph.  VI.  p.  12G.  Conf.  Serg.  III. 
 pp.  128,  0;  and  see  below,  pages  276,  7.] 
 
250 
 
 THE  DEFEXCE  OF  THE  APOLOGY 
 
 [part 
 
 Sabell. 
 Ennead.  ix. 
 Lib.  ii. 
 
 SabelL 
 Ennead.  ix. 
 Lib.  ix. 
 
 Beno  Cardi- 
 
 Heb.  ix. 
 Asrip.  de 
 Van.  ScienL 
 
 Jer.  xxix. 
 2  Kings  ix. 
 
 Mark  iii. 
 
 Aucust.  in 
 PsaL  Ti. 
 
 Orig.  contr. 
 Cels.  Lib.  iv. 
 
 Hieron.  ad 
 Pam.  contr. 
 Error.  Johan, 
 Hieros. 
 
 Leo  in  Epiph 
 Serm.  5. 
 
 August,  in 
 Fsai.  xxxni. 
 
 Acts  xivi. 
 
 Your  pope  John  the  twelfth  cut  ofi'  one  of  his  cardinals'  right  hand,  and 
 another's  nose^. 
 
 Your  pope  Urbanus  the  sixth  thrust  five  of  his  cardinals  ahve  into  sacks,  and 
 threw  them  out  -  into  the  sea^. 
 
 Your  pope  Hildebrand  poisoned  six  other  popes  his  predecessors,  to  make 
 himself  room  to  the  holy  seat^.  They  are  so  skilful  there  in  these  feats,  that  no 
 man  can  tell  neither  what  to  fly,  nor  what  to  take,  nor  whom  to  doubt,  nor 
 whom  to  trust.  They  have  conveyed  their  poison,  I  will  not  say  into  their  meats 
 or  drinks,  (for  that  is  over  gross  and  common,)  but  even  into  their  mass-books, 
 into  the  sacrament,  into  the  chalice.  Camotensis,  one  of  their  own  side,  saith 
 well  of  them:  Sine  sanguhiis  effusione  non  infirediuntur  in  sancta  sanctorum'^: 
 "  Without  shedding  of  blood  they  enter  not  into  that  holy  place,  the  holy  of 
 holies." 
 
 Howbeit,  what  spend  I  these  words  ?  It  is  not  possible  to  say  aU  that  may  be 
 said.  They  have  inflamed  wars.  They  have  raised  the  subjects  against  their 
 princes.  They  have  armed  the  son  against  the  father.  They  have  overthrown 
 cities  and  countries.  They  have  deposed  kings.  They  have  set  their  feet  on 
 emperors'  necks. 
 
 These  matters,  M.  Harding,  be  tragical  indeed.  And  herein  standeth  the 
 whole  practice  and  policj*  of  your  church  of  Rome. 
 
 \Miere  you  think  yourself  a  sober  man,  in  that  you  can  so  easily  call  us  mad, 
 and  worse  than  mad,  you  may  remember  that  this  kind  of  eloquence  amongst  you 
 is  ancient  and  catholic,  and  may  well  stand  with  your  religion.  For  so  the  false 
 projahet  Semeias  said  that  Jeremy  the  prophet  of  God  raved  and  was  stark  mad. 
 So  the  wicked  said  unto  Jehu  of  Elizeus  the  prophet :  What  hath  this  mad 
 bedlam  body  to  do  with  thee  ?  Even  so  they  said  of  Christ,  that  he  was  mad, 
 and  spake  in  fiiry  he  knew  not  what.  St  Augustine  saith  of  St  Paul :  Incidit  in 
 istorum  sacrilegam  dicacitatem;  et  ah  eis  qui  sanai'i  nohint  vocatur  insanus'^ : 
 "  St  Paul  is  fallen  into  their  cursed  railing  ;  and  of  them  that  will  never  be  made 
 sober  is  called  a  madman."  So  saith  the  ancient  father  Origen  of  Celsus  the 
 wicked  heathen:  Videamus  igitur  nos,  qui juxta  hunc  insanimus' :  "Let  us  there- 
 fore consider  hereof,  that  in  this  man's  judgment  are  stark  mad." 
 
 But,  M.  Harding,  wherein  are  we  so  mad  ?  or  what  tokens  of  madness  have 
 we  shewed  ?  Can  no  man  either  speak  the  truth  or  disclose  your  errors  with- 
 out madness  ?  But,  I  trow,  it  is  even  as  St  Jerome  said  sometime :  Delirahat 
 scilicet,  qui  in  tuo  regno  contra  tuam  sententiam  loqiiehatur^ :  "He  raved  and 
 Avas  mad,  no  doubt,  that  within  thy  dominion  spake  an}-  thing  against  thy 
 mind."  So  saith  Leo  :  Insanis  magistris  Veritas  scandalum  est,  et  ccecis  docto- 
 ribus  Jit  caligo  quod  lumen  est^ :  "Unto  fi-antic  masters  the  truth  is  a  slander; 
 and  unto  blind  doctors  the  light  is  become  darkness." 
 
 So  saith  St  Augustine  of  king  David :  Insaiiire  ridebatur ;  sed  regi  Acids  in- 
 sanire  videbatur,  id  est,  stidtis  et  ignorantibus^° :  "David  seemed  mad;  but  vmto 
 king  Achis  he  seemed  mad,  that  is  to  say,  unto  fools  and  idiots." 
 
 As  for  our  part,  we  remember  what  answer  St  Paul  made  unto  Festus  in 
 the  like  case  :  "  O  good  Festus,  I  am  not  mad ;  but  I  utter  unto  thee  the 
 words  of  truth  and  sobriety."     Therefore  we  may  comfort  om-selves  as  the 
 
 ['  ...redactisque  in  potestatem  nares  nni  eoruin, 
 
 alteri  mamim  truncari  jubet  Sabell.  Rapsod.  Hist. 
 
 Par.  1500.  Ennead.  ix.  Lib.  ii.  Pars  III.  fol.  75.  2.] 
 
 [2  1567  omits  out.] 
 
 ...  ac  inter  Tehendum  qoinque  primi  ordinis 
 antistites,  quos  vinxerat,  saccis  involutes  in  mare 
 dejecit.— Id.  ibid.  Lib.  ix.  foL  13G.  2.] 
 
 [*  Et  jam  diu  conciliarerat  sibi  quendam  alium 
 incomparabilibns  maleficiis  a.ssuetum  Gerhardum 
 nomine... qni  subdola  familiaritate  dicitur  sex  Ro- 
 manos  pontifices  intra  spatium  tredecim  annorum 
 Teneno  suffocasse. — Benon.  Vit.  HUd.  in  Fascic  Rer. 
 Expet.  et  Fug.  Lond.  1690.  Tom.  I.  p.  84.] 
 
 ...qui  jam  antea  (quod  notat  Joannes  Camo- 
 tensis episcopus)  non  ex  virtutum  meritis,  sed...Ti 
 
 annorum  ad  sacerdotia...conscenderunt. — Com.  A- 
 grip.  De  Incert  et  Tanit.  Scient.  Antv.  1530.  fol.  V. 
 4.  2.] 
 
 August.  Op.  Par.  1679-1700.  In  Psalm.  Ti. 
 Enarr.  12.  Tom.  IV.  cols.  27,  8.] 
 
 [■  Orig.  Op.  Par.  1733-59.  Contr.  Cels.  Lib.  it. 
 61.  Tom.  L  p.  551.] 
 
 Scilicet  delirabat,  qui  &c.— Hieron.  Op.  Par. 
 1693-17(iG.  Ad  Pamm.  adv.  Error.  Joh.  Jeros.  Epist. 
 xsxTiii.  Tom.  IV.  Pars  ii.  coL  313.] 
 
 Leon.  Jlagni  Op.  Lut.  1623.  In  Epiph.  Senn. 
 v.  2.  col.  85.] 
 
 August.  Op.  In  Psalm,  xxxiii.  Enarr.  L  8. 
 Tom.  IV.  col.  213 ;  where  videtur  twice.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 251 
 
 virtuous  gentlewoman  Paula  did,  when  she  was  likewise  supposed  to  be  mad : 
 Nos  stulti  propter  Christum;  sed  stultum  Dei  sapientius  est  hominibus^^ :  "  We  Hiemn.  in 
 are  judged  fools  (and  mad  folks)  for  Christ's  sake ;  but  the  foolishness  of  God  paui'.''''' 
 is  wiser  than  men." 
 
 But,  M.  Harding,  St  Cyprian  will  tell  you  thus :  Htec  est,  frater,  vera  de-  Cypr.  ad 
 mentia,  non  cogitare  nec  scire,  quod  mendacia  nan  diu  fallant ;  noctem  tamdiu 
 esse,  quamdiu  illucescat  dies^'^ :  "O  my  brother,  that  is  madness  indeed,  not  to 
 think  or  know  that"  your  "lies  cannot  long  deceive  us,  and  that  it  is  night  no 
 longer,  but  until  the  day  spring.    This  indeed  is  very  madness." 
 
 And  therefore  Chrysostom  saith  :  Qiii . .  .in  manifestam  foveam  cadit,  non  neg- 
 ligens  dicitur,  sed  insanus^^ :  "Whoso  falleth  into  a  pit  that  lieth  wide  open 
 is  not  said  to  be  negligent,  but  stark  mad." 
 
 THE  END  OF  THE  FIRST  PART. 
 
 ["  Hieron.  Op.  Ad  Enstoch.  Epit.  Paul.  Epist.  1  p.  133.1 
 Ixxxvi.  Tom.  IV.  Pars  ii.  col.  681.]  ['^  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 
 ['-  Cypr.  Op.  Oxon.  1682.  Ad  Cornel.  Epist.  Ux.  I  Matt.  Horn.  xix.  ex  cap.  vii.  Tom.  VI.  p.  xciii.] 
 
252 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 THE   SECOND  PART. 
 
 The  Apologt,  Chap.  i.  Division  1. 
 
 believe  that  there  is  one  certain  Xatnre  and  di^ine  Power,  which 
 Crr-ri.  we  call  G-od :  and  that  the  same  is  divided  into  three  equal  Persons,  into 
 the  Father,  into  the  Son.  and  into  the  Holy  Ghost :  and  that  they  all  be 
 of  one  power,  of  one  majesty,  of  one  eternity,  of  one  Godhead,  and  of  one 
 substance.  Axid.  although  these  three  Persons  be  so  divided  that  neither 
 the  Father  is  the  Son,  nor  the  Son  is  the  Holy  Ghost,  or  the  Father :  yet 
 nevertheless  we  believe  that  there  is  but  one  very  God,  and  that  the 
 same  one  God  hath  created  heaven,  and  earth,  and  all  things  contained 
 under  heaven. 
 
 We  believe  that  Jesus  Christ,  the  only  Son  of  the  eternal  Father  (as 
 long  before  it  was  determined,  before  all  beginnings;,  when  the  fulness  of 
 time  was  come,  did  take  of  that  blessed  and  pure  Virgin  both  fle?h  and 
 all  the  nature  of  man,  that  he  might  declare  to  the  world  the  secret  and 
 hid  will  of  his  Father :  which  will  had  been  laid  up  from  before  all  ages 
 and  generations :  and  that  he  might  ftdl  finish  in  his  human  body  the 
 mystery  of  our  redemption,  and  might  fasten  our  sins  to  the  cross  ^  and 
 also  that  hand-writing  which  was  made  against  us. 
 
 We  beUeve  that  for  our  sakes-  he  died,  and  was  buried,  descended 
 into  hell,  the  third  day  by  the  power  of  his  Godhead  returned  to  life  and 
 rose  again,  and  that  the  fortieth  day  after  his  resurrection  2,  whiles  his 
 disciples  beheld  and  looked  upon  him,  he  ascended  into  heaven,  to  fulfil 
 all  things,  and  did  place  in  majesty  and  glory  the  self-same  body  where- 
 with he  was  bom.  wherein  he  lived  on  earth,  wherein  he  was  jested  at, 
 wherein  he  had  suffered  most  painful  torments  and  cruel  kind  of  death, 
 A^Kt.      wherein  he  rose  asrain.  and  wherein  he  ascended  to  the  right  hand  of  the 
 injidagQ.     Father*.  •■  above  all  rule,  above  all  power,  all  force,  all  dominion,  and  above 
 everv  name  that^  is  named,  not  onlv  in  this  world,  but  also  in  the  world 
 to  come and  that  there  he  now  sitteth,  and  shall  sit,  till  all  things  be  full 
 Aeem.      perfected*.    And.  although  the  majesty  and  Godhead  of  Christ  be  every 
 where  abvmdantly  dispersed,  yet  we  beheve  that  his'  body,  as  St  Augus- 
 bi^ist-ad  tine  saith,  "  must  needs  be  stiU  in  one  place and  that  Christ  hath  given 
 majesty  unto  his  body,  but  yet  hath  not  taken  away  from  it  the  nature  of 
 a  body :  and  that  we  must  not  so  afiirm  Christ  to  be  God.  that  we  deny 
 ooi*r.       him  to  be  man* :  and.  as  the  martvr  TiorUius  saith,  that  "  Christ  hath  left 
 •-  US  as  touching  his  himaan  nature,  but  hath  not  left  us  as  touching  his 
 
 Fa!^eiM.ad  diATne  natuTC*:"  and  that  the  same  Christ,  though  he  be  absent  from  us 
 concerning  his  manhood",  yet  is  ever  present  with  us  concerning  his 
 Godhead". 
 
 P  To  the  eras  oar  sns,  Coii£.] 
 P  Smrecnoo,  Caa£] 
 
 [«  AjigoBL  (yp.  Var.  1679-170a  In  Johan.  Eimg. 
 cap.  xS.  Tnctat.  L  la  Tom.  lUL  Pus  a.  coL  KH-] 
 [»  VWch,  Cent] 
 
 (*  Perftted,  Con£  and  Det  1567, 1370.' 
 P  This,  De£  157a] 
 
 P  U.  Lih.  ad  Dard.  sea  Epist.  dxxxTiL  esp.  iiL 
 la  T<Hn.  IL  eoL  SSL] 
 
 P  Y^a.  adr.  Entjth.  Lib.  i.  in  Cassaadr.  Op. 
 Par.  1616.  p. 
 
 P»  Uanhead,  Det  1567,  1.570.] 
 
 P'  Unas  idemqne  seeondnni  hnmanam  snbstan- 
 tiani,absens  ado,  com  esset  in  tem,  et  derelinqnens 
 temm,  com  aseendisset  in  ocBlnm:  semndmn  diti- 
 nam  too  immeDsamqae  snhstantiam,  nec  t-oelnm 
 mitteos  earn  de  eaelo  descoidit;  nec  terrain  de~e- 
 
 rais,  com  ad  eidmn  aseendit  Fnlgoit.  Op.  Par. 
 
 16^  Ad  Tiasim.  B^.  lib.  n.  cap.  xrS.  ooL  172.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 253 
 
 From  that  place  also  we  believe  that  Christ  shall  come  again  to  exe- 
 cvite  that  general  judgment,  as  well  of  them  whom  he  shall  then  find  alive 
 in  the  body,  as  of  them  that  shall    be  already  dead. 
 
 St  Hilary's 
 complaint  of 
 many  faiths. 
 
 One  God,  one 
 faith. 
 
 M.  HARDING. 
 
 Tn  our  fathers'  days,  before  any  change  in  religion  was  thought  upon,  chris- 
 tian people  lived  together  in  perfect unity. . .  .If  account  of  belief  had  been  de- 
 manded, ^none  was  ashamed  of  the  common  Apostles'  Creed.    Every  one  constantly  » Neither  ii 
 confessed,  "  /  believe  in  God  the  Father  almighty,  Malcer  of  heaven  and  earth ;  ashameli  o"" 
 arid  in  Jesus  Christ,"  and  so  forth.    But,  sithence  Luther  brought  a  ^neiv  gospel  creecil""*"'^^ 
 into  the  world,  ive  have  seen  great  diversity  among  men,  not  only  of  ceremonies  iMvasthe 
 and  administration  of  the  sacraments,  but  also  of  the  public  confession  of  the  faith^*. 
 For,  as  sundry  rulers,  countries,  and  commonweals  received  that  new  doctrine, 
 "so  their  preachers  and  ministers  have  set  forth  sundry  creeds  and  confessions  o/c  Manifest 
 
 their  faith   Fof  we\eep 
 
 .  . .  St  Hilary  in  his  time  . . .  complaining  thereof,  "  Now-a-days  there  be,"  saith  ^" 
 he,  "  so  many  faiths  as  there  be  wills ;  so  many  doctrines  as  there  be 
 manners;  so  many  causes  of  blasphemy^^  spring  up  as  there  be  vices; 
 whiles  faiths  either  are  so  written  as  we  list,  or  so  understanded  as 
 ive  list.  And  whereas  there  is  but  one  God,  one  Lord,  one  baptism, 
 and,  according  thereto,  one  faith ;  ive  step  aside  from  that  which  is  the 
 only  faith,  and,  whiles  more  faiths  be  made,  they  begin  to  come  to  that  point,  that 
 there  be  no  faith  at  all  ^^." . . . 
 
 But  the  manner  of  the  utterance  of  your  faith  is  strange  to  christian  ears, 
 ,  who  have  been  accustomed  to  hear :  Credo  in  Deum,  credo  in  Jesum 
 
 The  lytCLffnev  of 
 
 the  utterance  of  Christum,  crcdo  in  Spiritum  Sanctum :  "7  &eZiei'e  in  God,  I  believe  in 
 faith  Hranpe  to  Jesus  Christ,  I  believe  in  the  Holy  Ghost."     That  other  form  of  words 
 christian  ears,  ^j^-^j^  ^^^^        souudeth  uot  SO  christian-lihe :  "7  believe  there  is  a  God, 
 I  believe  that  Jesus  Christ  is  the  Son  of  the  Father,  I  believe  that  the  Holy  Ghost 
 is  God."    Although  this  form  of  words  do  express  a  right  faith,  yet,  being  such 
 as  may  be  uttered  by  devils,  and  hath  ^always  been  uttered  by  heretics  their  mi- a  Untruth. 
 nisters,  the  ancient  and  holy  fathers  have  liked  better  the  old  form  and  manner,  ticJs^dJ'-T" 
 after  which  every  christian  man  saith :  I  believe  in  God,  I  believe  in  Jesus  Christ,  God!"  as\veii 
 /  believe  in  the  Holy  Ghost.    For  this  importeth  a  signification  of  faith  ivith  /io/)e  Catholic's! 
 and  charity ;  that  other  of  faith  only,  ivhich  the  devils  have,  and  tremble, 
 as  St  James  saith;  wherein,  as  in  many  other  things,  these  defenders 
 resemble  them.    St  Augustine,  in  sundry  places  putting  differenced"^  between  these 
 two  forms  of  words,  upon  St  John,  alleging  St  Paul's  words,  "  To  one  that  be- 
 lieveth  in  him  who  justifieth  the  ivicked,  his  faith  is  imputed  to  righteousness," 
 demandeth,  what  is  it  to  believe  in  him?    It  is,  by  his  answer,  credendo  amare, 
 credendo  diligere,  credendo  in  eum  ire,  et  ejus  membris  incorporari^^,  "  ivith  be- 
 lieving to  love  him,  with  believing  to  go  into  him,  and  to  be  incorporate  in  Ids 
 members;"  that  is,  to  be  made  a  member  of  his  body. . . 
 
 As  this  defender  proceedeth  in  declaring  the  belief  of  his  neiv  English  chtirch, 
 The  article  of  grateth  much  upon  tJie  article  of  Christ's  ascension,  as  the  manner 
 simlfnuch'^"''  Zuiugliuns  to  do.    For  their  mind  giveth  them,  thereby  they 
 
 fhfdftSmfo  ^^''^^^  "^^^  bring  at  least  many  of  the  simpler  sort  to  their  sa- 
 evii  purpose.  cramcntary  heresy,  and  to  think  tliat  the  body  of  Christ,  vjherein  he 
 ascended  into  heaven,  and  sitteth  at  the  right  hand  of  the  Father,  is  so  absent  from 
 earth,  as  it  may  not  be  believed  to  be  here  present  in  the  sacrament  of  the  altar. 
 
 James  ii. 
 
 ['^  Conf.  omits  shall.] 
 
 ['3  Perfite,  Conf.  and  Def.  1567,  1570.] 
 
 ['*  Of  faith,  Conf.] 
 
 ['5  Blasphemies,  Conf.  and  Def.  15G7, 1570, 1609.] 
 ["^  Periculo3um...est,  tot  nunc  fides  exsistere,  qnot 
 voluntates  ;  et  tot  nobis  doctrinas  esse,  quot  mores ; 
 et  tot  causas  bIaB|)hemiarum  pulhilare,  quot  vitia 
 sunt :  dum  aut  ita  fides  scribuntur  ut  volumus,  aut 
 ita  ut  volumus  intelligimtur.     Et  cum,  secundum 
 
 unum  Deum  et  imum  Dominum  et  unum  baptisma, 
 etiam  fides  una  sit,  excedimus  ab  ea  fide  quae  sola 
 est:  et  dum  plures  fiunt,  ad  id  coeperunt  esse,  ne 
 ulla  sit. — Hilar.  Op.  Par.  1693.  Ad  Constant.  August. 
 Lib.  I.  i.  col.  1227.] 
 
 ['7  Putting  a  difference,  Conf.  and  Def.  1567, 
 1570,  1609.] 
 
 [18  August.  Op.  In  Johan.  Evang.  cap.  vii.  Trac- 
 tat.  xxix.  6.  Tom.  111.  Pars  n.  col.  615.] 
 
254 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Untruth. 
 For  St  Au- 
 gustine's 
 word  is 
 oportel. 
 
 St  Augustine 
 knew  no 
 such  body 
 in  the  sacra- 
 ment. 
 
 Untruth. 
 
 There  is 
 neither  such 
 institution, 
 nor  such 
 command- 
 ment. 
 
 Matt.  xxvi. 
 
 rntnith. 
 For  form 
 and  substance 
 are  both  one. 
 
 Thereto  Jie  allegeth  St  Augustine,  making  him  to  say  that  Omst's  hody,  wherein 
 he  rose  again,  must  needs  he  still  in  one  pJace.    In  which  treatise  that 
 holy  father  hath  not  the  word  oportet,  tJtat  is,  "  must  needs,"  as  this  Tract,  an.' opoz- 
 defender  allegeth,  but  this  word  potest that  is,  "may,"  as  the  hooks  p°'^'- 
 Jiave  that  be  not  corrupted  by  the  maintainers  of  that  heresy.    And,  ivhereas  he 
 saith,  Ad  Dardanum,  alleged  by  this  defender,  "  Though  Christ  hath  given  majesty 
 unto  his  hody,  yet  he  hath  not  taken  away  from  it  the  nature  of  a  body ;"  this 
 is  not  to  he  stretched  to  Chrisfs  hody  in  the  sacrament,  where  it  is  not  after 
 condition  of  nature,  hut  hy  the  almighty  poiver  of  his  icord.    Atid,  althoaigh  lie 
 hath  not  taken  away  from  his  hody  the  nature  of  a  very  body,  yet  may  it  please 
 him  to  do  with  his  body,  being  God  no  less  than  man,  that  ichich  is  besides  and 
 above  the  nature  of  a  body.   So  it  pleased  him  to  do  when  he  said,  "This 
 is  my  body."    And  so  it  pleaseth  him  to  be^  done,  wliensoever  the  same 
 body  is  offered  in  the  daily  sacrifice  of  the  church,  according  to  his  commandment 
 and  institution.     That  Vigilius  saith,  "  Christ  hath  left  us  touching  contra  Euty- 
 his  human  nature,  hut  hath  not  left  us  as  touching  his  divine  nature^ ;' 
 it  is  to  be  understanded  of  his  visible  shape,  in  tvhich  he  sJmced  his  ^al^l^[^f,g 
 human  nature  when  he  icalked  here  on  earth,  when  he  was  so  con-  now  in  earth, 
 versant  with  men  sensibly  that,  as  St  John  tvriteth,  they  heard  him  Uokni. 
 with  their  ears,  they  saw  him  with  their  eyes,  they  beheld  him,  and  touched  him 
 icith  their  hands.     As  touching  his  human  nature  in  this  sensible  wise,  Christ 
 hath  left  us ;  after  tvhich  St  Augustine  saith :  Jam  non  invenis  Christum 
 loqui  in  terra*:  "Note  thou  findest  not  Christ  to  speak  on  the  earth."  Epist.  Joimn. 
 This  manner  of  Christ's  human  nature  being  taken  from  us  ivithstandeth 
 not  but  that  we  may  have  the  substance  of  his  natxiral  body  and  blood  present 
 in  the  blessed  sacrament  in  a  mystery  hy  the  almighty  poicer  of  his  word ;  tvhich 
 faith  these  defenders  travail  to  imptign.    And  (as  God  tvould)  the  penman  of  this 
 Apology  bringeth  unawares^,  as  it  seemeth,  for  confirmation  of  his  sacramentary 
 doctrine,  that  out  of  Fulgentius,  which  overthroweth  all  that  he  icent  about  to 
 build  against  the  real  presence.     That  father,  as  he  is  hy  him  alleged,  saith : 
 Christum,  cum  absit  a  nobis  per  formam  servi,  tamen  semper  esse  ^^^^ 
 nobiscum  per  formam  Dei'':  "That,  whereas  Christ  is  absent  from  mundum 
 us  according  to  the  form  of  a  servant,  yet  he  is  ever  present  with  ws 
 according  to  the  form  of  God."    Whereby  he  meanetli  that  Christ  is  no  more 
 here  among  men,  as  he  ivas  before  his  death,  in  form  and  shape  of  man,  in  such 
 tvise  as  ive  see  men  live  on  the  earth.     Which  ivords,  because  they  seem  Fvigenuut 
 to  dash  their  ivhole  purpose,  the  prelates  of  this  new  English  church  have  "j^  inurpre- 
 altered  the  sense  of  them  by  shifting  in  this  tvord  "manhood^"  instead  of 
 "the  form  or  shape  of  a  servant,"  which  the  Latin  hath,  and  this  icord  "  Godliead" 
 instead  of  "the  form  of  God^."... 
 
 THE  BISHOP  OF  SARISBURT. 
 
 I  marsel,  M.  Harding,  that  ye  can  publish  so  manifest  untruth  without 
 bkishing.  Ye  say  that  before  these  few  late  years  there  was  but  one  form 
 of  faith  throughout  the  world.  Yet  being  learned,  and  having  travailed  i°  through 
 the  ancient  writers,  you  must  needs  have  seen  the  Apostles'  Creed,  the  Nicene 
 Creed,  St  Basil's  Creed,  Damasus'  Creed,  St  Hierome's  Creed,  St  Cyprian's  or 
 Rufine's  Creed,  Gregorius'^^  Creed,  the  Creed  called  Quicunque  vult,  written,  as 
 some  think,  by  Athanasius,  as  some  others,  by  Eusebius  Vercellensis,  the  Creed 
 
 ['  Id.  ibid.  Tractat.  xxx.  1.  col.  .517.] 
 
 [2  Him  it  be,  Conf.  and  Bef.  1.567.] 
 
 ...Dei  Filius  secundum  humanitatem  suam  re- 
 cessit  a  nobis,  secundum  divinitatem  suara  ait  nobis, 
 
 Ecce  ego  vobiscum  sum  omnibus  diebus  &c  Vigil. 
 
 adv.  Eutych.  Lib.  i.  in  Cassandr.  Op.  Par.  1616.  p. 
 618.] 
 
 [♦  Angnst.  Op.  Par.  1679-1700.  In  Epist.  Jolian. 
 cap.  V.  Tractat.  x.  !).  Tom.  III.  Pars  n.  col.  899.] 
 L'nwares,  Couf.  and  Def.  1.567,  1570.] 
 
 See  before,  page  252,  note  11.] 
 This  marginal  note,  being  afterwards  referred 
 to  by  Jewel,  is  here  inserted  from  the  Confutation.] 
 [8  Manhead,  Def.  1-567,  1570.] 
 P  Harding  here  proceeds  to  sneer  at  lady  Bacon, 
 and  at  archbishop  Parker's  prefatory  epistle,  which 
 he  calls  "the  epistle  of  another  gentlewoman,  for 
 knowledge  of  her  name  giring  out  only  these  two 
 letters,  M.  C."] 
 
 Travelled,  1609,1611.]     ["  Gregory's,  1567.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 2,55 
 
 contained  in  the  hymn  called  Te  TJeum,  whether  it  were  written  by  St  Augustine 
 or  by  St  Ambrose ;  every  of  these  under  several  and  sundry  forms.  You  know 
 that  in  divers  of  the  oldest  councils,  as  occasion  was  offered,  so  somewhat 
 was  either  added  to  the  creed,  or  diminished,  or  altered ;  as  it  may  appear  by 
 Eusebius,  Socrates,  Theodoretus,  Sozomenus,  Evagrius,  Nicephorus,  and  others. 
 You  know  that  St  Augustine  unto  Laurentius  St  Hierome  unto  Cyrillus  St 
 Ambrose  unto  the  emperor  Gratianus^*,  and  others  more  in  declaration  of  the 
 christian  faith  have  not  always  used  one  precise  form  of  words ;  and  that  the 
 emperor  Constantine  maketh  open  protestation  of  his  faith,  as  it  is  recorded 
 in  the  15  counterfeit  Donation  i",  in  sense  and  substance  agreeing  with  all  others 
 that  were  catholic,  but  in  words  far  disagreeing  from  all  others,  and  peculiar 
 only  to  himself.  To  be  short,  you  know  that  between  your  mass-creed 
 and  the  people's  common  creed,  as  touching  the  words,  there  was  great  dif- 
 ference. It  were  too  long  to  rehearse  all.  Neither  was  it  necessary  to  say 
 so  much,  saving  only  to  shew  the  manifest  vanity  of  your  talk.  To  express 
 one  substance  of  faith  in  sundry  forms  of  words,  I  never  heard  it  was  forbidden, 
 saving  only  now  at  the  last  by  this  late  decree  of  M.  Harding. 
 
 Where  you  say,  the  whole  people  before  these  few  late  years  had  one  faith, 
 ye  should  rather  have  said,  they  were  all  taught  by  you  in  a  strange  un- 
 known tongue  to  pronounce  as  they  could  a  strange  unknown  form  of  faith : 
 for,  God  knoweth,  they  understood  not  one  word  what  they  said,  nor  scarcely 
 one  article  of  their  belief.    St  Hilary  saith  of  the  jieople  deceived  by  the  Arians, 
 as  these  have  been  by  you :  Credunt,  quod  non  credunt :  mtelligunt,  quod  non  Hilar,  ad 
 intelligunt^^ :  "  They  beheve  that  which  they  beheve  not;  they''-*  understand  that  i^p^j^' 
 which  they  understand  not."    Cardinal  Ascanius  had  a  popinjay  that  was  taught  ccei  Riiod. 
 to  say  distinctly  all  the  articles  of  the  creed,  from  the  beginning  to  the  end^":  iti'.'c'ap.^'''' 
 yet  I  trow,  ye  will  not  say  the  same  popinjay  believed  in  God,  or  understood 
 the  christian  faith.    For  faith  is  in  the  heart,  not  in  the  tongue.    St  Augus- 
 tine saith  :  Fieri  potest,  ut  Integra  \^quis]  teneat  verba  symboli,  et  tamen  non  recte  August,  de 
 credat^^ :  "  It  is  possible  that  a  man  may  pronounce  the  whole  words  of  the  comrDonai 
 creed,  and  yet  not  have  the  right  faith."    Indeed  St  Hilary,  of  whom  ye  speak,  xiv.' 
 worthily  reproved  the  Arian  heretics,  for  that  they  had  altered  the  whole  faith 
 of  Christ,  not  only  in  words,  but  also  in  substance.    But  we,  having  published 
 sundry  confessions  of  our  religion,  as  the  multitudes  of  your  abuses  and  errors 
 offered  occasion,  and  that  in  sundry  countries  and  kingdoms,  in  such  distance  of 
 places  and  diversity  of  speeches,  yet  notwithstanding  in  the  substance  and 
 grounds  of  the  truth  have  evermore  joined  together,  and  never  altered. 
 
 Where  we  say,  we  believe  there  is  one  God,  M.  Harding  answereth,  he 
 cannot  well  allow  this  form  of  speech :  we  should  rather  have  said,  saith  he, 
 we  believe  in  God.    Were  not  this  controller  so  importune,  such  simple  petite 
 
 quarrels  should  not  be  answered.    I  could  never  have  thought  it  had  been  so   ^  
 
 great  a  sin  to  believe  that  God  is  God.  Verily,  M.  Harding,  if  every  of  your 
 popes  and  cardinals  had  believed  so  much,  I  trow  Cornelius  the  bishop  of 
 Bitonto,  in  your  late  council  at  Trident,  would  not  so  bitterly  and  in  so  open 
 sort  have  cried  out  of  them  :  Utinam  non  a  fide  ad  infidelitatem,  a  Deo  ad  Epicu-  Comei. 
 rum,  velut  prorsus  unanimes  declinassent,  dicentes  in  corde  impio  et  ore  impudico,  concii.'  Tnd, 
 Non  est  Deus'^'^ !  "W^ould  God  they  were  not  gone  as  it  were  with  one  con- 
 sent from  the  faith  to  infidelity,  from  God  to  Epicure,  saying  with  wicked  heart 
 and  shameless  mouth,  '  There  is  no  God  !' " 
 
 To 
 believe 
 in  God. 
 
 ['2  August.  Op.  Enchir.  ad  Laurent.  Tom.  VI. 
 cols.  195,  &c.] 
 
 Hieron.  Op.  Par.  109.3-1706.  Explan.  Fid.  ad 
 Cyril.  Tom.  V.  cols.  124,  &c.  This  piece  is  not 
 genuine.] 
 
 ['■*  Ambros.  Op.  Par.  lfi8C-90.  De  Fid.  ad  Gratian. 
 .  August.  Tom.  II.  cols.  44.'j,  &c  ] 
 
 ["^  Your,  IWiT;  1.570  omits  the  word.] 
 
 Edict.  Constant.  Imp.  in  Crabb.  Concii.  Col. 
 Agrip.  1.5.51.  Tom.  I.  pp.  224,  &c.J 
 
 This  reference  is  inserted  from  1.5G7,  1570.] 
 Perhaps  Jewel  had  the  following  in  his  mind : 
 
 Habes  ergo  quod  nescis,  et  tribuis  quae  non  intelligis. 
 —  Ilil.  Op.  Par.  1C93.  Lib.  contr.  Constant.  Imp.  33. 
 col.  12(i().  Conf.  De  Trin.  Lib.  ii.  9.  col.  794.] 
 The,  1.570.] 
 
 [-''  Coel.  Rhodig.  Lect.  Antiq.  1599.  Lib.  iii.  cap. 
 xxxii.  col.  l.'?4.] 
 
 August.  Op.  De  Bapt.  Contr.  Donat.  Lib.  iii. 
 cap.  xiv.  19.  Tom.  IX.  col.  114.] 
 
 Cornel.  Episc.  Bitont.  Orat.  in  Concii.  Tri- 
 dent, in  Concii.  Stud.  Labb.  et  Cossart.  Lut.  Par. 
 1071-2.  Tom.  XIV.  col.  993.  See  Vol.  II.  page  900, 
 note  6.] 
 
256 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Pastor 
 Nuntius. 
 
 Origen. 
 
 in  Procpmio. 
 Hilar,  de 
 Trin.  Lib.  x. 
 
 S^TTibolum 
 Caroli  Magni. 
 
 Exod.  xiv. 
 
 Exod.  xix. 
 
 Basil,  de 
 Spirit.  Sanct. 
 cap.  xiv. 
 
 .  . .  fc/3a7rTt- 
 
 Ho<.  in  Conf. 
 Petricov.  cap. 
 Iviii. 
 
 Socr.  Lib.  i. 
 cap  XXV. 
 
 P.isch.  Lib.  i. 
 de  Spirit. 
 Sanct. 
 
 August,  in 
 Jolian.  Tract. 
 29. 
 
 If  no  catholic  witer  had  ever  used  the^  self-same  form  of  speech  before, 
 then  might  M.  Harding's  quarrel  seem  to  have  some  reasonable  ground.  But 
 both  St  Paul  and  also  many  other  catholic  fathers  have  often  used  it.  St  Paul 
 saith :  Accedentem  ad  Deum  oportet  credere  Deum  esse:  "He  that  cometh  to 
 God  must  believe  that  there  is  a  God."  And  Hermes,  St  Paul's  scholar,  com- 
 monly called  Pastor  Nuntius :  Ante  omnia  crede  nnnm  Deum  esse,  qui  condidit 
 omnia'^ :  "  Before  all  other  things  believe  that  there  is  one  God,  that  hath  made 
 all."  Origen  saith  :  Primum  credendus  est  Deus,  qui  omnia  creavit^ :  "  First 
 we  must  believe  there  is  a  God,  that  hath  created  all  things."  St  Hilary 
 saith:  In  absohito  nobis  et  facilis  est  ceternitas,  Jesum  Christum  a  mortuis  stisci- 
 tatum ...  credere* :  "Our  everlasting  life  is  ready  and  easy,  to  believe  that  Jesus 
 Christ  is  risen  again  from  the  dead."  Likewise  Charles  the  great,  in  the  creed 
 published  in  his  name :  Prcedicandum  est  omnibus,  ut  credant  Pair  em,  Filitim, 
 et  Spiritnm  Sanctum,  unum  esse  Deum  omnipotentem^ :  "The  gospel  must  be 
 preached  unto  all,  to  the  end  they  may  know  that  the  Father,  the  Son,  and 
 the  Holy  Ghost  is  one  God  almighty."  To  be  short,  even  in  our  late  fathers' 
 days  this  was  counted  a  catholic  form  of  faith,  and  was  commonly  taught  in  all 
 schools:  Unum  crede  Deum:  "Believe  that  there  is  one  God."  If  this  were  then 
 well  spoken  and  universally  used,  even  in  the  church  of  Rome,  without  rebuke, 
 I  trust  M.  Harding  of  his  courtesy  will  no  more  blame  us  for  speaking  well. 
 
 As  for  these  phrases,  "  I  believe  in  God,"  "  I  believe  in  Christ,"  although 
 indeed  they  be  better  and  more  effectual,  and  carry  more  force  than  the  other, 
 yet  are  they  not  neither  so  pecuUar  and  special  to  God  alone,  nor  so  pre- 
 cisely used  as  M.  Harding  imagineth.  For  it  is  written  in  the  book  of  Exodus*', 
 as  it  is  noted  by  the  skilful  in  the  Hebrew  tongue  :  Populus  credit'  in  Deum 
 et  in  Mosen :  "  The  people  believed  in  God  and  in  AT oses."  And  God  himself 
 said  unto  Moses,  as  it  is  likewise  noted  in  the  Hebrew :  Descendam,  ut  popu- 
 lus in  te  credat :  "  I  will  go  down,  that  the  people  may  believe  in  thee."  St 
 Basil  saith :  Baptizati  sunt  in  Mosen,  et  crediderunt  in  illum^ :  "  They  were 
 baptized  in  Moses,  and  believed  in  him."  And  Hosius  saith :  Qvid  si  in  sanctos 
 quoque  recte  credi  docet  Paulus^  ?  "  What  if  Paul  teach  us  that  we  may  also 
 well  believe  in  saints  ?"  And  they  of  M.  Harding's  side  have  evermore  well 
 liked  this  form  of  speech :  Credo  in  sanctum  eeclesiam :  "  I  believe  in  the  holy 
 church."  Wlierein  also  perhaps  they  will  allege  these  words  of  Socrates,  and 
 of  some  others:  Credo...  in  unam  catholicam  ecelesiam^^ :  "I  believe  in  one 
 catholic  church."  Notwithstanding,  beside  St  Augustine  and  others,  Paschasius 
 saith:  Credimus  eeclesiam,  quasi  regenerationis  matrem:  non  credimus  in  eecle- 
 siam, quasi  regenerationis  auctorem.  Recede  ergo  ab  hac  persuasioyie  blasphemiie : 
 non  enim  licet  nec  in  angelum  credere^^ :  "  We  believe  the  holy  church  as  the 
 mother  of  regeneration  ;  but  we  believe  not  in  the  church  as  the  author  of 
 regeneration.  Leave  therefore  this  persuasion  of  blasphemy :  for  it  is  not  la^rful 
 to  believe,  no  not  in  an  angel."  Likewise  St  Augustine  saith  :  Credimus  Paulo, . . . 
 non  credimiis  in  Paulum :  credimus  Petro, . .  .non  credimus  in  Petrum^- :  "We 
 beUeve  Paul,  but  we  believe  not  in  Paul :  we  believe  Peter,  but  we  beheve 
 not  in  Peter." 
 
 [>  This,  1.567.]  | 
 
 [-  Primum  onmium,  credere  quod  nnus  est  Deus  j 
 
 qui  omnia  creavit  Harm.  Past.  Lib.  ii.  Mandat.  i. 
 
 in  Cotel.  Patr.  Apostol.  Amst.  1724.  YoL  I.  p.  85.] 
 Prime  quod  unus  Deus  est  qui  omnia  creavit 
 
 &c  Orig.  Op.  Par.  17;33-59.  De  Princip.  Lib.  i. 
 
 Pra;f.  Tom.  I.  p.  47.] 
 
 [■*  Hilar.  Op.  Par.  1G93.  De  Trin.  Lib.  x.  70. 
 col.  1080 ;  where  ac  facili  est,  and  Jesum  et  stisci- 
 tatum  a  mortuis.] 
 
 The  following  is  probably  the  passage  in- 
 tended: Credimus. ..Patrem  et  Filium  et  Spiritum 
 sanctum,  unius  esse  substanti8e...et  totas  tres  per- 
 
 sonas  unum  Deum  omnipotentem  Symbol.  Carol. 
 
 Magni  in  Goldast.  Replic.  pro  Caisar.  et  Keg.  Franc. 
 Majest.  Hanov.  ICll.  cap.  xiv.  p.  202.] 
 
 ["  In  the  Exodus,  1.507,  1570.] 
 
 ['  Credidit,  1567,  1570.] 
 
 [8  Basil.  Op.  Par.  1721-30.  Lib.  de  Spir.  Sanct. 
 cap.  xiv.  Tom.  III.  p.  25.  This  is  part  of  the  head- 
 ing of  the  chapter.] 
 
 P  Hos.  Op.  Col.  1584.  Confess.  Fid.  cap.  Iviii. 
 Tom.  I.  p.  220;  where  in  illos.] 
 
 ['»  Socr.  in  Hist.  Eccles.  Script.  Amst.  1C95-1700. 
 Lib.  I.  cap.  xxvi.  p.  51.] 
 
 ["  Credimus  &c. :  non  in  eeclesiam  credimus 
 qnasi  in  salutis  auctorem ...  Recede  itaque  ex  hac 
 blaspheraise  persuasione...cum  omnino  nec  in  ange- 
 lum nec  in  archangelum  sit  credendum  Paschas. 
 
 De  Spir.  Sanct.  Lib.  i.  cap.  i.  in  Biblioth.  Vet.  Patr. 
 Col.  Agrip.  1C18-22.  Tom.  V.  Pars  iii.  p.  734.] 
 
 ['2  August.  Op.  Par.  1079-17(Mt.  In  Johan.  Evang. 
 cap.  vii.  Tractat.  xxix.  G.  Tom.  III.  Pars  ii.  col. 
 515.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  257 
 
 Hereby  we  may  see  that  whether  we  say,  "  We  believe  that  God  is  God," 
 or,  "  We  believe  in  God,"  both  these  phrases  are  used  of  the  godly,  and  are 
 therefore  both  good  and  catholic.  If  M.  Harding  find  any  want  or  imper- 
 fection in  our  words,  let  him  supply  it  with  good  favour ;  so  he  condemn  not 
 either  St  Paul,  or  Hermes,  or  Origen,  or  Hilary,  or  Charles  the  great,  or  other 
 catholic  and  godly  writers,  as  well  Greeks  as  Latins,  Avho,  as  I  have  shewed, 
 have  used  the  like.  Certainly,  the  general  confession  of  all  our  people  and 
 of  our  whole  church  is  this :  "  We  believe  in  God  :  we  believe  in  Christ  :  we 
 believe  in  the  Holy  Ghost." 
 
 But  M.  Harding  saith  we  grate  over  busily  upon  the  article  of  Christ's  '  Clirist's 
 ascension  into  heaven.  What  then?  Should  we  have  left  it  out?  Verily  that  _4scen- 
 would  have  been  some  good  countenance  to  your  cause.    And  therefore,  when  ^lon. 
 
 pope  Nicolas  would  have  brought  us  your  new  article  of  transubstantiation  into  "  «  ' 
 
 the  creed,  he  should  first  have  utterly  removed  this  whole  article  of  Christ's 
 ascension :  for  these  two  articles  may  not  well  stand  together  by  any  con- 
 struction in  one  creed.    As  for  us,  we  have  said  nothing  herein  but  that  hath 
 often   been   said  and  avouched  by  the  holy  learned  fathers.     Damasus  the 
 bishop  of  Rome  in  his  creed  grateth  hereon  as  much  as  we.    His  words  be 
 these :  Devicto  mortis  imperio,  cum  ea  carm         qua  natus,  et  passus,  et  mortuus  symb.  Dam. 
 fuerat,  et  resurrexit,  ascendit  ad  Patrem,  sedetque  ad  dextram  ejus  in  gloria^^ :  j'om.lvl  ' 
 "  Having  overcome  the  empire  of  death,  with  the  same  flesh  wherein  he  was 
 born,  and  suffered,  and  died,  and  rose  again,  he  ascended  unto  the  Father,  and 
 sitteth  at  his  right  hand  in  glory."    Which  words  St  Hierome  in  larger  manner 
 expoundeth  thus:  Ascendit  ad  caelum,  sedet  ad  dextram  Dei  Patris,  manente  eaHiemn.in 
 natura  carnis  in  qua  natus  et  passus  est,  [ef]  in  qua . . .  resurrexit.    Non  enim  fom.'  fv.™^' 
 exinanita  est  humanitatis  substantia,  sed  glorijicata^^ :  "Christ  ascended  into 
 heaven,  and  sitteth  at  the  right  hand  of  the  Father,  the  same  nature  of  flesh 
 wherein  he  was  born,  and  suffered,  and  rose  again,  remaining  still.     For  the 
 substance  of  his  human  nature  was  not  done  away,  but  glorified."  Howbeit, 
 ffentle  reader,  for  thv  better  satisfaction  herein,  I  must  refer  thee  over  to  my  in  the  sixth 
 
 1      ,      1.^   TT      T      1=;  article. 
 
 former  reply  to  M.  Hardmg'*.  , 
 
 Here  followeth  a  piteous  outcry,  that  we  have  shamefully  corrupted  St  Angus-  Christ's 
 tine's  words,  shifting  in  oportet  instead  of  potest.    What  new  fancy  is  suddenly  body  in 
 fallen  into  M.  Harding's  head,  I  cannot  tell.    St  Augustine's  words,  as  they  be  al- 
 leged  by  Gratian,  are  these  :  Corpus . . .  in  quo  resurrexit  [in']  una  loco  esse  oportet  : 
 "  The  body  wherein  Christ  rose  again  must  needs  be  in  one  place."    Here  is  not  ^l^sf'^'*'^"' 
 oportet  instead  of  potest,  as  M.  Harding  saith,  but  oportet,  as  it  should  be,  for  I'nma. 
 oportet.    If  there  have  been  any  corruption  wrought  herein,  it  hath  been  wrought  oportet. 
 by  Gratian  well  near  four  hundred  years  ago,  and  not  by  us.    Yet  is  Gratian  one  °  " ' 
 of  the  highest  doctors  of  M.  Harding's  side.    And  will  M.  Harding  make  us  be- 
 lieve that  his  own  catholic  doctors  would  be  so  bold  to  corrupt  St  Augustine  ? 
 
 As  for  this  verb  oportet,  if  it  were  wanting  in  the  place  alleged,  yet  might  it 
 well  and  easily  be  supplied  of  other  places.    St  Peter  saith :  Oportet  ilium  cmlos 
 capere  usque  ad  tempora  1'estitutionis  omnium:  "The  heavens  must  contain  orActsiii. 
 hold  him  until  the  time  that  all  things  be  restored."    So  saith  Cyrillus  :  Christus  cyrii.  in 
 non  poterat  cum  apostolis  versari  in  came  postquam  ascendisset  ad  Patrem   ;  xi'.'rap'.m'!' 
 "  Christ  could  not  be  conversant  with  his  apostles  in  the  flesh  after  he  had  as- 
 cended unto  the  Father."    Likewise  saith  St  Augustine :  [CJiristus]  secundum  August. 
 prccsentiam  . . .  corporalem  . . .  in  sole, . .  .in  luna,  et  in  cruce  simul  esse  non  jmtuit^^ :  Lib."xx'!l"ap! 
 "  Christ,  according  to  the  presence  of  his  body,  could  not  be  in  the  sun,  in  the 
 moon,  and  on  the  cross  at  one  time."    And  again:  Ne  duhites ...\_Christum  esse]  in  Aupist. ad 
 aliquo  loco  caeli  propter  veri  corporis  modum^^ :  "  Doubt  not  but  Christ  IS  in  some  57. 
 
 ['3  Hieron.  Op.  Par.  1093-1706.  Damas.  Symb. 
 Tom.  V.  col.  122.] 
 
 ['*  Symb.  Explan.  ibid.  col.  l'2:i ;  where  in  caelum. 
 This  is  spurious.] 
 
 See  Vol.  I.  papes  4S1,  &c.] 
 
 ['^  August,  in  Corp.  Jur.  Canon.  Lugd.  1024. 
 Deeret.  Gratian.  Deer.  Tert  Pars,  De  Consecr.  Dist. 
 ii.  can.  44.  col.  1935.] 
 
 [jewel,  hi.] 
 
 Cyril.  Alex.  Op.  Lut.  1038.  Comm.  in  Joan. 
 Evang.  Lib.  xi.  cap.  ii.  Tom.  IV.  p.  932.J 
 
 ['11  August.  Op.  Contr.  Faust.  Lib.  xx.  cap.  xi. 
 Tom.  VIII.  col.  341 ;  where  corporalem  simul,  and 
 non  posset.] 
 
 ['■'  Id.  Lib.  ad  Dard.  sen  Epist.  clxxxvii.  caj).  xiii. 
 41.  Tom.  II.  col.  692;  where  non  for  nc,  and  loco 
 aliquo.] 
 
 n 
 
258  THE  DEFENCE  OF  THE  APOLOGY  [p.vrt 
 
 one  place  of  heaven,  because  of  the  measure  or  form  of  a  very  body."  Therefore 
 orig  inMatt.  the  okl  learned  father  Origen  saith :  Kon  est  homo  qui  est  ubicunque  duo  vel  ires 
 iti  ejus  nomine  fuerlnt  comjreyati ;  neque  homo  nobiscnm  est  omnibus  cUebus  usque 
 ad  consuminationem  secuU;  neque  congregatis  ubique  Jidelibus  homo  est  prcesens ; 
 sed  virtus  divina  quce  erat  in  Christo^ :  "It  is  not  Christ,  as  being  man,  that  is 
 wheresoever  two  or  three  be  gathered  together  in  his  name ;  neither  Christ,  as 
 being  man,  is  with  us  all  days  unto^  the  world's  end;  nor  Christ,  as  being  man, 
 is  present  -with  the  faithful  every  where  gathered  together ;  but  that  divine  power 
 August,  in    (or  nature)  that  was  in  Christ."    And  for  that  cause  St  Augustine  saith :  Videte 
 
 PsaL  xlvi.       ^  ,     ^  ^  .        ,  .  ,  "  .  . 
 
 ascendentem:  credite  in  absentem:  sperate  venientem:  sen  tamen  per  misericordiam 
 occidtam  etiam  sentite  prcesentem^ :  "See  you  Christ  ascending  into  heaven:  be- 
 lieve in  him  being  absent :  trust  in  Christ  that  is  to  come :  and  yet  by  his 
 secret  mercy  feel  him  present."  Thus,  M.  Harding,  thus  have  the  old  catholic 
 learned  fathers  used  to  grate,  as  ye  term  it,  upon  the  article  of  Christ's 
 ascension. 
 
 You  say,  St  Augustine  in  his  epistle  to  Dardanus  spake  not  of  Christ's  body 
 as  it  is  now  present  in  the  sacrament.  Xo  marvel.  For  St  Augustine  never 
 understood  any  such  kind  of  presence.  And  who  taught  you,  M.  Harding,  that 
 Christ  hath  such  change  of  divers  bodies,  of  one  manner  in  the  sacrament,  and 
 of  another  manner  in  heaven  ?  Christ's  blessed  body,  when  it  was  born  of  the 
 virgin,  when  it  died,  when  it  rose  again,  when  it  ascended  into  heaven,  was  one 
 and  imiform.  How  became  it  afterward  so  diverse,  and  so  unlike  itself?  If  either 
 Clu'ist,  or  the  apostles,  or  the  ancient  fathers  have  thus  taught  you,  why  are 
 they  not  alleged  ?  If  they  have  not  thus  taught  you,  how  came  ye  *  by  this 
 knowledge  ?    Or  if  ye  say  ye  know  that  they  knew  not,  who  will  believe  you  ? 
 
 Ye  tell  us  that  the  body  of  Christ  in  heaven  hath  the  whole  stature,  and  form, 
 and  proportion  of  a  man.  This  is  true :  it  is  the  doctrine  of  the  apostles,  and 
 of  the  ancient  doctors  of  the  church.  But  ye  tell  us  fiirther  of  yourself,  that 
 the  body  of  Christ  in  the  sacrament  is  utterly  void  of  all  manner  either  stature, 
 or  form,  or  proportion ;  that  is  to  say,  is  neither  long  nor  short,  nor  high  nor 
 low,  nor  thick  nor  thin ;  and,  being  (as  you  say)  a  very  natural  body,  yet  hath 
 neither  likeness  nor  shape  of  a  body.  This  is  your  doctrine,  M.  Harding ;  and, 
 the  more  unlikely  to  be  true,  the  more  likely  to  be  yours. 
 
 Such  fantastical  imaginations  the  Arian  heretics  sometime  had  of  the  Godhead 
 Athanas.  of  Christ.  For  thus  thev  wrote  thereof,  as  saith  Athanasius :  Creatura  est,  sed 
 Serai.  3.  p.  non  ut  ulla  ex  rebus  creatis.  Opus  est,  sed  non  ut  ullum  ex  openbus.  Ees  condita 
 '  '  est,  sed  non  ut  ulla  ex  rebus  conditis^ :  "It  is  a  creature,  but  not  as  any  other 
 
 of  things  created.  It  is  a  thing  wrought,  but  not  as  any  other  thing  that  ever 
 was  wrought,"  &c. 
 
 But  what  saith  Athanasius  himself  to  all  these  fantasies  ?    His  answer  is  this  : 
 Jam  videtis  vafritiem  et  dolos  istius  hcereseos,  quce,  non  ignara  quam  amarulenta  sit 
 ista  sua  malitia,  fucos  qncerit,  et  lenocinium  sibi  mutuat  ex  verborum  disertitudine^ : 
 "Now  ye  see  the  crookedness  and  subtilty  of  this  heresy,  which,  knowing  her 
 own  malice  how  bitter  it  is,  borroweth  some  hue  and  colour  by  sleight  of  words." 
 Ejii^t. Fiav.        Thus  Flavianus  reproveth  the  heretic  Eutyches :  Adjecit . .  .et  aliam  impietatem, 
 inter  Leon,   dicens  corpus  Domini,  quod  ex  Maria  factum  est,  non  esse  nostrce  substantice' : 
 i^p'»'-        <(  jjg  added  hereto  another  wickedness,  saying  that  the  body  of  Christ  that  was 
 
 born  of  Mary  is  not  now  of  our  substance." 
 Leo  (le  Leo  rcsolvcth  the  matter  thus :  Caro  Christi  ipsa  est  per  essentiam non . . .  ipsa 
 
 ^.ur.Dom.  ^g^,  gigj-^^m^ :  "The  flesh  of  Christ  in  substance  is  now  the  same  it  was  before; 
 but  in  glory  it  is  not  the  same." 
 
 No  man  hereof  writeth  either  more  plainly  or  more  dhectly  than  St  Augustine. 
 August,  ad    His  words  be  these :  [Christusl  sic  venturus  est . . .  quemadmodum  ire  visus  est 
 
 ['  Orig.  Op.  Par.  17.33-.59.  In  Jlatt.  Comm.  Ser.  \  Athanas.  Op.  Par.  1C98.  Contr.  Arian.  Orat. 
 
 05.  Tom.  III.  p.  883 ;  where  ncc  enim  est  homo,  ^  ii.  19.  Tom.  I.  Pars  i.  p.  486.] 
 
 nomine  ejus,  nec  comjregatis,  and  erat  in  Jesu.\  j  Id.  ibid.] 
 
 [2  Until,  1.507,  1.570.]  Flavian.  Epist.  ad  Leon,  in  Leon.  Magni  Op. 
 
 P  August.  Op.  Par.  1(379-1700.    In  Psalm,  xlvi.  Lnt.  1623.  col.  301.] 
 
 Enarr.  7.  Tom.  IV.  col.  411.]  i        P  ...ut  et  ipsa  sit  per  &c.— Ibid.  De  Res.  Dom. 
 
 [*  You,  1507,  1570.]  I  Serm.  i.  4.  col.  197.] 
 
 57. 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 250 
 
 in  ccelum,  id  est,  in  eadem  carnis  forma  atque  substantia ;  cui  profecto  immortali- 
 
 tatem  dedit,  naturam  non  abstulit.    Secundum  Jianc  formam  non  est  putandus  uhique  ^^^^  Snh- 
 
 diffusus.    Cavendnm  est  enim  ne  ita  Dir  imtatem  astvuamus  Jiomvnis,  ut  vevitatem  gtancc 
 
 corporis  avferamus^ :  "  Christ  shall  come  again"  (to  judge)  "  even  as  he  was  seen  "  v  ' 
 
 going  into  heaven,  that  is  to  say,  in  the  self-same  form  and  substance  of  his 
 flesh ;  unto  which  flesh  undoubtedly  he  hath  given  immortality,  but  he  hath 
 not  taken  from  it  the  nature  of  flesh.  For  we  must  take  heed  we  do  not  so 
 maintain  the  Godhead  of  Christ's  humanity,  that  we  deny  the  truth  of  his 
 body." 
 
 And,  where  ye  fantasy  that  the  body  of  Christ  in  the  sacrament  hath  in 
 itself  neither  form,  nor  proportion,  nor  limitation  of  place,  nor  distinction  of 
 parts,  St  Augustine  telleth  you :  Spatia  locorum  tolle  corporibus,  [ef]  nusquam  August,  in 
 erunt ;  et  quia  nusquam  erunt,  nec  erunt.  Tolle  ipsa  corpora  qualitatibus  cor-  ad'^Dar^'"*'' 
 porum,  non  erit  ubi  sint,  et  ideo  necesse  est  ut  non  sint  i° ;  "  Take  away  from  bodies 
 limitation  of  place,  and  the  bodies  will  be  nowhere ;  and,  because  they  be 
 nowhere,  they  will  be  nothing.  Take  away  from  bodies  the  qualities  of  bodies, 
 there  will  be  no  place  for  them  to  be  in ;  and  therefore  the  same  bodies  must 
 needs  be  no  bodies  at  all."  Hereof  we  may  conclude  that  the  body  of  Christ, 
 which  you  have  imagined  to  be  contained  grossly  and  carnally  in  the  sacrament, 
 forasmuch  as  by  your  own  confession  it  hath  neither  quality,  nor  quantity,  nor 
 form,  nor  place,  nor  proportion  of  body,  therefore  by  St  Augustine's  doctrine 
 it  is  no  body. 
 
 Addition.  If  ere  M.  Harding  answereth  :  "Bodies  doubtless  left  to  their  Addition, 
 
 own  common  nature  have  always  the  state  that  St  Augustine  speaketh  of  in  his  ^^^^.^ 
 epistle  to  Dardanus.     But  the  precious  body  of  Christ  made  present  in  the  p.  117. 
 sacrament  is  not  bound  to  that  state  or  condition."    The  answer.    O  M.  Harding,  ^^^"^'^ 
 when  will  you  learn  to  deal  plainly  ?    What  speak  you  so  vainly  of  bodies  left 
 to  their  own  common  nature  ?    Doth  not  St  Augustine,  in  the  same  his  epistle 
 luito  Dardanus,  speak  namely  and  specially  of  the  body  of  Christ  ?    I  mean  of 
 that  most  glorious  body  that  is  now  in  heaven,  above  all  powers  and  dominions, 
 at  the  right  hand  of  the  Father.    Doth  not  St  Augustine  say  of  the  self-same 
 body,  Huic  corpori  immortalitatem  dedit,  naturam  non  abstulit :  secundum  hanc  August,  ad 
 formam  Christus  non  est  putandus  uhique  diffusus^^- ?  "Unto  that  same  body  of 
 Christ  God  hath  given  immortality;  yet  hath  he  not  taken  from  it  the  very 
 nature  of  a  body.    After  this  form  or  proportion  of  body  we  may  not  think  that 
 Christ  is  extended  or  spread  into  all  places?"    Doth  not  St  Augustine  in  the 
 self-same  place  say  of  the  self-same  most  glorious  body  of  Christ,  Christus  Jesus 
 ubique  [esf]  per  id  quod  Deus ; . ..in  ccelo  autem  per  id  quod  homo ?  "  Christ  Jesus 
 is  every  where  and  in  all  places  by  way  of  his  Godhead ;  and  in  heaven  by  way 
 of  his  manhood    ?"  Or  doth  not  St  Augustine  say  of  the  self-same  body,  as  he  is 
 alleged  by  Gratian,  Corpus  \_Chi'isti^  ...in  quo  resurrexit  [zVi]  uno  loco  esse  oportet ?  De  consecr. 
 "  The  body  of  Christ  wherein  he  rose  again  must  needs  be  in  one  place  ?"    Is  Prima! 
 not  this  that  body  whereof  Dardanus  moved  his  question  ?   Is  not  this  that  body 
 whereof  St  Augustine  maketh  his  answer?    Or  had  he  any  cause  to  speak  of 
 any  other  body  but  only  of  this  ? 
 
 "  But,"  you  say,  "  the  precious  body  of  Christ  made  present  in  the  sacrament 
 is  not  bound  to  that  condition."  These  be  your  own  fantasies,  M.  Harding,  not 
 the  words  of  St  Augustine :  for  St  Augustine  never  told  you  of  Christ's  body 
 made  present  in  the  sacrament.  But  think  you,  or  would  you  have  your  reader 
 to  think,  that  Christ  hath  such  change  of  bodies,  the  one  precious,  the  other  not 
 precious  ?  or  that  the  blessed  body  of  Christ  is  more  precious  and  glorious  in 
 the  sacrament  than  it  is  in  heaven  at  the  right  hand  of  God?  O  how  much 
 better  were  it  for  you  to  speak  the  truth,  and  to  leave  these  fables !  Christ's 
 body  doubtless  is  now  most  glorious,  as  being  the  body  of  the  Son  of  God, 
 
 ["  August.  Op.  Lib.  ad  D.ard.  sou  Epist.  clxxxvii. 
 cap.  iii.  10.  Tom.  II.  col.  681.] 
 
 ['»  Id.  ibid.  cap.  vi.  18.  coL  683.] 
 ["  See  above,  note  9.] 
 ['2  Id.  ibid.] 
 
 ['3  Blanhead,  1.570.] 
 
 ['•*  Id.  in  Corp.  Jur.  Canon.  Lugd.  1624.  Decret. 
 Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  can. 
 ii.  col.  19.35.] 
 
 17—2 
 
260  THE  DEFENCE  OF  THE  APOLOGY  [p.vrt 
 
  •  endued  with  immortality,  and  full  of  glory ;  yet  notwithstanding  it  is  a  body,  and 
 
 and'^'^iib  ^^^''^-^"^^^  place,  as  St  Augustine  saith,  and  not  in  many. 
 
 stance         Here  it  is  a  world  to  see  what  pretty  sport  M.  Harding  maketh  himself  with 
 
 >  ,  '  the  poor  penman  of  this  Apolog3^    As  God  would,  the  simple  body  unwares 
 
 alleged  Fulgentius  clean  against  himself.  For  the  words  of  Fulgentius  be  these : 
 Christus,  cum  ahsit  a  nobis  per  formcan  servi,  tamen  semper  est  nobiscum  per  formam 
 DeP :  "  Whereas  Christ  is  absent  from  us  by  the  form  of  a  servant,  yet  is  he 
 evermore  present  with  us  by  the  form  of  God."  Whereby,  saith  M.  Harding's 
 commentary,  he  meaneth  that  Christ  is  no  more  here  among  us  in  form  and 
 shape  of  man,  in  such  wise  as  we  see  men  live  in  the  earth.  "  And  these  words," 
 saith  he,  "  dash  their  whole  purpose  ;  and  therefore  the  prelates  of  this  new 
 English  church  have  altered  the  sense  of  them  hy  shifting  in  this  word  '  man- 
 hood,' instead  of  'the  form  of  a  servant,'  and  word^  'Godhead,'  instead  of  'the 
 form  of  God.' " 
 
 I  beseech  thee,  gentle  reader,  spare  me  a  little  thine  indifferent  ear,  lest  in 
 these  misty  clouds  of  M.  Harding's  distinctions  thou  happen  to  wander,  and  lose 
 thy  way.  All  this  great  ado  riseth  only  of  some  notable  difference  that  is  fancied 
 to  be  between  these  two  words  "  form  "  and  "  substance."  For  M.  Harding  would 
 fain  have  thee  believe,  that  the  substance  of  Christ's  body  is  in  many  places,  but 
 the  form  of  the  same  body  can  be  only  in  one  place,  and  not  in  many. 
 
 If  I  should  demand  M.  Harding  this  question  by  the  way,  wherefore  Clirist's 
 body  in  form  may  not  as  well  be  in  many  places  together  as  the  same  in  sub- 
 stance ;  or  how  he  knoweth  it ;  or  what  doctor  or  father  ever  taught  it ;  or  how 
 we  may  be  well  assured  of  it ;  perhaps  he  would  take  a  day  to  consider  it  better. 
 For  thus  a  man  might  put  him  in  mind  of  the  grounds  of  his  religion:  Sir,  you^ 
 know  God  is  omnipotent,  and  his  power  infinite :  ye  may  not  make  him  thrall  and 
 subject  to  your  senses.  That  were  natural  reason :  that  were  infidelity.  Christ 
 is  as  well  able  to  dispose  of  the  form  of  his  body  as  of  the  substance,  and  can 
 as  well  present  the  one  in  many  places  as  the  other.  Howbeit,  thus  much  only 
 by  the  way. 
 
 Addition.  Addition.  To  reprove  all  that  may  be  spoken  in  this  behalf,  M.  Harding 
 
 M  Hard^~^  thus  frameth  his  new  objection  :  "  The  voice  that  is  one  in  the  originie,  pronounced 
 fbetect^i  man,  if  you  will  believe  Priscian,  that  ancient  learned  grammarian,  is  a 
 
 very  body.  And  yet  the  self-same  one  voice  is  driven  into  the  ears  of  a  thousand 
 persons  at  once,  as  experience  teacheth  you  by  the  common  course  of  natm-e. 
 And  yet  you  will  needs  appoint  the  omnipotent  power  of  God  such  Umits  as 
 please  you."  The  cmsiver.  Here,  M.  Harding,  ye  have  broken  St  Augustine's 
 head  in  favour  of  Priscian.  But,  alas !  what  hard  shift  is  this  ?  What  should  this 
 poor  silly  grammarian  be  brought  forth  as  a  champion  to  prove  matters  in 
 divinity  ?  Must  St  Augustine,  St  Hierome,  and  St  Ambrose  stand  back,  and  give 
 place  unto  Priscian  ?  Or  if  Priscian  tell  you  that  a  voice  is  a  body,  will  you 
 believe  him  ?  Certainly,  M.  Harding,  as  the  voice  of  a  man  is  a  body,  so  the 
 light  in  the  air,  and  the  chirping  of  a  sparrow,  and  the  bleating  of  a  sheep  is  a 
 body,  and  your  face  in  a  glass  is  likewise  a  body.  But  Aristotle  would  have  told 
 you:  Sonus  est  qualitas  sensihilis  aeris :  "A  voice  or  sound  is  a  sensible  quality  of 
 the  air."  It  is  an  accident,  saith  Aristotle,  and  not  a  body ;  in  the  predicament 
 of  quality,  and  not  of  substance.  Thus  ye  confound  nature,  M.  Harding,  and 
 build  upon  sand. 
 
 But  you  say  ye  "  must  send  M.  Jewel,  being  destitute  of  faith,  unto  Aristotle, 
 to  learn  wit  of  him."  God  increase  our  faith,  M.  Harding,  and  supply  that  wanteth ! 
 I  am  not  ashamed  to  learn  wit  either  of  Aristotle  or  of  any  the  meanest  of  God's 
 creatures.  Balaam  might  have  learned  wit  of  his  ass.  But,  if  yourself  would  go 
 to  Aristotle,  and  tell  him  that  a  voice  is  a  body,  that  is  to  say,  that  an  accident 
 is  a  substance,  I  trow  he  would  not  greatly  commend  your  wisdom. 
 
 Howbeit,  let  a  voice  be  a  body,  and,  to  please  poor  Priscian,  let  us  refuse  no 
 absurdity  nor  repugnance  in  nature.  Yet  is  your  purpose  never  the  near*.  For 
 the  natural  order  of  hearing  standeth  thus,  as  it  is  agreed  by  all  philosophers. 
 
 ['  See  before,  paf^e  2.')2,  note  11.] 
 [*  And  this  word,  loGT,  1570,  IGO!).] 
 
 P  Ye,  1.567,  1570,  1G09.] 
 [*  Xeare :  nearer.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 261 
 
 First,  the  voice  is  a  striking  or  beatinf?  of  the  air.    Then  the  air  so  stricken,  and  '-—-^  
 
 proceeding  from  one  mouth,  as  from  the  original,  is  multiplied  forward  by  sundry  ^^^^ 
 circles,  as  we  see  rings  multiplied  in  the  water  at  the  casting  in  of  a  stone ;  and  g^j^^^g, 
 
 by  mean  of  the  said  circles  the  said  voice  is  driven,  and  falleth  into  the  ears  of  •  ,  
 
 the  hearers,  and,  being  but  one  at  the  first,  by  multiplication  is  made  many. 
 And  to  this  purpose  St  Augustine  saith  :  Sonus  per  moras  temporum  tendi  et 
 dividi  potest'^ :  "  The  sound  or  voice,  by  leisure  of  time,  may  be  extended  along, 
 and  divided  into  parts,"  that  is,  to  satisfy  the  sense  of  every  hearer.  Therefore, 
 M.  Harding,  the  voice,  being  one  at  the  first,  and  afterward  by  multiplication  in- 
 creasing, and  falling  into  a  thousand  ears,  is  no  more  one  voice  in  the  end  than  a 
 thousand  ears  are  one  ear.  For  every  ear  receiveth  severally  his  particular  voice ; 
 and,  as  many  as  be  the  ears  hearing,  so  many  in  number  be  the  voices. 
 
 These  things,  gentle  reader,  are  true  and  certain,  although  perhaps  unsavoury 
 and  dark  unto  the  simple.  But  let  M.  Harding  bear  the  blame  hereof.  For  thus 
 it  pleased  him  to  lay  forth  his  philosophy  out  of  grammarians,  and  to  teach  thee 
 that  a  voice  is  a  body,  and  to  send  us  to  Aristotle  to  learn  wit.  Verily  it  is  but  a 
 simple  kind  of  arguing  to  reason  thus  : 
 
 One  voice  may  fall  into  many  ears ; 
 
 Ergo,  the  body  of  Christ  hath  not  the  proportion  of  a  body. 
 
 But  now,  what  if  all  this  great  imagined  difference  be  no  difference  ?  What  if 
 these  two  words  "form"  and  "substance,"  as  they  be  used  by  Fulgentius,  be  all 
 one  ?    What  then  will  M.  Harding  do  with  his  pretty  gloss  ? 
 
 Verily,  Athanasius  saith  thus:  ^Natura,  essentia,  genus,  forma  unum  stiwif®: « Athanas.de 
 "  Nature,  substance,  kind,  and  form  be  all  one  thing."    Leo  saith :  ^  Quid  est  in  ^Leo  Epist. 
 forma  Dei?...  In  natura  Dei':  "What  is  it  to  be  in  the  form  of  God?"    He  "^P" 
 answereth  :  "  It  is  to  be  in  the  nature  of  God."    Chrysostom  saith  :    Forma  Dei  c  Chrvsost.  ad 
 natura  Dei  est^ :  "  The  form  of  God  is  the  nature  of  God."    St  Augustine  saith  :  I'hii.  Hom.G. 
 ^Secundum  formam  Dei  Christus  ipse  de  se  loquitur.  Ego  et  Pater  unum  s!/m?/s August,  de 
 "As  concerning  the  form  of  God,  Christ  himself  saith  of  himself,  'I  and  my  Father  i77"lie^""'' 
 are  both  one'."  Likewise  again  he  saith  :  ^Una  est  forma,  quia  una  est  Divinitas^^ :  tlmX 
 "  The  form  is  one,  because  the  Godhead  is  one."  EpiT  177. 
 
 In  like  sort,  of  the  form  of  a  servant  Leo  saith:  ^  Qucero  quid  sitformam  sern  f  Leo  Epist. 
 accipere?    Sine  duhio  perfectionem  naturce  et  conditionis  . . .  Jmmame^^:  "  What  is "'' 
 it  to  take  the  form  of  a  servant?"    He  answereth:  "Doubtless  it  is  to  take  the 
 perfection  of  nature  and  state  of  man."     Chrysostom  saith:  ^ Forma  sem' ...  ^chrysost. ad 
 omnino  est  natura  servi^^ :  "  The  form  of  a  servant  verily  is  the  nature  of  a  e. 
 servant."     St  Augustine  saith:   ^^Quando  ...  de  forma  serci  in  Christo  cog  itas,  ^  Augu%t.  in 
 humanam  effigiem  cogita,  si  est  in  te  fides^^ :  "When  thou  thinkest  of  the  form  iu.*"*"' 
 of  a  servant  in  Christ,  think  of  the  shape  of  a  man,  if  there  be  any  faith  in  thee." 
 Again:  '[CArJs<?m]  secundum  humanitatem, .  ..visibilem,  corporeum,  localem,  atque  i  August,  de 
 omnia  membra  humana  veraciter  hahentem  credere  convenit  et  confiteri^^ :  "  We  must 
 believe  and  confess  that  Christ  according  to  his  humanity  is  visible,  hath  the 
 substance  and  properties  of  a  body,  is  contained  in  place,  and  verily  hath  all  the 
 members  and  the  whole  proportion  of  a  man."     To  leave  all  others,  Haimo 
 saith  :  ^Formam  servi  accepit,  id  est,  in  veritate  Jiominem  accenit^^ :  "  He  took  the  ''  ^f*™- 
 form  of  a  servant,  that  is  to  say,  in  very  truth  he  took  man."  phii.  cap.  ii. 
 
 ['  Expressions  nearly  resembling  the  above  may 
 be  found  August.  Op.  Par.  1079-1700.  De  Music. 
 Lib.  VI.  capp.  ii.  iii.  Tom.  I.  cols.  .")13,  4.] 
 
 Athanas.  Op.  Par.  1098.  Lil).  de  Def.  i.  8. 
 Tom.  II.  p.  244.    This  treatise  is  spurious.] 
 
 ['  Leon.  Magni  Op.  Lvit.  102.3.  Ad  Leon.  Au- 
 gust. Epist.  xcvii.  ,'').  col.  .500.  But  tliese  words  are 
 quoted  by  Leo  from  Ambrose.  Conf.  Ambros.  Op. 
 Par.  1086-90.  Epiat.  Class,  i.  Ad  Sabin.  Epist.  xlvi. 
 7.  Tom.  II.  col.  980.] 
 
 ["  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad 
 Philip,  cap.  ii.  Hom.  vi.  Tom.  XI.  pp.  2:i4,  5.] 
 
 August.  Op.  Serm.  clxxviii.  In  Ascens.  Dom. 
 iii.  2.  Tom.  V.  Append,  col.  304.  This  sermon  is 
 probalily  not  genuine.] 
 
 ['"  ...una  quippe  forma  est,  quia  una,  ut  ita  i 
 
 dicam,  deltas. — Id.  ad  Pascent.  Epist.  ccxli.  1.  Tom. 
 II.  col.  80.5.] 
 
 ["  Leon.  JIagni  Op.  Ad  Leon.  August.  Epist. 
 xcvii.  .5.  col.  .500 ;  where  accipiens.   See  above,  note  7.] 
 
 ['2  Chrysost.  Op.  In  Epist.  ad  Pliilip.  cap.  ii.  Hom. 
 vi.  Tom.  XI.  p.  234.] 
 
 ['•'  August.  Op.  In  Johan.  Evang.  cap.  viii. 
 Tractat.  xl.  4.  Tom.  III.  Pars  ii.  col.  500;  where 
 cogitas  in  Christo.'\ 
 
 Id.  De  Essent.  Divin.  Tom.  VIII.  Append, 
 col.  72  ;  wliere  juxta  humanitatem.  This  treatise  is 
 spurious.] 
 
 ['=■  Haymo  in  Paul.  Epist.  Interp.  1528.  Ad  Pliilip. 
 cap.  'i.  fol.  R.  ii. ;  where  accipiens,  and  huminem 
 suscipicns.] 
 
2G2 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Form  of 
 man,  &c, 
 
 August,  ad 
 Dard.  Eput. 
 67. 
 
 De  Consecr. 
 Dist.  2. 
 Prima, 
 
 Vioil.  Lib.  i. 
 
 contr. 
 
 Eutych. 
 
 Cyril,  in 
 .Tohan.  Lib. 
 ix.  cap.  xxi. 
 
 Ye  see,  M.  Harding,  by  these  testimonies  of  the  ancient  learned  fathers,  far 
 contrary  to  your  vain  distinction,  that  the  "form"  of  God  is  nothing  else  but 
 God,  and  the  "form"  of  man  is  nothing  else  but  man.  Wherefore  then  have 
 you  thus  devised  us  this  new  difference  ?  Wherefore  say  you  of  your  own  head, 
 that  f'form"  and  "substance"  be  so  contrary,  seeing  the  catholic  fathers  say 
 they  be  both  one  ?  or  wherefore  be  you  so  busy  to  trouble  the  penman  without 
 cause?  Certainly  St  Augustine  joineth  "form"  and  "substance"  both  together, 
 and  by  the  one  expoundeth  the  other :  In  eadem . .  .forma  atque  substantia : 
 "In  the  same  form  and  substance;"  and  again  expoundeth  the  same  "form" 
 veritatem  corporis^,  "the  truth  of  a  body." 
 
 By  these  it  is  plain  that,  when  Fulgentius  saith  the  "form"  of  God,  he  mean- 
 eth  thereby  the  "substance,"  the  "nature,"  and  the  "Divinity"  of  God;  and, 
 when  he  saith  the  "form"  of  a  servant,  he  meaneth  likewise  the  "nature,"  the 
 "substance,"  the  "truth,"  the  "perfection,"  and  the  "very  manhood"  of  a  man. 
 And  the  whole  drift  of  his  discourse  is  this,  that  Christ,  being  both  God  and  man, 
 by  the  nature  and  substance  of  his  Godhead  is  every  where ;  but  by  the  nature 
 and  substance  of  his  manhood,  and  truth  of  his  body,  is  only  in  one  place,  and 
 hot  in  more  ;  agreeing  therein  with  these  words  of  St  Augustine,  before  rehearsed : 
 Corpus ...  in  quo  resurrexit  [?'«]  una  loco  esse  oportet- :  "The  body  wherein  he 
 rose  again  must  needs  bci  in  one  place."  As  for  real  or  bodily  presence  of  Christ's 
 body  in  the  sacrament,  or  the  body  of  Christ  without  form  or  proportion  of  a 
 body,  this  learned  father  Fulgentius  writeth  nothing.  Neither  was  there  any  such 
 fantasy  in  those  days  in  the  church  of  God'^. 
 
 Here  we  are*  terribly  charged  with  guileful  dealing,  with  a  special  note  also 
 in  the  margin :  "  Fulgentius  foully  falsified."  We  have  shifted  in  this  word  "  man- 
 hood^" instead  of  "the  form  of  a  servant;"  and  this  word  "Godhead"  instead  of 
 "  the  form  of  God."  And  therefore  both  the  penman  and  the  prelates  of  our  new 
 clergy  must  needs  be  brought  forth  before  the  bar. 
 
 I  will  not  here  tell  you,  M.  Harding,  how  lewdly  ye  have  demeaned  yourself 
 towards  her  whom  it  liketh  you  so  often  and  so  scornfully  to  call  the  lady  inter- 
 preter ;  a  lady,  I  Avill  not  say  of  Avhat  learning,  virtue,  and  gravity,  but  certainly 
 as  far  from  all  unwomanly  presumption,  wherewith  ye  so  rudely  touch  her,  as  you 
 are  from  all  manly  modesty ;  and,  for  ought  that  may  appear  by  these  toys  and 
 trifles  ye  have  sent  us  over,  as  full  of  wisdom  as  you  of  folly  ^. 
 
 But  the  prelates  of  this  new  clergy,  you  say,  have  foully  falsified  both  the 
 words  and  the  sense  of  Fulgentius.  And  wherein,  M.  Harding?  Forsooth,  in- 
 stead of  these  words  "the  form  of  man"  and  "the  form  of  God,"  for  the  better 
 understanding  of  the  unlearned,  they  have  used  these  words,  as  more  commonly 
 known,  "  Godhead"  and  "manhood^."  If  this  be  so  foul  a  fault,  wherefore  then 
 is  the  old  father  and  martyr  Vigilius  suffered  thus  to  say,  Dei  Filius  secundum 
 Jmmanitafem  suam  I'ecessit  a  nobis ;  secundum  Divinitatem  suam  semper  est  nobis- 
 cum'?  "  The  Son  of  God  according  to  his  manhood ^  is  departed  from  us ;  accord- 
 ing to  his  Godhead  is  ever  with  us?"  Or  again,  Christus  est  ubique  secundum 
 natnrom  Divinitatis  suce ;  et  loco  continetur  secundum  natur am  liumanitat is  suce^  ? 
 "  Christ  is  in  all  places  according  to  the  nature  of  his  Godhead ;  and  is  contained 
 in  one  jDlace  according  to  the  nature  of  his  manhood^?" 
 
 Wherefore  doth  Cyrillus  say,  Secundum  carnem  solam  abiturua  erat;  adest 
 autem  semper  virtute  Deitatis^  ?  "  According  to  the  flesh  only  he  would  depart ; 
 but  by  the  power  of  his  Godhead  he  is  ever  present  ?"    Wlierefore  doth  Gregory 
 
 ['  Aii2:ust.  Op.  Par.  1G70-1700.  Lib.  ad  Dard.  seu 
 Epist.  clxxxvii.  cap.  iii.  10.  Tom.  II.  col.  681.] 
 
 Id.  in  Corp.  Jur.  Canon.  Liigd.  1624.  Decret. 
 Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  can. 
 44.  col.  um.] 
 
 P  These  two  sentences  do  not  appear  in  1.567.] 
 
 [*  Are  we,  150",  1570.] 
 
 p  Manhead,  1.507,  1570.] 
 
 [''  Here  1507  proceeds :  "  I  beseech  you,  call  yonr 
 ■words  again  to  mind,  if  you  can  without  blushing: 
 '  so  roughly  to  handle  so  soft  a  creature.'  This 
 phrase  of  speech  your  very  friends  have  much  mis- 
 liked;  and,  as  it  is  indeed,  so  in  plain  words  they 
 
 call  it  ruffianry,  a  virtue,  although  much  agreeable 
 to  your  profession,  yet  unmeet  for  a  man  either  of 
 learning  or  of  sober  wisdom.  But  this  fault  among 
 many  others,  as  I  have  said,  I  will  dissemble.  Al- 
 tliough  your  whole  book  be  utterly  void  of  divinity, 
 yet  at  the  least  some  sense  of  humanity  had  been 
 commendable.''] 
 
 [7  YicrH.  adv.  Eutych.  Lib.  i.  in  Cassandr.  Op. 
 Par.  1016.  p.  518.    See  before,  page  254,  note  3.] 
 
 ["  ...esse  quidem  ubique  &c.  loco  contineri  &c, 
 —  Id.  Lib.  IV.  in  eod.  p.  546.] 
 
 [s  C)Til.  Alex.  Op.  Lut.  1038.  Comm.  in  Joan. 
 Evang.  Lib.  xi.  cap.  ix.  Tom.  IV.  p.  973.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 2G3 
 
 say,  Verbum  incarnatum . . .  manet  et  recedit:  manet  Divlnitate,  recedit  eorpore^^? 
 "  The  Word  incarnate  both  abideth  with  us,  and  departeth  from  us :  it  abideth 
 
 with  us  by  the  Godhead ;  it  departeth  from  us  by  the  body  (or  manhood^)  ?''   1  -* 
 
 Wherefore  doth  St  Augustine  say,  Ibat  per  id  quod  homo  erat : . . .  manebat  per  id  ^'''f°'^^^^°™' 
 quod  Deus  erat.  Ibat  per  id  quod  uno  loco  erat:  manebat  per  id  quod  uhique  erat^^  ?  ^y"^^™*'^ 
 "  Christ  departed  by  that  he  was  man  ;  and  abode  by  that  he  was  God.    He  de-  Johan.  Tract, 
 parted  by  that  that  was  in  one  place  :  he  abode  by  that  that  is  in  all  places?" 
 
 If  3'e  will  yet  stand  in  doubt  what  these  hoi}'  fathers  meant  by  the  manhood ^ 
 of  Christ  that  departed  from  us,  let  St  Augustine  open  both  his  own  and  their 
 meanings.     Thus  he  writeth  in  express  and  plain  words  touching  the  same : 
 Secundum  carnem ...  quam  Verbum  assumpsit;  secundum  id  quod  de  tnrgine  natus  August.  \n 
 est;  secundum  id  quod  a  Judfeis  prehensus  est,  quod  licjno  conjixus,  quod  de  cruce 
 depositus,  quod  linteis  involutus,  quod  in  sepulcro  conditus,  quod  in  resurrecfione 
 manifestatus,  [me]  non  semper  habebitis  vobiscum^^ :  "According  to  the  flesh  that 
 the  Word  received ;  according  to  that  he  was  born  of  the  virgin ;  according  to 
 that  he  was  taken  of  the  Jews ;  according  to  that  he  was  nailed  to  the  tree, 
 taken  down  from  the  cross,  lapped  in  a  sheet,  laid  in  the  grave,  and  was  declared 
 in  his  resurrection,"  these  words  are  true,  "  Ye  shall  not  have  me  always  with 
 you."    Likewise  again  he  saith :  Dominus  [noster'\  absentavit  se  corpore  ab  omni  August  in 
 ecclesia,  et  ascendit  in  coelum^^ :  "  Our  Lord,  as  touching  his  body,  absented  himself  IfJ^ch/*^"^" 
 from  his  whole  church,  and  ascended  into  heaven." 
 
 To  be  short,  if  it  be  so  heinous  an  error  in  this  case  to  use  these  words 
 "  Godhead"  and  "  manhood ■\"  wherefore  is  not  Fulgentius  himself  reproved  for 
 so  often  using  the  same  ?  These  be  his  words  :  Secundum  humanitatem  suam  Fulgent,  ad 
 localiter  erat  in  terra :  secundum  Divinitatem  et  ccelum  implevit  et  terram. . . .  Vera  Lfb!  iP'*"' 
 humanitas  Christi  localis  est:  vera  Divinitas  semper  immensa  est....Caro  Christi 
 absque  dubitatione  localis  est :  Divinitas  tamen  ejus  nbique  semper  est. . , .  Permansit 
 in  Christo  immensa  Divinitas :  suscepta  est  ab  eo  localis  humanitas. , . .  Quomodo 
 ascendit  in  coelum,  nisi  quia  localis  et  vei'us  est  homo  ?  Quomodo  adest  Jidelibvs, 
 nisi  quia  idem  immensus  et  verus  est  Deus  ?  "  Christ  according  to  his  manhood 
 was  placed  in  earth ;  but  according  to  his  Godhead  he  filled  both  heaven  and 
 earth.  The  manhood  of  Christ  is  contained  in  place :  the  Godhead  of  Christ  is 
 infinite,  and  in  all  places.  The  flesh  of  Christ  is  doubtless  in  (one)  place  :  the 
 Godhead  of  Christ  is  for  ever  in  every  place.  There  remained  still  in  Christ  the 
 infinite  Godhead :  there  was  received  of  him  a  local  manhood.  How  ascended 
 he  into  heaven,  saving  that  he  is  very  man  contained  in  place  ?  How  is  he 
 present  with  the  faithful,  saving  that  he  is  infinite,  and  true  God  ?"  Last  of  all 
 he  saith:  Unus  idemque  [Christus]  secundum  humanam  substantlam  aberat  ccelo 
 cum  esset  in  terra,  et  dereliquit  terram  cum  ascendisset  in  coelnm^^ :  "Christ,  being 
 one  according  to  the  substance  of  his  manhood,  was  absent  from  heaven  when 
 he  was  in  earth,  and  forsook  the  earth  when  he  ascended  into  heaven." 
 
 Thus  many  times,  M.  Harding,  ye  have  these  words  in  one  place  together  in 
 Fulgentius  himself,  "the  Godhead,"  "the  manhood,"  "very  God,"  "very  man," 
 the  "  flesh  of  Christ,"  the  "  substance  of  the  manhood."  And  these  be  the  self- 
 same words  that  you  reprove. 
 
 Blot  out  therefore,  for  shame,  that  unadvised  note  in  your  margin.  Look 
 better  to  your  book.  Woi'k  hereafter  more  discreetly,  and  trouble  not  neither 
 penmen  nor  others  without  cause.  Otherwise  the  joenman  will  tell  you  what  bud 
 bare  the  feather  that  made  you  a  pen. 
 
 [1"  Grngor.  IVIafrni  Papac  I.  Op.  Par.  1705.  In 
 Evang.  Lib.  ii.  Horn.  xxx.  2.  Tom.  I.  col.  157G ; 
 where  recedit  corpore,  manet  divinitate.] 
 
 ["  Au<^ist.  Op.  In  Jchan.EvanfT.  cap.xiv.Tractat. 
 Ixxviii.  1.  Tom.  III.  Pars  ii.  col.  0!)K.] 
 
 ['2  1(1.  ibid.  cap.  xii.  Tractat.  1.  Hi.  col.  034.] 
 
 ['^  Id.  Serm.  ccxxxv.  In  Dieb.  Pasch.  vi.  4.  Tom. 
 V.  col.  990.] 
 
 ['■'  Quomodo  autem  ascendit  &c.  Ant  quomodo 
 adest  fidelibus  suig  &c...in  quo  permansisset  vera  et 
 immensa  divinitas,  et  a  quo  snscipienda  esset  vera 
 
 localisque  humanitas. ..secundum  veram  humanitatem 
 suam  localiter  tunc  esset  in  terra,  secundum  divinita- 
 tem...coelum  totus  impleret  et  terram.  Istam  Cliristi 
 veram  humanitatem,  quae  localis  est,  ut  veram  divi- 
 nitatem (qua?  immensa  semper  est)  &c. . .  Cum  ergo  caro 
 Christi  localis  absque  dubitatione  monstraretur,  di- 
 vinitas tamen  ejus  ubique  semper  esse  &c  Fulgent. 
 
 Op.  Par.  16'J3.  Ad  Trasini.  Lib.  ii.  capp.  xvii.  xviii. 
 cols.  173,  4.] 
 
 Id.  ibid.  col.  172 ;  where  abscns,  and  derelin- 
 
 quens.'\ 
 
264 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 r^^j^^T^^  The  Apology,  Chap.  i.  Division  2. 
 
 ^God  believe  that  the  Holy  Ghost,  who  is  the  third  Person  in  the  holy 
 
 ' — ^-i—'  Trinity,  is  very  God;  not  made,  not  created^  not  begotten,  but 'pro- 
 ceeding from  both  the  Father  and  the  Son  by  a  certain  mean  unknown 
 unto  man  2,  and  unspeakable ;  and  that  it  is  his  property  to  mollify  and 
 soften  the  hardness  of  man's  heart,  when  he  is  once  received  thereinto^, 
 either  by  the  wholesome  preaching  of  the  gospel,  or  by  any  other  way ; 
 that  he  doth  give  men  light,  and  guide  them  unto  the  knowledge  of 
 God,  to  all  way  of  truth,  to  newness  of  the  whole  life,  and  to  everlast- 
 ing hope  of  salvation. 
 
 M.  HARDING. 
 
 As  we  aclcnoidedge  this  article  to  he  true  and  catholic,  so  ive  demand  of  these 
 defenders  hoiv  they  can  prove  the  same.     Have  they  either  express  scripture  for  it, 
 or  any  of  the  four  first*  general  councils,  which  be  esteemed  of  most  authority  ? 
 •  Untruth,  as  *  We  are  sure  they  hare  not.    Therefore  we  do  them  to  understand,  and,  if  they  hear 
 s  a  appear.       ^^^^       advertise  the  readers  that  fear  God  and  love  his  truth,  that  all  truth 
 folly!  ^  necessarily  to  he  helieved  is  not  *  expressed  in  the  scripture;  and  that  *  other  councils 
 otherwise:'    be  to  be  received  besides  the  four  first,  which  ai'e  allowed  in  England  by  par- 
 liament  
 
 THE  BISHOP  OF  SAUISBURT. 
 
 Consider,  M.  Harding,  notwithstanding  ye  evermore  tell  us  of  fathers,  fathers, 
 yet  how  contrary  oftentimes  ye  are  in  judgment  to  the  same  fathers.    You  say, 
 as  here  we  may  gather  by  your  words  ^,  that  the  Godhead  of  the  Holy  Ghost 
 cannot  be  proved  by  express  words  of  the  scriptures ;  and  thereof  ye  say  ye  are 
 right  sure.    Yet  St  Augustine  nothing  doubteth  but  it  may  be  well^  proved  by 
 August^      plain  scriptures.    Thus  he  saith :  Spiiitus  Sanctus  est  Deus.    Unde  Petrus  cum 
 Petii.  Lii).  iii.  dixissct, . . .  Ausus  cs  mcntiri  Spiritui  Sancto,  continuo  sequutus  adjunxit  quid  esset 
 cap.xviu.    gpifiing  Sanctus,  et  ait,  Non  es  mentitus  hominihus,  sed  Deo"^ :  "The  Holy  Ghost 
 is  God.  Therefore  Peter  when  he  said*"  (unto  Ananias),  "  Thou  hast  enterprised  to 
 lie  to  the  Holy  Ghost,  he  followed  readily,  and  told  him  what  was  the  Holy  Ghost, 
 and  said,  '  Thou  hast  not  lied  unto  man,  but  unto  God'." 
 AucTist  Again  he  saith :  Ostendit  Paulus  Deum  esse  Spiritum  Sanctum,  et  ideo  non  esse 
 
 FTOKCath.  creaturam^ :  "St  Paul  sheweth  us  that  the  Holy  Ghost  is  God,  and  therefore  is 
 Ausljst'.'"'^''  creature."  Likewise  again  he  saith  :  JVe  quisquam  . . .  Spiritum  ^Sanctum'] 
 Epist.  174.  negaret  Deum,  continuo  sequutus  ait, . . .  Glorificate  . . .  et  portate  Deum  in  corpore 
 vestro^^ :  "Lest  any  man  should  deny  that  the  Holy  Ghost  is  God,  Paul  added 
 immediately  these  words,  Glorify  you  therefore  and  bear  God  in  your  body." 
 Here  have  we  St  Augustine's  yea,  and  M.  Harding's  nay.  St  Augustine  assureth 
 us  he  hath  scriptures  to  prove  the  Godhead  of  the  Holy  Ghost :  M.  Harding 
 saith  we  are  sure  he  hath  none  at  all.  Judge  thou  now,  gentle  reader,  whether 
 of  these  doctors  thou  wilt  believe. 
 
 But  what  a  vain  vanity  and  folly  is  this !  Will  M.  Harding  have  us  believe 
 that  God  cannot  be  God,  unless  he  be  allowed  by  the  church  of  Rome  and  by 
 the  pope  ?  Then  are  we  come  again  to  that  that  Tertullian  writeth  merrily  of 
 Tertuii.  in  the  hcathcns  :  Nisi  homini  Deus  placuerit,  Deus  no7i  erit.  Homo  jam  Deo  propitius 
 esse  debehit^^ :  "  Unless  God  please  man  well,"  though  he  be  God,  "he  shall  be  no 
 God.   And  so  now  man  must  be  friendly  and  favourable  unto  God." 
 
 ['  Create,  Conf.J 
 P  Men,  Conf.] 
 
 Thereunto,  Conf.] 
 [*  First  four,  Conf.  and  Def.  15G7,  1.570.] 
 
 This  clause  does  not  appear  in  15G7.] 
 ["  Well  be,  1507,  1570,  IGOt).] 
 
 ...quia  ha'c  Trinitas  unus  Deus.  Unde  &c. 
 —August.  Op.  Par.  1G79-1700.  Contr.  Lit.  Petil. 
 
 Lib.  III.  cap.  xlviii.  58.  Tom.  IX.  col.  326.] 
 [8  He  had  said,  15G7,  1.570.] 
 
 Id.  De  Mor.  Eccles.  Catliol.  Lib.  i.  cap.  xvi. 
 29.  Tom.  I.  col.  G98.] 
 
 Id.  Ad  Pascent.  Epist.  ccxxxviii.  cap.  iv.  21. 
 Tom.  II.  col.  8G0.] 
 
 ["  Tertull.  Op.  Lut.  1C41.  Apolog.  5.  p.  C] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 265 
 
 We  believe,  M.  Harding,  that  the  Holy  Ghost  is  very  God  indeed,  not  upon 
 the  pope's  or  his  clergy's  credit,  but,  as  St  Augustine  saith,  upon  the  special 
 warrant  of  the  word  of  God. 
 
 And  therefore  Nazianzene  saith :  Dicet  aliquis,  non  esse  scriptum,  Spiritum  Nazian.  de 
 Sanctum  esse  Deuni.    Atqui  proponetur  tibi  examcn  testimoniorum,  ex  quibus  osten-  ^^^l^^Kai^^^ 
 detur  Divinitatem  Sancti  Spiritus  testatam  esse  in  sacris  Uteris,  nisi  quis  valde  in-  '^''«''  ^y- , 
 stdsus  sit  ct  alienus  a  Sjnritu  Sancto ;  "  Some  man  will  say,  it  is  not  written  Xm'ilvel- 
 that  the  Holy  Ghost  is  God.    I  wilP^  bring  thee  forth  a  whole  swarm  of  au- m"'^"' 
 thorities,  whereby  it  shall  well  appear  that  the  Godhead  of  the  Holy  Ghost  is  ^^".^^J^' 
 plainly  witnessed  in  the  holy  scriptures,  unless  a  man  be  very  dull,  and  utterly  Tat. 
 void  of  the  Holy  Ghost." 
 
 The  Apology,  Chap.  ii.  Division  1. 
 
 We  believe  that  there  is  one  church  of  God,  and  that  the  same  is 
 not  shut  up  (as  in  times  past  among  the  Jews)  into  some  one  corner  or 
 kingdom,  but  that  it  is  catholic  and  universal,  and  dispersed  throughout 
 the  whole  world :  so  that  there  is  now  no  nation  which  may  truly 
 complain  that  they  be  shut  forth,  and  may  not  be  one  of  the  church 
 and  people  of  God ;  and  that  this  church  is  the  kingdom,  the  body,  and 
 the  spouse  of  Christ ;  that'^  Christ  alone  is  the  Prince  of  this  kingdom ; 
 that  Christ  alone  is  the  Head  of  this  body ;  and  that  Christ  alone  is  the 
 Bridegroom  of  this  spouse. 
 
 M.  HARDING. 
 
 It  is  a  world  to  see  these  defenders :  they  which  have  not  kept  "  unify  of  Spirit 
 in  the  bond^^  of  charity"  ivhich  St  Paul  requireth,  but  have  severed  them- 
 selves from  the  body  of  the  church,  tell  us  now  forsooth,  they  believe  that 
 there  is  one  church  of  God.    But  what  may  ive  think  this  one  church  to  be  ?  Can 
 they  seem  to  mean  any  other  {whatsoever  they  pretend)  than  this  new  church  of 
 late  years  set  up  by  Satan  through  the  ministry  of  Martin  Luther  and  those  other 
 apostates  his  companions,  if  it  may  be  named  a  church,  and  not  rather  a  Baby- 
 lonical  tower?    For  as  touching  that  church,  whereof   all  christian  people  hath  "Vnimtu. 
 ever  taken  the  successor  of  Peter  to  be  the  head  tinder  Christ,  ivhich  is  the  true  fathers  in  the 
 catholic  church,  in  their  Apology  they  stick  not  to  say  plainly,  that  it  is  clean  ?hil?ch  n^ever 
 fallen  down  long  agone.    And  therefore  the  beginning  of  Luther's  seditions^'^  and^""^^'""^"' 
 heretical  preaching  they  call  herbam,  as  much  to  say  as  the  green  grass,  or 
 first  spring  (this  interpreter  nameth  it  the  very  first  appearing)  of  the  gospel,  leaf 
 Look  in  the      ^-  -^^^^  *™        ^^^/  ^-  ^-  ^^^^V  ^'^V        f^^^ty  ycars  agouc  and  up- 
 
 UafH.  7.  b.  ward,  that  is,  at  the  first  setting  forth  of  Luther  and  Zuinglius,  the 
 LeafE.  2.  truth  was  uuknown  and  unheard  of;  and  that  they  first  came  to  the 
 term  it  exor-  knowledge  and  preaching  of  the  gospel.  Likewise  in  another  j)loce  they 
 turn  evangehi.  ^^^^^  ^^^^^  certain  and  very  strange  sects  have  been  stirring  in  the  tvorld 
 ever  since  the  gospel  did  spring,  meaning  the  time  when  Luther  first  brinced^^  to 
 Germany  the  poisoned  cup  of  his  heresies,  blasphemies,  ami  satanisms. 
 
 Tims  having  condemned  the  church  of  God,  which  was  before  Luther's  time, 
 and  allowing  that  for  the  true  church,,  the  gospel  whereof  first  sprang  out  of  Luther; 
 how  can  they  avouch  their  belief,  and  by  what  reason  an,d  learning  can  they  make 
 good,  that'  there  is  one  church  of  God  ?  We  would  fain  knoiv  ivhich  and  where 
 it  is.  Is  Luther  and  his  congregation  that  one  church  of  God,  or  Zuinglius  and 
 his  rabble,  or  Osiander  and  his  sort,  or  Zuenckfeldius  and  his  sect,  or  Stancarus 
 and  his  band,  or  Balthasar  Pacimontane  and  his  rank?  For  all  these  and  cer- 
 tain other  sects  have  ^Luther  for  their  founder  and  for  their  radix  Jesse,  as  jY""  untruth. 
 
 As  shall 
 
   appear. 
 
 ['2  Greg.  Nazianz.  Op.  Par.  1778-1840.  De  Spir. 
 Sanct.  Orat.  xxxi.  29.  Tom.  I.  p.  574.  ] 
 ['3  But  I  will,  ],5G7,  1570.] 
 ['<  Can,  Conf.J  [is  And  that,  Conf.] 
 
 ['«  Of  the  Spirit  in  the  band,  Conf.;  of  Spirit  in 
 
 the  band,  Def.  1567,  1570.] 
 
 ['7  Seditious,  Conf.  and  Def.  15G7,  1570.] 
 See  before,  pages  20,  73,  74,  IG,  67.] 
 Brinced  :  pledged.    See  Nares,  Glossary,  on 
 
 "  brinch." 
 
266 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 were,  from  whence  they  spring.  And  indeed  every  learned  man  easily  seeth  how 
 the  gutters  of  their  doctrines  run  out  of  Luther's  sink:  Of  all  these  there  is  none 
 hut  stoutly  claimeth  the  name  of  the  church. 
 
 Then  hate  say  ye,  defenders,  u-hich  church  be  ye?  Kame  the  child.  If  ye 
 name  one,  ire  set  the  others  against  you,  4"C.  . . 
 
 How  often  in  his  books  putteth  Lutlier^  you  and  your  captains^  in  the  roll 
 of  those  that  he  utterly  condemneth,  naming  roundly  together  infidels,  Turks,  epi- 
 cures, heretics,  paj^ists,  sacramentaries .'  And  now,  if  he  should  hear  you  challenge 
 the  name  of  the  one  church  of  God  to  you,  and  deny  him  and  his  followers 
 that  claimed  title,  would  he  not  (think  ye)  stamp  and  rage,  would  he  not  whet 
 his  dog-eloquence  upon  you,  and  call  ye^  tcorse  than  these  above  reckoned,  yea, 
 and  if  he  wist  how,  icorse  than  some  of  you  be  yourselves  ?  The  like  courtesy 
 may  ye  look  for  at  those  other  sects,  of  which  every  one  claimeth  the  name  of  this 
 one  church  of  God. 
 
 But  ye  say  that  this  one  church  is  not  shut  up  into  some  one  corner  or  kingdom, 
 hut  that  it  is  catholic  and  universal,  and  dispersed  throughout  the  whole  cathouc 
 tcorld.    True  it  is  that  ye  say,  whatsoever  ye  think. . . .  But  the  holy  '^'■"'■c*- 
 learned  and  ancient  fathers,  tchere  they  call  and  believe  the  catholic  church,  they 
 mean  {as  Vincentius  Lirinensis  declareth)  the  church  to  be  catholic,  that  is  to  say, 
 universal  {for  so  the  word  signifeth),  in  respect  of  a  threefold  universality; 
 of  places,  which  this  defender  here  toucheth  ;  of  times,  and  of  men,  which  church  caUed 
 he  toucheth  not.     "  In  the  catholic  church  we  must  have  a  great  care," 
 saith  he,  "  that  ice  hold  that  which  hath  every  ivhere,  evermore,  ami  of  all  persons 
 been  believed*."   If  these  defenders  prove  not  the  church  they  profess  them-  Thru/Muni- 
 selves  to  be  of  to  have  this  threefold  universality,  then  is  their  congrega-  jlJj^'j'j'-^^J!^"' 
 tion  not  this  one  church,  nor  of  this  one  church  of  God,  but  the  synagogue  */'^Jf^^''*  ^ 
 of  antichrist. ... 
 
 And,  although  the  authors  of  this  Apology  crack  of  the  great  increase  and 
 spreading  abroad  of  their  gospel,  and  now  glory  in  the  number  of  kingdoms,  duke~ 
 dams,  countries^,  commonweals,  and  free  cities;  yet  hath  it  not  gone  so  far  abroad  as 
 the  Arians'  heresy  did  by  three  pai'ts  of  four;  which  was  at  length  utterly  ex- 
 tinguished, as  this  shall  be. . . . 
 
 That  the  catholic  church  is  the  kingdom,  the  body,  and  the  spouse  of  Christ,  ice 
 acknowledge.    Of  the  same  kingdom  ice  confess  and  believe  Christ  to  be  Prince' 
 alone,  so  as  he  is  Head  of  this  bodii  alone,  and  so  as  he  is  Brideqroom  of  „  . 
 this  sjjouse  alone,    ror  Head  and  ^/jow-se  alone  he  is  in  one  respect,  not  Pnuce.Head, 
 alone  in  another  respect. ...  According  to  the^  inward  influence  of  grace,  spouse  o/aU 
 Christ  properly  and  only  is  Head  of  his  mystical  body  the  chia-ch  ;  but,  as  'in  respect  of 
 touching  the  outward  government,  the  being  of  a  head  is  common  to  Vernmfntthe 
 Christ  with  others.    For  in  this  respect  certain  others  may  be  called  heads  ""atMbutedto 
 of  the  church,  as  in  Amos  the  prophet  the  *  great  states  be  called  "the  "^^"J"*'''' 
 heads  of  the  people."    So  the  scripture  speaketh  of  king  Saul:  "When  J"^^*";, 
 thou  were  a  little  one  in  thine  own  eyes,  thou  wast  made  head  among  the 
 tribes  of  Israel."  So  David  saith  of  himself:  "  He  hath  made  me  head  of  Psai-xvui. 
 nations." . . . 
 
 Men  be  called  heads,  inasmuch  as  they  he  instead  of  Christ,  and  under  Clirist; 
 after  which  meaning  St  Paul  saith  to  the  Corinthians  :  "For  if  I  forgave  scor.u. 
 any  thing,  to  whom  I  forgave  it,  for  your  sokes  forgave  I  it,  in  persona  Christi, 
 in  the  person  of  Christ."    And  in  another  place:  "  We  are  ambassadors  icor.v. 
 instead^  of  Christ,  even  as  though  God  did  exhort  you  through  us."    To  conclude 
 in  few,  according  to  inward  influence  of  grace  into  every  faithful  member,  Christ 
 
 'Untruth,     only  is  Head  of  the  church  ;  according  to  outward  governing  the  ''pope  uiuler  Christ 
 
 ^Vdl^oi  and  instead  of  Christ  is  head  of  the  same. 
 
 ever  said  io  ?   
 
 ['  He,  Conf.]  '           These  references  are  inserted  from  Conf.  and 
 
 Capitains,  Conf.]  Def.  1.5GV.] 
 
 P  Ton,  Conf.  and  Def.  1567,  1570, 1609.]  Counties,  Conf] 
 
 ['  In  ipsa  item  catholiea  ecclesia  magnopere  cn-  ['  Be  the  prince,  Conf.] 
 
 randum  est,  nt  id  teneamus,  quod   ubiqne,  qwod  This,  Conf.] 
 
 semper,  quod  ab  omnibus  creditum  est.— Tincent  ["  In  the  stead,  Conf  and  Def.  1567.] 
 
 Lirin.  Contr.  Haer.  1591.  cap.  iii.  p.  6.]  ' 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 267 
 
 As  touching  the  hridegroomship,  we  say  and  believe  that,  if  we  would  speah 
 chrut  the  true  propevli),  Christ  is  the  onli/  Bridegroom  of  the  church  his  spoiise,  of  whom 
 vupope'under-  H  *s  Said,  "  He  that  hath  a  spouse  is  a  bridegroom :"  for  from  out  of 
 mfcnrnxh  church  he  begetteth  children  to  himself    But  others  are  called  bride- 
 
 johniii.  grooms,  ivorhing  together  ivith  Christ  outivardly  to  the  begetting  of  spi- 
 ritual children,  whom  nevertheless  they  beget  not  to  themselves,  but  to  Christ.  And 
 such  are  called  the  ministers  of  the  Bridegroom,  inasmuch  as  they  do  his  stead.  And 
 therefore  the  pope,  icho  is  instead  of  Christ  the  bridegroom  of^^  the  whole  church, 
 is  ^called  also  the  bridegroom  of  the  universal  church :  a  man  may  term  him  the 
 vicegerent  bndeqroom . . .  ancient 
 
 "  fathers  never 
 
 calkd  liim  iio. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 I  trust,  gentle  reader,  thou  wilt  not  look  I  should  answer  all  M.  Harding's  q^^i^^ij^ 
 ordinary  idle  talk.  So  should  I  lose  good  time  without  cause,  and  be  over  jjj  j^^ny 
 troublesome  to  thine  ears.    "  O,"  saith  he,  "  what  a  world  it  is  to  see  these   or  few. 
 
 defenders!    They,  which  have  not  kept  the  unity  of  the  Spirit  in  the  bond'^  '  »  ' 
 
 of  charity,  which  St  Paul  requireth,  but  have  severed  themselves  from  the  body 
 of  the  church,  tell  us  now  forsooth  that  they  believe  that  there  is  one  church  of 
 God."  0  M.  Harding,  if  we  have  herein  said  ill,  then  bear  witness  of  the  ill.  If 
 we  have  said  well,  wherefore  make  you  these  bitter  outcries  ?  Whatsoever  ye 
 have  conceived  us  to  be,  yet  might  ye  suffer  us  quietly  to  say  the  truth,  specially 
 such  truth  as  you  imagine  maketh  so  much  for  yourself. 
 
 Ye  say,  we  confess  that  our  church  began  only  about  forty  years  si  thence,  and 
 was  never  before.  No,  M.  Harding,  we  confess  it  not ;  and  you  yourself  well  know 
 we  confess  it  not.  It  is  your  tale :  it  is  not  ours.  We  say,  and  have  sufficiently 
 proved,  and  you  know  it  right  well,  if  ye  would  be  known  of  that  ye  know,  that 
 our  doctrine  is  the  old,  and  yours  is  the  new.  If  ye  will  needs  force  yourself 
 to  the  denial,  it  may  easily  be  proved,  and  that  by  such  authority  as  yourself 
 may  not  well  deny,  unless  ye  will  once  again  do  now  as  ye  have  twice  done 
 before. 
 
 We  say,  that  our  doctrine  and  the  order  of  our  churches  is  elder  than  yours  by 
 five  hundred  whole  years  and  more.    If  ye  will  not  believe  us,  yet  believe  M. 
 Harding :  he  will  tell  you  even  the  same.    Mark  well  his  words  :  these  they  be : 
 "  It  standeth  not  with  Christ  his  promises  made  to  the  church,  that  he  should  m.  Hard, 
 suffer  his  church  to  continue  in  darkness  these  thousand  years  past."  [Confut!] 
 
 And  thus  by  secret  confession  he  leaveth  us  five  hundred  three-score  and  six 
 whole  years  at  the  least ;  that  is  to  say,  the  whole  time  of  Christ,  of  his  apostles, 
 and  of  all  the  godly-learned  doctors  and  fathers  of  the  primitive  church.  Which 
 time  notwithstanding  is  thought  a  great  deal  better  and  purer  than  all  the  time 
 that  hath  followed  afterward.  In  this  division  M.  Harding,  being  attent  and  eager 
 upon  his  cause,  and  claiming  as  much  as  he  thought  with  any  modesty  he  might 
 be  able,  hath  claimed  to  himself  only  a  thousand  years  of  the  night,  and  hath  left 
 us  well  near  six  hundred  years  of  the  day. 
 
 This  is  your  own  witness,  M.  Harding.  Consider  well  of  it.  It  is  your  own. 
 Therefore  ye  do  yourself  great  wrong,  and  much  deface  j^our  own  credit,  so  sud- 
 denly to  say  our  doctrine  is  new.  God's  name  be  blessed,  it  hath  the  testimony 
 not  only  of  Christ  and  his  apostles,  but  also  of  the  old  learned  catholic  fathers  of 
 the  church.  And  this  is  it  that  so  much  grieveth  you,  that  we  reform  our 
 churches  now  according  to  the  pattern  and  sampler  of  Christ's  and  his  apostles' 
 first  institution.  For  thereby  the  disorder  and  deformity  of  your  churches  the 
 more  appeareth. 
 
 Lirinensis  saith :  "  That  thing  must  be  holden  for  catholic  that  every  where,  Vincent,  ur. 
 evermore,  and  of  all  men  hath  been  believed'^."    These  general  notes  must  be 
 limited  with  this  special  restraint:  "  Where  as  the  churches  were  not  corrupted." 
 For  otherwise  there  was  never  any  doctrine  so  catholic,  no,  not  the  confessed  doc- 
 trine of  Christ  himself,  that  hath  been  received  "  evermore,"  and  "  every  where," 
 
 ["'  In.  Conf-]  I        ['2  Vincent.  Lirin.  Contr.  Ilicr.  cap.  iii.  p.  G.  See 
 
 [' '  Band,  15G7,  1570.]  I    note  4,  on  the  preceding  page.] 
 
268  THE  DEFENCE  OF  THE  APOLOGY  [pARr 
 
 and  "of  all  men,"  without  any  exception.  For  the  Turks  receive  it  not,  and  the 
 Jews  abhor  it.  And  so  the  very  gospel  of  Christ  itself  by  this  rule  should  not  be 
 catholic  ^  But,  M.  Harding,  these  self-same  notes  of  Lirinensis  utterly  over- 
 throw the  greatest  part  of  that  whole  doctrine  that  you  would  so  fain  have 
 counted  catholic.  For  neither  reacheth  it  within  five  himdred  years  of  the 
 apostles'  time,  nor  hath  it  that  antiquity  indeed  that  in  face  and  countenance  is 
 pretended,  as  it  is  plain  by  your  own  former  confession ;  nor  was  it  ever  univer- 
 sally received,  as  hereafter  by  particulars  it  shall  be  proved.  It  had  never  that 
 universality,  neither  of  all  times  and  ages,  nor  of  all  places  and  countries  ;  nor 
 was  it  ever  universally  received  and  allowed  of  all  men.  Therefore,  whatsoever  ye 
 call  it,  ye  cannot  by  your  own  definition  call  it  catholic. 
 
 The  catholic  church  of  God  standeth  not  in  multitude  of  persons,  but  in 
 weight  of  truth.  Otherwise  Christ  himself  and  his  apostles  had  not  been  catholic  : 
 for  his  flock  was  very  little ;  and  the  catholic  or  universal  consent  of  the  world 
 stood  against  it.    The  church  of  God  is  compared  to  the  moon,  for  that  she 
 waxeth  and  waneth  as  the  moon  doth,  and  sometime  is  full,  sometime  is  empty ; 
 August  de^   and  therefore,  as  St  Augustine  saith,  is  called  catholica,  ...quia  universaliter  perfecta 
 cap.'i.        est,  et  in  nuUo  claudicat,  et  per  totum  orbem  diffusa  est^ :  "because  she  is  uni- 
 versally perfect^,  and  halteth  in  nothing,  and  is  (not  now  shut  up  in  one  only 
 country,  as  was  the  church  of  the  Jews,  but)  poured  throughout  the  whole  world." 
 Though  the  hearts  of  men  have  often  changes,  yet  God's  truth  is  evermore 
 one  ;  and,  be  it  in  many  or  in  few,  is  ever  catholic.    Thus,  M.  Harding,  it  is 
 Fort.  Fidei,   written  by  one  of  your  own  side :  Etsi  non  nisi  duo  viri  fideles*  remanerent  in 
 mundo,  [tamenj  in  eis  salvareUir  ecclesia,  q%m  est  unitas  fidclium^ :  "Although 
 there  were  but  two  faithful  men''  remaining  in  the  world,  yet  even  in  them  two 
 the  church,  which  is  the  unity  of  the  faithful,  should  be  saved." 
 Addition.  Addition.    §^    Some  say  that,  at  the  time  of  Christ's  passion,  the  whole 
 
 ^S"  faith  remained  only  in  the  blessed  virgin  our  lady ;  and  that  even  now  the 
 deGeft.'^'  Same  faith  may  be  so  straited  that  it  may  rest  only  in  one  poor  old  woman 
 Lib.*^i.  Which  thing  if  it  should  happen,  yet  should  not  God's  truth  therefore  wander 
 J^'ia^a.'  about  the  world,  as  it  liketh  you  to  jest,  tanquam  accidens  sine  sv.bjecto.  The 
 Hol^'^i^v.'''  prophet  Osee  saith :  "  There  is  no  truth,  there  is  no  mercy,  there  is  no  knowledge 
 Piai.  cxvi.  of  God  in  the  earth."  Yet  notwithstanding  the  prophet  David  saith  :  "  The  truth 
 Eom.  iii.  of  God  cndurcth  for  ever."  "  God  is  true,  though  all  men  be  false."  His  truth 
 is  a  substance,  and  standeth  mightily  as  the  heavens :  it  wandereth  not  vainly, 
 as  an  accident.  4^ 
 
 Luther's  dog-eloquence  (for  so,  M.  Harding,  it  liketh  you  of  your  modesty  to 
 call  it),  Avere  it  never  so  rough  and  vehement,  the  just  zeal  of  God's  glory  and 
 of  his  holy  temple,  which  you  so  miserably  had  defaced,  so  enforcing  him,  yet 
 was  it  never  any  thing  comparable  to  your  eloquence.  For,  I  beseech  you,  if 
 ye  may  have  leisure,  hearken  a  little,  and  hear  yourself  talk.  Behold  your  own 
 words,  so  many,  so  vain,  so  bitter,  so  fiery,  so  furious,  all  together  in  one  place : 
 "  This  new  church,"  ye  say,  "  set  up  by  Satan ;"  "  Martin  Luther  and  other  apos- 
 tates his  companions;"  "this  Babylonical  tower;"  "Luther's  seditious  and  heretical 
 preaching  ;"  "  Luther  brinced  to  Germany  the  poisoned  cup  of  his  heresies,  blas- 
 phemies, and  satanisms;"  "  Zuinglius  and  his  rabble;"  "the  gutters  of  this  doctrine 
 run  out  of  Luther's  sink ;"  "  Luther  would  stamp  and  rage,  and  whet  his  dog- 
 eloquence  upon  you  ;"  "  you  are  the  synagogue  of  antichrist."  These  be  the 
 figures  and  flowers  of  your  speech.  Yet  must  we  think  that  ye  can  neither 
 stamp  nor  rage,  but  use  only  angels'  eloquence.  Howbeit,  I  trust  no  wise  man 
 will  judge  om-  cause  the  worse  for  that  your*  tongue  can  so  readily  serve  to 
 speak  ^  ill. 
 
 ['  These  two  sentences  are  not  in  1567.] 
 [2  August.  Op.  Par.  1679-1700.  Lib.  De  Gen.  ad 
 Lit.  cap.  i.  4.  Tom.  IIL  Pars  i.  col.  94.] 
 P  Perfite,  1.567,  1570.] 
 [*  Homines,  1.567.] 
 
 [5  Portal.  Fid.  Nurmb.  1494.  Lib.  v.  Consid.  ix. 
 fol.  281.] 
 
 [6  Two  men,  1567.] 
 
 ["  Nec  Tulgari  nonnullorum  opinioni  consentio, 
 qui  tempore  dominica;  passionis  solam  virginem  aiunt 
 in  fide  perstitisse.  Unde  audent  aliqui  dicere,  sic 
 extenuari  fidem  posse,  ut  ad  unam  solam  aniculam 
 revertatur. — JEn.  Sylv.  Op.  Basil.  1551.  Comm.  de 
 Gest.  Basil  Concil.  Lib.  i.  p.  9.] 
 
 [8  Our,  1570.] 
 
 Serve  you  to  speak,  1567, 1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 269 
 
 To  the  matter.    Ye  say  that,  touching  the  influence  of  grace,  Christ  is^"  the  '"jj^^T"' 
 Head  of  the  church ;  but,  touching  direction  and  government,  the  pope  only  s_,,^__;^ 
 is  the  liead.    All  this  is  but  your  own  tale,  M.  Harding :  ye  speak  it  only  of 
 yourself :  other  authority  of  scripture  or  doctor  ye  bring  us  none. 
 
 Addition.  Here  M.  Harding  allegeth  sundry  authorities  to  prove  the  Addition, 
 
 universal  supremacy  of  the  pope.    Chrysostom,  saith  he,  writeth  thus  :  "  Peter,  S$ 
 being  a  fisher,  is  the  head  and  feeder  of  the  church."    And  again :  "  Peter  was  n.  131.  a. 
 the  master  of  the  world^^."    And  again:  "  Christ  made  Peter  ruler  over  all  the  chrylost  in 
 world  1^."    In  the  end  he  concludeth  with  good  liking  of  his  case,  and  saith  :  J)^;'"' 
 "How  say  you,  are  ye  contented  now?"    The  answer.     No  doubt,  Master  ^J'^^JlJ^'^'j 
 Harding ;  otherwise,  I  trow,  I  were  to  blame.    For  here  have  you  brought  us 
 great  and  worthy  speeches  of  St  Peter,    of  whose  authority  we  moved  no 
 question :  but  ye  bring  us  not  one  word  of  the  pope.    If  every  word  spoken 
 to  Peter  should  be  applied  unto  the  pope,  then  should  the  pope  be  called  Satan ; 
 for  so  Christ  called  Peter.  Matt.  xvi. 
 
 Neither  do  these  words  here  alleged  prove  of  necessity  that  Peter  himself 
 was  the  head  and  ruler  of  all  the  world.     For  you  may  find  the  same  words 
 applied  as  well  to  St  James,  to  St  Paul,  and  to  sundry  other  holy  fathers. 
 Clemens  saith  thus :  "  I  send  greeting  unto  James,  the  brother  of  our  Lord,  and  ciemens, 
 the  bishop  of  bishops,  governor  of  the  holy  church  of  the  Jews  at  Jerusalem,  ^p"*'" 
 and  also  of  all  the  churches  that  by  God's  providence  are  every  where  founded  i^." 
 Here  St  James  is  head  of  all  churches  whatsoever.    Likewise  Chrysostom  writeth 
 of  St  Paul :  "  The  nation  of  the  Jews  was  committed  to  Michael.    But  both  land  chrysost.  in 
 and  sea,  and  the  habitation  of  all  the  world,  is  committed  to  St  PauP^."    Like-  ^^'^^  ^ 
 wise  St  Gregory  saith:  "Paul  had  the  princehood  of  all  the  whole  church  i^."  Gregor.  in 
 So   St   Hierome    calleth  Origen    magistrum   ecclesiarum^^,    "the  master  and  J.^^^S;^'''- i^- 
 teacher  of  the  churches."    And  in  like  manner  Theodoretus  calleth  St  Chryso-  "icis  fielfr 
 stom  doctorem  07'his  terrarum^'^ ,  "the  teacher  and  instructor  of  all  the  world."  Theoior. Lib. 
 Yet  neither  James,  nor  Paul,  nor  Origen,   nor  Chrysostom,   were  bishops  of 
 Rome,  nor  had  they  that  power  that  by  these  words  is  pretended. 
 
 It  is  great  folly  to  claim  the  pope's  authorit}"  by  such  general  words  as  may 
 be  common  to  so  many. 
 
 1*  Ye  say,  St  Paul  saith :  "  If  I  forgave  any  thing,  for  your  sakes  I  forgave  it  2  cnr.  a. 
 in  the  person  of  Christ."  "  We  are  ambassadors  in  the  stead  of  Christ,  even  as  2  cor. 
 though  God  did  exhort  you  through  us."  Hereof  ye  conclude  :  Ergo,  "  the  pope 
 under  Christ  and  instead  of  Christ  is  head  of  the  church."  If  ye  conclude  not 
 thus,  ye  wander  idly,  and  speak  in  vain,  and  conclude  nothing.  These  words  of 
 St  Paul  nothing  touch  the  pope,  but  only  the  faithful  and  zealous  preacher  of 
 the  gospel.  For  wherein  doth  the  pope  resemble  St  Paul?  Wherein  doth  he 
 represent  the  person  of  Christ?  What  exhorteth  he?  What  teacheth  he? 
 What  saith  he  ?  What  doth  he  ?  And  yet,  if  he  would  do  any  one  part  of  his 
 whole  duty,  how  might  this  argument  stand  for  good  ?  St  Paul,  being  at  the 
 city  of  Philippi  in  Macedonia,  exhorted  the  Corinthians,  as  in  the  person  of 
 Christ;  ergo,  the  pope,  being  at  Rome  in  Italy,  although  he  neither  exhort  nor 
 preach,  yet  is  he  the  head  of  the  universal  church.  Although  divinity  go  hard 
 with  you,  yet  ye  should  have  seen  better  to  your  logic. 
 
 I  grant,  bishops  may  be  called  the  heads  of  their  several  churches.    So  Chry- 
 
 ['»  Christ  only  is,  1.5G7.] 
 
 ...OTt  TOVTUV  OV  TOU  dpol/OV,  dWct  T//S  OLKOU' 
 
 juei/ris  tx^tpoTovtiac  ^iSdaKaKov. — Clirysost.  Op.  Par. 
 1718-38.  In  Joan.  Horn.  Ixxxviii.  Tom.  VIII.  p.  ,527.] 
 
 ev  Tui  oupavCi  Trju    i^ourriau   evexeipicre  Id.  In 
 
 Matt.  Horn.  liv.  Tom.  VII.  p.  548.  Conf.  Vol.  I. 
 page  429,  note  10.] 
 
 ["  Clement,  ad  .Jacob.  Epist.  i.  in  Crabb.  Concil. 
 
 II.  pp.  485,  6.] 
 
 ...quia  obtinuit  totius  ecclesiic  principatum.  
 
 Gregor.  Magni  Papa,'  I.  Op.  Par.  1705.  Lib.  iv.  m  i. 
 Keg.  cap.  V.  28.  Tom.  III.  Pars  ii.  col.  250.] 
 
 ...Origenem,  quem  post  apostolos  ecclesiarum 
 
 magistrum  nemo...negabit  Hieron.  Op.  Par.  1693- 
 
 1700.  Lib.  de  Norn.  Heb.  Prief.  Tom.  II.  cols.  3,  4.] 
 
 ['^  Theodor.  in  Hist.  Eccles.  Script.  Amst.  1G95- 
 1700.  Lib.  I.  cap.  xxxii.  p.  2.38.] 
 
 Col.Agrip.  1.501.  Tom.  Lp.31.  See  Vol.  1.  page  427.]  j        ['«  Here  imi  inseHa,  And  yet  nohmthsiandinff  >je 
 
 ['■'  O  M()(rtji\  TO  T(7ii/  'lovortiuw  eOi/oe  eiiex^i-  '  have  alleged  scriptm-es  too,  God  tvot,  even  as  ye  have 
 
 IlaDXos  5e  yt]v  Kai  0d\aTT(iv,  k«1  ti)V  oIkov-  i  used  to  do  in  other  places. } 
 
 fievriv — Chrysost.  Op.  De  Laud.  Paul.  Horn.  ii.  Tom.  j       [i"  In  the  stead,  1507,  1570.] 
 
270 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 •  Chrysost,  in 
 £pist.  ad 
 Rom.  Horn. 
 
 b  Amos  vi. 
 «  1  Sam.  XV. 
 >•  Psal.  xviii. 
 
 •  Art  iv. 
 Div.  32. 
 
 f  Cyril.  Tom. 
 IV. 'Cone-  In 
 Eph.  Syn.< 
 Epist  5. 
 e  firegnr.  in 
 1  Reg.  Lib.iv. 
 cap.  iv. 
 h  Prud.  in 
 Enchir. 
 ■  Optat  Lib. 
 i.  ^  ii. 
 
 '  August, 
 cnntr.  Lit 
 Petil.  Lib.  i. 
 cap.  V. 
 
 '  Gregor.  Lib. 
 iv.  Epist.  38. 
 
 Peter  was  a 
 member  of 
 the  church, 
 but  not  the 
 head. 
 
 John  viii. 
 
 De  Elect.- 
 cap.  Licet, 
 Abb. 
 
 Extr.  Xovit 
 ille,  in  Gloss. 
 
 sostom  calleth  Elias  ^ caput  proplietarum^,  "the  head  of  the  prophets;"  so  Amos 
 saith,  '"'the  princes  are  the  heads  of  the  people;"  so  Saul  is  called  the  head  of 
 the  tribes  of  Israel;"  so  David  was  made  ^caput  gentium,  "the  head  of  nations." 
 Sundry  such  other  like  examples  I  alleged  in  my  former  ^reply  to  M.  Harding-: 
 as  that  C}Tillus,  the  bishop  of  Alexandria,  in  the  council  of  Ephesus  was  called 
 ^  caput ...  episcoporum  congregatorum^,  "the  head  of  the  bishops  that  there  were 
 assembled;"  that  St  Gregory  saith,  ^[Paulus],  ad  Christum  conversus,  caput 
 ejfectus  est  nationum^ :  "Paul,  being  once  converted  to  Christ,  was  made  the  head 
 of  nations;"  that  Prudentius  saith,  ^Sancta  Bethlem  caput  est  oi'his''' :  "Holy  Beth- 
 lem  is  the  head  of  the  world."  In  this  sense  Optatus  saith  :  There  be  four  sorts 
 of  heads  in  the  church,  the  bishops,  the  priests,  the  deacons,  the  faithfid"."  And 
 all  this  only  in  a  certain  kind  of  phrase  and  manner  of  speech.  But  indeed  and 
 verily  St  Augustine  saith:  ^Paulus  ipse  non  poterat  caput  esse  eorum  quos  plan- 
 taverat^ :  "Paul  himself  could  not  be  the  head  of  them  whom  he  had  planted." 
 Therefore  Gregory  saith:  ^Petrus  ajmstolus  primum  memhrum  sanctce  et  imiversalis 
 ecclesicB  [esf].  Paulus,  Andreas,  Johannes,  quid  aliud  quam  singularium  sunt  ple- 
 iium  capita  ? . . .  tamen  sub  una  Capite  omnes  membra  [sunt  ecclesice'].  Atque  ut 
 cuncta  brevi  singula  loquutionis  astringam,  sancti  ante  legem,  sancti  in  lege,  sancti  sub 
 gratia;  omnes  hi  perficientes  corpus  Domini  in  membris  sunt  ecclesice  constituti. 
 Et  nemo  se  unquam  universalem  vocari  voluit^ :  "  Peter  the  apostle  is  (not  the 
 head,  but)  the  chief  member  of  the  holy  universal  church.  Paul,  Andrew,  and 
 John,  what  are  they  else  but  the  heads  of  several  nations  ?  Yet  notwithstanding 
 under  one  Head  (Christ)  they  are  all  members  of  the  church.  And  to  speak 
 shortly,  the  saints  before  the  law,  the  saints  in  the  law,  the  saints  in  the  time 
 of  grace,  all  accomplishing  the  Lord's  body,  are  placed  amongst  i°  the  members 
 of  the  church.  And  there  was  never  yet  one  that  would  have  himself  called  the 
 universal  bishop."  Therefore,  whereas  M.  Harding  saith,  all  christian  people 
 have  ever  taken  the  successor  of  Peter  to  be  the  head  of  the  catholic  church 
 under  Christ,  he  spake  it  only  of  himself ;  and,  though  the  comparison  be 
 odious,  yet  Christ  saith:  Cum  loquitur  mendacium,  ex  propriis  loquitur:  "When 
 he  speaketh  untruth,  he  speaketh  it  of  his  own."  St  Gregory  saith :  "  Peter  was 
 the  chief  member  of  the  church  of  Christ ;"  but  not  the  head. 
 
 But  the  bishop  of  Rome  and  his  hired  proctors  have  taught  us  far  otherwise. 
 Panormitane  saith:  Christus  et  papa  faciunt  unum  consistorium ;  et,  excepto  pec- 
 cato,  potest  papa  quasi  omnia  facere,  quce  potest^'-  Deus^^ :  "  Christ  and  the  pope 
 make  one  consistory,  and  keep  one  court ;  and,  sin  only  excepted,  the  pope  in  a 
 manner  can  do  all  things  that  God  can  do'-*."  This,  I  trow,  is  that  head  of  direc- 
 tion and  government  that  M.  Harding  meaneth. 
 
 As  for  the  rest,  that  the  church  is  the  kingdom  of  Christ,  and  the  pope  the 
 prince  thereof,  M.  Harding  in  special  words  answereth  nothing.  Notwithstanding, 
 some  others  have  said,  Petro  et  coelestis  et  terreni  imperii  jura  commissa  sunt^-' : 
 "  Unto  Peter  was  committed  the  right  both  of  the  heavenly  and  also  of  the 
 earthly  empire." 
 
 Last  of  all  he  doubteth  not  but  the  pope  may  be  called  the  spouse  or 
 
 ['  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad  Rom. 
 Horn,  xviii.  Tom.  IX.  p.  6-36.] 
 
 See  Vol.  I.  pages  4.38,  &c.] 
 
 Concil.  Ephes.  Relat.  ad  Imp.  in  ConciL  Stud. 
 Labb.  et  Cossart.  Lut  Par.  1671-2.  Tom.  III.  col. 
 6-56.] 
 
 This  reference  stands,  Cyril.  Tom.  iv.  Epist. 
 5.  in  1667,  1570.] 
 
 ['  Gregor.  ^lagni  Papa;  I.  Op.  Par.  1705.  Lib. 
 IV.  in  I.  Keg.  cap.  v.  28.  Tom.  III.  Pars  n.  col.  250.] 
 
 [*■  Aur.  Prudent.  Enchir.  in  Bibliotli.  ^'et.  Patr. 
 per  M.  de  la  Bigne,  Par.  1624.  Nov.  Test.  2.  Tom. 
 VIII.  p.  561.] 
 
 ['  ...ut  cum  sint ...  qnatuor  genera  capitum  in 
 ecclefia,  episcoporum,  presbyterorum,  diaconorum, 
 
 et  fideliuni  Optat.  Op.  De  Schism.  Donat.  Lut. 
 
 Par.  17(HJ.  Lib.  ii.  24.  p.  4.3.  Conf.  Lib.  i.  13.  p.  11.] 
 
 [°  Aut  vero  apostolus  Paulus  caput  est  et  origo 
 
 eorum  quos  plantaverat,  aut  &c. — August.  Op.  Par. 
 1679-1700.  Contr.  Lit.  Petil.  Lib.  i.  cap.  v.  6.  Tom. 
 IX.  col.  208.] 
 
 Gregor.  Magni  Papa;  I.  Op.  Epist.  Lib.  \. 
 Indict,  xni.  Ad  Jolian.  Episc.  Epist.  xviii.  Tom.  II. 
 col.  743;  where  upostolorura  primus,  and  sub  lege.] 
 
 [1"  Among,  1567,  1570.] 
 
 ["  Speaketh,  1567,  1570,  1609.] 
 
 ['^  Papa  potest  quicquid  Dens  ipse  potest,  1-567.] 
 
 ['^  Panorm.  sup.  Prima  Prim.  Lugd.  1534.  Tit. 
 vi.  De  Elect,  cap.  6.  fol.  123.  2.  See  before,  page 
 145,  note  7.] 
 
 ['■*  The  pope  can  do  whatsoever  God  himself  can 
 do,  1-567.] 
 
 ...jura  coelestis  imperii  et  terreni  Petro  com- 
 missa a  Deo  sunt. — Corp.  Jur.  Canon.  Lugd.  1624. 
 Decretal.  Gregor.  IX.  Lib.  ii.  Tit.  i.  Gloss,  in  cap. 
 1.3.  col.  502.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 271 
 
 bridegroom  of  the  universal  church ;  and  yet  the  same  without  the  authority  of 
 any  doctor.    He  allegeth  only  St  Bernard ;  but  the  same  St  Bernard  in  the  self- 
 same place  saitli,  and  that  by  M.  Harding's  own  confession,  that  the  pope  is  not 
 the  bridegroom  of  the  church.    And  therefore  he  was  fain  to  expound  his 
 meaning,  and  to  weigh  him  down  of  the  other  side  with  his  pretty  gloss.  But 
 St  Bernard  without  gloss  saith  plainly :  Non  sunt  omnes  amici  sponsi,  qui  hoclie  Bernard,  in 
 sunt  spoiisi  ecdesice    ;  "  They  be  not  all  the  bridegroom's  friends  that  are  this  ^' 
 day  the  spouses  of  the  church."    0  miserandam  sponsam  talihus  creditam  para-  Bernard,  ad 
 nympliis  !  . . .  Non  amid ...  sponsi,  sed  cemuli  sunt^^ :  "O  miserable  is  that  spouse  cons."Lib^m. 
 that  is  committed  to  such  leaders !   They  are  not  the  friends,  they  are  the 
 enemies  of  the  bridegroom." 
 
 Howbeit,  we  need  not  greatly  to  reckon  what  styles  and  titles  the  pope  can 
 vouchsafe  to  allow  himself.  As  he  may  be  called  the  head,  the  prince,  and 
 the  spouse ;  even  so,  and  by  like  authority  and  truth,  may  he  be  called  the 
 light,  the  life,  the  saviour,  and  the  God  of  the  church. 
 
 God  give  him  an  heart  to  understand  that  he  may  be,  although  not  the 
 head,  yet  a  member  of  that  body ;  although  not  the  prince,  yet  a  subject  in 
 that  kingdom ;  although  not  the  bridegroom,  yet  a  child  of  the  chuixh  of  God ! 
 
 The  Apology,  Chap.  iii.  Division  1. 
 
 Furthermore,  (we  believe)  that  there  be  divers  degrees  of  ministers 
 in  the  church ;  whereof  some  be  deacons,  some  priests,  some  bishops ; 
 to  whom  is  committed  the  office  to  instruct  the  people,  and  the  whole 
 charge  and  setting  forth  of  religion. 
 
 M.  HARDING. 
 
 Here  it  had  been  your  part  to  have  declared  your  faith  touching  the  holy  sa- 
 sacrament  of  crament  of  Order,  agreeable  to  the  faith  of  the  catholic  church ;  that 
 order.  there  be  seven  orders  in  the  church,  four  lesser  and  three  greater ;  for 
 
 Bii  good  rea-    so  by  oood  rcasou  they  are  called.    And,  as  for  the  institution,  autho- 
 rity,  and  estimation  of  the  greater,  specially  of  the  priesthood-^  and 
 deaconship,  ye  might  have  alleged  the  scriptures;  so  for  the  lesser,  the  example  q/" untruths 
 Christ,  the  tradition  of  the  apostles,  and  the  testimonies  written  of  the  apostles'  ^umllfas  'by 
 scholars,  of  those  that  both  next  and  soon  after  followed  them,  namely,  Dionys.  ml^l^tL'!' 
 Cap.  iii.  Hierarch.  Ecclesiast.22 ;  Ignatius,  Epist.  8.  ad  Ecclesiam  Antiochenam-^; 
 Tertull.  in  Prtescript.  ad  versus  Haereticos^^ ;  Gaius'^\  pope  and  martyr  in  Diocle- 
 tian's time;  Zosimus"^^  in  St  Augustine's  time;  Isichius;  Eusebius  Ccesariensis^^  in^'^  his 
 Ecclesiastical  History ;  and  Epijihanius'-^  in  the  end  of  his  book  Contra  Hsereses. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Gentle  reader,  if  I  should  leave  these  and  other  like  M.  Harding's  words  o^^ders^ 
 unanswered,  thou  mightest  happily  think  he  had  said  somewhat.  Here  he  saith,  ^- — ^— ^ 
 it  had  been  our  part  to  have  told  thee  of  seven  orders  in  the  clmrch,  three 
 greater  and  four  less  ;  having  indeed  himself  clean  forgotten  his  own  part.  For, 
 notwithstanding  this  controlment  and  account  of  so  many  orders,  yet  he  nameth 
 no  more  orders  than  we  have  named.  And  verily,  if  he  would  have  followed 
 his  own  authorities,  it  had  been  hard  for  him  in  any  good  order  to  have  made 
 up  his  own  account. 
 
 Bernard.  Op.  Par.  IfiOO.  In  ConciL  Rem. 
 Serm.  6.  Vol.  II.  Tom.  v.  col.  7'i7 ;  where  sicut  for 
 sunt.] 
 
 ['7  Fulgent.  1G09,  Kill.] 
 
 ["  Id.  ad  Eugen.  I)e  Consid.  Lib.  iii.  cap.  v.  20. 
 Vol.  L  Tom.  II.  col.  43(i.] 
 ['9  Reck,  l.WT,  1.570.] 
 l^"  These  words  are  not  in  Conf.] 
 
 p.  247.] 
 
 [■^^  Gaii  Epist.  Decret.  ad  Felic.  Episc.  in  Crabb. 
 Concil.  Col.  Agrip.  1551.  Tom.  I.  p.  183.J 
 
 Zosim.  Epist.  i.  ad  Hesjch.  Episc.  in  eod. 
 Tom.  I.  p.  488.] 
 
 [2"  Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  VI.  cap.  xliii.  p.  198.  Conf.  Lib.  x.  cap.  iv, 
 p.  315.  et  Vales,  not.  in  loc.J 
 
 [2'  Of  priesthood,  Conf.  and  Dcf.  1.0G7, 1.570,  IGOO.]  j       ["  Is,  Def.  15G7.] 
 
 See  below,  page  272,  notes  10,  ll.J  ['•'«  Epiph.  Op.  Par.  1622.  Adv.  Hror.  Lib.  iii. 
 
 l'^  Tertull.  Op.  Lut.  1611.  Be  Prsscr.  Hair.  41.  [  Expos.  Fid.  21.  Tom.  I.  p.  1104.] 
 
THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Orders. 
 
 Anaclet 
 Epist.  3. 
 
 Hieron.  ad 
 Evag. 
 
 Hieron.  in 
 eadem  Epist 
 
 Hieron.  in 
 Esai.  cap.xix. 
 Catechumeni. 
 
 Addition. 
 
 Hieron.  ad 
 Tic  cap.  i. 
 
 Clemens, 
 Epist.  2. 
 De  Cons. 
 Disc  3. 
 Tribus  gra- 
 dibus. 
 
 Dion.  Eccles. 
 Hierarch. 
 cap.  V. 
 
 Ignat.  ad 
 Antioch. 
 <//d\-r«s,... 
 
 KOTTlwVTa'S^ 
 
 Clemens, 
 Episu  1. 
 Hieron.  de  7. 
 Ord,  Eccles. 
 
 For  his  own  Anacletus  saith  (I  call  him  his  own,  for  that  it  is  only  a  forged 
 pamphlet,  never  wTitten  by  that  holy  father  Anacletus,  as  it  is  easy  to  be  seen — 
 but  whatsoever  he  were,  thus  he  saith)  Amplms  quam  isti  duo  ordines  sacer- 
 dotum  {episcopi  et  preshyteri)  nec  7iobis  a  Deo  coUati  sunt,  nec  apostoli  docue- 
 nint- :  "More  than  these  two  orders  of  priests  (bishops  and  elders)  neither 
 hath  God  appointed  us,  nor  have  the  apostles  taught  us."  And  yet  of  these 
 same  two  several  orders  St  Hierome  seemeth  to  make  only  one  order.  For 
 thus  he  WTiteth;  Audio  quendam  in  tantam  ei'upisse^  vecordiam,  ut  diaconos  pres- 
 hyteris,  id  est,  episcojjis  anteferret^ :  "  I  hear  say  there  is  a  man  broken  out 
 unto  such  wilful  fury,  that  he  placeth^  deacons  before  priests,  that  is  to  say, 
 before  bishops."  And  again :  Apostolus  prcecipue  docet  eosdem  esse  presbyteros 
 quos  episcopos^ :  "  The  apostle  (Paul)  specially  teacheth  us  that  priests  and 
 bishops  be  all  one."  The  same  St  Hierome,  writing  upon  the  prophet  Esay, 
 reckoneth  only  five  orders  or  degrees  in  the  whole  church  ;  the  bishops,  the 
 priests,  the  deacons,  the  enterers  or  beginners,  and  the  faithful^:  and  other 
 order  of  the  church  he  knoweth  none. 
 
 Addition,  As  for  M.  Harding's  pretty  imaginations  of  terms  general 
 
 and  terms  special,  they  are  mere  vanities,  not  worth  the  hearing.  For  St 
 Hierome's  words  be  plain  enough :  "  A  priest  and  a  bishop  is  all  one  thing ; 
 and,  before  that  by  the  working  of  the  devil  parts  were  taken  in  religion, 
 and  some  said,  I  hold  of  Paul ;  some,  I  hold  of  Apollo  ;  and  some  others,  I 
 hold  of  Peter ;  the  churches  were  governed  by  the  common  council  of  the 
 priests*." 
 
 Clemens  saith ;  Tribus  . . .  gradibus  commissa  sunt  sacramenta  divinorum  secre- 
 torum,  id  est,  presbytero,  diacono,  et  ministro^ :  "The  mysteries  of  the  holy 
 secrecies  be  committed  unto  three  orders ;  that  is,  unto  the  priests,  unto  the 
 deacons,  and  unto  the  ministers ; "  and  yet  deacons  and  ministers,  as  touching 
 the  name,  are  all  one. 
 
 Dionysius  likewise  hath  three  orders,  but  not  the  same  ;  for  he  reckoneth 
 bishops,  priests,  and  deacons And,  whereas  M.  Harding  maketh  his  account 
 of  four  of  the  less  or  inferior  orders,  meaning  thereby  ostiarios,  lectores,  ex- 
 orcistas,  acoluthos,  "the  door-keepers,  the  readers,  the  conjurers,  and  the 
 waiters  or  followers  ;"  his  own  Ignatius  addeth  thereto  three  other  orders,  can- 
 tores,  laboratores,  confitentes^^ ,  "the  chanters  or  singers,  the  labourers,  and  the 
 confessors."  Clemens  added'^  thereto  catechistas^^,  "the  informers  or  teachers" 
 of  them  that  were  entering  into  the  faith.  A  little  vain  book,  bearing  the 
 name  of  St  Hierome,  De  septem  Ordinibus  Ecclesice,  addeth  yet  another  order, 
 and  calleth  them  fossarios,  that  is,  "  the  sextines,"  or  overseers  of  the  graves. 
 And,  lest  you  should  think  he  reckoneth  this  order  as  amongst  other  neces- 
 sary offices  to  serve  the  people,  and  not  as  any  part  of  the  clergy,  his  words 
 be  these:  Primus...  in  clericis  fossariorum  ordo  est;  qui  in  similitudinem  Tohice 
 sancti  sepelire  mortuos  admonent^"^ :  "The  first  order  of  the  clei-gy  is  the  order 
 of  the  sextines  ;  which,  as  holy  Toby  was  wont  to  do,  call  upon  the  people 
 for  the  burial  of  the  dead." 
 
 [1  The  words  after  Anacletus  saith  do  not  appear 
 in  1.567.] 
 
 [-  Anaclet.  Epist.  iii.  in  Crabb.  Concil.  Col. 
 Agrip.  1.551.  Tom.  I.  p.  63.  The  decretal  epistles 
 of  the  early  bishops  of  Rome  are  spurious.] 
 
 P  Eripuisse,  1.570.] 
 
 [*  Hieron.  Op.  Par.  1693-170G.  Ad  Evang.  Epist. 
 ci.  Tom.  IV.  Pars  ii.  col.  802.] 
 [5  Pleaseth,  1570.] 
 
 [''  Id.  ibid. ;  where  perspicue  doceat.] 
 
 ...vel  quinque  ecclesiae  ordines,  episcopos,  pres- 
 byteros, diaconos,  fideles,  catechumenos  sentiunt  
 
 Id.  Comm.  Lib.  v.  in  Isai.  Proph.  cap.  xix.  Tom. 
 III.  col.  131.] 
 
 Idem  est  ergo  presbyter  qtii  episcopus:  et 
 antequam  diaboli  instinctu  studia  in  religione  Cerent, 
 et  diceretur  in  populis,  Ego  sum  Pauli,  ego  Apollo, 
 ego  autem  Cephse,  communi  presbyteroruni  consilio 
 
 ecclesiae  gubernabantur  Id.  Comm.  in  Epist.  ad 
 
 Tit.  cap.  i.  Tom.  IV.  Pars  i.  col.  413.] 
 
 P  Clement,  ad  Jacob.  Epist.  ii.  in  Crabb.  Concil. 
 Tom.  I.  p.  41.  Conf.  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr. 
 Dist.  ii.  can.  23.  col.  1921.] 
 
 ['»  Dion.  Areop.  Op.  Ant.  1634.  De  Eccles. 
 Hierarch.  cap.  v.  i.  6.  Tom.  I.  p.  361.] 
 
 ["  Ignat.  ad  .\ntioch.  Ejiist.  12.  in  Coteler.  Patr. 
 Apostol.  Amst.  1724.  Vol.  II.  p.  107.  This  epistle 
 is  spurious.  ] 
 
 ['2  Addeth,  1.567,  1570,  1609.] 
 
 ['3  Clement,  ad  Jacob.  Epist.  i.  in  Crabb.  Concil. 
 Tom.  I.  p.  34.] 
 
 ['<  Hieron.  Op.  De  Sept.  Ord.  Eccles.  Tom.  V. 
 col.  100 ;  where  mortuos  admonentur.  This  treatise 
 is  spuriousj 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 273 
 
 Likewise  to  the  three  greater  orders  Isidorus  adtleth  another  distinct  and  'Q^jg^g/ 
 
 several  order  of  bishops       unto  whom  agreeth  GuHehnus  Altisiodorensis  and  ,  ' 
 
 Gottofredus  Pictavicnsis,  as  appeareth  by  Johannes  Scotus""'.  Again,  of  the  other  J4']"'£i{;,'y; 
 inferior  orders  St  Hierome  leaveth  out  the  conjurers  and  waiters :  St  Ambrose 
 leaveth  out  the  waiters  and  door-keepers  ^ '  :  the  canons  of  the  apostles  leave  out  senteni. 
 conjurers,  waiters,  and  door-keepers,  all  three  together^*.  Amiiros  in 
 
 In  this  so  great  dissension  and  darkness,  what  way  will  M.  Harding  take  Epist  au 
 to  follow  ?     By  Anacletus  there  be  two  orders  ;  by  Clemens  and  St  Hierome 
 three ;   by  Hierome  counterfeit  seven ;  by  others  eight ;  by  others  nine ;  by 
 others  ten. 
 
 All  this  notwithstanding,  he  telleth  us  our  part  had  been  to  have  shewed 
 that  there  be  just  seven  orders  in  the  chmx-h,  three  great  and  four  less,  with- 
 out doubt  or  question. 
 
 Here,   gentle  reader,  it  had  been  M.  Harding's  part  to  have  shewed  us 
 the  reasons  and  grounds  of  this  divinity :  these  they  be,  as  they  are  alleged 
 by  the  best  of  that  side:  Christ  saith,  "I  am  the  door;"  ergo,  "  there  must  Pe^-L^omb. 
 be  in  the  church  an  order  of  door-keepers."     Christ  saith,  "  I  am  the  light  Lib.  iv.  Dist. 
 of  the  world."     Hereupon  have  they  founded  the  order  of  acoluthes,  to  carry 
 tapers And  so  for  the  rest.    Thus  much  may  serve  for  a  taste. 
 
 Now  let  us  consider  what  these  orders  have  to  do,  and  with  how  holy  and 
 weighty  offices  they  stand  charged  in  the  church  of  God.  First,  Clemens  (of 
 whose  authority  M.  Harding  maketh  no  small  account,  for  he  calleth  him  the 
 apostles'  fellow)  wa-iteth  thus :  Unus  hypodiaconus  det  aquam  7nanibus  sacerdo-  ciem.^  c^nst. 
 turn: .  ..  duo  diaconi  ex  utraque  parte  altaris  teneant  Jiahellum  corifectum  ex  tenui-  viii.  cap.  xv. 
 6ms  membranis  vel  ex  pavonum  pennis,  qwibus  leviter  abigant  prcetervolantes 
 bestiolas,  ne  in  pocula  incidant'^^ :  "  Let  one  of  the  subdeacons  give  water  to  the 
 priests'  hands  :  let  two  deacons  stand  at  the  two  ends  of  the  altar,  either  of 
 them  with  a  fan  made  of  fine  parchment,  or  of  peacocks'  tails,  therewith  softly 
 to  chase  away  the  flies,  that  they  fall  not  into  the  communion-cups."  The  offices 
 of  other  inferior  orders  be  these,  as  they  be  noted  by  one  of  M.  Harding's 
 own  side  :  Ad  minores  ordines  hcec  spectant ;  portare  cereos  et  urceolum,  \e.t\  canes  ^JjJf^'^fPj^' 
 expellere  de  ecclesia^^:  "To  the  less  orders  these  things  belong;  to  carry  tapers 
 and  holy  water-stocks,  and  to  drive  dogs  out  of--  the  church."  These,  I  trow, 
 be  the  mystical  holy  orders,  whereof  M.  Harding  saith  our  part  had  been 
 to  have  made  some  long  discourse  ;  being  himself  ashamed,  as  it  may  appear 
 by  his  silence,  either  to  name  them  in  particular,  or  to  open  the  secrets  of 
 their  offices. 
 
 Howbeit  indeed,  good  christian  reader,  sundry  of  these  offices  in  the  primi- 
 tive church  were  appointed  to  very  good  and  sober  purposes.  The  door-keeper's 
 office  was  then  to  keep  out  excommunicate  persons,  that  they  should  not  press 
 in  among  the  faithful.  The  psalmist's  or  singer's  office  was  to  sing  the  psahn.s, 
 thereby  to  move  the  people's  hearts  to  devotion.  The  exorcist's  office  was, 
 by  a  special  gift  of  God,  serving  only  for  that  time,  to  call  forth  foul  spirits 
 out  of  the  bodies  of  them  that  were  possessed.  The  reader's  office  was  openly, 
 and  plainly,  and  distinctly  to  pronounce  the  scriptures  unto  the  people ;  and 
 to  this  use  the  bishop  delivered  unto  him  a  book  with  this  charge  :  Accipe,  et  Dist23.  Lect. 
 esto  relator  verbi  DeP^ :  "  Take  thou  this  book,  and  be  thou  a  pronouncer  of 
 
 ['^  ...gradus  et  iiomina  hsec  sunt:  ostiarius, 
 psalmista,  lector,  exorcista,  acolytus,  subdiaconus, 
 diaconus,  presbyter,  episcopus.— Isidor.  Hisp.  Op. 
 Col.  Affrip.  1617.  Orig.  Lib.  vir.  cap.  xii.  p.  62.] 
 
 tur  dieens,  Ego  sum  lux  mundi :  &c — Pet.  Lomb. 
 Libr.  Sentent.  Col.  Agrip.  157G.  Lib.  iv.  Dist.  x.xiv. 
 C.  F.  foil.  392.  2,  393.  2.] 
 
 Const.  Apostol.  Lib.  viii.  capp.  xi.  xii.  in 
 
 ['«  J.  Duns  Scot.  Op.  1639.  Lib.  iv.  Sentent.  I  Concil.  Stnd.  Labb.  et  Cossart.  Lut.  Par.  1C71-2. 
 
 Dist.  xxiv.  Quajst.  Unic.  Tom.  IX.  pp.  514,  5. 
 Avliere  Scotus  refers  to  the  authors  here  cited.] 
 
 Ambros.  Op.  Par.  1086-90.  Comm.  in  Ejiist. 
 ad  Ephes.  cap.  iv.  vv.  11,  12.  Tom.  IL  Append,  col. 
 241.] 
 
 Canon.  Apost.  cap.  68.  in  Crabli.  Concil. 
 Tom.  L  p.  24.] 
 
 Ipse  enim  se  ostiarium  significans  dicit,  Ego 
 gum  ostium. ..Hoc  officium  Dominus  se  habere  testa- 
 
 [jEWEL,  III.] 
 
 Tom.  I.  cols.  471,  4.] 
 
 Quia  spectantiaad  minores  ordines,  ut  portare 
 
 cereas,  urceolum  &c  Aur.  Spec.  Papa;  in  Fascic. 
 
 Rer.  Expet.  et  Fug.  Lond.  1690.  Tom.  II.  p.  C5.j 
 ["  Dogs  of,  15C7,  1570.] 
 
 [^^  Ex  Concil.  Carthag.  e.  8.  in  Corp.  Jur.  Canon. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xxiii.  can. 
 18.  col.  114.] 
 
 18 
 
2Y4 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 the  word  of  God."     And  therefore  Isidorus  saith :   Tanta  et  tarn  dara  erit 
 
 ejus  vox,  ut  quamvis  lomje  positorum  aures  adbnpleat^ :  "  The  reader's  voice  must 
 be  so  loud  and  so  clear,  that  it  may  be  able  to  fill  the  ears  of  them  that  stand 
 far  off."  The  acoluthe's  or  waiter's  office  was  to  attend  upon  the  bishop,  as  a 
 witness  of  his  conversation. 
 
 To  such  good  uses  these  offices  then  served  in  the  church  of  God.  But  now 
 there  is  nothing  left,  saving  the  bare  name  only,  without  any  manner  use  or  office. 
 For  neither  doth  the  ostiarius  keep  out  the  excommunicates,  nor  doth  the 
 acohdhus  wait  upon  the  bishop,  nor  doth  the  exorcist  cast  forth  devils,  nor 
 doth  the  psalmist  sing  psalms  2,  nor  doth  the  reader  openly  pronounce  the  scrip- 
 tures (I  might  yet  step  a  little  fai-ther,  to  open  the  whole  beauty  of  the  clergy 
 of  Rome),  nor  doth  the  deacon  make  provision  for  the  poor,  nor  doth  the  bishop 
 preach  the  word  of  God. 
 
 This  had  been  our  part  to  have  opened  at  large  ;  and  for  leaving  of  the  same 
 we  were  worthy,  by  M.  Harding's  judgment,  to  be  reproved. 
 
 The  Apology,  Chap.  iii.  Division  2. 
 
 Yet  notwithstanding  we  say,  that  there  neither  is  nor  can  be  any  one 
 man  which  may  have  the  whole  superiority  in  this  universal  state ;  for 
 that  Christ  is  ever  present  to  assist  his  church,  and  needeth  not  any  man  to 
 supply  his  room,  as  his  only  heir  to  all  his  substance ;  and  that  there  can 
 be  no  one  mortal  creature  which  is  able  to  comprehend  or  conceive  in 
 his  mind  the  universal  church,  that  is  to  wit,  all  .the  parts  of  the  world, 
 much  less  able  rightly  and  duly  to  put  them  in  order  and  to  govern  them^. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 M.  Harding's  answer  hereto  is  long  and  tedious.  The  substance  thereof  in 
 short  is  this :  where  we  say,  No  one  mortal  man  is  able  to  wield  the  burden  of 
 the  whole  church  of  God;  M.  Harding  answereth*,  Wliere  any  tiling  is  indeed, 
 there  ichether  it  may  be  or  no,  to  discnss  it  is  needless ....  Therefore  whether  any 
 one  man  can  be  superior  and  chief  over  the  trhole  church,  we  leave  to  speak;  that 
 
 1.  so  it  is,  tints  ive  prove:  Every  parish  hath  his  several  vicar  or  parson,  and  every 
 diocese  his  own  bishop ;  ergo,  ichat  reason  is  it  there  be  not  one  chief  governor 
 of  the  whole  christian  people  ? 
 
 2.  Wlien  questions  be  moved  in  matters  of  faith,  through  diversities  of  jxidgments 
 the  church  shoidd  be  divided,  unless  by  authority  of  one  it  were  kept  in  unity. 
 
 .3.  They  that  say  otherwise  take  from  Christ  the  glory  of  his  providence  and  the 
 praise  of  his  great  love  toicards  his  church. 
 
 4.  The  peace  of  the  church  is  more  conveniently  procured  by  one  than  by 
 many. 
 
 5.  It  is  most  meet  that  the  church  militant,  touching  government,  resemble  the 
 church  triumphant.  But  in  the  triumphant  church  one  is  Governor  over  the 
 ivhole,  that  is  God.  Therefore  in  the  church  militant  order  requireth  that  one 
 bear  rule  over  all,  according  to  that  the  holy  captain  Josue  seemeth  to  speak: 
 
 A  Rreat^over-  "  The  children  of  Juda  and  the  children  of  Israel  shall  assemble  together,  josn.  i. 
 
 tlfe'^sebe'the  and  they  shall  make  to  themselves  one  head."    Thereof  our  Lord  saith  in  St  John: 
 
 of thecaptain  "  There  sliall  be  one  fold,  and  one  Shepherd."  john  x. 
 
 the  prophet'^  Indeed  Christ  is  Head  of  his  body.  Yet  need  it  is,  forasmuch  as  Christ  now 
 dwelleth  not  with  us  in  visible  presence,  his  church  have  one  man  to  do  his  stead 
 of  outward  ruliyig  in  earth.  And  therefore  he  said  unto  Peter :  "  Feed  my  flock ;" 
 "  Confirm  thy  brethren." 
 
 ['  Isidor.  Libr.  Sept.  Etyni.  c.  ii.  in  eod.  Dist.  |  ^  To  put  them  in  order  and  to  govern  tliem 
 
 xxi.  can.  1.  col.  94;  where  eorum  vox,  and  adim-  \  rightly  and  duly,  Conf.] 
 
 pleant.    Conf.  Isidor.  Hisp.  Op.  Col.  Agrip.  1C17.  j  [■*  Harding's  reply  is  here,  as  Jewel  says,  greatly 
 
 Orig.  Lib.  TII.  cap.  xii.  p.  02.]  abridged,  but  for  the  most  part  in  Harding's  own 
 
 Sing  the  psalms,  15(i7.]  I  words.] 
 
 J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 275 
 
 Thus  tve  see  these  defenders'  negative  doctrine,  that  no  one  man  may  have 
 the  superiority  over  the  whole  state  of  the  church,  disproved  as  utterbj  false.  oneP 
 
 To  their  second  reason  tee  grant  Christ  needed  not  any  man  to  supply  his   v— — ' 
 
 room,  that  should  succeed  in  his  tvhole  substance.    Neither  is  man  of  capacity 
 
 of  such  succession :  *  neither  hath  there  any  such  fond  saying  been  uttered  by  J^^'Jf  s^jtT.™'' 
 
 the  divines.  I'a/m  potest 
 
 r,  •  77  J»'7777  77  7        -      '1'"'^'  Omilia 
 
 But,  because  Christ  satv  the  knot  of  unity  should  be  most  surehi  kept  knit /acere  quce 
 by  government  of  one,  he  *  committed  the  regiment  of  the  whole  church  unto  one,  dctm'. 
 whose  visible  ministry  he  might  use  instead  of  himself.  »untrutii. 
 
 To  the  third  we  say,  that  man  is  not  only  able  to  comprehend  in  his  mind 
 and  conceive  the  universal  church,  but  also  to  put  it  in  order,  and  to  govern  it 
 so  far  as  is  expedient. 
 
 Last  of  all,  ivhosoever  will  not  be  fed  nor  ruled  by  his  own^  Shepherd,  and 
 breaketh  out  of  this  one  fold,  he  is  not  of  the  flock  of  Christ,  but  of  the  herd 
 of  antichrist. 
 
 Here,  gentle  reader,  M.  Harding  hath  brought  thee,  not  the  authority  of  any- 
 one cathoUc  doctor  or  learned  father,  but  only  a  few  cold  reasons  of  his  own, 
 with  certain  scriptures  unadvisedly  alleged,  and  violently  forced  from  their 
 meaning,  as  shall  soon  appear. 
 
 His  first  reason  concludeth  very  weakly:  Every  parish  is  governed  by  one  1. 
 vicar  or  parson,  and  every  diocese  is  governed  by  one  several  bishop ;  ergo, 
 there  is  one  universal  governor  over  the  whole  church  of  Christ.  Here  is 
 neither  order  in  reason,  nor  sequel  in  nature.  Therefore,  if  any  man  would  deny 
 the  argument,  M.  Harding  were  never  able  to  make  it  good.  He  might  as  well 
 and  in  as  good  order  reason  thus :  Every  kingdom  or  commonweal  hath  one 
 prince  or  magistrate  to  rule  over  it ;  ergo,  there  must  be^  one  universal  prince 
 to  rule  over  the  whole  world.  Or  thus :  Every  flock  of  sheep  hath  one  several 
 shepherd  to  oversee  them ;  ergo,  all  the  flocks  through  the  world  ought  to  be 
 overseen'"  by  one  general  shepherd.  Otherwise  M.  Harding  imagineth  this  foul 
 absurdity  must  needs  follow,  that  the  part  is  better  governed  than  the  whole. 
 
 Addition.  Here  M.  Harding  answereth  thus :  "  I  see  no  absurdity  in  -^itiition. 
 
 this  conclusion.  And  perhaps,  when  the  matter  is  well  weighed,  it  may  seem  jf^^^d  p 
 the  world  was  never  in  better  state  than  when  it  was  governed  by  one  good 
 emperor."  The  answer.  O  M.  Harding,  why  should  you  so  vainly  avouch 
 untruth  ?  What  one  emperor  had  ever  the  regiment  of  all  the  world  ?  Where 
 stood  his  palace  ?  What  was  his  name  ?  W^hy  tell  you  such  tales  of  those 
 things  that  never  were,  and  you  certainly  know  they  never  were  ? 
 
 Indeed  the  emperors  of  Rome,  after  the  time  of  Augustus  Caisar,  had  a  great 
 part  of  the  world  under  their  hands.  But  the  whole  world,  you  know,  they  never 
 had ;  no,  neither  the  half  deal,  nor  the  third,  nor  the  fourth  part  of  the  world. 
 Yet,  having  only  that  they  had,  they  grew  so  tyrannical  and  so  intolerable  over 
 their  subjects,  and  so  licentious  and  monstrous  in  their  lives,  that,  unless  it  be 
 only  among  the  popes,  it  is  not  possible  to  find  so  many  the  like  examples  of 
 horror  in  any  state  or  kingdom  of  the  world.  From  the  death  of  Augustus 
 Caesar  unto  Theodosius,  within  the  space  of  less  than  four  hundred  years,  more 
 than  forty  emperors  were  slain  with  violence,  one  of  them  seeking  traitorous 
 means  to  murder  another.  When  the  prince's  estate  was  so  uncertain  and 
 miserable,  what  may  we  think  was  then  the  misery  of  the  people  ?  Yet,  saith 
 M.  Harding,  the  world  was  never  in  better  state.    4^  -C^ 
 
 The  other  three  reasons  touching  the  providence  of  God,  the  debating  of  2.  3.  4. 
 questions  in  faith,  and  conserving  of  peace  and  unity  of  the  church,  are  answered  '"t '^Ije  ^anj"^ 
 already  in  my  former  reply  to  M.  Harding".    Indeed  I  remember,  to  avouch  all  'I'^n/h"' 
 that  M.  Harding  hath  here  said,  one  sometimes  well  inclined  to  that  side  said  divisions. 
 
 [»  Inserted  from  Def.  J.-JGT.] 
 ["  Papa  potest  (iiiic(iuia  Deus  ipse  potest,  Def. 
 15G7.] 
 
 ['  Panorni.  sup.  Prim.  Primi  Decretal.  Lugd. 
 1534,  Tit.  vi.  De  Elect,  cap.  C.  fol.  123.  2.    See  be- 
 
 fore, page  145,  note  7. 
 
 ["  This  one,  Conf.  and  Def.  1567.] 
 P  There  is,  1,507.] 
 ["'  Are  overseen,  15G7.J 
 L"  See  Vol.  I.  pages  378,  &c.] 
 
 18—2 
 
276 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAUT 
 
 De  Major,  ct 
 Obed.  Unam 
 sanctam,  in 
 Glossa. 
 
 Plat  in 
 Sabin. 
 
 Sabell.  En- 
 nead.  ix< 
 Lib.  i. 
 
 Plat  in 
 Steph.  sexto. 
 Plat  in 
 Roman.  I. 
 
 Addition. 
 
 M.  Hard, 
 p.  139.  b. 
 [Detect] 
 
 Plat  in 
 Steph.  VI. 
 
 Stephaniim 
 tanta  rabie 
 deseevisse. 
 
 Palmerius. 
 Diianians. 
 
 Abbas  Urs- 
 jierg. 
 .  DeL-ollari 
 praDcepit 
 
 Luitprand. 
 
 Meitior. 
 Hi&tor. 
 
 thus :  Non  videretur  Dominus  discretus  fuisse  {ut  cum  reverentia  ejus  loquar)  nisi 
 unicum  post  se  talem  vicarium  reliqiiisset,  qui  luce  omnia  posset^:  "Christ  our 
 Lord  should  not  have  seemed  to  have  dealt  discreetly  (to  speak  it  with  reverence), 
 unless  he  had  left  one  such  vicar  behind  him,  that  might  have  done  all  these 
 things." 
 
 1  grant,  dissension  and  quarrels  be  the  sooner  ended  when  all  things  be  put 
 over  to  one  man ;  so  that  the  same  one  man  may  live  for  ever,  and  still  continue 
 in  one  mind,  and  never  alter.  But  oftentimes  one  pope  is  found  contrary  to 
 another ;  and  sometimes  one  pope  hath  been  found  contrary  to  himself.  Pope 
 Sabinianus  would  have  burnt  all  pope  Gregory's  books'^.  And,  as  it  is  said  before, 
 pope  llomanus  utterly  abolished  all  the  acts  of  his  predecessor  pope  Stephen. 
 The  same  pope  Stephen  unburied  his  predecessor  pope  Formosus,  and  defaced 
 and  mangled  his  naked  carcase,  and  utterly  condemned  all  that  had  been  done 
 by  him  before''.  And  Platina  giveth  this  general  judgment  of  them:  Nihil 
 aliud  isti  pontificuU  cogitabant,  quam  tit  nomen  et  dignitatem  majorum  suorum 
 extinguerent^ :  "These  little  petit  popes  had  none  other  care  in  the  world,  but 
 how  to  deface  the  name  and  estimation  of  other  popes  that  had  been  before 
 them."  And  thus  that  one  pope  liketh  another  misliketh';  that  one  alloweth 
 another  condemneth.  And  yet,  by  M.  Harding's  judgment,  we  have  none  other 
 rule  to  stay  by  in  doubtful  cases,  but  only  the  will  and  pleasure  of  the  pope. 
 
 Addition.  Here  M.  Harding  findeth  great  fault,  for  that  I  say  pope 
 
 Stephen  defaced  and  mangled  Formosus  his  predecessor's  naked  carcase.  "  The 
 story,"  saith  he,  "  maketh  no  mention  of  any  such  mangling."  For  proof  whereof 
 he  allegeth  Sabellicus.  The  answer.  For  trial  hereof  I  report  me  to  Platina. 
 His  words  be  these :  Hinc  odium  ortum  est,  ^'c.  ^ :  "  Hereof  grew  that  hatred 
 that  caused  pope  Stephanus  to  practise  such  cruelty  upon  the  dead  body  of 
 pope  Formosus,  lor  that  in  his  life-time  he  had  hindered  him  from  the  obtaining 
 of  the  popedom."  Martinus  saith  that  pope  Stephanus  was  so  wood*^,  and  so 
 raged  against  Formosus,  that  he  haled  his  dead  carcase  out  of  the  grave,  and 
 caused  it  to  be  laid  before  himself  and  others  in  the  council,  and  chopped  off  the 
 two  fore-fingers  of  his  right  hand,  and  threw  them  out  into  the  stream. 
 
 Mattha^us  Palmerius  Florentinus  recordeth  the  same  by  these  words :  Ste- 
 phanus . . .  Formosi  corpus  pontijicalibus  insignibus  exuit :  deinde  illud  diianians, 
 omnique  afficiens  dedecore,  manus  ejus  projecit  in  Tiberim'^ :  "  Pope  Stephanus 
 spoiled  and  stripped  Formosus  his  predecessor's  body  out  of  his  pontifical  robes  ; 
 and,  after  he  had  torn  and  rent  the  same  body,  and  abused  it  with  all  kind  of 
 villany,  he  chopped  off  both  his  hands,  and  threw  them  forth  into  Tiber." 
 
 Abbas  Urspergensis  saith  further,  "  Pope  Stephanus  commanded  the  carcase 
 of  pope  Formosus  to  be  beheaded,  and  the  same  body,  stripped  out  of  his  holy 
 robes,  and  spoiled  of  three  fingers,  to  be  thrown  forth  into  the  stream^."  The 
 same  story  touching  the  drowning  of  the  carcase  is  recorded  also  by  Luitprandus 
 Ticinensis^.  In  an  old  chronicle  written  in  parchment,  intituled  Memoriale  Histo- 
 7-iarum,  which  I  have  to  shew,  there  is  added  further:  Qucedam  dictu  horribilia 
 
 ['  Corp.  Jur.  Canon.  Lugd.  1624.  Extrav.  Comm. 
 Lib.  I.  De  Major,  et  Obed.  Gloss,  in  cap.  1.  col. 
 2I2.J 
 
 I'  Pauliilum  enim  abfuitqiiin  libri  ejus  [Gregorii] 
 comburerentur. — Plat.  De  Vit.  Pont.  Col.  Agrip. 
 15.51.  Sabin.  I.  p.  75.] 
 
 [3  Sabell.  Kapsod.  Hist.  Par.  1609.  Ennead.  ix. 
 Lib.  I.  Pars  IIL  fol.  72.  2.  See  below,  note 
 10. 
 
 Plat,  de  Vit.  Pont.  Steph.  VI.  p.  12C.  See  below, 
 note  5.] 
 
 [■*  Nil  enim  aliud  hi  &c.  quam  et  &c.  snorum 
 extinguere. — Id.  ibid.  Koman.  I.  ibid.] 
 
 Hinc  odium  ortum  est,  quo  etiam  in  mortuum 
 Stephanus  saeviebat,  quod  ei  antea  irapedimento 
 fuisset,  quo  minus  optata  sede  potiretur.  Refert 
 Wartinus  scriptor,  &c. — Id.  ibid.  Steph.  VI.  ibid. 
 See  above,  page  249,  note  13. 
 
 Legitur  etiam,  quod  ipse  [Stephanus]  corpus  For- 
 mosi in  coneilio  positum,  et  in  papali  veste  exutum, 
 laicali  induit :  et  duobus  digitis  dextrie  ejus  abscissis, 
 manus  ejus  in  tumulum  jactain  prsecepit — Mart. 
 Polon.  Chronic.  Antv.  1574.  p.  328.  Conf.  ibid.  Serg. 
 p.  331.] 
 
 ['''  Wood :  mad.] 
 
 ['  Matt.  Palmer.  Florent.  Chronic.  Contin.  Chro- 
 nic. Eusel).  &c.  Basil.  1.53G.  fol.  114 ;  where  cadaver 
 puntificalibus  primum  exuit  insignibus.^ 
 
 ["  ...Formosum...decollari  pr;ecepit...Dein  sacris 
 exutum  Testibus,  al)scissis<iue  digitis  tribus,  in  Tjbe- 
 rim  jactari  praecepit. — Chronic.  Abbat.  Ursperg. 
 Argent.  1537.  p.  198.    This  is  told  of  Sergius.] 
 
 Luitprand.  Ticin.  lier.  Gest.  ])er  Eiirop.  Lil)r. 
 Par.  1514.  Lib.  i.  fol.  5.  2.  Tliis  author  ascribes  the 
 outrage  to  Sergius,  whom  he  places  next  but  one 
 to  Formosus  in  the  papal  chair.] 
 
 i 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 277 
 
 in  ilium  fecit :  "  Pope  Stephanas  practised  certain  things  upon  pope  Formosus 
 that  are  horrible  to  be  spoken." 
 
 But  perhaps  M.  Harding  will  refuse  the  authority  of  these  writers,  and  of 
 all  others  whatsoever,  and  will  rather  give  credit  to  Sabellicus,  whom  also  he 
 hath  noted  in  his  margin.  Let  us  therefore  see  the  rejjort  of  Sabellicus.  Thus 
 he  saith :  Sttphanus  Formosi  cadaver  iterum  refossum,  tanquam  sic  quoque  pati  ^^l'^^ 
 aliquid  atrocius  posset,  securi  subjecit,  corpus  in  Tiberim  projici  jussit,  ut  sepultnra  Lib.  i. 
 et  omni  humano  hoiiore  carer  et^^ :  "Pope  Stephanus  digged  up  pope  Formosus  his 
 predecessor's  body,  and  beheaded  it,  as  minding  to  make  it  to  feel  more  villany, 
 and  threw  out  his  carcase  into  the  Tiber,  that  he  might  bereave  him  of  his  grave, 
 and  of  all  other  honour  due  to  a  man." 
 
 All  this  notwithstanding,  M.  Harding  can  devise  how  to  cut  off  the  pope's 
 head,  how  to  chop  off  his  hands  and  fingers,  how  to  hale  out  his  naked  car- 
 case from  the  grave,  how  to  spoil  it,  and  tear  it,  and  to  abuse  it  with  such 
 villany  as  may  not  be  spoken,  and  how  to  throw  the  same  out  into  a  running 
 stream  to  be  devoured  and  swallowed  of  the  fishes,  and  all  this  to  do  gently 
 and  in  good  order,  without  any  manner  defacing  or  mangling  of  his  body.  And 
 therefore  he  concludeth,  as  his  manner  is,  in  this  friendly  sort :  "  Leave,  leave 
 that  ill  property,  for  shame,  M.  Jewel :  add  not,  diminish  not,"  &c.  .^M 
 
 Howbeit,  this  I  trow  is  not  the  readiest  way  to  procure  peace,  and  to  main-  Unity  by 
 tain  unity  in  the  church.    And  therefore  Gregory  saith  of  John,  the  bishop  of  Pope. 
 Constantinople,  that  claimed  to  himself  this  universal  power  :  Si  lianc  causam  ore^r^EiiT 
 cequariimiter  portamus,  totius  ecclesice  Jidem  corrumpimus :  corruit  universa  ecclesia     £p'st-  ^4. 
 a  statu  sua,  si  is  qui  universalis  dicitur  cadit^^ :  "If  we  quietly  suffer  this  mat- pregor.  Db. 
 ter  thus  to  proceed "  (that  one  man  shall  be  called  the  universal  bishop,  we 
 seek  not  ways  to  maintain  unity,  but)  "  we  overthrow  the  faith  of  the  whole 
 church :   if  he  that  is  called  the  universal  bishop  happen  to  fall,  the  whole 
 church  falleth  from  her  state."    Thus,  therefoi-e,  to  allow  any  one  man  universal 
 authority  over  the  whole  church,  is  a  matter  not  behoveful  and  profitable,  as 
 M.  Harding  fancieth ;  but,  as  Gregory  saith,  doubtful,  and  dangerous  to  the 
 church.    For,  although  all  the  world  either  would  or  could  give  ear  and  credit 
 to  one  man,  yet  were  not  that  therefore  always  christian  unity.    St  Augustine 
 saith  :  Habet . .  .et  superbia  appetitum  quendam  unitatis  et  omnipotentioi^^ :  "Pride  August,  de 
 itself  hath  a  certain  desire  of  unity  and  of  universal  power."  cap!'xiv.'^' 
 
 Addition,  fd"  But  M.  Harding  saith :  "  John  the  bishop  of  Constantinople  Addition, 
 by  this  title,  'universal  bishop,'  meant  to  make  himself  the  only  bishop  of  all  ^ 
 the  whole  world,  that  there  should  be  no  bishop  but  himself  alone."     The  an-  J{,g^*;.t  ^ 
 swer.  This  answer  were  somewhat,  if  any  old  writer  might  be  found  to  say  the 
 same.    But  your  bare  fantasy,  M.  Harding,  as  it  may  appear,  oftentimes  wanteth 
 weight.    And  how  can  you  think  it  likely,  that  the  bishop  of  Constantinople, 
 were  he  never  so  proud  a  man,  would  suffer  no  man  to  be  a  bishop,  that  is 
 to  say,  neither  to  ordain  priests,  nor  to  excommunicate,  nor  to  absolve,  nor 
 to  sit  in  council,  but  himself  alone  ?    By  what  evidence,  by  what  record,  by 
 what  practice  of  his  part  can  you  prove  it  ?    O  what  pretty  tales  ye  would 
 tell  us,  if  we  would  believe''^  you! 
 
 Indeed  the  bishop  of  Constantinople,  although  he  were  ambitious  above 
 measure,  yet  he  never  neither  usurped  nor  claimed  any  other  authority  in  the 
 church  than  that  sithence  hath  been  usurped  and  claimed  by  the  pope.  For 
 thus  it  is  written,  well  near  by  all  that  have  recorded  the  story  of  pope  Boni- 
 
 ['"  rSerfjius]. ..ejus  cadaver  &c.—Sabell.  Rapsod.  i 
 Hist.  Ennead.  ix.  Lib.  i.  Pars  III.  fol.  72.  2.  Ac- 
 cording to  most  authors,  outrages  were  twice  com- 
 mitted on  the  body  of  Formosus,  first  by  Steplianus 
 and  then  by  Sergius.  Jewel  ascribes  them  all  to 
 Stephanus;  and  indeed  there  appears  to  be  an  un- 
 certainty as  to  the  succession  of  the  popes  at  tliat 
 period.] 
 
 I  "  ...quia  si  hanc  inquanmiiter  portamus,  universse 
 ecclesi.7;  fideni  corrumpimus: ...  si  unus  episcopus  vo- 
 catur  universalis,  universa  ecclesia  corruit,  si  unus 
 
 universus  cadit  Gregor.  Magni  Papa?  I.  Op.  Par. 
 
 1705.  Epist.  Lib.  vii.  Indict,  xv.  Ad  Anastas.  Epise. 
 Epist.  xxvii.  Tom.  II.  col.  873.  Conf.  Lib.  v.  Indict. 
 X 1 1 1 .  Ad  Johan .  Episc.  Epist.  xviii .  ;Lih.  v  1 1.  Indict,  x  v. 
 Ad  Eulog.  et  Anastas.  Episc.  Epist.  xliii. ;  Ad  Mauric. 
 August.  Epist.  xxxiii.  cols.  741,  &c.  771,  &c.  881.  J 
 
 ['2  August.  Op.  Par.  1679-1700.  Lib.  de  Ver. 
 Kelig.  cap.  xlv.  84.  Tom.  I.  col.  778;  where  qucm- 
 dam  appetitum.] 
 
 ['^  Hear,  1570.] 
 
278 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [p.VRT 
 
 Palmerius. 
 Ursperg. 
 
 Sabell.  En- 
 nead.  viii. 
 Lib.  vi. 
 
 Cliurcli 
 trium- 
 phant 
 
 and  mili- 
 tant. 
 
 Addition. 
 
 M.  Hard.  tel. 
 U2. 
 
 [Detect.] 
 Dan.  vii. 
 
 Col.  i. 
 
 Autnist.  in 
 Enchir.  cap. 
 Iviii. 
 
 face  HI.  :  Institutum  fuit  ut  ecclesia  Bomana  esset  caput  omnium  eccJesiarum, 
 cum  jii'iiis  ConstantinopoVdana  ecclesia  id  usurpare  tentasset^ :  "  It  was  then  or- 
 dained that  the  church  of  Rome  should  be  the  head  of  all  churches,  whereas 
 before  the  church  of  Constantinople  had  claimed  that  title  unto  herself."  So 
 saith  Sabellicus :  Grceci  illud  decus  ad  se  trahehant^ :  "The  Greeks  claimed  the 
 same  dignity  to  themselves."  The  same  dignity,  he  saith,  that  now  is  claimed 
 by  the  pope,  and  none  other. 
 
 Therefore,  M.  Harding,  all  that  you  tell  us  of  one  only  bishop  throughout 
 the  whole  world,  excluding  all  other  bishops  saving  himself  alone,  is  but  a 
 fable,  without  face  or  likelihood  of  any  truth.  4^ 
 
 Another  of  M.  Harding's  reasons  is  this :  The  church  labouring  here  in  earth 
 must  resemble  the  church  of  the  saints  triumphing  in  heaven.  But  in  heaven 
 God  only  is  the  governor  over  the  whole ;  therefore  in  the  church  beneath 
 the  pope  likewise  must  needs  be  governor  over  the  whole.  Thus  God  must 
 be  rated  to  govern  above,  and  the  pope  beneath ;  and  so,  as  one  sometime 
 said,  Di visum  imperium  cum  Jove  Caesar  habet^. 
 
 This  is  a  valiant  kind  of  argument.  It  holdeth  from  heaven  to  earth,  from 
 angels  to  men,  from  God  to  the  pope. 
 
 But  how  knoweth  M.  Harding  Avhat  orders  of  angels  and  archangels  there 
 be  in  heaven,  what  they  do,  how  they  deal,  who  ruleth,  who  are  ruled,  what 
 laws  and  policies  they  have  amongst  them  ?  They  say  they  would  frame  their 
 church  according  to  the  sampler ;  and  yet,  good  men,  they  never  knew  nor  saw 
 the  sampler.  But  only  of  themselves  they  imagine  commonweals  and  orders  in 
 heaven ;  and  according  to  the  same  they  would  shape  and  fashion  their  own 
 church  in  earth. 
 
 Addition.  "  Forsooth,"  saith  M.  Harding,  "  I  may  easily  know  that  which 
 is  evident :  for  in  the  fourth  of  Matthew  angels  wait  on  Christ ;  and  in  the 
 twelfth  to  the  Hebrews  there  is  mention  made  of  thousands  of  angels."  The 
 answer.  All  this,  M.  Harding,  we  grant.  And  Daniel  saith  further  :  "  Thousand 
 thousands  of  angels  ministered  unto  God,  and  ten  thousand  thousands  stood 
 before  him."  But  what  is  all  this  to  prove  your  orders?  You  say,  St  Paul 
 nameth  thrones,  dominions,  principates,  and  powers.  You  might  have  added, 
 archangels,  cherubins,  and  seraphins.  But  how  know  you  hereby  which  angel 
 is  highest  in  order,  and  hath  authority  and  government  over  all  the  rest,  that 
 you  may  apply  this  heavenly  pattern  unto  the  pope  ?  Unless  you  shew  us  this, 
 you  shew  us  nothing,  and  cast  fau-  colours  without  a  ground.  St  Augustine 
 in  this  case  speaketh  modestly  of  himself :  Quid  inter  se  distent  quatuor  ilia 
 vocahida,  . . .  tlironi, . . .  dominationes, . . .  principatus, . . .  potestates,  dicant  qui  pos- 
 sunt,  si  tamen  jjossunt  prohare  quod  dicunt.  Ego  me  ista  ignorare  confiteor* : 
 "  What  difference  there  is  between  these  four  words,  '  thrones,'  '  dominions,' 
 '  principates,'  and  '  powers,'  let  them  tell  us  that  be  able,  so  that  they  can 
 prove  that  they  tell  us.  For  my  part,  I  confess  I  know  it  not."  If  St  Augus- 
 tine confess  he  knoweth  it  not,  may  we  safely  learn  it  of  M.  Harding  ? 
 
 Howbeit,  as  little  as  we  know  or  can  know  in  these  cases,  yet  hereof  must 
 we  be  taught  to  learn  our  obedience  and  subjection  to  the  pope ;  that,  as  God 
 alone  ruleth  over  and  over  all  the  heavens,  so  ought  the  pope  alone  to  rule 
 over  and  over  the  whole  earth  ;  and  that,  as  all  the  powers  of  heaven  cast  off 
 their  crowns,  and  cry,  "  Holy,  holy,  holy,"  unto  God,  so  ought  the  powers  and 
 states  of  the  earth  likewise  to  fall  down  and  submit  themselves,  and  to  yield 
 all  honour  unto  the  pope.  If  this  be  not  your  meaning,  M.  Harding,  then  tell 
 your  tale  plainly,  that  we  may  know  it. 
 
 The  better  way,  M.  Harding,  had  been,  seeing  the  whole  matter  hangeth 
 only  upon  your  fantasies,  to  say  that  God  hath  appointed  one  principal  arch- 
 angel to  be  pope  in  heaven,  and  all  other  powers,  angels,  and  dominions  to 
 
 ['  Matt.  Palmer.  Florent.  Chronic.  Contin.  Chro-  1 
 
 nic.  Euseb.  &c.  Basil.  1.53G.  fol.  102.  2;  where  caput  | 
 
 esset  ecchsiarum  omniuvi.  Conf.  Chronic.  Abbat.  | 
 Ursperg.  Argent.  15y7.  p.  158.] 
 
 Sabell.  Rapsod.  Hist.  Piir.  1509.  Eiinead.  Tin.  ' 
 
 Lib.  VI.  Pars  HI.  fol.  37.  2 ;  where  id  ad  se  decus 
 traheyites.] 
 
 [3  Virgil.  Di3t.] 
 
 [*  August.  Op.  Par.  1679-1700.  Enchir.  cap.  Iviii. 
 15.  Tom.  VI.  col.  218 ;  where  sedes  for  throni.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 279 
 
 be  subjects^.    Thus  might  you"  easily  have  made  your  frame  to  agree  with  your 
 pattern,  and  the  one  of  your  fantasies^  to  answer  the  other. 
 
 For  to  say  as  you  say,  God  ruleth  all  in  heaven  above,  therefore  the  pope 
 must  rule  all  in  the  world  beneath,  it  is  but  a  slender  kind  of  reasoning.  St 
 Augustine  saith  :  Quid .  . .  aliud  in  pomjm  hujus  mundi  homo  appetit,  nisi  solus  August,  de 
 esse,  si  fieri  possit,  cui  multa  subjecta  sint ;  perversa  scilicet  imitatione  omnipotentiSc^p.'Sv.^^' 
 Dei^  ?  "  In  the  vain  pomp  of  this  world  what  thing  else  is  it  that  a  man  doth 
 desire,  but,  if  it  were  possible,  to  make  himself  alone  such  a  one  unto  whom 
 many  things  may  be  obedient,  and  that  by  a  peevish  counterfeiting  of  God 
 omnipotent  ?" 
 
 And  this  is  it  that  Gregory  saith  of  John  the  bishop  of  Constantinople :  Ilium  Grcgor.  Lib. 
 videlicet  imitatur,  qui,  spreta  anyelorum  societate,  ascendere  conatus  est  ad  ctdmen 
 singularitatis^ :  "  He  followeth  Lucifer,  who,  despising  the  fellowship  of  the  angels, 
 laboured  to  get  up  to  the  top  of  singularity,  and  said,  '  I  will  mount  up  above 
 the  north,  and  will  be  like  unto  the  Highest'." 
 
 Verily  Dionysius,  writing  purposely  of  the  policy  and  government  of  the 
 church,  and  comparing  the  same  with  the  glorious  government  of  the  angels 
 and  powers  in  heaven,  yet  never  uttered  one  word  of  the  universal  govern- 
 ment of  the  pope.  Nay  rather,  in  a  little  treaty  joined  to  the  council  of 
 Lateran,  out  of  this  very  place  ^°  is  formed  an  argument  to  the  contrary:  //i  in  opere  Tri- 
 ccelesti  hierarchia  tota  congregatio  angelorum  non  Jiabet  caput  mium,  prceter  so-  cap!  v!'"''' 
 lum  Deum  ;  ergo  a  simili  in  ecclesiastica  hierarchia  hominum  non  debet  esse  unum 
 caput,  prceter  solum  Deum^^ :  "In  the  heavenly  government  the  whole  company 
 of  the  angels  hath  none  other  one  head,  but  only  God ;  therefore  of  the  like 
 in  the  ecclesiastical  government  amongst  men  there  ought  not  to  be  any  one 
 head,  but  only  God." 
 
 Addition,         Here  saith  M.  Harding  :  "  I  marvel  ye  had  the  face  to  bring  Addition, 
 this  forth.    You  shew  yourself  to  be  shameless."    The  answer.   And  why  so  im-  ^^^^.^j 
 patiently,  M.  Harding?    "Marry,"  say  you,  "is  it''^  not  there  set  forth  for  anj«.  a. 
 objection  against  the  truth  ?"     Neither  do  I  say  so ;  nor  do  I  use  it  as  an  '^^'^'^"'^ 
 argument  taken  against  the  truth.    It  is  laid  forth  only  as  an  objection  against 
 the  pope.     Between  the  pope  and  truth  there  may  be  a  difference,  as  you 
 know,  and  as  it  is  evident  to^^  the  world.    But  you  say:  "It  is  answered  in 
 the  next  chapter,"    I  grant  you  it  is  answered  indeed,  but,  God  wot,  full  slen- 
 derly as  the  rest.    Yet  nevertheless  my  saying  is  true.    For  thus  I  say :  Out 
 of  this  place  is  formed  an  argument  to  the  contrary,  that  is,  against  the  su- 
 premacy of  the  pope.    Behold  my  words  better,  M.  Harding.    This  only  I  say : 
 I  say  no  more.    And  that  I  say  you  know  is  true.    Ye  were  to  blame,  there- 
 fore, thus  without  cause  and  out  of  reason    to  waste  your  choler.  .^M 
 
 Nevertheless  M.  Harding  is  well  able  to  fortify  all  these  things  by  the  autho-  j^j'^jv^ 
 rity  of  the  scriptures.    And  here  instead  of  the  first  chapter  of  the  prophet  Qsec 
 
 Osee  he  allegeth  the  first  chapter  of  the  book  of  Josua.    And,  lest  thou  shouldest  "  >  ' 
 
 think  it  were  only  a  marginal  error,  brought  in  by  some  oversight  of  the  printer, 
 as  he  useth  sometimes  to  excuse  and  to  shift  the  matter,  he  hath  thus  laid  it 
 wide  open  in  his  own  text :  "  Hereof  the  holy  captain  Josue  seemeth  to  speak." 
 Howbeit,  one  error  may  the  better  be  dissembled  amongst  so  many.  Neither 
 would  I  have  noted  this  oversight,  were  not  M.  Harding  so  immoderate  in  blaming 
 others 
 
 Indeed  the  prophet  Osee,  and  not  the  holy  captain  Josua,  speaketh  these 
 words ;  but  not,  as  M.  Harding  imagineth,  of  the  state  of  all  Christendom  under 
 
 Be  his  subjects,  15G7.] 
 
 [•=  Ye,  1.567, 1.570.] 
 
 Fancies,  1.507,  1570,  1C09.  ] 
 
 1.8  Id.  Lib.  de  Ver.  ReliK.  cap.  xlv.  84.  Tom.  I. 
 col.  778 ;  where  aliud  in  ea  homo,  and  cui  euncta  ] 
 
 (»  Gregor.  Magni  Papa;  I.  Op.  Par.  170.5.  Epist. 
 Lib.  V.  Indict,  xm.  Ad  Constant.  August.  Ejiist.  xxi. 
 Tom.  II.  col.  751;  where  spretis  in  sociali  ijaudio 
 amjelorum  leyionibus  ad  culmen  conatus  est  singula- 
 ritaiis  erumpere.    Conf.  Ad  Johan.  Episc.  Epist. 
 
 xviii.  col.  742.] 
 
 Nay  rather  in  the  late  council  of  Constance, 
 out  of  this  very  place,  1567.] 
 
 ["  Opusc.  Tripart.  Pars  ii.  cap.  v.  in  Crabb. 
 Coucil.  Col.  Agrip.  1551.  Tom.  II.  p.  989 ;  where 
 hierarchia  ecclesiastica,  and  esse  unicum  caput.] 
 
 ['2  It  is,  1570.] 
 
 Unto,  1.570,  1609.] 
 
 ['1  Season,  1570,  1C09.] 
 
 ['^  15C7  omits  this  sentence.] 
 
280 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 one  pope,  but  of  that  unity  and  consent  that  all  the  faithful  of  the  world,  as  well 
 Jews  as  gentiles,  should  have  under  one  Christ ;  as  it  is  most  evident  by  the 
 whole  discourse  of  the  text.    Thus  lie  the  words  :  "  The  number  of  the  children 
 Hos.  i.        of  Israel  shall  be  as  the  sand  of  the  sea-shore,  that  cannot  be  numbered.  And 
 it  shall  come  to  pass  in  the  place  where  it  was  said  unto  them,  Ye  are  no 
 people  of  mine,  there  shall  it  be  said  unto  them,  Ye  are  the  children  of  the 
 living  God.    And  the  children  of  Juda  and  the  children  of  Israel  shall  assemble 
 together,  and  shall  appoint  unto  themselves  one  head."    Upon  which  words 
 Hieron.  in    St  Hicromc  witeth  thus:  H(ec  omnia  fient,  quia  magnus  est  dies  seminis  Dei,  qui 
 see,  cap.     ititcrpretatur  Christus^ :  "All  these  things  shall  come  to  pass,  because  it  is  the 
 great  day  of  the  seed  of  God,  which  seed  is  expounded  (not  the  pope,  but) 
 h  osee^ra '  i  t^^^i'^^'  "    Likewise  Nicolaus  Lyra:  Congregabuntur  Jilii  Juda,  id  [est],  apostoli ; 
 see.cap  ■  ^^^f.  j^^^  Israel,  id  [est],  gentiles  conversi ;  ...pariter,  id  [esij,  in  una  ecclesia;  et 
 ponent  sihi . . .  caput  unum,  id  est,  Christum^ :  "  There  shall  assemble  together  the 
 children  of  Juda,  that  is  to  say,  the  apostles ;  and  the  children  of  Israel,  that 
 is  to  say,  the  heathens  converted ;   together,  that  is  to  say,  in  one  church ; 
 and  shall  appoint  unto  themselves  one  Head,  that  is  to  say  (not  one  pope,  as 
 M.  Harding  would  have  it,  but)  one  Christ."    St  Augustine,  expounding  the  same 
 August  de    words,  saith  thus:  Eecolatur ...  Lapis  ille  angularis,  et  duo  illi  parietes,  unus  ex 
 xvii'i.cap.'    Judccis,  [et]  alter  ex  gentibus^ :  "Let  us  remember  that  Cornerstone  (^that  is, 
 xxviu.        Christ,  and  not  the  pope),  and  the  two  walls,  the  one  of  the  Jews,  the  other  of 
 the  heathens." 
 
 The  other  words,  which  M.  Harding  allegeth  out  of  St  John,  Christ  himself 
 John  X.       expoundeth,  not  of  the  pope,  but  of  himself :   "  I  am  the  good  Shepherd  : . . .  I 
 yield  my  life  for  my  sheep  : . . .  I  know  my  sheep,  and  am  known  of  them  : . . .  I 
 have  other  sheep,  that  be  not  of  this  flock  :  them  I  must^  bring,  that  they  may 
 hear  my  voice ;  and  so  shall  there  be  one  Shepherd,  and  one  flock."  These 
 Ejih.  ii.       words  Chrysostom  expoundeth  by  the  words  of  St  Paul :   Ut  duos  conderet  in 
 johan°Hom.  semctipso  in  unum  novum  hominem^ :  "That  he  might  work  two  people  into  one 
 
 new  man  (not  in  the  pope,  but)  in  himself." 
 August,  in  St  Augustine,  expounding  the  same,  saith  thus  :  Duobus  istis  gregibus,  tanquam 
 
 Johan. Tract.  d^Qii^ig  pQpigfijjy^g^  [CJmsttis]  factus  est  Lapis  angularis^:  "Unto  these  two  flocks, 
 
 as  unto  two  walls,  (not  the  pope,  but)  Christ  was  made  the  Corner-stone." 
 Nicoi.  i,yr.  And  what  should  I  allege  any  other  the  old  fathers?  Nicolaus  Lyra,  as  simple 
 ISp.'x'.*"'  interpreter  as  he  was,  yet  he  likewise  saith  the  same  :  Fiet..  .u?ms  Pastor,  id  est, 
 Cliristus' :  "There  shall  be  one  Shepherd,  that  is  to  say,  (not  the  pope,  but) 
 Christ."  Neither  is  M.  Harding  able  to  shew  us  any  learned  allowed  interpreter, 
 old  or  new,  that  hath  expounded  this  place  otherwise. 
 
 All  these  things  notwithstanding,  as  well  these  words  of  Christ,  as  also  the 
 other  of  the  prophet  Osee,  M.  Harding  applieth  only  to  the  pope.  "  The  pope 
 must  be  the  head :  the  pope  must  be  the  shepherd."  Both  Christ  and  Osee 
 prophesied  these  things  of  the  glory  and  kingdom  of  the  pope.  Juda  and  Israel 
 shall  choose  Christ  to  be  their  Head :  all  the  faithful  through  the  world  are  one 
 flock,  and  Christ  is  the  Shepherd ;  ergo,  the  pope  is  the  general  head  of  the 
 universal  church  of  God. 
 
 Such  logic  M.  Harding  is  able  to  teach  us ;  and  with  such  fear  and  reverence 
 Sue^.  Tranq.  can  he  usc  God's  holy  word.  And,  like  as  the  emperor  Caligula  sometimes  took 
 [cap?2f.]  off"  the  head  of  his  great  god  Jupiter,  and  set  on  another^  head  of  his  own ;  even 
 so  by  these  interpretations  and  glosses  M.  Harding  smiteth  off"  Christ,  the  only 
 Head  of  the  church,  and  setteth  on  the  pope.  For  Johannes  de  Parisiis  (out  of 
 whom,  or  some  other  the  like,  he  hath  borrowed  this  whole  matter)  nothing 
 doubteth  to  tell  us,  that  Christ  is  not  nor  cannot  be  the  Head  of  this  body,  or 
 
 ['  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  i. 
 in  Osee  Proph.  cap.  i.  Tom.  III.  col.  1244.] 
 
 Bibl.  cum  Gloss.  Ord.  et  Expos.  N.  <le  Lyra. 
 Basil.  1502.  Osee  cap.  ii.  Pars  IV.  fol.  334.  2; 
 where  scilicet  Christum.} 
 
 P  August.  Op.  Par.  1679-1700.  De  Civ.  Dei, 
 liib.  XVIII.  cap.  xxviii.  Tom.  VII.  col.  509.] 
 
 [*  Must  I,  1567, 1570.] 
 
 ['  Chrysost.  Op.  Par.  1718-38.  In  Joan.  Hom. 
 Ix.  Tom.  VIII.  p.  353.] 
 
 August.  Op.  In  Johan.  Evang.  cap.  x.  Trac- 
 tat.  xlvii.  5.    Tom.  III.  Pars  ii.  col.  609.] 
 
 ['  Bibl.  cum  Gloss.  Ord.  et  Expos.  N.  de  Lyra, 
 Johan.  cap.  x.  Pars  V.  fol.  218.  2  ;  where  scilicet  for 
 id  est.] 
 
 [8  Set  anotlier,  1570.J 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 281 
 
 the  Shepherd  of  this  flock.    And,  lest  M.  Harding  should  charge  me  with  untrue 
 report,  his  words  be  these  :  Comjregabuntur  filii  Juda,  et  filii  Israel, . .  .ut  ponant  Johan.^de^  ^ 
 sibi  Caput  nuum :  [ef]  Johan.  x.,  Fiet  unum  ovile,  et  unus  Pastor.    Quod  quidem  Reg.  etPap.' 
 de  Christo  intelligi  non  potest;  sed  de  alio  aliquo  ministro,  qui  pra'sit  loco  ejus^:''^^' 
 "  '  The  children  of  Juda  and  the  children  of  Israel  shall  assemble  together,  to 
 appoint  unto  themselves  one  Head.'    And  in  the  tenth  of  John,  '  There  shall  be 
 made  one  fold,  and  one  Shepherd.'  Which  thing  doubtless  cannot  be  expounded  of 
 Christ,  but  must  be  taken  of  some  other  minister,  that  may  rule  in  his  stead." 
 
 Thus  we  are  taught  that  Christ  is  neither  the  head  of  his  own  body,  the 
 church,  nor  the  shepherd  of  his  own  flock,  but  only  the  pope.  For  consider  well 
 these  last  words  of  Johannes  de  Parisiis :  "  Doubtless,"  saith  he,  "  Christ  cannot 
 be  this  one  shepherd.  It  must  needs  be  some  other  minister  (that  is,  the  pope) 
 that  may  rule  instead  of  Christ."  This  one  shepherd,  saith  he,  cannot  be  Christ. 
 Then  must  it  only  be  the  pope^'^.  And  yet  Chrysostom  saith  :  Qui  non  utitur  sacra  chrysost.  in 
 scriptura,  sed  ascendlt  aliunde,  id  est,  non  concessa  via,  hie  non  pastor  est,  sed  Ig]'^"' 
 fur^^ :  "Whosoever  useth  not  the  holy  scripture,  but  cometh  in  another  way  that 
 is  not  lawful  (which  is  by  false  glosses  and  corruptions, — so  doth  the  bishop  of 
 Rome,  and  by  such  means  hath  won  his  universal  authority,  as  it  is  easy  to  be 
 proved  ^2),  he  is  not  the  shepherd  of  the  flock,  he  is  the  thief." 
 
 So  saith  St  Augustine:  Ipsum  cliaracterem  multi  et  lupi  et  lupis  imprimunt^^ :  August. 
 "  The  note  or  mark  of  a  bishop  many  give  unto  wolves,  and  be  wolves  them-  Lib*vi?'°"^'' 
 
 oplvpc  "  ••  Qusest.  3. 
 
 ocivcs.  Voeantur 
 
 M.  Harding  saith  further  i'*:  Forasmuch  as  Christ  is  ascended  into  heaven, 
 and  is  now  no  more  conversant  amongst  us  in  visible  form,  as  he  was  before,  it 
 behoved  some  one  man  to  be  put  in  commission  for  bearing  the  charge  and 
 taking  care  of  the  whole  church.     Therefore  he  said  unto  Peter  :  "  Feed  my  Feed  my 
 flock:"  "confirm  thy  brethren."    First,  what  ancient  learned  father  ever  thus  sheep. 
 
 scanned  the  words  of  the  pope's  commission  ?  Or  why  doth  M.  Harding  avouch  so  "     "  ' 
 
 great  a  matter  of  himself  only,  without  farther  authority  ?  And  if  this  so  large 
 commission  be  to  feed,  and  to  feed  so  many,  why  then  doth  the  pope  feed  so 
 little  ?  Or  rather,  why  feedeth  he  nothing  at  all  ?  Or  how  can  he  claim  by  feeding, 
 that  never  feedeth  ? 
 
 Addition,  Here  M.  Harding  hath  taken  occasion  of  sundry  answers.  Addition. 
 
 First  he  saith:  "  Pascere  is  not  a  word  that  signifieth  'to  feed'  only,  as  you  know, 
 but  also  'to  rule'  and  'govern  :'  and  therefore  Homer  calleth  king^^  Agamemnon  foi.  147.  b. 
 TTOLfjieva  Xacdf,  that  is  to  say,  'the  ruler  of  the  people'."  The  answer.  Whether 
 Christ  by  this  word  pascere  meant  feeding,  or  governing,  it  forceth  not  greatly : 
 to  quarrel  for  words  I  have  no  skill.  But  why  is  Homer,  the  blind  heathen 
 poet,  here  alleged  as  an  interpreter  of  Christ's  meaning  ?  Or  why  is  king  Agamem- 
 non's feeding  or  leading  of  his  subjects  brought  in  to  prove  the  feeding  of  the 
 pope  ?   Certainly  Christ  saith  to  Peter,  and  to  other  his  disciples :  "  Kings  have  Matt.  xx. 
 
 power  and  government  over  their  nations  But  it  shall  not  be  so  among  you." 
 
 The  feeding  that  Christ  meant  stood  not  in  sword  or  sceptre,  but  in  word  and 
 doctrine.    Therefore  he  said  to  his  disciples  :  "  Go  into  all  the  world,  and  preach  Mark  xvi. 
 the  gospel  to  every  creature."    St  Paul  saith :  "  Let  a  man  so  esteem  us  as  the  1  cor.  iv. 
 servants  of  Christ,  and  the  stewards  of  God's  mysteries."    And  Christ  himself 
 saith  :  "  My  sheep  hear  my  voice,  and  follow  me."    "  He  that  is  of  God  heai-eth  Jnhn  x. 
 the  word  of  God."  The  manner  of  this  feeding  St  Augustine  expresseth  thus  :  Non  Alll;'iist."i'n 
 te  pascere  cogita,  sed  ores  meas :  sicut  meas  pasce,  non  sicut  tuas :  gloriam  meam  in  m^"' 
 illis  quoire,  non  tuam;  dominium  meum,  non  tuum;  lucra  mea,  non  tua^^ :  "  Think 
 not  to  feed  thyself     feed  my  sheep  :  feed  them  as  my  sheep,  not  as  thine  own: 
 
 Johan.  de  Parrhis.  De  Potest.  Reg.  et  Papal, 
 cap.  iii.  in  Goldast.  Mon.  Rom.  Imp.  Han.  et  Franc. 
 1611-14.  Tom.  II.  p.  111.] 
 
 1567  omits  the  last  four  sentences.] 
 ["  Chrysost.  Op.  In  Joan.  Hom.  lix.  Tom.  VIII. 
 p.  346.] 
 
 ['^  The  clause  of  the  sentence  after  corruptions 
 does  not  appear  in  1567.] 
 
 ['3  August.  Op.  De  Bapt.  contr.  Donatist.  Lib. 
 
 VI.  cap.  i.  1.  Tom.  IX.  col.  161;  where  irifi- 
 gunt.] 
 
 Farther,  1567,  1570.] 
 P  Calleth  the  king,  1570.] 
 
 ['^  Id.  in  Johan.  Evang.  cap.  xxi.  Tractat.  cxxiii. 
 5.  Tom.  III.  Pars  n.  col.  817;  where  in  eis 
 qurere.] 
 
 [!■  Thoe  self,  1570.] 
 
282 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 M.  Hard, 
 fol.  147.  b. 
 [Detect.] 
 
 EzL'k.  xxxiv. 
 Jer.  xxii. 
 Jude. 
 
 M.  H.ird. 
 fol.  U7.  b. 
 [Detect,] 
 
 Chrysost  in 
 Matt.  Hom. 
 55. 
 
 Ambros  in 
 Luc.  cap. 
 XXI  r. 
 
 M.  Hard, 
 fol.  148.  a. 
 [Detect.] 
 
 2  Cor.  V. 
 John  vi. 
 
 M.  Hard, 
 fol.  147.  b. 
 [Detect  ] 
 
 Theod.  Lib.v. 
 cap.  xxxii. 
 
 M.  Hard, 
 p  145.  b. 
 147.  b.  151.  b. 
 152.  a. 
 [Detect] 
 
 Chrysost  in 
 Gen.  Horn.  ?■ 
 In  Gen. 
 Hom.  11. 
 
 In  Johan. 
 Hom.  11. 
 
 In  Act. 
 Hom.  5.3. 
 De  Laud. 
 Paul.  Horn.  2. 
 
 seek  my  honour  in  them,  seek  not  thine  :  seek  my  ownership,  and  not  thine : 
 seek  my  gains,  and  not  thine  own."  This  is  Ukely  to  be  the  feeding  that  Christ 
 spake  of. 
 
 Howbeit,  as  it  may  appear  by  M.  Harding,  the  pope  is  not  bound  to  this  kind 
 of  feeding.  It  is  sufficient  for  him  to  be  as  Agamemnon  was,  that  is,  a  prince 
 and  a  ruler  of  the  people.  God  grant  the  words  of  the  prophet  Ezechiel  be  not 
 found  true  in  his  feeding !  "  Wo  be  to  the  shepherds  of  Israel,  that  feed  them- 
 selves.' The  prophet  Jeremy  saith :  Oinncs  pastores  tuos  pascet  ventvs :  "  Wind 
 and  vanity  shall  feed  all  thy  feeders."  The  apostle  Judas  saith :  "  They  feed 
 themselves,  they  are  clouds  without  water." 
 
 But  M.  Harding  hath  here  brought  in  Chrysostom,  Ambrose,  Ai-nobius,  pope 
 Leo  and  pope  Gregory,  to  prove  the  authority  of  the  pope.  The  place  of  Chry- 
 sostom is  alleged  and  answered  once  before.  His  words  be  these  :  "  The  charge 
 to  rule  the  whole  church  was  given  to  Peter  St  Ambrose  saith :  {^Christns 
 Petruvi]  amoris  sui...velut  vicarmm  relinquebat- :  "  Christ  left  St  Peter  as  the  vicar 
 of  his  love."  To  what  purpose  these  latter^  words  of  St  Ambrose  are  alleged,  I 
 cannot  tell.  For  it  were  hard  for  M.  Harding  to  reason  thus :  Christ  made  Peter 
 the  vicar  of  his  love ;  ergo,  the  pope  is  lord  and  feeder  of  all  the  world.  Un- 
 doubtedly St  Ambrose  in  that  whole  place  hath  not  one  word,  neither  of  one 
 general  feeder,  nor  of  Peter's  successor,  nor  of  the  pope :  therefore  M.  Harding 
 doth  well  thus  to  qualify  the  weakness  of  his  evidence ;  for  thus  he  saith :  "  St 
 Ambrose  saith  in  effect  as  much  as  I  said."  And  what  is  that  ?  Verily,  good 
 reader,  in  effect  it  is  as  much  as  nothing.  St  Paul  saith  of  himself  and  others : 
 Legatione  pro  Christo  fungimur :  "  We  are  embassadors  or  messengers  for  Christ," 
 that  is  to  say,  we  are  his  vicars ;  and  Christ  saith  to  his  disciples  all  together : 
 "  As  my  living  Father  sent  me,  even  so  do  I  send  you,"  that  is  to  say,  you  are 
 the  vicars  of  my  love.  Shall  we  therefore  hereof  conclude  that  Paul  and  every 
 of  all  the  disciples  had  universal  power  over  the  whole  church  of  God  ?  O  M. 
 Harding,  howsoever  the  pope  feed  the  people,  you  should  not  feed  us  with  such 
 vanities. 
 
 But  Chrysostom,  you  say,  saith  thus :  "  The  charge  to  rule  the  whole  church 
 was  given  to  Peter."  These  words  are  pregnant,  and  prove  the  purpose.  But, 
 as  I  have  told  you,  Theodoretus  hath  written  the  like  words  of  Chrj  sostom  him- 
 seff:  Cltrysostomus  doctor  orbis  terrarum^ :  "Chrysostom,  the  doctor  or  master 
 of  the  world."  Yet  was  not^  Chrysostom  therefore  neither  universal  bishop  nor 
 head  of  the  church. 
 
 Now,  forasmuch  as  you  have  many  times  in  one  place  alleged  these  self-same 
 words  by  Chrysostom  spoken  of  Peter,  as  having  some  special  affiance  in  the 
 weight  of  them,  may  it  please  you  therefore  to  consider  what  words  the  same 
 Chrysostom  hath  likewise  uttered  of  St  Paul. 
 
 Thus  therefore  he  saith:  Hoc  docet  nos  Paulus  magister  orhis^ :  "This 
 thing  doth  Paul  teach  us,  being  the  master  of  the  world."  Again :  Paulo  tri- 
 buitur  cura  omnium  ecclesiarum,  non  unius,  vel  duarum,  vel  trium,  sed  omnium 
 quce  sunt  in  toto  orbe' :  "  Unto  Paul  the  charge  of  all  churches  is  committed; 
 not  of  one,  or  two,  or  three  churches,  but  of  all  the  churches  that  be  in  all  the 
 world." 
 
 Again :  "  Paul,  being  a  persecutor  and  a  blasphemer,  is  made  the  preacher  of 
 all  countries,  and  ruleth  the  church  throughout  all  the  Avorld*." 
 
 "  Paul  governeth  and  ruleth  aU^  the  whole  world :"  "Paul  was  the  apostle  of 
 
 ['  Chrysost.  Op.  Par.  1718-38.  In  Matt.  Hom. 
 liv.  Tom.  VII.  p.  548.    See  Vol.  I.  pages  4.30,  &c.] 
 
 [2  Ambros.  Op.  Par.  1G86-90.  Expos.  Evang.  sec. 
 Luc.  Lib.  X.  175.  Tom.  I.  col.  1542.] 
 
 [3  Later,  1570.j 
 
 [*  Theodor.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.    Lib.  V.  cap.  xxxii.  p.  2-38.] 
 1-370  omits  not.] 
 
 Chrysost.  Op.  In  cap.  i.  Gen.  Horn,  vii,  Tom. 
 IV.  p.  50.] 
 
 ['  Id.  ibid.  Hom.  xi.  p.  90.] 
 
 [°  ...Kal  6  Slioktij^  Koi  jSXa(7^i)/uos  Ka'i  vfiptaTtji 
 Krjpu^  Tijs  o'lKovfxevt)^  aireoe'iKVVTo. — Id.  in  Joan. 
 Hom.  xii.  Tom.  VIII.  p.  69.J 
 
 ["  1570  omits  all.] 
 
 [^^  Oh  ycip  TOLOVTOV  eKV^Gpva  (TKacpo^f  dWd 
 t;7s  oiK-oKjuei/Tjs  Ty)v  eKK\i)<rtai/. — Id.  in  Act.  Apost. 
 Hom.  liii.  p.  402. 
 
 ...IIau\os  6e  yijv  Kal  ddXciTTav,  Kal  rnv  o'ikov- 
 fievrjv,  Kal  Tr)V  du'LKt}Tov  [ti/6)(ei(0t(r8»)]. — Id.  De 
 Laud.  S.  Paul.  Hom.  iii.  Tom.  IL  p.  4S6.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 283' 
 
 the  whole  compass  of  the  earth  i':"  "All  the  world  was  committed  to  PauP^ :"  [["^J^^^J- 
 "  Paul  had  the  oversight:"  "  Paul  was  the  warden  of  all  the  world  l"ccm'" 
 
 I  pass  over  a  great  number  of  other  like  sentences  of  Chrysostom  and  others,  i>e  Precdt. 
 whereof  some  part  I  have  touched  some  other  where.    And  what  will  you  con-  contr.  jud. 
 elude  hereof,  M.  Harding  ?   That  Paul  was  the  head  of  the  universal  church  ? 
 Doubtless  these  words,  thus  uttered  of  him,  import  no  less.    But  what  will  you 
 then  do  with  St  Peter?   for  to  set  two  heads  upon  one  body,  it  were  over 
 much. 
 
 But,  to  pass  by  and  to  dissemble  all  that  may  be  spoken  of  Paul  and  Peter, 
 what  if  the  pope  himself  give  the  same  style  and  title  unto  sundry  other  inferior 
 bishops  ?  what  if  they  be  called  the  overseers  of  the  whole  universal  church,  and 
 that  even  by  the  mouth  of  the  pope  himself?  Mark,  therefore,  what  pope  Eleuthe- 
 rius  writeth  to  the  bishops  of  France:  Universalis  vobis  a  Christo  ecclesia  commissa  Epist. Eieuth. 
 est^'^i  "  The  universal  church  is  committed  to  you  by  Christ."  Will  you  there- ^p''"' 
 fore  tell  us,  M.  Harding,  that  the  bishops  of  France  are  the  popes  of  Rome  ?  or 
 that  they  have  universal  power  over  all  the  world  ?  Thus  you  see  how  vainly  ye 
 busy  yourself,  withdi-awing  the  good  sayings  and  sentences  of  holy^^  fathers 
 from  their  meaning. 
 
 Further  you  say  :  "  Christ  left  not  only  Peter  to  be  the  successor  of  his  love  m-  Hard, 
 for  his  own  life  only,  but  also  Peter's  successors  for  ever,  that  is  to  say,  the  [Detect] 
 popes  ;  for  other  Peter's  successors,"  you  say,  "  we  know  not."  And  are  you  well 
 assured,  M.  Harding,  that  every  pope  is  the  successor  and  heir  of  Christ's  love, 
 without  exception  ?  Would  God  they  were !  The  world  should  have  less  cause 
 to  be  offended.  But  Christ's  love  passeth  not  by  inheritance  or  succession  of 
 sees.  Whosoever  is  ready  to  give  himself  for  the  flock  of  Christ,  be  he  pope,  or 
 bishop,  or  inferior  priest,  he  is  the  vicar  of  Chi  ist's  love.  In  the  end  hereof  M. 
 Harding  of  his  modesty  chargeth  us  with  boasting  challenges,  and  bold  talks,  and 
 prating  in  pulpits.  4^ 
 
 Again,  where  learned  M.  Harding  to  reason  thus,  Christ  is  ascended  into  ji^^^^^fTIP 
 heaven ;  ergo,  the  pope  is  head  of  the  whole  world  ?  Or  thus,  Christ  said  to  sbecp^^ 
 
 Peter,  '  Feed  my  flock' ;  ergo,  the  pope  hath  universal  power  over  the  whole  church  '  v— > 
 
 of  God  ?   How  can  he  make  these  arguments  to  hold,  I  will  not  say  by  divinity, 
 but  by  any  reasonable  shift  of  logic  ? 
 
 But  ye  say,  God  speaketh  not  now  unto  us  mouth  to  mouth ;  nor  sendeth  us 
 down  his  angels  from  heaven ;  nor  instructeth  us  now  by  visions,  as  he  did  others 
 in  the  old-''  times.    What  of  that?    Will  it  therefore  follow,  that  all  the  world 
 must  give  ear  to  the  pope  ?   Nay,  M.  Harding,  Chrysostom  saith  much  better  : 
 Because  God  speaketh  not  now  unto  us  in  such  familiar  sort ;  ergo,  suam  erga  chrysnst.  in 
 homines  amicitiam  innomre  volens,  quasi  longe  absentibus  Uterus  mittit,  concilia-  2.'^"' 
 titrus  sihi  unirersam  hominum  naturam^^ :  "therefore  God,  minding  to  renew  his 
 favour  towards  man,  sent  (his  holy  scriptures,  as  it  were)  his  letters,  thereby  to 
 reconcile  to  himself  all  mankind."    God  speaketh  not  now  unto  us  by  his  angels; 
 but  he  hath  already  spoken  unto  us,  as  St  Paul  saith,  by  the  mouth  and  presence  Heb.  i. 
 of  his  only  Son.    And  therefore  he  saith  again :  "  If  an  angel  from  heaven  would  oai.  i. 
 now  preach  unto  us  otherwise  than  we  have  received,  we  should  hold  him 
 accursed." 
 
 But,  for  the  unity  and  quiet  government  of  the  church  of  God,  St  Paul  saith : 
 "  Christ  ascending  above  all  the  heavens  hath  given  (not  one  universal  pope  to  Eph.  iv. 
 rule  the  whole,  but)  some  apostles,  some  prophets,  some  evangelists,  some  pastors, 
 some  doctors,  for  the  perfecting of  the  saints,  for  the  work  of  the  ministry,  for 
 
 f"  K at  yap  xiis  oLKOVfievr]'s  diroaToKoi  vv. — Id. 
 in  Epist.  I.  ad  Cor.  Horn.  xxi.  Tom.  X.  p.  181.] 
 
 ['^  Quid  enim  vel  majus  vel  dici  par  potest,  qiiam 
 Pauli  defensionem  suscepi.sse,  ejusque  vitae  discrimine 
 terrarum  orbis  instruetionem  tutari?— Id.  Op.  Lat. 
 B.isil.  1.547.  De  Eleemos.  et  Ho.sp.  Serm.  Tom.  V. 
 col.  919.] 
 
 ['^  'EKeii/09  Tolvvu  6  (/juXag  t()9  oUov/itvri^. — 
 Id.  Op.  Par.  1718-38.  De  Precat.  Orat.  ii.  Tom.  II. 
 p.  787. 
 
 ...Tiii/  Ttjs  olKOV/ievri^  TrpotTTaarlav  eyKe^eiptafie- 
 V01. — Id.  Adv.  Jud.  Orat.  viii.  Tom.  I.  p.  685.] 
 
 ['■■  Others,  1570,  IGOO.] 
 
 Eieuth.  Epist.  ad  Gall.  Prov.  in  Crabb.  Con- 
 cil.  Col.  Agrip.  1551.  Tom.  I.  p.  92  ;  w  here  commissa 
 est  ecclesia.] 
 
 f'«  Of  the  holy,  1570.]  In  old,  1507.] 
 
 Chrysost.  Op.  In  cap.  i.  Gen,  Horn.  ii.  Tom. 
 IV.  p.  9.] 
 
 ['9  Perfitiiig,  15G7,  1570.] 
 
28-t 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Cvpr.  de 
 Simpl.  Prael. 
 
 lipist.  13. 
 
 Gal.  ii. 
 
 Socrat.  Lib 
 V.  cap.  xxi. 
 August. 
 EpisU  28. 
 
 the  building  up  of  the  body  of  Christ ;  that  we  may  all  come  into  the  unity  of 
 faith,  and  of  the  knowledge  of  the  Son  of  God."  By  these  means  God  thought 
 it  sufficient  to  preserve  his  church  in  unity,  and  never  made  mention  of  one 
 universal  pope. 
 
 Therefore  St  Cyprian  saith  :  Unus  est  episcopatus,  cxijus  a  singulis  in  solidum 
 pars  tenetur^:  "There  is  but  one  bishoprick,  part  whereof  of  every  several  bishop 
 Cypr.  Lib.  iii.  IS  holden  in  whole."  And  again  ;  Ideo  plures  sunt  in  ecclesia  sacerdotes,  ut,  uno 
 lueresim  faciente,  ceteri  suhveniant- :  "Therefore  are  there  many  bishops  in  the 
 church,  that,  if  one  fall  into  heresy,  the  rest  may  help."  Thus,  when  Peter 
 walked  not  uprightly  to  the  gospel,  Paul  came  with  help,  and  reproved  him 
 openlj'  even  to  his  face:  thus  Irenaeus  reproved  pope  Victor^:  thus  sundry  godly 
 fathers  have  reproved  others.  Therefore  St  Augustine  saith :  Deus  docuit  Petrum 
 per  posteriorem  Pmdum.  A  quocunque  enim  verum  dicitur,  illo  donante  dicitur, 
 qui  est  ipsa  Ve7-itas^ :  "  Thus  God  instructed  Peter  by  Paul  his  punie^,  that  was 
 called  after  him.  For  by  whomsoever  the  truth  is  spoken,  it  is  spoken  by  his 
 gift  that  is  Truth  itself." 
 
 Ye  say,  the  pope  succeedeth  not  Christ  in  all  his  substance,  that  is  to  say,  in 
 all  his  power  ;  neither  hath  there  any  such  fond  saying  been  uttered  (say  you) 
 at  any  time  by  the  divines.    If  this  be  true,  wherefore  then  be  these  words 
 In  Cone.  Lat.  written,  and  so  well  allowed  of  in  the  council  of  Lateran,  Tibi  data  est  omnis 
 sub  Juho.     potestas,  in  coelo,  ct  in  terra  ?  "  Unto  your  holiness  all  power  is  given,  as  well  in 
 heaven  as  in  earth  ?"   \\lierefore  is  Bernard  so  well  allowed  to  force  the  same 
 In  Cone.  Lat.  farther  with  these  words.  Qui  totum  dedit,  nihil  exdudif"?  "He  that  hath  given 
 in  orat.  '    thec  all  hath  excepted  nothing  ?"   Wherefore  is  Panormitane  allowed  to  say, 
 Pa'nornf.'"'^'  Papa  potest  Omnia,  quce  Deus  ijise  potest'  ?  "  The  pope  is  able  by  his  power  to 
 de^Kieet.eap.      whatsocver  God  himself  can  do?" 
 
 For  the  rest,  M.  Harding  saith :  One  king  is  able  to  rule  one  kingdom ;  ergo, 
 one  pope  is  able  to  I'ule  the  whole  church.  This  reason  is  very  simple,  and  is 
 answered  before.  Of  the  government  of  princes  we  have  daily  jDractice ;  but  of 
 popes,  that  ever  exercised  this  universal  dominion  over  the  whole  church  of  God, 
 M.  Harding  is  not  able  to  shew  us  one.  Or,  if  he  be  able  to  lay  forth  one,  let 
 him  shew  him  for  his  credit's  sake.  If  there  be  not  one  such  example  to  be 
 found  from  the  ascension  of  Christ  unto  this  day,  then,  although  the  pope  had  it 
 in  claim  by  charter,  yet  hath  he  lost  it  by  nan  usure^.  Well  were  it  with  him, 
 if  he  were  but  a  member  of  Christ's  body,  and  a  sheep  of  his  flock.  St  Gregory 
 said  sometime  to  John  the  bishop  of  Constantinople,  claiming  unto  himself  the 
 Gregor.  Lib.  Same  title,  and  thinking  himself  able  enough  to  rule  the  whole  :  Quid  tu  Christo, 
 n.Epist.  universalis ...  ecclesice  capiti,  in  extremi  judicii  responsurus  es  examine,  qui  cuncta 
 ejus  membra  tibimet  conaris  universalis  appellatione  S7ipponere  ^  ?  "  What  answer 
 wilt  thou  make  in  the  trial  of  the  last  judgment  unto  Christ  the  head  of  his 
 universal  church,  that  thus,  by  the  name  of  universal  bishop,  seekest  to  bring 
 under  thee  all  the  members  of  his  body?" 
 
 Last  of  all,  M.  Harding  concludeth  without  premises :  Whosoever  will  not  be 
 ruled  by  this  shepherd  the  pojje  is  of  the  herd  of  antichrist.    So  saith  one  of 
 De  Major,  et  the  pope's  hu'ed  proctors  :  Quicquid  salvatur,  est  sub  summo  pontifice    ;  "  What- 
 
 Obed.  Unam 
 
 sanctam,  in   
 
 Gloss. 
 
 ['  Episcopatus  unus  est,  cujus  &c. — Cypr.  Op. 
 0.\on.  1682.  De  Unit.  Eccles.  p.  108.] 
 
 Iccirco...copiosum  corpus  est  sacerdotuin...ut 
 si  qvxis  ex  collegio  nostro  haeresin  facere...tentaTerit, 
 subveniant  ceteri. — Id.  ad  Stepli.  Epist.lxviii.  p.  178.] 
 Socrat.  in  Hist.  Eccles.  Script.  Amst.  1C95- 
 1700.  Lib.  V.  cap.  xxii.  p.  233.  Conf.  Euseb.  in  eod. 
 Lib.  V.  cap.  xxiv.  p.  156.  The  reference  is  made  to 
 Eusebius  in  15G7,  1570.  J 
 
 [*  ...nec  alius  Petrum  etiam  per  &c. — August. 
 Op.  Par.  1679-1700.  De  Orig  Anira.  Lib.  seu  Epist. 
 clxvi.  9.  Tom.lL  col.  587.] 
 
 Punee  or  punie :  puisne,  inferior.] 
 
 ["  ...pontifex,  cui  summa  data  potestas. ..tn  ..alter 
 deus  in  terris. — Orat.  Christ.  Slarcell.  in  Concil.  Lat. 
 sub  Julio  II.  Sess.  iv.  in  Crabb.  Concil.  Col.  Agrip. 
 
 1551.  Tom.  III.  pp.  575,  6. 
 
 Tibi  data  est  omnis  potestas,  in  qua  qui  totum  di- 
 cit,  nihil  excludit.— Orat.  Steph.  Arch.  Patrac.  in  eod. 
 sub  Leon.  X.  Sess.  x.  ibid.  p.  671.  See  Vol.  I.  pages 
 93,  4,  note  2.J 
 
 ['  ...ita  quod  excepto  peccato  potest  papa  quasi 
 omnia  facere  quae  potest  Deus.— Panorm.  sup.  Prim. 
 Primi  Decretal.  Lugd.  1534.  Tit.  ri.  De  Elect,  cap. 
 6.  fol.  123.  2.  See  before,  page  145,  note  7.] 
 
 C*  15C7  omits  these  two  sentences.] 
 
 ["  Gregor.  Magni  Papae  I.  Op.  Par.  1705.  Epist. 
 Lib.  V.  Indict,  xiii.  Ad  Johan.  Episc.  Epist.  xviii. 
 Tom.  II.  col.  742;  where  tu  fjiiid,  and  es  dictiinis 
 examine.] 
 
 Corp.  Jur.  Canon.  Lugd.  1624.  Extrav.  Comm. 
 Lib.  I.  De  Major,  et  Obed.  Gloss,  in  cap.  1.  col.  2l»5.j 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 285 
 
 soever  soul  is  saved,  it  is  under  tlie  pope."  This  one  thing  being  granted,  M.  ''^^^^^f^ 
 Harding's  whole  cause  passeth  clear.  ^jjg 
 
 But,  God  be  thanked !  it  appeareth  already  to  all  them  that  have  eyes  to  see,  Pope. 
 
 that  we  have  not  departed  from  the  servile  obedience  of  that  see,  but  upon  just  — ^  ' 
 
 cause  and  good  advice ;  and  in  such  sort  the  pope  himself  will  not  deny  but  it 
 is  lawful  for  any  church  to  dissent  from  the  church  of  Rome.  These  be  his 
 words,  which  must  be  holden  for  a  law  :  Qtiicquid . . .  sine  discretione  jtistitice  contra  Dist.  12.  Non 
 BomamB  eccleske  disciplinam  actum  fuerit,  ratum  haberi  nulla  ratio  permittit^^ : 
 "  Whatsoever  thing  is  done  without  discretion  of  justice  against  the  order  of  the 
 church  of  Rome,  it  may  not  by  any  means  be  allowed."  By  which  words  it 
 appeareth,  ex  contrario  sensu,  "  by  an  argument  of  the  contrary,"  that,  whatso- 
 ever is  done  by  discretion  of  justice,  notwithstanding  it  be  against  the  order  of 
 the  church  of  Rome,  yet  ought  it  to  be  well  allowed. 
 
 Addition,  To  this  M.  Harding  answereth,  if  I  had  seen  the  folly  Addition, 
 
 hereof,  I  would  never  have  printed  it  for  very  shame.  For  the  gloss  there,  which  ^^^^^ 
 otherwheres  he  condemnetli  as  pelting  and  beggarly,  saith  thus :  "  Here  the  J'^^^^^^.^  -| 
 argument  of  the  contrary  sense  is  avoided  and  taketh  no  place  But  indeed, 
 as  it  may  appear,  this  poor  glosser  was  void  of  somewhat  himself ^or  thus  he 
 concludeth,  and  that  very  well,  to  M.  Harding's  liking,  "  that  without  the  autho- 
 rity of  the  church  of  Rome  we  may  do  nothing,  be  it  never  so  just  and  true,  and 
 never  so  much  done  by  discretion  of  justice."  Yet,  good  reader,  truth  is  truth, 
 and  one  for  ever,  whether  the  church  of  Rome  will  allow  it  or  no. 
 
 St  Ambrose  saith,  as  in  the  same  place  he  is  alleged  :  [-Er/o]  cum  Romam  Dist.  12.  iiia. 
 venio,  sahbatum  jejuno ;  cum  Mediolani  sum,  nonjejuno^^:  "  When  I  come  to  Rome, 
 I  fast  on  the  Saturday ;  when  I  am  at  Milan,  I  fast  not."  By  these  we  see  that 
 in  the  church  of  Milan  the  Saturday  was  not  fasted.  And  yet  did  they  well,  and 
 according  to  the  discretion  of  justice,  and  yet  contrary  to  the  order  of  the 
 church  of  Rome. 
 
 St  Augustine  likewise  in  the  same  place  saith :  "  Whatsoever  things  are  not 
 contrary,  neither  to  the  catholic  faith  nor  to  good  manners,  they  must  be  taken 
 as  things  indifferent^^."  Thus  the  gloss,  that  M.  Harding  so  much  commendeth, 
 is  quite  contrary  to  the  text.  As  for  the  order  of  the  church  of  Rome,  the  holy 
 catholic  fathers  sometimes,  as  it  may  appear,  have  little  esteemed  it. 
 
 St  Hierome  thereof  saith  thus  unto  Evagrius  :  Quid  mihi  profers  unius  urbis  Hieron.  ad 
 consuetudinem^^  ?  "  What  bringest  thou  me  the  custom  of  Rome,  that  is  but  one 
 city?"  As  if  he  would  say:  Is  that  order  sufficient  to  bind  the  whole  church 
 of  Christ  ?  "  If  ye  reckon  authorities,  the  world  is  greater  than  the  city  of 
 Rome."  This  had  been  proudly  and  disdainfully  spoken,  had  the  order  of  Rome 
 been  a  sufficient  direction  for  all  the  world.  438 
 
 St  Augustine  saith  :  Ne  catholicis  \quidem2  episcopis  consentiendum  est,  sicubi  August,  de 
 forte  falluntur,  ut  contra  canonicas  . . .  scripturas  aliquid  sentiant^'' :  "We  may  catlioL 
 not  give  our  consent  unto  any  bishops,  be  they  never  so  catholic,  if  they 
 happen  to  be  deceived,  and  to  determine  contrary  to  the  scriptures." 
 
 And  pope  Pius  the  second  himself  saith :  Besistendum  est  quibuscunque  in  Abbas  urs- 
 faciem,  sire  Paulus,  sive  Petrus  sit,  qui  ad  veritatem  non  ambulat  evangelii^^ 
 "  We  are  bound  to  withstand  any  man  to  the  face,  be  it  Peter,  be  it  Paul, 
 if  he  walk  not  to  the  truth  of  the  gospel." 
 
 To  conclude,  where  the  wolf  is  broken  in,  it  is  best  for  the  poor  sheep 
 to  break  out.  That  the  wolf  was  broken  in,  beside  the  cruel  spoil  and  raven- 
 ing of  christian  blood,  it  is  plain  by  the  words  of  St  Bernard.    For  thus  he 
 
 Ibid.  Decret.  Gratian.  Deer.  Prim.  Pars,  Dist. 
 xii.  can.  1.  col.  41;  where  contra  hujiis  disciplinam. \ 
 
 ['^  Nunquid  ergo  cum  discretione  licitum  est  con- 
 tra illam  agere  ?  certe  non...unde  hie  vacat  articulus 
 a  contrario  sensu. — Gloss,  ibid.  col.  42.J 
 
 ['•■*  Himself  was  void  of  somewhat,  1.570.] 
 
 August,  ad  Januar.  in  eod.  ibid.  can.  11.  col. 
 4.5  ;  where  jejuno  sabbato.  Conf.  Op.  Epist.  liv.  2,  3. 
 Tom.  ir.  col.  124. J 
 
 ['■''  Quod  enim  neque  contra  fidem  neque  contra 
 
 bonos  mores  injungitur,  indilferenter  est  habendum. 
 _Id.  ibid.] 
 
 Hieron.  Op.  Par.  1693-1706.  Ad  Evang.  Epist. 
 ci.  Tom.  IV.  Pars  n.  col.  803.] 
 
 f  August.  Op.  Contr.  Donat.  Epist.  seu  Lib. 
 de  Unit.  Eccles.cap.  xi.  28.  Tom.  IX.  col.  355;  where 
 nec  for  ne.  ] 
 
 ['^  Paraleip.  Rer.  Mem.  ad  calc.  Chronic.  Abbat. 
 Ilrsperg.  Argent.  15.37.  fol.  435.  The  Chronicle  it- 
 self does  not  come  down  to  so  late  a  period.] 
 
286 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Bernard,  in  spcaketh  thereof  in  open  council,  and  in  the  presence  of  sundry  bishops :  Non 
 Cone.  Bern.  custocUunt  gregem  Domini,  sed  mactant  et  devorant^ :  "They  keep  not  the  Lord's 
 In  eod.  Cone,  flock,  but  they  kill  it  and  devour  it."    Again  he  saith :  Propterea  relinqnamus 
 
 istos,  quia  no/i  sunt  pastores,  sed  traditores'^ :  "Therefore  let  us  leave  them; 
 
 for  they  are  not  pastors,  but  traitors."  And  therefore  God  thus  warneth  us 
 Num.  xvL    in  the  like  case :  Exite  de  medio  horum  Jiominum,  ne  cum  illis  pereatis :  "  Go 
 
 forth  from  the  midst  of  those  men,  lest  ye  perish  all  together." 
 
 The  Apology,  Chap.  iii.  Division  3. 
 
 The  ^^''^  apostles,  as  Cyprian  saith,  were  of  like  power  among 
 
 other    themselves,  and  the  rest  were  the  same  that  Peter  was. 
 
 Apostles 
 
 M.  HARDING. 
 
 Wltll 
 
 I  eter.  Power  is  double,  the  one  ordinary,  the  other  by  privilege,  or  extraordinary. 
 Peter  s  power  Ordinary  j)ower  is  that  which  continueth  in  one  and  the  same  course  for  ever : 
 ordinary.  accovdiug  to  wliich  power  Peter  was  head  of  the  church,  and  his  sticcessors  after 
 The  apostles'  PowcT  by  privilege,  or  extraordinary,  is  that  which  is  given  besides  the  com- 
 
 Srdinary."''  wiow  coursc  by  Way  of  dispensation :  as  where  the  other  apostles  shotdd  have  received 
 Peter  is  the  Ordinarily  their  power  from  Peter,  as  tvho  had  commission  over  all,  both  lambs 
 the'aposties  ond  shecp,  amoug  whom  the  apostles  had  their  place,  Christ  by  special  grace 
 Aianifesl'^and  Ordinary  course,  and  maleth  them  for  the  time  and  in  their  persons 
 
 tmths""'  equal  with  Peter  in  the  office  of  apostleship.  Thus,  concerning  ordinary  poiver, 
 Peter  is  head  of  the  apostles,  and  by  that  reason  they  are  subject  unto  him,  as 
 sheep  unto  their  shepherd:  but  by  privilege  true  it  is,  as  St  Cyprian  saith, 
 •  Peter  hath  they  wcrc  of  like  poiver  among  themselves.  *Now,  what  odds  there  is  betwixt  an 
 Ki'm'and  t  )  Ordinary  authority  of  judging  given  to  any  officer  for  himself  and  his  successors 
 hisheirsfor  ^j^^^  office  for  cvcv,  and  a  special  commission  for  life-time  only;  so  yiuch  is 
 have^powef  betwixt  Pctcr  and  the  rest  of  the  apostles. 
 
 oniv  for  term 
 
 of  life. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Cypr.de  St  Cypriau's  words  be  plain:   Hoc  erant  utique  et  ceteri  apostoli,  quod  fuit 
 
 Praiat.  Petrus,  pari  consortia  pnediti  et  honoris  et  potestatis.  Sed  exordium  ab  unitate 
 prqficiscitur,  ut  ecclesia  una  monstretur^ :  "  The  rest  of  the  apostles  were  the 
 same  that  Peter  was,  all  endued  with  one  fellowship  both  of  honour  and  of 
 power.  Yet  the  beginning  is  taken  of  one,  to  shew  that  the  church  is  one." 
 But  all  these  words,  be  they  never  so  plain,  are  soon  shifted  by  a  pretty  dis- 
 tinction, such  as  neither  St  Cyprian  nor  any  other  learned  father  or  doctor 
 ever  knew. 
 
 We  are  taught  here  to  understand  that  there  are  two  powers ;  the  one 
 ordinary,  the  other  extraordinary.  By  ordinary  power,  saith  M.  Harding,  that 
 is  to  say,  by  order  and  of  common  course,  Peter  appointed  all  the  rest  of 
 the  apostles,  and  gave  them  authority.  And  Christ  also  likewise  gave  them 
 authority,  but  by  extraordinary  power,  that  is  to  say,  besides  order  and  out 
 of  coui'se.  Or,  to  utter  the  matter  in  plainer  wise,  Peter  gave  power  to  the 
 apostles  by  his  usual  authority,  and  by  due  form  of  law ;  but  Christ  gave  them 
 power,  as  M.  Harding  saith,  only  for  the  time,  and  by  way  of  dispensation, 
 and  besides  the  law.  And  thus  Peter  is  the  ordinary  head  of  the  apostles : 
 Christ  is  their  head  too,  howbeit  not  in  hke  sort,  but  extraordinary.  For,  as 
 touching  order  of  government,  Peter  is  the  shepherd,  and  the  apostles  are  the 
 sheep.  All  other  the  apostles  hold  their  power,  as  by  copy,  for  term  of  life : 
 Peter  only  holdeth  the  same  in  fee  simple,  to  him  and  to  his  heirs  for  ever. 
 
 And,  good  christian  reader,  lest  thou  shouldest  think  I  have  in  scorn  and 
 
 f  ...non  est  pascere  gregem  Domini,  sedmactare 
 et  devorare. — Bernard.  Op.  Par.  1C90.  In  Concil. 
 Eemens.  Serm.  C.  Vol.  II.  Tom.  v.  col.  738.] 
 
 [2  Id.  ibid.] 
 
 [2  Cypr.  Op.  Oxon.  1G82.  De  Unit.  Eccles.  pp. 
 107,  8.j" 
 
IL] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 287 
 
 '^^  1'^'^  eod.  Art. 
 
 ■wilfully  wrested  M.  Hai'ding's  words,  which  otherwise  might  be  uttered  by  him 
 in  some  sober  meaning ;  may  it  please  thee  by  these  few  to  consider  what 
 certain  others  of  that  side  have  uttered  and  published  touching  the  same. 
 
 Petrus  de  Palude  saith  thus  :  Dico,  quod  nullus  apostolorum,  jmeter  Petrum,  Petr.  de 
 factus  est  a  Christo  episcopus^ :  "  I  say  that  none  of  the  apostles,  saving  only  potet.Apost. 
 Peter,  was  made  bishop  by  Christ."   And  again :  Videretur,  in  novo  testamento,  Petr.^'de 
 quod  alii  apostoli  a  Christo  nullam  potestatem  jurisdictionis  receperunt 
 consequens  relinquitur,  quod  omnis  potestas  jurisdictionis,  quam  habuermit  apo- 
 stoli,...  specialiter  post  Christi  ascensum,  fuit  collata  eis  a  Petro^ :  "It  would 
 appear  that  in  the  new  testament  the  rest  of  the  apostles  received  no  manner 
 power  of  jurisdiction  at  Christ's  hands ;  and  so  consequently  it  followeth,  that 
 all  the  power  of  jurisdiction  that  the  apostles  had,  specially  after  Christ's 
 ascension,  was  given  unto  them  by  Peter."    Again,  he  imagineth  God  the  Father 
 thus  to  say  unto  Christ :  Constitues  eos  principes, . . .  non  per  te,  sed  per  tmim  Petr.  de 
 vicarium^ :  "Thou  shalt  make  the  apostles  governors  over  all  the  earth,  not  fod!'cap" 
 by  thyself,  but  by  Peter,  thy  vicar."    And  again  :  Paulus  et  alii  apostoli  [a  Petr.  de 
 Peiro]  .  . .  non  debuerunt  prcedicare  in  ecclesia  specialiter  Petro  commissa,  nisi  potest.  Curat 
 de  ejus  licentia.    Unde  a  Christo  hah^ierunt  idoneitatem ;  a  Petro  [^auteml  aucto- 
 ritatem^ :   "Paul  and  the  other  apostles  might  not  preach  in  the  church  com- 
 mitted unto  Peter,  but  with  Peter's  licence.    For  of  Christ  they  had  only  ability; 
 but  of  Peter  they  received  authority."    In  like  manner  writeth  pope  Nicolas : 
 Petrum  in  consortium  individuce  unitatis^  assumptxim,  id,  quod  ipse  erat,  Domi-  fie 
 nus  voluit  nominari^^  :  "  Our  Lord  took  Peter  into  the  fellowship  of  the  holy  Elect!  Potest 
 unity' and  would  have  him  called  the  same  that  he  was  himself."  "  ^  ^" 
 
 By  such  amphfications  and  outrage  in  speech  it  would  appear  Christ  were 
 Peter's  vicar,  and  not  Peter  vicar  unto  Christ.  In  this  sense  and  meaning  M. 
 Harding  seemeth  to  say  that  by  ordinary  and  common  course  of  law  the  apostles 
 had  all  their  power,  not  from  Christ,  but  only  from  Peter, 
 
 But  here  M.  Hai-ding  unwares  falleth  into  a  marvellous  inconvenience.  For, 
 these  things  thus  granted,  it  must  needs  follow  that  during  the  time  of  Christ's 
 abode  in  earth  the  apostles  had  no  manner  ordinary  power  at  all ;  neither  to 
 preach,  nor  to  baptize,  nor  to  bind,  nor  to  loose.  For  Hervaeus,  a  doctor  of 
 M.  Harding's  side,  saith  thus :  Sciendum  quod,  cum  Christus  conversabatur  cum  Herv.  de 
 hominibus,  non  fuit  alius  papa  proiter  ipsum,  nec  Petrus  tunc  habuit  potestatem  ml^upp^' 
 papalem'^'^ :  "We  must  understand  that,  while  Christ  was  conversant  amongst 
 men  in  earth,  there  was  none  other  pope  but  he  alone ;  neither  then  had 
 Peter  the  pope's  authority." 
 
 So  likewise  saith  Petrus  de  Palude  ;  Non  decebat  esse  simid  nisi  unum  sum-  i'<^"'-  de 
 mum  pontijicem.     Unde  Christo  ascensuro  debuit  Petrus  fieri  episcopus  summus, . . .  Potest'.''^ 
 et  non  antea^^ :  "It  was  not  meet  there  should  be  more  than  one  highest  bishop 
 at  one  time.    Therefore,  when  Christ  was  ready  to  ascend  into  heaven,  it  was 
 convenient  to  make  Peter  the  highest  bishop,  and  not  before." 
 
 For  so  long  time  Christ  could  not  give  his  apostles  any  ordinary  authority ; 
 for  M.  Harding  telleth  us  that  his  power  herein  was  only  extraordinary.  Of 
 the  other  side,  Peter  could  give  them  none ;  for,  as  Hervaeus  and  Paludensis 
 say,  until  Christ's  ascension  he  was  not  pope. 
 
 But,  to  leave  these  vain  fantasies,  not  worth  the  hearing,  St  Paul  will  soon 
 remove  all  these  doubts :   thus  he  writeth  of  himself :   "  Paul  the  apostle,  not  Gai.  i. 
 of  men,  nor  appointed  by  men,  but  by  Jesus  Christ,  a,nd  God  the  Father." 
 And  St  Chrysostom  hereof  writeth  thus :  Paulus  nihil  opus  habebat  Petro,  nec  chrysost.  in 
 
 Epist.  ad 
 
   Gal.  cap.  i. 
 
 P.  de  Pallid.  Tract,  de  Caus.  Tmmed.  Eccles. 
 Potest.  Par.  1.506.  De  Potest.  Apost.  Art.  ii.  fol.  a. 
 vii.  2  ;  where  nullus  apostolus.  \ 
 
 Id.  ibid.  fol.  1).  viii. ;  where  ascensionem  fuit  a 
 Petro  eis  collata.'] 
 
 ["  Id.  ibid.  fol.  c.  i.] 
 
 Thee  self,  1.507,  1.570.] 
 ["  Id.  De  Potest.  Curat.  Art.  vi.  fol.  f.  iv.  2.] 
 ["  Trinitatis,  1.5G7,  1.570.] 
 
 Hunc  enim  in  consortium  &c. — Nicol.  III.  in 
 Corp.  Jur.  Canon.  Lugd.  1024.  Sext.  Decretal.  Lib. 
 I.  Tit.  vi.  cap.  17.  col.  1.31.] 
 ["  Trinity,  1567,  1.570.J 
 
 ['2  Herv.Tract.de  Potest. Pap.  Par.  150G.  fol. DD; 
 where  dum  Chri.itus,  and  nec  tunc  Petrus  habuit.] 
 
 ["  P.  de  Pallid.  Tract,  de  Caus.  Inimed.  Eccles. 
 Potest.  De  Potest.  coUat.  Petr.  Art.  i.  fol.  a.  iii.  2 ; 
 where  nec  decebat,  and  antequam.] 
 
288 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 illius  egehat  voce;  sed  honore  par  erat  illi.  Nihil  enim  hie  dicam  amplius^ : 
 "  Paul  had  no  manner  of  lack  of  Peter,  nor  stood  in  need  of  his  voice  or 
 allowance ;  but  in  honour  y,as  his  fellow.  For  I  Mill  here  say  no  more."  His 
 meaning  is,  he  was  his  better. 
 
 Howbeit,  what  need  words  ?    Set  contention  apart,  the  case  is  clear ;  for 
 it  was  not  Peter  that  breathed  over  the  apostles  :  it  was  not  Peter  that  said 
 John  XX.      unto  them,  "  Go  to  the  lost  sheep  of  the  house  of  Israel :"  "  Receive  the  Holy 
 Mark  xvi.     Ghost :"  "  Go  Into  all  the  world,  and  preach  the  gospel."     All  this  power  was 
 given  them  by  Christ  alone,  and  not  by  Peter. 
 
 Now,  whereas  M.  Harding  teacheth  us  that  Peter  was  the  shepherd,  and 
 the  apostles  the  sheep,  making  them  all  as  much  inferior  unto  Peter  as  the 
 sheep  is  inferior  unto  the  shepherd  ;  St  Hierome  saith — notwithstanding  he  grant 
 that  of  the  twelve  apostles  one  was  chosen,  that,  a  head  being  appointed,  oc- 
 Hiernn. adv.  casion  of  discord  might  be  removed — yet  he^  saith:  Super  Petrum  fundatur 
 ecclesia ;  licet  id  ipsum  in  alio  loco  super  omnes  apostolos  fiat,  et  cuncti  claves 
 regni  ccelorum  accipiant,  et  ex  cequo  super  eos  ecclesice  fortitudo  solidetur^ :  "Ye 
 will  say,  the  church  is  founded  upon  Peter,  notwithstanding  in  another  place 
 the  same  thing  is  done  upon  all  the  apostles,   and  all  receive  the  kej  s  of  the 
 kingdom  of  heaven,  and  the  strength  of  the  church  is  founded  equally  upon 
 oriff. in Matu  them  all."    Likewise  the  learned  father  Origen  saith:  Quod  si  super  unum  il- 
 Tract.  1.      ^^^^  Petrum  tantum  existiinas  cedificari  totam  ecclesiam,  quid  dicturus  es  de  Johanne 
 filio  tonitrui,  et  apostolorum  unoquogue*  ?    "If  thou  think  the  whole  church  was 
 builded  only  upon  Peter,  what  wilt  thou  then  say  of  John  the  son  of  the  thunder, 
 and  of  every  of  the  apostles  ?" 
 chrysostin        Therefore  St  Chrysostom  of  Peter  saith  thus:  Duplex  crimen  erat,  turn  quia 
 83.*  repugnavit,  turn  quia  ceteris  seips2im  prceposuit  '^  :  "  Peter  was  in  double  fault ;  both 
 
 for  that  he  withstood  Christ,  and  also  for  that  he  set  himself  before  the  rest." 
 Addition.  Addition.  It  may  be  said,  these  words  are  not  specially  spoken  of  the 
 
 §^  superiority  of  St  Peter.  AH  this  I  grant ;  yet  by  the  same  words  he  is  blamed 
 foi  137.  ij.  for  setting  himself  before  the  rest.  But  in  the  same  homily  Chrysostom  calleth 
 thrysosflad  Peter  verticem  apostolorum^,  "the  head  of  the  apostles,"  saith  M.  Harding, 
 m'fou'm'  So  doth  the  same  Chrysostom  call  Elias  cajmt  prophetarum' ,  "the  head  of  the 
 prophets :"  yet  had  not  Elias  therefore  all  other  prophets  in  subjection.  St 
 Greg.  I.  Reg.  Gregory  calleth  Paul  caput...  nationum^,  "the  head  of  nations."  And  Chryso- 
 Lib.  IV.  cap.  gj-Qj^^  saith:  "Paul  was  in  a  manner  the  common  father  of  all  the  world  9."  Again 
 LaiS°i'aui!  he  saith:  Nullus  Paidum  antecedit.  De  ea  re  nemo  omnium  duhitat^^ :  "No  man 
 ch^^so^t.  in  hath  place  before  Paul.  And  thereof  no  man  doubteth."  Yet  was  not  Paul 
 Matt.  Horn,  therefore  the  bishop  of  Rome.  ^ 
 
 1^       St  Augustine  maketh  Peter  fellow  and  equal  with  the  other  apostles :  Inter  se 
 Ep^«6      concorditer  rixerunt  Petrus  et  condiscipuli  e/ws"  :  "Peter  and  his  fellows  lived 
 August,  in    agreeably  together."    And  again  :  Christus  sine  personarum  acceptione  .  . .  hoc 
 fl'p%^^^^'  dcdit  Paulo  ut  ministraret  gentibus,  quod  etiam  Petro  dederat  ut  ministraret 
 Judceis    ;  "  Christ  without  any  choice  of  persons  gave  the  same  (authority)  to 
 Paul  to  minister  among    the  heathens,  that  he  gave  to  Peter  to  minister  among 
 Gloss.  Gal.  ii.  the  Jews."    And  the  very  ordinary  gloss  giveth  these  words  to  St  Paul :  Ison 
 didici  ah  aliis  tanquam  a  majoribus ;  sed  contuli  cum  illis  tanquam  cum  amicis  et 
 
 [•  Chrysost.  Op.  Par.  1718-38.  In  cap.  i.  Epist. 
 ad  Galat.  Comm.  Tom.  X.  p.  677.] 
 
 The  words  from  Hierome  to  yet  he  do  not  ap- 
 pear in  1567.] 
 
 P  Hieron.  Op.  Par.  1693-1706.  Adv.  Jovin.  Lib. 
 I.  Tom.  IV.  Pars  ii.  col.  168.] 
 
 [*  Orig.  Op.  Par.  1733-59.  Comm.  in  Matt.  Tom. 
 XII.  11.  Tom.  III.  p.  524.] 
 
 Chrysost.  Op.  In  Matt.  Horn.  Lxxxii.  Tom.  VII. 
 p.  785.] 
 
 [8  Id.  ibid.  p.  787.] 
 
 ['  Id.  in  Epist.  ad  Rom.  Hom.  xriii.  Tom.  IX.  p. 
 636.] 
 
 ['  Gregor.  Magni  Papae  I.  Op.  Par.  1705.  Lib.  iv. 
 
 in  I.  Reg.  cap.  v.  28.  Tom.  III.  Pars  ii.  col.  2.jO.] 
 
 ...Kai  aicnrep  Koivos  Trartip  t?;s  oiKoi/ueVr;? 
 dirdrri)^  wv. — Chrysost.  Op.De  Laud.  S.  PauL  Hom. 
 iii.  Tom.  II.  p.  490.] 
 
 ['»  Id.  in  Matt.  Hom.  l.w.  Tom .VII.  p.  648.] 
 ["  August.  Op. Par.  1679-1700.  Ad  Casul.  Epist. 
 xxxvi.  21.  Tom.  II.  col.  76;  where  vixerunt  concor- 
 diter.] 
 
 ['-  ...Christum,  qui  sine  &e.  hoc  dedisse  Paulo 
 &c.  —  Id.  Expos.  Epist.  ad  Galat.  cap.  ii.  12.  Tom. 
 III.  Pars  II.  col.  947.  It  does  not  appear  what  Jewel 
 meant  by  the  reference  to  Gratian.] 
 
 ['3  Amongst,  1567,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 289 
 
 paribus'^* :  "  I  learned  not  of  (Peter  and)  others  as  of  my  betters ;  but  I  had  con- 
 ference  with  them  as  with  my  equals  and  friends."  Likewise  Paul  himself  saith  :  qjj,^,^ 
 Jacohus,  Petrus,  JoJiannes,  qui  videbantnr  colnmme  esse,  dextras  dederunt  mild  et  ^pQj^|.jpg 
 BarnahcB  sodetatis  :  "  James,  Peter,  and  John,  that  seemed  to  be  the  pillars,  gave  ^.^j^^j 
 unto  me  and  Barnabas  the  right  hands  of  fellowship."  Wliich  the  gloss  ex-  ^yith 
 poundeth  thus :  sodetatis,  i.  cequalitatis :  "  Of  fellowship,  that  is  to  say,  of  Peter, 
 equality." 
 
 Therefore,  notwithstanding  M.  Harding's  ordinary  and  extraordinary  distinc- 
 tions, St  Cyprian's  words  are  plain  and  true :  "  The  rest  of  the  apostles  were  even 
 the  same  (in  authority)  that  Peter  was,  all  endued  with  one  fellowship,  both  of 
 honour  and  of  power." 
 
 Gal.  ii. 
 
 The  Apology,  Chap.  iii.  Division  4. 
 
 And  that  it  was  said  indifferently  to  them  all,  "  Feed  ye  ;"  indif- 
 ferently to  them  all,  "  Go  into  the  whole  world  ;"  indifferently  to  them 
 all,  "  Teach  ye  the  gospel." 
 
 M.  HARDING, 
 
 We  deny  that  it  was  said  indifferently  to  them  all,  "  Feed  ye ;"  yea,  or  that  it 
 
 was  said  at  all,  "Feed  ye."    *  To  Peter,  and  none'^^  else,  tvas  it  smVZ,  *  untruth 
 "Feed  my  lambs :"  "feed  my  sheep."  Whidi  word  of  "feeding,"  so  singularly  ^"dmanrfest. 
 spoken  to  Peter  in  the  presence  of  the  other  apostles,  proveth  that  it  ivas  not  indif- 
 ferently said  to  all,  "  Feed  ye."    That  they  were  sent  into  the  whole  world, 
 ar  XVI.  ^j^^^  ^j^^^  were  commanded  to  teach,  and  in  that  respect  also  to  feed, 
 
 we  confess,  under  the  distinction  of  ordinary  and  extraordinary  power  before 
 mentioned. 
 
 THE  BISHOP  OF  SAEISBURY. 
 
 It  forceth  not  greatly  what  M.  Harding  deny  or  grant,  having  neither  reason 
 nor  authority,  but  only  his  own.  But  if  power  were  not  given  indifferently  to  all 
 the  apostles,  tell  us  then,  as  touching  feeding  i'^,  wherein  is  the  odds  ?  What  had 
 Peter  more  ?  What  had  the  others  less  ?  Or  what  old  doctor  or  learned  father 
 ever  saw  this  difference  ? 
 
 Addition,    fgf-   Here  M.  Harding  only  crieth  out,  "  Impudency,  and  shame"  Addition, 
 upon  us ;  and  sheweth  nothing.    And  no  great  marvel.    For  nothing  was  to  be  -^M 
 shewed.    4^  p.  159"  ' 
 
 Christ  said  equally  unto  them  all,  "  Receive  the  Holy  Ghost :  whose  sins  ye  [^^'^'"^ 
 forgive,  they  are  forgiven."    "  Go  into  the  whole  world :  preach  the  gospel  to  John  xxi. 
 every  creature."    These  words  pertain  equally  unto  all.    Peter  had  no  more  the 
 Holy  Ghost,  no  more  power  to  forgive  sins,  no  more  commission  to  go  into  the 
 whole  world,  no  more  authority  to  preach  the  gospel,  than  others  had. 
 
 M.  Harding  saith :  To  the  rest  of  the  apostles  it  was  not  said  at  all,  "  Feed 
 ye."  To  Peter,  and  to  none  else  was  it  said,  "  Feed  my  lambs  :"  "  feed  my  sheep." 
 
 Addition,  Yet  the  ancient  learned  father  Origen,  speaking  namely  of  Addition, 
 
 these  words,  "  Upon  this  rock  will  I  build  my  church  and,  "  To  thee  will  I  -^M 
 give  the  keys  of  the  kingdom  of  heaven  ;"  saith  thus  :  Hcbc,  velut  ad  Petrum  dicta,  ong.  m  Matt. 
 sunt  omnium  communia  ^^:  "These  words,  being  spoken  as  unto  Peter,  are  common 
 to  all  the  apostles."  These  words,  saith  he,  are  not  spoken  directly  or  only  unto 
 Peter,  but  as  unto  Peter.  And  the  other  apostles  have  the  keys,  and  are  the 
 rock,  as  well  as  Peter.  If  this  be  true,  as  it  is,  with  what  good  countenance  then 
 can  M.  Harding  so  boldly  tell  us,  "  To  Peter,  and  none  else,  was  it  said,  '  Feed  my 
 lambs  :'  '  feed  my  sheep'  ?" 
 
 Cimtidi  cum  ilUs.  tanquam  amicis  et  patribus. 
 
 non  didici  tanquam  a  majoribus  Bibl.  cum  Gloss. 
 
 Ord.  et  Expos.  N.  de  Lyra.  Basil.  1502.  Galat.  cap. 
 ii.  Pars  VI.  fol.  80.] 
 
 Id  est,  1567,  1670.] 
 ['8  To  none,  Conf.] 
 
 [jewel,  in.] 
 
 ["  The  three  preceding  words  are  no(  in  15G7.] 
 [IS  Orig.  Op.  Comm.  in  Matt.  Tom.  xii.  11. 
 Tom.  HI.  p.  5L'5.] 
 
 Instead  of  the  "Addition"  15G7  introduces  the 
 sentence:  Yet  Christ  himself  saith,  Quod  uni  dico, 
 omnibus  dico  :  "Tliat  I  say  to  one  I  say  to  all."] 
 
 19 
 
290  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 Hieron.  And  St  HieroiTie  saith,  as  it  is  before  alleged  :  "  AU  the  apostles  received  the 
 
 Lib.  i.      '  kej  s  of  the  kingdom  of  heaven  ;  and  the  strength  of  the  church  was  built  equally 
 icor.iu.     upon  them  alF."    St  Paul  saith:  "WTiat  is  Apollo 2,  what  is  Paul,  but  the  minis- 
 ters of  Christ,  through  whom  ye  have  believed  ?  Paul  hath  planted  :  Apollo  hath 
 watered.    He  that  planteth  is  nothing :  he  that  watereth  is  nothing."  Chryso- 
 Epis^ad      stom  saith:  Angeli,  quamlihet  magni,  tamen  servi  sunt  ao  ministrP :  "The  angels  of 
 Gal.  cap.  i.    God,  be  they  never  so  great,  yet  are  they  but  servants  and  ministers."  Therefore, 
 chrysost.  in  to  couclude,  lie  saitli :  Ne  Paulo  quidem  obedire  oportet,  si  quid  proprium  dixerit, 
 Tim.'ii.       Si  quid  liumanum ;  sed  apostolo  Christum  in  se  loquentein  circumferenti* :  "  We  may 
 not  believe  Paul  himself,  if  he  speak  any  thing  of  his  own  or  of  worldly  reason ; 
 but  we  must  believe  the  apostle  bearing  about  Christ  speaking  within  him." 
 Addition.  Addition.    f^J-    "This  is  your  own  bad  stuff,"  saith  M.  Harding,  "and 
 
 M  Hard^^  provcth  nothing."    The  answer.    What  stuff  it  is,  how  much  it  weigheth,  and 
 p.  126.        how  well  it  proveth,  I  will  not  strive,  but  leave  the  judgment  unto  the  reader, 
 etect.]      "jijug  niuch,  I  trow,  at  least  it  proveth,  that  "the  church  was  equally  built  upon 
 all  the  apostles,"  as  well  upon  James  or  John  as  upon  St  Peter ;  for  so  saith 
 St  Hierome :  and  that  "  Christ's  words  spoken  as  unto  Peter  were  common  to 
 aU;"  for  so  saith  Origen.    This,  M.  Harding,  was  my  purpose  to  prove;  and 
 this  I  thought  had  been  sufficient.    It  proveth  that  in  the  apostleship  Peter 
 and  Paul,  and  the  rest  of  the  apostles,  were  all  one,  and  so  one  of  them  not  so 
 far  inferior  to  another  as  is  imagined.    It  proveth  that  Peter  and  Paul,  as 
 touching  their  persons  and  offices  of  planting  and  watering,  were  both  nothing. 
 1  Cor.  iii.      For  so  saith  St  Paul :  "  He  that  planteth  is  nothing ;  and  he  that  watereth  is 
 nothing."    And  what  great  difference  in  dignity  can  you  find,  M.  Harding, 
 between  nothing  and  nothing  ?  If  Peter,  that  chosen  vessel  that  planted  Christ's 
 church,  be  nothing,  what  then  is  he  that  hath  rooted  up  all  things,  and  planteth 
 nothing?  ^ 
 
 The  Apology,  Chap.  iii.  Di^'ision  5. 
 
 g^^J^jj^       And,  as  St  Hierome^  saith,  "  all  bishops,  wheresoever  they  be,  be  they 
 of      at  Rome,  be  they  at  Eiigubium,  be  they  at  Constantinople,  be  they  at 
 Bishops.  Rhegium,  be  all  of  like  pre-eminence,  and  of  like  priesthood^."    And,  as 
 Cyprian  saith,   "  there  is  but  one  bishopriek,  and  a^  piece  thereof  is 
 perfectly^  and  wholly  holden  of  every  particular  bishop^." 
 
 Ad  Evaf;. 
 De  Simpl. 
 
 M.  HARDING. 
 
 Untruth.  .  . .  Tkc  interpreter,  not  without  the  will  and  advice  of  this  defender, .  . .  hath 
 
 answer.  altered  the  sense  of  the  Latin,  as  the  author  of  the  Latin  hath  altered  the  tcords  of 
 St  Hierome.  For  neither  speaJceth  St  Hierome  cf  bishops  in  the  plural  number, 
 neither  saith  the  Latin  Apology  that  the  bishojjs  be  all  of  like  pre-eminence,  which 
 this... translation  hath;  but  of  the  same  merit,  and  of  the  same  priesthood.  With  the 
 word  ^' pre-eminence,"  guilefully  shifted  into  the  sentence  in  place  of  this  word  "merit," 
 these  false  players  thought  to  win  the  game :  that  is,  that  all  bisJiops  after  the 
 mind  of  St  Hierome  be  of  like  pre-eminence,  and  so  that  all  be  of  like  power  and 
 authority,  and  none  above  other. . . . 
 
 Concerning  the  place  alleged,  St  Hierome,  in  an  epistle  to  Evagrius,  jj^,^^^.^ 
 speaking  against  that  a  particular  custom  of  the  church  of  Rome  should  place  du- 
 prejudicate  the  authority  of  the  whole  world,  in  preferring  deacons  before 
 
 ['  Hieron.  Op.  Par.  1693-1706.  Adv.  Jorin.  Lib. 
 1.  Tom.  IV.  Pars  11.  col.  168.   See  before,  page  288.] 
 [2  Peter.  1567.] 
 
 [3  Chrysost.  Op.  Par.  1718-38.  In  cap.  i.  Epist. 
 ad  Galat.  Tom.  X.  p.  670.] 
 
 [*  Id.  in  II.  Epist.  ad  Tim.  cap.  i.  Horn.  ii.  Tom. 
 XI.  p.  669.] 
 
 [5  As  Hierome,  Conf.  and  Def.  1567,  1570.] 
 
 [°  Ubiquumijue  fuerit  episcopus,  sive  Komae,  sive 
 
 Engubii,  sive  Constantinopoli,    sive  Rliegii,  sive 
 Alexandriae,  sive  Tanis,  ejusdem  meriti,  ejusdem  esi 
 et  sacerdotii.  —  Hieron.  Op.  Ad  Evang.  Epist.  ci. 
 Tom.  IV.  Pars  n.  col.  803.] 
 f7  And  that  a,  Conf.] 
 [«  Perfitely,  Conf.  and  Def.  1.567,  1570.] 
 P  Cypr.  bp.  Oxon.  1682.  De  Unit.  Eccles.  p. 
 108.    See  before,  page  284,  note  1.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 291 
 
 Among  bi- 
 shops "is  dif- 
 ference of 
 power  with 
 likeness  of 
 honour. 
 
 priests,  compareth  bishops  of  great  cities  and  little  towns  together,  and  saith  that,  gT^J^^jj^^ 
 us  touching  the  honour,  dignity,  and  power  of  hishoply  order  and  office,  and  of 
 priesthood,  as  good  and  as  great  a  bishop  in  that  respect  is  the  one  as  the  other ;  Bishops. 
 
 and  that  the  bishop    of  Euguhium  and  Ehegium,  tivo  little  toivns  in  Italy,  and  of  '  v  • 
 
 Thebes,  another  little  town  in  Egypt,  are  bishojjs  and  priests,  and  have  as  great 
 ^  merit  in  regard  of  any  their  virtues,  and  as  great  power  concerning  the  order  o/py/Jof^he"" 
 priesthood,  as  the  bishops  of  Rome,  of  Constantinople,  of  Alexandria.     Yet,  as  touch-  'iuestion. 
 ing  power  and  authority  of  regiment,  the  patriarchs  of  Constantinople,  Alexandria, 
 and  Antiochia  be  above  bishojjs  of  other  dioceses ;  and  the  bishop  of  Rome,  Peter's 
 successor,  is  ^ above  all.  ..."For  ive  being  many  are  one  body  in  Christ,  and  every  buntrum. 
 7nan  among  ourselves  one  another's  members.    This  hnot  req^dreth  a  mutual  consent  Xuh^of 
 of  the  whole  body,  but  chiefly  the  concord  of  priests ;  among  whom,  although  dignity 
 Epistu.  common  to  them  all,  yet  order  is  general,"  as  Leo  writeth.  "For  even  {JJtHarchs'as 
 
 among  the  most  blessed  apostles,"  saith  he,  "in  likeness  of  honour  there  was  si'aii  appear. 
 odds  of  power.  And,  whereas  the  election  of  them  all  was  equal,  yet  to  one 
 was  it  given  to  be  over  the  rest.  Out  of  ivhich  plat  rose  the  distinction 
 also  of  bishops,  and  with  great  providence  it  hath  been  disposed  that  all 
 should  not  talce  all  upon  them,  but  that  in  every  province  there  should  be  one  who 
 might  first  give  his  sentence  among  his  brethren;  and  again,  that  in  the  great  cities 
 some  should  be  ordained  for  talcing  upon  them  matters  of  greater  care,  through  whom 
 the  charge  of  the  ttniversal  church  should  hare  course  to  the  one  see  of  Peter,  and 
 that  nothing  shoidd  ever  dissent  from  the  head^^." .  . . 
 
 How  great  and  honourable  soever  the  room  is  that  any  bishop  is  placed  in,  be  he 
 archbishop,  metropolitan,  primate,  patriarch,  or  pope  himself;   he  is  no  more  a 
 bishop  than  any  other  of  those  who  occupy  the  lowest  room.    The  diver- 
 Mwee'nZ"'^    s«%  consisteth  in  this,  that  they  are  called  to  part  of  charge  in  sundry 
 ucoHskietif"'  Proportions,  as  the^'^  bishojwicks  are  greater  or  lesser:  the  pope  hath  com- 
 mitted unto  him  ''the  charge  of  the  whole  fold  of  Christ,  and  hath  </ie  « untmth. 
 fulness  of  power.   For  if  all  were  of  like  power,  as  these  defenders  teach,  unity  coidd  never  give 
 not  be  maintained.  Wherefore  ^by  very  order  of  Christ  himself  it  hath  been  orrZa/werf  gupif  ehargef 
 that  matters  touching  faith  and  religion,  at  least  such  as  be  weighty,  be  referred  to  por'chJist 
 that  one  prince  of  pastors,  ivho  sitteth  in  the  chair  of  Peter  the  highest  bishop,  which  "y^h  ofd™. 
 hath  'always  been  done  and  observed  from  the  apostles'  time  to  our  days  by  catho-  •  untruth. 
 lies,  and  not  seldom  also  by  heretics. . .  not  always 
 
 The  sentence  that  this  defender  allegeth  out  of  St  Cyprian,  it  seemeth  he  under-  senf'ed.'^ 
 stood  it  not. ...  Ye  say,  that  a  piece  of  that  one  bishopriclc  is  perfectly  and  wholly 
 holden  of  every  particular  bishop ;  but  what  mean  ye  by  that  ?  If  by  this  word  in 
 solidum,  "perfectly  and  wholly  holden,"  ye  mean  that  every  particular  bishop  is  a 
 bishop  without  depending  of  any  other,  then  ye  spealc  against  the  words  ye  bring  out 
 of  St  Cyprian;  who  saith  that,  as  there  are  many  beams  of  one  sun,  many  boughs 
 DeSimpi.  of  ouc  Toot,  many  rivers  of  one  fountain,  so  there  are  many  bishops 
 Prteiat.  ^j^g  bishoprick ;  therefore  this  bishoprick  is  unto  particular  bishops  as 
 
 the  sun,  as  the  root,  as  the  foimtain^*.    'WJiat  the  fotmtain,  root,  and  sun  of  this  'Untnith, 
 bishoprick  is,  St  Cyprian  declareth  a  little  before,  shewing  that  it  was  said  to  Peter,  likelihood  or 
 "  To  thee  I  will  give  the  keys  of  the  kingdom  of  heaven;"  and,  "  Feed  my  sheep^^."  . . .  truth  i6.° 
 
 Bishops,  Conf.] 
 
 ...multi  unum  corpus  sumus  in  Christo,  sin- 
 guli  autem  alter  alterius  membra. ..Et  hiec  ([uidem 
 connexio...unanimitatem  requirit,  sed  pra!cipue  exigit 
 concordiam  sacerdotum.  Quibus  etsi  dignitas  non 
 sit  communis,  est  tamen  ordo  generalis  :  quoniam  et 
 inter  beatissimos  apostolos  in  similitudine  honoris 
 fuit  qusedam  discretio  potestatis,  et  cum  omnium  par 
 esset  electio,  uni  tamen  datum  est,  ut  ceteris  prie- 
 emineret.  De  qua  forma  episcoporum  quoque  est 
 orta  distinctio,  et  magna  dispositione  provisum  est, 
 ne  omnes  sibi  omnia  vindicarent ;  sed  essent  in  sin- 
 gulis provinciis  singuli,  quorum  inter  fratres  haberetur 
 prima  sententia ;  et  rursus  quidam,  in  majoribus  urbi- 
 bus  coiistituti,  soUicitudinom  susciperent  ainpliorem, 
 per  quos  ad  unam  Petri  sedem  universalis  ecclesiie 
 
 cura  conflueret,  et  nihil  usquam  a  suo  capite  disside- 
 ret. — Leon.  MagniOp.  Lut.  1623.  Ad  Anastas.Epist. 
 Ixxxiv.  11.  col.  451.] 
 ['2  Their,  Conf.] 
 
 [13  Perfitely,  Conf.  and  Def.  15G7,  1570.] 
 ['^  Ecclesia  quoque  una  est,  qua;  in  multitudinem 
 latius  incremento  foecunditatis  extenditur  :  quo  modo 
 soils  multi  radii,  sed  lumen  unum ;  et  rami  arboris 
 multi,  sed  robur  unum  tenaci  radice  fundatum  ;  et 
 cum  de  fonte  uno  rivi  plurimi  defluunt,...unitas  taraen 
 servatur  in  origine...Sic  ecclesia  &c. —  Cjpr.  Op. 
 De  Unit.  Eccles.  p.  108.] 
 
 ['^  Loquitur  Dominus  ad  Petrum...Et  tibi  dabo 
 
 claves  regni  coelorum...Et...Pasce  oves  meas  Id. 
 
 ibid.  pp.  106,  7.] 
 
 Untruth,  impudent  above  measure,  1567.] 
 19—2 
 
292 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 Equality  THE  BISHOP  OF  sakisburt. 
 
 of  Here  M.  Harding  chargeth  us  with  two  of  his  own  common  faults ;  first  with 
 
 Bi^liopg.  corruption ;  next  with  ignorance :  with  corruption  in  the  words  and  sense  of  St 
 Hierome ;  ^-ith  ignorance  in  the  place  of  St  Cyprian.  But,  if  we  be  able  suffi- 
 ciently and  truly  to  answer  both,  I  trust  M.  Harding  shall  have  no  great  cause 
 much  to  vaimt  himself  either  of  his  plain  dealing  herein  or  of  his  knowledge. 
 
 And  here,  to  dissemble  these  childish  cavLUations  of  the  altering  of  numbers, 
 the  singular  into  the  plural ;  and  of  the  changing  of  this  word  "  merit"  into  this 
 word  "  pre-eminence  ;"  which  great  fault,  if  it  were  any,  by  M.  Harding's  own  con- 
 fession proceeded  only  from  the  interpreter,  and  not  from  the  author ;  I  say,  to 
 dissemble  and  to  pass  by  all  these  siUy  quarrels,  what  St  Hierome  meant  hereby, 
 Erasm.in  Erasmus,  a  man  of  great  learning  and  judgment,  expoundeth  thus:  [^Hieronymus] 
 Epist-'S  cequare  ridetur  omnes  episcopos  inter  se,  perinde  quasi  omnes  ex  cequo  apostolis 
 successerint. . . .  Xec  putot  ulhim  episcopum  alio  mimrem  esse,  quod  sit  humilior ; 
 [auf  majorem,  quod  sit  opidentior'\. . . .  JS'am  ocquat  Eugvhiensem  episcopum  cum 
 Bomauo. . . .  Deinde  nan  putat  episcopum  quovis  presbytero  prcestantiorem  esse,  nisi 
 quod  jus  habeat  ordinandi^ :  "  Hierome  seemeth  to  match  all  bishops  together,  as 
 if  they  were  all  equally  the  apostles'  successors.  And  he  thinketh  not  any  bishop 
 to  be  less  than  other,  for  that  he  is  poorer ;  or  greater  than  other,  for  that  he  is 
 richer.  For  he  maketh  the  bishop  of  Eugubium  (a  poor  town)  equal  with  the 
 bishop  of  Rome.  And  farther,  he  thinketh  that  a  bishop  is  no  better  than  any 
 priest,  sa^■ing  that  the  bishop  hath  authority  to  order  ministers." 
 Addition.  Addition,  Hereto  M.  Harding  answereth  thus  :  "  Erasmus  saith,  within 
 
 M  Hari^       lincs  foUowing,  that  the  metropoUtan  hath  a  certain  dignity  and  jurisdiction 
 ]«.  a.        above  other  bishops.    Take  the  one,"  saith  he,  "  with  the  other."    The  ansu-er. 
 [Detect]      J         contented,  M.  Harding,  Erasmus  saith,  the  metropolitan  had  a  dignity 
 above  other  bishops.    But  he  saith  not,  the  bishop  of  Rome  had  jurisdiction 
 over  all  bishops  throughout  the  world.    In  St  Hierome's  time  there  were  metro- 
 politans, archbishops,  archdeacons,  and  others.    But  Christ  appointed  not  these 
 distinctions  of  orders  from  the  beginning.    These  names  are  not  found  in  aU  the 
 Hieron.  in    scripturcs.    This  is  the  thing  that  we  defend.    St  Hierome  saith  :  Sciant  episcopi, 
 Ep.5tadTiu  ^^  2  ;  »Lgt  bishops  understand"  (whereunto  we  add  further,  Let  the  bishops  of 
 Rome  themselves  understand)  "  that  they  are  in  authority  over  priests  more  by 
 custom  than  by  order  of  God's  truth."    These  be  St  Hierome's  words  truly  trans- 
 lated :  what  he  meant  thereby,  I  leave  to  the  judgment  of  the  reader.  Erasmus 
 Erasm.  in     likewise  saith,  in  the  self-same  place  above  alleged:  Quod  episcopo  minus  tribuit 
 I^IisLad      dignitatis,  ^-c.^ :  "Whereas  St  Hierome  yieldeth  less  dignitj-  and  authority  unto 
 bishops  than  now-a-days  they  seem  to  have,  we  must  understand  he  spake  of 
 that  time  wherein  he  lived.    If  he  had  seen  our  bishops  that  now  be,  he  would 
 I^Leon.    have  said  otherwise."    For  now  the  pope  claimeth  a  power  above  all  the  powers 
 in  heaven  and  earth,  as  it  is  written  in  the  councU  of  Lateran*.    Again  Erasmus, 
 Erasm. in     in  another  place  speaking  hereof,  saith  thus:  Saiictus  I'ir  ingenue  fatetur  epi- 
 Pium.        scopum  Romanum  non  esse  ceteris  episcopis  sublimiorem  sacerdotio,  sed  tantum 
 opibus^ :    "  This  holy  man   St  Hierome   saith   plainly  and  freely  and  as  he 
 thinketh,  that  the  bishop  of  Rome  is  above  other  bishops,  not  by  bishoprick, 
 but  only  by  riches."    By  his  riches  only,  M.  Harding,  Erasmus  saith  the  pope  is 
 above  other  bishops.    By  riches  only,  he  saith,  not  by  right  of  God's  word,  not 
 by  Adrtue,  not  by  learning,  not  by  diligence  in  preaching ;  but  onl^-  by  riches. 
 Now  it  may  please  you  to  follow  your  own  rule,  and  to  lay  the  one  saying  to  the 
 j)^  other. 
 
 But  St  Hierome's  words  are  plain  of  themselves^,  and  have  no  need  of  other 
 
 ['  Hieron.  Op.  Basil.  1516.  Erasm.  Schol.  in  Epist. 
 ad  EvajTr-  Tom.  III.  foL  loO.  2  ;  where  minorem  esse 
 nisi  quatenus  superat  humilitate,  quovis  sacerdote,  &nd 
 jus  habet.    The  order  of  the  sentences  also  varies.] 
 
 [2  Id.  Op.  Par.  169:i-1706.  Comm.  in  Epist.  ad 
 Tit.  cap.  i.  Tom.  IT.  Pars  I.  cols.  413,  14.  See  be- 
 low, page  294,  note  1.] 
 
 Quod  &c.  quam  his  temporibas  videntnr  pos- 
 sidere :  non  ad  banc  tempestatem,  sed  ad  earn  in  qna 
 
 vixit  Hieronvmns  referri  debet.  Si  nostros  ridisset 
 episcopos,  longe  aliud  dixisset — Erasm.  Schol.  in 
 Epist.  ad  Eragr.  nbi  snpr.  fol.  150.  2.J 
 
 Orat.  Steph.  Arch.  Patrac.  in  Concil.  Lat. 
 Sess.  X.  in  Crabb.  Concil.  Col.  Agrip.  1551.  Tom. 
 III.  p.  671.    See  Vol.  I.  page  94. J 
 
 [5  Erasm.  Op.  Lugd.  Bat.  1703-6.  Ad  Albert. 
 Pium  Kesp.  Tom.  IX.  col.  1177;  where  vir  sanctus.] 
 
 L«  Themself,  1567,  1570.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 293 
 
 expositor.    Thus  he  writeth:  Quid . . .  facit,  excepta  ordinatione,  episcopus,  qtiod 
 presbytd)'  noii  facit '  ?    Nec  altera  Romance  urbis  ecchsia,  altera  totius  orbis  existi-  ^ 
 manda  est.    Et  Gallia^,  et  Britannia,  et  Africa,  et  Persis,  et  Oriens,  et  India,  et  gigiiops 
 
 omnes  harhnrce  nationes  unum  Christum  adorant,  unam  observant  regulam  veritatis.  ^  • 
 
 Si  auctoritas  queer itur,  orbis  major  est  urbe.  Ubicunque  fuerit  episcopus, ...  sive  ^l!'^"- ^'^ 
 Eugubii,  sive  Constantinoj)oli,,..sive  Alexandrite,  sive  Tanai,  ejusdem  meriti,  ejusdem 
 est . . .  sacerdotii.  Potentia  divitiarum,  et  paupertatis  humilitas,  vel  sublimiorem  vel 
 inferiorem  episcopum  non  facit.  Cetenim  omnes  apostolorum  successores  sjint. . . . 
 Quid  mihi  profers  unius  urbis  consuetudinem^  ?  "  What  doth  a  bishop,  saving  only 
 the  ordering  of  ministers,  but  a  priest  may  do  the  same  ?  Neither  may  we  think 
 that  the  church  of  Rome  is  one,  and  the  church  of  all  the  world  beside  is  another. 
 France,  England,  Africa,  Persia,  Levant,  India,  and  all  the  barbarous  nations 
 worship  one  Christ,  and  keep  one  rule  of  the  truth.  If  we  seek  for  authority,  the 
 whole  world  is  greater  than  the  city  of  Rome.  Wheresoever  there  be  a  bishop, 
 be  it  at  Eugubium,  be  it  at  Rome,  be  it  at  Constantinople,  be  it  at  Rhegium,  be 
 it  at  Alexandria,  be  it  at  Tanais,  they  are  all  of  one  worthiness,  they  are  all  of 
 one  bishoprick.  The  power  of  riches^'',  and  the  baseness  of  poverty,  maketh  not 
 a  bishop  either  higher  or  lower.  For  they  are  all  the  apostles'  successors.  WTiat 
 bring  you  me  the  custom  of  Rome,  being  but  one  city  ?" 
 
 Addition.  Here  M.  Harding  findeth  great  fault,  for  that  I  have  trans-  Addition, 
 
 lated  these  words  ejusdem  sacerdotii,  "  of  one  bishoprick,"  and  not,  as  he  would 
 have  it,  "  of  one  priesthood."    God  wot,  a  very  simple  quarrel.    Let  him  take 
 whether  he  Hketh  best,  if  either  other  of  these  words  shall  serve  his  turn. 
 Erasmus  saith :  Id  temporis  idem  erat  episcopus,  sacerdos,  et  presbyter^^ :  "  These  Erasm.  adv. 
 three  names  at  that  time  were  aU  one."    4^  Pium.'' 
 
 Now,  if  M.  Harding  will  steal  away  in  the  dark,  as  his  manner  is,  and  say  that 
 St  Hierome  spake  only  of  the  merit  of  life,  or  of  the  office  of  priesthood,  let  some 
 man  teU  him  that  this  was  no  part,  neither  of  the  question  moved  nor  of  the 
 answer  of  St  Hierome.  And  St  Hierome  in  plain  and  express  words  saith :  Si 
 auctoritas  quceritur :  "  If  we  seek  (not  for  merit  of  life,  but)  for  authority  in 
 government,  therein  the  whole  world  is  greater  ^'^  than  the  city  of  Rome."  M. 
 Harding  imagineth  St  Hierome  spake  only  of  I  know  not  what ;  but  St  Hierome 
 himself  saith  he  speaketh  namely  of  authority. 
 
 And,  whereas  M.  Harding  is  so  highly  offended  with  the  changing  of  this  word 
 "  merit"  into  this  word  "  pre-eminence,"  and  saith  farther  that  these  false  players 
 thought  thereby  to  win  the  game ;  it  may  please  him  to  remember  that,  howso- 
 ever the  game  go,  St  Hierome  himself  plainly  played  the  self-same  game  ;  I  mean, 
 that  St  Hierome,  using  this  word  "merit,"  without  question  meant  "pre-eminence," 
 and  not  merit  of  life".  For  thus  he  saith:  Potentia  divitiarum,  et  paupertatis 
 humilitas,  vel  sublimiorem  vel  inferiorem  episcopum  non  facit :  "  The  power  of 
 riches,  and  the  baseness  of  poverty,  maketh  not  a  bishop  either  higher  or  lower." 
 M.  Harding  migiit  easily  have  seen,  that  "  higher"  and  "  lower"  pertain  not  to 
 "  merit"  of  life,  but  to  "  pre-eminence."  Therefore  let  him  look  better  upon  his 
 book  before  he  thus  lightly  condemn  others  of  corruption. 
 
 I  grant  it  is  true,  as  M.  Harding  saith,  this  quarrel  first  began  about  a 
 particular  custom  of  the  church  of  Rome,  where  as  the  deacons  vaunted  them- 
 selves, and  would  be  placed  above  the  priests.  But  here  M.  Harding,  as  his 
 manner  is,  willingly  dissembleth  and  suppresseth  somewhat.  St  Augustine  more 
 lively  and  fully  expresseth  the  same.  For  thereof  he  writeth  thus  :  Quidam . . ,  August,  in 
 qui  nomen  habet  Falcidii,  duce  stultitia  et  Romance  civitatis  jactantia,  Levitas  sacer-  ^-^^ 
 
 dotibus  et  diaconos  presbrjteris  cocequare  contenclit^'^ : 
 
 et  Nov.  Test. 
 
 One  Falcidius,  foolishness 
 
 ['  Faciat,  1.567,  1570,  1G09.] 
 [8  Gallise,  1.567.] 
 
 ["  Hieron.  Op.  Ad  Evang.  Epist.  ci.  Tom.  IV. 
 Pars  II.  col.  803;  where  non  faciat,  Gallue  et  Bri- 
 tannia; and  Tani.t.] 
 
 ["*  Of  the  riches,  1,567.] 
 
 ["  Non  enim  memini  quemquam  aetate  Hieronymi 
 vocasse  sacerdotem,  qui  non  asset  episcopus.. .cum 
 Hieronjmus...confirmet... aetate  Pauli  eosdem  fuisse 
 
 presbyteros  et  episcopos. — Erasra.  Op.  Ad  Albert. 
 Pium  Resp.  Tom.  IX.  col.  1176.] 
 
 ['2  Greatte,  1.567.J 
 No,  1.567.] 
 
 ['■*  li567  omits  these  five  words.] 
 
 ['5  For,  1567.] 
 
 ['«  August.  Op.  Par.  1679-1700.  Qusst.  ex  Utroq. 
 mixt.  QuiBst.  ci.  Tom.  III.  Append,  col.  92;  where 
 civitatis  Ronuin(S.] 
 
294 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Equality 
 of 
 
 Bishops. 
 
 Hieron.  in 
 Epist.ad  Tit. 
 cap.  i. 
 
 Hieron. 
 eodem  loco. 
 
 August. 
 Epist.  19. 
 
 PopeLeo, 
 
 i 
 
 Lib.  ii. 
 ,e  Jurisd. 
 Omnium 
 Judicum. 
 xvi.  Qucest.  6. 
 Consuetudo 
 in  margice. 
 
 Addition. 
 
 M.  Hard, 
 p.  168.  b. 
 LDetect.] 
 BisM.  ad 
 Euseb. 
 Episu  8. 
 Bernard, 
 de  Consid. 
 lab.  iiL 
 
 and  the  pride  of  the  city  of  Rome  leading  him  thereto,  laboureth  to  make  the 
 deacons  equal  with  the  priests." 
 
 This  lewd  disorder  St  Hierome  controUeth  by  the  e.vamples  of  other  churches, 
 and  saith  that  therein  the  authority  of  the  whole  world  is  greater  than  the 
 authority  of  the  church  of  Rome ;  of  which  also  he  seemeth  to  speak  scornfully 
 and  with  some  disdain.  For  thus  he  saith :  Quid  mihi  profers  itnius  nrbis  con^ 
 siietudinem  ?  "What  bring  you  me  the  custom  of  (Rome,  being  but)  one  city?" 
 Cy  which  words  it  seemeth  he  made  small  account  of  the  city  of  Rome. 
 
 But  M.  Harding  saith,  the  primates  had  authority  over  other  inferior  bishops. 
 I  grant  they  had  so.  Howbeit,  they  had  it  hy  agreement  and  custom ;  but  neither 
 by  Christ,  nor  by  Peter  or  Paul,  nor  by  any  right  of  God's  word.  St  Hierome 
 saith :  Noverint  episcopi  se  magis  consmtudine  qiiam  dispositionis  dominicce  veritate 
 presbyteris  esse  majores,  et  in  commune  debere  ecclesiam  regere^ :  "Let  bishops 
 understand  that  they  are  above  priests^  rather  of  custom  than  of  any  tiiith  or 
 right  of  Christ's  institution  ;  and  that  they  ought  to  rule  the  church  all  together." 
 And  again:  Idem  ergo  est  presbyter  qui  episcopus ;  et  antequam  diaboU  instinctu 
 stu^lia  in  religione  fierent,  et  dieeretur  in  populis,  Ego  sum  PauU,  ego  Apollo,  ego 
 Cephce,  communi  presbyterorum  consilio  ecclesite  gubernabantur^ :  "  Therefore  a 
 priest  and  a  bishop  are  both  one  thing ;  and,  before  that  by  the  inflaming  of  the 
 devil,  parts  were  taken  in  religion,  and  these  words  were  uttered  among  the 
 people,  '  I  hold  of  Paul,  I  hold  of  Apollo,  I  hold  of  Peter,'  the  churches  were 
 governed  by  the  common  advice  of  the  priests."  St  Augustine  saith ;  Secundum 
 Jiouorum  vocabula,  quce  jam  ecclesicB  usris  obtinuit,  episcopatus  presbyterio  major 
 est^ :  "  The  office  of  a  bishop  is  above  the  office  of  a  priest  (not  by  authority  of 
 the  scriptures,  but)  after  the  names  of  honour,  which  the  custom  of  the  church 
 hath  now  obtained." 
 
 As  for  pope  Leo,  his  own  authority  in  his  own  cause  cannot  be  great. 
 The  emperor  saith:  Qui  jurisdictioni  prceest,  non^  debet  sibi  jus  dicere^ :  "No 
 judge ^  may  minister  law  unto  himself."  And  it  is  noted  thus  in  the  decrees: 
 Papa  non  debet  esse  judex  in  causa  propria^:  "The  pope  may  not  be  judge  in 
 his  own  cause." 
 
 Addition.  fC^"  And  whose  cause  pleadeth  he,  but  his  own  ?  It  is  the  church's 
 cause,  saith  M.  Harding.  But  the  church  hath  evermore  repined  against  it. 
 St  Basil  saith :  Quid  auxilii  iiobis  con  feret  occidentalium  fastus^  ?  "  What  good 
 shall  the  pride  of  the  western  church  do  us  ?"  Noting  thereby,  as  we  may 
 reasonably  conjecture,  the  immoderate  pride  of  the  church  of  Rome.  St  Ber- 
 nard in  like  sort  chargeth  pope  Eugenius :  Ambitio  per  te  in  ecclesia  regnare 
 molitur. . . .  Murmur  loquor  et  qiierimoniam  \_communem'\  ecclesiarum.  Truncari 
 se  clamant  et  demeynbrari^'^ :  "  Pride  striveth  through  thee  to  reign  in  the 
 chm'ch.  I  speak  of  the  murmuring  and  common  complaint  of  churches. 
 They  complain  they  be  maimed  and  dismembered."  \Miosoever  shall  consider 
 how  the  popes  have  enriched  themselves  by  the  spoils  of  others,  he  shall  easily 
 judge  whether  they  have  sought  their  own,  or  the  thmgs  that  pertain  to  Christ 
 Jesus". 
 
 It  is  well  known  that  the  pope  hath  sought  for  and  claimed  this  imiversal 
 authority  these  many  hundred  years.  Pope  Coelestinus^-  was  therefore  reproved 
 of  pride  and  worldly  lordliness  by  the  whole  council  of  Africa. 
 
 ['  Hieron.  Op.  Par.  1G93-1706.  Comm.  in  Epist. 
 ad  Tit.  cap.  i.  Tom.  IV.  Pars  i.  cols.  413,  4;  where 
 episcopi  noverint.'^ 
 
 [-  Above  the  priests,  15G7.] 
 
 Id.  ibid.  col.  413.    See  before,  page  272,  note 
 
 8.] 
 
 [*  August.  Op.  Par.  1679-1700.  Ad  Hieron.  Epist. 
 Ixxxii.  cap.  iv.  33.  Tom.  II.  col.  202;  where  ntajor 
 sit.] 
 
 15G7  has  nemo  for  qui  jurisdictioni  prmest  non.] 
 Ulpian.  Lib.  iii.  ad  Edict,  in  Corp.  .lur.  Civil. 
 
 Amst.  1CC3.    Digest.  Lib.  ii.  Tit.  i.  10.  Tom.  I.  p. 
 
 89 ;  where  neque  sibi  jus  dicere  debet.] 
 
 17  No  man,  1567.] 
 
 [8  ...si  papa  cum  aliquo  causam  habet,  non  debet 
 ipse  esse  judex. —  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  xvi.  Quaest. 
 vi.  Gloss,  in  can.  1.  col.  1152.] 
 
 Basil.  Op.  Par.  1721-30.  Ad  Euseb.  Episc. 
 Epist.  ccxxsix.  2.  Tom.  III.  p.  368.] 
 
 Bernard.  Op.  Par.  1C90.  De  Consid.  Lib.  iii. 
 capp.  i.  5.  iv.  14.  Vol.  I.  Tom.  ii.  coll.  428,  31; 
 where  in  ecclesia  per  te,  and  clamitant.] 
 ["  Jesu,  1570.] 
 
 Innocentius,  15G7.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 295 
 
 Addition.  Where  I  say  pope  Coelestinus  was  reproved  by  the  Avholo  PopeLeo 
 
 council  of  Africa  of  pride  and  lordliness,  M.  Hardinjj  thinketh  I  understand  -— v  ■ 
 
 not  the  place :  and  therefore  he  hath  taken  upon  him  to  open  it  better ;  but 
 so  as  they  do  that  go  only  by  guess.    *'  It  seemoth,"  saith  he,  "  that  the  pope  cmre.  Aphr. 
 had  sent  his  agents  to  require  temporal  aid  of  the  nobles  in  Africa.     Which  ^petbum 
 thing  now  is  called  implurare  brachium  seculare.    And  this  is  it  that  misliked  typhum 
 the  council.    Therefore  they  say  to  the  pope  :  We  beseech  you  send  not  your  f.;,"^^"^- 
 clerks  quibuscunque  potentibus^'^,  that  is,  '  to  any  of  the  great  men,'  lest  we  [Ueteet  ] 
 seem  to  bring  the  smoky  stoutness  of  the  temporality  into  the  church  of 
 Christ."    By  this  favourable  construction  he  dischargeth  the  pope  and  his  clergy 
 of  pride  and  statehness,  and  conveyeth  over  the  same  unto  the  nobles,  only 
 upon  occasion  of  these  words  quibuscunque  potentihus.     And  therefore  he  saith : 
 "  Whether  M.  Jewel  understood  this  place  or  no,  I  have  good  cause  to  doubt." 
 And  yet  tliere  appeareth  no  such  great  difficulty  in  the  matter,  but  that  a 
 mean-learned  man  may  understand  it  well  enough  with  small  study.  Notwith- 
 standing, M.  Harding,  whether  you  understand  this  place  or  no,  M.  Jewel  hath 
 no  cause  to  doubt :  for  indeed  you  understand  it  not.    The  over-great  favour 
 you  bear  the  pope,  in  smoothing  his  faults  whatsoever,  and  the  blind  error 
 of  Peter  Crab,  that  compiled  the  councils,  hath  foully  beguiled  you.    For  the 
 true  copies  have  not  quibuscunque  potentihus,  as  you  imagine,  but  quibuscun- 
 que petentibus,  as  you  might  have  learned  by  Theodorus  Balsamon,  printed  at  Petentibus. 
 Paris  anno  1561,  and  by  the  words  of  the  said  epistle  written  in  Greek.  For 
 
 thus  it  is    written  :    'Efc^'/Saoras  rolvw   KXrjpiKovs  vfjLciv  Tivaiv    aiTovvTiov  firj    ^eXere    diro-  tivwv 
 
 a-TeWdv^*.  These  words,  as  you  know,  signify  not  lords  and  governors,  but  sup- "''^<'"'''^'"''' 
 pliants  and  suitors.  But,  M.  Harding,  is  this  the  grammercy  ye  yield  the  prince? 
 When  ye  call  upon  him  for  aid  and  assistance,  will  ye  say  he  is  proud  and 
 stately  and  bringeth  vain  stoutness  and  stateliness  into  the  church  ?  Verily, 
 the  prince  defending  the  church  might  seem  to  deserve  some  greater  thanks. 
 I  doubt  whether  there  were  ever  such  pride  and  lordliness  in  any  prince  worldly 
 as  hath  been  found  and  seen  in  sundry  popes.  The  pope  admitteth  the  emperor 
 of  Christendom  to  hold  his  stirrup,  to  lead  his  bridle,  to  bear  his  train,  to  kiss 
 his  foot.  No  emperor  ever  received  such  service  of  the  pope.  Doubtless,  M. 
 Harding,  the  council  of  Africa  meant  the  stoutness  of  the  clergy,  and  not  of  the 
 nobles ;  the  pride  of  Ptome,  and  not  of  Africa.  This  same  is  it  that,  as  it  is 
 said  before,  St  Basil  calleth  occidentalium  episcoporum  fastum  But  you,  M.  nasii. 
 Harding,  have  turned  petentes  into  potentes,  that  is  to  say,  "  poor  suitors "  into  i",L?'8. 
 great  "noblemen."  And,  to  shift  the  pope  from  note  of  stateliness,  ye  have 
 imagined  a  long  commentary  of  your  own,  ye  wis  a  great  way  besides  the 
 text.  .S^ 
 
 Pope  Bonifacius  H.  condemned  St  Augustine  and  all  the  said  whole  council  inter  Decmt. 
 of  Africa,  and  called  them  all  heretics  and  schismatics  for  the  same,  and  said 
 they  were  all  *led  by  the  devil »,i^nstigante 
 
 Addition.    ICS"  M.  Harding  saith'^ :  That  pope  Bonifacius  U.  condemned  that  Addition, 
 blessed  father  St  Augustine  by  name,  or  the  council  of  Africa  by  solemn  sen- 
 tence,  it  is  an  impudent  lie.    The  answer.  These  words  be  ordinary,  M.  Harding, 
 and  therefore  move  me  but  little.     But  what  talk  you  of  condemning  by 
 "name"  or  by  "solemn  sentence?"   I  say,  "Pope  Boniface  the  second  condemned 
 St  Augustine."    You  add  "  name  "  and  "  sentence  "  of  your  own.    They  are  not 
 mine.    But  whether  he  condemned  St  Augustine  or  no,  the  indifferent  reader 
 may  easily  judge.    His  words  be  these  :  "  Aurelius,  sometime  the  bishop  of  Car-  Epist. 
 thage,  began  with  other  his  fellow-bishops,  by  the  enticing  or  leading  of  the  ad'Eutai."' 
 devil,  to  be  proud  and  arrogant  against  the  church  of  Rome^'^."    Here  is  Aure- 
 
 ["  Concil.  Aphr.  cap.  105.  Epist.  ad  Coelest.  in 
 Crabb.  Concil.  Col.  Agrip.  1551.  Tom.  I.  p.  521.] 
 
 Epist.  Synod.  Afric.  ad  Pap.  Celest.  in  C  anon. 
 Apost.  Concil.  &c.  cum  Comm.  Theod.  Balsam.  Lut. 
 Par.  1G20.  p.  700.] 
 
 ['•'■  Basil.  Op.  Ad  Euseb.  Episc.  Ejiist.  ccxxxix. 
 2.  Tom.  Ill,  p.  .368.] 
 
 [•8  Beside,  1570.] 
 
 ['7  Aurelius  enim  ...Carthaginensis  ecclesia;  olim 
 episcopus,  cum  collegis  suis  (instigante  diabolo)  su- 
 
 perbire... contra Komanam  ecclesiamca'pit.  Bonifao. 
 
 II.  Ad  Eulal.  Alex.  Episc.  Kpiit.  in  Crabb.  Concil. 
 Tom.  I.  p.  1058.] 
 
 f"  1570  omits  sailh.'] 
 
296 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 PopeLeo. 
 
 Cone.  Aphr. 
 p.  518. 
 
 Dist.  23. 
 Omnes. 
 
 M.  Hard. 
 ^7■2.  a. 
 
 [Detect.] 
 
 Addition. 
 Leo,Epist.89. 
 
 Leo,Epist.80. 
 Leo.Epist  52. 
 
 IiCO.Epist.  89. 
 
 Leo,in  eadem 
 epist 
 
 Leo.  in  Serm. 
 de  Nat.  Petr. 
 et  Paul. 
 
 lius  condemned  with  his  fellows.  But  who  were  his  fellows,  M.  Harding  ?  Who 
 sat  with  him  in  council  ?  Who  were  partners  of  his  pride  against  the  church 
 of  Rome  ?  Why  carry  you  this  away  so  closely  in  a  cloud  ?  Verily  you  know 
 right  well,  and  cannot  choose  but  know,  that  St  Augustine  was  one  of  that 
 company,  together  with  Alypius,  Restitutus,  and  two  hundred  and  fourteen  bishops 
 besides,  as  appeareth  by  their  epistle  unto  Bonifacius  I.^  In  the  subscriptions 
 of  every  of  these  councils,  of  Carthage,  of  Milevetum,  and  of  Africa,  you  may 
 find  these  words  :  Ego  Angustimis  episcopus  Hipponensis  snhscnpsP.  You  see, 
 tlierefore,  that  pope  Boniface  H.  condemned  not  only  Aurelius  the  archbishop 
 of  Carthage,  but  also  the  great  leai-ned  father  St  Augustine  and  two  hundred 
 and  fourteen  other  his  fellow-bishops,  that  sat  with  him  in  council,  and  that 
 above  one  hundred  years  after  they  were  dead.  But  you  say :  "  Bonifacius 
 condemned  them  not  for  schismatics."  I  grant,  by  any  such  express  words 
 he  condemneth  them  not.  Perhaps  he  condemned  them  for  good  catholics. 
 Certainly  he  divided  them  from  the  communion  of  the  church  ;  and  for  so 
 much  he  condemned  them  as  schismatics.  Heretics  indeed  he  calleth  them  not. 
 And  yet  pope  Nicolas  saith  :  Qui  Romame  S^c.^:  "  Whoso  seeketh  to  make  void  the 
 privilege  of  the  church  of  Rome  falleth  into  heresy.  For  he  breaketh  the 
 faith,  whosoever  withstandeth  the  church  of  Rome,  that  is  the  mother  of  faith." 
 This,  M.  Harding,  is  it  that  pope  Bonifacius  meant  when  he  said,  Aurelius, 
 St  Augustine,  and  two  hundred  other  learned  and  godly  bishops  in  the  council 
 of  Africa  were  led  by  the  devil. 
 
 The  pretty  nice  difference  that  M.  Harding  here  imagineth  between  "  en- 
 ticing" and  "  leading  "  is  not  worthy  of  answer.  For  no  pope  was  ever  so  cruel 
 to  condemn  a  man  for  that  he  was  enticed,  but  only  for  that  he  yielded,  and 
 was  led  by  the  devil. 
 
 Pope  Zosimus,  to  maintain  this  claim,  corrupted  the  holy  council  of  Nice. 
 Hilary,  the  bishop  of  Vienna,  and  other^  learned  bishops  of  France,  for  usui'p- 
 ing  such  unlawful  authority,  charged  this  same  pope  Leo  of  whom  we  speak 
 with  pride  and  ambition. 
 
 Addition.  $3"  And  therefore  thus  Leo  complaineth  of  him :  Tpsius  quoque 
 heatissimi  Petri  reverentiam  verbis  arrogantioribus  minuit^ :  "  By  his  arrogant 
 words  he  abaseth  the  reverence  of  the  most  blessed  Peter  himself."  By  this 
 reverence  due  unto  Peter  he  meant  the  reverence  that  he  claimed  to  himself; 
 for  doubtless  M.  Harding  himself  cannot  think  that  Hilary's  quarrel  was  against 
 Peter  the  apostle  of  Christ,  now  reigning  in  heaven.  It  was  only  against  that 
 inordinate  ambition  and  pride  of  Peter's  successors,  that  even  then  sought  to 
 rule  over  the  whole  chmxh  of  God.  43i 
 
 But,  gentle  reader,  that  thou  mayest  the  better  understand  what  credit 
 thou  oughtest  to  give  to  this  pope  Leo,  specially  setting  forth  his  own  autho- 
 rity, I  beseech  thee  consider  with  what  majesty  of  words,  and  how  far  above 
 measure,  he  advanceth "  the  authority  of  St  Peter.  These  be  his  words :  Chris- 
 tus  Petrum  in  consortium  indiriduce  Unitatis  assumpsit"^ :  "  Christ  received  Peter 
 into  the  company  of  the  indivisible  Unity."  Auctoritate  Domini  mei . . .  Petri 
 apostoli^ :  "  By  the  authority  (not  of  Christ,  but)  of  my  lord  Peter  the  apostle." 
 Deo  inspirante,  et  beatissimo  Petro  apostolo^ :  "By  the  inspiration  of  God  and 
 of  St  Peter  the  apostle."  Deus  a  Petro,  velut  a  quodam  capite,  dona  sua  velut 
 in  corpus  omne  dilfudit^° :  "  God  from  Peter,  as  from  the  head,  hath  poured 
 out  his  gifts  into  all  the  body."    Nihil  erit  ligatum  aut  solutum,  nisi  quod  Pe- 
 
 ['  Concil.  Aphric.  Epist.  ad  Bonifac.  I.  cap.  101. 
 in  eod.  p.  518.] 
 
 [2  IbiU.  pp.  48G,  99.J 
 
 Qiu...Romanae  ecclesia?  privileginm  ab  ipso 
 summo  omnium  ecclesiarum  capite  traditum  auferre 
 conatur,  hie  proculdubio  in  hieresim  labitur...Fidem 
 quippe  violat,  qui  adversus  illam  agit,  quae  mater  est 
 fidei. — Nicol.  Papa  II.  in  Corp.  Jur.  Canon.  Lugd. 
 162-1.  Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xxii. 
 can.  1.  col.  100.] 
 
 ["  St  Hilary  and  other,  15C7.J 
 
 Leon.  Magni  Op.  Lut.  1623.  Ad  Episc.  per 
 Vienn.  Prov.  Epist.  Ixxxix.  2.  col.  465.] 
 [«  Avanceth,  1507,  1570.] 
 
 Hunc  enim  in  &c.  assumptum. — Id.  ibid.  1. 
 eol.  464.] 
 
 [8  Id.  ad  Episc.  Gall.  Epist.  lii.  4.  col.  373.] 
 Id.  ad  Episc.  per  Vienn.  Prov.  Epist.  Ixxxix. 
 7.  col.  469.J 
 
 ...Utah  ipso  quasi  quodam  &c.  diftunderet. — 
 Id.  ibid.  1.  col.  464.] 
 
 / 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 297 
 
 trus  . . .  ligaverit  aut  solverit^^ :  "  There  shall  be  nothing  bound  or  loosed,  but  that  p^J~^j]^ 
 Peter  shall  bind  or  loose."    Nunc  quoque  Petrus  pascit  oves,  et  mandatum  Do-  — .  .' 
 mini  pius  pastor  exequitur^^ :  "Even  now  Peter  feedeth  the  sheep,  and  as  a  ^"^P;  j^'^^^jj'™- 
 godly  shepherd  he  fulfilleth  the  commandment  of  his  Master."     Such  immode-  ^ie  Assump. 
 rate  and  ambitious  dignity  Leo  was  content  to  yield  to  Peter,  to  the  end  that 
 the  possession  and  fruit  thereof  might  redound  wholly  unto  himself. 
 
 Addition.  But  all  these  sayings,  M.  Harding,  you  say,  may  well  be  Addition, 
 
 justified.    Touching  the  first,  whereas  pope  Leo  saith,  "  Christ  took  Peter  into  J^^^^j 
 the  fellowship  of  his  indivisible  Unity,"  your  answer  is  this :  "  Leo  meant  thereby  '74.  a 
 an  unity  in  quality,  an  unity  in  grace,  an  unity  that  is  proper  to  Christ  himself. 
 But  the  indivisible  Unity  in  substance,"  you  say,  "  he  meant  not."    And  yet  this, 
 you  say,  was  my  devilish  meaning.    In  good  sooth,  M.  Harding,  you  do  me 
 wrong  :  I  never  meant  it.  But  thus  I  say :  Give  these  words  of  pope  Leo  the  most 
 favourable  construction  you  can  devise,  yet  may  not  the  same  reasonably  be 
 applied  to  any  creature ;  no,  not  unto  the  blessed  angels  and  archangels  of  God. 
 You  cannot  say,  they  are  in  the  fellowship  of  Christ's  Unity.    I  grant,  Peter  is 
 called  the  rock.    So  is  John  :  so  is  James :  so  are  the  rest.    The  learned  father 
 Origen  saith:  Petra  est,  quisquis  est  discipulus  Christi^^ :  "  Whosoever  is  Christ's  Orig.  in  Matt, 
 disciple,  he  is  the  rock."    Will  you  say  therefore,  M.  Harding,  that  Christ 
 received  Peter  to  be  his  fellow,  and  his  fellow  in  Unity  ?  and  that  in  such  unity 
 as  might  never  be  dissolved  ?   Wherefore  then  doth  Christ  immediately  after  call 
 him  Satan  ?    For  thus  he  said  unto  Peter  :  "  Get  thee  behind  me,  Satan  :  thou  Matt.  xvi. 
 understandest  not  the  things  that  are  of  God."    Shall  we  say  that,  being  Satan, 
 he  was  nevertheless  in  the  fellowship  of  Christ's  Unity  ?  Indeed,  friar  Ambrosius 
 Catharinus,  in  his  late  declamation  openly  pronounced  in  the  council  of  Trident, 
 calleth  the  blessed  virgin  our  lady  Jidelissimam  Christi  sociam     "  Christ's  most  conc.  Trid. 
 faithful  fellow."   And  you,  M.  Harding,  upon  warrant  of  Bernard's  words,  have  no  m.  Hard, 
 doubt  to  say  :  "  The  pope  by  power  is  Peter  ;  and  by  anointing  is  Christ        This,  toim.  a. 
 I  trow,  is  enough.    "  The  pope  is  Peter :  the  pope  is  Christ."    "  Yet  all  this," 
 you  say,  "  is  well  spoken,  and  may  be  justified." 
 
 Leo  saith  further:  "Christ  called  Peter  the  rock,  that  the  building  of  the  Leo.Epist.ssu 
 everlasting  temple  might  stand  in  the  soundness  of  Peter i^."    Alas!  M.  Harding,  .fdificaUo 
 and  must  this  likewise  be  justified  as  the  rest  ?  Is  this  the  building  of  the  church  in'pet'ri' 
 of  God  ?  We  are  built  upon  Christ,  and  not  upon  Peter.   Christ  is  the  Rock,  that  consilfefet. 
 standeth  for  ever.    St  Paul  saith  :  "  No  man  can  lay  other  foundation  than  that  \  cZ'.  m. 
 is  already  laid,  which  is  Christ  Jesus." 
 
 Howbeit,  I  deny  not  but  in  some  reasonable  kind  of  speech  Peter  also  may 
 be  called  the  rock ;  but  so  as  Paul,  and  James,  and  John,  and  all  other  the 
 apostles  of  Christ  may  likewise  be  called,  and  none  otherwise.    Origen  saith : 
 "  The  words  of  Christ,  spoken  as  unto  Peter,  were  common  to  all        So  likewise  0"s-  >n  Matt. 
 St  Hierome,  notwithstanding  he  call  Peter  the  head  or  principal  of  the  apostles,  H^ieron.'adv. 
 yet  he  saith :  Ecclesia  fundatur  super  omnes  apostolos  . . .  Ex  cequo  super  eos  ecclesia;  ETsquo?' '' 
 fortitudo  solidatur^^ :  "  The  church  is  built  upon  all  the  apostles  :  the  strength  of 
 the  church  is  founded  (not  only  upon  Peter,  but)  equally  upon  them  all."  "Upon 
 them  all,"  he  saith,  "the  church  is  built,  and  that  equally,"  that  is  to  say,  no  more 
 upon  Peter  than  upon  the  rest.    What  vanity  then  is  this^^,  M.  Harding,  to  apply 
 that  thing  only  or  specially  unto  one,  that  is  equally  common  unto  so  many  ! 
 
 You  say :  "  Christ,  being  himself  the  Rock,  gave  the  same  title  unto  Peter;  there- 
 
 ["  Id.  in  Nat.  Apost.  Petr.  et  Paul.  Serm.  ii.  2. 
 col.  229  ;  where  ligatum  nihil  solutum.  This  sermon 
 is  probably  not  genuine.  It  appears  to  be  gathered 
 principaily  from  the  Serm.  iii.  in  Anniv.  Die  As- 
 sumpt.  col.  9.] 
 
 ['^  Pasce  oves  meas  :  quod  et  nunc  proeuldubio 
 facit,  et  &c — Id.  ibid.  3.  col.  2.30.  Conf.  Serm.  iii.  in 
 Anniv.  Die  Assumpt.  col.  9.] 
 
 ['^  Orig.  Op.  Par.  173.3-59.  Comm.  in  Matt.  Tom. 
 XII.  10.  Tom.  in.  pp.  523,  4.] 
 
 ['■>  Ambros.  Catharin.  Polit.  Orat.  in  sec.  Sess. 
 Synod.  Trident,  in  Concil.  Stud.  Labb.  et  Cossart. 
 Lut.  Par.  1C71-2.  Tom.  XIV.  col.  1007.  See  before, 
 
 page  121.] 
 
 ...tu...potestate  Petrus,  unctione  Christna. — 
 Bernard.  Op.  Par.  1G90.  De  Consid.  Lib.  ii.  cap.  viii. 
 Vol.  I.  Tom.  II.  col.  422.  See  Vol.  I.  page  438,  note 
 9.] 
 
 ['^  Leon.  Magni  Op.  Ad  Episc.  per  Vienn.  Prov. 
 Epist.  Ixxxix.  1.  col.  4G4;  where  aterni  templi  adi- 
 fieatio-l 
 
 Orig.  Op.  Comm.  in  Matt.  Tom.xii.  11.  Tom. 
 III.  p.  525.] 
 
 ['»  Hieron.  Op.  Par.  1C93-170G.  Adv.  Jovin.  Lib. 
 I.  Tom.  IV.  Pars  ii.  col.  1G8.  See  before,  page  288.] 
 It,  1570.J 
 
298 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 fore  Leo  might  justly  say,  Christ  received  Peter  into  the  fellowship  of  his  indivi- 
 sible Unity."  This  argument  hangeth  very  loosely,  as  it  shall  api>ear.  For  Christ 
 John  viii.  likewise  saith  of  himself,  "  I  am  the  Light  of  the  world ;"  and  yet  he  saith  to 
 Watt.  V.  his  disciples,  "You  are  the  light  of  the  world  :"  giving  them  that  name  that  was 
 proper  and  peculiar  to  himself.  Shall  we  therefoi-e  say,  Christ  took  all  his 
 disciples  into  the  fellowship  of  his  indivisible  Unity  '?  If  so,  where  then  is  Peter's 
 privilege?  Or  what  hath  Peter  above  the  rest?  Or  how  can  these  words  of 
 pope  Leo  be  excused  ?  It  is  too  ambitious,  M.  Harding :  it  is  too  much.  No 
 learned  father  ever  gave  St  Peter  the  like  title.  Justify  no  more  than  may  well 
 be  justified. 
 
 Leo,Epist.(!9.       Again  Lco  saith:  Deo  msjnrante,  et  heatissimo  Petro  apostolo^ :  "By  the 
 
 inspiration  of  God  and  of  the  most  blessed  St  Peter  the  apostle." 
 r!i  Here,  M.  Harding,  in  defence  of  these  unsavoury  words,  unadvisedly  uttered 
 
 LDetect.]  by  pope  Leo,  you  have  used  such  unmannerly  and  unmanly  speech,  as  may 
 become  no  man  but  only  yourself.  Though  I  had  misconceived  pope  Leo,  and 
 taken  him  otherwise  than  he  meant,  as  you  have  often  tlie  holy  fathers,  yet 
 rti'L"''"  sobriety  and  gravity  had  been  fitting  and  seemly  for  a  doctor.  Much  talk  you 
 [Detect.]  move  of  the  preposition  a,  first  placed,  and  after  repeated,  and  yet  not  ex- 
 pressed ;  of  the  ablative  case  ruled,  and  of  the  ablative  ease  absolute ;  and  so 
 you  lead  the  simple  along  in  the  dark,  he  wotteth  not  whither :  but  indeed  you 
 have  purposely  corrupted  and  mispointed  the  whole  place,  as  it  may  easily 
 appear  to  any  man  that  shall  compare  your  book  and  Leo's  epistles  both 
 together.  For  Leo  hath  two  commas-  between  tliese  words  apostolo  and 
 decreta  sunt,  and  readeth  thus,  as  in  all  the  books  that  I  have  read  it  is  easy  to 
 see :  Obtestamur, . .  .ut  ea,  quce  a  nobis,  Deo  inspirante,  et  beatissimo  Petro  apo- 
 stolo, dismssis,  probatisqne  nunc  omnibus  causis,  decreta  sunt, . . .  servetis.  By  which 
 manner  of  pointing  it  may  appear  to  any  man  that  is  able  to  judge,  that  these 
 words,  Deo  inspirante,  et  beatissiino  Petro  apostolo,  are  governed  by  one  rule  of 
 construction,  and  go  together ;  as  if,  in  plainer  sort,  the  whole  sentence  were  laid 
 thus :  Obtestamur,  ut  servetis  ea,  quce  discussis,  probatisque  omnibus  causis,  decreta 
 smit  a  nobis,  Deo  inspirante,  et  beatissimo  Petro  apostolo  :  "  We  beseech  you  to 
 keep  those  things  which,  all  causes  being  discussed  and  proved,  have  been 
 decreed  by  us,  by  the  inspiration  of  God  and  the  most  blessed  Peter  the 
 apostle."  Neither  is  there  any  grammarian  that,  the  points  thus  standing,  as 
 they  be  in  all  books  both  printed  and  written,  can  expound  it  otherwise. 
 
 Now,  M.  Harding,  behold  Leo's  words,  as  you  have  stalled  them.  Thus  you 
 ■write  :  Obtestamur,  ut  ea,  quce  a  nobis  Deo  inspirante,  et  beatissimo  Petro  apostolo 
 decreta  sunt,  servetis.  Marry,  now  it  is  as  you  would  have  it ;  but  yet  is  it 
 nothing  as  Leo  left  it.  Lay  these  places  together :  view  your  words  again.  Wliere 
 is  the  comma  after  this  word  apostolo  ?  Where  is  the  other  comma  after  this 
 word  causis  ?  W^hy  ha\  e  you  brought  these  words  apostolo  and  decreta  sunt  so 
 near  together?  Could  you  cut  off  two  commas-  together  in  one  place,  and  so 
 cunningly  beguile  your  simple  reader  ?  Indeed,  ye  were  ashamed  of  the  error : 
 the  sense  was  blasphemous :  you  thought  it  most  wisdom  to  leave  out  the  points, 
 and  to  alter  your  book,  and  to  shift  away  blasphemy  by  plain  corruption.  I  would 
 never  have  made  so  great  account  of  so  simple  reckonings,  had  not  you,  M. 
 Harding,  given  the  occasion. 
 
 Howbeit,  let  us  yield  unto  you,  and,  contrary  to  the  credit  of  all  j'our  books, 
 printed  or  witten,  new  or  old,  let  us  follow  your  own  reading,  and  say  thus  : 
 Obtestamur,  ut  servetis  ea,  quae  decreta  sunt  a  nobis,  et  beatissimo  Petro  apostolo. 
 Beware  ye  fall  not  from  one  error  into  another.  Here  first  the  pope  placeth 
 himself  before  St  Peter;  for  thus  he  saith:  "It  is  decreed  by  me  and  by  St  Peter." 
 This  perhaps  is  no  great  blasphemy :  it  may  rather  seem  to  be  some  lack  of 
 good  manners Yet  is  it  not  likely  that  Leo,  being  so  holy  a  man  as  M. 
 Harding  imagineth,  no,  though  he  were  never  so  much  ambitious,  would  set  St 
 Peter  behind,  and  himself  before.  That  had  been  enough  for  pope  Alexander 
 III.,  who,  when  he  had  set  his  foot  in  Fredericus  the  emperor's  neck,  and  the 
 
 ['  Leon.  Magni  Op.  Lut.  1623.  Ad  Episc.  per  j  Commates,  1570.] 
 
 Vienn.  Prov.  Epist.  Ix.xxix.  7.  col.  4G9.J  j       P  Manner,  1,570.] 
 
ii.]  OF  THE  CHURCH  OF  ENGLAND.  299 
 
 emperor  had  told  him  that  he  yielded  that  honour  not  unto  him  being  pope,  but 
 
 unto  Peter  :  Yes,  said  the  pope,  et  mihi  et  Petro'^ :  "  Thou  shalt  stoop  to  me  and  cwion.inVit. 
 
 to  Peter  ;"  giving  the  first  place  unto  himself. 
 
 Besides  this,  by  M.  Hardmg's  construction,  Leo  imagineth  that  St  Peter  is 
 always  present  with  the  pope,  and  sitteth  with  him  in  consistory  or  in  closet, 
 discussing  of  cases  and  devising  of  laws.  I  will  not  say  that  this  is  blasphemy. 
 Perhaps  I  may  think  it  is  great  folly.  For  what  part  of  Peter  is  it  that  sitteth 
 there  ?  His  soul  is  in  heaven,  his  body  in  the  grave.  If  he  be  there  neither  in 
 soul  nor  in  body,  how  is  he  there?  Or,  if  St  Peter  be  there,  and  that  in  such 
 order  that  he  is  able  to  hear  causes,  to  make  decrees,  and  to  govern  the  church, 
 what  need  hath  he  then  of  any  successor  ?  A  successor  hath  no  place  while  the 
 predecessor  is  present.  By  such  fables,  M.  Harding,  and  outrage  of  speech,  ye 
 abuse  the  poor  people,  and  bear  them  in  hand,  that  whatsoever  is  done  by  the 
 pope**,  it  is  done  by  St  Peter. 
 
 But,  if  Peter  be  yet  still  in  Rome,  and  make  laws  now  as  when  he  was  living, 
 wherefore  then,  M.  Harding,  have  you  written  thus  in  your  late  Confutation, 
 "  Christ  now  requireth  us  not  to  obey  Peter  and  Paul,  but  him  that  sitteth  in  confut. 
 their  chair  ?"  These  be  your  words  :  you  may  not  forget  them.  If  St  Peter  be  ^'  ^ 
 now  in  Rome,  and  make  laws  for  you,  as  you  say,  how  can  you  say  you  are  not 
 bound  to  obey  him  ?  If  ye  be  not  bound  to  obey  him,  how  can  you  tell  us  he 
 maketh  you  laws  ?  Certainly,  it  is  meet  that  the  law-maker  be  ever  obeyed.  But 
 we  must  pardon  you,  M.  Harding  :  ye  walk  in  the  daik,  and  say  and  unsay  ye 
 know  not  what. 
 
 In  the  life  of  this  Leo  it  is  written  thus :  "  Leo  wrote  an  epistle  against  in  vit.  Leon, 
 the  heretic  Eutyches,  and,  doubting  the  ability  of  his  own  learning,  he  laid  the 
 same  epistle  upon  Peter's  altar,  and  fasted  forty  days,  and  besought  St  Peter  that,  utiiiesuis 
 if  there  were  any  error  therein,  he  would  correct  it  with  his  own  hands        The  TOmctum 
 fable  is  true ;  Peter  came  down  from  heaven  with  pen  and  ink,  as  I  trow,  and 
 corrected  it.    After  the  fortieth'  day  the  epistle  was  perfect^. 
 
 Leo  himself  saith :  Omnes  sacerdotes  proprie  regit  Petrus^ :  "In  plain  manner  LeojnAnniv. 
 of  speech,  or  to  speak  conveniently,  Peter  governeth  all  the  priests  that  be." 
 
 SUED,  Senn.  3. 
 
 Again  he  saith:  Si  quid .  . .  nostris  temporibus  recte  a  nobis  agitur, . . .  Petri guberna-  in  eodem 
 culis  est  deputandum    ;  "  If  in  our  time  any  thing  be  well  done  by  us,  we  must 
 reckon  it  as  done  by  Peter's  government."    Again  :  "  There  shall  nothine:  be  Leo,  in  Nat. 
 
 .  Petr  et  Paul 
 
 bound  or  loosed  but  that  Peter  shall  bind  or  loose ^^"    And  again:  "Even  now  semi  2. 
 Peter  feedeth  the  sheep  1^,"  &c.  di^^Assump'T' 
 
 St  Gregory  saith :  Transmisimus  vobis  de  benedictione  S.  Petri  apostoli  cucullam  orcgor.  Lib. 
 et  tunicam^^ :  "I  have  sent  you  a  cowl  and  a  coat  of  the  blessing  of  St  Peter."  ^^P'^'t^^- 
 Likewise  he  writeth  to  Theoctistus :   "  I  have  sent  thee  St  Peter's  blessing,  I  Gregor.  Lib. 
 mean  a  key  taken  from  his  blessed  body,  that  by  that  same  key  you  may  have  ut  plr'cam" 
 Hfe,  both  present  and  everlasting '3."  Siset""" 
 
 Now,  M.  Harding,  if  St  Peter  can  sit  with  the  pope,  write  letters,  discuss  pr^lSemem 
 causes,  govern  priests,  rule  the  church,  feed  the  flock,  bless  cowls,  coats,  and  etonamha- 
 keys,  and  bind  and  loose,  why  may  he  not  also  inspire  the  faithful?  berevaieatis. 
 
 Take  heed  in  shunning  one  blasphemy  ye  commit  not  another.  Shift  pope 
 Leo's  words  as  you  shall  think  best :  whatsoever  sense  ye  shall  pick  out  of 
 tliem,  it  will  be  blasphemy.  42i  ■  4^ 
 
 [*  Canon.  Chronic.  Lib.  Par.  1543.  Lib.  in.  foL  I 
 109.] 
 
 f=  Hope,  1011.] 
 
 Cum  beatus  Leo  epistolam  ad  Fabiaiium  epi- 
 scopum  Constantinopolitanum  adversus  Euticium  et 
 Nestorium  scripsisset :  super  sepulclirum  beati  Pe- 
 tri ipsam  posuit,  et  jejuniis  et  orationibus  insistens 
 dixit :  Quicquid  in  hac  epistola  ut  homo  erravi,  tu 
 cui  ecclesiie  cura  comraissa  est  corrjge  et  emenda. 
 Et  post  dies  xl.  oranti  illi  Petrus  apparuit  dicens : 
 Legi  et  emendavi.  Accipiensque  Leo  epistolam  in- 
 venit  eam  manibus  apostoli  correptam  et  emenda- 
 tam — Opus  Aiir.  et  Legend.  Insig.  Lugd.  1526.  De 
 Sanct.  Leon.  Ixxxiii.  fol.  62.  2.] 
 
 ['  Fourth,  1.570.]  ["  Perfit,  1570.]  | 
 
 j  P  ...ut  quamvis...mnlti  sacerdotes  sint... omnes 
 tamen  proprie  regat  Petrus.. — Leon.  Magni  Op.  In 
 Anniv.  Die  Assumpt.  Serm.  iii.  col.  8.J 
 
 Id.  ibid.  col.  9;  where  recte  per  nos,  and  illius 
 sit  gubernaculis  deputandum.] 
 
 [='  Id.  ibid.  Conf.  In  Nat.  Apost.  Petr.  et  PauL 
 Serm.  ii.  2, 3.  cols.  229, 30.  See  before,  pages  296,  7, 
 notes  11,  12.] 
 
 ['2  Gregor.  Magni  Papse  I.  Op.  Par.  1705.  Epist. 
 Lib.  XI.  Indict,  iv.  Ad  Pallad.  Presb.  Epist.  ii.  Tom. 
 II.  col.  1094.] 
 
 ['^  Praeterea  benedictionem  sancti  Petri  apostoli 
 clavem  a  sacratissimo  ejus  corpore  transmisi...ut  per 
 eam  vos  &c.— Id.  Lib.  vii.  Indict,  xv.  AdTheoctist. 
 I  Patr.  Epist.  xxvi.  Tom.  II.  col.  872.] 
 
300 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Ejiist.  Jul.  I. 
 Extr.  de 
 Elect.  Funila- 
 menta. 
 Cone.  Aphr. 
 cap.  105. 
 
 Gresor.  Lib. 
 iv.  Epist.  36. 
 
 Cypr.  Lib.  i. 
 Epist.  3. 
 Nisi  paucis 
 desperatis 
 et  petditis. 
 
 Equality 
 of 
 
 Bishops. 
 
 Cone.  Aphr. 
 cap.  92. 
 
 1  Pet  V. 
 
 In  Cone. 
 Garth. 
 
 Cone.  Const. 
 II.  cap.  36. 
 
 aTroXafieTi) 
 irpeo'lSeLwv 
 
 TOU  TZ/S 
 
 irpeafivTe- 
 pa-i  Pai'/tijs 
 Qpovov, 
 Cypr.  de 
 SimpL  PrseL 
 
 Some  others  have  thought  that  as  well  these  epistles  of  Leo,  as  also  others 
 more  of  other  the  ancient  bishops  of  Rome,  have  been  interlaced  and  falsified 
 by  the  ambitious  popes  that  followed  afterward.  Which  tiling  is  the  more 
 likely,  both  for  that  the  self-same  words  be  likewise  alleged,  partly  under  the 
 name  of  pope  Julius ^  partly  under  the  name  of  pope  Nicolas^;  and  also  for 
 that  pope  Zosimus,  which  was  the  fifth  before  Leo,  as  it  is  said  before,  doubted 
 not  for  an  advantage  to  falsify  the  holy  council  of  Nice^. 
 
 VerUy,  when  the  council  of  Chalcedon  had  offered  unto  this  same  Leo  the 
 title  of  universal  bishop,  as  Gregory  witnesseth*,  he  utterly  refused^  it,  and 
 would  none  of  it. 
 
 Now,  touching  that  St  Hierome  saith,  the  poor  bishop  of  Eugubium  and  the 
 bishop  of  Rome  are  both  of  one  authority  (for  of  authority  he  speaketh,  as  it  is 
 proved  before),  St  Cyprian  also  saith  the  same,  that  the  authority  of  the  bishops 
 in  Africa  is  as  good  as  that  ^  authority  of  the  bishop  of  Rome ;  and  caUeth  them 
 all  lewd  and  desperate  persons  that  would",  as  M.  Harding  doth,  say  the  contrary*. 
 
 Therefore,  whereas  M.  Harding  saith,  By  very  order  of  Christ  himself  it 
 hath  been  ordained  that  matters  touching  faith  and  religion  be  referred  to 
 that  one  prince  of  pastors,  who  sitteth  on^  the  chair  of  Peter,  the  highest 
 bishop,  and  that  the  same  hath  always  been  done  and  observed  from  the  apo- 
 stles* time  until  our  days;  he  bringeth  us  two  manifest  untruths  together, 
 without  any  manner  proof  at  all,  only  avouched  upon  himself.  For  it  ap- 
 peareth  not  that  Christ  ever  took  this  order,  or  ever  made  any  such  mention 
 either  of  any  such  prince  of  pastors  or  of  Peter's  chair.  And  in  the  council 
 of  Africa  it  was  decreed  that  no  matters  should  be  removed  from  thence  to 
 Rome.  The  words  of  the  councU  are  these  :  Ad  transmarina  [^judicia]  . . .  qui  pu- 
 taverit  appellandum,  a  nuUo  intra  Africam  in  communionem  snscipiatur^'^ :  "Who- 
 soever shall  think  he  ought  to  appeal  to  the  judgments  bej  ond  the  seas  (that  is,  to 
 the  bishop  of  Rome),  let  no  man  within  Africa  receive  him  to  the  communion." 
 
 Touching  that  M.  Harding  calleth  the  pope  the  prince  of  pastors,  he  might 
 have  remembered  that  the  right  of  this  name  belongeth  only  unto  Christ.  St 
 Peter  saith  that,  "when  Christ  the  Prince  of  pastors  shall  appear,  ye  may 
 receive  the  uncorruptible  cro\vn."  Now,  to  enfeoff  the  pope  with  Christ's  pecu- 
 liar titles,  a  man  might  think  it  were  great  blasphemy.  Certainly  St  Cyprian 
 saith:  Nemo  nostrum  episcopum  se  esse  episcoporum  constituit^^ :  "None  of  us 
 appointeth  himself  bishop  of  bishops" — much  less  the  prince  of  all  pastors.  And 
 in  the  council  of  Constantinople  it  was  decreed,  that  the  bishop  there  should 
 have  even  and  equal  authority  with  the  bishop  of  Rome^^. 
 
 As  for  the  other  authority  of  St  Cj'prian,  M.  Harding  saith  we  understood 
 it  not ;  and  therefore  he  willeth  us  to  look  better  upon  our  books.  The  counsel 
 is  good.  But,  if  M.  Harding  will  grant  that  St  Cyprian  himself  knew  what  he 
 himself  wrote,  and  understood  his  own  meaning,  it  shall  be  sufficient.  Verily 
 the  words  that  he  useth  seem  not  so  dark.  For  thus  he  writeth  :  Episcopatus 
 unus  est,  cujus  a  singidis  in  soUduin  jxirs  tenetur.  Ecclesia . . .  una  est,  qute  in 
 multitudinem  latius  incremento  faecunditatis  extenditur ;  quomodo  soils  multi  radii, 
 sed  lumen  unum ;  et  rami  arboris  multi,  sed  robur  unum^^ :  "The  bishoprick  is 
 one,  a  part  whereof  of  every  several  bishop  is  possessed  in  whole.  The  church 
 is  one,  wliich  by  her  great  increase  is  extended  unto  many :  as  in  the  sun 
 
 ['  In  the  epistles  of  Julius  Peter  is  repeatedly 
 extolled  as  the  chief  of  the  apostles ;  but  these  words 
 have  not  been  found.  See  Epist.  i.  Jul.  in  Crabb. 
 Concil.  Col.  Agrip.  1551.  Tom.  1.  pp.  303,  &c.  This 
 epistle  is  spurious.  ] 
 
 [2  Nicol.  111.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Sext.  Decretal.  Lib.  i.  Tit.  vi.  cap.  17.  col.  131.] 
 
 Concil.  Aphric.  Epist.  ad  Bonifac.  I.  cap.  101.  in 
 Crabb.  Concil.  Col.  Agrip.  1.551.  Tom.  I.  pp.518,  9.] 
 Gregor.  Magni  Papae  I.  Op.  Par.  1705.  Epist. 
 Lib.  V.  Indict,  xiii.    Ad  Eulog.  et  Anast.  Episc. 
 Epist.  xliii.  Tom.  II.  col.  771.] 
 
 p  Refuseth,  IGll.] 
 
 [«  The,  1.5G7.]  Will,  1567.] 
 
 ...oportet...eos...agere  illic  causam  suam,  ubi 
 
 1  et  accusatores  habere  et  testes  sui  criminis  possint; 
 nisi  si  paucis  desperatis  et  perditis  minor  ridetur  esse 
 auctoritas  episcoporum  in  Africa  constitutorum,  &c. 
 —Cypr.  Op.  Oxon.  1682.  Ad  Corn.  Epist.  lix.  pp. 
 136,"  7.] 
 
 In,  1567.] 
 
 Concil.  Aphric.  cap.  92.  in  Crabb.  Concil. 
 Tom.  I.  p.  517.] 
 
 ["  Neque  enim  quisquam  nostrum  episcopum 
 se  episcoporum'constituit. — Concil.  Carthag.  in  Cypr. 
 Op.  p.  229.] 
 
 ['2  Concil.  Quinisext.  can.  36.  in  Concil.  Stud. 
 Labb.  et  Cossart.  Lut.  Par.  1671-2.  Tom.  YI.  col. 
 
 1159  ;  where  diroKuveiv.] 
 
 ['3  Cyprian.  Op.  De  Unit.  Eccles.  p.  108.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 301 
 
 the  beams  be  many,  but  the  light  is  one ;  and  in  a  tree  the  boughs  be  many, 
 but  the  body  is  one." 
 
 If  there  appear  any  great  darkness  or  doubt  in  these  words,  St  Cyprian 
 himself  in  other  places  thus  expoundeth  his  own  meaning  in  plainer  wise :  Una  Cypr.  Lib.  iv. 
 est  ecclesia  a  Christo  per'  totum  mundum  in  plura  membra  divisa ;  item  episcopatus  ^' 
 unus,  episcoporum  multorum  concordi  numerositate  diffusus^* :  "There  is  one  church, 
 divided  by  Christ  into  many  members  throughout  the  world ;   hkewise  one 
 bishoprick,  poured  far  abroad  by  the  agreeable  multitude  of  many  bishops." 
 Again  :  Ecclesia  . . .  tina  est, . . .  [ef]  . . .  connexa,  et  cohcerentium  sibi  invicem  sacer-  cypr.  Lib.  iv. 
 dotum  glutino  copulata^^ :    "There  is  one  church,  joined  and  fastened  in  one^"""'"' 
 by  the  consent  of  bishops  agreeing  together."     Again:   Quando  oramus,  non  cypr. in orat. 
 pro  uno  oramus,  sed  jjro  toto  jjopulo ;  quia  totus  populus  unum  sumus^^ :  "When 
 we  pray,  we  pray  not  for  one,  but  for  the  whole  people :  for  we  the  whole 
 people  are  but  one."    Again,  immediately  before  these  words,  which,  M.  Hard- 
 ing saith,  we  are  not  able  to  understand,  he  saith  :  Hanc  unitatem  firmiter  tenere  cypr.  de 
 et  vendicare  debemus,  maxime  episcopi,  qui  in  ecclesia  prwsidemus  ;  ut  episcopa- 
 turn  quoque  ipsum  unum  et  indicisum  probemus^"^ :  "This  unity  must  we  hold, 
 specially  bishops,  that  sit  as  rulers  in  the  church ;  that  we  may  declare  our 
 bishoprick  to  be  one,  and  without  division."    Again  :  Etsi  pastores  multi  sumus.  cypr.  Lib.  iii. 
 unum  tamen  gregem  pascimus ;  et  oves  universas,  quas  Lliristus  sanguine  suo  et 
 passione  qucesivit,  colligere  et  fovere  debemus^^ :  "Notwithstanding  we  be  many 
 shepherds,  yet  we  feed  but  one  flock ;  and  we  are  all  bound  to  gather  up  and 
 to  nourish  all  the  sheep  that  Christ  hath  won  by^^  his  blood  and  passion." 
 
 If  either  the  author  of  the  Apology  or  the  interpreter  understood  not  St 
 Cyprian,  yet,  M.  Harding,  ye  may  give  St  Cyprian  leave  to  understand  himself. 
 
 And  in  this  sense  St  Hierome  saith :  Communi  presbyterorum  consilio  eccle-  Hieron,  m 
 sice  gubernahantur-^ :  "The  churches  were  ordered  (not  by  the  universal  autho- cap!" u"''^"' 
 rity  of  the  bishop  of  Rome,  but)  by  common     advice  of  the  priests."  Likewise 
 St  Cyprian  saith  :  Idcirco  . . .  copiosum  est  corpus  sacerdotum,  concordice  mutuce  Cvpr.  Lib.  iii. 
 glutine  atque  unitatis  vinculo  copulatum,  ut  si  quis  ex  collegia  nostra  hceresim 
 facere  et  gregem  Christi  lacerare  ac  vastare  tentaverit,  subveniant  ceteri-'^ :  "There- 
 fore is  the  body  or  company  of  priests  so  copious,  joined  together  with  consent, 
 concord^^,  and  unity,  that,  if  any  one  of  our  company  enterprise  to  raise  an 
 heresy,  and  to  scatter  and  waste  the  flock  of  Christ,  the  rest  should  help." 
 So  likewise  St  Basil :   Interrogate  patres  vestros,  et  renuntiabunt  vobis,  quod,  Basil,  ad 
 etiamsi  loci  situ  divisce  inter  se  sint  parcecice,  tamen  veluti  coronamento  quodam  EpS^t^ys.  in 
 unitce   unaque   sententia  gubernatce  fuerunt.     Assidua  quidem  populi  fuit  inter 
 se  commixtio :  ipsi  vera  pastores  tanta  jircediti  fuerunt  mutua  inter  ipsos  cari- 
 tate,  ut  alius  alio  j)rcBceptore  ac  duce  usi  fuerint'^* :  "Ask  of  your  fathers,  and 
 they  will  tell  you,  that,  although  bishopricks  be  divided  and  sundered  by  dis- 
 tance of  place,  yet  were  they  ever  knit  together  as  with  a  garland,  and  ever 
 ruled  by  one  advice.    Indeed  the  people  was  ever  mingled  together;  but  the 
 bishops  were  also  joined  in  charity,  that  every  of  them  was  content  to  be  taught 
 and  to  be  led  by  other." 
 
 Addition.    ^  Here,  M.  Harding,  dissembling  all  other  authorities  and  proofs  Addition, 
 by  me  alleged,  ye  take  hold  only  of  St  Basil,  seeking  means  to  shadow  one 
 plain  sentence  of  that  holy  father  by  the  manifest  corruption  of  another.    "St  m.  Hard. 
 Basil's  meaning,"  you  say,  "  may  best  be  known  by  St  Basil  himself  writing  thus  [iletJcti*' 
 to  Athanasius :   Visxim  est  utile  scribere  ad  episcopum  Bomanum,  ut  consideret 
 res  nostras,  et  judicii  sui  decretum  interponat :  ut,  quoniam  de  communi  et  con- 
 ciliari  decreto  aliquos  inde  hue  amandari  difficile  est,  ipse  sua  auctoritate  nego- 
 
 ...cum  sit  a  Chri.sto  una  ecclesia  per  &c.  in  j       ['=  With,  1567.] 
 multa  membra  &c.— Id.  ad  Antonian.  Epist.  Iv.  p.  f2»  Hieron.  Op.  Par.  1G93-1706.  Comm.  in  Epist. 
 
 11^  ]  j  ad  Tit.  cap.  i.  Tom.  IV.  Pars  i.  col.  41.3.] 
 
 Id.  ad  Florent.  et  Pupian.  Epist.  Ixvi.  p.  1G8.]  j  By  the  common,  1.507.] 
 
 Id.  de  Orat.  Domin.  p.  141;  where  oramus  i  p  t'jpr.  Op.  Ad  Staph.  Epist.  Ixviii.  p.  178; 
 comes  after />o/)M?o.]  -where  corpus  est,  unA  glutino.] 
 
 ['^  Id.de  Unit.  Eccles.  p.  108;  where  quam  unita-  [^^  Consent  of  concord,  1.5G7,  1.570.] 
 
 tern,  and  atque  indivisum.]  Basil.  Op.  Par.  1721-30.  Ad  Neocaes.  Epist, 
 
 Id.  ad  Steph.  Epist.  Ixviii.  p.  178.]  '  cciv.  7.  Tom.  III.  p.  307.] 
 
302 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.1RT 
 
 £(jiiality 
 of 
 
 Bishops. 
 
 M.  Hard, 
 fol.  18(1.  a. 
 [Detect.] 
 
 Basil.  Epist. 
 52. 
 
 Ad  Atbanas. 
 
 tium  componat^."  Which  whole  sentence,  being  by  you  untruly  Latined,  it  hath 
 pleased  you  to  English  thus :  "  It  hath  seemed  good  unto  us  to  write  unto 
 the  bishop  of  Rome,  that  he  will  consider  our  cases  (or  '  visit  us,'  for  so  the 
 Greek  word  emaKe^ai  may  be  translated),  and  to  determine  the  matter  by  his 
 sentence ;  that,  forasmuch  as  it  is  hard  for  any  to  be  sent  hither  from  thence 
 by  authority  of  a  common  and  synodical  decree,  he  take  the  matter  into  his 
 own  hand,  and  by  his  authority  strike  the  stroke."  These  be  St  Basil's  words, 
 M.  Harding,  so  miserably  maimed  by  you,  and  so  set  out  of  joint,  as  well  in 
 the  Latin  as  in  the  English,  that  it  is  pity  to  behold  them.  And  yet,  as 
 though  the  case  were  clear  of  your  side,  you  say  further :  "  WTiy  should  St 
 Basil,  being  a  Greek  of  the  east  church,  think  it  convenient  to  write  to  the 
 bishop  of  Rome,  being  in  the  west,  to  consider  of,  or  to  visit  them  of  the 
 east"  (for  so  too  the  Greek  word  ima-Kt^ai,  as  you  say,  signifieth),  "  their  state, 
 and  to  send  forth  a  decree  of  his  judgment,  and  to  give  sentence,  unless  he 
 agnised  the  prerogative  of  the  bishop  of  Rome  ?"  In  the  end  you  conclude 
 thus :  "  The  more  ye  stir  the  matter,  the  more  it  turneth  still  to  your  shame." 
 Such  is  the  maidenly  modesty  of  your  talk. 
 
 You  say :  "  Why  should  St  Basil  desire  the  bishop  of  Rome  to  visit  them 
 of  the  east,  to  send  forth  the  decree  of  his  judgment,  and  to  give  sentence  ?" 
 Kay,  nay,  M.  Harding,  why  should  you  thus  allege  Greek  authors,  if  you  know 
 them  not  ?  or,  if  you  know  them,  why  should  you  thus  corrupt  them  ?  Verily 
 in  these  few  words  you  have  much  betrayed  your  want  of  skill.  First,  hovvai 
 yvcofirjv  you  cxpound  thus  :  "  To  determine  the  matter  by  decree  or  by  sentence." 
 And  why  so?  doth  dovvai  signify  "to  determine?"  or  is  yvwfMr)  "a  decree"  or  "  sen- 
 tence "  in  judgment  ?  Surely,  M.  Harding,  bovvai  yvafir^v  is  nothing  else  but  "  to 
 give  advice,"  or  "to  aid  with  counsel."  These  words,  aiOevrfiaai  Trepi  to  npayfia, 
 you  expound  thus :  "  To  take  the  matter  into  his  own  hands,  and  by  his  autho- 
 rity to  strike  the  stroke."  And  why  so  ?  Wlio  taught  you  this  exposition  ? 
 Every  child  could  have  told  you  that  avdevr^a-ai  signifieth  neither  striking  nor 
 stroking.  St  Basil's  meaning  is  this,  that,  forasmuch  as  a  council  of  all  the 
 parts  of  the  west  church  could  not  be  gathered  upon  the  sudden,  and  the 
 church  of  Graecia  stood  in  need  of  present  help,  that  therefore  the  bishop 
 of  Rome  in  the  mean  while  should  use  his  own  discretion,  and  entreat  some 
 of  the  western  bishops  to  travel  unto  the.m.  And  so  much  in  this  place  sig- 
 nifieth the  Greek  word  avdevrija-ai. 
 
 "  But  fnLo-KeyjraL,"  you  say,  "  signifieth  '  to  visit'."  So  doth  bubo  signify  "  a 
 nightingale."  Twice  ye  have  used  this  word  iiricTKii\rai  in  one  place ;  not  only 
 in  2  inclosing  it  in  your  text,  but  also  pricking  it  in  your  margin,  that  your 
 simple  reader  might  tliink  there  were  some  mystery  in  your  Greek.  But,  I 
 pray  you,  M.  Harding,  in  all  the  Greek  books  that  ever  you  read,  where  ever 
 saw  you  fnta-Ke-^ai  in  the  indefinite^  of  the  infinitive  mood?  If  ye  ever  once  saw 
 it,  I  will  yield  unto  you.  If  you  never  saw  it  once,  why  have  you  used  it  twice, 
 and  that  even  together  in  one  place?  ''EnKTM^atrOai  ye  should  have  said,  M. 
 Harding :  inifrKt^aadai  it  is,  and  not  eni(TKe\lrai.  And  yet  ewia-Ke-^aa-dai  in  this  place  is 
 not  "  to  ride  in  visitation,"  as  you  imagine,  but  to  consider  of  the  miserable  state 
 of  the  east  church,  and  to  be  careful  for  it.  The  true  and  common  translation 
 is  this :  Visuvi  est  mihi  consentaneum,  ut  scribatur  episcopo  Homce,  ut  qnte  hie 
 geruntur  consideret,  detgue  consilium;  et,  quoniam  difficile  est  ut  communi  ac 
 si/nodico  decreto  aliqui  illinc  mittantur,  ipse  sua  auctoritate  in  hac  causa  usus 
 viros  eligat  ad  ferendas  itineris  molestias  accommodos* :  "  It  seemeth  good  unto  me 
 that  we  write  unto  the  bishop  of  Rome,  that  he  consider  our  estate,  and  give  us 
 counsel ;  and,  forasmuch  as  it  is  a  hard  matter  for  any  to  be  sent  hither  from 
 thence  by  the  common  decree  of  a  council,  that  he,  using  his  own  authority  or 
 
 ['  Id.  ad  Athanas.  Episc.  Epist.  Ixix.  1.  Tom.  III. 
 p.  162.J 
 
 [2  1570,  1609  omit  in.] 
 
 [3  Tlie  first  indefinite,  1570,  1009.] 
 
 [*  'E<^a'i/ij  6i  rifuv  aKoXovdou  tTmrTeiXai  tu>  e-jri- 
 aKoTTio  'Piu^rjs,  iTriaKstj/aadai  Tci  ivTavtia,  Kal  dov- 
 
 fat  yvwfxtiVf  *iv  kirei^i]  diro  Kotvov  koX  <rvvoStKou 
 doyfioTO^  aTTOCTTaXiii^ai  Tii/as  SuaKoXovTuii/  eKelGev, 
 j  avTov  avdeuTij<TUL  irepl  to  irpajfia,  eK\e^d/j.evoi> 
 dvOfiai  Ikuwous  fuel/  oaoLTTopiai  irovov^  iiweveyKtiv. 
 — Basil.  Op.  Par.  1721-30.  Ad  Athanas.  Episc.  Epist, 
 Ixix.  1.  Tom.  III.  p.  162.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 303 
 
 discretion  in  the  case,  choose  such  men  as  be  able  to  bear  the  travail  of  the 
 journey,"  &c.  of 
 
 Now,  M.  Harding,  compare  your  translation  and  this  together :  here  is  neither  Bishops. 
 
 visitation  of  the  church,  nor  determination  by  sentence,  nor  striking  of  strokes.  '  ' 
 
 Ye  could  not  have  missed  so  oftentimes  in  one  thing  without  some  study.  If  I 
 listed  to  follow  some  part  of  your  eloquence,  I  could  say,  "  Fie  !"  and  "  Shame !" 
 and  I  know  not  what,  as  you  do. 
 
 Yet  you  say :  "  St  Basil  thought  it  good  that  the  bishop  of  Rome  should  con- 
 sider their  estate,  and  send  forth  a  decree  of  his  judgment."  O  M.  Harding, 
 gross  error  and  ignorance  maketh  no  proof.  But,  be  it  that  all  this  were  true, 
 j'et  what  decree  of  judgment  could  the  pope  send  forth  ?  He  had  heard  neither 
 the  one  part  nor  the  other,  but  was  a  mere  sti-anger  to  their  cases.  And  think 
 you  he  would  determine  matters  before  he  knew  them  ?  So  might  he  cast 
 Christ,  and  quit  Barabbas.    Hereof  Basil  himself  writeth  thus  :  Quid  auociUi  con- B3s\\.¥pKt.B. 
 
 ^  .      .  ...  Ad  Euseb. 
 
 J'eret  nobis  occidentalium  fastus  ?   qui  quid  in  causa  veri  sit  neque  sciunt  neque 
 discere  sustinent ;  falsis  vera  stispicionibus  prceoccupati  eadem  nunc  quoque  faciunt, 
 quce  antea  in  causa  Marcelli:  cum  illis,  qui  veritatem  annunciabant,  contentiose 
 egerunt,  et  hceresim  interea  per  seipsos  corroborarunt.   Ego  quidem  ipse  non  publica 
 formula,  sed  privatim  volebam  scribere  ipsorum  coryphceo :  de  ecclesiasticis  quidem 
 rebus  nihil,  nisi  tantum  ut  admonerem  ipsos  neque  veritatem  rerum  nostrarum  scire, 
 neque  viam  qua  doceri  possint  admittere^ :  "What  shall  the  pride  of  the  western  The  prWe  of 
 bishops  avail  us  ?    For  neither  do  they  know,  nor  will  they  learn  to  know,  the  church! 
 truth  of  our  matters  ;  but,  being  led  away  with  vain  suspicions,  they  do  even  now  knowrnor 
 as  they  did  before  in  the  case  of  Marcellus :  for  then  they  cavilled  contentiously 
 with  them  that  told  the  truth,  and  by  mean  thereof  emboldened  and  confirmed  Confirmed 
 heres}^    Indeed,  for  mine  own  part,  I  was  contented  to  write  unto  the  chief  or 
 principal  of  them  all"  (that  is,  to  the  pope),  "  not  by  any  public  instrument,  but 
 mine  own  private  letter.    Of  matters  ecclesiastical  I  would  write  nothing,  but 
 only  to  teU  him,  that  neither  they  do  know  the  truth  of  our  cases,  nor  will  abide 
 the  way  whereby  they  may  know  it."     This,  M.  Harding,  is  that  decree  and 
 determination  of  judgment  St  Basil  found  in  the  pope.    Neither  did  he  know 
 the  case,  nor  would  he  learn  how  to  know  it.     Therefore  Chrysostom  saith  : 
 Non  est  congruum,  ut  hi  qui  sunt  in  ^gi/pfo  judicent  eos  qui  sunt  in  Thracia*' :  chrysost 
 "  It  is  not  meet  that  they  that  be  in  Egypt  should  be  judges  over  them  that  atrinno""'' 
 dwell  in  Thracia."    St  Cyprian  also  likewise  saith :  jEquum  justumque  est,  ut  cypr.  Lib.  i. 
 uniuscujusque  causa  illic  audiatur,  ubi  crimen  admissum  est""  :  "It  is  good  reason  ^" 
 that  every  man's  cause  be  heard  there  where  the  fault  was  committed." 
 
 But  you  will  say,  St  Basil  "  thought  it  good  to  write  to  the  pope."    I  grant 
 you ;  but  in  such  sort  as  I  have  told  you.    Again  ye  say :  "  Why  should  Basil  so  ai  Hard, 
 do,  unless  he  knew  the  privilege  of  the  pope  ?"    How  foUoweth  this,  M.  Harding  ?  [betect!"] 
 Will  you  bear  us  in  hand  that  every  bishop,  unto  whom  St  Basil  wrote  to  like 
 purpose,  had  therefore  the  like  privilege  ?  At  the  same  time  thus  he  wrote,  not 
 only  to  the  pope,  but  also  to  all  the  bishops  of  the  west :  Quantam  poteritis,  Basil,  ad 
 consolationem  et  opem  laborantibus  et  afflictis  ecclesiis  qfferre  ne  detrectetis * :  Epist. m"^' 
 "  Foreslow  not  to  help  our  miserable  afflicted  churches  with  such  aid  and 
 comfort  as  you  may."    Likewise  he  writeth  to  the  bishops  of  France  and  Italy : 
 "  We  have  good  hope  that,  as  soon  as  we  shall  do  you  to  understand  the  cause  Basil,  ad  itai. 
 of  our  griefs,  you  will  be  moved  to  seek  help  for  us^*."  j.^Ga,i.  Epuu 
 
 To  like  purpose  the  whole  council  of  Alexandria  writeth,  not  only  to  the  pope, 
 but  also  to  all  other  bishops  of  the  catholic  church :  Vos  vindices  hujus  injustititc  Athanas.  in 
 imploramus^" :  "  We  beseech  you  to  revenge  this  wrong."    Yet  had  not  therefore  etm''' 
 every  such  bishop  supreme  authority  in  the  government  of  the  church.  So 
 ■writeth  St  Basil  unto  Atlianasius  :  Quanta  ecclesiarum,  ^c :  '•  The  more  the  maladies  Basil,  ad 
 
 Athanas. 
 
   Epist.  i'J. 
 
 Id.  ad  Euseb.  Episc.  Epist.  ccxxxix.  2.  Tom. 
 III.  p.  368.] 
 
 [6  Chrysost.  Op.  Par.  1718-38.  Ad  Innoc.  Epist. 
 Tom.  III.  p.  517.] 
 
 ...cum...8Bquiim  sit  pariter  ac  justun),  ut  &c. 
 est  crimen  admissum.—Cjpr.  Op.  o'xon.  1082.  Ad 
 Com.  Epist.  lix.  p.  13().] 
 
 l"  Basil.  Op.  Ad  Episc.  Occident.  Epist.  xc.  1. 
 
 Tom.  III.  p.  181.] 
 
 ["  ...dWd  Tis  »i/ias  Kal  eXiris  y^priarTOTepa  ddX- 
 ■Trei,  <ai  Tax"      ^'  f  J'lyyei'Xai/xei'  v/J-Tv  Ta  Xvirovv-ra 
 
 i]fiu>u  Id.  ad  Itul.  et  Gall.  Epist.  xcii.  1.  Tom.  III. 
 
 pp.  183,  4.] 
 
 Atlianas.  Op.  Par.  IfiOS.  Apolog.  contr.  Arian. 
 19.  Tom.  I.  Pars  i.  p.  13'J.] 
 
304 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Equality  churches  do  abound,  the  more  v,  e  all  turn  ourselves  to  thy  goodness,  be- 
 
 Qf  lieving  that  the  comfort  of  our  griefs  resteth  only  in  thy  defence.  For  thou  by 
 Bishops,  the  power  of  thy  prayers,  and  by  the  skill  of  government,  art  thought  able  to 
 deliver  us  from  this  horrible  tempest^."  "  Thou  earnest  the  care  of  all  churches : 
 thou  cHsputest,  thou  warnest,  thou  witest,  thou  sendest.  We  fly^  unto  thee, 
 as  unto  the  head  of  all:  we  use  thee  as  our  counsellor  and  as  the  leader  and 
 prince  of  our  causes^."  "  The  whole  state  of  the  church  of  Antioch  dependeth 
 of  thee.  Thou  mayest  instruct  some,  repress  others,  and  make  them  quiet,  and 
 restore  the  strength  of  the  church^."  Such  power  and  authority  St  Basil  giveth 
 to  Athanasius.  Yet  was  Athanasius  the  bishop  of  Alexandria,  and  not  of  Kome. 
 Had  you  well  considered  these  things,  M.  Harding,  ye  would  not  so  rawly  have 
 thus  concluded :  "  St  Basil  thought  it  good  to  wi"ite  thus  and  thus  to  the  bishop 
 of  Rome ;  ergo,  he  confessed  that  the  bishop  of  Rome  had  a  privilege  above  aU 
 others." 
 
 All  this  notwithstanding,  you  say :  "  Why  should  St  Basil  think  it  convenient 
 to  write  to  the  bishop  of  Rome  ?"  &c.  The  answer  is  easy.   St  Basil  himself  saith^  : 
 Ipi'sc  ^ocdd.  loquimur,  multis  suspecta  sunt,  ^-c.^ :  "Whatsoever  we  ourselves  saj^  it 
 
 Epist.'74.  is  suspected  of  many,  as  if  for  our  own  private  quarrels  we  would  keep  them  in 
 awe.  But  you"  (being  strangers),  "  the  further  ye  dwell  from  them,  the  more 
 credit  ye^  have  with  oiu*  people."  This  was  it,  M.  Harding,  that  St  Basil  re- 
 quired of  the  pope.  Here  is  no  universal  power,  no  privilege,  no  decree,  no 
 determination  by  sentence,  no  striking  of  strokes.  Advise  yourself  better  here- 
 fd"  after  of  your  authorities,  before  you  allege  them.  4^ 
 
 Therefore,  as  many  faiths  in  sundry  faithfuls  are  but  one  faith ;  as  many 
 churches  are  but  one  church ;  as  many  baptisms  are  but  one  baptism ;  even  so, 
 saith  St  C^'prian,  man}'  bishopricks  are  but  one  bishoprick ;  and  therein  as  well 
 the  bishop  of  Rome,  as  also  every  other  several  bishop,  hath  his  portion. 
 
 I  say,  the  bishoprick  of  Rome  is  not  this  whole  bishoprick,  but  a  part ;  not 
 the  body  of  the  sun,  but  a  beam ;  not  the  stem  of  the  tree,  but  a  branch. 
 
 And  thus,  by  St  Cyprian's  mind,  neither  doth  one  bishop  hold  of  another,  nor 
 is  any  one  bishop  head  of  the  whole,  nor  is  one  bishop  all  in  all ;  but  all  bishops 
 are  only  one. 
 
 The  Apology,  Chap.  iii.  Division  6. 
 
 And,  according  to  the  judgment  of  the  Nicene  council,  we  say  that 
 the  bishop  of  Rome  hath  no  more  jurisdiction  over  the  church  of  God 
 than  the  rest  of  the  patriarchs,  either  of  Alexandria  or  of  Antioch  ^  have. 
 
 M.  HARDIXG. 
 
 If  it  he  a  shame  to  helie  the  devil,  according  to  the  old  proverb,  what  is  it  to  belie 
 the  church  of  God  represented  in  the  Nicene  council  ? ... 
 
 ['  "Oaov  Twi/  kKK\r]<Ti!ov  Ta  appu>ijTi)na'ra  iiri 
 TO  fxeiXfiv  Trpoeiai,  ToaovTov  iravre's  eiri  Tr^v  <Tijf 
 eTTitTTpetpOfjie'da  TeXetoTtjTa,  fiiav  eavToi^  uTToXet- 
 Tfo-Bai  Tail/  ieivwv  Trapanv6iav  Tiji/  o-ifK  irpotTTa- 
 fyiav  ireirirrTevKoTe's*  os  Kal  ttj  cvvdfici  tcov  irpoa- 
 €vx<j^i^t  '^'f't  Toi  eiotpai  Ta/^eXTKrTa  toTs  irpayfiaaiv 
 VTroTidcui^atf  Stucwa-aadai  I'ip.a's  eK  Tov  (po(3epov 
 TOVTOV  xei^wvo^^  irapd  •kolvtiov  o^oluos  twv  Kai  Kwra 
 fiiKpov  t]  aKO^  tii  ire'tpa  yvuipiX,6vT0iV  tiiV  TeXeio- 
 
 TijTa  <rou,  TTio-Teurj.  k.  t.  X  Basil.  Op.  Par.  1721- 
 
 30.  Ad  Athanas.  Episc.  Epist.  Ixxx.  Tom.  III.  p. 
 173.] 
 
 [2  Flee,  1570.] 
 
 P  ...  ij  fiepifivd  CTOi  Traawv  tSw  €KkXho'i<uv  ... 
 eTriKeiTat,  ye  ovoeua  \p6voif  SiaXeiirei^  ciaXe- 
 yofievo^,  vovdeTcoiif  eTrnTTeWwVy  eKirefiirojv ...  ouet^ 
 Ti  Kal  iffiet^  ...  fvo/i'iira/icv  ewiTijcetoTdTijv  dp\i'ii/ 
 Tols  irpdynam  oiairetv,  ei  wairep  eir't  KOpv<l>i]u  Tuiv 
 
 I  oKmv,  TtjV  <nii»  dvacpdjxoififv  TeXeioTijTa,  <cai  aoi 
 (TviifiouXm  T6  \j]i}<7a'i/jLeda  Kal  nye/tiof 4  Taiv  irpal^euiv. 
 —Id.  ad  eund.  Epist.  Ixix.  1.  pp.  161,  2.] 
 
 'H  fxem-oi  Tijs  Kara  Tt\u  AvTioxeiav  eKKXijcrias 
 evra^'ia  Trpocii'Xuis  Ti)S  o-i/s  vpTtiTai  deotrcfieiai' 
 uia-re  Toi/s  fiev  OLKOVOfii\a:ai,  Tci/s  06  Ka%i]avxd(Tai, 
 dirooovvai  06  tt/v  ictx^"  '''!'  eKKXijtrta  ota  Ttji  av/j.- 
 
 (puivia^  Id.  ad  eund.  Epist.  Ixvi.  2.  p.  159.J 
 
 [=  Saith  thus,  1570.] 
 
 P  'O  juev  ydp  Trap'  ij/uoji/  Xdyos  iIttottto's  eaTi 
 Tols  7roXXor9,  uJs  TCE)(a  cid  Titfdt  iciajTiKds  <piXo- 
 i/eiKi'as  TjjV  pLiKpo^]fvxiav  irpo^  aiiToiis  eXofiivuiv. 
 v/jLeli  St  daov  fiaKpdv  avTwv  dirtoKtafitvoi  Tvyxd- 
 V6T6,  TOcrouTO)  TrXtoi/  irapd  Tois  XaoTs  to  d^io- 
 ■KKTTou  6'x6T6.— Id.  ad  Occideiit.  Epist.  cclxiii.  2.  p. 
 405.] 
 
 ['  You,  1570,  1G09.] 
 
 P  Antioclda,  Conf.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 305 
 
 The  sixth  The  sixtli  cation,  among  all  others  of  the  Nicene  council,  is  that  you  • — — ■ 
 
 '^i^ircleVmndi  gvouiid  youv  surmisc  upon,  I  hnow  well.  For  that  hath  been  ivrested  to  q^^^^^^^ 
 vZk'-Z'pJhut    your  purpose  by  certain  of  your  side.    And  the  same,  rightly  construed,  j^j^^ 
 
 the  deftndtrs.    ^maJceth  most  against  you.    For  it  seemeth  to  acJcnowledge  the  bishop  of  — v  
 
 Rome  his  supremacy  and  sovereignty  of  judgment  over  other  patriarchs.    These  be  po",'^""- 
 the  words  of  the  canon  rightly  Englished :  "  Let  the  ancient  custom  continue  in  force  "PJJi^^i*"^''* 
 which  is  in  Egypt,  Lybia,  and  Pentapoli ;  so  that  the  bishop  of  Alexandria  have  the  contrary. 
 ■ETreiST) (coi Tw  powcr  ovcr  them  all:   quandoquidem  etiam  episcopo  Romano  hoc 
 77)  PuiVn ,    consuetum  est^:  "Forasmuch  as  the  bishop  of  Rome  hath  thus  iised. 
 oT/i^ees  eoTi.     Likewise  in  Antiochia  also,  and  in  other  provinces,  let  the  churches  keep 
 their  prerogative."    What  can  be  gathered  of  the  words  of  this  canon,  but  that,  for 
 ratifying  the  jurisdiction  of  the  patriarchs  of  Alexandria  and  Antiochia,  the  fathers 
 of  tlie  Nicene  council  thought  good  to  alter  nothing,  but  to  folloio  the  ancient  custom 
 of  old  time  used  and  alloived  by  the  bishop  of  Rome  ?   For  it  is  as  much  to  say  as 
 this:  Inasmuch  as  ^the  bishop  of  Rome  hath  been  wont  from  the  beginning  to  grant  luntnith. 
 to  the  bishop  of  Alexandria  jurisdiction  over  Egypt,  Lybia,  and  Pentapoli ;  the  childish.'' 
 Nicene  council,  following  his  authority  and  rule,  or  at  the  least^°  his  usage,  unlleth.  ■=  This exjio-^ 
 and  granteth  that  the  said  bishop  retain,  and  keep  his  ancient  right.    For,  if  the  a  sick  man  s 
 bishop  of  Alexandria  had  not  received  such  jurisdiction  by  authority  and  grant  of 
 the  bishop  of  Rome  of  old  time,  what  reason  should  have  moved  those  fathers,  for 
 confirmation  thereof,  to  allege  the  custom  of  the  bishop  of  Rome  ?  And,  in  that  case, 
 ^whereto  pertained  the  addition  of  the  cause.  Quia  episcoijus  Ronianus  hoc  consuevit,  ^'^j.^^''^'  ™^ 
 ^'Because  this  teas  the  bishop  of  Rome  his  custom?"   If  this  had  not  been  their  vhnn-. 
 
 "  Quia  '1  epi- 
 
 meaning,  they  would  never  so  have  spoken.    For  ivhat  tvas  his  custom,  other  ^  than  to  scopo  Roma- 
 allot  those  provinces  to  the  bishop  of  Alexandria  ?   If  any  other  thing  be  alleged  to  mo'  est'.'" 
 have  been  his  manner  and  custom,  besides  that  the  words  of  the  ca7ion'  bear  it  not,  Ko"the^' 
 vjhat  had  that  been  to  the  purpose,  whatsoever  it  be,  for  cause  and  confirmation  of^'^^l^"^^.^,. 
 the  bishop  of  Alexandria  his  jurisdiction  over  Egypt,  Lybia,  and  Pentapoli  ?  Allege 
 you,  defender,  for  old  custom  of  the  bishop  of  Rome  what  else  you  list,  so  that  you  ^imscif 
 make  no  violence  to  the  canon,  and  thereupon  make  your  argument,  inferring  of  your  ha'i  his 
 allegation  the  conclusion,  "  Ergo,  the  bishop  of  Alexandria  ought  to  have  jurisdiction  inotted'him, 
 over  Egypt,  Lybia,  and  Pentapoli ;"  and  you  shall  find  it  to  be  such  an  argument  others. 
 
 as  any  sot  would  be  ashamed  to  make  . 
 
 Against  this  if  it  shall  like  you  to  reply,  we  warn  you  before,  that  neither  ye  take 
 advantage  of  a  doubtful  interpretation,  as  ive  knoio  that  canon  to  be  found  in  divers 
 books  not  so  plainly  translated,  and  therefore  we  require  you  to  stand  to  the 
 original,  as  it  is  in  Greek;  neither  that  ye  defend  your  lie  with  the  wrested  ex- 
 Theodore  Bat-  position  of  Theodore  Balsamon,  who  hath  written  Greek  commentaries 
 taman.  upon  the  canous  of  the  councils,  sithence  the  schism  of  the  Greeks, 
 
 himself  being  a  schismatic.  For  he,  being  a  Greek  born,  and  pricked  with  the 
 hatred  of  his  nation  against  the  Latin  church,  and  specially  the  see  of  Rome, 
 in  the  exposition  of  that  sixth  canon  of  the  Nicene  council  siverveth  both  from 
 learning  and  also  from  reason. 
 
 THE  BISHOP  OF  SAllISBURY. 
 
 Indeed  it  is  a  shame  to  belie  any  creature,  for  that  lying  is  shameful  of 
 itself.  And  therefore,  M.  Harding,  ye  might  do  much  better  to  use  it  less. 
 You  have  brought  us  here  an  exposition  of  the  council  of  Nice,  such  as  I 
 think  from  that  time  until  this  time  hath  seldom  been  heard  of.  You  say 
 the  bishop  of  Rome's  custom  was  to  give  jurisdiction  to  the  patriarchs  of 
 Alexandria,  of  Antioch,  and  of  Hierusalem ;  and  that  they  had  none  authority 
 of  government,  but  only  so  much  as  was  limited  and  allowed  by  him.  And 
 this,  you  say,  was  the  only  and  undoubted  meaning  of  that  council.  This  fan- 
 tasy is  not  here  avouched  by  any  ancient  doctor  or  learned  father :  there- 
 fore we  must  think,  whatsoever  it  be,  it  is  your  own.  And,  weighing  the 
 strangeness  of  the  same,  I  must  needs  say  of  you  as  St  Hierome  said  some- 
 time of  one  Rheticius  in  the  like  case:  liheticius  eloquens  quidem  est,  sed  in-  Hieron.ad 
 
 Marcel. 
 
 [■'  Concil.  Nic.  can.  C.  in  Concil.  Stud.  Lahb.  et  |  i-Kewdv.] 
 Cossart.  Lut.  Par.  1G71-2.  Tom.  II.  col.  y2;  where  I  At  least,  Conf.]         ["  Qui,  ICII.] 
 
 [jewel,  III.] 
 
306 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The 
 Council 
 of  Nice. 
 
 Lipom.  in 
 Pr.i!fat. 
 Cop.  Dial.  I. 
 166. 
 
 Balsamonem 
 vinim  certe 
 doctura*". 
 
 Addition. 
 
 Epist.  a 
 
 Anaclet. 
 Epist  1. 
 
 Concil. 
 Chalc.  Act. 
 16.  p.  930. 
 
 cptus  interpres^:  "Rheticius  is  an  eloquent  man  indeed;  and  yet  but  a  fond 
 intei'preter."  For  it  is  certain,  and  known  even  unto  children,  that  the  bishop 
 of  Home,  before  the  council  of  Nice,  had  neither  such  custom  of  superiority, 
 nor  such  dealing  of  jurisdictions.  Pope  Pius  Secundus  saith :  Ante  Nicenam 
 sijnodum  unusquisque  sibi  vixit,  et  parvus  respectus  ad  Eomanam  ecclesiam  lia- 
 bebatur-:  "Before  the  council  of  Nice  every  bishop  lived  to  himself,  and  there 
 was  then  small  regard  had  of^  the  church  of  Rome." 
 
 As  for  our  sottish  argument^,  such  as  by  your  judgment  any  sot  would 
 be  ashamed  to  make,  I  may  leave  them  well  to  you,  M.  Harding;  not  for 
 that  ye  lack  them  greatly,  but  for  that,  as  it  appeareth  by  your  books,  ye 
 know  best  how  to  use  them. 
 
 Touching  the  sixth  canon  of  this  council,  which  you  imagine  is  so  dark 
 and  doubtful,  I  trust  it  shall  be  plainly  and  clearly  opened  by  them  that  were 
 never  hitherto  accounted  sottish. 
 
 The  words  thereof  are  plain  enough.  The  sense  is  this :  The  whole  body 
 of  Christendom  was  divided  into  four  patriarchships,  whereof  the  first  was 
 Rome,  the  second  Alexandria,  the  third  Antioch,  the  fourth  Hierusalem. 
 And  each  of  these  was  limited  and  bounded  within  itself;  Alexandria  to  have 
 the  oversight  over  Egypt  and  Pentapolis,  Antioch  over  Syria,  Hierusalem 
 over  Jewry,  Rome  over  Italy  and  other  churches  of  the  west.  And  herein 
 we  have  the  exposition  of  Theodorus  Balsamon^,  that  lived  five  hundred  years 
 ago,  and  was  patriarch  of  Antioch,  and,  as  some  of  M.  Harding's  friends  have 
 thought,  a  man  of  great  learning^.  Yet,  forasmuch  as  M,  Harding  here  utterly 
 refuseth  him,  not  only  as  a  schismatic,  but  also  as  a  man''  void  of  learning 
 and  reason,  let  us  therefore  see  some  others. 
 
 Addition,  Here  saith  M.  Harding :   "  Search  out,  M.  Jewel,  why  was 
 
 Rome  the  first,  and  not  rather  the  second  or  the  third?  Thereby  shall  you 
 perceive  how  yourself  unwares  are  taken  in  your  own  snare."  This  matter, 
 M.  Harding,  is  easily  searched,  and  soon  found.  Indeed,  yoiu-  forged  Ana- 
 cletus  saith :  "  The  apostolic  church  of  Rome  hath  the  pre-eminence  over  aU 
 churches,  not  fi-om  the  apostles  of  Christ,  but  from  Christ  himself"."  And 
 therefore  full  prettily  he  expoundeth  the  words  of  Christ :  Super  hanc  petram, 
 id  est,  super  ecclesiam  Romanam,  ccdificabo  ecclesiam  meam^^:  "Upon  this  rock, 
 that  is  to  say,  upon  the  church  of  Rome,  will  I  build  my  church."  But  such 
 vain  forgeries  make  simple  proof.  The  very  cause  why  the  church  of  Rome 
 was  placed  in  order  and  dignity  before  all  others  was  not  the  word  of  Christ, 
 as  you  imagine,  but  the  empire  and  honour  of  that  city,  which  then,  in  re- 
 spect of  worldly  glory,  was  the  lady  and  head  of  the  world.  And  therefore 
 in  the  council  of  Chalcedon  it  is  written  thus :  Sedi  veteris  Romce  propter 
 imperium  civitatis  iJlius  patres  consequenter  jirivilegia  reddideriint :  "  The  fathers 
 orderly  gave  the  privilege  of  chiefty  to  the  see  of  old  Rome,  because  that 
 city  had  the  empire."  And  immediately  after  it  followeth  further:  Et  eadem 
 intentione  permoti . . .  (equa  sanctissimce  sedi  novce  Romce  privilegia  tribuerunt,  rev- 
 tioni  congruum  judicantes,  ut  civitas  ilia,  ornata  imperio  et  senatu,  cequis  seniori 
 regice  Romce  privilegiis  frueretur^^:  "The  said  holy  fathers,  moved  with  Uke 
 
 ['  ...  virum  eloqnentem  prseter  ineptias  sensiuira 
 ceterorum — Hieron.  Op.  Par.  1693-1706.  Ad  Mar- 
 ceU.  Epist.  Tom.  II.  col.  622.] 
 
 ...ante  concilium  Xicaenum,  dum  sibi  quisque 
 vivebat,  et  ad  Romanam  ecclesiam  parvus  habebatur 
 respectus.— .fEn.  Sylv.  Op.  Basil.  1551.  Ad  Mart. 
 Mayer.  Epist.  cclx.\.xviii.  p.  802.] 
 
 P  To,  1567.] 
 
 [*  Arguments,  1567,  1570, 1609.] 
 
 Theod.  Balsam,  in  Concil.  Nicen.  can.  6.  in 
 Canon.  Apostol.  Concil.  &c.  cum  Comm.  Lut.  Par. 
 1620.  pp.  286,  7.] 
 
 Lipoman.  De  Vit.  Sanct.  Lov.  1565.  Praef. 
 fol.  +  iiii.  2;  where  the  writer  numbers  Balsamon 
 as  one  of  the  gravissimorum,  pariterque  doctissimo- 
 rum  patrum.] 
 
 As  man,  1570.] 
 P  ...  Balsamonem,  licet  virum  certe  doctum, 
 
 minus  moror  Copi  Dial.  Sex,  Antv.  1.566.  Dial.  i. 
 
 cap.  xxiv.  p.  166.  J 
 
 Ha>c  vero  sacrosaneta  Romana  et  apostolica 
 ecclesia  non  ab  apostolis,  sed  ab  ipso  Domino  Sal- 
 vatore  nostro,  primatum  obtinuit,  et  erainentiam 
 potestatis  super  universas  ecclesias  &c.— Anaclet. 
 Epist.  iii.  in  Crabb.  Concil.  Col.  Agrip.  1551.  Tom. 
 I.  p.  63.] 
 
 I"'"  ...sedem  ...apostolicam,  super  quam  Christus 
 universam  construxit  ecclesiam,  dicente  ipso  ad... 
 Petrum  :  Tu  es  (inquit)  Petrus,  et  super  hanc  petram 
 fedificabo  ecclesiam  meam,  &c. — Id.  Epist.  i.  in  eod. 
 p.  58.] 
 
 ["  Concil.  Chalced.  Act.  xvi.  in  eod.  Tom.  I.  p. 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 307 
 
 Const,  cap.  5 . 
 
 consideration,  gave  the  like  privileges  to  the  most  holy  see  of  Constantin-  '  xj^^]^ 
 ople,  which  is  called  new  Rome,  thinking  it  agreeable  unto  reason  that  the  Council 
 same  city  of  Constantinople,  being  honoured  with  empire  and  senate,  as  Rome  "^{(.q 
 was,  should  enjoy  the  same  privileges  that  Rome  enjoyed."  >  v  ' 
 
 The  like  hereof  is  written  in  the  council  of  Constantinople^^.    This,  this,  Concu. 
 M.  Harding,  was  the  cause,  and  not  the  voice  of  Christ  our  Saviour,  as  you 
 would  tell  us.     For  Christ  never  spake  one  word  of  the   cities  either  of 
 Constantinople  or  of  Rome,  or  of  the  first  see,  or  of  the  second.  4?i 
 
 Nilus,  a  Greek  author,  hereof  wTiteth  thus :  Scd,  ut  ctiam  Uquidius  appa-  m.  de  Prim. 
 reat  papam  non  imperare  aliis  omnibus  episcopis,  legatur  sextus  cation  synodi 
 Niccence ;  quo  diserte  prcecipitur,  ut  aliis  ecclesiis  Alexandrinus,  aliis  Bomanus,  e^ea-rti/ 
 aliis  Antiochenus  proisit;  ut  non  liceat  alteri   alterius  provinciam  invadere^'^ : 
 "  That  it  may  the  more  plainly  appear  that  the  pope  hath  no  government  iinbeiv. 
 over  all  other  bishops,  read  the  sixth  canon  of  the  council  of  Nice.  There 
 it  is  expressly  commanded   that  the   bishop   of  Alexandria  shall  have  the 
 rule  over  certain  churches,  and  the  bishop  of  Rome  over  certain,  and  the 
 bishop  of  Antioch  likewise  over  certain ;  and  that  it  be  not  lawful  for  any  one 
 of  them  to  invade  another's  jurisdiction."    Farther  he  saith :  Quod  si  quis  suis 
 non  contentus  aliena  appetit,  ille  sane  merito  et  consuetudinis  et  sanctorum  cano- 
 num  violator  Jiaberi  dehet^*:  "If  anyone  (of  these  patriarchs),  not  contented  with 
 his  own,  crave  dominion  over  others  (as  doth  the  pope),  he  ought  of  right  to 
 be  called  a  breaker  both  of  the  custom  and  also  of  the  holy  canons." 
 
 If  M.  Harding  will  yet  say  this  exposition  is  sottish,  let  us  see  in  what 
 sort  others  have  expounded  the  same.    Ruffinus,  opening  the  same  canon, 
 saith  thus :   \^Statutum  est  in   concilio   Nicceno^,  ut   apud  Alexandriam  et  in  Ruffin. 
 urbe  Roma  vetusta  consuetudo  servetur ;  ut  vel  ille  jEgyjM,  vel  Jtic  suburbicarum  lu?.' l'c"p!'' 
 ecclesiarum  sollicitudinem  gerat^^:  "It  was  decreed  in  the  council  of  Nice,  that  suburWca- 
 in  Alexandria  and  in  Rome  the  old  custom  should  be  kept,  that  the  bishop  sJ^^""" 
 of  Alexandria  should  rule  over  Egypt,  and  the  bishop  of  Rome  (not  over  all 
 the  world,  but)  over  the  churches  of  his  suburbs." 
 
 Likewise  it  was  afterward  ordered  in  the  council  holden  at  Constantinople: 
 Definimus  sedi  Constantinopolitance  paria  jura  et  privilegia  cum  sede  veteris  Romoi^^:  Concu. 
 "  We  decree  that  the  see  of  Constantinople  shall  have  rights  and  privileges  Sp!*36."' 
 equal  (and  one)  with  the  see  of  old  Rome."  Twv'iawv 
 
 mi         n         XT*        1  •  1  ^  •  T  .  aiToKapelv 
 
 Ihereiore  Nicephorus  saith:  llomano  et  Constant  inopolitano  episcopo  ex  cequo  Trpe<Ti^eu.<v. 
 paria  sunt  et  dignitatis  prmmia  et  honorum  jura^' :  "The  titles  of  dignities  and  xil?  rap.  xlu. 
 rights  of  honour  given  to  the  bishop  of  Rome  and  the^*  bishop  of  Constantin- 
 ople are  one,  and  equal." 
 
 For  this  cause  Athanasius  saith :  Roma^^  erat  metropolis  Romanm  ditionis^'^:  Athanas.  ad 
 "  Rome  was  the  mother  church  (not  of  the  whole  world,  but)  of  the  Roman  Agent."' 
 jurisdiction."    In  like  sort  the  emperor  Justinian  saith :  Ecclesia  urbis  Constari-  Cod.deSacro- 
 tinopolitancE  . . .  Roma;  veteris  jtrcerogativa  Icetatur^^:  "The  church  of  Constantin- omniinnov!' 
 ople  enjoyeth  the  prerogative  or  privilege  of  the  church  of  old  Rome."  So 
 likewise  St  Augustine,  and  other  learned  and  godly  bishops  in  the  council  of 
 Africa,  understood  the  same  canon.     And  therefore  they  called  the  pope's 
 presumption,  craving  universal  jurisdiction  over  all  the  world,  J^umosum  seculi  Concii. 
 typlium'^'^,  "the  smoky  pride  of  the  world."    To  conclude,  Nilus  saith  thus :  los!"^' 
 
 936 ;  where  rationabiliter  judicantes  imperio  et  senatu 
 urbem  ornatam  wquis  seniuris  rcijix  Rome  privilrgiis 
 frui.  Conf.  Conoil.  Stud.  Lal)l).  et  Cossart.  Lut. 
 Par.  1C71-2.  Tom.  IV.  col.  V0o.~\ 
 
 ['^  Tov  ntvToi  Kuiv(rTavTivovTr6\6(o9  eiri(TKOirov 
 6X611/  TO  irpecrpela  tiji  ti/itJs  y«6Ta  tud  tjj^  "l'u)/i»js 
 tTTLtTKoirov,  out  TO  tlvai  avTi]v  veau  'Voi/xrjv. — Con- 
 cii. Constant,  i.  can.  3.  in  Concii.  Stud.  Labb.  et 
 Cossart.  Tom.  II.  col.  947.] 
 
 1'=*  Nil.  Thessal.  Lib.  de  Primat.  Rom.  Pont. 
 Franc.  155.5.  fol.  b  7.  2. J 
 
 I'*  Id.  ibid.  fol.  B  8.] 
 
 ['5  Fact.  Nic.  Condi.  6.  in  Hist.  Eccles.  Par. 
 Lib.  X.  cap.  vi.  fol.  107.  2 ;  where  vel  in  urbc,  and 
 
 suburbigarum.'} 
 
 ['^  Concii.  Quinisext.  can.  36.  in  Concii.  Stud. 
 Labb.  et  Cossart.  Tom.  VI.  col.  1159.  See  before, 
 page  300,  note  12.] 
 
 [1'  Niceph.  Call.  Hist.  Ecelcs.  Lut.  Par.  1630. 
 Lib.  XII.  cap.  xiii.  Tom.  11.  p.  244.] 
 And  to  the,  1567,  1570,  1609.] 
 
 [li*  Romano,  1570,  1609,  1611.] 
 
 [-o  Athanas.  Op.  Par.  1698.  Hist.  Arian.  ad  Mo- 
 nach.  35.  Tom.  I.  Pars  i.  p.  364.] 
 
 I"  Corp.  Jur.  CivU.  Amst.  1663.  Cod.  Lib.  i. 
 Tit.  ii.  6.  Tom.  II.  p.  6;  where  ecclesia-.] 
 
 Concii.  Aplir.  Epist.  ad  Cojlest.  cap.  105.  in 
 Crabb.  Concii.  Tom.  I.  p.  521.] 
 
 20—2 
 
308 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Nil.  Ae  Prim.  Nunc,  dim  alice  regiones  assignatce  sint  Romano,  alice  Alexandrino,  alice  Constan- 
 tinopolitano,  non  magis  hi  sub  illo  sunt  quam  ille  stib  hisce'^:  "Seeing  there 
 be  certain  countries  appointed  out  for  the  bishop  of  Rome,  certain  for  the 
 bishop  of  Alexandria,  and  certain  for  the  bishop  of  Constantinople,  they  are 
 now  no  more  subject  unto  him  than  he  unto  them." 
 
 But  all  these  perhaps  were  sots,  and  their  sayings  sottish;  and  no  man  is 
 able  rightly  to  understand  these  matters,  but  he  that  can  say  consuetudo 
 is  Latin  for  "  a  commission,"  or  mos  parilis  for  "  universal  jurisdiction." 
 
 The  Apology,  Chap.  iii.  Division  7. 
 
 And  as  for  the  bishop  of  Rome,  who  now  ealleth  all  matters  before 
 himself  alone,  except  he  do  his  duty  as  he  ought  to  do,  except  he 
 minister  the  sacraments,  except  he  instruct  the  people,  except  he  warn 
 them  and  teach  them,  we  say  that  he  ought  not  of  right  once  to  be 
 called  a  bishop,  or  so  much  as  an  elder.  For  "  a  bishop,"  as  saith 
 Augustine,  "is  a  name  of  labour,  and  not  of  honour ;  that  the  man 
 that  seeketh  to  have  pre-eminence,  and  not  to  profit,  may  understand 
 himself  to  be  no  ^  bishop  ^" 
 
 M.  HARDING. 
 
 '      —       Neither  the  bishop  of  Rome  nor  any  other  bishop  is  worthy  of  tJte  An  evu  bishop 
 
 Bi'^hop  ^  bishop,  except  he  doth*  the  duty  of  a  bishop.    All  this  we  name  of  a  m- 
 
 grant.    But  that  he  ought  not  of  right  to  be  so  called  of  those  whom  fll'ios/tiu'vJerU 
 
 Bisliop.        hath  charge  over  in  case  of  omitting  his  duty,  thereto  we  say  that,  ruu  August. 
 
 "  V  ■  although  in  respect  of  his  demeanour  he  be  not  worthy  to  be  called  a  EpVtParmen. 
 
 bishop,  yet,  in  respect  of  the  vocation,  degree,  and  pre-eminence,  though 
 he  leave  his  duty  undone,  for  which  he  incurreth  danger  of  damnation,  •  »• 
 that  title  pertaineth  unto  him  of  good  right,  and  so  continually  he  is,  and  might 
 to  be  acknowledged  for,  a  bishop,  though  an  evil  and  an  unworthy  bishop ;  like- 
 wise a  priest. . . .  And  whereas  St  Augustine  saith  that  "  a  bishop  is  a  name  of 
 labour,  and  not  of  honour,"  he  is  to  be  understood^  so  as  the  scripture  is; 
 which  in  some  places,  speaking  of  two  things  that  are  both  indeed  to  be  af- 
 firmed, the  one  being  of  more  importance  than  the  other,  denieth  the  one  in  com- 
 parison of  the  other,  S^c.'^ . . . 
 
 Yet  it  seemeth  to  be  a  secret  preparation  toivards^  a  purpose  against  such 
 time  as  the  pinnce's  government  shall  mislike  their  fantasies.  For,  where  they 
 learned  this  opinion  concerning  bishojjs,  there  learned  they  also  the  like  concerning 
 civil  magistrates.  J  mean  Wicliffe;  among  ivhose  heretical  articles,  condemned 
 by  the  church  in  the  council  of  Constance,  this  is  reckoned  for  the  fifteenth: 
 Nullus  est  dominus  civilis,  nullus  est  prselatus,  nuUus  est  episcopus,  dum  est 
 in  peccato  mortali^:  that  is  to  say:  "None  is  a  temporal  lord,  none  is  a 
 prelate,  none  is  a  bishop,  so  long  as  he  is  in  deadly  sin." . . . 
 
 THE  BISHOP  OP  SARISBURT. 
 
 This  matter  shall  need  no  great  contention.     The  like  words  have  been 
 
 ['  NU.  Thessal.  Lib.  de  Primat.  Rom.  Pont. 
 Franc.  1655.  fol.  b  8.  2.] 
 
 Because  he  would  have  that  man  to  under- 
 stand himself  to  be  no  bishop,  which  will  seek  to 
 have  pre-eminence  and  not  to  profit  others,  Conf.] 
 
 ...nomen  est  opens,  non  honoris. ..ut  intelligat 
 non  se  esse  episcopum,  qiu  pneesse  dilexerit,  non 
 
 prodesse  August.  Op.  Par.  1C7!)-1700.  De  Civ. 
 
 Dei,  Lib.  xix.  cap.  xix.  Tom.  VII.  col.  5U3.] 
 
 Do,  Conf.  and  Def.  1.0C7,  1570.] 
 
 Id.  Contr.  E])ist.  Parmen.  Lib.  ii,  cap.  xiii. 
 28.  Tom.  IX.  col.  44.J 
 
 ["  Understanded,  Conf.  and  Def.  1567,  1570.] 
 ['  In  the  part  omitted,  Harding  accuses  Jewel 
 of  being  ready  to  apply  the  principle  to  kings ;  and 
 asks  whether  a  king  wlio  rules  ill  is  not  to  be 
 esteemed  a  king.  This  doctrine,  he  says,  would  not 
 at  present  be  set  forth  in  kings'  courts ;  "  yet  it 
 seemeth,"  &e.] 
 
 [8  Toward,  Conf.  and  Def.  1567,  1570.] 
 [9  Artie.  15.  Wicleff.  damnat.  in  Concil.  Con- 
 stant, in  Crabb.  Concil.  Col.  Agrip.  1551.  Tom.  II. 
 p.  1169.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 .309 
 
 uttered  by  sundry  other  holy  fathers.  St  Chrysostom  saith:  Multi  sacerdotes, 
 et  pauci  sacerdotes  ;  multi  nomine,  panci  opere'^^  :  "  Many  priests  there  be,  and  few 
 priests  there  be  ;  many  in  name,  and  few  in  labour."  Again  :  Qnomodo  . .  .potest 
 esse  magister  qui  discipulum  non  habet? .  .  .  Acquire  discipidum,  et  esto  magister^^ : 
 "  How  can  he  be  a  master  that  hath  no  scholar  ?   Get  thee  a  scholar,  and  then 
 
 ,  ,  Chrysost.  in 
 
 be  a  master.  op.  impert. 
 
 St  Ambrose  saith:  Nisi  bonum  opus  amplectaris,  episcopus  esse  non  potes^'^ :  Chrysost.  in 
 "  Unless  thou  embrace  the  good  labour,  a  bishop  thou  canst  not  be."  St  Gregory  Ambro^de'" 
 saith  :  Sacerdotes  nominamur,  et  non  sumus^^ :  "  Priests  we  are  called ;  but  priests  sSa  cap. 
 we  are  not."  jj;    .  Lib. 
 
 As  for  Wicliffe,  his  scholar  John  Huss  expoundeth  his  meaning      and  that  'v-  ^P'^t-  ^■ 
 with  M.  Harding's  own  construction.    For  these  be  his  words,  even  as  they  are 
 alleged  by  his  enemies  :  Papa  vel  prcelatus  mains  et  prcescitus  est  cequivoce  jMstor,  in  concii. 
 et  vere  fur  et  latro^^ :  "  The  pope,  or  any  other  wicked  prelate,  in  double  or  doubt-  sSs!  it ' 
 ful  speech  is  a  pastor;  but  in  very  deed  he  is  a  thief  and  a  murderer."  So 
 Chrysostom  saith :  Qui  ah  hominibus  ordinatus  est,  qitantum  ad  Deum  attinet,  chrysost.  in 
 non  est  sacerdos  ant  diaconus    :  "  He  that  is  appointed  by  men  (and  not  by  M^n'o|)"™' 
 God)  before  God  is  neither  priest  nor  deacon."  ^""i'- 
 
 If  Wicliffe,  upon  just  zeal  of  the  house  of  God,  for  that  he  then  saw  the 
 bishops  either  knew  nothing,  or  did  nothing,  or  cared  for  nothing,  either  spake 
 or  meant  more  than  truth  may  bear,  we  defend  it  not.   Notwithstanding,  touching 
 that  is  objected  of  deadly  sin,  it  seemeth  he  followed  therein  the  council  of 
 Valentia  in  France.    The  words  be  these :   Quicunque  sub  ordinatione  vel  diaco-  condi. 
 natus  vel  presbyterii  vel  episcopatus  mortali  crimine  dixerint  se  esse  pollutos,  a  Damas! 
 supradictis  ordinationibus  submoveantur^'' :  "Whosoever  after  the  order  either  of"'''*" 
 deaconship,  or  priesthood i*,  or  of  bishoprick,  shall  say  they  have  been  defiled 
 with  mortal  sin,  let  them  be  removed  from  the  foresaid  orders."    If  M.  Harding 
 shall  devise  any  other  exposition  hereof,  I  will  not  greatly  strive  with  him  for 
 it       So  St  Augustine  saith,  as  he  is  alleged  by  Gratian    :  "  He  that  neither  hath  ii.  Qua?st.  7. 
 wiped  off  his  own  sins,  nor  corrected  the  sins  of  his  children,  ought  rather  to  be  re^m?nis. 
 called  a  shameless  dog  than  a  bishop  2^" 
 
 Yet  notwithstanding,  to  remove  all  strife,  whatsoever  the  bishop  of  Rome  be, 
 or  whatsoever  he  do,  let  him  hardly  be  called  a  bishop,  because,  as  M.  Harding 
 saith,  he  standeth  in  room  of  a  bishop ;  or,  as  Wicliffe  saith,  let  him  so  be 
 called  aquivoce,  that  is  to  say,  "  by  a  word  of  double  meaning,"  as  unsavoury  salt 
 is  called  salt,  or  as  the  prophets  of  Baal  are  called  prophets,  or  as  a  painted 
 man  is  called  a  man  ;  and,  as  St  Gregory  saith,  let  him  in  words be  called 
 a  priest,  although  in  deed  he  be  no  priest.  Let  him  be  called  a  teacher,  al- 
 though he  teach  not.  Let  him  be  called  a  feeder,  although  he  feed  not.  St 
 Cyprian  saith  of  St  Paul :  Ipsum  quamvis  inane  nomen  et  umbram  quandam  sacer-  cypr.  Lib.  i. 
 dotis  cogitans,  [expavitj^  :  "  St  Paul  was  afraid,  considering  only  the  empty  name  ^" 
 and  shadow  of  a  bishop."  And  in  the  late  council  of  Trident  the  matter  is 
 concluded  thus  :  Qui  dicit  eos  qui  non  exercent  ministerium  verbi  et  sacramentorum  concii.  Tnd. 
 
 De  Sacram. 
 
 [i»  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn,  xliii.  ex  cap.  xxiii.  Tom.  VI.  p.  clxxxiii.] 
 
 ["  Id.  ibid.  p.  clxxxv.] 
 
 ...si  et  opus  bonum  simul  amplectaris.  Nam 
 si  aliter  esse  cupis,  episcopus  &c. — Ambros.  Op.  Par. 
 1G8C-90.  De  Dign.  Sacerd.  cap.  iv.  Tom.  II.  Append, 
 col.  .360.    This  treatise  is  spurious.] 
 
 ['^  Gregor.  Magni  Papse  I.  Op.  Par.  1705.  Epist. 
 Lib.  V.  Indict,  xiii.  Ad  Mauric.  August.  Epist.  xx. 
 Tom.  II.  col.  747.] 
 
 [•■•  Wickliflfe  he  expoundeth  plainly  his  own  mean- 
 ing, 1.5G7.] 
 
 ['^  Artie.  22.  damnat.  in  Concii.  Constant.  Sess. 
 XV.  in  Crabb.  Concii.  Tom.  II.  pp.  1087,  1171.] 
 
 ['°  Qui  autem  ex  hominibus  ordinatus  est,  quan- 
 tum ad  Deum  non  est  diaconus  aut  sacerdos  
 
 Chrysost.  Op.  Op.  Imperf.  in  Matt.  Hom.  liii.  ex  cap, 
 XXV.  Tom.  VI.  p.  ccxxi.] 
 
 ["  Concii.  Valent.  cap.  4..in  Crabb.  Concii.  Tom. 
 1.  p.  414;  where  suhmovendos.\ 
 Or  of  priesthood,  1507.] 
 
 ['^  This  sentence  is'not  in  1567.] 
 
 1^°  1667  inserts  the  Latin,  Qui  nec  sua  crimina 
 detersif,  nec  filiorum  crimen  correxit,  canis  impu- 
 dicus  dicendus  est  magis  quam  episcopus.^ 
 
 August,  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  ii.  QuiEst. 
 vii.  can.  32.  col.  698;  where  qui. ..nec  sua  delicta. 
 These  words  do  not  appear  in  Augustine.  They 
 have  been  variously  ascribed  to  Gregory  and  Origen. 
 Conf.  Dist.  Ixxxiii.  can.  2.  col.  401;  notas  in  loc. ; 
 Burchard.  Decretor.  Libr.  Col.  1548.  Lib.  i.  capp. 
 13,  203.  foil.  2.  2,  29.] 
 
 [^^  1567  omits  in  words.] 
 
 [-3  Cypr.  Op.  Oxon.  1682.  Ad  Cornel.  Epist. 
 lix.  p.  128.] 
 
310 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 7!0?i  esse  sacerdotes,  anathema  sit^ :  "\Miosoever  saith^  that  they  that  minister 
 neither  the  word  of  God  nor  the  sacraments  be  no  priests,  accursed  be  he." 
 Athan^  ad  But  Athanasius  saith :  Quid  opus  est  hominihus  titulo  episcojns^  ?   "  WTiat  need 
 Agent.        have  we  of  these  men  that  bear  only  the  name  of  bishops?"    Therefore  St 
 Hieron.  in    Hierome  saith  :  Auferet .  .  .  Dominns  nomina  vante  glorm  et  admirationis  falscp, 
 '^^  '  quae  versantur  in  ecclesia. . . .  Sed  et  nomina  sacerdotum  cum  sacerdotibus  [^ariferet^, 
 qui  f rust ra  sibi  applauduiit  in  episcopali . . .  et  in  presbyterii  dignitate,  et  nan  in 
 opere^ :   "The  Lord  shall  take  away  the  names  of  vain-glorj'  and  of  feigned 
 wondering  which  are  in  the  church.    Yea,  he  shall  take  away  both  the  names  of 
 those  priests,  and  the  priests  withal,  which  vaunt  themselves  in  the  dignity  of 
 bishoprick  and  priesthood,  but  not  in  the  labour." 
 
 The  Apology,  Chap.  iv.  Division  1. 
 
 And  tliat  neither  the  pope  nor  any  other  worldly  creature  can  no 
 more  be  head  of  the  whole  church,  or  a  bishop  over  all,  than  he  can 
 be  the  Bridegroom,  the  Light,  the  Salvation,  and  Life  of  the  church. 
 For  these  privileges  and  names  belong  only  to  Christ,  and  be  properly 
 and  only  fit  for  him  alone, 
 ■p^^^^  And  that  no  bishop  of  Rome  did  ever  suffer  himself  to  be  called  by 
 Name,   such  a  proud  name  and  title  before  Phocas  the  emperor's  time  (who, 
 
 —  ■  as  we  know,  by  killing  his  own  sovereign  Mauritius^  the  emperor,  did 
 
 by  a  traitorous  ^-illany  aspire  to  the  empire),  which  was  about  the  sixth 
 hundred  and  thirteenth  year  after  Christ  was  born. 
 
 M.  HABDIXG. 
 
 . . .  The  name  of  universal  bisJiop,  which  this  interpreter  meaneth,  being  vnh-ersai 
 Forlt'b^    fa/t'ew  in  a  right  sense,  is  no  proud  name  in  respect  of  him  *to  tchom  it  '"'''"'p- 
 unto^the""  beJongeth.    Whether  any  bishop  of  Rome  ever  suffered  himself  to  be  called  by  that 
 pope.         name,  or  no,  as  you  deny  it,  and  prove  it  not,  so  it  forceth  not  whether  any  did  so, 
 or  no.    If  they  refused  it  of  humility,  that  proveth  it  not  to  be  unlawful. . . . 
 
 Dist  no. 
 
 Prima  sedis. 
 
 THE  BISHOP  OF  SAKISBURY. 
 
 If  the  name  of  universal  bishop  be  a  proud  name  in  others,  why  may  it  not 
 also  be  a  proud  name  in  the  bishop  of  Rome  ?  Hath  the  bishop  there  such  a 
 special  privilege  for  pride  above  all  others  ?  May  pride  be  humility,  and  humilitj' 
 pride,  only  in  respect  of  divers  persons?  You  say  this  title  of  right  belonged 
 to  the  bishop  of  Rome  ;  and  therefore  in  him  it  was  no  pride.  This,  M.  Harding, 
 is  a  foul  untruth,  as  it  shall  appear  by  the  next  division.  For  these  be  the  words 
 of  the  council  of  Carthage,  or  at  least,  by  your  oym  confession,  of  Gratian, 
 alleging  the  council  of  Carthage"  :  Universalis  autem  (episcopus)  7iec  ipse  Romanus 
 pontifex  appelletur^ :  "The  bishop  of  Rome  himself  may  not  be  called  the  uni- 
 versal bishop." 
 
 ['  Jewel  appears  to  have  quoted  from  Chemni- 
 cius,  who,  after  giving  the  actual  words  of  the  canon, 
 Si  quis  dixerit...eos,  qui  non  priedicant,  prorsns  non 
 esse  sacerdotes,  anathema  sit ;  observes,  Sed  Triden- 
 tinum  concilium  simpUciter  definit  sacerdotium  ac- 
 tione  sacrificii:  et  canon  1.  anathema  denunciat  illi, 
 qui  dixerit,  eos  qui  non  exereent  ministerium  verbi 
 
 et  sacramentorum,  non  esse  sacerdotes  Chem- 
 
 nic.  Exam.  Concil.  Trident.  Franc.  1590.  Pars  ii. 
 pp.  215,  7.  Conf.  Concil.  Trident.  Sess.  xxiii.  in 
 Concil.  Stud.  Labb.  et  Cossart.  Lut  Par.  1C71-2. 
 Tom.  XIV.  col.  803.] 
 
 [2  Sar,  1.567.  J 
 
 P  £i    yjp  eiriCKOTTeuv  etr-rt  Kplaii,   -ri  koivov 
 
 direiXij,  Tis  iv-rauda  xpeia  Tcav  Xeyofievtov  kiri- 
 o-KoVojv ; — Athanas.  Op.  Par.  1C98.  EUst.  Arian .  ad 
 Monach.  52.  Tom.  I.  Pars  i.  p.  376.] 
 
 [*  Hieron.  Op.  Par.  1693-1706.  Comm.  in  Soph. 
 Proph.  cap.  i.  Tom.  III.  col.  1647.] 
 :Morice,  Conf.] 
 
 [«  Belongeth,  1567, 1570.] 
 
 ['  Carthage  as  Gratian  allegeth  them,  1507.] 
 Corp.  Jur.  Canon.  Lugd.  1024.  Decret.  Gra- 
 tian. Deer.  Prim.  Pars,  Dist.  xcix.  can.  3.  col.  479; 
 where  etiam  for  ipse.    These  words  are  Gratian's 
 addition  to  the  African  canon.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 311 
 
 That  the  old  learned  and  godly  bishops  of  Rome  refused  this  name  as  proud    Proud ' 
 and  arrogant,  it  is  so  plain  by  St  Gregory,  that  I  marvel  any  learned  man  would  Name, 
 call  it  in  question.    His  words  thereof  be  these  :  Nullus  . . .  decessorum  meorum  ]  " — ~^ 
 hoe  tarn,  profano  vocabulo  uti  consensit^ :  Nullus  [Romanorum  pontificurn]  . . .  hoc 
 singularitatis  nomen  assumpsit^^ :  Nos  hunc  honorem  nolumus  oblatum  suscipere^^ : 
 "  None  of  my  predecessors,  bishops  of  Rome,  ever  consented  to  use  this  ungodly 
 name :"  "  No  bishop  of  Rome  ever  took  upon  him  this  name  of  singularity :" 
 "  We,  the  bishop  1^  of  Rome,  will  not  receive  this  honour  being  offered  unto  us." 
 
 If  the  bishops  of  Rome  in  old  times  refused  this  name,  not  for  want  of  right, 
 but  only,  as  M.  Harding  saith,  of  humility ;  wherefore  then  did  their  successors 
 that  followed  afterward  so  ambitiously  labour  to  get  the  same  ?  Platina  saith : 
 Bonifacius  tertius  obtinuit  a  Phoca,  magna  tamen  contentione^^ :  "Pope  Bonifacius  Piatin. in 
 the  third  obtained  of  the  emperor  Phocas  (that  Rome  should  be  called  the  head 
 of  all  churches),  but  with  great  contention  and  much  ado."  Wherefore  then  doth 
 St  Augustine  and  the  whole  council  of  Africa  condemn  the  attempt  of  this 
 usurped  jurisdiction,  and  call  it  fumosum  seculi  typhum^*,  "the  smoky  pride 
 of  the  world?"  and  that  even  in  the  bishops  of  Rome? 
 
 If  the  bishop  of  Roine  be  so  full  of  humility  as  we  are  here  borne  in  hand, 
 why  advanceth     he  himself  so  high  above  all  general  councils  ?   Why  saith  he 
 that  no  creature  may  judge  his  doings  ?   Why  claimeth  he  the  sword  and  sceptre 
 of  all  the  world  ?   Why  saith  he  that  Christ's  consistory  and  his  consistory  are 
 all  one,  and  that  he  can  do  all  that  God  can  do^^?   Why  doth  he  say  that  the 
 emperor  is  but  the  proctor  or  bailiff"  of  the  church  of  Rome  ?   Procurator . . .  sive  Dist.  98. 
 defensor  Romance  ecclesice^'^  ?    Why  doth  he  suffer  kings  and  emperors  to  hold  his  in  Gloss. 
 stirrup,  to  lead  his  palfrey,  and  to  kiss  his  foot  ?   Verily  this  kind  of  humility  in 
 other  places  might  go  for  pride.   Hesychius  saith:  Ubi . . . superbia  regnat  et  hypo-  Hesych.sent. 
 crisis,  humiUtas  locum  non  habet^^ :  "Where  pride  and  hypocrisy  bear  the  sway,  Ji'*^- "  • 
 there  humility  can  have  no  place."    Likewise  Chrysostom  saith :  Quicunque  desi-  D'ist.^40?' 
 deraverit  primatum  in  terra,  inveniet  in  coelo  confusionem ;  nec  inter  servos  Christi 
 computabitur,  qui  de  primatu  tractaverit^^ :  "  Whosoever  desireth  primacy  in  earth, 
 in  heaven  he  shall  find  confusion ;  neither  shall  he  be  accounted  amona:  the 
 servants  of  Christ,  that  will  once  entreat  of  primacy." 
 
 Addition,    f:^'   But  hereto  M.  Harding  answereth :  "  WTiy  did  you  not  quote  Addition, 
 the  place,  M.  Jewel  ?  Chrysostom  hath  no  such  saying.    That  which  goeth  before  M^ard 
 in  Gratian  is  taken  out  of  Opus  Imperfectum,  Homil.  43,  which  is  well  known  not  rff^^^^j  -| 
 to  be  Chrysostom's.    But  this  saying  which  here  you  allege  out  of  Gratian  is  ^Jv^^^ard. 
 neither  there  nor  in  Chrysostom^**.    It  is  a  forgery;  and  that  you  know^^  well  [Detect.] 
 enough.    Yet  you  are  not  ashamed  to  use  it  to  deceive  the  ignorant  reader. 
 Leave,  leave,  M.  Jewel,  to  abuse  the  simplicity  of  the  unlearned  with  such  forged 
 pieces  and  patches."    The  answer.    M.  Harding,  how  shall  poor  M.  Jewel  be  able 
 to  answer  this  kind  of  eloquence  ?    It  becometh  you  so  well,  that  it  were  great 
 pity  ye  should  speak  better.    Though  this  were  a  forgery  indeed,  as  you  have  so 
 sadly  told  us,  yet  you  know  it  was^^  your  own  Gratian's  forgery:  it  was-^  not 
 mine.     You  say :  "  The  book  intituled  Opus  Imperfectum  was  never  written  by 
 Chrysostom."    I  can  easily  yield  hereto,  and  never  strive  for  it :  and  yet  your 
 
 Gregor.  Magni  Papse  I.  Op.  Par.  170,5.  Epist. 
 Lib.  V.  Indict,  xiii.  Ad  Eulog.  et  Anastas.  Episc. 
 Epist.  xliii.  Tom.  II.  col.  771.] 
 
 Id.  ibid.  Ad  Mauric.  August.  Epist.  xx.  col. 
 749;  where  nomine  uti  consensit.] 
 
 ["  Id.  ibid.  Ad  Eulog.  et  Anastas.  Episc.  Epist. 
 xliii.  col.  771.] 
 
 ['2  Bishops,  1.567.] 
 
 ['^  Bonifacius  tertius. ..a  Phoca  imperatore  obti- 
 nuit, magna  tamen  contentione,  ut  sedes  beati  Petri 
 apostoli,  qua;  caput  est  omnium  ecclesiarum,  ita  et 
 diceretur  &c._Plat.  De  Vit.  Pont.  Col.  1551.  Bo- 
 nifac.  III.  p.  75.] 
 
 Concil.  Aphr.  Epist.  ad  Cwlest.  cap.  '105.  in 
 Crabb.  Concil.  Col.  Agrip.  1551.  Torn.  I.  p.  521.] 
 
 Avauneeth,  15G7,  1570.J 
 
 God  himself  can  do,  1567.] 
 Corp.  Jur.  Canon.  Decret.  Gratian.  Deer. 
 Prim.  Pars,  Dist.  xcvi.  Gloss,  in  can.  11.  col.  46!).] 
 
 ['^  Pet.  Lombard.  Libr.  Sentent.  Col.  Ag^p. 
 1576.  Lib.  IV.  Dist.  xvii.  fol.  376.] 
 
 ['^  Chrysost.  in  Corp.  Jur.  Canon.  Decret.  Gra- 
 tian. Deer.  Prim.  Pars,  Dist.  xl.  can.  12.  col.  198; 
 where  confusionem  in  coeloJ] 
 
 [^''  The  passage  is  (see  below,  page  312,  note  2,) 
 in  the  Opus  Imperfectum,  commonly  though  erro- 
 neously ascribed  to  Chrysostom.  And  there  is  a 
 marginal  note  in  Gratian  expressly  referring  to  Horn. 
 XXXV.  ad  cap.  xx. ;  the  place  where  the  words  will 
 be  found.] 
 
 Knew,  1570.] 
 Were,  1570.] 
 
31: 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [pAUT 
 
 I'roiul 
 Name. 
 
 Hist.  40. 
 Multi. 
 
 Horn.  33.  in 
 Op.  Iniperf. 
 
 Johan.  ele 
 Par.  <Ie 
 Potest.  Reg. 
 et  Papal, 
 cap.  xiii.3 
 
 Gratian  allegetli  the  same  book  by  the  name  of  Chrysostom^,  as  you  know. 
 Neither  did  I  allege  these  words  as  out  of  Chrysostom,  but  as  out  of  the  book  of 
 Gratian's  decrees,  allowed  to  the  world  by  pope  Eugenius  III.,  and  commonly 
 called  Fundamentmn  Juris  Canonici.  Whoso  is  able  truly  to  bring  forth  his  author 
 ought  not  of  right  to  be  charged  with  forgery.  You  do  wrong  therefore,  M. 
 Harding,  with  such  outcries  to  raise  the  country  upon  him  that  hath  not 
 offended. 
 
 But,  I  pray  you,  be  these  words  neither  in  Opere  Imperfecto,  as  you  say,  nor 
 in  any  other  book  of  Chrysostom  ?  And  do  I  know  it,  as  you  tell  me  ?  Or  will 
 you  say  yourself  do  know  it  ?  Or,  if  you  so  say,  may  we  believe  it  ?  Surely,  if 
 ye  had  sought  these  words  better,  ye  might  have  found  them.  But  ye  sought 
 them  where  they  were  not,  and  sought  in  vain.  In  the  3oth  homily  of  that  same 
 book  it  is  written  thus :  Quicunque  desideraverit  primatum  in  terra,  inveniet  in 
 ecelo  confusion  em ;  ut  jam  inter  servos  Christi  non  sit  de  priniatu  certamen^.  These 
 be  the  self-same  words  that  you  say  cannot  be  found,  neither  in  Opere  Imperfecto, 
 nor  in  any  other  book  of  Chrysostom.  Here  is  neither  piecing  nor  patching,  M. 
 Harding.  It  is  plain  dealing  :  it  is  no  forgery.  If  these  words  thus  placed  do  not  like 
 you,  as  it  appeareth  they  do  not,  then  change  them  hardly,  and  take  the  con- 
 trary, and  rather  say  thus :  "  Whosoever  desireth  primacy  in  earth  shall  find  no 
 confusion  in  heaven."  This  perhaps  may  seem  better  to  serve  your  turn.  Here 
 might  I  triumph,  and  say  to  you  as  you  say  to  me :  "  Yet  are  you  not  ashamed," 
 &c. :  "  Leave,  leave,  M.  Harding,"  &;c.  42i 
 
 To  conclude,  a  learned  man,  one  of  M.  Harding's  own  side,  hereupon  hath 
 noted  thus:  Bonifacius...obtinuit  aPhoca,..,ut  eccJesia  Romana  esset  caput  omnium 
 
 ecclesiarum  Ex  quo  posset  modo  consimili  sumi  argumentiim,  quod  ad  imperatorem 
 
 pei-tineat  primatum  ecclesicE  transferre,  et  de  ecclesiis  ordinare* :  "Pope  Bonifacius 
 the  third  obtained  of  the  emperor  Phocas  that  the  church  of  Rome  should  be 
 the  head  of  all  churches.  Whereof  we  may  in  like  case  gather  an  argument,  that 
 it  belongeth  to  the  emperor  to  translate  the  primacy  of  the  church,  and  to  take 
 order  for  the  churches." 
 
 The  Apology,  Chap.  iv.  Division  2. 
 
 Also  the  council  of  Carthage  did  circumspectly  provide,  that  no 
 bishop  should  be  called  either  the  highest  bishop,  or  chief  priest^. 
 
 M.  HARDING. 
 
 Heir,  by  your  leave,  sir  defender,  you  play  false,  and  are  taken  as  it  Falsifying  «/  a 
 were  vnth  false  dice;  and  therefore  ye  ought  justly  to  lose  all  that  ye  have 
 unjustly  iron  by  your  false  play  and  false  dice ;  I  mean,  your  shameful  falsifying 
 of  this  council  hy  you  alleged.  And  Jor  this  and  other  your  falsehood^  it  is  right 
 you  lose  the  credit  which  unjustly  {because  by  J'alse  teaching)  you  have  ivon  among 
 the  unleaimed.  That  your  false  play  might  not  soon  be  espied,  you  do  as  like  to  M. 
 M^Haniing  Jeivel  OS  though  you  were  his  father's  son:  for  that  false  sleight  he  useth  more  than 
 man.  any  that  ever  I  read.  For  ivhereas  ice  have  seven  councils  of  Carthage,  neither  sheio 
 you  which  of  them  it  is  that  you  allege,  nor  give  any  notice  of  the  number  where  the 
 canon  may  be  found :  but  contrariwise,  as  the  lapwing  with  her  busy  cry  leadeth  a 
 man  from  her  nest,  so  you  lead  us  from  the  place  where  it  is,  by  putting  in  the 
 margin''  of  your  book  the  number  47,  that,  not  finding  it  by  your  note,  we  should 
 
 ['  Corp.  Jur.  Canon.  Lugd.  1G24.  Decret.  Gra- 
 tian. Deer.  Prim.  Pars,  Dist.  xl.  can.  12.  col.  198. 
 The  heading  is:  Item  Joannes  Chrysostomus  [id  est, 
 auctor  operis  imperfecti  in  Matth.  hom.  xliii.  ad  cap. 
 xxiii.J.] 
 
 ...  quicumque  autem  desiderat  primatum  in 
 
 terra,  inveniet  confiisionem  in  ca?lo:  utjam&c  
 
 Chrj-sost.  Op.  Par.  1718-38.  Op.  Imperf.  in  Matt.  { 
 Horn.  XXXV.  ex  cap.  xx.  Tom.  VI.  p.  cliii.] 
 
 1507  gives  this  reference  as  Ilerveeus  De  Poles-  j 
 
 tate  Papce,  cap.  xiiL] 
 
 {*  Johan.  de  Parrhis.  De  Potest.  Reg.  etPap.  cap. 
 XV.  in  Goldast.  Monarch.  Rom.  Imp.  Hanov.  1611-14. 
 p.  129;  where  apud  Phocam,  and  pertinet.'\ 
 
 P  Concil.  Carthag.  iii.  cap.  20.  in  Crabb.  Concil. 
 Col.  Agrip.  15j1.  Tom.  I.  p.  428.  See  below,  page 
 314,  note  4.] 
 
 [«  Falsehead,  Conf.  and  Def.  1567,  1570.] 
 Margent,  Conf.  and  Def.  1567, 1570.J 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 31.3 
 
 o/the.  third 
 council  of  Car- 
 thage discussed. 
 
 Vide  Ep'ist.  Le- 
 on. IX.  ad  Pe- 
 trutn  et  JokaTi- 
 nem,  Aphriae 
 episcvpos 
 
 Higliest 
 Bishop, 
 Prince 
 
 of 
 Priests. 
 
 John  Hi.  j^j-yg  over  further  loohing  for  it.  "  Who  doth  evil  hateth  light,"  saith  Christ. 
 So  here,  falsifijing  ^  and  forging  a  canon  of  a  council,  you  would  fain  walk  in  clouds, 
 that  your  lying  might  not  be  deprehended,  <5rc.* . . .  So  had  it  been  done  more  cir- 
 cumspectly for  furtherance  of  your  falsehood^,  if  the  matter  should  never  come  to 
 trial  of  learning. 
 
 Now  whosoever  examineth  the  place  truly,  must  needs  cry  out,  Shame  on  you,  ."^^^[j^^^J^ 
 defender,  who  are  the  author.    The  words,  if  you  had  listed  to  have  alleged  f/tem  For  tins 
 Theim  canon  without falsehood^,  be  these  which  we  find  in  the  2()th  canon  of  the  third  soonbe 
 council  of  Carthage,  which  council  was  authorised  by  the  sixth  general 
 council  holden  at  Constantinople  in  Tridlo :  Ut  primae  sedis  episcopiis 
 non  appelletur  priiiceps  sacerdotum,  aut  summus  sacerdos,  aut  aliquid 
 hujusmodi,  sed  tantum  primae  sedis  episcopiis".    Arid  thus  they  are  to 
 be  Englished :  "  It  hath  liked  us,"  say  the  fathers  of  that  council,  "  that 
 a  bishop  of  a  first  see  be  not  called  prince  of  priests,  or  highest  priest^^,  or  any  such 
 other  thing,  but  only  a  bishop  ^'^  of  a  first  see."   Noio  cometh  me  this  jolly  defender, 
 and  saith,  the  council  of  Carthage  hath  express^^  ivords  {for  so  much  his  Latin  sound- 
 eth),  . . .  that  no  bishop  should  be  called  either  the  highest  bishop  or  chief  priest.  By 
 which  canon,  thus  by  him  untruly  uttered,  he  thought  to  deprive  the  pope  of  this 
 ^ancient  title  that  all  the  world  hath  ever  attributed  unto  him,  so  as  he  be  called  no  "truth, 
 
 as  shall 
 
 more  sumtnus  pontiiex.  appear. 
 
 For  the  right  understanding  of  this  canon  two  things  are  to  be  considered ;  hoio 
 far  the  authority  of  this  council  ought  to  be  extended,  and  what  is  meant  by  a  first 
 see.    "  The  decrees  of  this  council  pertained  but  to  the  province  of  Afric.  For 
 provincial  councils  bind  only  the  provinces  in  which  and  for  order  of  which  they  be  council 
 kept.    Only  the  general  councils  are  to  be  received  of  all.  .  .  .  restraibeth 
 Prima   sedes,        By  thcsc  two  words,  prima  sedes,  those  fathers  understood  any  city  R^me!"'"''  °^ 
 eih"  '  "'^'^  in  which  a  patriarch  or  primate,  who  .are  of  one  office  though  of  diverse 
 p'rimaHbu^    names,  hath  his  see^*.    I  call  it  a  first  see,  or  rather  (if  it  might  be 
 
 permitted)  a  primate  see.    ^In  great  cities,  where  the  highest  courts  for  '  untruth, 
 justice  were  kept,  and  tvhere  the  chief  pagan  priests  of  the  Latins,  named  primi  upon  a  fabie. 
 flamines,  were  resident  before  the  coming  of  Christ,  there  after  Christ's  coming  ivere 
 patriarchs  or  primates  placed,  by  whom  the  weighty  matters  of  bishops  shoidd  be 
 Dist.  99.  cap.  decided.    ^  Which  order  teas  taken  first  by  commandment  of  St  Peter,  as  '^"fj™'^. 
 Provmcta.      Clement  writeth^^ ;  by  the  apostles  and  Clement,  as  Anacletus  witnesseth^'^ ;  ^le  'formtr"" 
 hy  the  apostles  and  their  successors  afterward,  as  Lucius  the  pope  saith^''. .  .  .^^ 
 
 Now  the  council  of  Carthage  by  this  defender  alleged,  and  likewise  the  African 
 council,  ordained  and  willed  that  a  bishop  of  any  of  the  primate  sees  of  Afric 
 should  not  be  called  princeps  sacerdotum,  aut  summus  sacerdos,  "prince  or  chief 
 of  the  priests,  or  highest  priest,"  by  which  word  a  bishop  is  there  signified,  but  only  a 
 bishop  of  the  primate  see  whereof  he  was  primate.  By  which  decree  they  willed  ^only  ]^i°l^^^Xuk 
 their  primates  of  Afric  to  keep  themselves  within  their  limits,  and  not  presump- 
 tuously  to  take  upon  them  more  glorious  titles  and  further  jurisdiction  than  to  them 
 pertained,  lest  surely  they  might  seem  to  prejudicate  the  pope's  supremacy.  Thus  it  is 
 evident,  the  authority  of  that  Carthage  council  being  restrained  to  Afric  only, 
 that  by  this  canon  the  pope's  primacy  and  title  is  no  whit  diminished  or  disproved. 
 And  so,  for  all  this  defender,  he  remaineth  as  he  hath  ^ever,  highest  bishop.  untr^fh' 
 
 Here  and  elsewhere  sneers  at  the  "lady  inter- 
 preter," as  Harding  calls  lady  Bacon,  are  omitted.] 
 
 Concil.  Quinisext.  can.  2.  in  Concil.  Stud. 
 Labb.  et  Cossart.  Lut.  Par.  1C71-2.  Tom.  VI.  col. 
 1141.] 
 
 [">  Leon.  Papae  IX.  ad  Petr.  et  Joan.  Episc. 
 Epist.  iv.  in  eod.  Tom.  IX.  col.  974.] 
 
 ["  Priests,  ICU.] 
 
 I"  Only  bishop,  Conf.] 
 
 ['2  Hath  by  e.xpress,  Conf.  and  Def.  15G7.] 
 
 Primates  et  patriarch*  diversorum  sunt  no- 
 minura,  sed  ejusdem  officii.  —  Corp.  Jur.  Canon. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xcix.  col. 
 478.] 
 
 In  illis  vero  civitatibus,  in  quibus  olim  apud 
 
 ethnicos  primi  flamines  eorura  atque  primi  legis  doc- 
 tores  erant,  episcoporum  primates  poni  vel  patri- 
 archas  beatus  Petrus  prsecepit,  qui  reliquorum  epi- 
 scoporum causas,  et  majora,  quoties  necesse  foret, 
 
 negotia  in  fide,  agitarent  Clem.  Epist.  L  in  eod. 
 
 ibid.  Dist.  Ixxx.  can.  2.  col.  382.] 
 
 Anaclet.  Epist.  ii.  in  eod. ibid.  Dist.  xcix.  can. 
 1.  col.  478.] 
 
 ["'  Lucius  in  eod.  ibid.  Dist.  Ixxx.  can.  1.  cols. 
 381,  2.] 
 
 ['^  Here  follows  an  enumeration  of  patriarchships, 
 or  primate  sees.] 
 
 l'^  1507  adds,  For  the  words  of  the  council  are 
 these:  Universalis  autera  nee  etiam  Romanus  ponti- 
 fex  appelletur.] 
 
314 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Highest 
 Bishop, 
 
 Prince 
 of 
 
 Priests. 
 
 Dist.  99. 
 Primae. 
 
 Addition. 
 
 M.  Hard. 
 19(1  b. 
 [Detect.] 
 M.  Hard. 
 m.  a. 
 [Detect.] 
 
 Xt.  Hard. 
 I'onf.  p. 
 2H4.  a. 
 
 [Detect.  191.] 
 
 THE  BISHOP  OF  SARISBUKY. 
 
 What,  M.  Harding,  so  much  falsehood  ^  upon  us  at  one  time  ?  Falsifying  of 
 councils,  shameful  falsifying,  false  teaching,  false  sleight,  false  dice,  false  play, 
 and  all  false  ?  Christ  -  saith  of  himself,  "  I  am  the  truth."  God  give  you  grace 
 to  credit  him  !  For  the  error  of  quotation  in  the  margin,  wherein  you  spend  so 
 many  words,  it  may  please  you  to  know  that  I  neither  was  the  printer,  nor  could 
 be  present  at  the  printing.  For  the  rest,  if  there  can  be  any  one  point  of  false- 
 hood^ found  in  me  touching  the  allegation  of  this  council  of  Carthage,  I  will  not 
 refuse  to  stand  charged  with  the  whole.  But,  if  every  of  these  horrible  false- 
 hoods^ be  found  an  evident  and  plain  truth,  then  it  may  please  you  to  take  home 
 all  these  pretty  titles  to  yourself  again,  as  in  every  of  these  words  so  often 
 doubled,  and  so  heaped  together,  having  yourself  committed  a  several  falsehood  ^ 
 
 And  herein,  for  trial  of  your  courteous  dealing,  I  am  content  yourself  shall  sit 
 and  be  the  judge.  For,  notwithstanding  it  be  thought  of  many  that  ye  dissemble 
 deeply,  and  will  not  bestow  your  voice  to  say  the  truth,  yet  I  doubt  not  but  in 
 this  matter,  if  ye  have  eyes,  ye  may  easily  look  up  and  see  the  truth. 
 
 You  say,  "  Sir  defender  hath  falsely  alleged  the  council  of  Carthage."  And 
 why  so?  For  that  he  saith,  the  council  decreed  by  express  words  that  the 
 bishop  of  Rome  should  not  be  called  the  universal  bishop.  This  you  say  is  forged 
 and  fiilsified,  and  is  no  part  of  that  council.  For  indifferent  trial  both  of  the 
 truth  and  of  the  falsehood  ^  herein,  I  beseech  you  behold  the  \ery  Avords  of  the 
 council,  even  as  they  are  alleged  by  your  own  doctor  Gratian.  These  they  are  : 
 Primce  sedis  ejjiscopus  non  appellctur  ^r/«cfps  sacerdotxun,  vel  summits  sacerdos,  vel 
 aliquid  hujusmodi;  sed  tantum  primce  sedis  episcopus.  Universalis  autem  nec  etiam 
 Romarius  pontifex  appelletur* :  "  Let  not  the  bishop  of  any  of  the  first  sees  be 
 called  the  prince  of  priests,  or  the  highest  priest^,  or  by  any  other  like  name ; 
 but  only  the  bishop  of  the  first  see.  But  let  not  the  bishop  of  Rome  himself  be 
 called  the  universal  bishop."  And  in  the  gloss  thereupon  it  is  noted  thus :  In  hac 
 distinctione  dicitur,  quod  papa  non  debet  did  universalis  ^ :  "  In  this  distinction  it 
 is  said  that  the  pope  ought  not  to  be  called  the  universal  bishop." 
 
 Addition.  §^  Here  M.  Harding  crieth  out  bitterly:  "M.  Jewel  is  a  shameless 
 man :  three  main  lies  :  O  impudent  glosser  !  Are  ye  not  ashamed?  &c.  These  be  not 
 the  words  of  the  council  of  Carthage.  They  are  to  be  referred  to  the  third  part  of 
 the  distinction  that  followetli  afterward."  Your  speech  is  terrible,  M.  Harding,  and 
 argueth  some  inordinate  passion  in  your  stomach.  Refer  these  words  whither 
 you  will.  If  they  be  not  written  in  the  council  of  Carthage,  yet  at  the  least  they 
 are  the  words  of  Gratian  alleging  the  words  of  the  council  of  Carthage.  Be  they 
 his  words,  or  be  they  the  council's,  I  will  not  strive.  Well  you  know  they  are 
 not  mine.  Thus  he  saith  by  your  own  confession  :  Universalis  autem  nec  etiam 
 Eomatius  pontifex  appelletur :  "  Let  not  the  bishop  of  Rome  himself  be  called  the 
 universal  bishop."  And  thus''  you  confess  is  the  meaning  of  pope  Pelagius,  that 
 followeth  immediately  in  the  same  distinction.  Now,  M.  Harding,  what  great 
 prejudice  is  this,  as  touching  the  right  of  our  cause,  if  we  lose  the  authority  of 
 the  council  of  Carthage,  and  get  the  authority  of  the  pope  himself,  who  in  your 
 judgment,  and  as  you  have  written  and  published  to  the  world,  is  above  the 
 authority  of  all  councils  ?  Whatsoever  the  council  of  Carthage  say,  the  pope 
 himself  saith,  as  it  is  noted  in  the  rubric  :  Nec  etiam  Eomamts  pontifex  univei'salis 
 est  appellandus. 
 
 Now,  touching  the  gloss,  ye  run  upon  me  with  hue  and  cry :  "  O  impudent 
 glosser!"  you  say,  "are  you  not  ashamed  to  shew  your  peevish  falsehood 8? 
 Why  left  you  out  the  beginning  of  the  sentence  ?"  Truly,  M.  Harding,  I  knew 
 not  your  diet ;  otherwise  I  could  as  good  cheap  have  served  you  with  all  together. 
 
 [•  Falsehead,  1567,  1570.] 
 
 P  Yet  Christ,  1507.] 
 
 P  Falseheacis,  1507,  1570.] 
 
 [*  Ex  Concil.  Afrie.  c.  6.  in  Corp.  Jur.  Canon. 
 Lugd.  1G24.  Decret.  Gratian.  Deer.  Prim.  Pars,  ibid. 
 Dist.  xcix.  can.  3.  col.  479  ;  where  aut  aliquid.  The 
 la.st  sentence  is  not  printed  in  Gratian  as  a  part  of 
 
 the  decree  of  the  council.  But  bishop  Jewel  asserts 
 (see  Vol.  I.  page  425)  that  there  was  MS.  authority 
 for  its  really  being  so.] 
 
 [5  Priests,  1611.] 
 
 Hiec  est  3.  pars  distin.  in  qua  dicitur,  &c.  vo- 
 cari  universalis  Gloss,  in  can.  ibid.] 
 
 [7  This,  1570, 1G09.]  ["  Falsehead,  1670.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 315 
 
 I  left  out  nothing  that  was  necessary.    But,  forasmuch  as  ye  want  something,  'Hjoliest' 
 I  know  not  what,  ye  shall  have  free  liberty  to  make  it  up  at  your  pleasure.    The  Bisiiop, 
 whole  words  be  these :  Hibc  est  tertla  pais  distinctinnis,  in  qua  dicitur,  quod  Prince 
 papa  non  debet  vocari  universalis^ :  "  This  is  the  third  part  of  this  distinction,  of 
 wherein  it  is  said  that  the  pope  ought  not  to  be  called  the  universal  bishop."  Priests. 
 
 Now  tell  us,  good  Master  Harding,  what  peevish  falsehood*,  or  what  impudent       '  ' 
 glossing  is  this  ?  or,  saving  some  part  of  your  folly,  whereat  ought  any  man  to  be 
 ashamed?  43(1 
 
 Touching  that  you  so  pleasantly  cheer  yourself  with  these  words,  "  You  do 
 as  like  to  M.  Jewel,  as  if  you  were  his  father's  son ; "  I  must  answer  you  as  St 
 Augustine  sometime  did  the  heretic  Cresconius :  Sei'va  potius  pueriUa  pueris^^ :  A^ngust. 
 
 contr  Crtsc 
 
 "  Keep  such  childish  toys  to  play  with  your  children."  God  make  us  both  like  Lib.  in.  cap.' 
 unto  our  Father  that  is  in  heaven !  xxxvm. 
 
 Where  you  say  of  yourself  only,  without  farther  witness,  that  this  title  is  the 
 pope's  ancient  right,  ever  given  to  him  by  all  the  world,  I  doubt  not  but  the 
 untruth  hereof,  by  my  former  reply^^  touching  the  same,  may  soon  appear,  ^r'- 'v. 
 Certainly,  when  the  same  title  was  offered  to  St  Gregory,  he  refused  it  utterly,  oregor.  Lib. 
 
 —  -  ,    -  „  vii.  Epist.  mSO, 
 
 as  none  oi  his'"'. 
 
 Indeed,  this  council  of  Carthage  notwithstanding,  the  title  of  highest  bishop 
 was  sometime    given,  not  only  to  the  bishop  of  Rome  and  other  patriarchs,  but 
 also  unto  all  other  bishops.    M.  Harding's  own  Amphilochius  calleth  St  Basil 
 principem  sacerdotum^^,  "the  prince  or  chief  of  bishops."     Ruffinus  calleth  m.  Hardings 
 Athanasius  pontificem  maximum     "  the  highest  bishop."    Nazianzenus  calleth  the  lochius. 
 same  Athanasius  arcJiisacerdotein  sacerdotum^^,  "the  chief  bishop  of  bishops."  ii.  cap,  xxiii. 
 Lactantius  calleth  every  bishoprick  summum  sacerdotium^^.    Likewise  St  Hierome  HeJon.''^'' 
 saith:  Ecclesice  salus  in  summi  sacerdotis  digiiitate  petidet^° :  "  The  safety  of  the  J;."'(I^p'xx'^'^' 
 church  standeth  in  the  dignity  of  the  highest  priest."    By  which  highest  priest,  ^nt7"Lucif 
 M.  Harding  himself  saith,  is  meant  every  several  bishop  within  his  own  diocese,  m  Harding 
 St  Augustine  saith  ;  Quid  est . . .  episcopus,  7iisi  primus  presbyter,  hoc  est,  summus  Xi^wer  to 
 sacerdos ?    "  What  is  a  bishop  but  the  first  or  chief  priest,  that  is  to  say,  the  fjjf  atir'b*^"' 
 highest  priest  ?"    Therefore  we  may  safely  spare  the  pope  this  title  of  highest  J,"roquT''  ^'^ 
 bishop,  not  as  peculiar  to  him  alone,  as  M.  Harding  imagineth,  but  as  common  Q^i^g^'jy*,- 
 and  general  to  all  bishops. 
 
 AH  that  you 22  have  here  alleged  of  the  jurisdiction  of  the  Jfamines  is  a  mere 
 fantasy,  grounded  only  upon  an  unsavoury  fable  of  Anacletus  and  Clemens. 
 Neither  are  you  able  to  find  either  these  names,  arcliiflamines  or  protojlamines, 
 which  here  are  imagined,  in  any  ancient  allowed  writer,  or  any  such  universal 
 jurisdiction  to  them  belonging. 
 
 The  first,  or  principal,  or  mother  sees  were  limited,  not  by  the  flamines,  but 
 by  the  prince.    So  it  is  written  in  the  council  of  Chalcedon  :  Quascunque  civitates  concii 
 jjer  literas  regias  metropolitico  nomine  honorarunt'-^ :  "  What  cities  soever  by  the  S''''^ 
 prince's  charter  they  honoured  with  the  name  of  the  mother  see." 
 
 And  therefore  the  emperor  Theodosius,  upon  displeasure  conceived,  took  chrysost.  ad 
 that  name  of  honour  from  the  city  of  Antioch,  minding  it  should  be  so  called  no  hom'i.''i7?' 
 more^^.   And  for  that  cause  was  the  city  of  Rome  chosen  amongst  others  to  be  a 
 
 See  above,  note  6.] 
 
 There  is  here  a  paragraph  in  1.5G7,  in  wliich 
 Jewel  declared  that  he  had  only  reported  the  words 
 of  the  council,  and  retorted  the  charge  of  falsehood 
 on  Harding.  The  "addition"'  appears  to  have  been 
 substituted  for  this  paragraph.] 
 
 t"  August.  Op.  Par.  1G79-1700.  Contr.  Cresc. 
 Donat.  Lib.  iii.  cap.  Ixxviii.  8!).  Tom.  IX.  col.  480.] 
 
 ['2  See  Vol.  I.  pages  3.38,  &c.] 
 
 Gregor.  Magni  Papse  I.  Op.  Par.1705.  Epist. 
 Lib.  VIII.  Indict,  i.  Ad  Eulog.  Episc.  Epist.  x.\x. 
 Tom.  II.  col.  919.] 
 
 ['■•  Bishops,  1009,1011.] 
 Sometimes,  1.507,  1.570.] 
 
 ['«  AmphUoch.  Op.  1044.  In  Vit.  S.  Basil,  pp. 
 150,  224.  J 
 
 ["  Hist.  Eccles.  Par.  Lib.  xi.  cap.  xxviii.  fol. 
 
 129.  2.] 
 
 ['8  Gregor.  Naz.  Op.  Par.  1778-1840.  In  Laud. 
 Heron.  Orat.  xxv.  11.  Tom.  I.  p.  402.] 
 
 Lactant.  Op.  Lut.  Par.  1748.  Div.  Inst.  Lib. 
 IV.  cap.  XXX.  Tom.  I.  p.  353 ;  where  maximum  for 
 summum.] 
 
 [2"  Hieron.  Op.  Par.  1093-1700.  Adv.  Lucifer. 
 Tom.  IV.  Pars  ii.  col.  295.] 
 
 August.  Op.  Quaist.  ex  utroq.  mixt.  QujEst, 
 ci.  Tom.  III.  Append,  col.  93.] 
 
 [22  Ye,  1507,  1570, 1009.] 
 
 [-•■'  Concii.  Calched.  Act.  xv.  can.  12.  in  ConciL 
 Stud.  Labb.  et  Cossart.  Lut.  Par.  1071-2.  Tom.  IV. 
 col.  702. J 
 
 ["  Chrysost.  Op.  Par.  1718-38.  Ad  Pop.  Ant. 
 Horn.  xvii.  Tom.  II.  pp.  175,  &c.] 
 
316 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 primate,  or  a  principal  mother  see,  not  for  that  either  Christ  or  Peter  had  so  ap- 
 pointed, as  M.  Harding  telleth  us,  but  for  that  it  was  the  most  noble  citj',  and  of 
 concii.  greatest  renown  in  all  the  world.  The  words  be  plain  :  Sedi  veteris  Romce  patres 
 ^^ac.  cap.  j^gj^Yo  dederunt  pritnatum,  quod  ilia  ciritas  aliis  imperaret^ :  "The  fathers  worthily 
 gave  the  chiefty  to  the  see  of  the  old  Rome,  because  that  city  had  the  prince- 
 hood  over  others." 
 
 Now  concerning  this  decree  of  the  council  of  Carthage,  it  touched  as  well 
 the  bishop  of  Rome  as  other  primates.    And  therefore  pope  Adrian,  afterward 
 alleging  and  corrupting  the  same,  added  thereto  this  special  proviso  for  him- 
 Adrian.^Pap.  self :  Nullus  arcMepiscoporum,  nisi  qui  primas  sedes  tcnent,  appelletur  primas, 
 syno.ret'^''  uut  pvlnceps  sacerdotum,  aut  summns  sacerdos,  aut  aliquid  Jmjusmodi,  ^c.  Salva 
 coiLTom  II.  semper  in  omnibus  auctoritate  beati  Petri  apostoli- ;  "  Let  no  archbishop,  saving 
 such  as  have  the  principal  or  first  sees,  be  called  either  the  primate,  or  the  prince 
 of  priests,  or  the  highest  priest,  or  by  any  other  like  name,  &c.    Saving  always 
 and  in  all  thuigs  the  authority  of  blessed  St  Peter  the  apostle." 
 
 The  Apology,  Chap,  iv.  Division  3. 
 
 And  therefore,  sithence  the  bishop  of  Rome  will  now-a-days  so  be 
 called,  and  challengeth  unto  himself  an  authority  that  is  none  of  his ; 
 besides  that  he  doth  plainly  contrary  to  the  ancient  councils  and  con- 
 trary to  the  old  fathers,  Ave  believe  that  he  doth  give  to  himself,  as  it 
 All  these  be^  is  Written  by  his  own  companion  Gregory,  a  presumptuous,  a  profane, 
 Gregory.  a  sacrilcgious,  and  an  antichristian^  name ;  that  he  is  also  the  king  of 
 pride,  that  he  is  Lucifer,  which  preferreth  himself  before  his  brethren ; 
 that  he  hath  forsaken  the  faith,  and  is  the  forerunner  of  antichrist*. 
 
 M.  HARDING. 
 
 Univer- 
 sal. 
 
 •  Untruth. 
 
 For  Platina 
 .'iaith  :  Boni- 
 fachis  HI. 
 obtinuit  a 
 Phoca, 
 
 •magtia  tamen 
 conten- 
 tione^. 
 •>  There  ap- 
 peareth  no 
 such  matter 
 in  all  that 
 council. 
 «  Untruth. 
 As  appeareth 
 by  the 
 former 
 authority  of 
 Platina. 
 ^  Untruth. 
 As  further 
 a]j]ieareth  by 
 the  answer. 
 
 •  Untruth, 
 and  most 
 vain  fantasy. 
 For  no 
 bishop  of 
 Constanti- 
 nojile  ever 
 dreamed  of 
 such  autho- 
 rity. 
 
 Here  is  much,  ado  about  nouglit,  and  a  number  of  bitter  words  picked  out  of 
 St  Gregory's  epistles,  pretended  to  be  written  against  the  bishop  of  Rome,  to  no 
 purpose.  For  if  tee  say,  ^as  we  may  say  truly  ^,  that  he  challengeth  to  himself  no 
 such  name,  then  ichat  hath  this  defender  to  say?  Let  him  shew  us  hoio  many 
 bishops  of  that  see  ever  took  the  name  of  the  universal  bishop  upon  them,  specially  as 
 Gregory  understandeth  it  to  signify.  If  he  can  shew  none,  why  blotteth  he  so  much 
 paper  with  so  impudent  lies  ? . . . 
 
 ^Indeed  the  six  hundred  and  thirty  fathers  of  the  general  council  of  Chalcedon 
 gave  to  pope  Leo  that  name,  as  Gregory  in  three  sundry  epistles  writeth',  and 
 certain  other  in  their  writings  have  attributed  to  the  pope  the  same.  But  that 
 either  Leo  or  any  other  his  sticcessor  '^affected  so  to  be  called,  Gregory  denieth. 
 "^Ajid  that  any  since  Gregory's  time  to  our  days  ever  called  or  wrote  himself  universal 
 bishop,  we  deny. . . . 
 
 Whereas  Pelagius^  and  Gregory,  writing  against  the  presumption  of  John  the 
 bishop  of  Constantinople  for  taking  upon  him  this  name,  are  much  alleged  by  the 
 enemies  of  unity,  against  the  authority  of  Peter's  successor  over  the  whole  church ; 
 we  say  that  they,  following  the  steps  of  their  predecessors,  refused  the  name  of 
 universal  bishop  in  such  sense,  as  Pelagius,  and  specially  Gregory,  oftentimes  de- 
 clareth,  that  where  one  is  called  universal  bishop,  he  seemeth  to  be  called  '^bishop 
 
 ['  Concii.  Calclied.  Act.  xv.  can.  28.  in  Concii. 
 Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2.  Tom.  IV. 
 col.  770.  J 
 
 [-  Capit.  per  Adinan.  Pap.  ex  Sjnod.  et  Canon. 
 Div.  Collect,  in  Crabb.  ConeU.  Col.  Agrip.  1551. 
 Tom.  II.  p.  Cll;  where  vel  aliquid.] 
 
 P  And  anticlu'istian,  Conf.  and  Def.  1567.] 
 See  Vol.  I.  pages  34-i,  5 ;  where  these  and 
 several  similar  expressions  are  given  from  the  epis- 
 tles of  Gregory.] 
 
 [*  Say  and  truly,  Conf.] 
 
 [°  Bonifacius  a  Phoca  imperatore  obtinnit, 
 
 magna  &c.— Plat.  De  Vit.  Pont.  Col.  1551.  Bonifac. 
 III.  p.  75.] 
 
 Gregor.  Magni  Papae  I.  Op.  Par.  1705.  Epist. 
 Lib.  V.  Indict,  xiii.  Ad  Johan.  Episc.  Epist.  xviii. 
 Tom.  II.  col.  743;  Ad  Mauric.  August.  Epist.  xx. 
 col.  749 ;  Ad  Eulog.  et  Anastas.  Episc.  Epist.  xliii. 
 col.  771.] 
 
 [8  Pelag.  Papie  II.  ad  Joan.  Episc.  Constant. 
 Epist.  viii.  in  Concii.  Stud.  Labb.  et  Cossart.  Torn. 
 V.  cols.  948,  &c.   This  epistle  is  spurious.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 317 
 
 alone,  so  as  bishopricJe  should  he  taken  away  from  all  others.  But  they  refused  Univer- 
 not  so  to  he  called  after  this  meaning,  as  though,  hy  that  refusal,  the  authority  of  g^^j 
 
 the  bishop  of  Rome  should  be  restrained,  and  not  extended'^  over  the  ivhole  church.  '■  «  ' 
 
 They  deny  that  any  man  might  so  he  universal  bishop  as  he  should  be  also  the 
 peculiar  rider  and  governor  of  every  particular  church.  For  so  all  other  bishops 
 had  been  in  vain;  and  that  is  contrary  to  Christ's  institution,  who  ordained  all 
 
 the  apostles  to  be  bishops  To  say  all  in  few,  they  refused  the  name  that  might 
 
 odiously  be  taken ;  they  refused  not  the  primacy  ^  which  Christ  to  them  had  com-  f  untmth. 
 mitted.     Therefore  Gregory,  ivriting  to  Morice  the  emperor,  alleging  the  words  that  never  erected 
 make  for  Peter's  authority  over  the  ivhole  flock  of  Christ,  saith  of  Peter:      T/te  p?ima"cyl 
 charge  of  the  whole  church  and  principality  is  committed  to  him,  and  yet  is  he  » The  like 
 not  called  universal  apostle^'^."     Where  it  is  plain  that  Gregory  doth  both  affirm  was  given  to 
 the  charge  of  the  whole,  and  denieth  the  name  of  universal. . .  .  Let  these  defenders  ani'  Mat-'"' 
 grant  the  thing ;  and  we  strive  not  for  the  name.  Ihaii'appear. 
 
 THE  BISHOP  OF  S.OIISBURT. 
 
 Here  it  pleaseth  M.  Harding  of  his  courtesy  to  say,  we  have  blotted  our 
 papers  with  so  many  and  so  many  impudent  lies.  His  whole  discourse  standeth 
 only  in  the  construction  of  this  word  "  universal,"  in  what  sense  it  may  be  either 
 refused  or  claimed.  Howbeit,  understand  thou,  gentle  reader,  that  all  this  is 
 M.  Harding's  own  only  commentary :  for  other  doctor  or  father  he  allegeth  none. 
 
 Addition.  "  But,"  M.  Harding  saith,  "  M.  Jewel  misUketh  with  me  for  Addition, 
 
 saying  that  the  name  of  universal  bishop  in  a  right  sense  is  no  proud  name  in  ^^^^ 
 respect  of  him  to  whom  it  belongeth.    By  a  right  sense,  I  mean  that  sense  which  p-  ihb 
 St  Gregory  allovved,  and  that  which  the  fourth  general  council  of  Chalcedon  '^''^^"'■^ 
 allowed."    The  ansiver.  But  what  is  that  right  sense,  M.  Harding  ?    "  The  same," 
 you  say,  "  that  is  allowed  by  the  council  of  Chalcedon  and  by  St  Gregory,"  But 
 what  sense  that  may  be,  neither  the  council  of  Chalcedon  nor  St  Gregory  ever 
 told  you.    Verily,  St  Gregory,  having  occasion  largely  to  dispute  hereof,  even  in 
 the  same  sense  and  meaning  as  it  was  claimed  by  the  bishop  of  Constantinople, 
 saith  that  the  same  title  with  the  same  sense  was  offered  by  the  council  of 
 Chalcedon  to  the  bishop  of  Rome.    In  the  same  sense,  I  say,  M.  Harding,  and 
 in  none  other;  and  in  what  sense  it  was  offered  by  the  council,  in  the  same 
 sense  the  pope  refused  it.    The  sense  therefore  being  one,  why  do  you  so  vainly 
 imagine  such  choice  of  senses  ?  "  The  sense  that  was  offered,"  you  say,  "  was  good. 
 The  sense  that  was  refused,"  you  say,  "  was  naught."    And  yet  both  these  senses 
 were  aU  one  sense.    Otherwise  shew  you  me,  where  St  Gregory  ever  called 
 himself  the  universal  bishop  in  any  kind  of  sense.    Certainly,  speaking  of  the 
 same  title  of  universal  bishop,  and  of  the  same  sense,  and  of  none  other,  he 
 saith:  Petrus  universalis  apostolus  non  vocatur^^ :  "St  Peter  is  not  called  the  Lib.  iv. 
 universal  apostle."    If  this  title  and  this  sense  never  belonged  unto  St  Peter,  how 
 then  may  it  belong  unto  the  pope  ?    Wherefore,  M.  Harding,  touching  the  right 
 sense  of  these  words,  I  think  him  not  in  his  right  wits  that  can  devise  such 
 distinction  of  senses  without  any  difference.    Him  St  Gregory  meant  to  claim 
 the  name  of  "  universal  bishop,"  that  sought  to  subdue  all  the  members  of 
 Christ's  church  unto  himself.    And  this  is  that  self-same  title,  and  that  self- 
 same sense,  that  this  day  is  claimed  by  the  pope,  as  it  is  evident  unto  the  world. 
 Pope  Clement  saith :  Omnes  subjecti  sunt  motioni  papce ;  et  sunt  in  illo,  quasi  ciem.  Lib.  v. 
 membra  de  membro^^ :  "All  men  are  subject  to  the  pope's  will;  and  are  in  him,  AdveTtrum. 
 as  members  of  a  member."    Durandus  saith :  Omnes  episcopi  descendunt  a  papa,  Dnr,ind.  Oe 
 tanquam  membra  a  capite^^ :  "All  bishops  come  from  the  pope,  as  members  ordm'Lib  ii. 
 from  the  head."    Another  saith  :  Papa  est  ordinarius  totius  mundi^'^ :  "  The  pope 
 is  the  ordinary  or  bishop  of  all  the  whole  world."    And  therefore  pope  Bonlfacius  ne  Major,  et 
 
 Obt'd.  Unam 
 
 saiictam. 
 
 Extend,  Conf.  and  Dcf.  1567.] 
 
 ['»  Gregor.  Magni  Papac  I.  Op.  Epist.  Lib.  v. 
 Indict,  xiii.  Ad  Mauric.  August.  Epist.  xx.  Tom. 
 II.  col.  748.    See  Vol.  I.  page  343,  note  IC] 
 
 [''  Omnes  igitur  sunt  subjecti  motioni  illius;  et 
 &c.— Corp.  Jur.  Canon.  Lugd.  1624.  Clement.  Lib. 
 
 V.  Tit.  iii.  Gloss,  in  cap.  3.  col.  274.] 
 
 ['^  ...caput  est  omnium  pontificum,  a  quo  illi, 
 tanquam  a  capite  membra,  descendunt. — Durand. 
 Rat.  Div.  Offic.  Lugd.  15G5.  Lib.  ii.  cap.  i.  17.  fol, 
 46.] 
 
 ['3  See  below,  page  319,  note  16.] 
 
318 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Vni.  hath  concluded  by  solemn  sentence,  "  that  every  creature  must  submit 
 itself  unto  the  bishop  of  Rome,  upon  the  pain  of  everlasting  damnation i."  This 
 is  the  right  sense  that  you  mean,  M.  Harding :  thus  the  pope  claimeth  this  day 
 to  be  the  "  universal  bishop."  And  this  same  title  and  sense  is  it  that  St 
 Gregory  condemnetli.  4^ 
 
 First,  where  it  is  said  that  St  Gregory  by  this  word  "  universal  bishop" 
 meant  him  that  would  be  bishop  alone  over  all  the  world,  excluding  all  others, 
 this  exposition  is  not  only  strange,  but  also  vain,  and  fond,  and  void  of  reason. 
 For  what  bishop  of  Constantinople  ever  was  there  that  called  himself  the  only 
 bishop,  and  excluded  all  others  ?  Doubtless  John,  that  first  laid  claim  unto  this 
 name,  as  he  called  himself  the  "  universal  bishop,"  so  he  wrote  his  letters  unto 
 others,  and  never  refused  to  call  them  bishops. 
 
 But,  to  leave  these  glosses  and  fantasies,  by  the  title  of  "  universal  bishop" 
 St  Gregory  meant  such  a  one,  not  as  would  be  bishop  alone,  but  as  would  claim 
 infinite  authority  and  universal  jurisdiction  over  all  other  bishops  throughout  the 
 cvr<T.m      world;  and  that,  as  St  Cyprian  saith,  would  call  himself  episcopum  episcoporum^, 
 carihag.      "  the  bisliop  of  bishops." 
 
 Therefore  St  Gregory  thus  writeth  unto  John  the  bishop  of  Constantinople,  the 
 Gregor.  Lib.  first  usurper  of  this  title  :  Quid  tu  Christo  universalis  . . .  ecclesice  Capiti  in  extremi 
 IV.  Kpist.  3a.  ^-y^^^-gj-j-  responsunis  es  examine,  qui  cuncta  ejus  membra  tibimet  universalis  conaris^ 
 appellatione  supponere^  ?  "  What  answer  wilt  thou  make  unto  Christ,  the  Head 
 of  the  universal  church,  when  thou  shalt  be  examined  at  the  last  judgment, 
 (not  that  thou  hast  called  thyself^  the  only  bishop,  but)  that  thus  goest  about 
 by  the  name  of  universal  bishop  to  make  all  his  members  subject  unto  thee  ?"  It 
 was  this  immoderate  universal  jurisdiction  that  St  Gregory  reproved,  and  not  the 
 making  of  himself  bishop  alone,  excluding  all  others. 
 Greg>r.  Lib.        Likewise  he  mnteth  of  himself  unto  Eulogius  :  Beatitudo  vestra  . . .  mihi  [sic] 
 vii.  pist.  30.  jQq^iH^ij. .      Sicut  jnssistis.    Quod  verbum  jussionis,  peto,  a  meo  auditu  removete  . . . 
 
 Noil. .  .jussi;  sed  quce  utilia  visa  sunt,  indicare  curavi^ :  "  Your  holiness  saith  thus 
 unto  me  (being  the  bishop  of  Rome),  '  As  you  have  commanded.'  Have  away  this 
 word  of  '  commanding'  from  my  hearing,  I  beseech  you.  I  '  commanded'  you  not ; 
 but  that  I  took  to  be  the  best  I  thought  good  to  shew  you."  The  fault  there- 
 fore, that  Gregory  findeth  with  John  the  bishop  of  Constantinople,  stood  not  in 
 calling  himself  the  only  bishop,  for  so  he  never  did ;  but  in  bidding,  and  com- 
 manding, and  claiming  universality  of  jurisdiction  over  the  whole  church  of 
 Gregor.  Lib.  Christ.  And  for  that  cause  he  saith  unto  Eulogius :  Ecce  in  prtefatione  epistolce, 
 %u.  £pi»t.3».  ^y^jjj  meipsum,  qui  proJiibui,  direxistis,  superbce  appellationis  verbum,  univer- 
 salem  me  papam  dicentes,  imprimere  curastis.  Quod,  jieto,  dulcissima  mihi  sanctitas 
 vest7-a  ultra  non  faciat ;  quia  vobis  subtrahitur,  quod  alteri  plusquam  ratio  exigit 
 prcebetur'' :  "Behold,  even  in  the  title  of  your  letter  ye  have  written  this  proud 
 posy,  naming  me  'the  universal  pope,'  notwithstanding  I  have  forbidden  it.  I 
 beseech  your  holiness  to  do  so  no  more :  for,  whatsoever  is  given  unto  any  other 
 above  reason,  the  same  is  taken  from  yourselves." 
 
 M.  Harding  saith :  "  Gregory  affirmeth  the  charge  of  the  whole,  and  denieth 
 the  name  of  universal.    Let  these  defenders,"  saith  he,  "  grant  the  thing  ;  and  we 
 strive  not  for  the  name."    Verily  this  play  had  been  too  vain  for  children,  to 
 allow  the  thing  itself,  and  to  cavil  only  about  the  name  ;  that  is,  to  receive  the  bod}', 
 Matt.  xxiiL   and  to  shun  the  shadow ;  or,  as  Christ  saith,  to  swallow  a  camel,  and  to  strain  a 
 Appianus:    gnat.    So  Appian  saith,  Julius  Caesar  nicely  refused  to  be  called  a  king;  and  yet 
 eia-i  oe  TO  manner  authority  and  government  bare  himself  none  otherwise  than  as 
 
 Xets.         a  king. 
 
 It  was  not  the  bare  name  of  universal  bishop  that  so  much  offended  the  holy 
 fathers ;  but  the  pride,  and  tyranny,  and  universal  government  and  jurisdiction, 
 
 ['  Bonifac.  VIII.  in  Corp.  3\a.  Canon.  Lugd. 
 1C24.  Extrav.  Comm.  Lib.  1.  De  Major,  et  Obed. 
 cap.  1.  col.  212.    See  Vol.  I.  page  95,  note  11.] 
 
 Cypr.  Op.  Oxon.  1682.    Concil.  Carthag.  p. 
 
 220.] 
 
 Conaris  universalis,  1.5G7,  1570.] 
 
 Gregor.  Magni  Papa  I.  Op.  Par.  1705.  Epist. 
 
 Lib.  V.  Indict.  XIII.  Ad  Johan.  Episc.  Epist.  xviii. 
 Tom.  II.  col.  742 ;  where  tu  quid,  es  didurus  exa- 
 mine, and  conaris  universalis.] 
 
 [5  Theeself,  15G7,  1570.] 
 
 Id.  Lib.  viii.  Indict.  I.  Ad  Eulog.  Episc.  Epist. 
 XXX.  col.  919;  where  vestra  beatitudo.1 
 
 ['  Id.  ibid. J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 319 
 
 that  is  signified  by  that  name.  If  the  name  were  naught,  then  was  the  usiirpa-  'univer^ 
 tion  of  the  thing  itself  a  great  deal  worse. 
 
 But  St  Gregory  saith :  "  The  charge  and  principality  of  the  whole  church  was  '  v  ' 
 
 committed  unto  Peter."    This  is  not  denied :   in  like  sort  Chrysostom  saith : 
 
 "The  like  charge  and  principality  of  the  church  was  committed  unto  PauP."  chrysost. in 
 
 S6nii.  (ie 
 
 For  thus  he  writeth  :  Pmilo  totus  orhis  creditus  est :  Paulus  gubernat  orbis  eccle-  Eieemos.9 
 siam^'^ :  Paulus  universum  gubernat  orhem^^ :  "  Unto  Paul  the  whole  world  is  com-  Act?^Hom." 
 mitted:"  "Paul  governeth  the  church  of  the  world:"  "Paul  ruleth  the  whole  world."  chrysost.  de 
 And  yet  Chrysostom  meant  not  hereby  that  Paul  had  the  universal  government  Hom.'  2!*"'" 
 of  the  whole ;  but  that  his  care  and  charge  was  general,  as  not  bound  or  limited 
 unto  one  place,  but  indifferent  and  common  unto  all.    So  he  saith :  Paulus  tain  chrysost.  in 
 anxie  omnium  salutem  curahat,  ac  si  totus  mundus  unica  esset  domus^'^  :  "  Paul  was  Profeet. 
 so  careful  for  the  salvation  of  all  men,  as  if  the  whole  world  had  been  but  one 
 house."   Again  :  \^Paulum  tangebat^  sollicitudo  . . .  omnium  ecclesiarum ;  non  unius,  chrysost.  ad 
 aut  duarum,  aut  trium,  sed  omnium  quce  erant  per  orbem  terrarum    :  "  Paul  was  Hom.  73!" 
 moved  with  the  care  of  all  churches ;  not  of  one,  or  two,  or  three,  but  of  all  the 
 churches  throughout  the  world."    Likewise  he  saith  of  St  John :  Columna  erat  chrysost.  in 
 omnium  quce  in  orbe  sunt  ecclesiarum^^:  "He  was  the  pillar  of  all  the  churches  Johanf" 
 in  the  world."    Likewise  again  of  St  Matthew  :  Mattliceus  universi  orbis  curam  f]'''!'^*'^'- 
 
 ^  IT*  9       1  Matt.  Hom, 
 
 gerebat ;  "  The  whole  world  was  under  Matthew  s  charge.  4«. 
 
 Therefore,  if  M.  Harding  will  gather  out  of  these  three  words  of  St  Gregory, 
 totius  ecclesice  cura,  that  Peter  had  universal  jurisdiction  over  aU,  it  must  needs 
 follow  by  the  same  words,  that  Paul,  John,  and  Matthew  had  the  same  jurisdic- 
 tion over  all.  What  other  thing  he  hopeth  to  gain  by  these  words  of  St  Gregory, 
 I  cannot  tell;  unless  happily  he  will  found  his  reason  thus:  St  Gregory  saith, 
 Petrus  universalis  apostolus  non  vocatur,  "  Peter  is  not  called  the  universal 
 apostle ;"  ergo,  the  pope  is  the  universal  bishop. 
 
 So  handsomely  these  things  are  gathered  together  to  serve  the  purpose. 
 
 "  Pope  Leo,"  ye  say,  "  of  humility  refused  this  name  openly  in  the  council  of 
 Chalcedon."  Indeed  pope  Gregory  so  reporteth  it.  Notwithstanding,  it  appeareth 
 not  by  any  thing  done  in  that  council  that  this  title  was  ever  offered  him.  And, 
 to  refuse  a  thing  before  it  be  offered,  it  is  no  great  point  of  humility. 
 
 To  be  short,  the  best  we  can  gather  hereof  is  this :  John  the  bishop  of 
 Constantinople  ambitiously  ci-aved  this  name :  pope  Leo  godly  refused  it,  being 
 offered  unto  him  :  the  popes  afterward  gladly  received  it  without  offering.  If 
 it  were  a  good  name,  why  was  it  refused  ?  If  it  were  an  ill  name,  why  was  it 
 received  ? 
 
 Now  let  us  see  what  they  of  M.  Harding's  side  have  meant  by  this  word 
 "universal,"  and  with  what  humility  the  popes  have  received  the  same.  Thus 
 therefore  they  write :  ^Papa  totius  orbis  obtinet  principatum^'^ :  "  The  pope  hath  ■  Extr.  dc 
 the  princehood  of  all  the  world."    And,  when  the  pope  is  consecrate,  the  chief  l^rUuS,'' 
 minister  saith  unto  him:  ^Ego  investio  te  de  papatu,  ut  prmsis  urbi  et  orbi^^ :  "  I  bVeremon. 
 do  invest  thee  with  the  popedom,  that  thou  mayest  rule  both  the  city  and  the  ^'^  '■ 
 world." 
 
 And,  whereas  M.  Harding  demandeth  how  many  popes  have  claimed  this  name, 
 it  may  please  him  to  remember,  that  in  the  late  council  of  Constance  it  was  not 
 
 [»  Clirygo.st.  Op.  Lat.  Basil.  1547.  De  Eleemos. 
 et  Hosp.  Serm.  Tom.  V.  col.  919.  See  before,  page 
 283,  note  I2.J 
 
 [°  This  reference  is  inserted  from  1567,  1570.] 
 Id.  Op.  Par.  1718-38.    In  Act.  Apost.  Hom. 
 liii.  Tom.  IX.  p.  402.] 
 
 ["  Id.  de  Laud.  S.  Paul.  Hom.  ii.  Tom.  11.  p. 
 485.1 
 
 Id.  de  Prof.  Evang.  Tom.  III.  p.  305.] 
 ['3  Id.  Op.  Lat.    Ad  Pop.  Ant.  Hom.  Ixxiii. 
 Tom.  V.  col.  458;  where  et  duarum  et  trium.] 
 
 ['■*  Id.  Op.  Par.  1718-38.  In  Joan.  Hom.  i.  Tom. 
 
 vm.  p.  2.] 
 
 Id.  in  Matt.  Hom.  xlvii. Tom.VII.  pp.  491,2.] 
 ["'■  Here  in  appear  the  following  words: 
 
 Papa  est  urdinarius  totius  mundi :  "  The  pope  is  the 
 
 ordinary  of  all  the  world."  Papa  est  ordinarius  om- 
 nium hominum  :  "The  pope  is  the  ordinary  of  all 
 men." 
 
 And  there  are  these  marginal  references  :  Abbas 
 De  Concess.  Prcebend.  Quia  Diversita.  Extra  De 
 Appell.  Ut  debitus,  in  Gloss.  See  Panorm.  sup. 
 Tert.  Decretal.  Lugd.  1534.  Tit.  viii.  cap.  5.  fol.  57.  2; 
 Corp.  ,Tur.  Canon.  Decretal.  Greg.  IX.  Lib.  II.  Tit. 
 xxviii.  Gloss,  in  cap.  59.  col.  962.] 
 
 ['^  ...totius  enim  orbis  papa  tenet  principatum  . 
 
 Sext.  Decretal,  in  eod.  Lib.  iii.  Tit.  xvi.  Gloss,  in 
 cafl.  1 .  col.  5.56.] 
 
 ['^  Kit.  Eccles.  sive  Sacr.  Cerim.  Rom.  Eccles. 
 Libr.  Col.  Agrip.  15.57.  Lib.  i.  Sect.  i.  cap.  iv.  fol. 
 15.  This  refers  to  a  practice  in  the  conclave,  of 
 which  it  is  added  :  Sed  hodie  non  servatur.] 
 
320 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 only  claimed,  but  also  published,  as  an  article  of  the  faith.  The  words  are  these : 
 ur*p^ne  '"^^  necessitate  salutis  est  credere,  papam  esse  cecumenicum^ :  "  It  is  of  the  necessity 
 Disp.  Lipsic.  of  salvation  to  believe  that  the  pope  is  the  universal  bishop." 
 
 zrbareii^  ^^^^  Universality  of  power  Franciscus  Zabarella-  writeth  thus:  ^Papa  [jam] 
 
 occupavit  omnia  jura  inferiorum  ecclesiarum,  ita  ut  inferiores  proilati  sint  pro 
 niliilo'^ :  "The  jjope  hath  now  gotten  the  right  of  all  inferior  churches,  so  that 
 the  inferior  pi-elates  stand  now  for  nothing." 
 
 For  these  causes  Gregory  calleth  the  name  of  universal  bishop  a  profane,  a 
 presumptuous,  a  wicked,  and  an  antichristian*  name;  comparing  the  usurper 
 thereof  with  Lucifer  and  antichrist^. 
 
 The  Apology,  Chap.  v.  Division  1. 
 
 Further  we  say  that  the  minister  ought  lawfully,  duly,  and  orderly  to 
 be  preferred  to  that  office  of  the  church  of  God,  and  that  no  man  hath 
 power  to  wrest  himself  into  the  holy  ministry  at  his  own  pleasure^.  Where- 
 fore these  persons  do  us  the  greater  Avrong,  which  have  nothing  so  com- 
 mon in  their  mouths  ^  as  that  we  do  nothing  orderly  and  comely,  but  all 
 things  troublesomely  and  without  order ;  and  that  we  allow  every  man  to 
 be  a  priest,  to  be  a  teacher,  and  to  be  an  interpreter  of  the  scriptures. 
 
 •  Untruth. 
 For  it  is 
 known  we 
 have  tliem. 
 
 b  Untruth. 
 For  we  hnve 
 abaniloned 
 neither  the 
 priesthood 
 nor  the  sacri- 
 fice that 
 Christ  ap- 
 pointed. 
 
 Succes- 
 sion. 
 
 «  Untruth. 
 For  bishop 
 Shaxlon  and 
 bishop  Capon 
 tai'Rht  the 
 same. 
 
 M.  HARDING. 
 
 ...  Ye  say  that  the  minister  ought  lawfully  to  be  called  (for  so  hath  your 
 Latin)  and  chdy  and  orderly  to  be  preferred  to  that  office  of  the  church  of  God. 
 Why  do  ye  not  so  ?  Why  is  not  this  observed  among  you  gospellers  ?  Whatsoever 
 ye  mean  by  your  minister  and  by  that  office,  ^this  are  we  assured  of,  that  in  this 
 your  new  church  bishops,  priests,  deacons,  subdeacons,  or  any  other  inferior  orders, 
 ye  have  none  
 
 For  ivhereas,  after  the  doctrine  of  your  new  gospel,  like  the  forerunners  of  anti- 
 christ, ye  have  abandoned  the  external  sacrifice  and  priesthood  of  the  neiv  testament, 
 and  have  not  in  your  sect  consecrated  bishops ;  and  therefore,  being  tvithout  priests 
 made  with  lawful  laying  on  of  hands,  as  scripture  requireth,  all  holy  orders  being 
 given  by  bishops  only,  how  can  ye  say  that  any  among  you  can  lawfully  minister,  or 
 that  ye  have  any  lawful  ministers  at  all  ? 
 
 This  then  being  so,  let  me  have  leave  to  oppose  one  of  these  defenders'  consciences. 
 And  that  for  the  better  understanding  I  may  direct  my  words  to  a  certain  person, 
 let  him  be  the  author  of  this  Ajjology ;  or,  because  his  name  to  me  is  unJcnoivn,  let 
 Mm  be  M.  Jewel :  for  ivith  him  gladly  loould  I  reason  in  this  point,  the  rather  for 
 acquaintance,  and  for  that  he  beareth  the  name  of  a  bishop  in  that  church  tvhere 
 myself  had  a  room.  How  say  you,  sir  minister  bishop,  ought  the  minister  to  be  law- 
 fully called  ?  ought  he  duly  and  orderly  to  be  preferred  to  that  office,  or  (as  the  Latin 
 here  hath)  promoted,  or  jmt  in  authority  over  the  church  ?  Ln  the  Apology  this  de- 
 fender saith  yea  
 
 . . .  How  many  bishops  can  you  reclcon,  whom  in  the  church  of  Salisbury  you  have 
 succeeded  as  ivell  in  doctrine  as  in  outicard  sitting  in  that  chair  ?  How  many  can 
 you  tell  us  of  that,  being  your  p7-edecessors  in  order  before  you,  were  of  your  ojiinion, 
 and  taught  the  faithful  people  of  that  diocese  the  doctrine  that  you  teach  ?  Did 
 bishop  Capon  teach  your  doctrine  ?  did  Shaocton  ?  did  Campegius  ?  did  bishop 
 Audley  ?  Briefly,  did  ever  any  bishop  of  that  see  before  you  teach  your  doctrine  ? 
 '^It  is  most  certain  they  did  not  
 
 ['  Ad  hjec  Eccius  concilii  Constantiensis  autori- 
 tatem  allegavit,  ubi  inter  damnatos  articiilos  Hussi- 
 tarnm  est  et  hie,  de  necessitate  salutis  est  credere 
 Romaniim  pontificein  occumenicum  esse,  ilii  jactat*im 
 \arie,  concilium  errarenon  posse. — Rer.  Mem.  Paral. 
 ad  calc.  Chronic.  Abbat.  Ursperg.  Argent.  1537. 
 Leips.  Disp.  Epit.  p.  -175.] 
 
 [-  Zarabella,  15G7.] 
 
 Francis,  de  Zabarell.  De  Schism.  Pont,  in 
 Auth.  Var.  de  Jurisd.  Autor.  et  Pra;em.  Imper.  a 
 Schard.  BasU.  1506.  p.  704.  See  Vol.  II.  page  992, 
 note  3.] 
 
 [*  And  antichristian,  1567.] 
 
 P  See  Vol.  I.  pages  34.''),  G.J 
 
 ["  Pleasure  and  list,  Cont'.] 
 
 [7  iMouth,  Conf.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 321 
 
 If  you  cannot  shew  your  bishoply  pedigree,  if  you  can  prove  no  succession,  then       "  > 
 
 v'Jierehy  hold  you  ?    Will  you  shetn  us  the  letters  patent^  of  the  prince?    Well  may  ^j^^ 
 
 they  stand  you  in  some  stead  before  men:  before  God,  who  shall  call  you  to  an  
 
 account^  for  presuminq  to  talce  the  hinhest  office  in  his  church,  ^not  dulii  called  vntmth. 
 
 thereto,  they  shall  serve  you  to  no  purpose   chosen  bv 
 
 In  Prcrscript.        You  know  what  Tertullian  saith  of  such  as  ye  be :  Edant  origines  election' of 
 adv.  Hieret.     ecclesiarum  suaruni,  &c.     We  say  likewise  to  you,  M.  Jewel,  and  that  we  Is  aii'^other' 
 That  be  Ter-  Say  to  you  we  Say  to  each  one  of  your  companions :  "  Tell  us  the  original  bee'H'bei'ore.'^ 
 tuUian  swords,  (^^d  f^st  Spring  of  youv  clmrch.    Shew  us  the  register  of  your  bishops 
 continually  succeeding  one  another  from  the  beginning,  so  as  that  first  bishop  have 
 some  one  of  the  apostles  or  of  the  apostolic  men  for  his  author  and  predecessor. 
 For  by  this  way  the  apostolic  churches  shew  ivliat  reputation  they  be  of:  as  the 
 church  of  Smyrna  telleth  us  of  Polycarp,  by  John  the  apostle  placed  there :  the 
 ch  urch  of  the  Romans  telleth  us  of  Clement,  ordained  by  Peter."  St  Augustine,  having 
 reckoned  up  in  order  the  bishops  of  Rome  to  Anastasius,  successor  to  Siricius,  who 
 Epist.  1G5.      was  the  eight  and  thirtieth  after  Peter,  saith  that  in  all  that  number  and 
 roll  of  bishops  there  is  not  found  one  that  was  a  Donatist ;  and  thereof  he 
 cnncludeth:  ergo,  the  Donatists  be  not  catholics^^.  So,  after  that  we  have  reckoned  all 
 the  bishops  of  Salisbury  from  bishop  Capon  upward,  we  shall  come  at  length  in 
 respect  of  doctrine  and  orders  to  St  Augustine,  the  apostle  of  the  English,  who  was 
 made  bishop  by  Gi-egory,  and  from  Gregory  upward  to  St  Peter :  and  in  all  that 
 row^^  of  bishops^  we  shall  find  never  a  one  that  believed^^  as  M.  Jewel  believeth ; '  vntruth, 
 ergo,  your  Zuinglian  and  Calvinian  belief,  M.  Jewel,  and  of  the  rest  of  your  fellows,  confessionT* 
 is  not  catholic  
 
 Therefore,  to  go  from  your  succession,  which  ye  cannot  prove,  and  to  come  to  your 
 vocation,  how  say  you,  sir  ?  You  bear  yourself  as  though  you  were  bishop  of  Salis- 
 bury. But  how  can  you  prove  your  vocation  ?  By  what  authority  usurp  you  the 
 administration  of  doctrine  and  sacraments  ?  What  can  you  allege  for  the  right  and 
 proof  of  your  ministry  ?  Who  hath  called  you  ?  Who  hath  laid  hands  on  you  ? 
 By  what  example  hath  he  done  it  ?  How  and  by  tvhom  are  you  consecrated  ?  Who 
 hath  sent  you  ?  Who  hath  committed  to  you  the  office  you  take  upon  you  ?  Be 
 you  a  priest,  or  be  you  not  ?  If  you  be  not,  how  dare  you  usurp  the  name  and  office 
 of  a  bishop?  If  you  be,  tell  us  hvho  gave  you  orders?  The  institution  of  a  priest  rE\en  he 
 was  never  yet  but  in  the  power  of  a  bishop.  Bishops  have  always,  after  the  apostles'  jvil'iSii'in); 
 time,  according  to  tlie  ecclesiastical  canons,  been  consecrated  by  ^  three  other  bishops,  "imJUWnl 
 
 Edward. 
 
 with  the  consent  of  the  metropolitan  and  confirmation  ^of  the  bishop  of  Rome. 
 Athanai.  in         Macarius,  a  priest  of  Athanasius  {as  it  was  laid  to  his  charge  by  his  two"to^ether 
 Apoiog.  2,       accusers),  pulled  Ischyras  from  the  altar  as  he  was  at  ^'mass,  overthrew  lence^'^see 
 
 the  answer. 
 
 the  holy  table,  brake  the  chalice.    The  matter  brought  to  judgment,  Athanasius  and 
 those  bishops  both  denied  the  fact,  and  also,  though  it  ivere  granted,  yet  defended  the  truth.  For 
 same  as  ivell  done,  because  Ischyras  was  not  a  lawful  minister  of  the  church^*.    And  Ln'y  thingrft" 
 why  so?    Because  he  ivas  not  lavfully  made  priest,  nor  with  churchly  laying  on  o/commtmion, 
 hands  consecrated.  .  . .  By  which  example,  besides  other  points,  tve  arc  taught  what  to  mass"°'But 
 judge  of  your  pretensed  communion.  ^uhpto'iy  • 
 
 Contra  Hare-        Again,  what  Say  you  to   Ejjiphanius,   ivho  ivriteth  against   one  ^«/."«.«';- 
 
 gfTg    Lib   a  ■  ^  CtCSlCl  lOl  €7^(ltf 
 
 Zacchceus  of  his  time,  for  that,  being  but  a  layman,  tvith  wicked  pre-  ^^ani'"''''' 
 sumption  took  upon  him  to  handle  the  holy  mysteries,  and  rashly  to  do  the  office  neqw  hmpus 
 111  Diajop.      of  a  priest  ?  .  . .  Hereof  St  Hierome  saith  notably:  Hilarius,  cum  diaconus  mjcbaiur. 
 cuntr.  Lucifer,        eccle.sia  reccsserit,  &c.^^:  "  Hilary,  forasmuch  as  he  went  from  the 
 
 [»  Patents,  Conf.  and  Def.  1567,  1570.] 
 [■'  To  account,  Conf.  and  Def.  1507,  l.")7().] 
 
 Edant  ergo  origines  ecclesiarum  suaruin :  evol- 
 vant  ordinem  episcoponim  suoruni,  ita  per  succes- 
 siones  ab  initio  decurrenteni,  ut  i)rimu3  ille  episcopus 
 aliquem  ex  apostolis,  vel  apostolicis  viris,  qui  tamen 
 cum  apostolis  perseveraverit,  lialmerit  auctorem  et 
 antecessorem.  Hoc  enim  modo  ecclesia;  apostolicaj 
 census  suos  deferunt:  sicut  Smyrnajorum  ecdesia 
 Poljcarpum  ab  Joanne  conlocatuin  refert :  sicnt  Ro- 
 manorum,  Clementem  a  Petro  ordinatum  itidem  
 
 [.TKWEL,  III  ] 
 
 Tertull.Op.  Lut.  164:l.DePrKscript.Ha^ret.32.  p.  24.3.] 
 ["  In  hoc  ordine  successionis  nulliis  Donatista 
 
 episcopus  in venitiir.— August.  Op.  Par.  1C79-1700. 
 
 Ad  Generos.  Epist.  liii.  2.  Tom.  II.  col.  121.] 
 f'2  Rewe,  Conf.  and  Def.  15G7,  1570.] 
 ['3  Believeth,  Conf.] 
 
 ['■•  Athanas.  Op.  Par.  1698.  Apoiog.  11,  28,  46, 
 64.  Tom.  I.  Pars  i.  pp.  1.3.3,  47,  65,  81,  &c.] 
 
 Hilarius,  quuin  diaconus  de  ecclesia  reccsserit, 
 solusque  ut  putat  turba  sit  niundi,  nequc  eucharis- 
 tiani  conficere  potest,  episcopos  et  presbjteros  nou 
 
 21 
 
322 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Succes-  heing  a  deacon,  and  is  only  (as  he  thinlceth)  the  multitude  of  the  world, 
 
 sion.  neither  consecrate  the  sacrament  of  the  altar,  heing  without  bishops  and 
 
 '  V  '  jyriests,  nor  deliver  haptism  loithout  the  eucharist.    And,  whereas  now  the  man  is 
 
 dead,  with  the  man  also  the  sect  is  ended;  because  being  a  deacon  he  could  not 
 consecrate  any  clerk  that  should  remain  after  him.  And  church  is  there  none 
 which  hath  not  a  priest.  But,  letting  go  these  few  of  little  regard,  that  to  them- 
 selves be  both  lay  and  bishops,  listen  what  is  to  be  thought  of  the  church."  Thus 
 St  Hierome  there :  in  ivhom,  leaving  other  things,  I  note  that,  if  there  be  no 
 church  where  is  no  priest,  where  is  your  church  like  to  become,  after  sacerdotem. 
 M.  Harding's  that  our  apostatcs,  that  now  be  fled  from  tis  to  you,  shall  be  departed 
 apostates.  this  life  ? . . .  Therefore,  this  being  true,  it  remaineth,  M.  Jewel,  you  tell  us  whether 
 your  vocation  be  ordinary  or  extraordinary.  If  it  be  ordinary,  shew  us  the 
 letters  of  your  orders.  At  least  sheiv  us  that  you  have  received  power  to  do  the 
 office  you  presume  to  exercise,  by  due  order  of  laying  on  of  hands  and  conse- 
 
 •  A  manifest  cration.  *But  Order  and  consecration  you  have  not.  For  who  could  give  that 
 we  have  botii  to  you  of  all  thcsc  nciv  ministers,  howsoever  else  you  call  them,  ivhich  he  hath 
 consecration,  not  himself?    If  it  be  extraordinary  (as  all  that  ye  have  done  hitherto  is  besides 
 
 all  good  order),  shew  us  some  sign  of^  miracle.  If  you  fail  in  all  these,  ivhy 
 ought  not  you  to  be  put  away  ? .  .. 
 
 Finally,  ivhat  can  you  answer  to  that  which  may  he  objected  to  you  out  of  St 
 Cyprian's  epistle  to  Magnus  touching  Novatian  ?  It  icas  at  those  days  ub.  i.  Epist.  6. 
 a  question,  u'hether  Novatian  baptized  and  offered,  specially  where  as  Eusa>.  ecci. 
 he  used^  the  form,  manner,  and  ceremonies  of  the  church.  Cyprian  de-  cap.'xuu.'in'' 
 nieth  it :  "  For  he  cannot,"  saith  he,  "  be  counted  a  bishop,  who,  setting  ^''^'^"■^ 
 at  nought  the  tradition  of  the  gospel  and  of  the  apostles,  nemini  succedens  a 
 seipso  ordinatus  est,  succeeding  no  man,  is  ordained  bishop  of  himself.  For  by 
 no  means  may  one  have  or  hold  a  church  that  is  not  ordained  in  the  church*"  
 
 This  being  so,  we  do  you  no  wrong,  as  ye  complain,  in  telling  you  and  declaring 
 to  the  world  that,  touching  the  exercise  of  your  ministry,  ye  do  nothing  orderly  or 
 M^wardings  coviehj,  but  all  things  troublesomely  and  without  order :  unless  ye  mean  such  order 
 and  comeliness  as  thieves  observe  among  themselves  in  the  distribution  of  their 
 robberies. 
 
 Lastly,  if  ye  alloio  not  every  man,  yea,  and  every  tvoman  to  be  a  priest,  ivhy  drive 
 
 ♦  An  odious  yC  not  some  of  your  fellows  to  recant  *that  so  have  preached  ?  Why  allow  ye  the 
 tabbing  ti"J'  books  of  youT  ncw  evangelists  that  so  have  written  ?  .  .  . . 
 
 ministry  of 
 the  church, 
 
 tlerprTached  THE  BISHOP  OF  SARISBURY. 
 
 so  nor  writ- 
 ten so.  Here  hath  M.  Harding  taken  some  pains  more  than  ordinary.    He  thought,  if 
 he  could  by  any  colour  make  the  world  believe  we  have  neither  bishops,  nor 
 priests,  nor  deacons  this  day  in  the  church  of  England,  he  might  the  more  easily 
 claim  the  whole  right  unto  himself.    And  indeed,  if  it  were  certain  that  the 
 religion  and  truth  of  God  passeth  evermore  orderly  by  succession,  and  none  other- 
 wise, then  were  succession,  whereof  he  hath  told  us  so  long  a  tale,  a  very  good 
 Matt  xxiii.    Substantial  argument  of  the  truth.    But  Christ  saith:  In  cathedra  Mosis^  sedent 
 scribcc  et  Phariscei :  By  order  of  succession,  "  the  scribes  and  Pharisees  sit  in 
 Moses'  chair."  Annas  and  Caiphas,  touching  succession,  were  as  well  bishops  as 
 Aaron  and  Eleazar.     Of  succession  St  Paul  saith  to  the  faithful  at  Ephesus : 
 Acts  XX.      Scio,  quod  jiost  discessum  meum  intrabunt  lupi  rapaces.    Ex  vobis  ipsis  exurgent 
 viri  perversa  loquentes :  "  I  know  that  after  my  departure  hence  ravening  wolves 
 shall  enter,  and  succeed  me.    And  out  of  yourselves  there  shall  (by  succession) 
 
 liabens,  neque  baptisraa  sine  eucharistia  tradere.  Et 
 (luum  jam  homo  mortuus  sit,  cum  honiine  pariter 
 iiiteriit  et  seota,  quia  post  se  nullum  dericum  dia- 
 conus  potuit  ordinare.  Ecclesia  autem  non  est,  quae 
 non  haliet  sacerdotes.  Sed  omissis  paucis  homuncu- 
 lis,  qui  ipsi  sibi  et  laiei  sunt  et  episcopi,  ausculta  quid 
 de  omni  ecclesia  sentiendura  sit. — Hieron.  Op.  Par. 
 1GJ3-170G.  Adv.  Lucif.  Tom.  IV.  Pars  ii.  tol.  302.j 
 ['  Or,  Conf.  and  Def.  1567,  1570.] 
 
 [2  TJseth,  Conf.] 
 
 [=>  Euseb.  in  Hist.  Eccles.  ScApt.  Amst.  1695- 
 1700.  Lib.  VI.  cap.  xliii.  pp.  197,  &c.] 
 
 [*  ...nec  episcopus  computari  potest,  qui  evan- 
 geliea  et  apostolica  traditione  contemta,  nemini  suc- 
 cedens, a  seipso  ortus  est :  habere  namque  aut  tenere 
 ecclesiam  nullo  modo  posset,  qui  ordinatus  in  eccle- 
 sia non  est.— Cypr.  Op.  Oxon.  1G82.  Ad  Magn. 
 Epist.  Ixix.  p.  181.]  Mosi,  loG7,  1570,  1609.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 323 
 
 spring  up  men  speaking  perversely."  Therefore  St  Hierome  saith :  Non  sane-  gucces- 
 torwnfiUi  sunt,  qui  tenent  loca  sanctorum^ :  "They  be  not  always  the  children  of  ^lon. 
 
 holy  men  that  (by  succession)  have  the  places  of  holy  men."  ~  ' 
 
 Addition,  "  Nay,"  saith  M.  Harding,  "  you  bring  these  words  as  in  the  Non  est' 
 
 reproach  of  succession ;  whereas  Christ  of  the  same  made  an  argument  for  sue-  Admtion. 
 cession.    Could  you  not  perceive  that  Christ  made  a  plain  argument,  why  and 
 why  only  the  scribes  and  Pharisees  should  be  obeyed  ?    Thus  Christ  saith :  Obey  Jl'  iJa'a.' 
 them  only  for  succession''  sake,  because  by  order  of  succession  they  sit  in  Moses'  'M.'^Hald' 
 chair.     This  place  so  makcth  for  succession,  that  it  can  never  be  avoided."  f^J'^^t*'] 
 The  answer.    And  think  you  indeed,  M.  Harding,  that  the  scribes  and  Pharisees 
 came  from  Moses  by  succession,  as  the  pope  would  seem  to  come  from  Peter  ? 
 Were  they  the  dukes  and  princes  of  the  country,  as  Moses  was  ?    Or  were  they 
 the  high  priests  or  bishops,  as  was  Aaron  ?    Or  had  they  continued  their  estate 
 and  doctrine  even  from  the  time  of  Moses  until  Christ,  well  near  by  the  space  of 
 two  thousand  years  ?    Certainly  St  Hierome  saith  :  "  The  scribes  and  Pharisees  in  isai.  cap 
 grew  out  of  two  houses  in  Jewry,  the  one  called  Sammai,  the  other  Hillel,  not 
 long  before  Christ  was  born:"  Non  multo  prius  quam  Dominus  nasceretur^.  And 
 Josephus  saith  the  Pharisees  were  first  brought  to  the  government  of  the  state  Joseph, 
 by  the  policy  of  Alexandra,  after  the  death  of  Alexander  her  husband^,  which  xm^'rap.'x'xi. 
 was  not  above  three-score  years  before  Christ.    Now,  M.  Harding,  if  the  scribes 
 and  Pharisees  had  neither  the  office  of  Moses,  nor  his  doctrine,  nor  his  laws,  nor 
 his  sword,  but  only  had  shifted  in  themselves  so  many  years  after  him,  how  then 
 can  you  say  that  "  Christ  commanded  them  to  be  obeyed  onh'  for  succession's 
 sake,  for  that  by  order  of  succession  they  had  placed  themselves  in  Moses' 
 chair?"    Indeed  they  had  set  themselves  in  the  room  of  Moses,  and  were  his 
 successors  as  touching  place ;  but  other  succession  of  continuance,  or  universally 
 of  every  part  of  doctrine,  I  knovv  none.    Universallj-,  I  say,  and  of  every  part ; 
 for  otherwise  in  many  parts  they  taught  Moses'  law,  and  taught  it  truly.  How- 
 beit,  as  the  scribes  and  Pharisees  succeeded  Moses,  perverting  and  breaking  the 
 laws  of  Moses ;  even  so  do  the  bishops  of  Rome  this  day  succeed  Christ,  per- 
 verting and  breaking  the  laws  of  Christ. 
 
 But,  I  pray  you,  did  Christ  command  the  people  to  obey  the  Pharisees, 
 whatsoever  they  said,  true  or  false,  only  because  of  their  succession  ?  Wlierefore 
 then  said  he  to  his  disciples,  "  Beware  of  the  leaven  of  the  scribes  and  Pharisees  ?"  Matt.  xvi. 
 "  Blind  they  are,  and  lead  the  blind,  and  both  fall  into  the  pit."    "  They  break  Matt.  xv. 
 the  laws  of  God  to  uphold  their  own  traditions."    "  They  are  thieves  and  mur-  Jo'iln  x. 
 derers."    "  They  seek  only  to  destroy  and  kill."    "  They  shut  up  the  kingdom  of  Matt.  xxiu. 
 God  before  men."    Yet  will  you  tell  us  that  Christ  commanded  the  people  to 
 follow  the  Pharisees  absolutely,  and  without  exception,  breaking  and  defacing 
 God's  holy  laws ;  shutting  up  the  kingdom  of  God ;  destroying  and  killing  the 
 souls  of  God's  people ;  and  leading  them  headlong  into  the  pit?  Nay,  M.  Harding, 
 Ciirist  rather  saith :  "  My  sheep  hear  my  voice,  and  follow  me,  and  will  not  hear  John  x. 
 the  voice  of  strangers."    By  strangers  he  meant  the  scribes  and  Pharisees  and 
 other  like.    For  full  answer  hereto  St  Augustine  saith  thus :  Sedendo  in  cathedra  -August,  in 
 Mosis  legem  Dei  docent,  ^c.^^ :  "Sitting  in  the  chair  of  Moses,  they  teach  the  law  46. 
 of  God.    Therefore  it  is  God  that  teacheth  in  them.    But,  if  they  will  teach  any 
 thing  of  their  own,  then,"  saith  St  Augustine,  "  hear  it  not,  then  do  it  not." 
 
 Thu.s,  M.  Harding,  you  see  neither  had  the  Pharisees  due  succession  and  con- 
 tinuance from  Moses,  no  more  than  the  pope  hath  from  St  Peter ;  nor  did  they 
 universally  and  in  all  points  teach  the  true  meaning  of  Moses'  law ;  nor  did  Christ 
 will  the  people  universally  and  absolutely  to  obey  them.  So  much  this  place 
 maketh  for  your  succession,  43t  4?t 
 
 ["  Hieron.  in  Corp.  Jur.  Canon.  Lugd.  1624.  , 
 Decret.  Gratian.  Deer.  Prim.  Par.s,  Dist.  xl.  can.  2. 
 col.  194.    But  these  words  are  not  to  be  found  in 
 Jerome.] 
 
 Successions,  1.570,  1C09.] 
 
 |8  ...duas  familias... Sammai  et  Ilillel:  ex  qiiibus 
 orti  sunt  scribie  et  Pharisa'i...non  &c.— Hieron.  Op.  | 
 Comm.  Lib.  in.  in  Isai.  Proph.  cap.  viii.  Tom.  111. 
 
 col.  79.1 
 
 Joseph.  Op.  Oxon.1720.  Antiq.  Jud.  Lib.  xiii. 
 capp.  XV.  xvi.  Vol.  I.  p.  600.] 
 
 Sedendo  enim  cathedram  Moysi  legem  Dei 
 docent :  ergo  per  illos  Deus  docet.  Sua  vero  illi  si 
 velint  docere,  nolite  audire,  nolite  facere. — August. 
 Op.  Par.  1679-1700.  In  Jolian.  Evang.  cap.  x. 
 Tractat.  xlvi.  6.  Tom.  III.  Pars  u.  col.  604.] 
 
 21—2 
 
324 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Notwithstanding,  the  pope  himself  will  say,  as  it  is  before  alleged :  In  papa 
 si  (lesint  bona  acquisita  per  mcritum,  sufficiunt  quce  a  loci  \^praf\deeessore  prce- 
 stantnr^ :  "If  the  pope  want  good  things  gotten  by  his  own  merits,  the  good 
 things  which  he  hath  (by  succession)  of  Peter  his  predecessor  are  sufficient." 
 And  the  gloss  thereupon  :  Petrus  fecit  papas  hceredes  bonitatis  sum^ :  "  Peter  made 
 the  popes  heirs  of  his  goodness  (by  succession)."  And  again :  Papa  sanctitatem 
 recipit  a  cathedra^ :  "  The  pope  receiveth  his  holiness  (by  succession)  of  his  chair." 
 
 Addition.  ^S"  The  effect  of  M.  Harding's  answer  hereto  is  this :  "  The  pope 
 may  be  holy,  although  not  by  virtue  that  should  be  within  him,  yet  by  his  office 
 that  is  without  him."  The  answer.  And  yet  it  is  universally  confessed  among 
 the  learned,  that  holiness  is  a  virtue,  and  that  virtue  is  an  ornament  of  the 
 mind,  and  is  within  us.  Sanctitas  est  virtus:  virtus  est  habitus  animi.  But 
 the  pope  hath  a  privilege  above  others,  and  may  be  holy  without  holiness. 
 So  the  scribes  and  Pharisees,  and  Annas  and  Caiaphas,  were  they  never  so 
 Avicked,  might  be  holy  by  their  office.  And  so  by  this  conclusion  it  may  stand 
 well  with  reason,  that  wickedness  and  holiness  may  dwell  together.  But  St 
 Hierome  saith :  Si  quis  hominem,  qui  sanctus  non  est,  sanctum  esse  crediderit,  et 
 Dei  eum  junxerit  societati,  Christum  violat,  cujus  ...  membra  sumus* :  "If  any  man 
 believe  that  man  to  be  holy  that  is  not  holy,  and  will  join  him  to  God's  com- 
 pany, he  doth  viUany  to  Christ,  whose  members  we  are."  -C^t 
 
 Such  alliance  sometime  had  the  scribes  and  Pharisees  in  their  succession. 
 Therefore  they  said:  "We  are  the  children  of  Abraham:"  unto  us  hath  God  made 
 his  promises :  "  art  thou  greater  than  our  father  Abraham  7"  As  for  Christ, 
 "  we  know  not  from  whence  he  came,"  or  what  he  can  shew  for  his  succession. 
 And,  when  Christ  began  to  reform  their  abuses  and  errors,  they  said  imto  him : 
 "By  what  power  doest  thou  these  things?  And  who  gave  thee  this  authority?" 
 Where  is  thy  succession  ?  Upon  which  words  Beda  saith  :  Intelligi  volunt,  diaboli 
 esse  quod  facit^ :  "  They  would  have  the  people  understand  (for  that  he  had  no 
 solemn  succession)  that  all  that  he  did  was  of  the  devil."  And  CjtIHus  frameth 
 their  words  in  this  sort:  Tu,  ortus  ex  Juda,  commissos  nobis  fasces  usurpas^ : 
 "  Thou,  being  of  the  tribe  of  Juda  (and  therefore  having  no  right  by  succession 
 unto  the  priesthood),  takest  upon  thee  the  office  that  is  committed  unto  us." 
 Likewise  Chrysostom  imaginerh  the  Pharisees  thus  to  say :  Tu  de  sacerdotali 
 familia  natns  non  es :  se7iatus  tibi  hoc  non  concessit:  Ccesar  non  donavit'' :  "Thou 
 art  not  of  the  house  of  priests :  the  council  hath  not  granted  it  thee :  the 
 emperor  hath  not  given  it  thee."  Thus,  to  maintain  themselves  in  credit,  for 
 that  they  had  succession  and  continuance  from  Aaron,  and  sat  in  Moses'  chair, 
 they  kept  Christ  quite  out  of  possession ;  and  said  unto  him  then,  even  as  M. 
 Harding  saith  now  unto  us :  Wlio  ever  taught  us  these  things  before  thee  ? 
 What  ordinary  succession  and  vocation  hast  thou  ?  What  bishop  admitted  thee  ? 
 Who  confirmed  thee  ?    Who  allowed  thee  ? 
 
 Addition,  f®"  But  M.  Harding  saith  :  "  Christ  had  a  most  perfect  °  succession 
 from  Adam  till  Joseph  the  husband  of  the  virgin  Mary."  The  answer.  I  grant, 
 as  touching  his  birth,  Christ  had  his  succession  from  Adam  downward.  So  hath 
 every  man  living,  whatsoever  he  be.  Even  you  yourself,  M.  Harding,  are  lineally 
 descended  from  Adam  by  undoubted  succession,  although  unknown ;  unless  we 
 shall  think  ye  were  born  without  father  or  mother,  and  are  none  of  Adam's 
 children.  But  we  speak  not  now  of  succession  of  birth,  but  of  succession  of 
 office  :  and  you  know  the  office  of  priesthood,  whereof  the  Pharisees  spake, 
 was  never  in  the  house  of  David,  that  is  reckoned  in  Luke  and  Matthew,  but 
 
 ['  Symm.ach.  in  Corp.  Jur.  Canon.  Lugd.  1G24. 
 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xl.  can.  1. 
 
 col.  193 ;  wliere  in  quo  si  desunt.] 
 
 ...ad  hoc  transmisit,  ut  essent  hseredes  bonita- 
 tis suae. — Gloss,  ibid.] 
 
 [3  Ibid.  Dist.  .\ix.  Gloss,  in  can.  2  col.  81.] 
 
 [*  Hieron.  in  eod.  Deer.  Sec.  Pars,  Caus.  xi. 
 
 Quspst.  iii.  can.  58.  col.  942;  wliere  sanctum  non  esse; 
 
 but  tliis  would  seem  to  be  a  misprint.    Conf.  Op. 
 
 Par.  1093-17(10.  Comm.  in  Epist.  ad  Philem.  Tom. 
 
 IV.  Pars  I.  tol.  448,] 
 
 P  Bed.  Op.  Col.  Agrip.  1612.  In  Luc.  Evang. 
 cap.  XX.  81.  Tom.  V.  col.  408;  where  subintelligi, 
 and  faciat.} 
 
 [°  Cyril,  in  Caten.  Aur.  sec.  Luc.  cap.  xx.  in 
 Aquinat.  Op.  Venet.  1595.  Tom.  XV.  fol.  197.] 
 
 ['  De  sacerdotali  familia  genitus  non  es :  &c. — 
 Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in  Matt. 
 Hom.  xxxix.  ex  cap.  xxi.  Tom.  VI.  p.  clxiv.] 
 
 In  Opere  Imperficto  does  not  appear  in  1567, 
 
 1570.] 
 
 Perfite,  1570.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 only  in  the  house  of  Levi.  Otherwise  tell  me,  in  that  whole  race  of  David's  '^^[^^^ 
 descent,  Avho  was  ever  accounted  a  priest,  or  offered  the  sacrifice,  or  had  ordinary  gjyjj 
 
 power  to  teach  the  gospel,  before  Christ  ?   You  do  over  vainly  abuse  your  reader,  v  
 
 thus  confounding  and  blending  your  things  together.  Touching  the  ordinary 
 office  of  priesthood  and  instructing  the  people,  whereof  we  speak,  Christ  saith 
 plainly  :  "  As  many  as  came  before  me,  they  were  thieves  and  murderers."  As  if 
 he  would  say  unto  them :  I  have  no  ordinary  descent  from  the  bishops  and 
 priests  of  the  house  of  Levi.  I  am  able  to  shew  you  no  such  succession.  My 
 living  Father  hath  sent  me  to  you.  Consider  better  what  you  write,  M.  Harding, 
 ye  shall  the  less  deceive  the  simple. 
 
 Further  you  say :  "  St  Peter's  chair  to  the  new  law  is  that  which  Moses'  chair  m.  Hard. 
 
 p  210  a 
 
 was  to  the  old  law."  Who  told  you  this  tale,  M.  Harding  ?  In  what  scripture  LDetect.] 
 may  we  find  it  ?  Your  own  word  carrieth  no  such  credit.  Prove  it  better,  that 
 we  may  believe  you.  Hereto  ye  add  further :  "  Whatsoever  king  or  queen  or 
 priest  setteth  up  a  succession  against  Peter's  chair  (you  mean,  that  is  not 
 obedient  to  the  pope),  before  Christ's  second  coming,  is  a  schismatic,  and  without 
 repentance  shall  be  damned  in  hell-fire  with  idolaters  for  ever."  And  is  this 
 your  definitive  sentence,  M.  Harding  ?  Or  may  not  a  poor  man  appeal  from  it  ? 
 Indeed  so  said  pope  Bonifacius  in  his  vanity :  "  I  have  decreed  and  determined,"  ne  Major,  et 
 saith  he,  "  that  every  creature  be  subject  to  the  bishop  of  Rome,  upon  the  sanctkm 
 necessity  of  his  salvation  i'."  Thus  all  other  Christians  whatsoever,  dwelling  in 
 Graecia,  Armenia,  Africa,  Asia,  Ethiopia,  India,  &c.  must  needs  be  damned : 
 for  certainly  they  never  knew  any  such  subjection  to  the  pope.  But,  God  be 
 thanked !  St  Peter  himself,  of  whose  chair  we  speak,  saith  thus :  "  Before  God 
 there  is  no  difference  nor  choice  of  persons  ;  but  in  every  nation  whosoever 
 fearetli  God,  and  worketh  righteousness,  is  acceptable  unto  him."  But  of  any 
 such  necessity  of  obedience  to  the  see  of  Rome  he  telleth  us  nothing.  .C^f  .^M 
 
 Therefore,  good  christian  reader,  let  not  these  M.  Harding's  great  words 
 much  abash  thee.  The  scribes  and  Pharisees  in  the  like  cases  used  the  like 
 language  long  ago. 
 
 Touching  the  church  of  Rome,  I  will  say  no  more  for  this  present,  but  only 
 that  was  spoken  openly  by  Cornelius,  the  bishop  of  Bitonto,  in  the  late  council 
 of  Trident :  Utinam  non  a  relujione  ad  superstitionem,  a  fide  ad  infidelitatem,  a  Comei. 
 Christo  ad  antichristum, . . .  velut  prorsus  unanimes  dedinassent  I^-  "Would  God  i^''coiK.i'i*''"'' 
 they  were  not  gone  as  it  were  utterly  by  consent together  from  religion  to 
 superstition,  from  faith  to  infidehty,  from  Christ  to  antichrist!"  These  few 
 words,  considering  either  the  speaker  or  the  place  where  they  were  spoken, 
 may  seem  sufficient.  They  are  gone  from  faith  to  infidelity,  from  Christ  to 
 antichrist.  And  yet,  all  other  things  failing,  they  must  hold  only  by  succession  ; 
 and,  only  because  they  sit  in  Moses'  chair,  they  must  claim  the  possession  of  the 
 whole.    This  is  the  right  and  virtue  of  their  succession. 
 
 The  words  of  Tertullian,  M.  Harding,  which  you  have  here  alleged,  were 
 spoken  of  certain  your  ancient  fathers,  that  had  raised  up  a  new  religion  of 
 themselves,  as  you  have  also  done,  without  either  word  of  God  or  example  of 
 the  apostles  and  holy  fathers.  And  therefore  he  saith,  not  unto  us,  but  unto 
 you  and  such  as  you  be:  Edant  orujines  ecclesiarum  suarum^^ :  "Let  them  shew 
 forth  the  originals  of  their  churches."  Even  so  we  say  unto  you :  Shew  us  the 
 originals  of  your  doctrine  :  shew  us  any  one  of  the  apostles  of  Christ,  or  of  the 
 learned  catholic  doctors  of  the  church,  that  ever  said  your  private  mass  :  shew 
 one  at  the  least,  either  Greek  or  Latin.  St  Augustine  saith  :  "  Of  so  many  bishops  August 
 of  Rome  there  could  not  one  be  found  that  had  been  a  Donatist^^"  Even 
 in  like  sort  say  we  to  you :  Of  all  the  same  bishops  of  Rome  there  cannot  one  be 
 found  that  ever  agreed  with  M.  Harding  in  saying  mass.    Or,  if  there  were  any 
 
 f"  Blinding,  1570.] 
 
 ["  Bonifac.  VHI.  in  Corp.  Jur.  Canon.  Extrav. 
 Comm.  Lib.  i.  De  Major,  et  Obed.  cap.  1.  col.  212. 
 See  Vol.  I.  page  9.5,  note  11.] 
 
 ['^  Cornel.  Episc.  Bitont.  Orat.  in  Concil.  Tri- 
 dent, in  Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par. 
 1G71-2.  Tom.  XIV.  ol.  9;«.  See  Vol.  H.  page  900, 
 
 note  5.] 
 
 ['^  Not  all  gone  by  consent,  15C7.] 
 
 ['■*  See  before,  page  321,  note  10.] 
 
 ['5  August.  Op.  Par.  1679-1700.  Ad  Genero.s. 
 Epist.  liii.  2.  Tom.  II.  col.  121.  See  before,  page 
 321,  note  11.] 
 
326 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Succes- 
 sion. 
 Confir- 
 mation. 
 
 Addition. 
 
 M.  Hard, 
 fbetect.] 
 
 August, 
 coiuv.  Cresc. 
 Lib.  i.  cap. 
 xxxiii. 
 Chrysost.  in 
 Op,  Iniper. 
 Horn.  4y. 
 
 M.  Hard, 
 p.  21U.  a. 
 [Detect.] 
 
 Art.  i. 
 Biv.  34. 
 
 M.  Hard. 
 Conf. 
 
 p.  192.  a.  b. 
 
 Iren.  I.ib.  iii. 
 cap.  iii.  et 
 Lib.  iv.  cap. 
 iv. 
 
 £useb.  Lib. 
 V.  cap.  vi. 
 Epiph.  Lib.  i, 
 De  Carpocr. 
 Optat  contr. 
 Donat.  Lib. 
 
 such,  shew  us  his  name,  with  other  circumstances,  when,  and  where,  and  who 
 were  witnesses  of  the  doing.  Shew  us  your  originals,  M.  Harding :  confess  the 
 truth :  deceive  us  no  longer :  it  is  a  new  device :  ye  have  it  only  of  yourselves, 
 and  not  by  succession  from  the  apostles. 
 
 Addition,  ft!^  Hereto  M.  Harding  answereth;  "  You  say  not  even  right  so 
 as  TertuUian  said.  For  he  called  not  for  the  originals  of  doctrine,  but  of 
 churches.  For  by  the  churches  the  doctrine  is  known  to  be  good  or  evil,  to 
 be  allowable  or  reprovable."  The  answer.  I  grant,  M.  Harding,  great  and 
 worthy  is  the  authority  of  the  church  of  God :  yet  is  not  the  truth  of  God's 
 gospel  always  known  by  the  name  of  the  church ;  but  contrariwise  the  true 
 church  is  always  known  by  the  gospel.  St  Augustine  saith  unto  Cresconius : 
 Ecclesiam . . . .  sine  ulla  ambiguitate  sancta  scriptura  demonstrate;  "The  holy 
 scripture  sheweth  forth  the  church  without  doubtfulness."  And  the  author  of 
 the  book  called  Op?<s  Imperfectum,  speaking  purposely  hereof,  saith  thus :  Idea 
 mandat  ut  Christiani . . .  volentes  §-c.^:  "  Therefore  Christ  commandeth  that  christian 
 men,  willing  to  be  assured  of  the  true  faith,  resort  to  nothing  else  but  only  to 
 the  scriptures.  For,  if  they  have  regard  to  any  thing  else,  they  shall  be  offended 
 and  perish,  not  knowing  which  is  the  true  church." 
 
 Further  you  say :  "  It  is  clear  that  St  Chrysostom  said  mass,  and  yet  had  no 
 man  to  receive  with  him."  The  answer.  This  is  all  untrue,  M.  Harding.  For 
 your  credit's  sake  prove  it  better.  It  is  evident  by  Chrysostom,  that  when  he 
 ministered  the  holy  communion,  great  multitudes,  as  weU  of  the  lay-people  as 
 also  of  the  clergy,  received  with  him.  For  proof  whereof  it  may  please  thee, 
 good  reader,  to  consider  some  part  of  my  Reply  to  M.  Harding^. 
 
 Again  you  say :  "  We  say  private  mass,  because  the  popes  and  other  bishops 
 who  sit  in  Peter's  and  in  other  the  apostles'  chairs  do  tell  us  that  it  is  lawful  to 
 say  private  mass."  The  answer.  If  this  rule  be  infallible,  then  happy  are  you. 
 Following  the  pope  whithersoever  he  lead  you,  you  can  never  go  amiss.  This  is 
 that  mystery  that  ye  have  disclosed  to  the  world  in  your  late  Confutation.  Thus 
 you  say :  "  It  shall  be  sufficient  for  us  to  do  as  Peter's  successors  bid  us  to  do :" 
 "  Christ  now  requireth  not  of  us  to  obey  Peter  or  Paul,  but  him  that  sittetli  in 
 their  chair,  that  is,  the  pope." 
 
 But  wherefore  telleth  us  M.  Harding  this  long  tale  of  succession  ?  Have 
 these  men  their  own  succession  in  so  safe  record  ?  Who  was  then  the  bishop  of 
 Rome  next  by  succession  unto  Peter  ?  Who  was  the  second  ?  Who  the  third  ? 
 Who  the  fourth  ?  Ii-enaeus  reckoneth  them  together  in  this  order,  Petrus, 
 Linus,  Anacletus,  Clemens*;  Epiphanius  thus,  Petrus,  Linus,  Cletus,  Clemens^; 
 Optatus  thus,  Petrus,  Linus,  Clemens,  Anacletus Clemens  saith  that  he 
 himself  was  next  unto  Peter'' ;  and  then  must  the  reckoning  go  thus,  Petrus, 
 Clemens,  Linus,  Anacletus.  Hereby  it  is  clear,  that  of  the  four  first  bishops  of 
 Rome  M.  Harding  cannot  certainly  tell  us  who  in  order  succeeded  other.  And, 
 thus  talking  so  much  of  succession,  they  are  not  well  ^ble  to  blase  their  own 
 succession. 
 
 I  might  farther  say  that  Peter's  see  apostolic  was  over  the  Jews,  and  not  at 
 Rome  over  the  heathens.  For  so  St  Paul  saith :  3Iihi  concreditum  est  evangelium 
 prceputii,  sicut  Petro  circumcisionis :  qui  potens  erat  Petro  in  apostolatu  circum- 
 cisionis  potens  erat  in  me  inter  gentes :  "  The  gospel  of  the  uncircumcision  among 
 the  heathens*  was  committed  unto  me,  as  the  gospel  of  the  circumcision  among 
 the  Jews  ^  unto  Peter :  God,  that  was  mighty  in  Peter  in  the  apostleship  of  the 
 circumcision,  was  mighty  in  me  among  the  heathens."    Therefore,  if  the  pope 
 
 [1  August.  Op.  Par.  1679-1700.  Contr.  Cresc. 
 Donatist.  Lib.  i.  cap.  xxxiii.  39.  Tom.  IX.  cols. 
 407,  8.] 
 
 Ideo  &c.  volentes  firmitatem  accipere  fidei 
 Terae,  ad  nullam  rem  fugiant  nisi  ad  scripturas. 
 Alioqui  si  ad  alia  respexerint,  scandalizabuntur,  et 
 peribunt,  nun  intelligentes  quse  sit  vera  ecclesia. — 
 Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in  Matt. 
 Horn.  xlix.  ex  cap.  xxiv.  Tom.  VI.  p.  cciv.] 
 
 See  Vol.  I.  pages  190,  &c.] 
 [■*  Iren.  Op.  Par.  1710.  Contr.  Ha;r.  Lib.  iii. 
 
 cap.  iii.  3.  p.  176. 
 
 Euseb.  in  Hist.  Eccles.  Script.  Amst.  1C95-1700. 
 Lib.  V.  cap.  vi.  p.  138.  The  bishops  of  Rome  are 
 here  enumerated,  Linus,  Anacletus,  Clemens.] 
 
 Epiph.  Op.  Par.  1022.  Adv.  Hajr.  Lib.  I. 
 Haer.  xxvii.  6.  Tom.  I.  p.  107.] 
 
 Optat.  De  Schism.  Donat.  Lut.  Par.  1700.  Lib. 
 II.  cap.  iii.  p.  28.] 
 
 Clement.  Epist.  i.  in  C'rabb.  Concil.  Col. 
 Agrip.  1551.  Tom.  I.  p.  32. J 
 
 ["  1567  omits  the  three  preceding  words.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 327 
 
 this  day  will  claim  onl}'  by  Peter's  title,  and  require  no  more  than  Peter  had, 
 then  must  he  seek  his  primacy  amongst  the  Jews,  where  Peter  had  his  jurisdiction 
 limited,  and  not  at  Rome  among  the  heathen  Christians,  among  whom,  as  St  Paul 
 saith,  he  had  not  much  to  do. 
 
 Addition,    afe?^   Here  saith  M.  Harding :  "  The  lewdness  of  this  licentious   ^ ,. , 
 mmister  passeth  all  reason.    His  malicious  and  fond  conceit :  you  are  so  impu- 
 dent :  shame  it  is  to  you,  M.  Jewel :  the  shame  of  ignorance  I  mean ;  or,  which  m  Hard. 
 IS  more  likely,  the  shame  of  impudency."    The  answer.    You  are  liberal,  M.  222.  a. 
 Harding.    It  is  your  good  will  I  shall ^  want  no  shame.    Of  lewd  and  licentious  l^^^'^""^ 
 ministers  I  have  no  skill.    Such  licentious  speech  might  well  be  spared.  But 
 why  are  you  so  impatiently  moved  without  cause  ?    You  say  I  "  exclude  not  only 
 the  pope,  but  also  St  Peter,  from  the  government  of  his  own  chair  in  Rome." 
 You  may  not  bear  false  witness,  M.  Harding,  be  you  never  so  angry.    "  The 
 mouth  that  seeketh  such  advantages  killeth  the  soul."    You  know  full  well  we 
 exclude  not  the  pope  from  the  government  of  his  own  chair  in  Rome :  otherwise 
 why  should  we  so  oftentimes  call  him  the  bishop  of  Rome?    God  give  him 
 grace,  that  he  may  so  govern  his  chair  as  the  servant  of  Christ  and  the  steward  1  cor. \v. 
 of  God's  mysteries,  lest  his  chair  be  laid  to  his  confusion !    St  Hierome  saith : 
 "  It  is  no  easy  matter  to  stand  in  the  place  of  Peter  and  Paul,  and  to  hold  the  Hieron.  ad 
 chair  of  them  now  reigning  with  Christ  ^''."  And  Chrysostom  saith,  as  he  is  alleged 
 by  Gratian  :  Non  cathedra  facit  sacerdotem,  sed  sacerdos  cathedram^^ :  "It  is  not  oist. 
 the  chair  that  maketh  the  priest,  but  it  is  the  priest  that  maketh  the  chair."         in  op.  imp. 
 
 But  I  have  said :  "  St  Peter's  see  apostolic  was  over  the  Jews."  This  is  it  that 
 hath  offended  you.  Yet  I  said  not  his  see  was  only  over  the  Jews,  utterly  ex- 
 cluding all  manner  heathens.  Behold  my  words  better.  Thus  I  say,  speaking 
 of  the  agreement  taken  between  Peter  and  Paul :  "  At  Rome  among  the  heathen 
 Christians  St  Peter  had  not  much  to  do."  "  This,"  you  say,  "  is  lewdness,  and 
 impudency,  and  ignorance,  and  a  malicious  and  fond  conceit ;"  and  I  know  not 
 what.  I  beseech  you,  M.  Harding,  and  doth  not  St  Paul  say  the  same  ?  Did  not 
 Peter  and  Paul  divide  the  charge  between  themselves,  that  Peter,  James,  and 
 John  should  have  the  Jews  for  their  portion,  and  Paul  and  Barnabas  for  their 
 portion  should  have  the  heathens?  Be  not  these  St  Paul's  own  express  and 
 plain  words,  "  When  James,  Peter,  and  John,  that  are  taken  as  the  pillars  or  chief  Gai.  ii. 
 among  them,  had  known  the  grace  that  was  given  to  me,  they  joined  with  me 
 and  Barnabas  the  right  hands  of  fellowship,  that  we  should  preach  among  the 
 heathens,  and  they  in  the  circumcision  among  the  Jews  ?"  Weigh  well  these 
 words,  M.  Harding.  Wliat  signify  they  ?  What  mean  they  ?  Was  not  this  the  con- 
 clusion of  their  agreement,  that  James,  Peter,  and  John  should  use  their  apostolic 
 authority  over  the  Jews,  and  Paul  and  Barnabas  their  like  authority  over  the 
 heathens  ?  If  you  can  devise  us  any  other  exposition  hereof,  I  pray  you,  shew  it. 
 Origen,  writing  upon  the  gospel  of  St  Matthew,  expoundeth  it  thus :  "  Peter  and  orig.  in 
 Paul  gave  right  hands  of  fellowship  the  one  to  the  other,  that  Peter  should  go  i4. 
 unto  the  circumcision,  to  preach  unto  the  Jews  living  under  the  law,  as  unto  an 
 ass  under  the  yoke  ;  but  Paul  should  go  unto  the  heathens,  as  unto  a  colt  that 
 had  never  been  broken  ^2." 
 
 St  Augustine  expoundeth  it  thus  :   "  They  agreed  that  Paul  and  Barnabas 
 should  go  to  the  heathens;  and  themselves,  James,  Peter,  and  John,  unto  the  Gauiib. i. 
 circumcision,  which  seemed  contrary  to  the  heathens St  Hierome  thus:  Umts  Hieron. in 
 atque  idem,  ^c.^* :   "  One  God  hath  committed  unto  me  the  preaching  of  the  Gai'iiapl  ii. 
 
 Should,  1570,  1609.]  j  ■tt^os  to  viro^vytov  yeif7}Tai  tou  utto  tov  \\)y6v  too 
 
 Non  est  facile  stare  loco  Pauli,  tenere  gradum  [  v6/iov  ytyevmxivov,  HauXo-s  6i  ch  Ta  itivri,  tov 
 
 Petri,  jam  cum  Christo  regnantium.— Hieron.  Op.  vcov  Kai  dodnanrov  ttuj/Xoi/.— Orig.  Op.  Par.  1733- 
 
 Par.  1G93-I706.     Ad  Ueliod.  Epist.  v.  Tom.  IV.  59.  Comm.  in  Matt.  Tom.  xvi.  Tom.  III.  pp.  74:j,  4.] 
 
 Pars  II.  col.  11.] 
 
 ["  Chrysost.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xl.  can.  12. 
 col.  197.  Couf.  Chrysost.  Op.  Op.  Imperf.  in  Matt. 
 Horn,  xliii.  ex  cap.  xxiii.  Tom.  VI.  p.  clxxxiii.;  where 
 cathedra  non  facit.] 
 
 ['^  UtTiioi...Kai  UavXo^,  ocg'as  fiioJi/Tcs  riW?)'- 
 Xots  Koii/avias,  Vi/a  IltVpos  fiev  eh  tii'v  ■jrefiiTUnnv 
 
 ['^  ...consentientes  ut  Pauliis  et  Barnabas  irent 
 ad  gentes,  ipsi  autera  in  circumcisionem,  qua3  pra;- 
 putio,  id  est,  gentibus  contraria  videtur. — August. 
 Op.  Expos.  Epist.  in  Galat.  cap.  ii.  12.  Tom.  lU. 
 Pars  II.  col.  947. J 
 
 ['''  ...unus  atque  idem  milii  evangclium  pra?putli, 
 et  Pctro  circumcisionis  credidit.  Mc  inisit  ad  gentes, 
 ilium  posuit  in  Judaea, ..Providentia  itaque  Dei  alius 
 
328 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Siicces- 
 
 bion. 
 Confir- 
 mation. 
 
 Chrysost.  in 
 Epist.  ad 
 Gal.  cap.  ii. 
 
 Ambros.  ad 
 Uul.  cap.  ii. 
 
 Anselm.  in 
 Kpist.  ad 
 iial.  cup.  ii. 
 
 M.  Hard. 
 
 2>2. 
 
 fDetect.] 
 
 Theoph.  in 
 Epist.  ad 
 Gal.  cap.  ii. 
 
 Chrysost. 
 ad  Gal. 
 cap.  li. 
 
 Hieron.  ad 
 Gal.  cap.  ii. 
 
 Erasm. 
 Paraplir. 
 
 Mark  xvi. 
 
 gospel  among  the  heathens,  and  to  Peter  among  the  Jews.  He  sent  me  unto 
 the  gentiles ;  and  placed  Peter  in  Jewi-y.  By  God's  providence  one  apostle  is 
 given  to  the  Jews,  and  another  unto  the  heathens."  Chrysostom  thus :  "  One 
 thing  pleased  them  both,  that  Peter  and  his  side  should  preach  to  the  Jews, 
 and  Paul  and  Barnabas  to  the  heathens  ^"  Afterward  he  imagineth  St  Paul  thus 
 to  say:  In  prcedicandi  munere  partiti  sumus  inter  nos  orbem  terrarum^ :  "In  the 
 olHce  of  preaching  we  have  divided  the  world  between  ourselves."  And  a  little 
 before  he  saith  thus :  Paulus  nihil  opus  hahehat  Petro,  nec  illius  egehat  voce,  sed 
 honore  par  erat  illi.  Nihil  enim  hie  dicam  amplius^  :  "  Paul  had  no  lack  of  Peter, 
 nor  stood  in  need  of  his  voice ;  but  in  honour  was  his  peer.  I  will  say  no 
 more."  St  Ambrose  saith  thus  :  "  Paul  saith  that  the  grace  he  had  received  of 
 God  was  allowed  of  them,  that  he  might  be  thought  worthy  to  have  the  primacy 
 in  preaching  among  the  heathens,  as  Peter  had  in  preaching  among  the  Jews  '." 
 Anselmus,  a  latter^  writer,  saith  thus :  "  These  two  principal  apostles  were 
 chosen  to  the  salvation  of  two  peoples ;  Peter  to  the  salvation  of  the  Jews,  and 
 Paul  to  the  salvation  of  the  heathens'^." 
 
 What  shall  we  need  more  authorities  in  a  matter  so  evident?  This  is  the 
 exposition  of  all  the  learned  fathers,  both  Greeks  and  Latins.  Yet  will  you  still 
 tell  us,  "The  lewdness  of  this  licentious  minister  passetli  all  reason?"  Will  you 
 still  cry  out,  "  Shame,"  "  impudency,"  and  "  ignorance,"  &c.  ? 
 
 But  you  say  I  "  have  left  out  this  word  enim,  which  in  English  doth  signify 
 "  for".  This  word  "  for,"  you  say,  "  giveth  great  light  to  St  Paul's  meaning."  A 
 foul  fault,  no  doubt',  M.  Harding,  and  well  worthy  to  be  proclaimed  by  printed 
 books  unto  the  world.  Perhaps  ye  would  rather  I  had  begun  the  first  sentence 
 with  enim,  as  doth  your  Hippolytus*.  But,  if  there  be  any  such  special  virtue  in 
 enim,  let  him  come  in  again  hardly,  M.  Harding,  and  take  his  place.  Theophy- 
 lactus,  upon  this  enim,  hath  written  thus :  Quin  etiam  parem  hoc  loco  se  Petro 
 demonstrate :  "Yea  furthei',  Paul  in  this  place  sheweth  himself  to  be  equal  to 
 Peter." 
 
 Likewise  upon  the  same  enim  saith  Chrysostom :  "  Now  Paul  sheweth  himself 
 to  be  equal  in  honour  unto  the  rest ;  not  only  unto  others,  but  also  unto  (Peter) 
 the  chief  of  all'°."  Likewise  it  is  written  in  the  short  scholies  that  bear  the 
 name  of  St  Hierome  :  [Ego^  in  nullo  sum  illi^^  infer  ior^^ :  "  I,"  saith  St  Paul,  "am 
 in  nothing  inferior  unto  Peter."  Verily,  if  he  thought  not  himself  inferior  to 
 Peter,  then  he  thought  not  Peter  to  be  his  head. 
 
 Now  have  you  your  enim,  M.  Harding,  and,  as  we  may  learn  by  these  ancient 
 fathers,  the  very  light  of  St  Paul's  meaning  ;  that  is,  that  Paul  should  deal  among 
 the  heathens,  and  Peter  among  the  Jews.  And  therefore  Erasmus  expoundeth  it 
 thus :  Fcedus  ac  societatem  iniervnt,  ut  idem  evangelium  concordibus  animis  in  sua 
 quisque  portione  prcedicaremus ;  illi  inter  Judceos,  nos  inter  gentes^^ :  "  They  joined 
 in  league  and  fellowship  with  us,  that  with  consenting  minds  we  should  preach 
 one  gospel,  each  man  within  his  own  portion ;  they  among  the  Jews,  and  we 
 among  the  heathens."  Thus  were  they  charged  by  their  own  agreement,  each  of 
 them  within  his  own  particular  portion.  By  their  own  agreement,  I  say :  for 
 otherwise  Christ  saith,  not  only  to  Peter,  but  also  equally  unto  them  all,  "  Go  you 
 
 apostolus  circumcisis  datus  est. ..alius  in  prieputio 
 constitutis. —  Hieron.  Op.  Par.  1G93-170G.  Comm. 
 Lib.  I.  in  Epist.  ad  Galat.  cap.  ii.  Tom.  IV.  Pars  i. 
 cols.  240,  1.] 
 
 ['  TauTa  yap   CKaTepots  i&oKei,    kul  eKeivov: 
 
 'XovdaioL-i   K1]pVTT€LV   OlixO),  KUL   TOVTOV  TOtS  edve(Tl, 
 
 — Clir^sost.  Op.  Par.  1718-38.  In  cap.  ii.  Epist.  ad 
 Galat.  Comm.  Tom.  X.  p.  G85.J 
 P  Id.  ibid.] 
 
 Id.  in  cap.  i.  p.  G77.] 
 
 ...ab  his  itaque  probatum  dicit  donum,  quod 
 accepit  a  Deo ;  ut  dignus  esset  habere  primatum  in 
 praedicatione  gentium,  sicut  et  habebat  Petrus  in 
 priidicatione  cucumcisionis.  —  Ambros.  Op.  Par. 
 1G8G-90.  Comm.  in  Epist.  ad  Galat.  cap.  ii.  w.9,10. 
 Tom.  II.  Append,  col.  21G.] 
 
 Later,  157U.] 
 
 ["  Hie  ostenduntur  isti  duo  principales  apostoli 
 ad  salutem  duorum  populorum  fuisse  electi,  Petrus 
 ad  Judajorum,  Paulus  ad  gentium.  — Anselm.  Op. 
 Col.  Agrip.  1G12.  In  Epist.  ad  Galat.  cap.  ii.  Tom. 
 II.  p.  23G.] 
 
 ['  Doubts,  1570.] 
 
 f"  See  Vol.  I.  page  116.] 
 
 P  T'  iphyl.  Op.  Venet.  1754-63.  Comm.  in 
 Epist.    -  ■  Jialat.  cap.  ii.  Tom.  II.  p.  335.] 
 
 Kai  oeiKvv(7LV  aiiToZi  ofio-rifnov  ovtu  Xolttov, 
 Koi  oil  TOis  aWois  eavTOv,  dWd  -rui  Kopvipaiu) 
 avyKpivei. — Chrysost.  Op.  In  cap.  ii.  Epist.  ad  Ga- 
 lat. Comm.  Tom.  X.  p.  GS4.] 
 
 ['1  Illo,  1570.J 
 
 [12  Hieron.  Op.  Comm.  in  Epist.  ad  Galat.  cap. 
 ii.  Tom.  V.  col.  1038 ;  where  illo.] 
 
 [>3  Erasm.  Op.  Lugd.  Bat.  1703-6.  Tom.  VI 1. 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGL.\:ND. 
 
 329 
 
 into  the  whole  world,  and  preach  the  gospel."    But  by  this  commission  Thomas  ''^i^^^g^P 
 and  Thaddee  mi<^ht  have  preached  in  Rome  as  well  as  Peter.     By  their  own  j^^j^^jm, 
 agreement  they  knew  their  portions.     It  is  no  even  dealing,  M.  Harding,  to  Conse- 
 divide  portions  between  two  or  more,  and  afterward  to  give  over  the  whole  to  cration. 
 
 one  alone.  "  »  ' 
 
 Here  will  you  say :  "  Had  Peter  then  nothing  to  do  among  the  heathens  ?  Or 
 had  Paul  nothing  to  do  among  the  Jews?"    Yes,  verily,  M.  Harding.    For  we 
 know  that  Peter  preached  unto  the  heathen  centurion ;   and  Paul  oftentimes 
 entered  into  the  synagogues  of  the  Jews,  as  by  the  Acts  of  the  Apostles  it  may  ^ctsix.  xxu. 
 appear:  and  of  himself  he  saith  thus,  Factus  sum  Judceis  quasi  Jiidceus :  "  Unto  i  cor  ix. 
 the  Jews  I  was  as  a  Jew."  And  again  :  "  I  wish  myself'^  to  be  accursed,  and  divided  anllhema 
 from  Christ,  for  (the  Jews'  sake,  which  are)  my  brethren,  and  kinsmen  accord- 
 ing  to  the  flesh." 
 
 Wheresoever  they  saw  occasion  offered,  they  were  always  ready  to  do  good  to 
 all  men,  without  choice  of  persons,  whether  they  were  Jews  or  heathens. 
 
 Howbeit,  this  question  is  very  well  moved  and^^  answered  by  St  Hierome. 
 Thus  he  saith :  Occulta  hie  oritur  qmestio.    Quid  ifjitur  ?  Petrus  si  invenisset  ex  Hieron.  a<i 
 gentibus,  non  eos  adducebat  ad  fidem?    Aut  Paulus  4"C-'®.'  "Here  arisetli  a  secret 
 question :  If  Peter  had  found  any  of  the  heathens,  did  he  not  train  them  to  the 
 faith?    Or,  if  St  Paul  had  happened  upon  any  of  the  Jews,  did  he  not  exhort 
 them  to  be  baptized?"    This  question,  saith  he,  is  thus  assoiled :  "We  must  say  Principalis 
 that  either  of  them  had  a  principal  or  a  special  commission,  the  one  over  the  judo's 
 Jews,  the  other  over  the  heathens ;  that  the  Jews,  that  defended  the  law,  might  l^anJatmn^ 
 have  one  whom  to  follow  ;  and  the  heathens,  that  chose  rather  the  free  grace  of 
 God,  and  left  the  law,  might  likewise  have  a  teacher  to  go  before  them.  But 
 generally  this  purpose  was  common  to  them  both,  that  out  of  all  nations,  as  well 
 Jews  as  heathens,  they  might  gather  a  church  unto  Christ."    That  is  to  say, 
 Peter's  apostleship  was  "ordinary"  among  the  Jews,  and  "extraordinary"  among 
 the  heathens^^:  of  the  other  side,  Paul's  apostleship  was  "ordinary"  among  the 
 heathens,  and  "  extraordinary"  among  the  Jews. 
 
 Thus  much  have  I  added  for  your  sake,  M.  Harding :  for  otherwise  it  had 
 been  needless.  Hereby  it  is  evident,  that  "  by  God's  secret  providence,  and  by 
 the  apostles'  agreement  between  themselves,  Peter  was  placed  in  Jewrj',  and  Paul 
 among  the  heathens :"  for  so  saith  St  Hierome  ;  that  "  Paul  had  the  primacy 
 among  the  heathens,  as  Peter  had  among  the  Jews ;"  for  so  saith  St  Ambrose ; 
 that  "  Paul  was  equal  unto  Peter  ;"  for  so  saith  Chrysostom  ;  that  "  Paul  was 
 in  no  point  inferior  unto  Peter ;"  for  so  saith  he  that  beareth  the  name  of  St 
 Hierome ;  briefly,  that  "  either  of  them  was  allotted  to  his  several  portion,  and 
 neither  had  the  charge  universal  of  the  whole."  This  is  neither  lewdness,  nor 
 licentious  ministry,  nor  shame,  nor  viUany.  Leave  such  wild  talk,  M.  Harding, 
 and  learn  your  tongue  to  speak  better. 
 
 Where  you  say,  that  according  to  the  ecclesiastical  canons,  ever  from  the 
 apostles'  time,  bishops  have  evermore  been  consecrate  by  three  other  bishops, 
 with  the  confirmation  of  the  bishop  of  Rome,  as  if  without  him  no  man  might 
 be  allowed  to  be  a  bishop,  ye  should  not  so  unadvisedly  report  so  manifest 
 untruth.  For,  I  beseech  you,  where  be  these  ecclesiastical  canons?  Who  devised 
 them  ?  Who  made  them  ?  Who  gave  the  pope  that  singular  privilege,  that  no 
 bishops'*  should  be  admitted  in  all  the  world,  but  only  by  him?  I  remember 
 your  canonists  have  said:  Papa  potest  solo  verba  facere  episcopum^^ :  "The  pope  Feiin.de 
 may  make  a  bishop  only  by  his  word,"  without  any  farther  consecration.  And  camstatut 
 abbat  Panormitane  moveth  a  doubt,  whether  the  pope  by  the  fulness  of  his  f^lJjt*'' 
 
   Panonn.  de 
 
 Constit. 
 
 col.  948 ;  where  inierint,  and  Ttos  inter  gen    \li  inter 
 Judceoit.\  yftr 
 Meself,  1570.]  ['^  An,  1.570.] 
 
 ["  Quid  &c.  Paulus  si  ex  circumcLsione  aliqnos 
 reperisset,  non  eos  ad  Christi  baptismum  provocabat? 
 Qua;  ita  solvitur,  ut  dicamus  principale  singulis  in 
 Judaos  et  geiites  fuisse  mandatura  ;  ut  qui  defende- 
 bant  legem,  haberent  queiii  scqueientur;  qui  legi 
 gratiam  pra;ferebant,  non  deesset  eis  doctor  et  prs- 
 
 vius.  In  commune  vero  hoc  eos  habuisse  propositi  • 
 ut  Christo  ex  cunctis  gentibus  ecclesiam  congre- 
 garent.  —  Hieron.  Op.  Comm.  Lib.  i.  in  Epist.  ud 
 Galat.  cap.  ii.  Tom.  IV.  Pars  i.  col.  241.] 
 
 ["  Among  heathens,  1.570.] 
 
 ['8  Bishop,  1567.] 
 
 ...papa  solo  verbo  potest  facere  episcopnm. — 
 Felin.  Sand.  Comm.  Lugd.  1587.  Sup.  Decretal. 
 Lib.  I.  Tit  ii.  cap.  1.  Pais  i.  fol.  10.  2.J 
 
330 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ""^^^^^^  power  may  deprive  all  the  bishops  in  the  world  at  one  time^.  But  thus  they  say 
 Illation   ^^^^  ^^^^       greatly  what  they  say, 
 
 Conse-        Addition.  M.  Harding  answereth  hereto :  "  Among  the  canons  of  the 
 
 cration.  apostles  this  is  the  first:  Episcopus  a  duohus  aut  ti-ibus  episcopis  ordinetur^.  Yet 
 
 ■  V  '  can  you  ask,  where  be  these  ecclesiastical  canons  ?    Who  devised  them  ?  Who 
 
 ■^'^''"'"^^  made  them?"  The  answer.  You  forget  yourself  much,  M.  Harding.  This  was 
 not  the  question.  You  are  demanded  one  thing,  and  answer  another.  W^e  deny 
 not  the  consecration  of  three  bishops.  We  deny  not  the  confirmation  of  the 
 metropolitan.  We  ourselves  are  so  consecrated,  and  so  confirmed.  The  matter 
 M  ^Hard.^  a  ^^^^^  hcth  betwceu  us  is  this :  "  W^hether  through  the  whole  church  of  Christ  no 
 man  may  be  allowed  for  a  bishop  without  the  confirmation  of  the  pope." 
 Thereto  I  say,  WTiere  be  your  ecclesiastical  canons  ?  Who  devised  them  ?  W^ho 
 made  them  ?  If  ye  have  any,  shew  them  forth  hardly  :  they  will  further  your 
 cause.  If  ye  have  none  at  all,  why  should  you  thus  vaunt  yourself  of  empty 
 store?  W^hy  should  you  talk  so  vainly  of  your  ecclesiastical  canons,  so  old,  so 
 ancient,  so  long  continued  in  the  cathoUc  church,  from  the  apostles'  time  until 
 this  day  ? 
 
 M.  Hard.  "  Christ,"  you  say,  "  loved  Peter,  and  inspired  him,  and  gave  the  bishop  of 
 
 etc.  -  .  .  jj^Q^-jg^  Peter's  successor,  this  privilege,  that  no  bishop  ought  to  be  a  bishop 
 without  his  consent."  Verily  this  had  been  a  jolly  large  commission.  And  was  it 
 granted  unto  the  pope,  as  you  say,  and  not  unto  Peter  ?  For  so  you  say.  Be- 
 hold your  words :  "  Christ  gave  the  bishop  of  Rome,  Peter's  successor,  this 
 privilege,  that  no  bishoiJ  ought  to  be  a  bishop  without  his  consent."  Of  Peter's 
 privilege  or  consent  you  tell  us  nothing  :  you  speak  only  of  the  consent  and  pri- 
 vilege of  the  pope,  the  successor  of  Peter.  But  where  may  we  find  this  commis- 
 sion ?  In  what  gospel  ?  In  what  scripture  ?  In  what  general  council  ?  In 
 what  ancient  father?  Ai'e  such  monuments  laid  up  only  in  the  rolls  and  pipes ^ 
 of  your  memory  ?  Or  is  it  sufficient  for  you  to  tell  us,  "  Christ  inspired  and 
 loved  Peter ;  Christ  gave  privileges  to  the  pope,"  without  any  manner  word  of 
 proof?  I  beseech  you,  M.  Harding,  how  many  bishops  can  you  reckon  that 
 were  confirmed  by  St  Peter  ?  Where  dwelt  they  ?  Where  preached  they  ? 
 Nicoi.  Cusan.  What  W  ere  their  names  ?  Cardinal  Cusanus  saith  :  Tam  Petri  primatus  inter 
 Epiit  2.  '  apostolos  et  Judceos,  quam  Pauli  primatus  inter  gentes,  immediate  a  Christo  con- 
 ferebatur,  ^c.  Nec  in  hoc  alter  alteri  suberat;  sed  amho  sub  Christo  immediate* : 
 "  As  well  Peter's  primacy  among  the  apostles  and  Jews,  as  also  Paul's  primacy 
 among  the  heathens,  was  given  by  Christ  immediately,  that  is  to  say,  without 
 the  consecration  and  confirmation  of  any  man,  &c.  And  in  this  respect  neither 
 of  them  was  under  other,  but  either  was  immediately  under  Christ."  That  is  to 
 say,  St  Paul  was  no  more  confirmed  by  St  Peter  than  St  Peter  was  confirmed  by 
 St  Paul.  And  may  we  think  St  Peter  knew  not  his  own  authority  ?  Or  that 
 he  had  such  privileges  and  charters  given  him  by  Christ,  and  would  not  use 
 them  ?  Here,  it  seemeth,  somewhat  would  ye  tell  us  of  pope  Anacletus,  if  ye 
 wist  Avhat  it  were.  But  what  saith  he  ?  That  Peter  confirmed  all  the  rest  of  the 
 apostles  ?  Or,  that  the  pope  ought  to  confirm  all  other  bishops  through  the 
 world  ?  It  pitieth  me,  M.  Harding,  in  your  behalf,  to  see  these  follies. 
 Nil.  de  Verily,  Nilus,  a  Greek  writer,  saith  thus :  Constantinopolitanus  Ccesariensem 
 
 Koman'.       episcopum  aliosque  siM  subjectos  ordinat ;  Romanus  vero  nec  Constantinopolitamim 
 nec  alium  quenquam  metropolitamim^ :  "  The  bishop  of  Constantinople  doth  order 
 the  bishop  of  Caesaria  and  other  bishops  under  him  ;  but  the  bishop  of  Rome 
 doth  order  neither  the  bishop  of  Constantinople  nor  any  other  metropolitan." 
 Addition.  Addition.   fcS"   M.  Harding  answereth  hereto  :  "  It  skilleth  not  much  what 
 
 M  mrd^  Nilus  doth  say.  He  speaketh  of  a  matter  of  fact,  and  not  of  power.  He  saith 
 fni.  225.  a.    not  that  the  bishop  of  Rome  is  not  able,  or  hath  no  power  to  order  some  metro- 
 
 [Detect.] 
 
 ['  Panorm.  sup.  Prima  Prim.  Decretal.  Lugd.1534:. 
 Tit.  ii.  De  Constit.  cap.  3.  fol.  19.] 
 
 Canon.  Apost.  1.  in  Concil.  Stud.  Labb.  et 
 Cossart.  Lut.  Par.  1071-2.  Tom.  I.  col.  25.] 
 
 An  allusion  to  the  roUs  and  pipe-rolls  of  chan- 
 cery and  the  exchequer.] 
 
 [*  De  utriusque  tam  Petri  inter  apostolos  &c. 
 Pauli  inter  gentes  priraatu,  immediate  a  Christo 
 utrique  coUato  :  &c.  Nec  &e — Nic.  de  Cusa  Op. 
 Basil.  1565.  Ad  Bohera.  Epist.  ii.  Tom.  II.  p.  836.] 
 
 [5  NU.  ThessaJ.  Lib.  de  Primat.  Kom.  Pont. 
 Franc.  1555.  fol.  b.  7.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 331 
 
 politan ;  but  only  that  he  doth  not  so.    Or,  if  he  were  so  foohsh  to  thhik  so,  yet  'q^^^^t^ 
 you,  M.  Jewel,  should  not  in  that  behalf  bear  the  bauble  with  him.    You,  that  motion, 
 can  call  so  many  glosses  to  your  remembrance,  could  you  not  remember  that  Conse- 
 Agapetus,  that  good  bishop  of  Rome,  consecrated  and  ordered  with  his  own  cration. 
 hands  Mennas,  making  him  bishop  of  Constantinople?"  ~  ' 
 
 The  answer.    And  must  Nilus  and  poor  M.  Jewel  needs  bear  the  bauble  ?  I 
 pray  you,  M.  Harding,  what  will  you  do  the  while  ?    Will  you  stand  by  and  do 
 nothing?    Verily,  Nilus  was  a  bishop,  and,  as  it  may  appear  by  his  writings,  a 
 learned  man,  and  would  think  scorn  to  bear  the  bauble  in  your  presence.  But 
 you  say  :  "  Could  you  not  remember  that  pope  Agapetus  with  his  own  hands  m.  Hard, 
 ordered  Mennas,  and  made  him  the  bishop  of  Constantinople  ?"    Yes,  M.  Hard-  [Detect.] 
 ing,  I  remember  it  very  well.    And  further  I  can  remember  that  Liberatus  your 
 author  saith  :  Tunc  papa  principis  favore  Mennam  . . .  ordinavit  antistitem^ :  "  The  Liberal,  cap. 
 pope,"  saith  he,  "  ordered  Mennas  the  bishop  of  Constantinople  (not  by  any 
 right  or  authority  of  his  own,  but)  by  the  licence  and  favour  of  the  emperor." 
 Again  I  can  remember,  that  poije  Agapetus  was  then  present  in  Constantinople,  Liberal,  cap. 
 to  deal  with  the  emperor  about  certain  great  matters  touching  the  state  ^;  and.  Liberal, 
 being  there  present  in  his  own  person,  and  a  new  bishop  being  by  occasion  to 
 be  installed,  it  was  most  meet  that  he  should  have  the  honour  of  consecration. 
 And,  as  for  the  taking  of  that  long  and  painful  journey,  thus  much  also  I  can 
 remember,  that,  whensoever  the  emperor  by  his  messenger  had  willed  the  pope 
 to  come  unto  him,  although  it  were  from  Rome  to  Constantinople,  straightway  Euimp.  in 
 he  went  along,  all  occasions  set  apart,  yea*,  although  he  certainly  knew  that  he  syiv™' 
 should  never  return  home  again,  but  be  sent  into  banishment.     Further  I  can 
 remember,  that  pope  Agapetus  himself  said  thus  at  the  time  of  the  said  con- 
 secration, in  the  behoof  and  commendation  of  the  said  Mennas  :  Et  hoc  digni-  concii. 
 tati  ejus  accedere  credimus,  quod  a  temporihus  Petri  apostoli  nullum  alium  un-  Act.  ^.^ 
 quam  orientalis  ecclesia  suscepit  episcopum  nostrce  sedis  mambus  consecratum^'^ : 
 "  This  also  may  be  an  augmentation  to  his  dignity,  that  from  the  time  of  Peter 
 the  apostle  until  this  day"  (which  was  by  the  space  of  five  hundred  years)  "the 
 east  church  never  received  any  one  bishop  consecrate  by  the  hands  of  any 
 bishop  of  Rome,  but  only  Mennas."    Mennas  was  the  first,  as  it  appeareth  by 
 the  pope's  own  witness ;  and,  for  ought  that  I  know  to  the  contrary,  he  was 
 also  the  last :  and,  had  not  pope  Agapetus  upon  occasion  been  there  present 
 in  his  own  person,  then  had  he  not  consecrated  Mennas  neither.    Consider  better 
 what  ye  bring  us,  M.  Harding.    Ye  shall  hardly  thrive  by  such  authorities. 
 Last  of  all  I  can  remember,  that  the  bishop  of  Rome  himself  is  always  con- 
 secrate by  the  bishop  of  Hostia.    Yet  is  not  the  bishop  of  Hostia  therefore 
 above  the  bishop  of  Rome.    It  is  no  great  mastery  to  remember  these  things, 
 M.  Harding.     But  I  marvel  much  wherein  this  remembrance  should  relieve 
 you.    4^  4^ 
 
 But  hereof  I  have  spoken  more  at  large  in  my  former  Reply  to  M.  Harding i'.  Art.  iv. 
 Certainly  St  Cyprian  willeth  that  Sabinus,  being  lawfully  elected  and  consecrated    cypr  Lib.  i. 
 bishop  in  Spain,  should  continue  bishop  still,  yea,  although  Stephanus^^,  being  then  ''" 
 bishop  of  Rome,  would  not  confirm  him 
 
 Addition,  f^f"  "  By  this  a  man  may  know  what  a  dodger  you  are,  and  whence  Addition, 
 your  great  books  proceed.  Verily  from  certain  heretical  note-books,  made  by  some  ^'^^^ ,  gjs. 
 grammarians  or  schoolmasters  of  Germany."    The  ansiver.   I  marvel,  M.  Harding,  [lietect.j 
 you  said  not  as  well  from  tailors  and  shoemakers ;  for  we  poor  men  must  take  our 
 learning  at  delivery,  as  it  may  like  you  to  allow  it.    The  matter  itself,  by  your 
 own  confession,  is  true :  for  St  Cyprian  willed  that  Sabinus,  being  once  elected  oypr.  Lib.  i. 
 and  consecrated  bishop  in  Spain,  should  continue  so  still ;  yea,  although  the  *' 
 bishop  of  Rome  had  disallowed  him.    If  ye  doubt  hereof,  leave  dodging  in  your 
 
 ["  Liberal.  Breviar.  cap.  xxi.  in  Crabb.  Concii. 
 Col.  Agrip.  1.551.  Tom.  H.  p.  119.] 
 
 I'  Id.  ibid.  p.  118.] 
 
 [«  Ye,  1.570.] 
 
 Eutrop.  Presb.  Long.  Tractat.  de  Jur.  ac 
 Priv.  Imp.  in  Goldast.  Mon.  Rom.  Imp.  Hanov.  et 
 Franc.  1612—14.  Tom.  I.  pp.  8,  9.] 
 
 ['"  Concii.  Constant.  subMenna,  Act.  i.in  Concii. 
 Stud.  Labb.  et  Cossart.  Tom.  V.  col.  46.] 
 
 ["  See  Vol.  I.  page  408.] 
 
 ['^  Consecrate,  lo67,  1570.] 
 
 ['3  Cornelius,  1567.] 
 
 Cypr.  Op.  0.\on.  1G82.  Ad  Cler.  et  Pleb.  in 
 Hisp.  consist.  Epist.  Ixvii.  pp.  170,  &c.] 
 
332 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PiVRT 
 
 Confir- 
 mation 
 Conse- 
 cration. 
 
 Seneca. 
 
 Cypr.  Lib.  i. 
 £pist.  4. 
 
 Nazian.  De 
 Cypr. 
 
 note-books,  and  read  St  Cj'prian,  and  ye  shall  find  it.  Twice  together  in  one 
 place  ye  tell  us  that  pope  Stephanus  restored  Basilides  by  his  decree ;  as  if  his 
 only  authority  had  been  sufficient  to  set  up  bishops  and  to  pull  them  down  at  his 
 pleasure.  But  in  so  saying  you  condemn  pope  Stephanus  of  manifest  folly.  For 
 what  wisdom  had  it  been  to  be  so  ready  with  his  sentence,  and  to  publish  his 
 decrees,  before  he  had  heard  both  parties  together  ?  A  judge  must  walk  with 
 feet  of  lead.    A  certain  grave  wise  man  saith  thus  : 
 
 Qui  statuit  aliquid,  parte  inaudita  altera, 
 ^quum  licet  statuerit,  baud  sequus  fuit : 
 
 "  Whosoever  decreed  any  thing  before  he  heard  both  parties,  although  his  decree 
 were  just,  yet  was  he  no  just  man  in  his  doing." 
 
 Pope  Stephanus,  M.  Harding,  entreated  only  for  Basilides  that  he  might  be 
 restored.  As  for  decree  or  sentence  in  judgment,  he  gave  none.  But,  if  St 
 Cyprian  had  made  such  account  of  the  pope's  pleasure,  and  had  thought  it  un- 
 lawful for  Sabinus  to  occupy  the  room  of  a  bishop  without  his  special  confirma- 
 tion ;  he  would  have  written  unto  Stephanus  to  call  the  parties  before  him,  and  to 
 consider  better  of  the  matter :  he  would  also  have  written  to  the  clergy  and 
 people  of  Spain  to  stay  their  attempts  until  the  pope  had  taken  further  order. 
 But,  contrariwise,  notwithstanding  he  knew  what  the  pope  had  written,  yet  he 
 saith  unto  them  :  Plebs  ipsa  habet  potestatem  vel  eligendi  dignos  sacerdotes,  vel 
 indignos  recusandi^ :  "  The  people  have  power  of  themselves  either  to  choose 
 worthy  bishops,  or  else  to  refuse  them  that  be  unworthy."  As  if  he  would  say : 
 Thus  may  the  people  do  of  themselves,  whether  the  .pope  will  or  no. 
 
 And,  to  come  near  unto  the  matter,  thus  he  saith :  Fere  per  provincias  univer- 
 sas  tenetur,  ut  ad  ordinationes  rite  celebrandas,  ad  earn  plebem,  cui  proipositus  ordi- 
 natur,  episcopi  ejusdem  provinciiB  proximi  quique  conveniant,  et  episcopus  deligatur, 
 plebe  prtesente,  qucc  singulorum  ritam  plenissime  novit,  4c.  Quod  et  apud  vos  factum 
 videmus  in  Sabini  collegce  nostri  ordinatione,  4"C.  Neqtie  rescindere  ordinationem 
 jure  perfectam  potest,  quod  Basilides,  post  crimina  sua  detecta  ....  Romam  pergens, 
 Stephanum  collegam  nostrum  longe  positum  ....  fefellerit,  4"c.^  •"  "  This  order  is  kept 
 well  near  throughout  all  countries,  that  at  the  consecration  of  a  bishop  the 
 bishops  of  the  same  province  next  adjoining  resort  together  to  the  people  of 
 that  diocese  over  which  the  bishop  must  be  consecrate,  that  the  bishop  may  be 
 chosen  m  the  presence  of  the  people,  that  best  knoweth  each  man's  life.  This 
 order  I  see  you  have  kept  in  the  consecration  of  my  brother  Sabinus.  Neither 
 may  that  thing  hinder  his  consecration,  being  lawfully  done,  that  Basilides,  after 
 his  faults  were  espied,  went  to  Rome,  and  beguiled  my  brother  pope  Stephanus, 
 dwelling  so  far  off."  Mark  well  these  words,  M.  Harding :  neither  Basilides  run- 
 ning to  Rome,  nor  the  pope's  letters  written  in  his  favour,  were  able  to  avoid  the 
 coiisecration  of  the  other  bishop,  notwithstanding  it  was  never  confirmed  by  the 
 pope. 
 
 But  you  will  say :  "  The  bishop  of  Rome,  dwelling  so  far  from  Spain,  yet  had 
 authority  over  the  bishops  of  Spain."  I  deny  it  not.  So  had  St  Cyprian  the  like 
 authority,  notwithstanding  he  dwelt  from  Spain  a  great  way  further  than  the 
 bishop  of  Rome.  For,  as  Basilides  fled  to  Rome  for  succour  to  pope  Stepha- 
 nus, so  Sabinus  his  adversary  fled  to  Carthage  for  succour  to  St  Cyprian.  As 
 the  pope  decreed  that  Sabinus  should  not  be  bishop,  so  St  Cyprian  decreed  that 
 Sabinus  should  be  bishop.  There  was  like  authority  in  them  both.  This  only 
 was  the  difference :  the  pope's  decree  was  avoided  by  a  WTit  of  error ;  but  St 
 Cyprian's  decree  took  place  and  continued  still.  And,  lest  you  should  think  I 
 imagine  vainly  of  St  Cyprian,  extending  his  power  from  Carthage  into  Spain, 
 Gregory  Nazianzene  of  his  authority  writeth  thus :  Pastor  erat,  et  pastorum 
 poteutissimus  et  spectatissimus.  No7i  enivi  Carthaginensium  tantum  ecclesice  pree- 
 fuit,  S)C.^ :  "  Cyprian  was  a  bishop ;  the  mightiest  and  noblest  of  all  bishops.  For 
 
 ['  ...quando  ipsa  maxima  habeat  potestatem  &c. 
 —  Id.  ibid.  p.  171.] 
 
 Id.  ibid.  pp.  172,  3;  where  nec  rescindere,  and 
 fefellit.] 
 
 £iT«  Troifiiiv,  Ka't  iroiixeuonv  6  Kpa-riaToi  Te 
 
 Kai  SoKtficoTaTO^'  ov  yap  t)}s  Kapx^lSovicav  irpo- 
 KaSe^cTUL  fiovov  e/v/cXtjcrtae,  ouoe  tj/s  eKeivcu  Kai 
 ci  tKeivov  ■KeptfiorfTOv  /ue'xoi  vvv  'A(ppiKiit,  d\.\a 
 Kai  TraVris  t^s  hairep'iov,  a\f66v  c'e  Kai  Trji  eojo? 
 aiiTti9,  vot'lov  t€  Kai  fiopeiou  Xij^eais. —  Gregor.  Kaz. 
 
•11] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 335 
 
 he  had  rule  not  only  over  the  church  of  Carthage,  nor  only  over  Africa,  that  '  Qq^^^^ 
 until  this  day  is  famous  of  him  and  by  his  means,  but  also  over  all  the  west,  and  ^lation 
 in  a  manner  over  all  the  east,  likewise  over  both  north  and  south."    Over  all  Coiise- 
 these  coasts  and  countries,  saith  Nazianzene,  St  Cyprian  bare  rule ;  and  yet  was  cration. 
 he  only  the  bishop  of  Carthage,  and  not  pope  of  Rome.    O  M.  Harding,  if  you  ' 
 could  shew  us  but  one  such  sentence  of  the  pope,  who  should  be  able  to  stay 
 your  triumph  ?    Deal  substantially  henceforth  :  it  will  better  become  you.  Thus 
 vainly  trifling  with  your  grammarians  and  note-books  (to  use  your  own  words)  ye 
 shew  yourself  to  be  but  a  dodger.  4?^ 
 
 Indeed,  touching  every  metropolitan's  several  jurisdiction  Gratianus  noteth 
 thus :  Illud  generaliter  clarum  est,  quod,  si  quis  prwter  sententiam  metropolitani  Dist.  64.  cap. 
 fuerit  /actus  episcopus,  huiic  magna  synoclus  definivit  episcopum  esse  non  oportere* : 
 "  This  is  generally  clear,  that,  if  any  man  be  made  bishop  without  the  consent 
 of  his  metropolitan,  the  great  council  (of  Nice)  hath  decreed  that  such  a  one 
 may  not  be  bishop." 
 
 So  likewise  saith  Socrates  of  the  bishop  of  Constantinople  :  Prater  sententiam  socrat.  Lib. 
 episcopi  Constantinopolitani  electio  episcopi  ne  fiat'^ :  "Without  the  consent  of  xxvuf' 
 the  bishop  of  Constantinople  let  no  man  be  chosen  bishop."    Here  is  a  right  Xf^P""^"- 
 specially  reserved  to  the  bishop  of  Constantinople,  and  to  every  metropolitan  t- 
 within  his  own  province ;  but  of  the  bishop  of  Rome's  universal  right  of  confir-  y^"^- 
 mation  we  hear  nothing. 
 
 Addition.  ftS"  Hereto  M.  Harding  saith  :  "  For  lack  of  the  pope's  confirmation  Addition, 
 any  bishop  newly  elected  could  not  rightly  have  enjoyed  his  bishoprick,  as  it  ap-  "^^^^^ 
 peareth  by  many  examples,  which  would  require  a  discourse  over  long  for  this  ^^^j^^-^'^ -j^ 
 place."    The  answer.    O  M.  Harding,  will  you  deal  so  straitly  with  your  friends  ? 
 Of  so  many  and  so  many  examples  may  we  not  see  so  much  as  one  ?    I  speak 
 not  now  of  bishops  within  the  territory  of  the  Roman  province ;  for  they  were 
 confirmed  by  the  bishop  of  Rome.    I  speak  of  the  bishops  of  all  other  churches 
 and  jurisdictions  throughout  the  world.    You  say  :  "  It  would  require  a  discourse 
 over  long  for  this  place."    Therefore  it  was  good  skill,  thus  cursorily^  to  pass  it 
 over.    Silence  serveth  best  where  nothing  can  be  said.  -C^i 
 
 Neither  doth  M.  Harding's  counterfeit  Anacletus  claim  all  the  bishops  through 
 the  world  as  belonging  to  his  admission,  but  only  a  part.    These  be  his  words : 
 Omnes  episcopi,  qui  Jmjus  apostolicce  sedis  ordinationi  subjacent'^ :  "Ail  the  bishops  Anaciet. 
 that  are  under  the  ordering  or  confirmation  of  this  apostolic  see."    So  likewise  j'„xtr""' 
 writeth  Damasus  to  the  bishops  of  Illyricum :  Par  est  omnes,  qui  sunt  in  orbe  so"om™Lib. 
 Romano,  magistros  consentire^ :  "It  is  meet  that  all  the  teachers  within  the  "''p- 
 Roman  jurisdiction  should  agree  together." 
 
 Addition.    §^    M.  Harding's  answer  hereto  is  this :  "  The  Roman  world  or  Addition, 
 jurisdiction  was  both  east  and  west,  as  far  as  the  Romans  had  conquered."    The  ^^^^s 
 ansiver.    And  doth  the  jurisdiction  of  Rome  reach  from  the  east  to  the  west ;  [Detect.] 
 from  the  north  to  the  south  ;  and  so  over  and  over  the  whole  world  ?    How  hap- 
 peneth  it  then  that  no  learned  father  nor  ancient  writer,  Greek  or  Latin,  what- 
 soever, vouchsafed  ever  to  tell  us  of  it  ?    Did  no  man  ever  hear  it  or  know  it 
 but  M.  Harding  ?    Or  is  it  enough  for  M.  Harding  to  speak  it,  and  to  shew  us 
 nothing  ?   At  least  he  should  have  brought  forth  Constantine's  Donation,  or  some 
 other  such  antiquity  of  like  value.  But,  if  the  Roman  jurisdiction  were  so  large  as 
 it  is  here  imagined,  wherefore  then  doth  St  Hierome  say,  Major  est  auctoritas  orbis  Hiemn.  ad 
 quam  urbis^  ?  "  The  authority  of  the  world  is  more  than  the  authority  of  the  city 
 of  Rome  ?"  For,  by  M.  Harding's  supposals,  the  one  had  been  equal  to  the  other. 
 Or  wherefore  doth  Gennadius,  the  patriarch  of  Constantinople,  together  with  the 
 
 Op.  Par.  1778-1840.  In  Laud.  Cypr.  Orat.  wiy.  12. 
 Tom.  I.  p.  44.5.  It  is  doubtful  whether  Gregory  is 
 not  speaking  of  an  Antiocliian  Cyprian,  or  rather 
 whether  he  has  not  confused  the  two.] 
 
 [■*  Ex  Concil.  Nic.  i.  c.  6.  in  Corp.  Jur.  Canon. 
 Lugd.  1024.  Decret.  Gratinn.  Deer.  Prim.  Pars,  Dist. 
 Ixiv.  can.  8.  col.  im-,  where  est  clarum.] 
 
 Socrat.  in  Hist.  Eccles.  Script.  Amst.  1095- 
 1700.  Lib.  VII.  cap.  xxviii.  p.  301.] 
 
 ["  Coursely,  1.570.    In  the  errata  of  10(t!),  cursn- 
 
 '  rily  is  corrected  to  coursely.'] 
 
 I '  Anaciet.  et  Zach.  in  Corp.  Jur.  Canon.  Decret. 
 '  Gratian.  Deer.  Prim.  Pars,  Dist.  xciii.  can.  4.  col. 
 441.] 
 
 ["  Soz.  in  Hist.  Eccles.  Script.  Lib.  vi.  cap.  xxiii. 
 :  p.  542.] 
 
 {  [*  Si  auctoritas  qua^ritur,  orbis  major  est  urbe. — 
 Ilieron.  Op.  Par.  1093-1700.  Ad  Evang.  Epist.  ci. 
 Tom.  IV.  Pars  ii.  col.  803.] 
 
334  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 '^^Jjg^  whole  council  of  bishops  there  assembled,  write  thus  unto  the  bishop  of  Rome, 
 mation.  C'?<ref  sonctitas  tua  universas  tuas  custodias,  tihique  subjectos  episcopos  ^  ?  "  Let 
 Conse-  your  holiness  see  unto  your  own  charge,  and  unto  the  bishops  that  be  under  you  ?" 
 cration.  It  had  been  wrong  to  restrain  the  pope  to  a  few,  having,  as  you  say,  a  charge 
 general  over  the  whole. 
 
 Again,  that  you  say,  "  A  bishop  hath  always  been  consecrate  by  other  three 
 bishops ; "  whether  it  be  true  or  no,  it  may  well  be  called  in  question,  as  being 
 of  your  part  hitherto  very  weakly  affirmed.    Surely  Petrus  de  Palude,  one  of 
 pf'u/*      your  own  doctors,  would  have  told  you  thus  :  In  ecclesia . .  .unus  episcopiis  svfficit  ad 
 Pj>test.    alium  consecrandum ;  nec  est  nisi  propter  solennitatem  oh  ecclesia  inventum,  ut  tres 
 Seneca.       concurratit^ :  "In  the  church  one  bishop  is  sufficient  to  consecrate  another;  and 
 it  is  nothing  else  but  for  the  solemnity  of  the  matter  that  the  church  hath  devised 
 that  three  bishops  should  join  together."    Likewise  Johannes  Major,  another  of 
 .    3  0ur  own  doctors,  would  have  said  unto  vou :  Quis  ordinavit  Petrum?...Non  da- 
 
 Major.  in  IV.   J  '  ./  t 
 
 sent.  Dist.  24.  olirtf  tves  [ordinatoresl^.  Dico  ergo,  esse  constitutionem  humanam,  quod  episcopus 
 ordimtur  a  tribus.  Paulus  enim  non  quoisicit  duos  pro  ordinatione  Titi  et  Timo- 
 thei^ :  "  Who  ordered  Peter,  and  made  him  bishop  ?  They  cannot  shew  me  three 
 bishops  that  ordered  him.  Therefore  I  say,  that  a  bishop  be  ordered  by  other 
 three  bishops,  it  is  an  ordinance  made  by  man.  For  Paul,  when  he  ordered  Titus 
 and  Timotheus,  sought*  not  about  for  other  two  bishops." 
 
 Whereas  it  further^  pleaseth  you  to  call  for  my  letters  of  orders,  and  to 
 demand  of  me,  as  by  some  authority.  Whether  I  be  a  priest  or  no?  What 
 hands  were  laid  over  me ;  and  by  what  order  1  was  made  ?  I  answer  you,  I  am 
 a  priest,  made  long  sithence  by  the  same  order  and  ordinance,  and  I  think  also  by 
 the  same  man  and  the  same  hands,  that  you,  M.  Harding,  were  made  priest  by, 
 in  the  late  time  of  that  most  virtuous  prince  king  Edward  the  sixth.  Therefore 
 ye  cannot  well  doubt  of  my  priesthood  without  like  doubting  of  your  own. 
 
 Further^,  as  if  you"  were  my  metropolitan,  ye  demand  of  me,  Whether  I 
 be  a  bishop  or  no  ?  I  answer  you,  I  am  a  bishoiJ,  and  that  by  the  free  and 
 accustomed  canonical  election  of  the  whole  chapter  of  Sarisbury,  assembled 
 solemnly  together  for  that  purpose :  of  which  company  you,  M.  Harding,  were 
 then  one  ;  and,  as  I  was  informed,  being  present  there  in  your  own  person  amongst 
 your  brethren,  gave  free  and  open  consent  unto  the  election.  If  you  deny  this^, 
 take  heed  your  own  breath  blow  not  against  you. 
 
 As  for  the  impertinent  tales  of  Ischyras  and  Zacchaeus,  they  touch  us  nothing. 
 They  were  none  of  ours :  we  know  them  not.  Our  bishops  are  made  in  form  and 
 order,  as  they  have  been  ever,  by  free  election  of  the  chapter ;  by  consecration 
 of  the  archbishop  and  other  three  bishops ;  and  by  the  admission  of  the  prince. 
 
 piatin.  in     And  in  this  sort  not  long  sithence  the  pope  himself  was  admitted  ;  and,  as  Platina 
 
 Pap"'"'  saith,  without  the  emperor's  letters  patent,  the  pope  was  no  pope^  as  hereafter 
 it  shall  be  shewed  more  at  large  ^. 
 
 AddiUon.  Addition.  ^S"  "  What  form  or  order  mean  you  ?"  saith  M.  Harding.    "  In  the 
 
 old  form,  after  the  election  notice  was  given  to  the  bishop  of  Rome,  and  to  all 
 234.\    the  bishops  of  the  church,  that  such  a  man  was  lawfully  chosen  in  the  church, 
 
 [Detect  ]  jjQ^  schismatically,  &c.    But  so  ye  were  not  made  bishops.    If  ye  were,  shew 
 
 us  to  what  bishops  out  of  England  ye  wrote  any  such  letters."  The  answer.  What 
 folly  is  this,  M.  Harding  !  What  such  letters '°  have  the  bishops  of  Spain  used  to 
 write  to  the  bishops  of  England?  Or  what  letters  have  the  bishops  of  France 
 used  to  write  to  the  bishops  of  Spain  ?  Or  when  did  the  pope  write  his  letters 
 communicatory  to  the  patriarchs  of  Constantinople,  of  Alexandria,  of  Antioch,  or 
 
 ^povTiaoLTw  Kai  ?;  ci)  ociOT^j?  cid  7rd<Ti}s 
 ■7repi(pv\aKf]'i  iroiovfiei/tj,  6>]\a  KaTaaTfjaai  cid  dv- 
 Tiypd<pii3v  Kai  Tots  utto  (re  Geot^tXeaTaTots  ctti- 
 o-hoTTotv  K.  T.  X. — Gennad.  Epist.  Synod,  in  Concil. 
 Constant,  in  Concil.  Stud.  Labb.  et  Cossart.  Lut. 
 Par.  1G71-2.  Tom.  IV.  col.  1030.] 
 
 P.  de  Palud.  Tract,  de  Caus.  Immed.  Eccles. 
 Potest.  Par.  1506.  De  Potest.  Apost.  Art.  ii.  Sept. 
 Concl.  fol.  a.  viii.  2 ;  where  inventam  quod.] 
 
 ["  J.  Major,  in  Quart.  Sentent.  Quffst.  Par. 
 1621.  Dist.  x.\iv.  Qua;st.  3.  fol.  137.  2;  where  or- 
 
 dinaverit.]  [*  He  sought,  1567.] 
 
 Farther,  1567,  1570.] 
 [«  Ye,  1567,  1570,  1609.] 
 
 Harding  does  deny  this  in  the  Detection,  fol. 
 
 233] 
 
 ['  Patents  was  no  pope,  1667  ;  patents  the  pope 
 was  no  pope,  1570.] 
 
 Vana  tunc  enim  habebatur  cleri  ac  populi 
 electio,  nisi  id  imperatores,  aut  eorum  hexarchi  con- 
 
 firmassent  Plat.  De  Vit.  Pont.  Col.  1551.  Severin. 
 
 1.  p.  7<J.]  V  Letter,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 335 
 
 to  the  other  bishops  of  the  east  ?    But  you  confess  this  order  is  broken  by  your- 
 selves.   Behold  your  own  words.    Thus  you  say  :  "  The  custom  of  these  letters  is  Foi.  234.  b. 
 out  of  use."    And  having  broken  it  yourselves,  M.  Harding,  would  ye  have  us  to  '^''"^'^'•^ 
 keep  it?    Or  would  ye^^  have  us  to  reverence  those  things  that  yourselves  have 
 refused  ? 
 
 But  you  say:  "After  that  the  custom  of  those  letters  became  to  be  out  of  use, 
 the  only  bishop  of  Rome's  confirmation  was  instead  of  the  said  notice."  Thus  you 
 say,  and  say  it  only,  and  prove  nothing ;  as  if  there  were  some  weight  in  your 
 saying.  But  who  made  us  these  laws  ?  Where  sprang  they  ?  When  began  they  ? 
 In  what  synod,  in  what  council  were  they  written  ?  If  ye  had  any  good  thing  to 
 shew,  it  is  likely  ye  would  not  hide  it.  .^M 
 
 Therefore  we  neither  have  bishops  without  church,  nor  church  without 
 bishops.  Neither  doth  the  church  of  England  this  day  depend  of  them  whom 
 you  often  call  apostates,  as  if  our  church  were  no  church  without  them.  They 
 are  no  apostates,  M.  Harding :  that  is  rather  your  own  name,  and  of  good  right 
 belongeth  unto  you.  They  are  for  a  great  part  learned  and  grave  and  godly 
 men,  and  are  much  ashamed  to  see  your  follies.  Notwithstanding,  if  there  were 
 not  one  neither  of  them  nor  of  us  left  alive,  yet  would  not  therefore  the  whole 
 church  of  England  flee  to  Lovaine.  Tertullian  saith :  Nonne  et  laid  sacerdotes  Tertuii.  in 
 sumus  ?  Scriptum  est,  Regnum  quoque  et  sacerdotes  Deo  et  Patri  suo  nos  fecit,  c^ai!'  ^ 
 Differentiam  inter  ordinem  et  plehem  constituit  ecclesicc  auctoritas,  et  honor  per 
 ordinis  consessum  sanctijicatus  a  Deo.  Ubi  ecclesiastici  ordinis  non  est  consessus,  et 
 offert  et  tingit  sacerdos,  qui  est  ihi  solus.  Sed  [ef]  ubi  tres  [s?^n<],  ecclesia  est,  licet 
 laid.  Unusquisque  enim  [de]  sua  fide  vivit^'^ :  "And  we  being  laymen,  are  we  not 
 priests?  It  is  written,  Christ  hath  made  us  both  a  kingdom,  and  priests  unto 
 God  his  Father :  the  authority  of  the  church,  and  the  honour  by  the  assembly  or 
 council  of  order,  sanctified  of  God,  hath  made  a  difference  between  the  lay  and 
 the  clergy.  Where  as  there  is  no  assembly  of  ecclesiastical  order,  the  priest 
 being  there  alone  (without  the  company  of  other  priests)  doth  both  minister  the 
 oblation  and  also  baptize.  Yea,  and  be  there  but  three  together,  and  though 
 they  be  laymen,  yet  is  there  a  church.    For  every  man  liveth  of  his  own  faith." 
 
 Addition.    ^S'  For  answer  hereto  M.  Harding  hath  yielded  us  words  enow  1*.  Addition. 
 "  A  thousand  faults,"  he  saith,  "  and  many  thousand  lies  are  in  my  books.  Ye 
 would  blush,"  he  saith,  "  if  any  shame  were  in  you,"  &c.    The  total  sum  hereof  is  fui-  2m  k. 
 this  :  "  Tertullian  was  an  heretic,  and  wrote  this  book  against  the  chiu'ch  :  there  ^^^^'^^^ 
 is  a  difference  between  priests  and  laymen :  there  is  priesthood  internal,  and  Foi  240.  a. 
 priesthood  external :  where  the  external  priesthood  is  denied,  as  among  the  '■''^'^'^'•^ 
 Lutherans  and  Calvinists,  there  is  no  church,"  &c. 
 
 Touching  the  first  part  hereof,  I  grant,  Tertullian  in  some  part  fell  from  the 
 truth  of  God,  even  as  you  have  also,  M.  Harding,  and  followed  Montanus  the 
 heretic  in  his  errors.  The  errors  of  Montanus  were  these :  first,  he  said  he 
 "  knew  more  than  the  apostles  of  Christ ;  and  that  the  apostles'  knowledge  was 
 uncertain,  and  wanted  perfection."  Further  he  said  that  "  second  marriage  was 
 fornication  and  filthiness."  But  the  thing  wherein  you  have  taken  hold,  touching 
 priests  and  lay-people,  was  no  part  of  Montanus'  errors.  If  it  were,  bring  it  forth 
 out  of  some  record :  let  it  appear,  that  we  may  see  it.  Neither  may  you  justly 
 conclude,  because  Tertullian  in  one  or  two  points  was  an  heretic,  that  therefore 
 every  sentence  in  his  book  is  full  of  heresies.  As  for  these  words,  he  had  them 
 not  out  of  Montanus  the  heretic,  but  out  of  St  Peter  the  apostle  of  Christ.  Thus 
 saith  St  Peter :  Vos  estis  regale  sacerdotium :  "  You  are  the  kingly  priesthood."  1  Pet.  ii. 
 And  thus  he  saith  not  only  unto  priests  and  bishops,  but  also  unto  the  whole 
 christian  people.  Likewise  St  John  the  evangelist  saith  :  "  Christ  with  his  blood  Rev.  i. 
 hath  washed  us  from  our  sins,  and  hath  made  us  kings  and  priests  unto  God  his 
 Father."  But  ye  tell  us :  "  There  is  a  priesthood  internal,  and  a  priesthood  ex- 
 ternal ;  and  there  is  a  difl[erence  between  laymen  and  priests."  What  needed  this 
 
 [>'  You,  1570.] 
 ['2  You  so  often,  1567, 1.570.] 
 ['^  Tertull.  Op.  Lut.  1041.  De  Exhort.  Cast.  7. 
 p.  668 ;  where  nos  precedes  et  sacerdotes,  udeo  ubi 
 
 ecclesiastici,  and  et  offers  et  tinguis  et  sacerdos  es  tibi 
 solus.2 
 
 ['■»  Enough,  1570.] 
 Yea,  1011.] 
 
336 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 talk,  M.  Harding?  There  is  not  one  of  us  that  ever  taught  otherwise.  We 
 know  that  the  priest  or  minister  of  the  church  of  God  is  divided  from  the  rest  of 
 liis  brethren,  as  was  the  tribe  of  Levi  from  the  children  of  Israel,  and  hath  a 
 special  oflice  over  the  people.  Neither  may  any  man  force  himself  into  that 
 office  without  lawful  calling.  But,  as  touching  the  inward  priesthood,  and  the 
 exercise  of  the  soul,  we  say  even  as  St  Peter,  and  St  John,  and  Tertullian  have 
 said ;  in  this  sense  every  faithful  christian  man  is  a  priest,  and  offereth  unto  God 
 spiritual  sacrifices :  in  this  only  sense,  I  say,  and  none  otherwise. 
 
 Now,  if  any  man  shall  think  it  strange  to  hear  a  layman  in  any  sense  called  a 
 priest,  may  it  please  him  to  peruse  some  part  of  that  hereafter  followeth  in  this 
 Defence.  There  shall  he  find  by  the  authorities  of  St  Augustine,  St  Ambrose, 
 St  Hierome  and  St  Chrysostom,  that  whosoever  is  a  member  of  Christ's  body, 
 whosoever  is  a  child  of  the  church,  whosoever  is  baptized  in  Christ  and  beareth 
 his  name,  is  fully  invested  with  this  priesthood,  and  therefore  may  justly  be  called 
 a  priest.  And  wheresoever  there  be  three  such  together,  as  Tertullian  saith, 
 "yea,  though  they  be  only  laymen,  yet  have  they  a  church." 
 
 The  old  father  Origen  saith :  Omnes . . .  quicunque  unguento  sacri  cJirismatis 
 (Mibuti  sunt,  fiunt  sacerdotes^ :  "All  they  that  are  bathed  with  the  ointment  of 
 holy  chrism  are  made  priests."  St  Augustine  saith  :  Holocaustum  dominicce  pas- 
 sionis . . .  offert  quisque  pro  peccatis  suis,  Sfc.^ :  "  Every  man  offereth  up  the  sacri- 
 fice of  our  Lord's  passion  for  his  sins."  Likewise  St  Cyprian  :  Omnes  qui  a  Christi 
 nomine  dicuntur  Christiani,  offerunt  Deo  quotidianum  sacrifidum,  ordinati  a  Deo 
 sanctimoniee  sacerdotes^  :  "  All  men  that  of  the  name  of  Christ  be  called  Christians 
 offer  up  unto  God  the  daily  sacrifice,  being  ordained  of  God  the  priests  of  holi- 
 ness." Thus  we  see  all  christian  men  are  priests,  and  offer  up  to  God  the  daily 
 sacrifice,  that  is,  the  sacrifice  of  Christ's  passion.  Therefore,  M.  Harding,  if  ye 
 condemn  Tertullian  in  this  behalf,  ye  must  also  condemn  so  many  holy  and 
 learned  fathers  for  the  same. 
 
 "  But  you  protestants,"  ye  say,  "  have  no  external  sacrifice ;  and  therefore  ye 
 have  no  church  at  all."  It  pitieth  me,  M.  Harding,  to  see  the  vanity  of  your 
 dealing.  Have  we  no  external  sacrifice,  say  you  ?  I  beseech  you,  what  sacrifice 
 did  Christ  or  his  apostles  ever  command,  that  we  have  refused  ?  Leave  your 
 misty  clouds  and  generalities  of  words,  and  speak  it  plainly,  that  ye  may  seem  to 
 say  some  truth. 
 
 We  have  the  sacrifice  of  prayer,  the  sacrifice  of  alms-deeds*,  the  sacrifice  of 
 praise,  the  sacrifice  of  thanksgiving,  and  the  sacrifice  of  the  death  of  Christ. 
 We  are  taught  to  present  our  own  bodies  as  a  pure,  and  a  holy,  and  a  well- 
 pleasing  sacrifice  unto  God,  and  to  offer  up  unto  him  the  burning  oblation  of  our 
 lips.  "  These,"  saith  St  Paul,  "  be  the  sacrifices  wherewith  God  is  pleased." 
 These  be  the  sacrifices  of  the  church  of  God.  Whosoever  hath  these,  we  cannot 
 say  he  is  void  of  sacrifice.  Howbeit,  if  we  speak  of  a  sacrifice  propitiatory  for 
 the  satisfaction  of  sins,  we  have  none  other  but  only  Christ  Jesus  the  Son  of  God 
 upon  his  cross.  "  He  is  that  sacrificed  Lamb  of  God  that  hath  taken  away  the 
 sins  of  the  world." 
 
 You  will  say :  "  Ye  offer  not  up  Christ  really  unto  God  his  Father."  No,  M. 
 Harding,  neither  we  nor  you  can  so  offer  him  ;  nor  did  Christ  ever  give  you 
 commission  to  make  such  sacrifice.  And  this  is  it  wherewith  you  so  foully 
 beguile  the  simple.  Christ  offereth  and  presenteth^  us  unto  his  Father:  for  "by 
 him  we  have  access  to  the  throne  of  grace."  But  no  creature  is  able  to  offer 
 him.  Christ  Jesus  upon  his  cross  was  a  priest  for  ever  according  to  the  order  of 
 Melchisedech.  As  for  our  part,  St  Augustine  saith :  Holocausti  ejus  imaginem  ad 
 memoriam  passionis  sum  in  ecclesia  celehrandam  dedit^ :  "Christ  hath  given  us  to 
 celebrate  in  his  church  an  image  or  token  of  that  sacrifice  for  the  remembrance 
 
 ['  Orig.  Op.  Par.  1733-59.  In  Levit.  Horn.  ix. 
 Tom.  II.  p.  243;  where  sacerdotes  effecti  sunt.] 
 
 [2  August.  Op.  Par.  1079-1700.  Epist,  ad  Kom. 
 Expos.  Inch.  19.  Tom.  III.  Pars  n.  col.  937;  where 
 hdlocausto.] 
 
 P  ...ita  et  participes  ejus  qiiotquot  snnt...di- 
 
 cantur  a  Christo  Christiani,  ut...offerant  Deo  &c. — 
 Cypr.  Op.  Oxon.  1082.  De  Unct.  Chrism.  (Arnold.) 
 p.  48.] 
 
 [■*  Almouse  deeds,  1570.] 
 
 P  Presented,  1570.] 
 
 ...ejus  sacrificii  similitudineni  celehrandam  in 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 33^ 
 
 of  his  passion."    Again  he  saith:  Hujus  sacriftcii  caro  et  sanguis ...  post  ascen-  "^^^^^j^^ 
 
 sionem  Christ i  per  sacramentum  memorice  cehhratur  ^ .-  "  After  Christ's  ascension  >  ^  ' 
 
 into  heaven  the  flesh  and  blood  of  this  sacrifice  is  continued  by  a  sacrament  of  August. 
 
 .  ...      <'f>ntr.  Faust. 
 
 remembrance."    Eusebius  saith  :  Sacrijicium  incendimus  illi  memoriam  magni  illius  i-'i)-  xx.  cap. 
 sacrijicii,  ^c.    Jussit  nos  offerre  memoriam  pro  sacrificio^ :  "We  burn  a  sacrifice  Eus'eb.  de 
 unto  God,  the  remembrance  of  that  great  sacrifice  upon  the  cross,  &c.    Christ  Lib.  i!  ^ 
 commanded  us  to  oflTer  up  a  remembrance  (of  his  death)  instead  of  a  sacri- 
 fice."   It  were  an  infinite  labour  to  report  all  that  may  be  said.    To  be  short, 
 St  Hierome  saith,  turning  himself  unto  Christ :   Tunc  aceeptabis  sacrificium, . . .  Hieron.  in 
 vel  cum  te  pro  nobis  ojfers  Patri,  vel  [cwm]  a  nobis  laudes  et  gratiarum  actiones 
 accipis^  :  "  Then  shalt  thou,  O  Christ,  receive  sacrifice,  either  when  thou  offerest 
 up  thyselfi*^  for  us  unto  thy  Father  (which  was  only  upon  the  cross),  or  else 
 when  thou  receivest  of  us  praises  and  thanksgiving." 
 
 All  these  things  are  true,  M.  Harding :  you  cannot  deny  them.  You  may 
 therefore  lay  up  the  thousand  faults,  and  so  many  thousand  lies,  with  the 
 shame  and  blushing  that  ye  spake of.  Slander  no  more  neither  Montanus 
 nor  Tertullian.  Though  in  some  points  they  were  deceived  as  heretics,  yet 
 herein  they  were  catholic,  and  agreed  with  others  the  godly-learned  fathers 
 of  the  church.  God's  name  be  blessed  for  ever!  we  want^^  neither  church  nor 
 priesthood,  nor  any  kind  of  sacrifice,  that  Christ  hath  left  unto  his  faithful. 
 
 Again  ye  demand  of  me :  "  What  bishop  of  Sarisbury  ever  sithence  Augus- 
 tine's time  maintained  this  doctrine  ?"  I  might  likewise,  and  by  as  good  autho- 
 rity, demand  of  you,  What  bishop  of  Rome  ever  before  the  same  English 
 Augustine's  time  maintained  your  doctrine  ?  Or,  as  I  said  before,  what  bishop 
 of  Rome  ever  before  that  time  either  said  or  knew  your  private  mass  ? 
 
 Addition,  M.  Harding :  "  The  questions  are  not  like,  M.  Jewel :  many  Addition, 
 
 things  have  been  or  might  have  been  lawfully  concluded  between  this  and  Au-  ^^^4,  ^ 
 gustine's  (the  Italian  monk's)  time,  albeit  the  same  had  not  been  used  before,"  &c.  H^etect.'] 
 Tlie  answer.  I  grant  you,  M.  Harding,  many  pretty  things  have  sprung  up 
 within  these  thousand  years,  your  half-communions,  your  private  masses,  your 
 unknown  prayers  in  strange  tongues,  your  adoration  of  images,  your  pardons,  &c. 
 But  how  well  and  how  lawfully,  it  were  hard  to  say.  Verily,  these  be  the  things 
 that  neither  Peter  ever  planted  nor  Paul  ever  watered. 
 
 M.  Harding :  "  All  the  bishops  of  Rome,  as  well  before  Augustine  (the  monk's)  m.  Hardj^ 
 time  as  sithence,  maintained  our  religion.    That  I  prove,  because  the  bishop  of  [Detecto  ' 
 Rome  that  now  is  doth  allow  our  religion :  for  we  communicate  with  him, 
 and  he  with  us.    And  this  pope  agreed  with  his  predecessor,  Pius  the  fourth ; 
 and  so  upward  from  pope  to  pope,"  &c.     The  answer.    This  doubtless  is  a 
 mightiful  argument,  and  concludeth  from  pope  to  pope,  a  prima  ad  ultimum. 
 By  this  reason  ye  might  very  well  justify  Annas  and  Caiphas.    For  either  of 
 them  followed  the  bishops  their  predecessors  that  had  been  before  them,  and 
 BO  upward  unto  Aaron  that  was  the  first.     Yet  Christ  saith  unto  them  :  "  Ye  Matt.  xv. 
 have  broken  the  commandments  of  God,  to  maintain  your  own  traditions;" 
 "From  the  beginning  it  was  not  so:"  "They  are  blind  guides,  and  lead  the  Matt.  xix. 
 blind:"  "They  have  defaced  the  house  of  God,  and  turned  it  into  a  cave  ofMatt'Txi. 
 thieves." 
 
 By  the  same  reason  ye  moy  say  thus  :  The  bishop  of  Rome  that  now  is 
 alloweth  the  stews ;  and  therein  we  communicate  with  him,  and  he  with  us ;  for 
 in  all  catholic  towns  and  countries  of  our  religion  open  stews  be  maintained,  as 
 well  as  in  Rome.  And  this  pope  agreeth  with  his  predecessor,  Pius  the  fourth ; 
 and  he  again  with  his  predecessor,  Paulus  the  fourth ;  and  so  ujiward  from  pope 
 to  pope,  &c.  Ergo,  St  Peter,  that  was  the  first  bishop  of  Rome,  maintained  the 
 stews.    So  weighty,  M.  Harding,  be  the  arguments  that  you  send  us. 
 
 suae  passionis  memoriam  commendavit  August. 
 
 Op.  Lib.  de  Div.  Quaest.  Octog.  Trib.  Quaist.  Ixi.  2. 
 Tom.  VI.  col.  .34.] 
 
 V  Id.  contr.  Faust.  Lib.  xx.  cap.  xxi.  Tom. 
 Vin.  col.  .348;  where  adatnsum.] 
 
 Euseb.  Demonstr.  Evang.  Par.  1C28.  Lib.  i. 
 cap.  X.  pp.  40, 38.  See  Vol.  H.  pages  72-3, 71G,  note  3,] 
 
 Hieron.  Op.  Par.  1G93-170G.  Breviar.  in  Psalt. 
 Psal.  1.  Tom.  11.  Append,  col.  254;  where  quum  vel 
 te,  and  accipis  actiones.] 
 
 [">  Theeself,  1.570.] 
 
 ["  Speak,  1570.] 
 
 ['2  AVant :  are  destitute  of.] 
 
 [jewel,  III.]  22 
 
338  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 M.  Harding :  "  But,  seeing  M.  Jewel  can  name  no  man  who  began  to  say  or 
 allow  private  mass,  and  yet,  seeing  it  is  said  and  allowed  throughout  all  Chris- 
 tendom ;  it  is  St  Augustine's  own  rule,  that  the  said  use  of  private  mass  came 
 from  the  apostles  themselves.  For  thus  he  writeth:  Quod  universa  tenet  ec- 
 clesia,  nec  [/h]  concilils  mstittitum,  sed  semper  retentum  est,  non  nisi  auctoritate 
 apostolica  traditum  rectissime  creditur^ :  *  WTiat  thing  the  whole  church  keepeth, 
 and  hath  not  been  instituted  in  councils,  but  hath  been  always  retained,  the 
 same  is  most  rightly  believed  to  have  been  delivered  none  otherwise  than  by 
 apostolic  authority.'"  The  answer.  St  Augustine's  rule  I  like  very  well,  M. 
 Harding ;  but  your  unhandsome  using  and  applying  of  the  same  I  cannot  like. 
 For  the  matters  ye  speak  of  are  no  way  applicable^  to  the  rule.  Mark,  I  be- 
 seech you,  St  Augustine's  words :  Quod  universa  tenet  ecclesia ;  quod  semper 
 retentum  est :  "  That  thing,"  saith  St  Augustine,  "  that  the  whole  universal 
 church  useth ;  that  thing  that  hath  always  and  evermore  been  observed." 
 Such  a  thing  must  it  be,  M.  Harding,  if  ye  will  have  St  Augustine's  rule  to 
 agree  unto  it.  Now  think  you  that  your  private  mass  hath  been  universally 
 allowed  throughout  the  whole  church  of  God  ?  Indeed  ye  have  said  so ;  but 
 Defens.  Part  ye  have  Said  it  full  untruly,  as  in  place  hereafter  more  convenient  it  shall  appear. 
 Div^h"^'  Or  think  you  that  your  private  mass  hath  been  holden  and  used  always  and 
 evermore  from  the  beginning  ?  Or,  if  it  be  so,  is  your  learning  or  your  luck  so 
 ill,  that  for  the  space  of  so  many  hundred  years,  out  of  the  records  of  so  many 
 learned  fathers,  with  such  conference  of  study,  such  help  of  friends,  such  time, 
 and  such  leisure,  ye  are  not  able  to  shew  us  one  good  proof,  neither  of  place 
 where  it  is^  said,  nor  of  priest  that  said  it,  nor  of  witness  that  heard  it?  No,  no, 
 M.  Harding,  if  you  stand  to  St  Augustine's  rule,  then  must  yom-  mass  needs  be 
 condemned.  It  was  never  universally  used  throughout  the  whole  church  of  God : 
 it  hath  not  been  continued  always  and  evermore  from  the  beginning :  St  Augus- 
 tine himself,  St  Hierome,  St  Chrysostom,  St  Ambrose,  and  other  holy  fathers 
 never  knew  it  nor  heard  of  it.  Therefore,  it  was  never  delivered  from  the 
 apostles. 
 
 Howbeit,  you  say  you  "  cannot  tell  when  your  private  mass  first  began,  or 
 who  was  the  first  that  ever  said  it."  God  be  thanked,  that  thus  hath  forced  you 
 to  utter  some  truth  !  Yet  are  we  able  to  tell  you  when  the  holy  communion  first 
 began.  We  know  in  what  place  and  at  what  time  it  was  first  ministered :  we 
 know  that  Christ  Jesus,  the  Son  of  God,  was  the  first  that  ever  said  it. 
 
 But  because  ye  are  not  able  to  shew  us  the  antiquity  and  first  originals  of 
 your  mass,  must  we  therefore  think,  M.  Harding,  that  Christ  or  his  apostles 
 were  the  first  that  ever  said  it  ?  Or  is  your  ignorance  cause  sufficient  to  prove 
 it  good  ?  What  if  you  cannot  tell,  as  I  reckon  you  cannot,  in  what  time,  or 
 under  what  pope,  your  stews  and  pardons  were  first  devised  ?  Will  you  therefore 
 tell  us,  and  must  we  believe,  that  Christ  and  his  apostles  first  devised  them  ?  As 
 M.  Harding  for  your  private  mass,  you  yourself  have  confessed,  it  grew  not  either  from  the 
 Answer,  foi.  apostlcs  or  of  the  Spirit  of  God,  but  only  of  the  negligence  and  want  of  devo- 
 MattxiiL  tiou  of  the  peoplc*.  Christ  saith  by  way  of  a  parable  unto  his  disciples:  "The 
 kingdom  of  heaven  is  likened  unto  a  man  that  sowed  good  seed  in  his  ground  ; 
 but  when  the  folks  were  asleep,  that  man's  enemy  came  and  sowed  tares  and 
 cockle 5  among  the  corn."  Christ  is  the  husbandman:  he  planted  the  holy  com- 
 munion in  his  church ;  and  so  it  continued  many  hundred  years.  Afterward, 
 when  the  priests  and  bishops  became  careless,  and  fell  fast  asleep,  the  devil 
 came  with  negligence  and  ill  disposition  and  want  of  devotion  of  the  people, 
 and  planted  your  mass.  The  servants  said  to  their  master :  "  Su*,  did  not  you 
 sow  good  corn  in  your  field  ?  From  whence  then  be  these  tares  ? "  Even  so 
 may  we  say :  Did  not  Christ  deliver  us  the  holy  communion,  that  the  people 
 should  feast  and  communicate  together,  and  publish  the  benefits  of  his  passion  ? 
 From  whence  then  is  this  private  banquet,  that  one  man  receiveth  all  alone? 
 The  servants  knew  not  who  sowed  the  tares ;  neither  do  you  know  who  founded 
 
 ['  August.  Op.  Par.  1G79-1700.  De  Bapt.  eontr. 
 Donat.  Lib.  iv.  cap.  xxiv.  31.  Tom.  IX.  col.  140.] 
 [2  Applieable,  1570.J 
 
 [3  "Was,  1570.] 
 
 [*  See  Vol.  I.  page  118.] 
 
 ['  Cockles,  1570.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 339 
 
 your  mass.  Notwithstanding  there  is  no  less  difference  in  the  church  of  God  g^^ces- 
 between  your  mass  and  the  holy  communion,  than  is  in  the  field  between  wild  ^^{on. 
 
 tares  and  wholesome  corn.    The  one  was  planted  by  day,  the  other  by  night.  '  v  
 
 But  Christ  saith  :  "  Every  plant,  that  my  heavenly  Father  hath  not  planted, 
 shall  be  taken  up  by  the  root." 
 
 Touching  the  bishops  of  Sarisbury,  you  yourself  have  already  named  two, 
 bishop  Shaxton  and  bishop  Capon,  both  learned  and  grave  fathers,  and  both 
 preachers  and  professors  of  the  gospel.  For  the  rest  of  the  bishops  that  were 
 before  them,  what  faith  they  held,  and  what  they  either  liked  or  misliked, 
 by  their  writings  or  sermons  it  doth  not  greatly  appear.  I  trust  they  held  the 
 foundation,  and  lived  and  died  in  the  faith  of  Christ.  If  they  had  lived  in 
 these  days,  and  seen  that  you  see,  they  would  not  have  been  partakers  of  your 
 wilfulness. 
 
 Addition.  #2f  M.  Harding  :  "  These  be  the  words  of  an  antichrist,  who,  seek-  Addition, 
 ing  to  make  himself  equal  ^  with  Christ,  doth  use  such  phrases  by  his  wicked 
 members."    The  ansicer.  The  sobriety  of  these  words  needeth  no  answer.  43§ 
 
 To  be  short,  we  succeed  the  bishops  that  have  been  before  our  days.  We 
 are  elected,  consecrate,  confirmed,  and  admitted,  as  they  were.  If  they  were 
 deceived  in  any  thing,  we  succeed  them  in  place,  but  not  in  error.  They  were 
 our  predecessors,  but  not  the  rulers'^  and  standards  of  our  faith.  Or  rather,  to 
 set  apart  all  comparison  of  persons,  the  doctrine  of  Christ  this  day,  M.  Hard- 
 ing, succeedeth  your  doctrine,  as  the  day  succeedeth  the  night ;  as  the  light 
 succeedeth  darkness ;  and  as  the  truth  succeedeth  error. 
 
 Now,  forasmuch  as  ye  have  thought  it  so  good  to  examine  the  petite  degree 
 of  the  bishops  of  Sarisbury,  I  trust  ye  will  not  think  it  ill,  if  I  a  little  touch  the 
 like  in  the  bishops  of  Rome;  that  we  may  thereby  be  the  better  able  to  see 
 some  of  the  branches  of  your  succession.  Therefore,  shortly  to  say,  you  know 
 that  pope  Marcellinus  committed  idolatry. 
 
 Addition.  To  this  M.  Harding  answereth :  "  Yet  this  very  idolater.  Addition, 
 
 because  he  was  St  Peter's  successor,  and  sat  in  the  first  see,  was  in  case  for  the 
 room  he  occupied  to  be  judged  of  no  man  in  the  earth,  as  the  council  of  the 
 three*  hundred  and  thirty  bishops  assembled  at  Sinuessa^  pronounced  above 
 twelve  hundred  years  past."    The  answer.    The  reason  hereof  is  declared  in  a 
 council  holden  about  the  same  time  at  Rome,  by  Sylvester  the  first :  Prcesul  concii. 
 summus  non  judicahitur  a  quoquam ;  quia  scriptum  est,  Nan  est  discipulus  supra 
 magistrum^'^ :  "The  highest  prelate  shall  be  judged  of  no  man.    For  it  is  writ- 
 ten, 'There  is  no  scholar  above  his  master'."     Thus  the  pope  is  the  school- Matt. x. 
 master ;  and  all  the  bishops  through  the  world  are  his  scholars,  and  may  not 
 control  him  whatsoever  he  do ;  and  all  this  he  claimeth  by  the  authority  of  the 
 scriptures.    If  it  be  so,  M.  Harding,  then  is  it  true  that  the  accusers  of  pope 
 Symmachus  said  in  the  presence  of  king  Thcodoricus :  Successoi-es  Petri,  una  Ennod. 
 cum  sedis  privilegiis,  peccandi  qnoque  licentiam  accepisse^^ :   "That  the  popes  Tom.''i. 
 Peter's  successors,  together  with  the  privileges  of  their  see,  have  received  liberty 
 to  do  ill." 
 
 Indeed  the  council  of  Sinuessa^  used  the  pope  Marcellinus  with  much  courtesy, 
 as  it  may  appear.  Yet,  good  reader,  that  thou  mayest  see  the  simplicity  and 
 plainness  of  M.  Harding's  dealing,  whereas  he  saith,  it  was  decreed  by  the 
 council  of  Sinuessa^,  that  Marcellinus,  being  Peter's  successor,  should  be  judged 
 of  no  man  in  earth ;  he  might  also  have  told  thee  that  the  same  pope  Marcellinus 
 the  idolater,  notwithstanding  the  succession  of  St  Peter,  and  all  the  privileges  of 
 his  see,  is  found  five  times,  not  only  judged,  but  also  condemned  in  the  same 
 council.  And,  for  that  the  matter  itself  is  not  otherwise  weighty,  saving  that  it 
 may  witness  the  truth  of  M.  Harding's  reports,  for  shortness  sake  I  will  lay  forth 
 the  words  thereof  only  in  Latin  without  translation. 
 
 [•>  1570  repeats  equal.'] 
 Rules,  15G7,  1.570.J 
 ["  Of  three,  1570.] 
 ["  Sinnessa,  1.570.] 
 
 ["'  Neqiie  prjEsuI  summus  a  quoquam  jndicabitur, 
 quoniam  scriptum  est,  &c.  super  magisti-um.— CpncU.  I  Rom.  Lib.  in  eod.  Tom.  I.  p.  1011.] 
 
 OO  i> 
 
 Roman.  Epil.  in  Crabb.  Concii.  Col.  Agrip.  1551. 
 Tom.  I.  p.  271.    This  is  spurious.] 
 
 ["  Non  nos  beatum  Petrum  (sicut  dicitis)  a  Do- 
 mino cum  sedis  privilegiis,  vel  successores  ejus,  pec- 
 candi judicamus  licentiam  suscepisse. — Ennod.  Diac. 
 
340 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Addition. 
 
 M.  Hard, 
 fol.  24!).  a.  & 
 b. 
 
 [Detect.] 
 
 Concil.  Aphr. 
 cap.  1111,  lie, 
 1U3,  104,  1U5. 
 
 Concil. 
 Carth.  VI. 
 cap.  4. 
 
 In  Concil. 
 Aphr  cap. 
 1(12,  103.  m 
 Grsec.  p.  82. 
 
 Thus,  therefore,  it  is  MTitten  in  the  council  of  Sinuessai :  Introivit  et  Marcel- 
 linus  urbis  Romce  episcopus,  ....  adhuc  nomen  tenens  episcopatiis ;  nondum  enim 
 Jmrat  damnatus,  S)C.  Again  :  Episcopus  Quirimis  dixit,  Infudisti  cor  tuum,  pon- 
 tifex,  malitio,  S>c.  Vuhwasti  rtniversa  membra  tua.  Again:  Te...non  condemnamus, 
 prasul;  quoniarn  ex  ore  tuo  justificaberis,  et  ex  ore  tuo  condemnaberis :  Marcel- 
 linus  ....  in  conspectu  synodi  cecidit  in  terram.  Ibi  ergo  jacentem  eum,  et  moram 
 facieutem,  damnaverunt.  Again:  Subscripserunt  igitur  in  ejus  damnationem,  et 
 damnaverxint  eum  extra  civitatem.  Again  :  Sacerdos  Helchiades  subscrijjsit  pri- 
 mus in  ejus  damnationem,  non  tantum  pro  hoc  tempore,... sed  etiam  in  exemplum 
 futuri  temporis.  And  again:  Diocletiamts  [^imperatorl . . . .  aiidivit,  quod  trecenti 
 episcopi . . . .  in  eandem  damnationem  coiivenissent^.  Now  you  say^,  "What  have 
 you  won  by  this  example?"  Thus  much,  verily,  M.  Harding:  first,  that  the  suc- 
 cessor of  Peter  may  be  an  idolater ;  for  so  was  MarceUinus :  secondly,  that  the 
 same  MarceUinus  was  judged  by  the  council  of  Sinuessa  ^ ;  wherein  also  you  may 
 find  yourself  guilty  of  great  untruth,  unless  ye  will  say  so  many  grave  fathers 
 condemned  the  pope  openly  without  judgment.  43i 
 
 That  pope  Sylvester  II.  was  a  conjuror,  and  gave  himself  wholly*  body  and 
 soul  unto  the  devil,  and  by  the  devil's  procurement  was  made  pope ;  that  pope 
 Zosimus,  for  ambition  and  claim  of  government,  corrupted  the  holy  council  of 
 Nice. 
 
 Addition.  M.  Harding :  "  You  say  it ;  but  never  did  any  honest  man  say 
 
 it  from  the  beginning  of  the  world.  You  shew  yourself  to  be  a  man  of  ill  dispo- 
 sition. No  man  ever  said  it  but  Illyricus  or  bawdy  Bale.  You  maintain  the  suc- 
 cession of  your  generation."  The  answer.  This  is  M.  Harding's  ordinary  elo- 
 quence, good  reader  ;  therefore  let  it  not  offend  thee.  For  the  truth  of  this 
 matter  I  refer  thee  to  the  council  of  Africa,  whereat  were  present  St  Augus- 
 tine, Alj'pius,  and  two  hundred  and  fifteen  other  bishops.  The  discourse  is  long. 
 Shortly  to  open  it,  thus  it  standeth.  Zosimus  the  bishop  of  Rome  claimed  a 
 sovereignty  in  judgment  and  jurisdiction  over  all  Africa.  The  bishops  there 
 withstood  him,  and  said  he  had  no  such  right  to  deal  among  them.  Zosimus,  for 
 proof  of  his  claim,  alleged  a  canon  of  the  council  of  Nice,  touching  the  universal 
 authority  of  the  pope.  They  answered,  they  had  likewise  the  coimcil  of  Nice, 
 but  in  all  the  same  could  find  no  such  canon  5.  Alj  pius  the  bishop  of  Tagasta, 
 speaking  hereof,  saith  thus  :  "  This  thing  moveth  me  much,  that,  when  we  laid 
 together  and  examined  the  originals  of  the  Nicene  council,  written  in  Greek, 
 these  things  (concerning  the  superiority  of  the  pope)  we  found  not  there.  But 
 how  it  Cometh  to  pass,  I  cannot  tell^."  The  pope  sheweth  forth  one  copy  of  the 
 council :  they  shewed  forth  another.  They  were  not  so  suppliant  or  simple  to 
 think  the  pope's  copy  was  undoubtedly  true,  and  therefore  to  yield  unto  him 
 without  further  search.  They  imagined  that  either  he  sought  to  deceive  them, 
 or  was  deceived  himself.  In  conclusion,  they  agreed  that  either  party  should 
 send  into  the  east,  to  the  bishops  of  Constantinople,  Alexandria,  and  Antiochia, 
 for  a  copy  of  the  same  council,  taken  out  of  the  very  originals  that  remained 
 among  them,  that  thereby  it  might  appear  whether  their  copy  were  falsified  or 
 the  pope's.  Hereunto  Atticus  the  bishop  of  Constantinople,  and  Cj'rillus  the 
 bishop  of  Alexandria,  returned  their  answers.  Their  epistles  are  extant  to  be 
 seen  until  this  day,  as  well  in  Greek  as  in  Latin By  this  certificate  it  was  evi- 
 dent to  all  men,  that  the  pope's  copy  disagreed  from  all  the  rest,  and  was  cor- 
 rupted ;  but  by  whom  and  to  what  purpose,  a  babe  may  easily  understand.  All 
 other  copies  were  true  :  the  pope's  only  copy  was  false.  If  this  be  not  falsifying 
 and  corruption,  M.  Harding,  give  it  any  other  name  that  may  like  you  better. 
 And  withal  I  beseech  you  to  consider,  whether  of  these  two  things  in  your  own 
 
 ['  Sinnessa,  1.570.]  I  pp.  518-21.] 
 
 [2  Marcellin.  Condemn,  in  eod.  Tom.  I.  p.  192,  I       [<>  Adhuc  tamen  me  movet,  quoniam  cum  inspi- 
 
 4,6,7;  v,heTe  unus  aiiiem  de  episcojiis  nomine  Qui-  ceremus  Graeca  e.\emplaria  hujus  synodi  Nieen<e, 
 
 ritius,  and  et  moram  eum.    There  can  be  no  doubt  that  ista  ibi,  nescio  qua  ratione,  minime  inrenimus.— 
 
 the  account  of  this  council  of  Sinuessa  is  spurious.]  i  Concil.  Carthag.  vi.  cap.  4.  in  eod.  Tom.  I.  p.  494.] 
 
 Say  you,  1.570.]        Whole,  1567,  1-570,  1009.]  j  Concil.  Aphr.  capp.  102,  3.  in  eod.  Tom.  1.  p. 
 
 Concil.  Aphr.  capp.  101-5.  in  eod.  Tom.  I.  \  520.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 341 
 
 judgment  seemeth  more  likely,  either  that  the  pope,  to  maintain  his  estate  and  'gj^^^^T 
 authority,  should  falsify  one  copy,  or  else  that  all  the  bishops  of  Africa,  Asia  gj^j^ 
 
 Minor,  Egypt,  and  Graecia,  without  cause  or  hope  of  any  manner  gain,  should  '  »  ' 
 
 falsify  all  the  copies  through  the  world.    Verily  the  one  is  not  unlikely;  the 
 other  almost  impossible. 
 
 But  you  say :  "  That  pope  Zosimus  corrupted  the  Nicene  council,  never  did 
 any  honest  man  say  it  from  the  beginning  of  the  world.  No  man  ever  said  it 
 but  lUyricus  or  bawdy  Bale."  Yes,  M.  Harding,  there  Avere  some  that  said  it 
 before  either  lUyricus  or  Bale  was  born.  And  that  M.  Cope,  one  of  your  pew- 
 fellows,  could  have  told  you.  For  thus  he  saith,  although  disdainfully  and  in 
 scornful  meaning :  Certe ....  doctissimi  quique  ex  omni  Grcecia,  et  inter  eos  Bessa-  co^^  DiaL  i. 
 rion,  cum  Florentino  concilio  interessent,  jactabant  Nicenum  canonem  per  Romanos 
 pontifices  depravatum^ :  "  Verily  the  best-learned  men  of  all  Grtecia,  and  among 
 them  Bessarion,  being  present  at  the  council  of  Florence,  make  cracks,  that  the 
 canon  of  the  Nicene  council  was  corrupted  by  the  bishops  of  Rome."  Indeed 
 these  words  they  spake,  and  spake  them  with  modesty,  as  might  become  them : 
 as  for  their  cracks  and''  brags,  I  remember  none. 
 
 Thus  there  said  Marcus  the  archbishop  of  Ephesus  in  the  name  of  all  the 
 rest :  Nonne  vides,  reverende  pater,  summum  pontificem  (Zosimum)  falsum  decretum,  coneii. 
 et  non  in  synodo  promulgatum,  ad  tantum  concilimn  pro  re  tarn  tnagna  misisse ?  sess?2o.' 
 "  And  see  you  not,  right  reverend  father,  that  pope  Zosimus,  being  the  highest 
 bishop,  for  a  matter  of  so  great  weight  sent  unto  that  worthy  council  of  Africa 
 a  false  or  a  falsified  decree,  such  as  never  was  published  in  the  council  of  Nice?" 
 Again  he  saith  :  "  Nullam  equidem  de  Zosimo  fecissem  mentionem,  reverende  pater,  in  eadem 
 nisi  meum  de  eo  sermonem  verum  esse  possem  ostendere^^:  "  I  would  not  have  spoken 
 one  Avord  of  pope  Zosimus,  reverend  father,  unless  I  had  been  able  to  prove  my 
 tale  to  be  true."    They  that  gave  consent  hereupon i'^,  and  avouched  the  same, 
 and  at  that  time  sat  present  in  the  council,  were  Josephus  the  patriarch  of  Con- 
 stantinople, Bessarion  the  archbishop  of  Nice,  and  afterward  bishop  of  Tusculum 
 and  cardinal  of  Rome,  Isidorus  the  metropolitan  of  Syria,  besides  seventeen  other 
 archbishops  and  metropolitans,  with  a  great  number  of  other  inferior  bishops  and 
 learned  fathers  that  attended  upon  them. 
 
 It  were  very  hard  for  you,  M.  Harding,  to  say  that  all  these  were  unhonest 
 men,  or  of  ill  disposition,  or  the  maintainers  of  the  succession  of  lies.  They  lived 
 in  the  light  and  commendation  of  the  world  above  an^*  hundred  and  forty  years 
 ago,  long  before  either  Flacius  Illyricus  or  John  Bale  was  heard  of.  They  said 
 openly  in  the  council  of  Florence,  that  pope  Zosimus  had  falsified  the  council 
 of  Nice ;  and  further  said  they  were  able  to  prove  it,  and  that  otherwise  they 
 would  not  have  said  it.  Mark,  therefore,  M.  Harding,  the  truth  and  courtesy  of 
 your  words.  Thus  you  say :  "  Never  did  any  honest  man  thus  say  from  the 
 beginning  of  the  world."  4^ 
 
 That  pope  Liberius  was  an  Arian  heretic. 
 
 Addition.  M.  Harding:  "Or  else  ye  are  an  errant  slanderous  liar^^/' j^^^iu^^^^ 
 
 "  How  seemeth  not  this  wicked  generation  to  spring  of  the  devil,  seeing  it  maketh  -^M 
 the  worst  of  every  thing,  speaking  ill  of  that  which  may  well  and  ought  charitably  24!)."*'^''' 
 to  be  defended  ?   And  yet,  if  he  had  been  an  Arian  with  all  his  heart,  so  long  as  SiJ^^nlrf. 
 he  never  decreed  any  thing  according  to  the  Arian  heresy,  nor  did  set  it  forth  by  [Oetect  ] 
 public  authority  of  the  see  of  Rome,  that  should  not  hurt  our  matter  of  succession." 
 The  answer.    Whoso  is  able  to  allege  the  allowed  authority  of  good  writers,  and 
 imagineth  nothing  of  himself,  M.  Harding,  is  neither  a  slanderer  nor  a  liar.  First, 
 yourself  have  granted  that  pope  Liberius  subscribed  and  gave  his  hand  unto  the 
 Ai-ian  heretics :  wherein  it  may  reasonably  be  thought  that  the  Arians  believed 
 he  gave  also  the  inward  agreement  of  his  heart,  and  therefore  embraced  him  as 
 
 Copi  Dial.  Sex,  Antv.  1566.  Dial.  i.  cap.  xiii. 
 p.  78;  where  Bessarion  concilio  Florentino  inter- 
 J'uissent..  .jactarent  Nicanum.] 
 
 Or,  1570.] 
 
 L"'  Gen.  VII..  Synod.  Sess.  XX.  Florent.  in  Crabb. 
 ConcU.  Col.  Agrip.  1551.  Tom.  111.  p.  440;  where 
 
 P.  R.  summum  pontljicem  decreium  falsum.'] 
 
 ["  Ibid.  p.  442 ;  where  mentionem  fecissem  P.  72.] 
 P  Hereunto,  1570,  1C09.] 
 p-'  Seventy,  1609,  IGll.] 
 ['■'  A,  1570.] 
 
 [">  Are  errant  slanderous  liars,  1570.] 
 
342 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Plat,  in 
 Liber. 
 
 one  of  their  own.  Further,  Rhegino  saith  in  plain  wise :  Liberius  reversus  ah 
 exilio  Jicereticis  faret^ :  "Pope  Liberius,  after  he  returned  from  out  of  banishment, 
 bare  good  will  to  the  heretics." 
 
 Alphonsus  de  Castro  saith:  De  Liberia  papa  constat  fuisse  Arianum^:  "Touch- 
 ing pope  Liberius,  it  is  well  known  he  was  an  Ai'ian."  Sabellicus  saith :  Ariani 
 precibus  stiis  apud  Constantium ....  Liberia  reditiim  ad  vrbem  confecere.  Quo  ille 
 bencficio  commotus,  ex  confessa  Arianuf!,  ut  quidam  scribunt,  est  factus^ :  "The 
 Arian  heretics,  by  their  entreaty  unto  the  emperor  Constantius,  obtained  of  hinx 
 that  pope  Liberius  might  be  restored  again  unto  the  city.  With  which  good 
 turn  Liberius  being  moved,  as  some  have  written,  became  an  Arian  heretic  (ex 
 confessa)  in  good  earnest,  and  with  his  heart."  Platina  saith :  Liberius  impera- 
 taris  beneficio  matus,  ut  quidam  volunt,  in  rebus  omnibus  sensit  cum  hcereticis,  ^c. 
 Pontifex ....  tametsi  cum  Arianis  sentiebat,  [tameri]  ecclesias  Dei ....  diligenter  exor- 
 nabat* :  "Pope  Liberius,  moved  with  the  emperor's  gentleness,  as  some  think, 
 agreed  in  all  things  with  the  heretics."  Mark  well  these  words,  M.  Harding. 
 "  He  agreed,"  saith  he,  "  in  all  things  with  the  heretics."  And  again :  "  Pope 
 Liberius,  notwithstanding  he  were  of  one  judgment  with  the  Arians,  yet  he  dili- 
 gently furnished  the  church^  of  God."  In  an  old  pontifical  written  in  vellum  you 
 may  find  this  whole  matter  recorded  thus :  Imperatar  Liberium,  qui  sibi  et  Arianis 
 cansenserat,  in  sede  reposuit ;  et  sic  infelix  Liberius  basilicam  S.  Petri  vi  tenuit 
 septem  annas ;  et  tum^  facta  est  magna  persecutio  in  urbe,  ita  ut  clerici  Liberia  con- 
 tradicentes  martyrio  caronarentur :  "  The  emperor  Constantius,  being  an  Arian 
 heretic,  restored  pope  Liberius  to  his  see,  for  that  he  agreed  with  him  and  with 
 the  Ai'ians.  And  thus  wicked  Liberius  held  Peter's  church  seven  years  by  vio- 
 lence. Then  was  there  raised  a  great  persecution  in  the  city  of  Rome,  so  that 
 the  priests  there,  for  withstanding  Liberius,  were  crowned  with  martyrdom." 
 Nicoi.^cusan.  Nicolaus  Cusauus  saith :  Liberius,  [ei]  Honorius,  et  alii  in  cathedra  Petri  aliquando 
 Lib. i. cap.'  insedentes,  in  errorem  schismaticum  seducti  ceciderunt ;  sedes  tamen  absque  vitio 
 remansit'' :  "Pope  Liberius,  and  pope  Honorius,  and  other  popes  sitting  for  a 
 while  in  Peter's  chair,  being  misled,  fell  into  schismatical  error ;  yet  Peter's 
 Nieoi  cusan.  chair  remained  still  without  fault."  Again  afterward  he  saith :  Liberius  ....  con- 
 Lib.u.  c°ap.v  sensit  errori  Arianarum^ :  "  Pope  Liberius  gave  his  consent  to  the  error  of  the 
 Arians ;"  and  for  proof  thereof  he  allegeth  St  Hierome  in  Chronicis^.  Anselmus 
 Anseim.  Rid.  Hid  saith  :  Liberius... primus  a  pontificum  liomanorum  integritate  recessit^^ :  "Pope 
 Liberius  was  the  first  that  forsook  the  pure  doctrine  of  the  bishops  of  Rome." 
 
 By  these  we  may  see  that  pope  Liberius  fell  into  the  schismatical  error  of  the 
 Arians ;  that  he  subscribed  and  gave  his  name  and  hand  unto  the  Arians ;  that 
 he  favoured  the  Arians  ;  that  he  consented  unto  the  Arians ;  that  it  is  certainly 
 known  he  was  an  Arian  ;  that  in  good  earnest  and  with  his  heart  he  became  an 
 Arian ;  and  that  in  all  matters  and  points  of  doctrine  he  was  of  one  mind  and 
 judgment  with  the  Arians.  If  all  these  writers  were  errant  liars  and  slanderers, 
 as  you  say,  M.  Harding,  why  then  are  they  not  so  published  to  the  world  ?  I 
 reckon  ye  will  not  say  they^^  were  aU  Lutherans. 
 
 But  touching  that  pope  Liberius  was  a  favourer  of  the  Arian  heretics,  I  have 
 said  further,  the  author  hereof  is  St  Hierome,  De  Scriptoribus  Ecclesiasticis  in  For- 
 tunatiano.  And  one  of  M.  Harding's  own  principal  doctors  saith :  De  Liberia 
 papa  constat  fuisse  Arianum.    Hereunto,  M.  Harding,  you  have  answered  thus : 
 
 M.  Hard.  "  Here  have  we  two  new  untruths  added  to  the  old  St  Hierome,  in  the  place  by 
 foi.  (;.'.  a. 
 
 [Detect.]     
 
 ['  Liberius... re vocatus  haereticis  favet. — Chronic. 
 Beginon.  Lib.  i.  in  German.  Rer.  Quat.  Chronogr. 
 Franc.  loCC.  fol.  17.] 
 
 [-  Alfons.  de  Castro  adv.  Haer.  Col.  1539.  Lib.  i. 
 cap.  iv.  fol.  8.J 
 
 P  Sabell.  Kansod.  Hist.  Par.  1509.  Ennead.  vil. 
 Lib.  viii.  Parsli.  fol.  218.J 
 
 [*  ...  qui  imperatoris  beneficio  motus,  cum  hfere- 
 tieis  in  rebus  omnibus  (ut  quidam  volunt)  sentiens, 
 &c.  esornavit. — Plat,  de  Vit.  Pont.  Col.  1551.  Liber. 
 I.  pp.  44,  5.] 
 
 Churches,  1570.J 
 
 Cum,  1570.] 
 
 P  Nic.  de  Cusa  Op.  Basil.  1565.  De  Concord. 
 Cathol.  Lib.  i.  cap.  xiv.  Tom.  II.  p.  707  ;  where 
 aliquandiu  sedentes,  and  ceciderint.} 
 
 Id.  ibid.  Lil).  ii.  cap.  v.  p.  716.] 
 P  Fortunatianus...Lilierium  ...ad  snbscriptionem 
 
 hiereseos  compulit  Hieron.  Op.  Par.  1093-1706. 
 
 Catalog.  Script.  Eccles.  97.  Tom.  IV.  Pars  ii.  cul.  124.] 
 Ans.  Hyd.  Catal.  Annor.  et  Princ.  Bern.  1540; 
 fol.  32 ;  Tv  here  Romanorum  Pontificum.] 
 [I'  Say  that  they,  1570.] 
 
 In  spealiing  of  "new  untruths,"  Hardingf 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 343 
 
 M.  Jewel  alleged,  saith  not  that  pope  Liberius  was  a  favourer  of  the  Arians."  'gjj^^^^ 
 The  answer.    Then,  M.  Harding,  may  it  like  you  to  hear  Cardinalis  Cusanus,  what  ^-^^^ 
 
 he  can  tell  you.    I  trust  ye'^  will  not  discredit  him  with  so  many  untruths.    He  •  «  • 
 
 was  a  cardinal  of  the  church  of  Rome.    His  words  be  these,  as  you  have  heard 
 before  :  Eediit  Liberius  ah  exilio  victus,  et  consensit  errori,  ut  scribit  S.  Hieronymus  Nicoi.  cusan. 
 in  Chronicis^^ :  "Pope  Liberius  returned  from  banishment,  and  yielded  and  con-  Lib.  ii.  cap.  v. 
 sented  unto  the  error  (of  the  Arians),  as  St  Hierome  writeth  in  Chronicis."  If 
 yielding  and  consenting  be  not  sufficient,  Rhegino  saith  further :  "  He  favoured  Favet  haeret. 
 the  heretics."    Sabellicus  saith :  "  As  some  have  \\Titten,  he  became  an  Ai'ian  in  ex  confesso. 
 good  earnest."    Platina  saith :  "  By  the  report  of  some  he  agreed  in  aU  things  in  rebus 
 ■with  the  heretics."    But  hereof  we  have  sufficiently  spoken  before,  consensit 
 Further  ye  say :  "  But  who  is  that  one  of  M.  Harding's  principal  doctors  that  teTeticis. 
 saith  these  words,  De  Liberto  constat  fuisse  Arianum  ?    What  is  the  cause  that  fJi.""''' 
 here  M.  Jewel  nameth  him  not  ?    Is  he  grown  more  shamefaced  than  heretofore,  '^^^"^'^'■^ 
 that  he  would  be  loth  to  be  found  a  notorious  liar?    Well,  though  he  were 
 ashamed  to  be  taken  with  a  lie,  yet  was  he  not  ashamed  to  make  a  lie.  This 
 principal  doctor  of  mine  is  Alphonsus  de  Castro.    How  may  this  be  known? 
 Forsooth,  even  by  M.  Jewel  himself,  who  in  his  pretensed  Defence  writeth  thus, 
 where  without  all  error  ye  may  be  sure  he  bringeth  much  matter  to  shew  that 
 the  pope  doth  err :  '  Certainly  Alphonsus  saith,'  &c.    And  where  saith  Alphonsus 
 thus  ?     Marry,  saith  M.  Jewel  in  his  marginal  quotation,   '  Alphonsus  contra 
 Hcereses,  Lib.  i.  cap.  iv.'    But  read  that  chapter  who  will,  verily  in  the  books  of 
 sundry  prints  that  I  have  seen  he  saith  it  not.    If  it  were  once  so  printed, 
 and  afterward  by  the  author  revoked,  it  ought  not  to  be  alleged."    The  answer, 
 "  But  who,"  say  you,  "  is  that  one  of  M.  Harding's  principal  doctors  ?"    Ye  wis, 
 M.  Harding,  ye  are  not  ignorant  who  it  is.    All  your  game  is  spilt  in  vain.  No 
 man  was  ready  to  spare  you  the  laughter.    Alphonsus  it  is ;  and  Alphonsus  de 
 Castro,  in  his  book  intituled  De  Hceresibus,  printed  at  Paris  by  Jodocus  Badius, 
 in  folio,  anno  1534.    If  it  have  been  otherwise  altered  sithence,  we  may  easily 
 imagine  who  were  the  doers.    Certainly  thus  saith  Alphonsus  :  Omnis  homo  errare  Lib.  i.  cap. 
 potest  in  fide,  etiamsi  papa  sit.    Nam  de  Liberio  papa  constat  fuisse  Arianum ;  et 
 Anastasium  papam  favisse  Nestorianis,  qui  historias  legerit,  non  dubitat.  Quod 
 autem  alii  dicunt,  eum  qui  erraverit  in  fide  obstinate  jam  non  esse  papam,  ac  per 
 hoc  affirmant  papam  non  posse  esse  hiereticum,  est  in  re  seria  verbis  velle  jocari. . . . 
 Non  enitn  dubitamns,  an  hcereticum  esse  et  papam  esse  in  unum  coire  possint;  sed 
 id  quosrimus,  an  hominem,  qui  alias  in  fide  errare  potuisset,  dignitas  pontificalis 
 effieiat  in  fide  indeviabilem.    Non  enim  credo  aliquem  esse  adeo  impudentem  jmpce 
 assentatorem,  ut  ei  tribuere  hoc  velit,  ut  nec  errare  nee  in  interpretatione  sacrarum 
 scripturarum  hallucinan  possit.  Nam  cum  constet  plures  eorum  adeo  esse  illiteratos, 
 ut  grammaticam  penitus  ignorent,  qui  fit  ut  sacras  Uterus  interpretari  possint^''? 
 "  Every  man  may  err  in  the  faith,  yea,  although  it  be  the  pope.    For  as  touching  Yea, 
 pope  Liberius,  it  is  certain  that  he  was  an  Arian  heretic.    Neither  can  any  man  be  thefmpl. 
 doubt,  that  hath  read  the  stories,  but  pope  Anastasius  was  a  favourer  of  the  Nes-  '^"t^'"- 
 torians.    But,  whereas  some  say  that  he  that  erreth  wilfully  m  the  faith  is  now 
 no  longer  pope,  and  therefore  say  the  pope  cannot  be  an  heretic,  they  seem  in  a 
 sad  matter  to  dally  with  words.    For  we  make  no  doubts  whether  the  pope  and     ^""^^ "° 
 an  heretic  may  agree  in  one  person  ;  but  this  is  our  question,  whether  a  man, 
 that  otherwise  might  have  erred  in  the  faith,  by  virtue  of  the  papal  dignity  be 
 made  such  as  cannot  err.    For  I  do  not  believe  that  there  is  any  so  impudent  a  so  impudent 
 flatterer  of  the  pope,  that  will  give  him  this  pre-eminence,  that  he  can  neither  be 
 deceived  nor  miss  in  the  expounding  of  the  scriptures.    For,  seeing  it  is  well 
 known  that  many  popes  be  so  utterly  void  of  learning  that  they  know  not  the  Popes  know 
 principles  of  their  grammar,  how  may  it  be  that  they  should  be  able  to  expound  grammar 
 the  scriptures?" 
 
 refers  to  the  "View  of  Untruths"  prefixed  to  the 
 edition  of  1567.    See  before,  page  144.J 
 ['■'  You,  1.570.] 
 
 . ..Liberius. ..rediit...de  exilio  &c  Nic.  de 
 
 Cnsa  Op.  De  Concord,  Cathol.  Lib  ii.  cap.  v.  p.  71C.J 
 
 ["^  Alfons.  de  Castro  adv.  User.  Lib.  i.  cap.  it. 
 fol.  8;  where  coire  in  unum,  pontijicialis,  a  fide, 
 aut  in  interpretatione  sacrarum  literarum,  illite- 
 ratos esse,  and  interpretari  possent.  The  printer  of 
 this  edition  was  Melchior  Novesianus.] 
 
344 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 M.  Hard. 
 2.-.I.  a.  b. 
 [Detect.] 
 
 Thus  saith  my  Alphonsus,  M.  Harding,  printed  at  Paris  five  and  thirty  years 
 ago.  In  like  sort,  and  with  the  very  same  words,  was  the  same  book  afterward 
 printed  at  Cohiine,  by  Arnold  Brickmani,  anno  1539.  What  other  new  books  or 
 new  spectacles  you  have  gotten  you,  I  cannot  imagine.  Even  to  like  purpose 
 writeth  Nicolaus  Cusanus,  a  cardinal  of  Rome:  Judicium  Jidei  non  est  semper  in 
 nutu  uniiis  pontificis  definibile,  quia  licereticus  esse  potest- :  "  The  judgment  of  faith 
 is  not  always  to  be  determined  by  the  beck  of  the  pope  alone ;  for  the  pope  may 
 possibly  be  an  heretic."  .gf 
 
 That  pope  Leo,  as  appeareth  by  the  legend,  was  likewise  an  Arian. 
 Addition.  Addition.  M.Harding:  "  As  it  appeareth  by  the  legend.    \\'hat  an  ob- 
 
 ^S"  scure  proof  is  this !  Forsooth  there  is  an  old  moth-eaten  book  wherein  saints' 
 lives  are  said  to  be  contained,  &c.  It  shall  not  greatly  skill  who  was  the  author 
 of  it.  Certain  it  is,  that  among  some  true  stories  there  be  many  vain  fables 
 written ;  among  which  is  one,"  &c.  The  ansu-er.  This  book  was  not  so  much 
 moth-eaten  nor  so  far  out  of  credit,  M.  Harding,  as  you  tell  us.  It  was  read 
 sadly 3  unto  the  people,  and  had  in  reverence,  when  the  holy  scriptures  of  God 
 were  moth-eaten  and  thrown  into  corners  ;  and  it  was  called  Aurea  Legenda,  as  you 
 know,  "  The  Golden  Legend,"  for  the  excellency  that  it  seemed*  to  have  above 
 aU  other  stories.  Thus  were  you  able  in  j'our  kingdom  of  darkness  to  give  the 
 people  dross,  and  to  call  it  gold ;  and  to  lead  them  into  the  clouds  and  shadows 
 of  death,  and  yet  to  make  them  believe  they  walk^  in  the  hght. 
 
 As  for  this  matter  of  pope  Leo,  I  report  it  not  as  a  certain  truth,  as  it  might 
 appear  unto  you  by  my  words.  I  leave  the  credit  thereof  to  the  author.  If  it 
 be  a  fable,  it  is  your  own :  it  is  not  ours.  Thus  much  at  the  least  we  may  rea- 
 sonably gather  hereof :  Although  pope  Leo  were  no  Arian,  yet,  notwithstanding 
 his  popedom  and  the  succession  of  Peter,  by  this  author's  judgment  he  might 
 well  have  been  an  Arian. 
 
 That  pope  Coelestinus  was  a  Xestorian  heretic. 
 
 Addition,    f®"   M.  Harding  :  "  Who  ever  heard  such  an  impudent  man  ?  It 
 #2?"  was  Coelestinus  which  condemned  Xestorius,  &c.    A  most  impudent  liar :  a 
 wicked  slanderer."   The  answer.  These  outcries  full  well  become  you,  M.  Harding. 
 Bestow  your  shame  upon  him  that  hath  best  deserved  it.    "  Pope  Coelestinus," 
 you  say,  "  condemned  Nestorius  and  aU  his  heresies."    So  did  pope  Liberius,  as 
 it  is  said  before,  condemn  the  Arians ;  and  yet  afterward  himself  became  an 
 Arian.    This  is  a  case  that  often  happeneth,  and  may  be  proved  by  sundry 
 examples.    You  j'ourself,  M.  Harding,  have  preached  mightily  and  terribly  against 
 the  Roman  religion,  as  you  may  remember ;  and  yet  sithence  ye  know  ye  are 
 become  a  defender  and  patron  of  the  same.    This  matter  that  so  much  grieveth 
 you,  touching  pope  Coelestinus,  is  recorded  by  Laurentius  Valla,  no  Lutheran  I 
 trow,  but  a  great  learned  man  and  a  canon  of  the  church  of  Rome.    His  words 
 be  these :  Neque  aliqnem  sua  diijnitas  ab  increpationibus  tutum  reddit,  quce  Petrum 
 non  reddidit;  multosque  alios  eodem  prreditos  gradu,  ut  Marcellum,  quod  diis  libas- 
 set,  ut  Coilestinum,  quod  cum  Nestorio  hceretico  sentiret'^ :  "  No  man's  dignity  may 
 defend  him  from  controlment  (if  he  offend) ;  for  Peter  was  not  so  defended,  nor 
 many  others  that  were  advanced"  to  the  same  degree;  as  pope  JIarcellus  (or 
 rather  pope  Marcellinus),  for  that  he  had  offered  up  sacrifice  unto  idols ;  and  as 
 Pope         pope  Coelestinus,  for  that  he  agreed  with  the  heretic  Nestorius."    Here  you  find 
 aNfetonan  plainly  by  express  words,  M.  Harding,  that  pope  Coelestinus  was  a  Nestorian 
 hertnc.       heretic.    Now,  if  you  be  so  much  ashamed  hereof,  return  the  shame  to  Rome 
 again  hardly,  from  whence  it  came  ;  either  to  Laurentius  Valla,  that  sent  it 
 i^t"  hither,  or  to  the  pope  himself,  that  best  deserved  it. 
 That*  pope  Honorius  was  a  Monothelite  heretic. 
 
 Addition.  i\I.  Harding  :  "Now  at  length,  M.  Jewel,  you  say  that  which 
 
 hath  some  f;ice  of  truth.  For  Honorius  indeed  fell  into  the  heresy  of  the  Mono- 
 thelites  ;  but  he  fell  into  it  when  as  yet  it  was  not  evidently  condemned  by  the 
 
 Addition. 
 
 Laur.  Vail. 
 <te  Donau 
 Const. 
 
 Addition. 
 
 M.  Hard. 
 121. 
 
 [Detect  J 
 
 ['  Birckman,  1.570.] 
 
 [-  Isic.  de  Cusa  Op.  Basil.  1.3G5.  De  Concord. 
 Catliol.  Lib.  I.  cap.  xt.  p.  708 ;  where  possiti\ 
 P  Sadly:  gravely.] 
 Seemeth,  1567,  1611.] 
 
 [5  Walked,  1570  ] 
 
 [«  Laur.  Vail.  Op.  Ba>-il.  1.540.  In  Don.  Const. 
 Deelam.  p.  762 ;  where  tutum  reddidit.^ 
 Avanced,  1570.] 
 [8  1567  omits  that.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  345 
 
 church  in  any  general  council,  &c.    It  standeth  well  together  that  pope  Hono-  '  Popes 
 rius,  albeit  in  his  own  person  he  favoured  that  heresy,  yet  durst  not  to  publish  it  Heretics. 
 
 in  common  assembly ;  but  contrariwise  did  there  as  they  gave  him  counsel :  '  >^  ' 
 
 whereby  it  came  to  pass  that  he  both  deposed  the^  Monothelites  openly,  and  yet 
 favoured  their  opinion  privily.  And  this  is  the  only  pope  who  may  justly  be 
 burdened  with  heresy."  The  answer.  Here  is  a  proper  defence,  and  a  proper 
 pope.  Openly  abroad  he  condemneth  them  as  heretics,  whom  privily  in  his 
 heart  he  alloweth  and  liketh  as  catholics.  "  This  only  pope,"  you  say,  "  may  be 
 justly  charged  with  heresy.  For  indeed  he  fell  into  the  heresy  of  the  Monothe-  justiy 
 lifces."  All  this  is  your  own  confession,  M.  Harding ;  and  yet,  whereas  I  say  the  inS^ 
 same  pope  Honorius  was  a  Monothelite  heretic,  you  tell  me  that  "  this  tale  hath 
 some  face  of  truth."  "  Some  face,"  you  say,  and  no  more.  For  truth  itself  ye 
 dai-e  not  allow  me,  be  it  never  so  true.  4^ 
 
 That^"  pope  John  XXII.  was  reproved  by  Gerson  and  the  school  of  Paris  for 
 an  heretic Petrarcha  saith,  "Rome  is  a  sanctuary  of  aU  heresies ^2."  Lyra 
 saith,  that  "  many  popes  have  fallen  into  heresies  '^."  [^'Matt 
 
 Addition,    fci"    M.  Harding:   "He  saith  many,  as  well  princes  as  chief xvi. 
 priests,  have  fallen  from  the  faith ;  but  not  that  many  have  decreed  heresies,  as 
 to  be  followed.    But  I  find  not  those  many,  nor  yet  M.  Jewel  himself,  as  diligent  m.  Hard, 
 as  he  is  about  it."    The  ansimr.    I  marvel  not,  M.  Harding,  though  ye  find  not  [Detect!] 
 these  many ;  for  ye  seek  as  a  man  that  would  not  find  them.    I  have  already 
 reckoned  seven  popes  that  were  heretics.    Ye  may  add  thei'eunto  pope  Anasta-  Fuigos.  de 
 sius  II.,  an  Arian  heretic       If  all  tliese  may  not  be  counted  many  in  the  see  of  Jenen 
 Rome,  ye  may  at  yom*  pleasure  call  them  few.    The  law  saith  :  Decern  faciunt  ^• 
 populum^^  :  "  Ten  men  are  enow    to  make  a  people."  Much  more  eight  men  are 
 enow^''  to  make  many.   VerUy,  I  know  not  any  one  see  in  all  Europe  wherein  you 
 can  lightly  find  so  many  heretics  as  we  have  found  sitting  in  Peter's  chair. 
 Nicolaus  Lyra  saith  :  "Many  popes  have  fallen  from  the  faith'''."  But  you  make 
 small  account  of  his  authoi'ity.    Add  therefore  to  him  the  council  of  Basil. 
 There  shall  you  find  the  self-same  words  :  3Iulti  pontijices  in  errores  et  hcereses^'' cnncn.  niisW. 
 lapsi  esse  leguntur^^ :  "We  read  that  many  popes  have  fallen  into  errors  and  synod! ' 
 heresies."    Add  also  iEneas  Sylvius,  being  afterward  a  pope  himself.    Thus  he 
 saith  :  De  Romanis . .  .pontificihus  Uceret  exempla  admodum  midta  adferre,  si  tempus  Mn.  Sjiv.  de 
 sineret ;  quoniam  aut  hceretici,  aut  aliis  imbuti  vitiis  sunt  reperti^'^ :  "  Of  the  popes  Basil.  Lib^^'i. 
 of  Rome  we  might  shew  forth  very  many  examples,  if  time  would  suffer  it,  that 
 they  have  been  found  either  heretics  or  else  defiled  with  other  vices."  Thus 
 you  have  by  the  witness  both  of  a  pope  and  of  a  council,  that  many,  and  very  Very  many, 
 many  popes  have  been  heretics. 
 
 You  know  that  pope  Hildebrand,  as  he  was  charged  by  the  council  of  Brixia, 
 was  an  advouterer,  a  church-robber,  a  perjured  man,  a  man-killer,  a  sorcerer,  and 
 a  renegate  of  the  faith. 
 
 Addition,    f^f"    M.  Harding  :  "  I  know  that  you  lie  :  I  may  say  it,  saving  my  Addition, 
 charity  rather  than  your  worship.    For  pope  Gregory  the  seventh  was  a  very  ^^^^^ 
 holy  man,  &c.    If  you  were  but  a  civil  honest  man,  M.  Jewel,  you  would  not  2.i«  b. 
 take  that  for  a  truth  which  one  enemy  saith  of  another.    By  perusing  of  Marianus  ^^'^Ha^i^! 
 Scotus,  Platina,  Lambertus  Scaphnaburgensis,  and  Nauclerus,  you  shall  find  your-  [Detect.] 
 self  a  liar,  and  pope  Hildebrand  a  virtuous  man."    The  answer.    No  doubt,  M. 
 Harding,  a  holy  and  a  virtuous  man,  and  very  much  like  unto  the  apostles  of 
 Christ ;  but  wherein,  I  believe  ye  cannot  readily  tell  us ;  unless  it  were  for  that 
 he  was  proud  and  stately  above  all  measure,  and  suffered  the  emperor  Henry  the 
 
 ["  1.570  omits  the.l         ['»  15C7  omits  that] 
 
 ["  Propter  quod  apparet  falsitas  doctrin;E  papae 
 
 Joannis   vicesirai,   quae   damnata   fuit  &c  Joan. 
 
 Gerson.  Op.  Antw.  1700.  Serm.  in  Fest.  Pasch.  Tom. 
 III.  Pars  III.  col.  120.5.] 
 
 ['^  Fontana  di  dolore,  alberj^o  d'ira, 
 Scola  d'errori,  e  tempio  d'heresia, 
 Gia  Roma — F.  Petrarch.  Op.  Basil.  1581. 
 Son.  cviii.  Tom.  IV.  p.  149.] 
 
 ['»  Bil.l.  cum  Gloss.  Ord.  et  Expos.  N.  de  Lyra, 
 Basil.  1502.  Matt.  cap.  xvi.  Para  V.  fol.  52.  See 
 Vol.  I.  page  381,  note  15.J 
 
 ['*  B.  Fuigos.  Fact,  et  Diet.  Memor.  Libr.  Antv. 
 1565.  Lib.  IX.  cap.  xii.  p.  778.] 
 
 ['5  Mancipia.    Cum  ergo  decern  faciant  plebem, 
 &c. — Corp.  .lur.  Canon.  Lugd.  1024.  Decret.  Gratian. 
 Deer.  Sec.  Pars,  Caus.  x.  Qua-st.  iii.  Gloss,  in  can. 
 col.  894.] 
 
 [•"  Enough,  1570.]  Ha!resis,  1570.] 
 
 Concil.  Basil,  in  Crabb.  Concil.  Col.  Agrip. 
 1551.  Resp.  Synod.  Tom.  III.  p.  146.  See  Vol.  I. 
 page  400,  note  0.] 
 
 [">  yEn.  Sylv.  Op.  Basil.  1551.  Comm.  de  Gest. 
 Bas.  Concil.  Lib.  i.  p.  9;  where  multa  referrc] 
 
346 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [p.iRT 
 
 Popes 
 Heretics, 
 
 Ursp.  anno 
 loot). 
 
 M.  Hard. 
 
 257.  a. 
 [Detect.] 
 
 Anselm.  Rid, 
 
 Sigeb.  Gemb. 
 anno  1U74. 
 
 Sigeb.  anno 
 1085. 
 
 Se  valde 
 
 peccasse... 
 
 pastorali 
 
 cura.-..et 
 
 su.-idente 
 
 diabolo 
 
 contra 
 
 humanum 
 
 genus  odium 
 
 et  iram 
 
 concitasse. 
 
 fourth  to  wait  upon  him  in  Itah^  before  the  gates  of  Canossus',  without  his 
 imperial  robes,  in  the  winter  season,  in  hard  frost  and  extreme  cold,  with  bare 
 legs  and  bare  feet,  three  days  together,  before  he  would  once  admit  him  to  his 
 presence  ^.    Thus,  I  trow,  Peter  and  Paul  but  seldom  did. 
 
 "Beno,"you  say,  "was  his  enemy,  and  \\Tote  of  displeasure;  and  therefore  his 
 words  weigh  the  less."  So  may  I  say  Marianus  Scotus  was  his  friend,  and  wrote 
 of  favour ;  and  therefore  his  words  likewise  weigh  the  less.  Indeed  Beno,  that 
 lived  with  him,  and  best  knew  him,  saith  thus ;  that  Hildebrand,  being  as  yet 
 but  a  cardinal,  smote  pope  Alexander  with  his  fist,  and  laid  him  in  prison ;  that 
 he  poisoned  six  popes  his  predecessors  to  make  himself  way^  to  the  popedom ; 
 that  he  was  a  conjuror,  and  a  raiser  of  devils,  and  that  in  his  fury  he  threw  the 
 sacrament  into  the  fire*.  But,  lest  only  Beno  should  bear  all  the  blame,  a  great 
 number  of  cathoUc  bishops  in  Italy,  at  the  council  of  Brixia,  called  Hildebrand, 
 then  being  pope,  "  a  false  monk  ;  an  usurper  of  the  see  of  Rome ;  not  appointed 
 by  God,  but  intruded  by  fraud  and  money ;  a  distm-ber  of  the  empire ;  a  sub- 
 verter  of  the  church^."  Howbeit  you  say:  "All  these  bishops  conspired  together 
 against  our  Lord,  and  against  his  vicar." 
 
 Anselmus  Rid  saith,  that  "pope  Hildebrand  by  his  means  had  made  the 
 leaden  sword  of  the  pope's  authority  so  mighty,  that  it  had  utterly  dulled  and 
 defaced  the  u'ou  sword  of  the  empire ;  and  that  in  the  time  of  his  popedom  both 
 the  ecclesiastical  and  the  temporal  jurisdiction  was  shaken  and  broken  with 
 infinite  miseries^." 
 
 Sigebertus  Gemblacensis  saith :  "  Pope  Hildebrand  troubled  the  states  of 
 Christendom,  raised  up  the  Saxons  against  their  liege  prince,  discharged  the 
 subjects  from  their  oath  of  fidelity,  caused  Rodolphus  the  duke  of  Burgundy  to 
 proclaim  himself  empeiw,  and  sent  him  a  crown  imperial  with  this  posy : 
 
 Petra  dedit  Petro;  Petrus  diadema  Modolpho'' ." 
 
 In  the  end  the  citizens  of  Rome  expelled  him,  and  chased  him  out  of  the 
 city  ;  not  for  any  his  great  virtue  or  holiness,  I  trow ;  for  Rome  is  holy.  By 
 mean  of  the  grief  and  agony  hereof  he  fell  into  melancholy  and  deadly  diseases, 
 and,  "finding  himself  past  all  recovery®,  he  called  unto  him  one  of  his  cardinals, 
 whom  he  specially  trusted,  and  confessed  unto  him  that  he  had  foullj'  abused  his 
 pastoral  office,  and  that  he  had  troubled  mankind  with  malice  and  mischief  by 
 the  procurement  and  counsel  of  the  devil And  yet,  M.  Harding,  must  we 
 believe  you  upon  the  credit  of  your  word,  that  pope  Hildebrand  was  so  virtuous 
 and  so  godly  a  man  ?  Or  is  it  a  matter  of  such  virtue  and  holiness  to  trouble  the 
 church  of  God  with  wars  and  murders,  and  to  follow  the  counsel  of  the  devil  ? 
 Though  youi°  may  safely  discredit  others,  yet  may  you  not  discredit  the  pope 
 himself.  This  is  the  pope's  own  confession,  devoutly  uttered  unto  his  ghostly 
 father  immediatelj'  before  his  death.  Though  Beno  were  an  enemy  imto  him, 
 yet  was  he  no  enemy  unto  himself. 
 
 ['  Cavossns,  1570.] 
 
 ....Canossum  iter  intendit  hie  imperatoriis 
 
 insignibus  depositis,  ac  nudo  pede  portae  appro- 
 pinquans,  veniam  precatur...  Cetenim  negato  in- 
 gressu  ferunt  sequo  animo  id  Henricum  tulisse :  ac 
 quanqnam  omnia  gelu  rigescerent  (erat  enim  jam 
 brumse  tempus),  tridno  in  suburbanis  est  tectis  com- 
 moratus. — Sabell.  Rapsod.  Hist.  Par.  1509.  Ennead. 
 IX.  Lib.  III.  Pars  III.  fol.  84.  2.  Conf.  Blond.  Hist. 
 Basil.  1531.  Decad.  ii.  Lib.  m.  p.  200.] 
 Himself  a  way,  1570.] 
 
 [*  Vit.  et  Ge.st.  Hildebr.  auth.  Benon.  Card,  in 
 Fascic.  Rer.  et  Expet.  Lend.  1G90.  Tom.  I.  pp.  79, 
 &c.  85.  See  before,  page  250,  note  4.  Conf.  Vol.  II. 
 page  773,  note  17.] 
 
 ['  ...pseudo-nionachum...et  prsecipue  sanctae  Ro- 
 manae  sedis  invasorem  affimiantes...Quia,  inquiunt, 
 ilium  constat  non  a  Deo  electum,  sed  a  seipso,  in 
 fraude  ac  pecunia  impudentissime  objectum,  qui  ec- 
 clesiasticum  subvertit  ordinem,  qui  Christiani  imperii 
 
 perturbavit  regnuin,  &c  Chronic.  Abbat.  Ursperg. 
 
 Argent.  1537.  p.  237.    See  before,  page  129.J 
 
 Primus,  vel  ipse  omnium  maxime,  plumbenm 
 Pontificis  Romani  gladium  adeo  potentem  reddidit, 
 ut  ejus  vi  ferream  imperii  vim  deinceps  obtuderit 
 pene  totam.  Quo  superbiens,  ab  imperatore  cum 
 gra«  urbis  calamitate  obsessns,  &c.  —  Ans.  Ryd. 
 CataL  Annor.  et  Princ.  Bern.  1540.  fol.  44.  2.  "SVliat 
 follows  is  not  exactly  in  the  words  of  the  latter  part 
 of  the  quotation.] 
 
 ['  Principibus  Saxonum  qui  in  deditionem  impe- 
 ratoris  erant  relaxatis,  per  eos  quibus  commissi  fue- 
 rant  Saxones  rebellant  instinctu  Hildebranni  papae : 
 ipse  papa  oecurrens  imperatori  in  Longobardia  sub 
 falsa  eum  pace  absolvit.  Omnes  enim  qui  priug 
 Hildebrannum  abjuraverant  perjurium  peijurio  cu- 
 mulantes,  imperatorem  abjurant,  et  Rodulphum 
 ducem  Burgundionum  super  se  regem  statuunt : 
 corona  ei  a  papa  missa,  cui  erat  inscriptum,  Petra 
 dedit  &c.— Sigebert.  Gemblac.  Chronic.  Par.  1513. 
 foil.  98,  9.] 
 
 [8  Recover,  1570.] 
 
 (9  Id.  ibid.  fol.  100.  2.    See  before,  page  129.] 
 [">  Ye,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 347 
 
 But  you  say :  "  Read  Lambertus  Scaphnaburgensis,  Nauclerus,  and  others,  '"p^^^'^ 
 and  you  shall  find  yourself  to  be  a  liar."    What  say  they  then,  M.  Harding?  Uer^tJcs 
 
 Verily  Lambertus  saith  thus  :  Glerici  clamant,  Hildebrandum  esse  hominem  plane  —  
 
 hcereticum  et  vesani  dogmatis^^ :  "The  priests  cry  out  against  pojie  Hildebrand,  ^^^^'■'J- 
 and  call  him  a  plain  heretic,  and  a  man  of  wicked  doctrine."    You  will  say,  ^^"f^"^^ 
 Lambertus  uttereth  not  this  as  his  own  judgment.    I  grant  you  that.    Yet  he  scaph. 
 uttereth  it  as  the  judgment  of  the  clergy. 
 
 In  like  sort  also  saith  Nauclerus :  "  The  clergy  said  that  pope  HUdebrand,  for  g^^'^^^^g 
 good  causes,  was  excommunicate  by  all  the  bishops  of  Italy ;  that  he  had  defiled 
 the  see  apostolic  with  simony,  heresy,  murder,  and  advoutry ;  that  he  was  an 
 apostata,  and  had  forsaken  the  faith  of  Christ  And,  lest  you  should  say  he 
 uttereth  these  words  as  spoken  by  his  enemies,  and  not  as  of  himself,  in  the  end  he 
 concludeth  thus :  Quce  Hildehrandi  temjiore  in  repuhlica  Christiana  sunt  acta 
 hujusmodi  fere  sunt,  ut  scriptores  duhitent  an  honestatis  argumento  et  fidei  zelo  ab 
 eo  gesta  sint  :  "  The  things  that  were  done  in  the  time  of  pope  Hildebrandus 
 were  such  for  the  most  part,  that  the  writers  doubt  whether  they  were  done  in 
 consideration  of  honest  order  and  zeal  of  faith,  or  rather  otherwise." 
 
 You  say:  "He  was  zealously  bent  to  correct  such  faults  as  were  in  the  clergy  m.  Hard, 
 at  that  time,  specially  simony."    Yea,  M.  Harding,  but  Sigebertus  saith  thus,  [Detect.] 
 speaking  of  pope  Hildebrand  by  name  :  Notam  avaritice  honesto  nomine  prteteximt,  f^^^\p'^^' 
 dum  hoc,  quod  se  gratis  dare  jactant,  sub  caritatis  nomine  vendunt ;  ut  de  Montanis 
 dicit  Eusebius,  Sub  nomine  oblationis  artificiosius  munera  accipiunt  ^* ;  "  They  cover 
 the  shame  of  their  covetousness  with  the  cloke  of  an  honest  name :  they  sell 
 things  under  the  name  of  charity;  and  yet  they  boast  they  give  them  freely. 
 So  saith  Eusebius  of  the  heretics  called  Montanists,  '  They  take  bribes  cunningly 
 and  with  better  skill  under  the  name  of  oblations'." 
 
 Now,  M.  Harding,  I  beseech  you  judge  uprightly :  he  that  smiteth  the 
 pope  violently  with  his  fist,  and  with  force  and  villany  imprisoneth  his  person, 
 that  is  a  false  monk,  a  poisoner,  a  conjuror,  a  burner  of  sacraments,  a  simonist, 
 an  usurper  of  the  see,  a  disturber  of  the  empire,  a  subverter  of  the  church,  an 
 advancer  of  ti-aitors,  a  raiser  of  rebels,  a  person  justly  excommunicate,  and  an 
 heretic  ;  may  he  nevertheless  be  called  a  virtuous  and  a  holy  man  ?  Is  vu-tue  and 
 holiness  so  rife  in  Rome  ? 
 
 Save  your  charity  hardly,  and  what  worship  you  list.  Whatsoever  ye  presume 
 to  find  in  others,  it  is  wisdom  to  see  aforehand  what  may  be  found  worthily  in 
 yourself.  4^ 
 
 That  Platina  calleth  the  popes  sometimes  in  scorn  pontijiculos^^,  "  little  petite 
 popes;"  sometimes  monstra  et  portenta,  "monsters  and  unnatural  and  ill-shapen  in^gpg^uj"^ 
 creatures."    Pope  Adrian  the  fourth  was  wont  to  say  :  Succedimus,  non  Petro  in  ^itat  au 
 
 1  llvr,  de 
 
 pascendo,  scd  Eomulo  in  parricidio^^ :  "We  succeed  not  Peter  in  feeding,  but  i'cst>^ 
 Romulus  in  killing."  And,  to  leave  dame  Johane,  the  woman  pope,  with  many  others  Succes- 
 more  of  like  virtue  and  holiness,  as  having  no  pleasure  in  this  rehearsal ;  and,  for-  sion  of 
 asmuch  as  M.  Harding  began  this  matter  with  Sarisbury,  to  end  it  with  the  same,  Popes. 
 Johannes  Sarisburiensis  saith:  In  Romana  ecclesia  sedent  scribce  et  Phariscei^^ :  "  In  j^^^  ' 
 the  church  of  Ronje  (by  succession)  sit  the  scribes  and  Pharisees'^."  sarisb.'m 
 This  is  M.  Harding's  holy  succession.     Though  faith  falF",  yet  succession  ^  °'^"^'* 
 must  hold ;  for  unto  such  succession  God  hath  bound  the  Holy  Ghost.  For 
 lack  of  this  succession,  for  that  in  our  sees  in  the  churches  of  England  we  find 
 not  so  many  idolaters,  necromancers,  heretics,  advouterers,  chm-ch-robbers,  per- 
 
 ["  ...infiremuit  tota  factio  clericorum,  hominem  1 
 &c.— Lamb.  Schafn.  De  Reb.  Germ,  in  lllustr.  Vet.  j 
 Script.  Franc.  IGV.i.  p.  212.] 
 
 ["  Naucler.  Memor.  Chronic.  Tubing.  1516.  Vol. 
 II.  Gen.  XXXVI.  fol.  159.  See  before,  page  129, 
 note  13.j 
 
 ...quae  ejus  vitae  tempore  &c.  ab  Hildebrando 
 sint  gesta.—  Id.  Gen.  xxxvii.  fol.  161.  2.] 
 
 ['■■  Sigebert.  Gemblae.  Clironic.  fnl.  98;  where 
 prcRtexentibus.  Conf.  Eusel).  in  Hist.  Eccles.  Script. 
 Amst.  169.5-1700.  Lib.  v.  cap.  xviii.  p.  149.J 
 
 Plat.DeVit.Pont,  Col. 1551.  Konianusl.  p.  126.] 
 
 1  There  is  a  singular  error  in  the  reference  here, 
 
 j  It  was  to  John  of  Salisbury  that  the  confession  of 
 Adrian  was  made;  and  thus  it  is  cited  by  lllyricus, 
 Catalog.  Test.  Genev.  1G08.  col.  14;i.5.     But  just 
 above,  in  the  same  column,  Petrus  Parisiensis  Cantor 
 is  referred  to.    Conf.  Vol.  II.  page  993,  note  17.] 
 ["  This  reference  is  not  in  1567.] 
 ['^  Joan.  Saresb.  Policrat.  Lugd.  Bat.  1595.  Lib. 
 IV.  ca[).  xxiv.  p.  329 ;  where  sedeiit  in  ea.] 
 f  1"  And  the  Pharisees,  1567,  1570.J 
 [2"  Fail,  1567,  1370.J 
 
348 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Succes- 
 sion of 
 Popes. 
 
 Addition. 
 
 #3- 
 
 Matt,  xxiv. 
 
 Addition. 
 
 M.  Hard. 
 2H6.  b.  267.  i 
 [Detect.] 
 
 2  Thess.  ii. 
 
 August,  de 
 
 Antichrist. 
 Tom.  IX. 
 Chrysost.  in 
 2  Epist.  ad 
 Thess.  Horn. 
 3. 
 
 1  Tim.  IV. 
 
 2  John. 
 
 M.  Hard. 
 
 2fi7.  a. 
 [Detect.] 
 
 2  Tim.  iv. 
 
 Concil.  Trid. 
 
 Nicol.  Lyr. 
 in  2  ad  Thess. 
 
 jured  persons,  man-killers,  runagates,  monsters,  scribes,  and  Pharisees,  as  we 
 may  easily  find  in  the  church  of  Rome ;  therefore,  I  trow,  M.  Harding  saith 
 we  have  no  succession,  we  are  no  bishops,  we  have  no  church  at  all. 
 
 Addition,  fjg-  M.  Harding:  "Are  you  not  ashamed  thus  notoriously,  and 
 withal  most  slanderously,  to  belie  that  most  blessed  succession  of  the  bishop  of 
 Rome?"  ^ 
 
 But  St  Paul  saith :  "  Faith  cometh  (not  by  succession,  but)  by  hearing ;  and 
 hearing  cometh  (not  of  legacy  or  inheritance  from  bishop  to  bishop,  but)  of 
 the  word  of  God."  They  are  not  always  godly  that  succeed  the  godly.  Ma- 
 nasses  succeeded  Ezechias ;  and  Hieroboam  succeeded  David.  By  succession 
 the  Turk  this  day  possesseth  and  holdeth  the  four  great  patriarchal  sees  of 
 the  church,  Constantinople,  Alexandria,  Antioch,  and  Hierusalem.  By  succes- 
 sion Christ  saith  desolation  "  shall  sit  in  the  holy  place ;"  and  antichrist  shall 
 press  into  the  room  of  Christ. 
 
 Addition.  M.  Harding :  "  Doth  Christ  say  it  shall  be  so  by  succes- 
 
 sion ?  You  falsify  the  words  of  God  and  man,  and  that  verily  by  succession : 
 for  so  have  all  heretics  your  forefathers  done  before  you.  Succession  is  the 
 chief  way  for  any  christian  man  to  avoid  antichrist,  &c.  For  antichrist  cometh 
 not,  except  defection  and  apostasy  go  before."  The  ansicer.  I  would  be  loth, 
 M.  Harding,  to  falsify  the  words  either  of  God  or  of  man.  Touching  the  suc- 
 cession of  place,  whereof  only  we  speak,  Christ  saith  desolation  "  shall  stand 
 in  the  holj  place."  And  St  Paul  saith,  "Antichrist  shall  sit  in  the  place  of 
 Christ."  The  same  place  that  received  the  one  shall  receive  the  other.  Other- 
 wise tell  us,  I  pray  you,  M.  Harding,  in  what  other  place  shall  he  sit  ?  Or 
 why  doth  St  Paul  say,  "  Antichrist  shall  sit  in  the  temple  of  God  ?"  Or  why 
 doth  St  Augustine  1  and  St  Chrysostom^  say,  "Antichrist  shall  sit  in  the  church 
 of  Christ?" 
 
 "  Succession,"  you  say,  "  is  the  chief  way  for  any  christian  man  to  avoid 
 antichrist."  I  grant  you,  if  you  mean  the  succession  of  doctrine.  Therefore 
 St  Paul  saith  :  "  In  the  latter^  days  some  shall  depart  from  the  faith."  He 
 saith  not,  They  shall  depart  from  their  place,  but  "  from  their  faith."  And  St 
 John  saith :  "  If  any  man  come  unto  you,  and  bring  not  this  doctrine,  salute 
 him  not."  He  saith  not.  If  he  keep  not  his  place,  but,  "  If  he  bring  not  this 
 doctrine."  It  is  the  doctrine  whereby  antichrist  shall  be  known,  and  not  his 
 place :  for,  as  I  have  said,  "  he  shall  sit  in  the  place  of  Christ." 
 
 You  say :  "  Antichrist  shall  not  come,  except  a  defection  or  departing  go 
 before."  What  defection  or  what  departing,  M.  Harding?  Mean  you  a  de- 
 parting from  the  pope  ?  Whatsoever  you  mean,  verily  St  Paul  meaneth  a  de- 
 parting from  Christ.  And  so  the  old  learned  fathers  have  expounded  it.  In 
 like  sense  St  Paul  saith :  "  The  time  shall  come,  when  they  shall  not  bear 
 
 wholesome  doctrine  They  shall  stop  their  ears  against  the  truth.    They  shall 
 
 turn  themselves  to  hear  fables."  And  what  if  the  pope  himself  be  departed 
 from  Christ?  Yet  must  we  needs  keep  him  company,  and  depart  together? 
 Verily,  as  I  have  otherwhere*  reported,  the  bishop  of  Bitonto  doubted  not  openly 
 to  say  in  the  late  council  of  Trident :  Utinam . . ,  7ioii  a  Christo  ad  anticliris- 
 tum, . . .  velut  j^rorsus  imanimes,  declinassent^  !  "Would  God  they  were  not  gone 
 from  Christ  to  antichrist,  as  it  were  with  one  consent !"  And  thus  he  pro- 
 nounceth  of  the  pope  and  of  his  clergy  of  the  church  of  Rome.  Nicolaus  Lyra, 
 above  two  hundred  and  fifty  years  ago,  said  thus:  Ab  ecclesia  Romana  jam 
 dill  est  quod  recessit  gratia'^ :  "  It  is  long  sithence  the  grace  of  God  is  departed 
 from  the  church  of  Rome."    This,  this,  M.  Harding,  is  the  deiDarting  that  St 
 
 P  ...suam  sedem  in  templo  sancto  ponet. — Au- 
 gust. Op.  Par.  1679-1700.  Lib.  de  Anticlirist.  Tom. 
 VI.  Append,  col.  243.  This  tract  is  not  by  Au- 
 gustine.] 
 
 ...Kal  KadeadtjacTaL  ei9  top  uaoi/  tou  Oeov, 
 ov  Tov  kv  'lepoaoXO/xoL^  fiovov,  ctXXa  Kai  6is  Ta9 
 •jravTaxov  iKK\i](ria^, — Chrysost.  Op.  Par.  1718-38. 
 In  II.  Epist.  ad  Thess.  cap.  ii.  Horn.  iii.  Tom.  XI. 
 p.  525.] 
 
 P  Later,  1570.  J 
 
 Otherwlieres,  1570.] 
 P  Cornel.  Epise.  Bitont.  Orat.  in  Concil.  Tri- 
 dent, in  Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par. 
 107 1-2.  Tom.  XIV.  col.  993.    See  Vol.  IL  page  900, 
 note  5.] 
 
 ["  Propter  quod  alii  exponunt  de  recessu  ab  obe- 
 dientia  ecclesia?  Komanse,  a  qua  jam  diu  est  quod 
 recessit  Grsecia. — Bibl.  cum  Gloss.  Ord.  et  Expos. 
 N.  de  Lyra,  Basil.  1502.  Ad  Thess.  ii.  cap.  ii.  Pars 
 VI.  fol.  114.2.    Jewel  perhaps  quoted  from  memory.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  349 
 
 Paul  speaketli  of:  not  our  departing  from  the  pope,  but  the  pope's  depart-  Siicces-" 
 ing  from  the  grace  of  God ;  from  which  grace  whosoever  is  departed  is  sion  of 
 departed  from  Christ.  Popes. 
 
 Now,  M.  Harding,  if  the  pope  and  his  Roman  clergy,  by  his  own  friends'  '  ' 
 confession,  be  fallen  from  God's  grace,  and  departed  from  Christ  to  antichrist, 
 what  a  miserable  claim  is  it  for  them  to  hold  only  by  bare  succession ! 
 
 It  is  not  sufficient  to  claim  succession  of  place :  it  behoveth  us  rather  to 
 have  regard  to  the  succession  of  doctrine.     St  Bernard  saith :  Q:uid  prodest,  Bernard,  in 
 si  canonice  eligantur, . .  .et  non  canonice  vivani'  ?    "  What  availeth  it,  if  they  be  R^men. 
 chosen  in  order,  and  live  out  of  order  ?"    So  saith  St  Augustine :  Ipsum  dm-  August. 
 racterem  rmdti  et  lupi  et  lupis  imprimunt^ :  "The  outward  mark  or  right  of  a  ub.  vi. 
 bishop  many  give  to  wolves,  and  be  wolves  themselves."    Therefore  the  ancient  v^rantur^' 
 father  Irenseus  giveth  us  this  good  counsel :  Els  qui  sunt  in  ecclesia  preshyteris  irenTLib.  iv. 
 obaudire  oportet, . . .  qui  successionem  habent  ah  apostolis, . . .  qui  cum  episcopatus 
 successione  charisma  veritatis   certum   secundum   [bene^j^lacitum  Patris  accepe- 
 runt^ :  "  It  becometh  us  to  obey  those  priests  in  the  church  which  have  their 
 succession  from  the  apostles ;  and,  together  with  the  succession  of  their  bishop- 
 ricks  according  to  the  good-will  of  God  the  Father,  have  received  the  undoubted 
 gift  of  the  truth."    St  Cyprian,  being  likewise  charged  for  dissenting  from  his 
 predecessors,  answereth  thus  :  Si  quis  de  antecessorlbus  meis  . . .  non  hoc  oh-  Lib.  ii.  Epist. 
 servavit  et  temiit,  quod  nos  Dominus . . .  exemplo  et  magisterio  suo  docuit,  potest 
 sim.plicitati  ejus  ..  .venia  concedi;  nobis  vero  ignosci  non  potest,  qui  nunc  a  Do~ 
 mino  admoniti  et  instructi  sumus^^ :  "If  any  of  my  predecessors  have  not  ob- 
 served and  kept  the  same  that  our  Lorll  hath  taught  us  both  by  his  example 
 and  also  by  his  commandment,  his  simplicity  may  be  pardoned ;  but  we  (if 
 we  do  the  like)  can  hope  for  no  pardon,  being  now  admonished  and  instructed 
 of  our  Lord." 
 
 Addition.  M.  Harding :  "  Cough  up,  man.     It  will  choke  you  if  you  Addition, 
 
 let  it  tarry  within  your  throat.    Here  is  but  half  the  bone.    There  is  yet  in  ^^^^^ 
 Cyprian  no  full  point :  it  foUoweth  in  the  same  sentence,   ut  calicem  doniini-  sea.  a. 
 
 .  .  .  .  [Detect.] 
 
 cum  vino  mixtum,  secundum  quod  Dominus  obtulit,  offeramus^^,  'that  we  should  m.  Hard, 
 offer  our  Lord's  cup  mixed  with  wine  accordingly  as  our  Lord  offered  the  same,'  [Detect.i 
 &c.  Do  they  offer  our  Lord's  chalice  at  all  ?  Or  do  they  grant  that  our  Lord 
 in  his  supper  offered  it  ?  Do  they  mingle  water  with  wine  at  the  time  of 
 consecrating  the  mysteries  ?  What  folly,  what  madness,"  &c.  The  answer. 
 There  is  no  such  danger  of  bones,  M.  Harding.  The  child  shall  do  well  enough 
 by  God's  grace.  I  make  no  mention,  you  say,  of  offering  our  Lord's  cup. 
 I  grant  you.  No  more  do  I  of  many  other  things  in  the  same  epistle  con- 
 tained. What  then  ?  Should  I  for  your  pleasure  have  alleged  and  translated 
 the  whole  epistle  ?  Or  have  you  decreed  it  to  be  an  heresy,  if  a  man  al- 
 lege no  more  than  is  needful  ?  Or  have  I  reported  any  manner  untruth  ?  Or 
 stand  the  words  otherwise  than  I  have  reported  them  ?  In  this  place  I  had 
 cause  only  to  speak  of  succession ;  but  to  speak  of  sacrifice  I  had  no  cause. 
 Howbeit,  as  you  know,  in  five  hundred  other  places,  as  time  required,  I  have 
 spoken  also  fully  and  largely  of  the  sacrifice ;  and  yet,  ye  wis,  without  any 
 great  danger  of  choking.    Such  childish  toys  are  meet  for  children. 
 
 St  Cyprian  saith,  "  W*e  offer  our  Lord's  cup  mixed  with  wine."  But  he  saith 
 not  as  you  say,  "  We  offer  up  the  Son  of  God  siibstantially  and  really  unto 
 his  Father."  Take  away  only  that  blasphemy  wherewith  you  have  deceived 
 the  world,  and  then  talk  of  mingling  the  cup,  and  of  the  sacrifice,  while  ye 
 list.  St  Cyprian  saith :  "  We  offer  the  Lord's  cup,"  meaning  thereby  the  wine 
 contained  in  the  cup.    So  likewise  St  Augustine  saith  :  Ecclesia  offert  sacrijicium  August,  de 
 
 yid.  ad  I'etr. 
 
   cap.  xix. 
 
 Bernard.  Op.  Par.  1G90.  Ad  Cler.  in  Concil.  ]  309,  note  21,  for  one  nearly  similar.] 
 
 Remens.  Serm.  3.  Vol.  II.  Tom.  v.  col.  735.] 
 
 ["  August.  Op.  De  Bapt.  contr.  Donat.  Lib.  vr. 
 cap.  i.  1.  Tom.  IX.  col.  ICl ;  where  ivfigunt.  The 
 same  reference  to  Gratian  is  added  here  as  when  this 
 passage  was  quoted  before,  page  281.  But  no  such 
 canon  has  been  found.    See,  however,  before,  page 
 
 f  Iren.  Op.  Par.  1710.  Contr.  Hfer.  Lib.  iv.  cap. 
 xxvi.  2.  p.  202  ;  where  qui  in  ecclesia  sunt.] 
 
 ['»  Cypr.  Op.  0.xon.  1G82.  Ad  Ca!cil.  Epist.  Ixiii. 
 pp.  15G,  7 ;  where  antecessoribus  nostris,  and  nun 
 poterit  ignosci.^ 
 
 [1'  Id.  ibid.  p.  157 .] 
 
350 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 "-z — "  ■  panis  et  vini^ :  "  The  church  ofFereth  up  the  sacrifice  of  bread  and  wine."  If 
 
 ollCCGS" 
 
 <Aon  of  ^®        darkness  in  this  manner  of  speech,  both  St  Cyprian  and  St  Augus- 
 
 Popes  have  plainly  expounded  their  meaning-.    St  Cyprian,  in  the  same  epistle 
 
 '  V  •  before  alleged,  saith  thus :   Calix  in  commemorationem  Christi  offertur :  vino 
 
 Epiyi'.  a.'**' Christi  sanguis  ostenditur :  ideo  vinum  ponitur,  ut  Domini  sanguis  [vinol  in- 
 telligatur :  aqua  sola  (sine  vino)  non  potest  exprimere  sanguinem  Christi :  in  aqua 
 populus  inteUigitur ;  in  vino  ostenditur  sanguis  Christi  :  jmssionis  Christi  memo- 
 riam  in  omnibus  sacrijiciis  facimus :  passio  Domini  est  sacrificium  quod  ojf'eri- 
 mus^ :  "The  cup  is  offered  in  remembrance  of  Christ:  by  the  wine  Christ's 
 blood  is  shewed  (or  signified) :  therefore  wine  is  used,  that  by  wine  we  may 
 understand  the  Lord's  blood :  water  only  without  wine  cannot  express  the  blood 
 of  Christ :  in  the  water  we  understand  the  people ;  in  the  wine  Christ's  blood 
 is  represented :  in  all  our  sacrifices  we  work  the  memory  of  Christ's  passion : 
 the  sacrifice  that  we  offer  is  the  passion  of  our  Lord."  Thus  much  St  Cy- 
 August.  <ie  prian  in  the  same  epistle.  St  Augustine  saith  :  In  hoc  sacrijicio  est  gratiarum 
 cipf  xix.  ^  '  actio,  et  commemoratio . . .  carnis  Christi,  quam  pro  nobis  obtulit,  et  sanguinis 
 [e/Ms],  quern  pro  nobis . . .  effudit* :  "  In  this  sacrifice  is  a  thanksgiving  and  a 
 remembrance  of  the  flesh  of  Christ  that  he  hath  offered  for  us,  and  of  the 
 blood  of  Christ  that  he  shed  for  us."  Thus  saith  St  Cyprian  :  thus  saith  St 
 Augustine :  thus  say  the  old  godly-learned  fathers  of  the  church  of  Christ. 
 #21"  These  are  no  bones,  M.  Harding:  they  are  the  food  of  everlasting  life.  4^ 
 
 Compare  the  use  and  order  of  our  churches,  M.  Harding,  with  the  primi- 
 tive church  of  God,  and  ye  shall  easily  see  the  right  of  our  succession.  St 
 cypr.  ad      Cj'prian  saith :  Si  canalis  aquce,  qum  cdpiose  prius  et  largiter  profluebat,  subito 
 EpiTt  Step^'  deficiat,  nonne  ad  fontem  pergitur  ?  Sfc.     Hoc  et  nunc  facere  oportet  Dei  sacer- 
 dotes  prcecepta  divina  servantes,  ut,  in  aliquo  si  nutaverit  et  vacillaverit  Veritas, 
 ad  originem  dominicam  et  evangelicam  atque  apostolicam  traditionem  revertamur; 
 et  inde  surgat  actus  nostri  ratio,  unde  et  ordo  et  origo  surrexit^:  "  If  the  pipes  of 
 the  conduit,  which  before  ran  with  abundance,  happen  to  fail,  do  we  not  use 
 to  search  the*^  head?  &c.    The  priests  of  God,  keei^ing  God's  commandments, 
 must  do  the  same;  that,  if  the  truth  have  fainted  or  failed  in  any  point,  we 
 return  to  the  very  original  of  our  Lord,  and  to  the  tradition  of  the  gospel, 
 and  of  the  apostles  ;  that  therehence  we  may  take  the  discretion  of  our  do- 
 ings, from  whence  the  order  itself  and  original  first  began." 
 Addition.  Addition.  M.  Harding  :  "  It  is  to  be  known,  M.  Jewel,  that  St  Cyprian 
 
 used  that  saying  in  an  evil  case.    And  therefore  he,  defending  a  falsehood,  was 
 271.  "       driven  to  the  very  same  shifts  whereunto  all  heretics  are  driven."    The  anstver. 
 [Detect.]      Whatsoever  were  St  Cyprian's  case,  verily  M.  Harding  hath  devised  but  a  poor 
 defence  for  himself.    For,  alas,  what  a  simple  shift  is  this,  to  say  that  so  holy  a 
 father  and  martyr  of  Christ  was  driven  to  use  the  shifts  of  all  heretics !  Grant 
 we  that  St  Cyprian  stood  in  some  error.    Yet  let  us  see  what  were  his  heretical 
 shifts.    Thus  he  saith  :  "  If  the  truth  faint  or  fail  in  any  point,  we  ought  to 
 return  to  the  original  of  our  Lord,  and  to  the  tradition  of  the  gospel,"  &c.  And 
 is  this  the  shift  of  all  heretics,  to  submit  themselves  and  their  causes  to  the  trial 
 of  God's  truth  ?    Or  doth  no  man  use  this  kind  of  shift,  but  only  heretics  ? 
 Wherefore  then  doth  Christ  so  often  use  the  same  ?    Wherefore  doth  Christ  say. 
 Matt.  xix.     "  From  the  beginning  it  was  not  thus  :"  "  It  is  written  in  the  scriptures  :"  "  Search 
 Johnv.&vii.  ^j^^  scriptures?"   Wherefore  doth  the  prophet  Esay  say,  "Resort  to  the  law  and 
 Tertuii.  adv.  to  the  testimony  of  our  Lord  ?"   Wherefore  doth  TertuUian  say,  Perceque  ad  uni~ 
 
 Prax.  p.  316. 
 
 ['  ...sacrificium  panis  et  vini...ecclesia...offerre 
 non  cessat.— Fulgent.  Op.  Par.  1623.  De  Fid.  ad 
 Petr.  col.  350.  Conf.  August.  Op.  Par.  1679-1700. 
 Tom.  VI.  Append,  col.  30.J 
 
 P  Their  own  meaning,  1570.] 
 
 P  ...calix  qui  in  commemoratione  ejus  offertur... 
 Tinum...quo  Christi  &c....vini...utique  mentio  ideo 
 ponitur  &c. ...aqua. ..quae  sola  Christi  sanguinem  non 
 possit  exprimere. ..videmus  in  aqua  populum  in- 
 telligi,  in  vino  vero  ostendi  sanguinem  Christi... pas- 
 sionis  ejus  mentionem  in  sacrificiis  omnibus  facimus; 
 
 passio  est  enim  Domini  sacrificium  quod  offerimus. 
 —Cypr.  Op.  Oxon.  1682.  Ad  Caeeil.  Epist.  Ixiii.  pp. 
 148,  50,  2,  3,  4,  6.] 
 
 In  isto  autem  sacrificio  gratiarum  actio  atque 
 commemoratio  &c.— Fulgent.  Op.  De  Fid.  ad  Petr. 
 col.  356.] 
 
 Si  canalis  aquam  ducens  qui  copiose  &c.  Quod 
 et  nunc  &c.  ut  si  in  aliquo  nutaverit  &c.  et  apostoli- 
 cam &c. — Cypr.  Op.  Ad  Pompei.  Epist.  Ixxiv.  pp. 
 215,  6.] 
 
 [«  Search  to  the,  15G7,  1570.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 351 
 
 versus  hcereses  jam  hine  prcejudicatum  est,  id  esse  verum,  quodcunque  primum;  id 
 esse  adulterum,  quodcunque  posterius'' ?  "By  this  rule  we  may  equally  prescribe 
 against  all  heretics :  that  is  true  that  was  first  appointed ;  that  is  false  that  was 
 afterward  devised?"  It  were  hard  to  say  that  Christ,  his  apostles,  the  prophets 
 and  holy  fathers  were  shifters  and  heretics. 
 
 Yet  notwithstanding  M,  Harding  saith :  "  We  may  not  be  led  by  St  Cyprian's 
 rule :  it  is  a  shift  and  a  practice  of  heretics."    This  therefore  must  be  his  rule : 
 "  Although  the  truth  faint  or  fail  in  any  point,  yet  may  we  not  return  to  the 
 original  of  our  Lord,  nor  to  the  tradition  of  the  gospel."    St  Cyprian  saith  :  Non  cypr.  Lib.  it 
 debemus  hominis  consnetudinem  sequi,  sed  veritatem  Dei^ :  "We  may  not  follow  ^' 
 the  custom  of  man,  but  the  truth  of  God."    Nay,  saith  M.  Harding,  "this  is 
 the  shift  of  all  heretics."    We  may  not  follow  the  truth  of  God,  but  the  custom 
 of  man.    St  Cyprian  saith  :  Relicto  errore,  sequamur  veritatem^ :  "  Forsaking  error,  cypr.  ad 
 let  us  follow  the  truth."    Nay,  saith  M.  Harding,  "  so  do  heretics :  this  is  but  Epi^t^  steph? 
 a  shift.    We  must  leave  the  truth,  and  follow  error."    If  you  will  needs  shift  off, 
 and  so  miserably  gloss  St  Cyprian's  sayings,  M.  Harding,  thus  verily  must  you 
 say  :  and  indeed  this  rule  hath  of  long  time  been  canonized  in  the  church  of 
 Rome,  and   accounted  catholic.     But  such  are  they  of  whom  Cliiist  saith: 
 "  Ye  have  broken  the  commandments  of  God,  to  maintain  your  own  tradi-  Matt.  xv. 
 tions."  4?S 
 
 The  Apology,  Chap.  vi.  Division  1. 
 
 Moreover,  we  say  that  Christ  hath  given  to  his  ministers  power  to 
 bind,  to  loose,  to  open,  to  shut. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 The  difference  that  is  between  us  and  our  adversaries  in  this  whole  matter  is 
 not  great,  saving  that  it  liketh  well  M.  Harding  to  busy  himself  with  needless 
 quarrels  without  cause.  Three  kinds  of  confession  are  expressed  unto  us  in  the 
 scriptures :  the  first  made  secretly  unto  God  alone ;  the  second  openly  before 
 the  whole  congregation  ;  the  third  privately  unto  our  brother.  Of  the  two  former 
 kinds  there  is  no  question.  Touching  the  third,  if  it  be  discreetly  used,  to  the 
 greater  comfort  and  better  satisfaction  i**  of  the  penitent,  without  superstition  or 
 other  ill,  it  is  not  in  any  wise  by  us  reproved.  The  abuses  and  errors  set  apart, 
 we  do  no  more  mislike  a  private  confession  than  a  private  sermon. 
 
 Thus  much  only  we  say,  that  private  confession  to  be  made  unto  the  minister 
 is  neither  commanded  by  Christ  nor  necessary  to  salvation.    And  therefore  Chry- 
 sostom  saith :  Non  dico  tibi,  ut  te  prodas  in  publicum,  neque  ut  te  accuses  apud  chrysost.  ad 
 alios.  Sed  ohedire  te  volo  prophetce  dicenti,  Eevela  Domino  viam  tuam^^:  "  I  will  thee  "k'"^' 
 not  to  bewray  thyself    openly,  nor  to  accuse  thyself    before  others ;  but  I  coun- 
 sel thee  to  obey  the  prophet,  saying,  *  Open  thy  way  unto  the  Lord'. " 
 
 Addition,    fj^-  M.  Harding :  "  St  Chrysostom  in  this  place  speaketh  not  in-  Addition, 
 deed  of  sacramental  confession,  but  of  that  which  is  daily  to  be  made  to  God 
 alone,  &c.    But  in  other  places  he  hath  taught  us,  that  unto  our  priests  it  is  foi.  274.  t>. 
 given  utterly  to  cleanse,  not  the  leper  of  the  body,  but  the  filth  of  the  soul,"  &c.  Su'^Sd'. 
 The  answer.  "  St  Chrysostom,"  you  say,  "  in  these  words  speaketh  not  of  sacra-  [te^ci.^ 
 mental  confession."    No  great  marvel,  M.  Harding :  for,  I  believe,  you  cannot 
 find  that  any  confession  was  known  by  that  name  in  Chrysostom's  time.    But  in 
 these  words  he  speaketh  of  confession  to  be  made  unto  others.    Call  it  sacra- 
 mental, or  private,  or  auricular,  or  what  you  list.    Of  this  kind  of  confession 
 Chrysostom     saith :  "  I  will  thee  not  to  betray  thyself     openly,  nor  to  accuse 
 
 [7  Tertull.  Op.  Lut.  1641.  Adv.  Pra^x.  2.  p.  635; 
 where  adversus  universas,  and  prajudicaium  sitj] 
 
 ["  Neque  enim  horainis  consuetiidinem  sequi 
 oiiortet,  sed  Dei  veritatem.— Cypr.  Oj).  Ad  CaeciL 
 Epist.  Ixiii.  p.  155.  J 
 
 ['  Id.  ad  Pompei.  Epist.  Ixxiv.  p.  215.J 
 
 ['0  And  satisfaction,  1567.] 
 ["  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad  Hebr. 
 cap.  xii.  Horn.  xxxi.  Tom.  XII.  p.  289.J 
 ['2  Theeself,  1567,  1570.] 
 ['3  St  Chrysostom,  1570.] 
 
352 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Confes- 
 sion not 
 neces- 
 sary. 
 
 Sozora.  Lib. 
 V.  cap.  xix. 
 
 Chrysost.  de 
 Sacerd.  Lib. 
 
 M.  Hard, 
 fol.  275.  b. 
 [Detect.! 
 
 De  PcBnit. 
 
 fiist.  1. 
 
 Quamvis 
 
 pienitudo. 
 
 ne  Pa>nit. 
 Dist.  5. 
 In  Pccnit.  in 
 Cluss. 
 
 thyself^  before  other."  Thus,  I  trow,  he  would  not  have  said,  had  he  thought 
 this  kind  of  confession  to  be  necessary. 
 
 But  you  say:  "  St  Chrjsostom  saith,  'Our  priests  have  power  utterly  to  cleanse 
 the  filth  of  the  soul'. "  And  who  saith  otherwise  ?  When  we  consecrate  priests, 
 we  pronounce  Christ's  words  over  them :  "  Whose  sins  you  do  forgive,  they  are 
 forgiven."  But  are  sins  forgiven  only  by  private  confession  ?  If  so,  how  hap- 
 pened it  then  that  there  was  no  private  confession  used  in  the  church  of  Con- 
 stantinople during  the  whole  time  that  St  Chrysostom  was  bishop  there  ^  ? 
 
 Notwithstanding,  good  christian  reader,  that  thou  mayest  understand  the 
 truth  of  M.  Harding's  dealing,  in  that  whole  place  of  Chrysostom  there  is  no 
 mention  at  all  of  any  confession,  either  private,  or  public,  or  sacramental,  or 
 auricular,  or  any  other.  Read  the  place.  If  thou  find  it  otherwise,  I  will  yield. 
 You  will  say :  He  speaketh  of  forgiveness  of  sins.  I  know  it  well ;  yet  not  of 
 confession.  He  speaketh  of  the  sacrament  of  baptism,  of  preaching  and  of 
 prayer.  By  these  means  St  Chrysostom  saith  the  priest  remitteth  sins,  and 
 reconcileth  God  unto  the  people^.  Who  would  think  that  Doctor  Harding^  would 
 allege  those  places  for  private  confession,  where  as  is  not  so  much  as  one  word 
 once  spoken  of  confession  ? 
 
 M.  Harding :  "  Against  your  heretical  proposition  I  will  set  St  Basil's  catholic 
 judgment.  Thus  he  saith :  '  It  is  necessary  to  confess  sins  unto  them  to  whom 
 the  dispensation  of  the  mysteries  is  committed.  For  so  they  that  in  old  time  did 
 penance  are  found  to  have  done  before  the  saints.  For  it  is  written  in  the 
 gospel,  that  they  confessed  their  sins  to  John  Baptist ;  in  the  Acts,  that  they  con- 
 fessed them  to  the  apostles''.'  By  St  Basil  it  is  necessary  to  confess  sins  unto  the 
 Ipriests.  By  M.  Jewel  it  is  not  necessary  at  all.  Who  is  the  likelier  of  these  two 
 to  be  a  liar?"  The  ansiver.  O  M.  Harding,  why  do  you  thus  abuse  your  simple 
 reader  ?  My  words  are  these,  as  they  lie  plainly  before  you  :  "  That  private  con- 
 fession be  made  unto  the  minister,  it  is  neither  commanded  by  Christ  nor  neces- 
 sary to  salvation."  To  reprove^  this  heretical  proposition,  (for  so  it  pleaseth  you 
 to  call  it,)  you  have  brought  in  the  catholic  judgment  of  St  Basil.  But,  I  beseech 
 you,  among  all  these  words  of  St  Basil,  is  there  any  one  word  of  private  con- 
 fession ?  If  there  be  any,  let  it  appear.  If  there  be  none,  why  do  you  allege  it  ? 
 Mark  the  words  and  examples  that  St  Basil  useth.  "  Thus,"  saith  he,  "  the  people 
 confessed  their  sins  to  John  Baptist :  thus  they  confessed  their  sins  to  the  apos- 
 tles." Thus  saith  St  Basil.  But  did  either  the  apostles  or  John  Baptist  hear  pri- 
 vate confessions  ?  Did  they  sit  down  upon  a  stool  in  a  corner,  and  hearken  what 
 each  man  should  severally  say  unto  them  ?  No,  no,  M.  Harding,  St  Basil  spake 
 only  of  public  offences  that  were  known  to  many.  Such  off  ences  it  was  necessary 
 for  the  satisfaction  of  the  church  to  be  confessed  unto  the  priest,  as  unto  the 
 common  minister  of  the  whole ;  not  secretly  or  in  a  corner,  but  openly  and  in  the 
 hearing  of  all  the  people.  This  confession,  M.  Jewel  saith,  is  still  necessary  in 
 the  church  of  God.  Now  therefore  yourself  may  judge,  to  use  your  own  cour- 
 teous words,  "whether  of  us  is  likelier  to  be  the  liar?" 
 
 And  Gratian,  having  thoroughly  disputed  and  debated  the  whole  matter  of 
 both  sides,  in  the  end  leaveth  it  thus  at  large :  Cut ....  harum  [sententiarum] 
 potius  adhcerendum  sit,  lectoris  judicio  reservatur ;  utraque  enim  fautores  hahet 
 sapientes  et  religiosos  vivos'' :  "Whether  of  these  two  opinions  it  were  better  to 
 follow,  it  is  left  to  the  discretion  of  the  reader ;  for  either  side  is  favoured  both 
 by  wise  and  also  by  godly  men."  Therefore  the  gloss  there  concludeth  thus : 
 Melius  dicitur  confessionem  institutam  fuisse  a  qvxtdam  universalis  ecclesice  tradi- 
 
 ['  Theeself,  1570.] 
 
 [-  Perhaps  Sozonien  is  a  mistake  for  Socrates. 
 See  Socrat.  iu  Hist.  Eccles.  Script.  Amst.  1C95-1700. 
 Lib.  V.  cap.  xix.  pp.  2'28,  9.  Conf.  Soz.  in  eod.  Lib. 
 VII.  cap.  xvi.  pp.  589,  90.J 
 
 OuTot  &e  oil  XtTTpav  aionaToi,  ctW  uKadap- 
 oiav  i/zux'!')  ouic  diTaWaye'KTav  ooKifxdX^eiv,  aW 
 dwaXXdTTewTravTeXuj^  tXafiov  e^ovaiati. — Ciirysost. 
 Op.  Par.  1718-38.  DeSacerdot.  Lib.  in.  Tom.  I.p.384.J 
 
 M.  Harding,  1570;  D.  Harding,  1C09.J 
 
 P  ...dvayKuTov  ToTi  TTtiTLaTevfievoi^  tijv  oIkovo- 
 ix'iav  Twv  p.vcrTr)pLiav  tou  Beou  e^o/jLoXoyettTdai  Ta 
 diMapT))iiaTa...yeypairTai  yap  ev  fihv  tu>  euayye- 
 Xtut,  uTi  Tw  fiairTKnfi  'Iwdviiri  i^uifioXoyovvTO  ray 
 d/xapTLa9  auTtjiv'  ev  oe  TaXi  irpd^etn  j  Tot9  dirocTO' 
 Aoi9.  — Basil.  Op.  Par.  1721-30.  Reg.  brev.  tract. 
 Interr.  cclxxxviii.  Tom.  IL  p.  516.J 
 
 [«  Prove,  1G09,  IGII.] 
 
 Corp.  Jur.  Canon.  Liigd.  1624.  Decret.  Gratian. 
 Deer.  Sec. .Pars,  De  Poeuit.  Dist.  i,  can.  89.  col.  1717.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 353 
 
 tione  potins,  quam  ex  novi  vel  veteris  testamenti  auctoritate^ :  "  It  is  better  to 
 say  that  confession  was  ordained  by  some  tradition  of  the  universal  church  than 
 by  the  authority  of  the  new  or  old  testament."   Likewise  saith  Theodoras,  some- 
 time archbishop  of  Canterbury,  a  Greek  born :  Qvidam  Deo  soliimmodo  confiteri  ^eVcmit. 
 debere  peccafa  dicunt,  ut  GrcecP :  "  Some  say  we  are  bound  to  confess  our  sins  Quuiaiii. 
 only  to  God,  as  do  the  Grecians."    Whereupon  the  gloss  noteth  thus:  ylpwcZ  Oe  Pa-nit. 
 Grcecos  [con/e.ssio]  non  [esf  necessaria]  ;  qnia  non  emanavit  ad  illos  traditio  talis^" :  inpinit. 
 "  Among  the  Grecians  confession  is  not  necessary ;  for  that  no  such  tradition  ever 
 came  amongst  them." 
 
 But  what  need  many  words  ?    M.  Harding  himself  in  the  discourse  hereof  is 
 forced  to  confess,  that  "  the  express  term  of  auricular  or  secret  confession  is  m.  Hard, 
 seldom  mentioned  in  the  ancient  fathers."    His  tale  had  been  truer  if  he  had  said  [Conf.] 
 thus :  The  express  term  of  auricular  or  secret  confession  is  never  mentioned  in 
 the  ancient  fathers.    Now,  to  pass  over  certain  other  M.  Harding's  unnecessary 
 talks,  he  groweth  to  the  matter  in  this  sort : 
 
 M.  HARDING. 
 
 . . .  Concerning  the  ministers  of  the  church,  we  say  that  they  open  and  shut  by 
 dispensing  the  sacraments,  who  have  their  virtue  of  the  merits  of  Christ.  For 
 whereas  the  sacraments  have  issued  and  flowed  out  of  the  side  of  our  Saviour 
 Christ  sleeping  on  the  cross  (as  by  allusion  we  may  use  the  words  of  the  old  figure) 
 wherewith  the  church  is  buildcd,  therefore  in  the  sacraments  of  the  church  the  efficacy 
 of  the  passion  remaineth.  And  for  that  cause  to  the  ministers  also  of  the  church, 
 who  be  dispensers  of  the  sacraments,  a  certain  power  is  given  to  remove  the  bar  that 
 excludeth  us  from  God's  favour,  not  through  their  own,  but  through  God's  virtue 
 The  key  of  the  "^^^  poiver,  and  merit  of  Christ's  passion.  And  this  power  is  called  by  a 
 Church.  metaphor  the  hey  of  the  church,  ivhich  is  the  hey  of  ministry ;  ivhereof 
 we  shall  speah  hereafter.  This  power,  so  much  as  concerneth  release  of  sins,  is 
 For  vhom  ser-  ^xevcised  in  the  sacrament  of  penance  to  the  benefit  of  them  that  after 
 m«n/o/ ^c-'^"  baptism  be  relapsed  and  fallen  into  sin  again.  Oftvhich  power  no  chris- 
 uance.  ((g^i  man  doubteth,  unless  he  hold  the  heresy  of  the  Novations,  tvho  ivere 
 
 sova.tians"de-  condemned  for  heretics  bii  the  church  because  they  denied  that  priests  in 
 
 nied  penance.  .7 
 
 the  church  had  authority  to  remit  sins,  *  and  so  denied  the  sacrament  *  This 
 
 /.  savoureth 
 
 oj  penance   of  untruth. 
 
 For  Novatus 
 denied  not 
 
 THE  BISHOP  OP  SAHISBUEY.  private, 
 
 but  open 
 
 That  duly  receiving  the  holy  sacraments  ordained  by  Christ  we  receive  also  p™*'"^^' 
 the  remission  of  sins,  it  is  not  any  way  denied.    For  the  substance  of  all  sacra- 
 ments is  the  word  of  God,  which  St  Paul  calleth  verbum  reconciliationis,  "thezcor.  v. 
 word  of  atonement."    This  word  is  the  instrument  of  remission  of  sin.  The 
 sacraments  are  the  seals  affixed  to'^  the  same :  the  priest  is  the  mean.    St  Augus- 
 tine saith  :   In  aqua  verbtim  mundat.     Detrahe  verbum, ....  quid  est  aqua,  nisi  f"^^'^^- 
 aqua^^?  "In  the  water  is^*  the  word  of  God,  that  maketh  clean.  Take  the  word  Tract. 'bo. 
 away;  and  what  is  water  else  but  water?"    Hereof  we  shall  have  cause  to  say 
 more  hereafter. 
 
 All  that  is  here  brought  in  touching  Novatus,  it  is  utterly  from  the  purpose. 
 For  Novatus  never  denied  but  a  sinner  might  confess  his  sins,  either  secretly  to 
 God  alone,  or  publicly  and  openly  before  the  whole  congregation.  As  for  auri- 
 cular confession  to  the  priest,  for  ought  that  may  appear,  he  never  heard  of  it. 
 But  herein  stood  his  whole  error,  that  he  thought  whosoever  had  committed  any 
 great  notorious  sin  after  baptism,  notwithstanding  any  submission  or  satisfaction 
 he  was  able  to  make,  yet  might  he  never  be  reconciled  unto  his  brethren,  or  be 
 
 f  Ibid.  Dist.  V.  in  Gloss,  col.  1801;  where  earn  1        f  12  xjnto,  1567.] 
 
 institutam.]  .        p  August.  Op.  Par.  1G79-1700.  In  Johan.  Evang. 
 
 ["  Ibid.  Dist.  i.  can.  90.  col.  1718.]  |  cap.  xv.  Tractat.  Ixxx.  3.  Tom.  III.  Pars  11.  col. 
 
 Ibid.  Dist.  v.  in  Gloss,  col.  1801  ;  where  apud  i  703.] 
 
 I  It  is,  15C7.] 
 
 ["  NoTatianiis,  1570.]  I 
 
 [jewel,  III.]  "^^ 
 
354 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 received  again  into  the  church :  not  that  he  would  hereby  drive  the  penitent  sor- 
 rowM  sinner  to  despair  of  God's  mercy,  but  (as  some  learned  men  have  thought) 
 only  for  example  and  teiTor  unto  others.    And  therefore  Beatus  Rhenanus  saith : 
 Bfeman       ^'^  ^'"^  senteiitia  veterum  permulti  fuerunt,  et  in  its  etiain . . .  Augustitms^. 
 mArg.  Libel.       St  Augustine  saith :  Caute  saluhriterque  provisum  est,  ut  locus  illius  Jmmilliince 
 i)e  Po-nit.    pcenitenticK  semel  in  ecdesia  concedatur ;  ne  medicina  vilis  minus  utilis  esset  cegrotis'^ : 
 Epw'.^i.     "It  hath  been  discreetly  and  wholesomely  provided,  that  it  should  not  be  granted 
 to  any  man  to  do  that  most  humble  open  penance  but  only  once  in  the  church, 
 and  never  more  afterward ;  lest  the  medicine,  being  made  over  common,  should 
 not  be  profitable  to  the  sick." 
 
 Thus  much  difference  therefore  we  see  there  was  between  the  church  and 
 Novatus :  the  chm-cli  granteth  the  open  sinner  one  oiily  time  of  open  recon- 
 ciliation, and  never  more ;  but  Novatus  granteth  none  at  all.  Therefore  the 
 whole  matter  of  Novatus  might  have  served  M.  Harding  to  some  other  pur- 
 pose. For  confession,  whether  it  were  private  or  public,  was  no  part  of  his 
 error. 
 
 The  Apology,  Chap.  \i.  Division  2 3. 
 
 And  we  say  that  the  office  of  loosing  consisteth  in  this  point,  that  the 
 minister  either  by  the  preaching  of  the  gospel  offereth  the  merits'*  of 
 Christ  and  full  pardon  to  such  as  have  lowly  and  contrite  hearts,  and  do 
 unfeignedly  repent  themselves  ^  pronouncing  unto  the  same  a  sure  and 
 undoubted  forgiveness  of  their  sins,  and  hope  of  everlasting  salvation ; 
 or  else  that  the  same  minister^,  when  any  have  offended  their  brothers' 
 minds  with  some*^  great  offence,  or  notable^  and  open  crime,  whereby^ 
 they  have  as  it  were  banished  and  made  themselves  strangei's  from  the 
 common  fellowship  and  from  the  body  of  Christ,  then,  after  perfect" 
 amendment  of  such  persons,  doth  reconcile  them,  and  bring  them  home 
 again,  and  restore  them  to  the  company  and  unity  of  the  faithful^ 
 
 •  Untnith. 
 For  ClirUt 
 never  {^are 
 the  priest 
 any  such 
 commission. 
 
 •  Untruth. 
 For  St  Hie- 
 rome  saith : 
 
 Soivur.t 
 serraone 
 Dei,  et 
 testimoniis 
 scriptura- 
 rumH." 
 »  Untruth, 
 by  .M.  Hard- 
 ing's own 
 doctrine. 
 Bead  the 
 answer. 
 
 II.  HARDING. 
 
 Tlie  sum  of  all  these  gay  icords  abridged  doth  attribute  loosing  or  absolution 
 first  to  preaching,  next  to  assailing  such  as  be  excommunicate.  As  touching  the 
 first,  these  defenders  confound  the  offices  of  preaching  and  absolution^'^.  The 
 preacher  teacheth  the  hearers,  and  reporteth  tJie  words  of  Christ  as  out  of  the 
 mouth  of  Christ,  saying :  Thus  saith  Christ,  §-c.  The  priest,  which  is  the  minister 
 of  absolution,  according  to  the  authority  given  to  him  by  Christ,  in  his  own  person 
 assoileth  the  penitent,  saying :  *I  assoil  thee,  in  the  name  of  the  Father,  4"C.  *  The 
 preacher,  in  that  he  preacheth  only,  doth  not  assoil  sinners,  neither  giveth  he  the 
 merits  of  Christ,  nor  full  pardon  by  pronouncing  unto  them  the  gospel.  *For,  if 
 that  great  benefit  consist^^  in  pronouncing  or  denouncing  of  the  gospel,  tJien  why 
 might  not  every  layman,  yea,  women,  yea,  young  boys  and  girls,  assoil  sinners? 
 Yea,  ichy  might  not  every  man  assoil  himself?  And  ivould  ye,  sirs,  appoint  unto 
 us  such  for  judges  constituted  by  Christ  ? . , . . 
 
 For  the  words  of  Christ  be  so  plain  as  they  cannot  be  so  violently  tvrested.  For 
 Christ  said  not.  To  whom  ye  offer  by  preaching  of  the  gospel  my  merits  and  pardon, 
 
 ['  TertuU.  Op.  Franek.  1597.  Beat.  Rhenan. 
 Annot.  in  Arg.  Lib.  de  Poen.  p.  10;  where  in  qua, 
 and  fuere.'\ 
 
 [2  August.  Op.Par.  1G79— 1700.  Ad :\raced.  Epist. 
 cliii.  cap.  iii.7.  Tom.  II.  coL  .520;  where  provisum  sit.'\ 
 This  portion  of  the  Apology  is  twice  printed 
 by  Harding.    It  begins  the  first  time  :  And  that 
 office.] 
 
 [*  Jlinister  should  either  offer  by  the  preaching 
 of  the  gospel  the  merits,  Conf.J 
 P  Them,  Conf.] 
 
 [<>  The  minister,  Conf.] 
 ['  A,  Conf.J 
 
 P  And  with  a  notable,  Conf.] 
 ["  Fault  as  whereby,  Conf.  1 ;  fault  whereby, 
 Conf.  2.] 
 
 [^o  Themselves  as  strangers,  Conf.  1.] 
 ["  Perfite,  Conf.  and  Def.  1507,  1570.] 
 
 And  of  absolution,  Conf.  and  Def.  1567,  1570, 
 
 1609.] 
 
 ['3  Consisted,  Conf.] 
 
 See  below,  page  357,  note  17.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 355 
 
 John  XX  ^'^^ose  sins  ye  pronounce  by  the  gospel  to  be  remitted;  hut,  Quorumcun- 
 
 que  reniiseritis,  "  Whosesoever^^  sins  ye  remit,  they  are  remitted  to  them." 
 For,  as  the  Son  of  man  remitted  sins  to  him  that  was  sick  of  the  jmlsy,  and  to  Mary 
 Maudelene,  "that  ye  may  know,"  saith  he,  "that  the  Son  of  man  hath  poiver  to  remit 
 Lih  Hi  de  "      '  ^^'^^         hath  transferred  *  the  same  j^ower  unto  priests,  saith  *  The  same 
 
 nignitat.  So-    Chrysostom:  which  priests  he  hath  sent,  as  the  Father  sent  him^'^.    And,  c^Shey 
 if  absolution  consist  in  pronouncing  of  the  gospel,  which  profiteth  so  much  same  word, 
 as  it  is  believed,  *  then  the  power  of  the  keys,  tvhich  Christ  hath  given  to  the  c/rarc/i,  oth'erwLe. 
 consisteth  not  so  much  in  the  minister  as  in  the  sinner  that  heareth  and  believeth,  and  so  Joined  w'ui 
 is  forgiven,  by  Luther's  opinion.  And  by  this  means  the  jiriest  hath  no  special  power.  ™mfoiiy. 
 But  ire  say  ivith  the  church,  that  a  sacrament  hath  his  efficacy  of  the  institution  of 
 
 Christ  in  him  to  ivliom  it  is  adhibited  In  this  sense  the  catholic  church  of  Christ 
 
 hath  ever  taught  that  God  worketh  our  salvation  by  sacraments,  and  in  this  faith  it 
 hath  always  baptized  infants,  that,  their  sins  being  remitted,  they  might  be  made  the 
 children  of  God.    *  Likewise  by  the  keys  of  the  church  it  hath  assoiled  persons  *  untmth. 
 bereft  of  the  use  of  speech  and  reason,  as  the  learned  and  ancient  holy  father  Leo  cimrch  as- 
 teacheth  in  his  epistle  ad  Theodorum  episcopum  Forojuliensem     and  St  Augustine,  madman,' 
 de  Adulterinis  Conjugiis,  Lib.  i.  cap.  xxvi,  et  ultimo  pronounced 
 
 Finally,  if  the  office  of  loosing,  that  is,  absolution,  consisteth^^  in  preaching  the  ^J^^^^^^^'' 
 gospel  and  offering  the  merits  of  Christ  by  pronouncing  the  ivords  in  ivhich  the  thgy'^'gJ^J'^" 
 remission  of  our  sins  is  expressed,  as  this  defender  teacheth ;  then  had  not  the  cate-  sober. 
 chumens  of  old  time,  neither  now  should  they  be  in  any  danger,  if  they  should  die 
 without  baptism  and  the  grace  of  reconciliation,  that  is,  not  being  assoiled.  For 
 they  lacked  no  preaching,  as  now  they  lack  not,  where  any  such  be.    The  contrary 
 whereof  the  church  hath  ever  taught ;  and  for  witness  of  the  same,  besides  other 
 fathers,  we  have  the  plain  doctrine  of  St  Augustine,  who  saith  that  "  a  catechu- 
 Tract,  in        men,  how  much   soever  he  profiteth,  heareth  still  the  burden  of  his 
 johan.  xiii.     iniquity,  so  long  as  he  is  not  baptized'^^.". . , 
 
 I  deny  not  but  cases  of  just  necessity  be  excepted  in  the  one  and  the  other,  having 
 right  and  firm  wills  and  desire  in  each  case;  "when  not  the  contempt  of  religion,  but 
 the  point  of  necessity,  excludeth  the  mystery  of  baptism-^,"  as  St  Augustine  saith.  Then 
 how  dangerous  and  pernicious  is  the  doctrine  of  these  defenders,  our  new  ministering 
 prelates,  who,  more  with  sweet  and  holy  words  than  v:ith  truth,  teach  christian 
 people  that  the  office  of  loosing  consisteth  in  offering,  by  preaching  of  the  gospel 
 (as  they  call  it),  the  merits  of  Christ  and  full  pardon,  and  by  pronouncing  (I  know 
 not  how)  a  sure  and  midoubted  forgiveness  of  sins,  and  hope  of  everlasting  salvation 
 to  such  forsooth  as  have  lowly  and  contrite  hearts,  and  do  unfeignedly  repent  them  ! 
 The  contrition  of  heart  they  seem  to  speak  of  sufficeth  not  for  loosing  of  sins,  unless  o  dangerous 
 it  he  contrition  formed  with  charity,  as  the  divines  teach:  ivhich  charity  seeketh  a/ttZ 
 requireth  the  sacrament  of  penance  and  the  grace  of  reconciliation,  ivhich  cannot  be 
 ministered  but  by  a  priest.    *  Neither  is  it  possible  the  priest  to  judge  truly  who  are  *  Untrutii. 
 lowly  and  contrite  of  heart,  and  repent  them  unfeignedly,  forasmuch  as  he  cannot  ^iTwe^*^ 
 search  the  heart,  unless  the  penitents  humble  themselves  unto  him,  and  declare,  their 
 repentance  by  simple  and  lowly  confession  of  their  sins ;  which  confession  these  new 
 gospellers  have  abandoned  out  of  their  congregations.     How  much  is  more  the 
 Lib  I.  Homii.  <^<^tholic  and  wholesome  doctrine  of  St  *  Augustine  to  be  embraced  and  *  Manifest 
 Horn.  4'j.       followed,  which  he  uttereth  in  these  words :  "  Do  ye  penance  such  as  is  Kor'^stAugus- 
 
 tine  speaketh 
 these  words 
 
 ['^  Whosoever's,  Conf.  and  Def.  15C7.]  j  quod  eorum  in  fide  Christiana  jam  nota  voluntas  est,  contetsion 
 
 lld<7av  Ti]v  Kfj'KTiu  eowKev  6  IlaTiip  t<«  Yioi.  [  &c.    Quifi  autem  baptismatis,  eadem  recoiiciliationis  pggp'jg""' 
 
 .   _. /.          !  _flr   ggj.  paussa,  &c. — August.  Op.  De  Conjug.  Adult. 
 
 Lib.  I.  capp.  xxvi.  xxviii..3;5, 5.  Tom. VI.  cols.  403, 4.] 
 Consisted,  Conf.  and  Def.  1.567.] 
 Quantumcumque  enim  catechumenus  profi- 
 ciat,  adhuc  sarcinam  iniquitatis  su;e  portat :  non  illi 
 dimittitur,  nisi  cum  venerit  ad  baptismum. — Id,  in 
 Jolian.  Evang.  cap.  iii.  Tractat.  xiii.  7.  Tom.  III. 
 Pars  II.  col.  394.] 
 
 [2'  ...cum  ministerium  baptisrai  non  contemtus 
 religionis,  sed  articulus  necessitatis  exoludit. — Id.  do 
 Bapt.  contr.  Donat.  Lib.  iv.  cap.  xxii.  20.  Tom.  IX. 
 col.  139.J 
 
 23—2 
 
 opu)  6e  Trdaav  auTijV  tuutoi<s  ey^ei/iKrdcvTu^  utto 
 Tov  rioS.— Clirysost.  Op.  Par.  1718-38.  De  Sacer- 
 dot.  Lib.  HI.  Tom.  I.  p.  383.] 
 
 ['^  Quod  si  aliqua  vi  aegritudinis  ita  fuerint  aggra- 
 vati,  ut  quod  paulo  ante  poscebant,  sub  praesentia 
 sacerdotis  significare  non  valeant ;  testimonia  eis 
 fidelium  circumstantium  prodesse  debebunt,  ut  simul 
 et  pcenitentia;  et  reconciliationis  beneficium  conse- 
 quantur.— Leon.  Magni  Op.  Lut.  1G23.  Ad  Theo- 
 dor.  Foroj.  Episc.  Epist.  xci.  col.  472.] 
 
 Cateclmmeni3...si  morbo...sic  oppre.ssi  sint,  ut 
 ...petere  sibi... baptismum. ..nou  possint,  prosit  eis 
 
356 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 done  in  the  cliurcli,  that  the  church  may  pray  for  yon.  Let  no  man  say  to  him- 
 self, I  do  penance  secretly,  before  God  I  do  it :  God  vho  forgiveth  me  Jcnoiceth 
 that  I  do  it  in  my  heart."  But  ivhat  saith  St  Augustine  hereunto  ?  "  Why 
 then  (saith  he)  it  ?ras  said  in  vain,  'What  things  ye  loose  in  earth  they 
 shall  be  loosed  in  heaven.'  Then  icithout  cause  the  keys  be  given  to  the  " 
 church.  We  maJce  void  the  gospel  of  God;  we  make  frustrate  the  words  of 
 ChristK" .... 
 
 St  Augustine  saith :  Do  ye  penance,  not  such  as  liketh  yourselves,  not  such  as 
 newfangled  self-pleasing  preachers  teach  you,  but  such  as  is  done  in  the  church, 
 ivhich  consisteth  in  contrition  of  heart,  confession  of  mouth,  and  satisfaction  of  work, 
 that  so  ye  may  be  assoiled,  and  perfectly^  reconciled  
 
 Touching  the  second  point, . . .  ice  do  not  attribute  the  loosing  of  such  as  be  ex- 
 communicate to  the  offering  of  Christ's  merits,  and  pronouncing  of  the  gospel  unto 
 them,  as  you  do,  but  to  the  potver  of  Jurisdiction  by  Christ  given  to  the  church. . . . 
 
 By  the  fathers  excommunication,  in  consideration  of  the  necessity  of  it,  is  called 
 nervus  ecclesiasticse  disciplinae,  "  the  sinew  of  churchly  discipline;"  by  the  canons, 
 mucro  episcopi^,  "thesu-ord  of  a  bishop;"  by  St  Augustine,  episcopalis  judicii 
 damnatio,  qua  pcEna  nulla  in  ecclesia  major  est^,  "the  condemnation  of  a  man 
 by  bishophj  judgment,  than  the  which  there  is  no  greater  punishment  in  the 
 church." .... 
 
 Sent  iv. 
 DLt.  19. 
 
 A 
 
 Layman 
 remitteth 
 sin. 
 
 August,  in 
 Johan. 
 Tract  124. 
 August,  de 
 Verb.  Dora, 
 stcund. 
 Matt. 
 Senn.  16. 
 
 Theoph.  in 
 Matt  cap. 
 xviii. 
 
 THE  BISHOP  OF  SAKISBURT. 
 
 We  commit  the  keys  of  the  kingdom  of  heaven  only  unto  the  priest,  and  to 
 none  other;  and  to  him  only  we  say,  "Whatsoever  thou  bindest  in  earth  shall  be 
 bound  in  heaven."  Yet  nevertheless  hath  not  every  priest  the  use  of  these  keys. 
 Peter  Lombard  himself  saith :  Sane  did  potest,  quod  alteram  istarum  clavium,  id 
 est,  scientiam  discernendi,  non  habent  omnes  sacerdotes^ :  "  We  may  safely  say  that 
 all  priests  have  not  the  one  of  these  two  keys ;  I  mean  the  knowledge  to  discern." 
 If  they  have  not  the  keys,  then  can  they  neither  open  nor  shut. 
 
 Neither  doth  it  follow  of  our  doctrine,  that  either  children  or  laymen  do 
 or  may  forgive  sins.  And  yet  God's  word  may  be  mighty,  be  the  pronouncer 
 of  it  never  so  simple.  St  Augustine  saith  :  Cum  Chr-istus  Petro  diceret,  Tibi 
 dabo  claves  regni  ccelorum,  . .  .  universam  significabat  ecclesiam^:  "VChen  Christ 
 said  unto  Peter,  'Unto  thee  will  I'  give  the  keys  of  the  kingdom  of  heaven,' 
 he  signified  thereby  the  whole  church."  And  again  :  Qucecunque  ligareris  super 
 terram,  erunt  ligata  . .  .in  ccelo. .  . .  Cwpisti  habere  fratrem  tuum  tanquam  publica- 
 num:  ligas  ilium  in  tei'ra.  . . .  Cum  autem  correxeris,  et  concordaveris  cum  fratre 
 tuo,  solvisti  ilium  in  terra.  Cum  solveris  in  terra,  solutus  erit  .  . .  in  coelo^: 
 "  Whatsoever  things  thou  shalt  bind  in  earth,  they  shall  be  bound  in  heaven. 
 Thou  (being  a  layman)  hast  begun  to  have  thy  brother  as  a  publican  :  thou 
 bindest  him  in  earth.  But  when  thou  hast  corrected  him,  and  hast  agreed 
 with  thy  brother,  thou  hast  loosed  him  in  earth.  And  when  thou  hast  loosed 
 him  in  earth,  he  shall  be  loosed  in  heaven." 
 
 Likewise  Theophylact  saith :  tu  ojf'ensus  habes  eum  qui  te  affecit  injuria 
 sicut  publicanum  et  gentilem,  erit  ille  et  in  ccelo  talis;  si  autem  solveris  eum. 
 
 ['  ...  agite  pcenitentiaiD,  qualis  agitnr  in  ecclesia, 
 tit  oret  pro  vobis  ecclesia.  Nemo  sibi  dicat,  Occulte 
 ago,  apud  Deum  ago :  novit  Dens  qui  mihi  ignoscat, 
 quia  in  corde  meo  ago.  Ergo  sine  caussa  [dijctum 
 est,  Qu<e  solveritis  in  terra,  soluta  erunt  in  ccelo? 
 Ergo  sine  caus^  sunt  claves  datse  ecclesite  Dei? 
 Frustramus  evangelium,  frustranr.us  verba  Christi  ? — 
 Id.  ad  Conjug.  Serm.  cccxcii.  3.  Tom.  V.  col.  1504.] 
 
 [-  And  be  perfitelv,  Conf. ;  and  perfitely,  Def. 
 1567,  1570.] 
 
 ...felici  mncrone  episcopi  sacerdotmn  piacula 
 resecentur.— Joan.  Papain  Corp.  Jur.  Canon.  Ltigd. 
 1624.  Decret.  Gratian.  Deer.  Sec.  Pars,  Cans.  xvi. 
 Quajst.  ii.  can.  1.  col.  11.30.J 
 
 [*  ...damnatio...  quam  facit  episcopale  judicium 
 
 (qua  poena  in  ecclesia  nulla  major  est),  &c — Au- 
 gust, in  eod.  Cans.  xxiv.  Quaest.  iii  can.  17.  col. 
 14l'5.  Conf.  Op.  Par.  1679-1700.  Lib.  de  Corrept.  et 
 Grat.  cap.  xv.  46.  Tom.  X.  col.  775.] 
 
 Pet  Lomb.  Libr.  Sentent.  CoL  Agrip.  1576. 
 Lib.  IV.  Dist  xix.  A.  foL  380.  2 ;  where  alterum  cla- 
 vium Utarum.'\ 
 
 ...quando  ei  dictum  est,  &c. — August.  Op. 
 In  Johan.  Evang.  cap.  xxi.  Tractat.  cxxiv.  5.  Tom. 
 III.  Pars  It  col.  822. J 
 ['  1  will,  1.567.] 
 
 [8  Id.  de  Verb.  Evang.  Matt,  xviii.  Serm.  Ixxxii. 
 7.  Tom.  V.  col.  442;  where  gucBcumque  ligaveritis, 
 and  ligata  erunt.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  357 
 
 hoc  est,  si  illi  coudonaveris,  erit  illi  et  in  coelo  condonatum.  Non  enim  solum 
 quce  solvuut  sacerdotes  sunt  soluta ;  sed  qucecunque  et  nos,  injuria  affecti,  vel 
 ligamus  vel  solvimus,  et  ipsa  erunt  ligata  vel  soluta^:  "If  thou,  being  offended, 
 have  liim  that  hath  done  thee  wrong  as  a  pubUcan  and  as  an  heathen,  such 
 shall  lie  be  also  in  heaven.  But  if  thou  loose  him,  that  is  to  say,  if  thou 
 pardon  him,  he  shall  be  pardoned  also  in  heaven.  For  not  only  the  things 
 that  priests  loose  are  loosed,  but  also  whatsoever  we  (being  laymen),  having 
 taken  wrong,  do  bind  or  loose,  the  same  things  shall  also  be  bound  or  loosed." 
 
 This  doctrine  may  not  seem  so  strange  to  M.  Harding,  unless  he  be  a 
 stranger  amongst  his  own.  For,  by  the  order  of  his  own  church  of  Rome,  an 
 old  wife  or  a  young  girl  may  minister  the  sacrament  of  baptism.  And,  I  trow, 
 he  will  not  say  they  may  minister  baptism  without  remission  of  sins. 
 
 In  this'**  church  of  Rome  the  power  of  the  keys  is  lapped  up  oftentimes 
 in  a  bull  of  lead,  and  sent  abroad  into  the  world  by  a  lay-pardoner ;  and  is 
 thought  nevertheless  good  and  sufficient  unto  the  receiver  for  remission  of  sins, 
 notwithstanding  the  messenger  be  no  priest. 
 
 Some  of  the  late  doctors  of  his  said  church  have  taught  us,  that  a  man 
 may  make  his  confession  by  a  bill  of  his  hand,  and  receive  absolution  by  a  De  Vcsniu 
 trushman'i  or  by  a  broker'^.    Peter  Lombard,  the  grand  master  of  their  whole  Quem' 
 school,  saith  :  Si  tamen  defuerit  sacerdos,  proximo  vel  socio  est  facienda  confessio^^:  srat.'?v.'sent. 
 "  If  thou  want  a  priest,  thou  must  make  thy  confession  unto  thy  neighbour  or  An'  s 
 unto  thy  fellow."    And  Beda  saith,  as  he  is  alleged  by  the  said  Peter  Lombard  :  p™'-  jj- 
 CocBQualibus  quotidiana  et  levia,  qraviora  vero  sacerdoti  pandamus^^:  "Let  us  ^v"'' 
 
 ^  '  ^  pnusquam, 
 
 open  our  small  and  daily  sins  unto  our  fellows,  and  the  greater  unto  the  priest."  fa^gnJ^' 
 
 And,  to  be  short,  upon  the  decretals  it  is  noted  thus :  In  necessitate  laicus  Dist. 
 potest  et  audire  confessiones  et  absolvere^^ :  "In  case  of  necessity  a  layman  may  Jud.'ordin. ' 
 both  hear  confessions  and  absolve."  irrG?oss.'^' 
 
 This  is  the  order  and  doctrine  of  M.  Harding's  own  church.  His  own  doc- 
 tors tell  him,  that  laymen  and  women  may  absolve  the  penitent  and  forgive 
 sins.    Therefore  he  hath  the  less  cause  to  mislike  it. 
 
 M.  Harding  saith  further :  "  Christ  saith  not,  To  whom  ye  offer  by  preaching 
 of  the  gospel  my  merits  and  pardon,  or,  Whose  sins  ye  pronounce  by  the  gospel 
 to  be  remitted ;  but,  Quorumcunque  remiscritis,  '  Whosesoever  sins  ye  remit,  they 
 are  remitted'."    If  M.  Harding  will  conclude  of  this  negative,  Ergo,  sins  be 
 not  forgiven  by  the  preaching  of  the  gospel,  I  trow  it  will  be  but  a  simple 
 argument.    For  Chrysostom  saith  :  Clavicularii . .  .  sunt  sacerdotes,  quibus  credi-  chrysost.  in 
 turn  est  verbum  docendi  et  interpretandi  scripturas :  "  The  key-bearers  be  the  ^perf"eap; 
 priests,  to  whom  is  committed  the  word  of  teaching  and  expounding  the  scrip- 
 tures."    And  St  Hierome  saith :  Qucecunque  solveritis  super  terram,  erunt  soluta  memn.  m 
 et  in  coelo.    Solcunt  autem  eos  apostoli  sermone  Dei,  et  tcstimoniis  scripturarum,  rap.''xw^ 
 et  exhortatione  virtutum^"' :  "Whatsoever  things  ye  loose  upon  earth,  they  shall 
 be  loosed  also  in  heaven.    But  the  apostles  loose  them  by  the  word  of  God, 
 and  by  the  testimonies  of  the  scriptures,  and  by  exhortation  unto  virtue." 
 
 Likewise  St  Augustine  saith :  Jam  vos  mundi  estis  propter  verbum  quod  lo-  August,  in 
 quutus  sum  vobis.    Quare  non  ait,  Mundi  estis  propter  baptismum  quo  loti  estis ;  xraetl'so. 
 .  .  .  nisi  quia  et  in  aqua  verbum  mundat^^?  "  'Now  are  you  clean  because  of  the 
 word  that  I  have  spoken  to  you.'    Why  saith  he  not.  You  are  clean  because  of 
 the  baptism  wherewith  ye  are  washed ;  saving  that  even  in  the  water  it  is  the 
 
 Theophyl.   Op.  Venet.  1754-63.    In  Matt. 
 Comm.  cap.  xriii.  Tom.  I.  p.  96.] 
 [">  His,  1507.] 
 
 ["  Trushman:  a  substitute.] 
 
 J.  Duns  Scot.  Op.  Lugd.  1639.  In  Lib.  iv. 
 Sentent.  Dist.  xvii.  Quaest.  Unic.  Tom.  IX.  p.  339. 
 
 Corp.  Jut.  Canon.  Decret.  Gratian.  Deer.  Sec. 
 Pars,  De  Poen.  Dist.  i.  can.  88.  et  Gloss,  col.  1715.] 
 
 Pet.  Lomb.  Libr.  Sentent.  Lib.  iv.  Dist.  xvii. 
 E.  fol.  .374.  2.] 
 
 ['■•  Bed.  in  eod.  ibid.  fol.  375.  Conf.  Ven.  Bed. 
 Op.  Col.  Agrip.  1012.  In  Epist.  Jacob,  cap.  v.  Tom. 
 
 V.  col.  693 ;  where  the  words  differ.] 
 
 ["  Praterquam  in  mortis  articulo.  Quo  easu  de 
 quolibet  genere  excommunicationis,  et  a  quolibet 
 etiam  laico  potest  absolvi. — Corp.  Jur.  Canon.  De- 
 cretal. Gregor.  IX.  Lib.  i.  Tit.  xxxi.  Gloss,  in  cap. 
 11.  fol.  408.] 
 
 ['«  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Hom.  xliv.  ex  cap.  xxiii.  Tom.  VI.  p.  clxxxvi.] 
 
 [17  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  vi. 
 in  Isai.  cap.  xiv.  Tom.  III.  col.  160.] 
 
 pa  August.  Op.  In  Johan.  Evang.  cap.  xv.  Trac- 
 tat.  Ixxx.  3.  Tom.  III.  Pars  ii.  col.  703.] 
 
358 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Rom.  i. 
 2  Cor.  V, 
 
 Chrysost 
 De  Sacerd. 
 Lib.  iii. 
 
 Isai.  xxii. 
 
 Ambros.  De  word  that  maketh  clean?"  Likewise  St  Ambrose :  Remittuntur  peccata  per  verhum 
 Mp°iv'.     '  Dei,  eujus  Levites  est  interpres^ :  "Sins  be  forgiven  by  the  word  of  God,  the  ex- 
 pounder whereof  is  the  Levite  or  priest." 
 
 All  the  power  is  in  the  word  of  God,  which  St  Paul  calleth  "  the  power  of 
 God  unto  salvation,"  and  verhum  reconciliationis,  "the  word  whereby  we  be 
 reconciled  unto  God." 
 
 And  for  this  cause  Chrysostom  saith,  as  it  is  alleged  by  M.  Harding,  that  the 
 priest  hath  the  same  power  that  Christ  had-,  for  that  he  preacheth^  the  same 
 word  of  God  that  Christ  preacheth*.    And  in  this  sense  Christ  saith  unto  his 
 John  Ti.  [XX.]  disciples :  "As  my  living  Father  sent  me,  even  so  (and  with  like  commission) 
 do  I  send  you." 
 
 Otherwise  the  power  of  Christ  far  surmounteth  and  passeth  all  creatures,  not 
 Matt.  xi.  onl^'  in  earth,  but  also  in  heaven.  Christ  himself  thereof  saith  thus :  "  All 
 things  are  dehvered  to  me  of  my  Father."  And  the  prophet  Esay  saith  :  Ponam 
 clavem  domus  David  super  hnmerum  ejus.  Aperiet,  et  nemo  claudet :  claudet,  et 
 nemo  aperiet:  "  I  will  set  the  key  of  the  house  of  David  upon  his  shoulder.  He 
 shall  open ;  and  no  man  shall  shut :  he  shall  shut ;  and  no  man  shall  open." 
 
 Of  this  doctrine,  saith  M.  Harding,  foUoweth  a  great  inconvenience.  "  For 
 then,"  saith  he,  "  the  power  of  the  kej  s  consisteth  not  so  much  in  the  minister  as 
 in  the  sinner  that  heareth  and  believeth."  This  inconvenience  is  nothing  so  great 
 as  it  is  pretended.  The  error  hereof  standeth  in  the  equivocation  or  doubtful 
 taking  of  one  word.  For  one  thing  may  be  in  another  sundry  ways  ;  as  remission 
 of  sins  may  be  in  the  priest  as  in  the  messenger,  in  the  word  of  God  as  in  the 
 instrument,  in  the  penitent  party  as  in  the  receiver.  The  offering  hereof  is  in  the 
 minister ;  but  the  effect  and  force  is  in  the  sinner.  Therefore  St  Luke  saith : 
 "  God  opened  the  heart  of  the  silk-woman,  that  she  should  give  ear  unto  the 
 words  that  were  spoken  by  St  Paul."  And  Clmst  saith :  "  Whosoever  shall 
 believe  and  be  baptized  shall  be  saved ;  but  he  that  believeth  not  shall  be 
 damned."  Likewise  Peter  Lombard  himself  saith  :  Ex  his  aperte  ostenditur,  quod 
 Sed  qua;ritur.  Deus  tpse  pocniteiitem  solvit, ,  . .  qxiando  intus  illuminat  inspirando  veram  cordis  con- 
 tritionem^:  "Hereby  it  plainly  appeareth,  that  God  himself  looseth  the  penitent 
 when,  by  giving  him  inward  light,  he  inspireth  into  him  the  true  contrition  of  the 
 heart."  And  therefore  Clemens  Alexandrinus  saith  :  Fides  nostra  est  clavis  regni 
 ccelorum^:  "  Our  faith  is  the  key  of  the  kingdom  of  heaven."  And  St  Augustine 
 likewise  saith:  Cor  clausum  habent,  quia  clavem  fidei  non  liahent' :  "They  have 
 their  hearts  shut,  because  thej-  lack  the  key  of  faith."  Again  he  saith  :  Suscitari 
 . . .  mortuus, . . .  nisi  intus  clamante  Domino,  non  potest^:  "The  dead  man  cannot 
 be  raised  again,  unless  the  Lord  cry  within  him." 
 
 And,  to  come  near  to  the  purpose,  Gratian  himself  saith :  Voluntas  sacerdotis 
 nec  prodesse  nec  obesse  potest,  sed  meritum  benedictionem  poscentis^ :  "  The  will  of 
 the  priest  can  neither  further  nor  hinder,  but  the  merit  of  him  that  desireth 
 absolution." 
 
 Touching  the  objection  of  frantic  persons  and  madmen,  in  what  sort  and  how 
 far  absolution  taketh  place  in  them,  forasmuch  as  it  is  an  extraordinary  case, 
 I  think  it  neither  needful  nor  easy  to  define.    Indeed,  a  question  is  moved  by 
 Extr.  de      pope  Innocentius  the  thii'd,  whether  and  in  what  sort  a  man,  either  in  his 
 
 Bant,  et  ejus  ^    ^  '  .  '  . 
 
 EffecL  Major,  madness  or  in  his  sleep,  maybe  baptized^**.  And  St  Augustine  seemeth  to  witness 
 §.  Item       that  chilchen  sometime  were  baptized  in  their  mother's  womb^^    Likewise  he 
 
 qua-ritur. 
 
 August.   
 
 contr.  Julian. 
 Lib.  Ti.  cap. 
 
 Acts  xvi. 
 Mark  xvi, 
 
 iv.  Sent. 
 Dist.  18 
 
 Clem,  in 
 Par  sen. 
 
 August,  in 
 Johan. 
 Tract.  39. 
 Auijiist.  in 
 Psal.  ci. 
 
 i.  Qu!pst.  1. 
 Dictum  est. 
 
 ['  Remittuntur  peccata  per  Dei  verbum,  cujus 
 Lerites  interpres...est. — Ambros.  Op.  Par.  1C8C-90. 
 De  Cain  et  Abel.  Lib.  ii.  cap.  iv.  15.  Tom.  1.  coL 
 212.] 
 
 [2  Chrysost.  Op.  Par.  1718-38.  De  Sacerdot.  Lib. 
 in.  Tom.  I.  p.  38-3.  See  before,  page  355,  note  16.] 
 P  Preached,  ]570.] 
 i*  Preached,  15G7,  1570.] 
 
 [5  Pet  Lomb.  Libr.  Sentent.  CoL  Agrip.  157G. 
 Lib.  IV.  Dist.  xviiL  D.  fol.  377.  2.J 
 
 [®  ...\oyiKai  yap  al  toC  Xuyov  -jruXai,  TriVrews 
 
 dvoiyvvfievai  kKcici  Clement.  Alex.  Op.  Oson. 
 
 1715.  Cohort,  ad  Gent.  1.  Tom.  I.  pp.  9,  lO.J 
 
 P  August.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  viii.  Tractat.  rxxix.  3.  Tom.  III.  Pars  ii.  col. 
 561.J 
 
 Id.  in  Psalm.  cL  Enarr.  Serm.  ii.  3.  Tom.  IV. 
 col.  1103;  where  non  comes  before  nisi.] 
 
 ...  nec  voluntas  sacerdotis  obesse,  aut  prodesse 
 possit,  sed  &c. — Id.  in  Corp.  Jur.  Canon.  Lugd. 
 1624.  Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  i. 
 Qua-st.  i.  can.  96.  col.  541.] 
 
 f"  Innoc.  III.  in  eod.  Decretal.  Gregor.  IX.  Lib. 
 III.  Tit.  xlii.  cap.  3.  cols.  1386,  kc] 
 
 ["  August.  Op.  Contr.  Julian.  Pelag.  Lib.  vi. 
 cap.  xiv.  43.  Tom.  X.  col.  685.    Augustine's  judg- 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 359 
 
 writeth  of  a  friend  of  his  own  :  Cum  . .  .jacerct . . .  sine  sensu  in  dolore  letali,  et.  . .  ,  *  > 
 
 desperarctur,  haptizatus  est  nesdens^-:  "  Whereas  he  lay  in  a  trance,  without  sense,  Absolu- 
 
 in  deadly  pain,  and  was  despaired  of,  he  was  baptized,  and  knew  not  of  it."  ^}P^ 
 
 Bonaventura  addeth  some  force  unto  the  matter,  and  demandeth  this  ques-  ^ 
 
 tion :  An  aliquis  possit  absolvi  invitus^^?  "  Wliether  a  man  may  be  absolved  . 
 
 affainst  his  will,  or  no?"  ■ 
 
 °  '  ,  f,  ,  ,  Conf,  Lib.  IV. 
 
 But,  concei'ning  the  absolution  of  madmen  in  the  time  of  their  frenzy,  it  caji.  iv.^^  ^ 
 seemeth  this  was  both  the  meaning;  of  Leo  and  the  srodly  discretion  of  the  'v-  sent.  ' 
 
 .  o       ./  Bist  18 
 
 church  at  that  time,  that,  if  a  man,  standing  excommunicate,  had  hapjDcned  to  QujEst.  ij. 
 be  bereft  of  his  senses,  and  being  in  that  case  had  been  likely  to  dejiart  this  life, 
 upon  proof  of  his  former  repentance  he  should  be  restored,  that  he  might  dejiart 
 in  peace  as  a  member  of  the  church  of  God.    The  practice  hereof  we  may  find 
 in  the  council  of  Carthage  by  these  words :  Si  is  qui  pcenitentiam  in  infirmitate  condi. 
 petit, . .  .in  phrenesim  versus  fuerit,  dent  testimonium  qui  eum  audiverunt,  et  accipiat  cap.  t'gI^" 
 pcenitentiam^*:  "If  he  that  desired  reconciliation  by  penance  in  his  sickness 
 afterward  fall  mad,  let  them  that  heard  him  bear  witness  with  him,  and  so 
 let  him  receive  penance." 
 
 This  was  only  a  public  testimony  unto  the  church,  that  the  party  excommu- 
 nicate was  repentant  before,  when  his  mind  was  quiet :  and  what  thing  else 
 M.  Harding  can  gather  hereof,  I  cannot  tell.  Certainly  in  this  order  and  manner 
 they  restored  not  only  madmen,  but  also  dead  men  unto  the  church.  For  it'^ 
 is  noted  upon  the  decrees :  Ex  quo,  \cum\  per  eum  non  stahat,  ei  communicare  xxsv.  Qua-st. 
 debemus.  Et  ita  est  absolvendus  post  mortem^^:  "Wherefore,  seeing  there  was  no  mum  in"" 
 lack  in  his  part,  we  ought  to  communicate  vrith  him.  And  so  he  must  be  absolved 
 after  his  death." 
 
 The  words  that  St  Augustine  often  useth  unto  beginners  or  enterers  of  the 
 faith,  called  cateclmmeni,  are  uttered  rather  for  terror  of  others  than  for  rigour  of 
 truth,  as  shall  appear.    For  otherwheres  he  writeth  thus  :  Cateclmmeni  secundum  August,  de 
 quendam  modum . . .  per  signum  Christi . . .  sanctificantur  ^'^ ;  "  The  catechumeni,  or  ft^Remfl.' 
 beginners,  after  their  sort  are  sanctified  by  the  sign  of  Christ."    Again  he  saith  xivi."' 
 to  them  :  Nondum . . .  renati  estis,  sed  per  erucis  signum  in  utero  sanctce  matris  August,  ad 
 ecclesimjam  concepti  estis^^ :  "  Ye  are  not  yet  born  anew  ;  but  by  the  sign  of  the  ii!''cap.'i!''''' 
 cross  ye  are  already  conceived  in  the  womb  of  the  holy  church  your  mother." 
 
 Therefore,  having  thus  once  entered  into  the  faith  of  Christ,  although  they 
 happened  afterward  to  depart  this  life  without  baptism,  yet  the  church  often- 
 times thought  it  good  to  judge  well  of  them.  St  Ambrose  doubted  not  but  the 
 emperor  Valentinian  departed  hence  in  God's  favour  and  yet  was  the  sameAmbros.de 
 emperor  but  a  beginner  and  a  novice  in  the  faith,  and  departed  hence  without 
 baptism. 
 
 M.  Harding  saith  further :  "  Unless  the  penitent  make  particular  rehearsal  of 
 all  his  sins,  the  priest  or  minister  can  be  no  judge."  Whereunto  I  add  also 
 further.  Notwithstanding  any  rehearsal  that  may  be  made,  yet  can  the  priest 
 never  be  but  a  doubtful  judge.  St  Augustine  saith :  Quid  ergo  mild  est  cum  August. 
 hominibus,  ut  audiant  confessiones  meas,  quasi . . .  sanaturi  sint  omnes  languores  cap.'^iiL '''' 
 meos  ? . .  ,  Unde  sciunt,  cum  a  meipso  de  meipso  audiunt,  an  verum  dicam  ?  Quando- 
 guidem  nemo  scit  homimim  quid  agatur  in  homine,  nisi  spiritus  Jiominis  qui  est  in 
 Jiomine^° :  "  Wliat  have  I  to  do  with  men,  that  they  should  hear  my  confessions,  as 
 if  they  were  able  to  heal  aU  my  griefs?    When  they  hear  me  speak  of  myself  ^i, 
 
 ment  was  that  infants  could  not  be  baptized  in  their 
 mother's  womb.] 
 
 ['^  Id.  Confess.  Lib.  iv.  cap.  iv.  7.  Tom.  I.  col. 
 99;  where  jacuit,  and  in  sudore.] 
 
 ['3  Bonavent.  Op.  Mogunt.  1G09.  In  Sentent. 
 Lib.  IV.  Dist.  xviii.  Pars  ii.  Art.  i.  Quajst.  G.  Tom. 
 V.  pp.  25.3,  4.] 
 
 ['"  Concil.  Carthag.  iv.  cap.  7G.  in  Concil.  Stud. 
 Labb.  et  Cossart.  Lut.  Par.  1671-2.  Tom.  IL  cols. 
 1205,  G;  where  si  foWowa  petit,  and  auclierunt.] 
 
 ['5  For  so  it,  15C7.] 
 
 Corp.  Jur.  Canon.  Decret.  Gratian.  Deer- 
 Sec.  Pars,  Cans.  xxiv.  Quaeat.  ii.  Gloss,  in  can.  1. 
 
 col.  1410.1 
 
 ["  August.  Op.  De  Pace.  Mer.  et  Rem.  Lib.  ii. 
 cap.  xxvi.  42.  Tom.  X.  col.  62 ;  where  eaiechumenos, 
 and  sanctijicari.] 
 
 Id.  de  Syrab.  Serm.  ad  Catech.  cap.  i.  1.  Tom. 
 VI.  col.  555.  The  Benedictine  editors  suspect  the 
 genuineness  of  this  work.] 
 
 Ambros.  Op.  De  Ob.  Valent.  Cons.  51,  2,  3. 
 Tom.  IL  col.  1188.] 
 
 August.  Op.  Confess.  Lib.  x.  cap.  iii.  3.  Tom. 
 I.  col.  171 ;  where  quid  mild  ergo  est,  and  qui  in 
 ipso  esi.] 
 
 [21  Meself,  1507,  1570.] 
 
360 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Open 
 Confes- 
 
 Beat. 
 Rhenan. 
 in  TertuIU 
 de  Poenit. 
 Ut  sacerdotes 
 poeiiit, 
 J i brum  bene 
 calleant. 
 Chrysost  ad 
 Hebr. 
 Horn.  31. 
 Chrysost.  In 
 Serin,  de 
 Confess,  et 
 Poenit 
 Chrysost. 
 Horn.  9. 
 De  Pcenit. 
 
 De  Pcenit. 
 Dist.  1. 
 Umnis  qui. 
 
 In  eodem 
 cap. 
 
 iv.  Sent. 
 DUt.  18. 
 Non  autem. 
 
 August. 
 De  Eccles. 
 Dugmat.  Lib 
 i.  cap.  liii. 
 
 Cvpr.  Lib.  iii 
 Epist.  15. 
 
 Orig.  in  Psal 
 XXXV  iL 
 
 Sozom.  Lib. 
 vii.  cap.  xvi. 
 
 how  can  they  tell  whether  I  do  say  the  truth  or  no  ?  For  no  man  knoweth  what 
 is  clone  in  man,  but  the  spirit  of  man  that  is  in  man." 
 
 Howbeit,  hereof  have  grown  many  unnecessary  and  curious  questions ;  what 
 years,  what  months,  what  days,  what  hours,  what  manner,  what  order  of  penance 
 should  serve  for  every  several  sin :  in  resolution  of  which  doubts  stood  the  judg- 
 ment of  the  priest.  And  therefore  Carolus  Magnus  in  his  laws  straitly  com- 
 mandeth  that  the  priests  should  be  skUful  in  the  book  of  penanced 
 
 But,  as  touching  the  judge  of  sins,  St  Chrysostom  saith :  Ante  Deum  confitert^ 
 peccctta  tua.  Apud  verum  Jiidicem  cum  oratione  delicta  tua  pronuntia^ :  "Confess 
 thy  sins  before  God.  Before  the  true  Judge  with  pi-ayer  pronounce  thine  offences." 
 And  again  :  Cogitatione  fiat  delictorntn  exquisitio :  sine  teste  sit  hoc  judicium  :  solus 
 te  Deus  confitentem  videat* :  "  Let  the  examination  of  thy  sins  be  wrought  in  thy 
 heart :  let  this  judgment  be  without  witness  :  let  God  only  hear  thee  when  thou 
 makest  thy  confession."  And  again  he  saith:  Medicime  locus  hie  est,  nonjudicii; 
 non  ponnas,  sed  peccatorum  remissionem  tribuens :  Deo  soli  die  peccatum  tuum,^ : 
 "  Here  is  place  of  medicine,  and  not  of  judgment ;  giving  not  punishment,  but 
 remission  of  sins.    Open  thy  sin  to  God  alone." 
 
 And  therefore  in  M.  Harding's  own  canons  it  is  noted  thus :  Confessio  fit  ad 
 ostensionem  pcenitentice,  non  ad"  impetrationem  venice' :  "  Confession  is  made"  unto 
 the  priest,  '•  not  thereby  to  obtain  forgiveness,  but  to  declare  our  repentance." 
 And  again :  Confessio  sacerdoti  ojf'ertur  in  signum  veniee  accepta>,  non  in  causum 
 remissionis  accipiendce^ :  "Confession  is  made  unto  the  priest  in  token  of  remission 
 already  obtained,  and  not  as  a  cause  whereby  to  procure  remission." 
 
 And  yet  is  the  priest  a  judge,  all  this  notwithstanding,  and  pronounceth 
 sentence  as  a  judge,  of  doctrine,  of  open  sin,  of  the  offence  of  the  chiu-ch,  and  of 
 the  humility  and  heaviness  of  the  penitent ;  and  as  a  judge,  together  with  the 
 elders  of  the  congregation,  he  ^  hath  authority  both  to  condemn  and  to  absolve. 
 Peter  Lombard  himself  saith :  Efsi  aliquis  apud  Deum  sit  solutus,  non  tamen  in 
 facie  ecclesiie  solutus  habetur,  nisi  per  Judicium  sacerdotis^'^ :  "Albeit  a  man  be 
 absolved  before  God,  yet  is  he  not  accounted  absolved  in  the  face  of  the  church 
 but  by  the  judgment  of  the  priest." 
 
 Likewise  saith  St  Augustine :  Hortor  prius  publica  poenitentia  satisfacere,  et 
 , .  .  .  sacerdotis  judicio  reconciliatum  communioni  sociari^^ :  "I  exhort  you  first  to 
 make  satisfaction"  unto  the  church,  "  by  open  penance,  and  so  to  be  restored  to 
 the  communion  by  the  discretion  of  the  priest." 
 
 The  order  hereof,  as  it  is  set  forth  by  St  Cyprian,  was  this  :  first,  the  sinner 
 by  many  outward  gestures  and  tokens  shewed  himself  to  be  penitent  and  sorrow- 
 ful for  his  sin :  after  that,  he  made  humble  confession  thereof  before  the  whole 
 congregation,  and  desired  his  brethren  to  pray  for  him :  lastly,  the  bishop  and 
 the  clergy  laid  their  hands  over  him,  and  so  reconciled  him^-.  So  saith  Origen  : 
 .  Qui  lapsus  est  proccdit  in  medium  et  exomologesin  facit^^ :  "He  that  hath  offended 
 Cometh  forth  into  the  midst"  of  the  people,  "  and  maketh  his  confession."  Sozo- 
 menus  likewise,  describing  the  same  order,  saith  thus  :  Rei  ad  terrain  sese  pronos 
 abjiciunt  cum  planctu  et  lamentatioiie :  episcopus  ex  adverso  occurrit  cum  lacrymis, 
 et  ipse  ad  parimentum  lamentando  provolcitur ;  et  universa  ecclesite  multitudo  lacry- 
 mis svfunditur^^:  "They  that  have  oftiended  fall  down  flat  with  weeping  and 
 
 ['  Unde  Pipinus,  Carolus  Magnus,  Ludovicus,  et 
 Lotliarius,  severe  jubent  in  legibus  suis,  ut  sacerdotes 
 poenitentialem  librum  bene  calleant. — TertuU.  Op. 
 Franek.  1.597.  Beat.  Rhenan.  Annot.  in  Arg.  Lib. 
 de  Poen.  p.  10.  j 
 
 [2  Confiteri,  1570.] 
 
 P  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad 
 Hebr.  cap.  xii.  Horn.  xx.\i.  Tom.  XII.  pp.  289,  90.] 
 
 Id.  Op.  Lat.  Basil.  1547.  De  Poen.  et  Confess. 
 Serm.  Tom.  V.  col.  905;  where  absque  teste.'\ 
 
 Id.  Op.  Par.  1718-38.  De  Poen.  Horn.  iii.  Tom. 
 II.  p.  300.J  [«  An,  ICll.] 
 
 Fit  itaque  confessio  ad  &c. — Corp.  Jur.  Canon. 
 Lugd.  1624.  Decret.  Gratian.  Deer.  Sec.  Pars,  De 
 Poen.  Dist.  i.  can.  37.  col.  IGSO.j 
 
 [8  Ibid.]  ["  1567  omits  *e.] 
 
 Pet.  Lomb.  Libr.  Sentent.  Col.  Agrip.  1576. 
 Lib.  IV.  Dist.  XTiii.  F.  fol.  378.  2.] 
 
 ["  August.  Op.  Par.  1679-1700.  Lib.  de  Eccles. 
 Dogmat.  cap.  .\xiii.  Tom.  VIII.  Append,  col.  78. 
 This  treatise,  it  w  ould  seem,  is  by  Gennadius.] 
 
 ['2  C.vpr.  Op.  Oxon.  1682.  Ad  Mart,  et  Confess. 
 Epist.  XV.  p.  34.] 
 
 ['■'  Si  ergo  sit  aliquis  ita  fidelis  ut  si  quid  conscius 
 sit  sibi,  procedat  in  medium. ..super  his  ergo  conse- 
 quenter  dicit  qui  e.xomologesin,  id  est,  confessionem, 
 facit:  Amici  mei  &c. —  Orig.  Op.  Par.  1733-59.  Ex- 
 plan,  sup.  Psalm,  x.xxvii.  Horn.  ii.  1.  Tom.  II.  p.  686.] 
 Soz.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  VII.  cap.  x\  i.  p.  590.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 361 
 
 Open 
 Confes*- 
 
 lamentation  to  the  ground :  the  bishop  cometh  to  him  with  tears,  and  himself 
 likewise  falleth  down ;  and  the  whole  multitude  of  the  church  is  poured  over  and 
 over  with  tears."  sion. 
 
 I  use  the  more  words  herein  for  that  the  whole  matter  is  long  sithence  grown  '  »  ' 
 
 utterly  out  of  use.  Notwithstanding,  this  is  the  confession  and  penance  that  St 
 Augustine  speaketh  of.  Of  open  confession,  M.  Harding,  he  saith :  "  The  keys 
 were  not  given  to  the  church  in  vain."  Of  open  confession  he  saith :  "  Whatsoever 
 ye  loose  in  earth  shall  be  loosed  in  heaven."  Of  open  confession  he  speaketh  all 
 these  words,  and  not  of  any  auricular  or  private  dealing.  If  M.  Harding  happen 
 to  doubt  hereof,  let  him  look  better  upon  his  books.  There  shall  he  find,  even  in 
 the  very  same  place  he  hath  alleged,  these  words,  partly  going  before,  partly 
 following  :  Agite  pamitentiam,  qualis  agitur  in  ecclesia,  ut  oret  pro  vohis  ecclesia : . . . 
 Job  (licit,  Si  erubui  in  conspectu  populi  confiteri  peccata  mea: . .  .propterea  Deus  Hom.'49. 
 voluit  ut  Theodosius . . .  ageret  poenitentiam  publicam  in  conspectu  populi: . . .  nolite 
 permittere  vivos  vestros  fornicari :  interpellate  contra  eos  ecclesiam^^ :  "  Do  penance, 
 such  as  is  done  in  the  church,  that  the  church  may  pray  for  you :  Job  saith,  '  I 
 was  not  ashamed  in  the  sight  of  all  the  people  to  confess  my  sins' :  therefore  God 
 would  that  Theodosius  (being  the  emperor  of  the  world)  should  do  open  penance 
 even  in  the  presence  of  all  the  people.  Ye  wives,  suffer  not  your  husbands  to 
 live  in  fornication  :  come  before  the  congregation,  and  cry  against  them." 
 
 This  is  the  confession  that  St  Augustine  speaketh  of;  not  secret,  or  private, 
 or  in  the  ear"^ ;  but  public,  and  open,  and  in  the  sight  and  hearing  of  all  the 
 people.  In  like  manner  saith  St  Ambrose :  Multos  necesse  est  [m<]  ambias,  [ei]  Ambros. 
 obsecres  ut  dignentur  intervenire. . . .  Fleat  pro  te  mater  ecclesia,  et  culpam  tuam  i,ib?'i?cap.x. 
 lacrymis  lavet^'' :  "  Thou  must  needs  humble  thyself^*,  and  desire  many  to  entreat 
 for  thee.  Let  the  church  thy  mother  weep  for  thee,  and  let  her  wash  thy  offence 
 with  her  tears." 
 
 This  therefore,  M.  Harding,  was  no  plain  dealing,  with  such  sleight  to  turn 
 public  into  private,  and  the  open  audience  of  the  whole  people  into  one  only 
 man's  secret  ear ;  and  so  much  to  abuse  the  simplicity  of  your  reader.  Certainly 
 these  words  of  St  Augustine,  "  open  penance  :"  "  confess  openly :"  "  in  the  sight 
 of  all  the  people:"  "that  the  whole  church  may  pray  for  thee^^:"  these  words, 
 I  say,  will  not  easily  serve  to  prove  your  purpose  for  private  confession. 
 
 The  Apology,  Chap.  vi.  Division  3. 
 
 We  say  also,  that  the  minister  doth  execute  the  authority  of  binding  gj^^^^j^ 
 and  shutting  as  often  as  he  shutteth  up  the  gate  of  the  kingdom  of  and 
 
 heaven  against  unbelieving^"  and  stubborn  persons,  denouncing  unto  them  loosing. 
 
 God's  vengeance  and  everlasting  punishment ;   or  else,  when  he  doth  .  ^l" 
 
 quite  shut  them  out  from  the  bosom  of  the  church  by  open  excommunica-  without 
 
 tion.    Out  of  doubt,  what  sentence  soever  the  minister  of  God  shall  give  Confes- 
 in  this  sort,  God  himself  doth  so  well  allow  it,  that,  whatsoever  here  in  sion. 
 earth  by  their  means  is  loosed  and  bound,  God  himself  will  loose  and 
 bind  and  confirm  the  same  in  heaven. 
 
 M.  HARDING. 
 
 *Here  again  you  confound  the  power  of  binding  and  the  office  of  preaching,  as  *  untruth. 
 you  did  before  speaking  of  the  poiver  of  loosing.     Whereto  we  say,  as  tve  said  before  confound 
 of  that  other,  that  binding  and  shutting  consisteth  not  in  denouncing  of  God's  ven- 
 geance,  but  in  the  exercise  of  the  key  of  jurisdiction  committed  to  the  church ;  the 
 ministers  whereof  bind  sinners,  whom  for  just  cause  they  loose  not,  but  know  that  they 
 
 ["  August.  Op.  Ad  Conjug.  Serm.  cccxcii.  3,  4. 
 Tom.  V.  cols.  1604,  5;  where  nolite  viros  vestros 
 permittere,  and  contra  eos.] 
 
 C"  Earth,  1570.] 
 
 ["  Ambros.  Op.  Par.  1G86-90.  De  Pu!nlt.  Lib.  n. 
 
 cap.  X.  91,  2.  Tom.  II.  cols.  435,  6.] 
 Theeself,  15G7,  1570.] 
 1567  omits  /or  thee.] 
 l^"  Against  tlie  unbelieving,  Conf.] 
 
362 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Binding 
 
 and 
 loosing. 
 
 Sin 
 forgiven 
 ■without 
 Confes- 
 sion. 
 
 2  Cor.  ii. 
 
 2  Cor.  iv. 
 £zek.  Hi. 
 
 August. 
 Epist.  49. 
 ad  Deograt. 
 
 1  John  i. 
 Acts  iv. 
 
 are  not  to  he  loosed.  And  to  that  hey  pertainetJi  excommunication,  and  hy  the  same 
 it  is  exercised. .  . . 
 
 Whatsoever  hij  them  is  thus  loosed  or  hound  in  earth,  God  himself  alloweth  for 
 loosed  and  hound  in  heaven.  Such  priests  hecause  ye  1.  have  not  in  your  new 
 church,  at  least  after  this  inise  2.  using  priestly  authority,  3.  and  none  will  suffer 
 to  he  made,  4.  nor  such  authority  to  he  exercised ;  ye  5.  defraud  the  faithful  people 
 of  the  great  henefit  of  the  sacrament  of  penance,  Iceeping  them  fast  hound  to  their 
 sins  after  haptism  committed.  And  so  ye  cause  their  everlasting  damnation,  for 
 whom  Christ  hath  shed  his  hlood,  the  price  of  their  redemption. 
 
 THE  BISHOP  OP  SARISBURY. 
 
 We  confound  not  these  keys,  M.  Harding,  but  speak  plainly  and  distinctly  of 
 either  other.  We  say  that  the  power,  as  well  of  loosing  as  also  of  binding, 
 standeth  in  God's  word ;  and  the  exercise  or  execution  of  the  same  standeth 
 either  in  preaching,  or  else  in  sentence  of  correction  and  ecclesiastical  discipline. 
 
 Of  the  latter^  hereof  there  is  no  question;  of  the  former  M.  Harding  pro- 
 nounceth  precisely,  although,  as  it  appeareth,  not  most  advisedly:  "  Binding,"  saith 
 he,  "  and  shutting  standeth  not  in  denouncing  of  God's  vengeance."  And  hereof 
 he  certainly  assureth  us,  as  of  a  most  undoubted  verity.  Howbeit,  in  so  saying 
 he  seemeth  not  to  consider  the  power  and  weight  of  the  word  of  God. 
 
 Christ  himself  saith :  "  If  any  man  shall  hear  my  words,  and  shall  not  believe, 
 
 I  condemn  him  not  He  that  refuseth  me,  and  receiveth  not  my  words,  hath 
 
 one  that  condemneth  him.  The  word  that  I  have  spoken  is  it  that  shall  judge 
 him  at  the  last  day."  Likewise  saith  St  Paul :  "  We  are  the  good  savour  of 
 Christ  in  them  that  be  saved  and  in  them  that  perish.  Unto  them  that  perish 
 we  are  the  savour  of  death  unto  death :  in  them  that  be  saved  we  are  ^  the  savour 
 of  life  unto  life."  And  again  :  "  If  the  gospel  be  hidden,  it  is  hidden  from  them 
 that  perish."  So  saith  God  unto  the  prophet  Ezekiel :  "  If  thou  give  warning  to 
 the  wicked,  and  he  will  not  be  turned  from  his  wickedness,  he  shall  perish  in  the 
 same ;  yet  hast  thou  discharged  thine  own  soul." 
 
 To  be  short,  the  whole  scriptures  are  full  hereof ;  and  therefore  St  Augustine 
 saith :  Proidicatur  evangelium  quihusdam  ad  prceraium,  quihusdam  ad  judicium^  ; 
 "  The  gospel  is  preached  to  some  unto  reward,  to  some  unto  judgment." 
 
 For  the  rest  M.  Harding  saith  :  "  Such  priests  because  ye  have  not  in  your 
 new  church,  at  least  after  this  wise  using  priestly  authority,  and  none  will  suffer 
 to  be  made,  and  such  authority  to  be  exercised ;  ye  defraud  the  faithful  people  of 
 the  great  benefit  of  the  sacrament  of  penance,  keeping  them  fast  bound  to  their 
 sins  after  baptism  committed ;  and  so  ye  cause  their  everlasting  damnation,  for 
 whom  Christ  hath  shed  his  blood,  the  price  of  their  redemption." 
 
 These  great  words  are  not  very  well  seasoned :  they  are  big  in  sound,  and 
 small  in  weight:  they  are  full  of  terror,  and  void  of  wit.  For  the  church  of 
 England  hath  authority  this  day  by  God's  word  to  bind  and  loose,  as  much  as 
 ever  Christ  gave  any  to  his  apostles ;  and  by  the  same  authority  the  same  church 
 of  England^  is  able  to  bind,  not  only  M.  Harding  and  his  fellows,  as  Peter  bound 
 Simon  Magus,  or  as  Paul  bound  Elymas  the  false  prophet,  but  also  the  pope  him- 
 self, if  he  be  an  open  offender ;  and,  as  St  Paul  saith,  is  able  ^  to  deliver  him  over 
 unto  Satan;  and"  undoubtedly,  being  so  bound  in  earth,  he  shall  also  stand  bound 
 in  heaven. 
 
 Our  people  remain  not  bound,  nor  perish  in  their  sins,  as  these  men  so  un- 
 charitably and  fondly  have  imagined.  They  be  so  certain  of  the  remission  of 
 their  sins  in  the  blood  of  Christ,  as  if  Christ  himself  were  present  and  spake  it  to 
 them.  They  are  taught  and  know  that  "  the  blood  of  Christ  the  Son  of  God 
 hath  made  us  clean  from  all  our  sins ;"  and  that  "  there  is  no  name  under  hea- 
 ven whereby  we  shall  be  saved,  but  only  the  name  of  Jesus  Christ." 
 
 [1  Later,  15G7,  1570.] 
 [2  Be,  15G7.] 
 
 P  ...quil)usdam  ad  praimium,  quibusdam  ad  judi- 
 cium pradicatur. — August.  Op.  Par.  1G79-1700.  Ad 
 Deograt.  Lib.  sen  Epist.  cii.  Qua;st.  ii.  15.  Tom.  II. 
 
 col.  279.] 
 
 [■*  1.067  omits  tJie  same  cliurch  of  England.} 
 f»  1567  omits  is  able.] 
 ["  Add,  1611.] 
 
n] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 363 
 
 As  for  private  confession,  abuses  and  errors  set  apart,  as  it  is  said  before,  we 
 condemn  it  not,  but  leave  it  at  liberty.    And  therein  we  may  seem  to  follow  the 
 advice  of  Charles  the  emperor  in  his  late  Interim ;  for  thus  he  writeth  :  Confessio  ^iter.  Caroi. 
 et  peccatorum  enumeratio, . , .  ut  non  nimis  laxanda  est,  ita  vicissim  non  nimis  [est]  anno  i548. 
 astringenda 
 
 Touching  the  priests  of  your  making,  M,  Harding,  of  whom  ye  seem  to  make 
 so  great  account,  your  own  Peter  Lombard  saith  of  them,  as  it  is  said  before : 
 Sane  did  potest  quod  alteram  clavem,  id  est,  scientiam  discernendi,  mxdti  sacerdotes  iv.  sent. 
 non  liabent  ^.    And  in  like  manner  saith  your  own  Bonaventura :  Omnes  fere  ita  Post. 
 sunt  simplices  et  idiotm  post  susceptionem  sacerdotii,  [sicjwi  ante^ :  "All  priests  ^"sem"'' 
 for  the  most  part  are  as  simple  and  unlearned  after  the  receiving  of  order  ^'^  as  Qi^st^i.  e. 
 they  were  before." 
 
 But  be  it  granted  that  your  priest  be  fully  furnished  with  all  his  keys,  yet  is 
 it  not  he  that  by  any  his  authority  forgiveth  sins.    Your  own  Gratian  saith: 
 
 Evidentissime  datur  intelJifji,  quod  sine  confessione  oris  peccata  jiossnnt  deleri^^ :  "  It  DePoenit. 
 is  evidently  given  us  to  understand,  that  without  confession  of  mouth  sins  may  be  quIs 
 forgiven."  And  again  :  Ore  tacente,  veniam  consequi  possumus^^ :  "  Though  Ave  say  ne'^p^nit." 
 nothing,  yet  we  may  have  pardon."     Again :   Luce  clarius  constat,  cordis  con-  convCTti- 
 tritione,  non  oris  confessione  peccata  dimitti^^ :  "It  is  apparent,  and  more  clear 
 than  the  light,  that  sins  be  forgiven  by  contrition  of  the  heart,  and  not  by  con- 
 fession of  the  mouth."   And  again  :  Dominus  ostendit,  quod  non  sacerdotali  judicio 
 sed  largitate  divina  peccator  mnndatjir^* :  "Our  Lord  hath  taught  us  that  the 
 sinner  is  made  clean,  not  by  the  judgment  of  the  priest,  but  by  the  mercy  of 
 God." 
 
 Thus,  M.  Harding,  it  is  plain  by  the  judgment  of  your  own  doctors  that,  were 
 your  auricular  confession  quite  abolished,  yet  might  the  people  notwithstanding 
 have  full  remission  of  their  sins.    But  of  you  it  may  be  verified  that  Christ  said 
 unto  the  Pharisees  :  "  Ye  have  taken  away  the  keys  of  the  kingdom  of  heaven  ;  Luke  xi. 
 and  neither  do  ye  enter  yourselves,  nor  will  you^''  suffer  others  that  would  enter." 
 Of  your  keys  Veselus  said  long  sithence  :  Claves  papce  et  predatorum  non  aperiunt  vesei.  de 
 regnum  Dei,  sed  claudunt  potius^^ :  "  The  pope's  and  the  prelates'  keys  do  not  open  lupen'  ''^ 
 the  kingdom  of  God,  but  rather  shut  it." 
 
 The  Apology,  Chap.  vii.  Division  1. 
 
 And  touching  the  keys,  wherewith  they  may  either  shut  or  open  the  • — 
 kingclom  of  heaven,  we  with  Chrysostom  say,  "  They  be  the  knowledge  -^o^d 
 of  the  scriptures ;"  with  Tertullian  we  say,  "  They  be  the  interpretation  the  Ki 
 of  the  law     and  with  Eusebius  we  call  them  "  the  word  of  God."  '  ^ 
 
 M.  HAKDING. 
 
 . . .  The  let  wJierehy  the  whole  nature  of  man  is  shut  out  of  heaven  hy  the  sin  of 
 our  first  parent  is  taken  away  by  the  passion  of  Christ.  But  because,  before  that 
 benefit  be  received,  heaven  yet  remaineth  shut,  both  for  sin  original  contracted  and 
 sin  actual  committed,  we  have  need  of  the  sacraments  and  keys  of  the  church. 
 
 The  holy  fathers,  for  good  considerations  grounded  upon  scripture,  have  divided 
 the  keys  into  the  key  of  order  and  the  key  of  jurisdiction ;  and  either  of  them  into  the 
 key  of  knowledge,  which  they  call  also  the  key  of  discretion,  and  into  the  key  of 
 power. . . . 
 
 Interim,  hoc  est,  Const.,  &c.  Col.  1648.  fol.  C.  2.] 
 
 ["  Pet.  Lomb.  Lilir.  Sentent.  Col.  Agrip.  157G. 
 Lib.  IV.  Dist.  xix.  A.  fol.  380.  2.  See  before,  page 
 35C,  note  5.] 
 
 ["  Bonavent.  Op.  Mogunt.  1C09.  In  Sentent. 
 Lib.  IV.  Dist.  xviii.  Pars  i.  Art.  iii.  Quaist.  1.  Tom. 
 v.  p.  244.] 
 
 ['»  Orders,  15C7,  1570,  1C09.] 
 
 ["  Corp.  Jur.  Canon.  Lugd.  1G24.  Decret.  Gra- 
 tian. Deer.  Sec.  Pars,  De  Pn-n.  Dist.  i.  can.  87.  col. 
 1712.    But  a  note  says :  Lociuitm-  ex  persona  adver- 
 
 sam  partem  snstinentis.  col.  1714.] 
 
 ['2  Ibid.  can.  ;J4.  col.  1G77.] 
 
 ['^  Ostendens  in  contritione  cordis. ..non  in  con- 
 fessione oris... peccata  dimitti  Ibid.  can.  33.  ibid.] 
 
 ['■•  Ibid.  can.  34.  ibid.;  where  ostenderet,  and 
 divince  gratia:  peccator  evmndaiur.] 
 
 ['=  Your,  1507.] 
 
 M.  Wessel.  Farrag.  Rer.  Theolog.  Basil.  1522. 
 fol.  42.  2.  There  are  not  exactly  the  words  here. 
 Conf.  fol.  44,  &c.] 
 
364 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 '  '        To  tJiese  defenders  we  say,  that  they  conjound  the  keys,  and  seem  not  to  hnoio 
 
 Word  is  ^^'^  heys  are.    Verily  these  he  not  only  the  knowledge  of  the  scriptures,  nor  the 
 
 the  Key.  intti'pretation  of  the  law,  nor  the  word  of  God ;  althovyh  these  also  do  open  or  shut 
 
 '  '  the  kingdom  of  heaven  in  their  hind,  as  Chrysostom,  Tertullian,  and  Eusehius  may 
 
 ivell  say ;  and  not  only  these,  hut  also  miracles,  and  plagues,  and  all  other  things 
 which  prepare  the  will  or  understanding  of  man,  whereby  he  may  receive  the  benefit 
 of  those  most  principal  keys  that  now  we  speak  of. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Gentle  reader,  for  the  better  understanding  hereof,  it  may  please  thee  to 
 consider  that  the  word  of  God,  according  to  the  sundry  effects  and  properties 
 thereof,  hath  sundry  names.  For  example,  for  that  it  increaseth  and  multiplieth, 
 it  is  called  "  seed :"  for  that  it  cutteth  the  heart,  and  divideth  the  flesh  from  the 
 spirit,  it  is  called  a  "  sword :"  for  that  it  taketh  and  incloseth  us,  and  bringeth 
 us  together,  it  is  called  a  "  net :"  for  that  it  washeth  us  clean,  it  is  called 
 "  water :"  for  that  it  inflameth  us,  it  is  called  "  fire  :"  for  that  it  feedeth  us,  it  is 
 called  "  bread."  And  even  so,  for  that  it  openetli  and  giveth  us  an  entry  into  the 
 house,  it  is  called  the  "  key."  This  house  is  the  kingdom  of  heaven :  Christ  is  the 
 door :  the  word  of  God  is  the  key. 
 
 For  thus  saying  M.  Harding  telleth  us  we  "  confound  matters,  and  seem  not 
 to  know  what  we  say."  Notwithstanding,  herein  we  imagine  nothing  of  our 
 own,  but  only  report  the  very  words  and  sentences  of  the  ancient  learned  catholic 
 fathers. 
 
 Tertuii.  Tertullian  saith  :  Quam  . .  .clavem  habehant  legis  doctores,  nisi  interpretationem 
 
 LibAv.  *     legis^  ?  "  What  key  had  the  doctors  of  the  law,  saving  the  exposition  of  the  law  ?" 
 Hieron.  in    St  Hieromc  saith  :  Duces  ecclesice . .  .  hahent  cloves  scientice,  ut  aperiant  scripturas 
 cap!  xx'iv. creditis  sihi  populis.     Unde  prcecipitur,  ut  magistri  aperiant,  et  discipuli  ingre- 
 diantur'^ :  "  The  captains  of  the  church  have  the  keys  of  knowledge,  to  open  the 
 scriptures  unto  the  people  to  them  committed.   Therefore  commandment  is  given 
 that  the  masters  should  open,  and  the  scholars  should  enter."    St  Ambrose  saith : 
 Ambros.de   Remlttuntur  peccata  per  Dei  verhum,  cujus  Levites  est  interpres^ :   "Sins  be  for- 
 Lib?if.    ^'  given  by  the  word  of  God,  the  expounder  whereof  is  the  priest." 
 
 Thus  these  and  other  like  ancient  fathers  have  opened  the  meaning  of  these 
 keys  ;  and  yet  were  they  never  therefore  condemned  of  ignorance,  as  men  that 
 chrysost.  in  wist  not  what  they  said.     Certainly  Chrysostom  saith :   Claris  . .  .est  scientia 
 Horn.  44.  '  scripturarum,  per  quam  apei-itur  janua  veritatis^ :  "The  key  is  the  knowledge  of 
 the  scriptures,  whereby  is  opened  the  gate  of  the  truth."    And  St  Augustine 
 August,  de    saith  :  Claris  . .  .est  dicenda,  qua  ad  fidem  pectorum  dura  . . .  reserantur^ :  "  That 
 Horn.  27.     ought  to  be  called  the  key,  wherewith  the  hardness  of  men's  hearts  is  opened  unto 
 faith." 
 
 Trj~j?^~p       Here  hath  M.  Harding  well  multiplied  and  increased  his  keys,  and  hath 
 cation  of  brought  us  forth  a  whole  bunch  of  them  altogether ;  the  keys  of  orders  ;  the 
 Keys     keys  of  jurisdiction ;  the  keys  of  discretion ;  the  keys  of  power ;  the  keys  most 
 '  *        principal,  and  the  keys  not  so  principal.    And  thus  hath  he  keys  of  order  with- 
 out jurisdiction,  and  keys  of  jurisdiction  without  order  ;  keys  of  discretion  without 
 power,  and  keys  of  power  without  discretion.    And  all  these  pretty  shifts  of  keys 
 hath  he  devised  to  avoid  confusion  ;  and,  to  make  up  his  tale,  as  if  the  pope's 
 cross  keys  were  not  sufficient,  plagues  and  miracles,  and  I  know  not  what  things 
 else,  are  brought  forth  unto  us  in  the  likeness  of  keys.    "  And  this  distinction  and 
 limitation  of  keys,"  saith  he,  "  hath  upon  good  considerations  been  devised  by  the 
 holy  fathers."    And  yet  of  all  these  holy  fathers,  for  modesty's  sake,  he  nameth 
 not  one^. 
 
 ['  TertuU.  Op.  Lut.  1641.  Adv.  Marcion.  Lib. 
 IV.  27.  p.  549.] 
 
 [2  Hieron.  Op.  Par.  1G93-1706.  Comm.  Lib.  vi. 
 in  Isai.  Proph.  cap.  xiii.  Tom.  ILL  col.  148;  where 
 habentes  clavem,  and  eas  for  scripturas.^ 
 
 P  Ambros.  Op.  Par.  1G86-90.  De  Cain  et  Abel. 
 Lib.  II.  cap.  iv.  1.5.  Tom.  1.  col.  212.  See  before, 
 page  358,  note  1.] 
 
 Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  xliv.  ex  cap.  xxiii.  Tom.  VI.  p.  clxxxvi. ; 
 where  est  verbum  scientia.] 
 
 August.  Op.  Par.  1079-1700.  Serm.  ccii.  in 
 Nat.  Apost.  Petr.  et  Paul.  ii.  1.  Tom.  V.  Append, 
 col.  336;  wliere  dicenda  est.  This  sermon  is  attri- 
 buted with  much  probability  to  Maximus.] 
 
 Nameth  none,  1567.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 365 
 
 What  answer  were  it  best  to  make  to  such  vanities  ?  Indeed,  when  the  right 
 key  of  knowledge  was  lost  and  gone,  it  Avas  time  to  devise  some  other  pretty 
 picklocks  to  »vork  the  feat.  Bonaventura  hereof  writeth  thus,  as  it  is  partly 
 alle2:ed  before :  Omnes  fere  [sacerdotesi  ita  sunt  simnlkes  et  idiotce  post  suscep-  Bonavent. 
 
 .  ,     ..    r   .  T    .        ,  T-..        7         r         -I  i  •     .•  ,     7      •    iv.  Sent. 
 
 tionem  sacerdotu,  \^sicjut  ante.    JJicendum  lergo],  quod  . . .  scientia  .  . .  nan  est  clavis  oht.  is. 
 
 principalis,  nec  per  se,  sed  prout  juncta  est  auctoritati  ligandi  vel  solvendi.    Et  hcee 
 
 clavis  non  est  de  esse  ordinis,  sed  de  bene  esse":  "All  priests  for  the  most  part  are 
 
 as  simple  and  as  rude  after  the  receiving  of  the  priesthood*  as  they  were  before. 
 
 Therefore  we  must  say  that  knowledge  is  not  the  principal  key,  nor  any  key  at 
 
 all  of  itself,  but  as  it  is  joined  with  the  authority  of  binding  or  loosing.  And 
 
 this  key  (of  knowledge)  is  not  of  the  substance  of  the  order  of  priesthood,  but  of 
 
 the  better  being  of  the  same."    And  therefore,  to  increase  M.  Harding's  number 
 
 of  keys,  he  saith:  Quidam  Jiahent  scientiam  clavitim : . . .  quidam  claricvlam^ Modern  \oco. 
 
 quidam . .  .  nullam^^  :  "  Some  have  the  knowledge  of  the  keys;  some  a  pretty  little 
 
 key ;  some  no  key  at  all."    In  this  case  it  were  good  for  M.  Harding  to  resolve 
 
 his  reader,  when  the  priest  hath  nothing  else  but  a  pretty  little  key,  or  no  key  at 
 
 all,  what  axithority  he  hath  either  to  open  or  to  shut. 
 
 M.  Harding  replieth  farther  :    "  We  have  remission  of  sins  in  the  ministration 
 of  the  sacraments ;  therefore  we  have  it  not  only  by  the  hearing  of  the  word  of 
 God."   This  objection  is  touched  and  partly  answered  a  little  before.    St  Augus- 
 tine caUeth  the  sacraments  verba  visibilia^^,  "words  visible,"  for  that  in  them,  as  August, 
 in  lively  images,  the  death  of  Christ  is  sensibly  set  before  our  eyes.    For  the  Lib.  iix. 
 word  of  God  is  the  substance  and  life  of  all  sacraments ;  and  without  the  same  "^'^ 
 sacraments  whatsoever  are  no  sacraments.   And  therefore  St  Augustine  saith, 
 as  it  is  alleged  before  :  Quare  non  ait,  [  Fos]  mundi  estis  propter  baptismum,  quo  August,  in 
 loti  estis ;  sed  ait.  Propter  verbum  quod  locutus  sum  vobis ;  nisi  quia  et  in  aqua  Tract"'8o. 
 verbum  mundat  ?  Detrahe  verhum,  et  quid  est  aqua,  nisi  aqua  ^'^  ?   "  Why  saith  not 
 Christ,  You  are  clean  because  of  the  baptism  wherewith  ye  are  washed ;  but, 
 '  Because  of  the  word  that  I  have  spoken  to  you ;'  saving  for  that  it  is  the  word 
 that  cleanseth  in  the  water  ?    Take  the  word  away,  and  what  is  water  else  but 
 water  ?" 
 
 The  Apology,  Chap.  vii.  Division  2. 
 
 Moreover,  that  Christ's  disciples  did  receive  this  authority,  not  that 
 they  should  hear  the  private  confessions  of  the  people,  and  listen  to 
 their  whisperings,  as  the  common  massing  priests  do  every  where  now-a- 
 days,  and  do  it  so  as  though  in  that  one  point  lay  all  the  virtue  and  use 
 of  the  keys  ;  but  to  the  end  they  should  go,  they  should  teach,  they 
 should  publish  abroad  the  gospel,  and  be  unto  the  believing  a  sweet 
 savour  of  life  unto  life,  and  unto  the  unbelieving  and  unfaithful  a 
 savour  of  death  unto  death ;  and  that  the  minds  of  godly  persons,  being 
 brought  low  by  the  remorse  of  their  former  life  and  errors,  after  they 
 once  began'*  to  look  up  unto  the  light  of  the  gospel,  and  believe  in 
 Christ,  might  be  opened  with  the  word  of  God,  even  as  a  door  is  opened 
 with  a  key:  contrariwise,  that  the  wicked  and  wilful and  such  as 
 would  not  believe,  nor  return  into  the  right  way,  should  be  left  still  as 
 fast  locked  and  shut  up,  and,  as  St  Paul  saith,  "wax  worse  and  worse."  2Tim.  iii. 
 This  take  we  to  be  the  meaning  of  the  keys,  and  that  after  this  sort 
 men's  consciences  be  either  opened'^  or  shut. 
 
 Bonavent.  Op.  Mogunt.  1609.    In  Sentent. 
 Lib.  iv.  Dist.  xviii.  Pars  i.  Art.  iii.  QuKst.  1.  Tom.  V. 
 pp.  244,  .5 ;  where  et  solvendi.'] 
 ["  Of  priestiiood,  1.507,  1570.] 
 Claviciilum,  1570.] 
 Id.  il)id.  p.  245;  where  hahebmt.] 
 ["  August.  Op.  Contr.  Faust.  Lib.  .\ix  cap.  xvi. 
 
 Tom.  VIII.  col.  .321.] 
 
 Id.  in  Johan.  Evang.  cap.  xv.  Tractat.  Ixxx.  3. 
 Tom.  III.  Pars  n.  col. 70.3.] 
 ['■''  Hear  private,  Conf.J 
 ['<  Begonne,  Conf.  and  Def.  1.567,  1570.] 
 Wilful  folk,  Conf.] 
 
 Fashion  men's  consciences  either  to  be,  Conf.] 
 
366 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ■  Untnith, 
 as  by  the 
 answer  may 
 further 
 appear. 
 
 •>  A  great 
 untruth 
 joined  with 
 a  slander. 
 Read  the 
 aniwer. 
 
 c  These  be 
 not  M.  Cal- 
 vin's words, 
 but 
 
 St  Paul's : 
 "Filii  vestri 
 sancti  sunt," 
 1  Cor.  vii. 
 
 Quid  si 
 ccelum 
 ruati' 
 
 ^  Otherwise 
 called  the 
 Somans. 
 
 1  Cor.  i. 
 
 M.  HARDING. 
 
 Here  ye  harp  much  upon  one  string,  which  so  jarreth  in  the  ears  of  the  hearers, 
 as  your  confuse  harmony  can  like  no  man,  utiless  he  he  a  minstrel  of  your  otvii  sect. 
 The  authority  and  power  of  the  keys  consisteth  not  altogether  nor  principally  in 
 preaching  or  pronouncing  of  the  gospel,  as  already  ice  have  proved.  ^V}lat  may  we 
 judge  of  you  ?  Proceedeth  this  of  malice  or  of  ignorance,  that  thus  ye  confound  the 
 keys,  the  powers,  and  the  ministries  ?  . . . 
 
 Preaching  is  one  thing,  to  govern  the  church  is  another,  to  remit  and  retain  sins 
 is  another,  to  distribute  the  sacraments  is  another.  Doth  not  St  Paul  in  clear 
 words  spealc  severally  and  distinctly  of  ministries,  ivhere  he  saith  that 
 he  loas  not  sent  of  Christ  "to  baptize,  but  to  preach  the  gospel?"  This 
 doctnne  of  yours,  whereby  ye  confound  the  keys,  powers,  and  ministries,  doth  not 
 only  obscure  the  scriptures,  and  bring  the  people  to  great  errors;  but  also,  under 
 pretence  of  a  love  toward  preaching  of  the  gospel,  leadeth  them  into  contempt  of  the 
 sacraments,  and  specially  of  the  sacrament  of  penance,  ivithout  which,  if  after 
 baptism  we  have  sinned  (not  being  letted  by  case  of  necessity,  wherein  iviU,  desire, 
 and  vow  is  accepted),  ^we  cannot  attain  to  salvation.  As  yoii  follow  Calvin  your 
 master  in  this  and  sundry  other  false  and  perilous  doctrines,  so  it  is  to  be  feared,  if 
 your  wicked  temerity  be  suffered  to  proceed,  that  at  length,  having  brought  all 
 religion  to  bare  preaching,  ye  ivill  abandon  all  the  sacraments  of  the  church,  as 
 things  not  necessary.  For  so  that  ivicked  master  of  yours  teacheth,  that  caivi/t-suncked 
 where  Christ's  death  may  be  remembered  othenvise,  there  ^all  the  sacra-  fgai^tthe 
 merits  be  superfluous.  And,  that  I  seem  not  to  slander  him,  I  remit  you  to  ""^'''">^""- 
 his  commentaries  upon  the  first  epistle  of  St  Paul  to  the  Corinthians,  wliere  expound- 
 ing these  words,  "Do  this  in  my  remembrance,"  lie  saith  thus:  "The  supper  is  a 
 token  of  remembrance,  ordained  to  lift  up  or  help  our  infirmity  ;  for,  if  otherwise  we 
 were  mimlful  enough  of  Christ's  death,  this  help  (he  meaneth  the  blessed  sacrament  of 
 the  altar)  icere  superfiuous ;  which  is  common  to  all  the  sacraments,  for  they  be  helps 
 of  our  infirmity^."  Lo,  by  Calvin's  doctrine,  if  we  remember  the  death  of  Christ, 
 both  tJie  eucharist  and  all  other  holy  sacraments  be  void  and  superfluous ...  And  then, 
 because  no  other  thing  bringeth  to  our  remembrance  tlie  death  of  Christ  more  than 
 2)reaching,  to  what  purpose  serve  all  the  sacraments  ? 
 
 Thus  these  defenders,  ivith  their  master  Calvin,  have  found  a  shorter  way  to 
 heaven  than  teas  known  before. .  . . 
 
 In  another  place  he  seemeth  to  derogate  much  of  the  necessity  of  baptism  of 
 christian  men's  children ;  ivhere  he  saith,  that  by  reason  of  God's 
 iwomise  "the  issue  which  cometh  of  faithful  parents  ^is  born  lioly,  and  is 
 a  holy  progeny,  and  that  the  children  of  such,  being  yet  inclosed  in  the  womb,  before 
 they  draw  breath  of  life,  be  nevertheless  chosen  into  the  covenant  of  life  everlasting'^." 
 This  doctrine,  when  it  shall  take  place,  as  by  you  defenders^  it  is  set  in  a  good  fur- 
 therance, what  shall  we  look  for  but  that  the  necessary  sacrament  of  baptism,  {with- 
 oiit  which  who  is  to  be  counted  a  christian  man  ?)  and  the  most  blessed  and  com- 
 fortable sacrament  of  the  altar,  and  the  wholesome  sacrament  of  penance  and  absolu- 
 tion, and  the  rest  of  the  sacraments,  shall  be  no  more  esteemed  and  used  than  now  ye 
 esteem  and  use  the  mass,  holy  bread,  ami  holy  water  ?  This  being  once  brought  to  pass, 
 shall  not  the  people  easily  be  induced  either  to  receive  Mahomet's  religion,  or  some  other, 
 as  far  from  God  as  that  is,  or  to  allow  the  jileasaiit  trade  of  life  of  the  ^Epicureans, 
 the  most  part  being  already  thereto  inclined,  and  no  small  number  ivell  entered? 
 
 But  to  return  again*  to  the  keys,  tvhich  seem  to  you  to  have  no  force  ne  use  but 
 in  preaching :  first,  as  touching  the  scornful  scofi's  uttered  by  you,  sir  defender,  in 
 Latin,  and  by  your  interpreter  in  English  against  private  confessions,  and  against 
 the  ministers  of  the  church  appointed  by  God  for  grace  of  reconciliation  to  be  im- 
 parted to  penitents ;  your  light  mocking  spirit  delighteth  yourselves  not  so  much  as  it 
 
 Contra  Interim. 
 
 ['  Ergo  ccBna  hvithoo-vvov  est  suWevandne  nostrae 
 jnfirmitati  institutum :  nam  si  mortis  Christi  satis 
 alioqtti  memores  essemus,  supenacuum  esset  hocad- 
 niiniculum :  quod  omnium  sacramentorum  est  com- 
 mune; sunt  enim  infirraitatis  nostra;  adjumenta. — 
 Calvin.  Op.  Amst.  1667-71.  In  Epist.  l  ad  Cor.  cap. 
 xi.  Tom.  Vll.  p.  im.^ 
 
 [-  Sancta  ideo  nascitur  ex  fidelibus  progenies, 
 quod  adhuc  utero  inclusi,  ipsorum  liberi,  aotequam 
 vitalem  spiritum  hauriant,  cooptati  tamen  sunt  in 
 fcedus  ntae  a.'ternEe.— Id.  Ver.  Eccles.  Reform.  Tom. 
 VIIL  pp.  281,  2.] 
 
 [3  Defender,  IGII.] 
 
 [*  Conf.  omits  again.'\ 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 367 
 
 pitieth  us  to  see  you  both  so  fast  bound  in  Satan's  fetters.  Next,  concerning  confes- 
 sion ^necessarily  required  to  the  use  and  jwtcer  of  the  keys,  which  you  sjjeak  of  at 
 your  pleasure,  thus  ive  say,  accordiny  to  the  scriptures:  Among  sundry  effects,  for  raxmredot 
 which  Christ  gave  the  keys  to  the  apostles  and  their  successors,  this  is  one,  that  by  shau  appear. 
 power  of  them  they  should  remit  and  retain  sins,  as  himself  said :  "  Whose  sins  ye 
 Malt  V'  remit,  they  are  remitted  unto  them;  and  whose  sins  ye  retain,  they  are 
 xviii.  retained."    ^But  sins  cannot  duly  be  remitted  or  retained,  unless  they  be  [^"l'^^^'^^ 
 
 knoivn  to  him  that  hath  authority  thereto ;  and  hnoivledge  of  sins  {spe-  see  the 
 daily  such  as  are  privy)  cannot  be  had  of  man,  who  cannot  see  into  the  heart  of 
 man,  ^but  by  confession  of  the  sinner  :  wherefore  consequently  it  folloioeth,  that  they 
 received  this  authority  to  hear  the  confession  of  christian  people  desirous  to  be 
 assoiled  and  reconciled.... 
 
 Wherefore  the  confession,  yea,  of  secret  sins,  is  necessary  to  salvation  by  ^the  p^/'^^^'j^i 
 institution  of  Christ.    For  in  that  he  instituted  the  end,  he  instituted  also  the  means 
 which  should  be  necessary  to  the  obtaining  of  the  end;  unless  we  would  make  Christ  it  was 
 our  Law-maker  to  have  failed  his  church  in  things  necessary.  That  sins  cannot  either  tradiuon,'*^ 
 be  remitted  or  retained,  except  the  priest  know  them,  ice  are  bold  to  say^  icith  thechlhu^^ 
 fathers,  and  specially  with  St  Hierome,  who  so  ^understood  the  words  of  Christ, 
 Matt.  xoi.       where  he  promised  the  keiis  of  the  kinqdom  of  heaven  to  Peter :  Sa-  andauridgmg 
 
 ,  „,   .  ./  , .     . ,         .   ,  ...  St  Hierome  s 
 
 cnmment.  in     cerclos  . . .  pro  ofncio  suo  cuni  peccatorum  audient  varietates,  scit  qui  words. 
 
 ligandus  sit,  qui . . .  solvendus" :  "  The  priest,"  saith  he,  "when  as  ac- 
 cording to  his  office  he  hath  heard  the  diversity'^  of  sitis,  knoweth  loho  is  to  be  bound, 
 tvho  is  to  be  loosed."  Right  so  as  in  the  time  of  Moses'  law  he  pronounced  not  ivho 
 was  clean  of  leper,  ivho  was  not,  before  that  he  had  viewed  the  colour,  the  bimches, 
 and  all  other  tokens  of  that  disease.  And  thus  it  followeth  of  the  words  of  Christ, 
 that  confession  of  all  sins,  at  least  deadly,  must  be  made  to  the  priest,  before  they 
 can  be  remitted:  which  priest  is  the  minister  of  this  sacrament,  and  hath  autho- 
 rity to  absolve,  either  ordinary,  or  by  commission  of  the  superior. 
 
 Again,  for  proof  that  confession  is  necessary,  we  say  that  to  remit  and  retain 
 sins  committed  against  God,  as  to  bind  and  to  loose,  be  judicial  acts.   And  therefore 
 by  these  words  Christ  ordained  a  court,  a  consistory,  a  seat  of  judgment  in  the  xhiscon- 
 church,  and  appointed  the  apostles  and  their  successors  to  be  judges.    And  that  this  sometnnehi 
 7Hay  appear  not  to  be  a  fantasy  of  our  own  heads,  St  Austine  expoundeth  i/tese*  tatTon,'"""'" 
 ivords  of  St  John  in  his  Revelation:  Et  vidi  sedes,  &c.^ :  "  And  I  saw  seats,  o/irf  preTehSI.'" 
 some  sitting  on  them,  and  judgment  tvas  given."    "  We  must  not  think,"  saith  he, 
 "  this  to  be  spoken  of  the  last  judgment,  but  we  must  understand  the  seats  of  the 
 rulers,  and  the  rulers  themselves,  by  ivhom  noiv  the  church  is  governed.    And  as 
 fur  the  judgment  given,  it  seemeth  not  to  be  talcen  for  any  other  than  for  that 
 tvhereof  it  ts>"  said:  "Wiiat  things  ye  bind  in  earth,  they  shall  be  bound  also  in 
 heaven;  and  tvhat  things  ye  loose  in^^  earth,  they  shall  be  loosed  also  in  heaven." 
 Sundry  other  fathers  have  uttered  in  their  ivritings  the  same  doctrine.  Hilarius,  upon 
 In  Matt.  cap.    ^'"^  sixteenth  chapter  of  Matthew,  saith :  Beatus  coeli  janitor,  &c.  : 
 "Blessed  is  the  porter  of  heaven,  tvhose  earthly  judgment  (that  is  to  say, 
 which  is  given  here  on  earth)  is  a  fore-judged  authority  in  heaven,  that  what  things 
 I  ib  i  EpM  2        bound  or  loosed  in  earth,  they  have  the  condition  of  the  same  sta- 
 '  '  .   '     tute  also  in  heaven."    St  Cyprian  hath  the  like  saying  in  an  epistle  to 
 Saccrd.  Lib.  Hi.  Cornelius^^.     Chrysostom  saith  that  "Christ  hath  translated  all  judg- 
 
 Bold  go  to  say,  Conf.  and  Def.  1567,  1570.] 
 {"  Hieron.  Op.  Par.  1C93-170G.  Comm.  Lib.  iii.  in 
 Matt.  cap.  xvi.  Tom.  IV.  Pars  i.  col.  75.] 
 ['  Diversities,  Conf.  and  Def.  1507,  1570.] 
 P  Augustine  so  expoundeth  those,  Conf.  and  Def. 
 16G7, 1570;  Augustine  expoundeth  these,  1G09.] 
 
 ["  '  Kt  vidi,'  inipiit,  'sedes  et  sedentes  super  eas, 
 et  judicium  datum  est.'  Non  hoc  putanduni  est  de 
 ultimo  judicio  dici :  sed  sedes  pnupositorum  et  ipsi 
 pra;positi  intelligendi  sunt,  per  <)UOS  ecclesia  nuno 
 gubernatur.    Judicium  auteni  datum  nullum  melius 
 
 cap.  ix.  2.  Tom.  VII.  col.  586.] 
 
 Was,  Conf.  and  Def.  1567,  1570.] 
 ["  On,  Conf.  and  Def.  1507,  1570.] 
 ['^  O  beatus  ca  li  janitor,... cujus  terrestre  judi- 
 cium prjpjudicata  auctoritas  sit  in  cado:  ut  quae  in 
 terris  aut  ligata  sint  aut  soluta,  statuti  ejusdem  con- 
 ditionem  obtineant  et  in  coelo. — Hilar.  Op.  Par.  1693. 
 Comm.  in  Matt.  cap.  xvi.  7.  cols.  090, 1.] 
 
 ['^  The  passage  intended  would  seem  to  be  the 
 following :  Nec  enim  fas  erat . . .  ecclesiam  pulsanti- 
 bus  claudi . . .  quando  permiserit  ipse,  qui  legem  de- 
 
 accipiendum  videtur,  quam  id  quod   dictum  est,  j  dit,  ut  ligata  in  terris  etiani  in  cuelis  ligata  essent; 
 
 'Qua;  ligaveritis  in  terra,  ligata  erunt  et  in  coelo  ;  et 
 quit  solveritis  in  terra,  soluta  erunt  et  in  coelo.' — 
 August.  Op.  Par.  1079-1700.    Dc  Civ.  Dei,  Lib.  xx. 
 
 solvi  autem  possent  illic,  quae  hie  prius  in  ecclesia 
 solverentur. — Cypr.  Op,  Oxon.  1682.  Ad  Cornel. 
 Epist.  Ivii.  p.  110. J 
 
368 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Thi?  saying 
 pertaineth 
 not  to 
 confession, 
 but  to  the 
 authority  of 
 God's  word. 
 
 Private 
 Confes- 
 sion. 
 
 1  Untruth. 
 
 As  it  is 
 
 proved 
 
 before. 
 
 Confession 
 
 grounded 
 
 upon  natural 
 
 reason. 
 
 k  A  vain 
 
 forgery. 
 
 1  Untruth. 
 For  he 
 speaketh 
 only  of  open 
 coniession. 
 
 All  this 
 belongeth 
 to  open 
 conlession. 
 
 ment  ichich  he  received  of  the  Father  unto  the  apostles  and  priests^."  Gregory 
 Nazianzene,  in  an  oration  to  the  emperor  and  his  princes,  saith  to  the  emperor : 
 Ovis  mea  es,  et  nos  liabemus  tribunalia-:  "  Thou  art  my  sheep,  and  we  have  our 
 seats  of  judgment."  St  Gregory  the  pope  comparetli  the  sacrament  of  penance  with 
 a  court  of  justice,  in  irhich  causes  be  fii'st  eramined  and  tried,  and  afterward 
 judged'^.  That  the  same  is  to  be  done  by  the  priest,  St  Bernard  sheweth* ;  who, 
 as  also  the  learned  father  Hugo  de  S.  Victore^,  be  not  afraid  to  say  after 
 St  Cyprian,  Hilary,  and  Chrysostom,  that  the  sentence  of  Peter  remitting  sins 
 goeth  before  the  sentence  of  heaven.  This  ordinance  of  Christ  requireth  that  all 
 ti-espasses,  offences,  disorders,  transgressions,  and  sins  committed  against  him  and 
 his  lairs,  be  referred  to  his''  consistory. 
 
 Whether  these  defenders  allow  public  confession  or  no,  we  hnow  not :  but,  ivhereas 
 they  inveigh  against  private  confession,  and  say  in  spiteful  tvords,  ivhich  they  have 
 learned  in  the  school  of  Satan,  being  loth  the  sins  of  the  people,  ivhereby  he  holdeth 
 his  kingdom,  should  be  remitted,  that  Chi-isfs  disciples  received  not  the  authority  of 
 the  keys,  that  they  shordd  hear  private  confessions  of  the  people  and  listen  to  their 
 whisperings ;  we  tell  them,  that  confession  of  all  deadly  sins  is  of  the  ^institution  of 
 God,  not  of  man.  But,  concerning  the  manner  of  confessing  secretly  to  a  priest  alone, 
 it  is  most  agreeable  to  natural  reason  that  secret  sins  be  confessed  secretly. . . , 
 
 ^  Clement,  amongst  those  things  that  he  acknowledgeth  himself  to  have  received  of 
 Peter,  this  is  one,  as  he  writeth  in  his  first  epistle,  translated  by  Rufine  the  priest: 
 "  That,  if  it  fortune  either  envy  or  infidelity  privily  to  creep  into  any  mans  heart, 
 or  any  other  like  evil,  he  which  regardeth  his  soul  be  not  ashamed  to  confess  those 
 things  to  him  that  is  in  office  over  him,  to  the  end  that  by  him,  through  the  word  of 
 God  and  wholesome  counsel,  he  may  be  healed;  so  as  by  perfect'  faith  and  good 
 tvorks  he  may  escape  the  pains  of  everlasting  fire,  and  come  to  the  rewards  of  life  that 
 endureth  for  ever^." . . .  No  man  speaketh  more  plainly  of  secret  confession  ^than 
 Origen,  and  that  in  sundry  places,  to  which  for  brevity's  sake  I  remit  the  reader.  In 
 ii.  cap.  Levitici,  Homil.  2^  ;  De  Principiis,  Lib.  iii}°;  In  Psal.  xxxvii.  Homil.  2"  :  ^vhere 
 he  comparetli  the  state  of  a  sinner  to  a  man  that  hath  evil  and  undigested  humours 
 in  his  stomach;  and  saith,  that  "as  by  remaining  of  such  evil  matter  the  man 
 feeleth  himself  very  sick,  and  by  vomiting  of  it  forth  he  is  eased ;  so  the  sinner  by  keep- 
 ing his  sins  secret  is  the  more  grievously  charged  in  his  own  conscience,  and  standeth 
 in  danger  to  be  choked  with  the  phlegm  and  humour  of  his  sins:  but  if  he  accuse 
 himself  and  confess  his  faults,  he  both  vomiteth  forth  his  sins,  and  digesteth  the  cause 
 of  the  same."  St  Cyprian,  as  in  many  other  places,  so  most  plainly  speaketh  of 
 secret  confession,  Serm.  5,  De  Lapsis.  "Although,"  saith  he  of  certain  devout 
 persons,  "  they  be  entangled  with  no  great  sin,  yet  became  at  least  they  thought  of  it, 
 
 [1  Chrysost.  Op.  Par.  1718-38.    De  Sacerdot. 
 
 Lib.  III.  Ton).  I.  p.  383.  See  before,  page  355, 
 note  16.] 
 
 Kcti   6    TOV    XpKTToC  VOfXO^    VTroTidl)CriU  Vfidl 
 
 xtT  GvvaaTeia  Kai   Tto   fc/iw  l^tjfiaTL  *  a.p\o^€v 
 
 yap  Kai  aiiTOL' . . .  otl  irpofia-roif  et  tCi^  f/^'Ts  iroifivi}^. 
 
 — Gregor.  Naz.  Op.  Par.  1778-1840.    Ad  Civ.  Naz. 
 
 Orat.  xvii.  8.  Tom.  I.  pp.  322,  3.    It  was  the  prefect 
 
 of  the  province  whom  Gregory  addressed.] 
 
 P  CausiE  ergo  pensandse  sunt,  et  tunc  ligandi 
 
 atque  solvendi  potestas  exercenda,  &c. —  Gregor. 
 
 Magni  Op.  Par.  1705.  In  Evang.  Lib.  ii.  Hom.  xxvi. 
 
 6.  Tom.  I.  col.  1555.] 
 
 [*  . . .  qui  elaves  regni  coelorum  tarn  singulariter 
 
 accepit,ut  priEcedat  sententia  Petri  sententiam  coeU. — 
 
 Bernard.  Op.  Par.  1C90.  In  Fest.  Apost.  Pet.  et  Paul. 
 
 Serm.  i.  2.  Vol.  I.  Tom.  iii.  col.  989.] 
 
 . . .  quia  sententiam  Petri  non  pntcedit,  sed 
 
 subsequitur  sententia  cneli  H.  de  Sancto  Victor.  Op. 
 
 Mogunt.  1617.    De  Sacram.  Lib.  ii.  Pars  xiv.  cap. 
 
 viii.  Tom.  III.  p.  500.] 
 
 [«  This,  Conf.  and  Def.  1567,  1570,  1609.] 
 
 ['  Perfite,  Conf.  and  Def.  1567,  1570.J 
 
 [8  Quod  si  forte  alicujus  cor  vel  livor,  vel  infide- 
 
 Utas,  vel  aliquod  malum  ex  his  quae  superius  niemo- 
 
 ravimus,  latenter  irrepserit,  non  erubescat,  qui  ani- 
 
 mae  suae  curam  gerit,  confiteri  hvec  huic  qui  prseest, 
 ut  ab  ipso  per  verbum  Dei  et  consilium  salubre  cnre- 
 tur;  qao  possit  Integra  fide  et  operibus  bonis  poenas 
 a;terni  ignis  effugere,  et  ad  perpetuae  vitae  prsemia 
 
 pervenire  Clement.  Epist.  i.  in  Crabb.  Concil.  Col. 
 
 Agrip.  1551.    Tom.  1.  pp.  .33,  4.] 
 
 P  ...cum  non  erubescit  sacerdoti  Domini  indi- 
 care  peccatum  suum,  &c. — Orig.  Op.  Par.  1733-59. 
 In  Levit.  Hom.  ii.  4.  Tom.  II.  col.  191.] 
 
 Ita  et  si  ([ui  non  prius  animae  suae  vitia...cog- 
 noverit.  .ac  proprii  oris  confessione  prodiderit,  pur- 
 gari  is  absolvique  non  poterit. — Id.  de  Princip.  Lib. 
 in.  12.  Rufin.  Interp.  Tom.  I.  p.  120.  The  Greek 
 text  hardly  bears  out  this  version  -..../jLiiie  kauTov  kut- 
 
 ["  Fortassis  enim  sicut  ii  qui  habent  intus  inclu- 
 sam  escam  indigestam,  aut  humoris  vel  phlegmatis 
 stomaeho  graviter  et  moleste  immanentis  abundan- 
 tiam,  si  vomuerint,  relevantur ;  ita  etiam  hi  qui  pec- 
 caverunt,  si  quidem  occultant  et  retinent  intra  se 
 peccatum,  intrinsecus  urgentur,  et  propeniodum  suf- 
 focantur  a  phlegmate  vel  Imniore  peccati :  si  autem 
 ipse  sui  accusator  fiat,  dura  accusal  semetipsum,  et 
 confitettir,  simul  evomit  et  delictum,  atque  omnem 
 morbi  digerit  causam — Id.  in  Psalm,  xxxvii.  Hom.  ii. 
 Tom,  II.  p.  686.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  369 
 
 con/etsionof  t^i^  Same  unto  the  priests  of  God  confess  they  sorrowfully  mid  simply, 
 ml  thought.  They  make  confession  of  their  conscience,  they  lay  forth  the  burden  of 
 their  mind^'^,"  ^-c. . .  .'^  . 
 
 St  Augustine,  treating  of  the  poioer  of  the  keys  in  many  places,  hut  specially 
 of  confession,  In  Psalm.  Ix.,  where,  speaMng  much  of  the  necessity  of  confession, 
 he  saith  thus :  "  Why  fear  est  thou  to  he  confessed  ?  If  not  heing  confessed  thou 
 remain  hidden,  not  being  confessed  thou  shalt  he  damned."  And  afterward^* 
 thus:  "To  this  end  God  requiretli  confession,  to  deliver  the  humble;  to  this  end 
 he  damneth  him  that  confesseth  not,  to  punish  the  proud.  Therefore  he  thou  sorry 
 before  thou  he  confessed :  being  confessed,  rejoice ;  thou  shalt  be  tvhole      . . . 
 
 By  these  and  many  other  holy  fathers,  of  whom  there  is  no  doubt  but  they  had 
 the  Holy  Ghost  for  their  teacher  and  prompter  of  all  truth,  the  catholic  church  hath 
 been  persuaded  that  tlie  recital  and  rehearsing  of  ^all  sins  before  the  priest  is  n.  untmth. 
 necessary  to  salvation ;  unless  necessity  for  lack  of  a  priest  or  othencise  exclude  us  ^s^we?^ 
 from  it;  and  that  a  ^general  confession  in  no  wise  sufficeth. . . .  True  faith  acknow-  -  Untruths, 
 ledgeth  that  confession  is  to  he  made  of  all  "sins,  as  '^commanded  by  Christ  and  the  jnanifest.  as 
 apostles,  commended  to  us  by  the  '^fathers  of  the  jmmitive  church,  by  all  "ZearnefZ 
 doctors,  and  general  use  of  the  "  whole  church.    Atid,  if  the  express  term  of  secret  or 
 auricular  confession  be  ° seldom  mentioned  in  the  ancient  fathers,  as  that  of  piiblic  "  umruth. 
 confession  is  oftentimes  used^'',  as  in  the  Nicene  council,  and  in  sundry  other  places,  never  fimnd. 
 tiiat  is  nothing  repugnant  to  the  doctrine  of  the  catholic  church. . . .  let  him  shew 
 
 it. 
 
 THE  BISHOP  OF  SAKISBURY. 
 
 All  this  great  shew  of  authorities  of  fathers  and  doctors  M.  Harding  himself 
 in  the  end  dischargeth  easily  with  one  word.  For,  notwithstanding  all  that  he 
 could  best  devise  to  say  herein,  his  conclusion  at  the  last  is  this :  "  The  express 
 term  of  secret  or  auricular  confession  is  seldom  mentioned  in  the  ancient  fathers." 
 "  Seldom,"  he  saith,  as  if  it  were  sometimes  used,  although  but  seldom.  But  if 
 he  had  left  "seldom,"  and  said  "never,"  I  trow  this^^  tale  had  been  the  truer. 
 
 Addition.  Here  M.  Harding  allegeth  against  me  the  authority  of  pope  Addition. 
 
 Leo,  condemning  pubhc  confession  offered  up  in  writing,  to  be  published  openly  4tM 
 to  the  people,  and  allowing  rather  confession  made  only  privately  to  the  priest : 
 "  Lest,"  saith  Leo,  "  the  penitents  should  be  ashamed  or  afraid  to  open  their 
 deeds  unto  their  enemies,  of  Avhom  they  may  be  troubled  therefore  by  the 
 ordinance  of  the  laws  &c.  The  ansiver.  The  name  of  pope  Leo  is  great ; 
 but  his  reasons  are  very  weak.  For,  touching  the  first  reason,  for  that  special 
 cause  in  old  times  the  penitents  were  forced  to  make  open  confession,  to  the  end 
 they  might  shew  themselves  ashamed  of  their  sins,  and  be  an  example  unto 
 others.  As  for  fear  of  enemies,  and  troubles,  and  suits  in  law  that  might  happen 
 to  grow  upon  such  confessions,  if  the  ancient  holy  fathers  had  cast  such  doubts, 
 public  confession  had  never  been  used.  4?^ 
 
 For  the  rest  we  say  as  before :  We  make  no  confusion  of  the  keys.  Our 
 doctrine  is  plain,  that  there  be  two  keys  in  the  church  of  God ;  the  one  of 
 instruction,  the  other  of  correction :  whereof  the  one  worketh  inwardly,  the 
 other  outwardly ;  the  one  before  God,  the  other  before  the  congregation.  And 
 yet  either  of  these  standeth  wholly  in  the  word  of  God.    And  therefore  St  Paul 
 
 ['^  Denique  quanto  et  fide  majores  et  timore  me- 
 liores  sunt,  qui  qiiamvis  nullo  sacrificii  aut  libelli 
 facinore  constricti,  quoniam  tamen  de  hoc  vel  cogi- 
 taverunt,  hoc  ipsiim  apud  sacerdotes  Dei  dolenter  et 
 simplic'iter  confitentes,  exomologesin  coiiscientia;  fa- 
 ciunt,  animi  sui  pondus  exponunt,  &c. — Cypr.  Op. 
 De  Laps.  p.  134.] 
 
 ['■'  Here  Harding  goes  on  to  refer  to  other  passages 
 of  the  fathers  as  testimonies  for  private  and  secret  con- 
 fession ;  e.  g.  Basil,  de  Regul.  Monach.  qu.  288,  Pau- 
 linas in  the  life  of  Ambrose,  Jerome  in  Ecclesiasten, 
 cap.  X.,  Leo  in  two  Epistles  Ivii.  ad  Episc.  Campanije, 
 and  Ixix.  ad  Theodor.  Episc,  Innoc.  1.  in  his  Epistle 
 ad  Decent,  cap.vii.  To  several  of  these  Jewel  makes 
 answer.] 
 
 [jewel,  in.] 
 
 ['*  Afterwards,  Conf.  and  Def.  15C7,  1570.] 
 
 ['^  Times  confiteri,  qui  non  confitendo  esse  non 
 potes  occidtus :  damnaberis  tacitus,  qui  posses  libe- 
 rari  confessus ...  ad  hoc  exigit  confessionem,  ut 
 liberet  humilem  ;  ad  hoc  damnat  non  confitentem,  ut 
 puniat  superbum.    Ergo  tristis  esto  antequam  con- 
 
 fitearis;  confessus  exsulta,  jam  sanaberis  Augii.st. 
 
 Op.  Par.  I(i79-17n0.  In  Psalm.  Ixvi.  Enarr.  6,  7. 
 Tom.  IV.  cols.  COO,  1.] 
 
 ['«  Conf.  and  Def.  1567, 1570  omit  used.] 
 
 [17  His,  1507.] 
 
 ...dum  aut  erubescunt,  aut  metuunt  inimicis, 
 suis  sua  facta  reserari,  quibus  possint  legum  consti- 
 tutione  percelli. — Leon.  Magiii  Op.  Lut.  1023.  Ad 
 Episc.  per  Campan.  Epist.  Ixxx.  col.  434.J 
 
 24 
 
370 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Acts  xvi. 
 
 2  Cor.  X. 
 
 Instit.  cap. 
 xviii.  2. 
 
 Instit.  cap. 
 xvL  3. 
 
 Eccles. 
 Hierarch. 
 cap.  i. 
 
 In  Quast. 
 \  et.  Test. 
 
 Cypr.  Dc 
 CcEii.  Dom. 
 
 saith  :  Omnis  scriptura  divinitus  inspirata  utilis  est  ad  doctrinam,  ad  redargutionem, 
 ad  correct ionem,  ad  institutionem,  Sfc. :  "  All  scriptures  inspired  from  God  are 
 profitable  to  teach  the  truth,  to  reprove  the  falsehood  to  correct  the  wicked, 
 to  nurture  and  inform  the  godly," 
 
 Of  the  former  of  these  keys  St  Paul  saith :  "  Believe  in  the  Lord  Jesus ;  and 
 thou  shalt  be  safe,  with  all  thy  house." 
 
 Of  the  other  he  saith :  "  The  weapons  of  our  warfare  are  not  fleshly,  but 
 mighty  through  God  to  throw  down  holds,  casting  down  every  high  thing  that  is 
 builded  up  against  the  knowledge  of  God,  and  to  bring  all  understanding  captive 
 to  the  obedience  of  Christ." 
 
 This  doctrine  seemeth  to  be  simple  and  plain,  and  without  confusion. 
 
 Touching  M.  Calvin,  it  is  great  wrong  untruly  to  report  so  reverend  a  father 
 and  so  worthy  an  ornament  of  the  church  of  God.  If  you  had  ever  known  the 
 order  of  the  church  of  Geneva,  and  had  seen  four  thousand  people  or  more 
 receiving  the  holy  mysteries  together  at  one  communion,  ye  could  not  without  your 
 great  shame  and  want  of  modesty  thus  untruly  have  published  to  the  world  that 
 by  M.  Calvin's  doctrine  the  sacraments  of  Christ  are  superfluous.  Certainly,  to 
 leave  all  that  he  hath  otherwise  spoken  of  the  sacraments  in  general,  of  the 
 sacrament  of  Christ's  last  supper  he  winteth  thus :  Magnum  consolationis  ac 
 suavitatis  fructum  ex  hoc  Sacramento  colligere  possunt  pice  animce;  quod  [illic] 
 testimonium  habeant,  Christum  sic  nobis  adunatum  esse,  sic  nos  illi  vicissim  insertos, 
 adeoque  in  unum  corpus  cum  ipso  coaluisse,  ut  quicquid  ipsius  est  nostrum  vocare 
 liceat'^ :  "The  godly  minds  may  take  great  fruit  of  pleasure  and  comfort  of  this 
 sacrament,  for  that  therein  they  have  a  witness  that  Chi'ist  is  so  made  one  with 
 us  and  we  so  grafted^  into  him,  and  are  so  grown  both  into  one  body,  that, 
 whatsoever  is  his,  we  may  now  call  it  ours." 
 
 "  But  Calvin,"  you  say,  "  wi-iteth  thus^ :  The  supper  is  a  token  of  remembrance, 
 to  lift  up  or  to  help  our  infirmity.  For,  if  otherwise  we  were  mindful  enough  of 
 Christ's  death,  this  help  were  superfluous."  O  M.  Harding,  how  far  malice  may 
 bear^  a  man !  Because  M.  Calvin  saith.  We  are  weak,  and  have  need  of  out- 
 ward sacraments  to  quicken  the  dulness  of  our  senses ;  saith  he  therefore 
 that  the  sacraments  be  superfluous  ?  If  he  had  likewise  said.  Our  bodies  be 
 weak,  and  have  need  to  be  refreshed  with  meat  and  drink,  would  you"  gather 
 thereof  that  meat  and  drink  are  superfluous  ?  Nay,  contrariwise,  he  concludeth. 
 We  have  need  of  sacraments ;  therefore  sacraments  be  needful.  And,  the 
 greater  our  weakness  is,  the  more  need  have  we  of  such  remedies.  His  words, 
 amongst  many  others  of  like  sense,  be  these :  Sic  est  exigua  nostra  fides,  ut,  nisi 
 undique  fulciatur  atque  omnibus  modis  sustentetur,  statim  concutiatur,  fluctuet, 
 vacillet'' :  "So  small  is  our  faith  that,  unless  it  be  borne  up  of  every  side,  and  by 
 all  means  be  maintained,  it  shaketli,  it  wavereth,  and  is  like  to  fall." 
 
 If  this  be  so  dangerous  a  doctrine  as  you  tell  us,  why  then  are  the  ancient 
 catholic  fathers  suffered  to  hold  and  maintain  the  same  ?  Dionysius,  whom  you 
 so  often  call  St  Paul's  scholar,  writeth  thus  :  Nos  imaginibus  sensibilibus,  quantum 
 fieri  potest,  ad  divinas  adducimur  contemplationes^ :  "  We,  as  much  as  may  be,  by 
 sensible  images  or  sacraments  are  brought  unto  divine  contemplations." 
 
 Likewise  St  Augustine  saith :  "  Sacramenta  propter  carnalcs  visibilia  instituta 
 sunt;  ut,  ab  illis  qtioe  ocuUs  cei'nuntur,  ad  ilia  qum  intelliguntur,  sacramentorum 
 gradibus  transferamur^ :  "  Visible  sacraments  are  ordained  for  carnal  men,  that 
 by  the  steps  of  sacraments  we  may  be  led  from  the  things  that  we  see  with  eye 
 unto  the  things  that  we  understand."    So  saith  St  Cyprian :  Fidei  nostrce , . . , 
 
 ['  Keprove  falshead,  15G7  ;  reprove  the  falshead, 
 1570.] 
 
 ['^  Magnum  vero  fiducise  ac  suavitatis  &e.  habent 
 in  unum  corpus  nos  cum  Cliristo  coaluisse,  &c. — 
 Calvin.  Op.  Amst.  1GC7-71.  Inst.  Lib.  iv.  cap.  xvii. 
 2.  Tom.  IX.  p.  3G5.] 
 
 Grafted,  15G7,  1570.] 
 
 [*  But  he  saith,  1567.] 
 
 ["  May  malice  bear,  15G7.] 
 
 f  Ye,  1567.] 
 
 Verum  ut  exigua  est. ..nostra  fides,  nisi  undi- 
 que fulciatur  ac  modis  omnibus  sustentetur,  statim 
 
 concutitur,  fiuctuatur,  vacillat  Id.  ibid.  cap.  xiv.  3, 
 
 p.  343.] 
 
 [<'  Dion.  Areop.  Op.  Antv.  1634.  De  Eccles. 
 Hierarch.  cap.  i.  2.    Tom.  1.  p.  232.] 
 
 The  editor  has  not  been  able  to  trace  this 
 ■■] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 371 
 
 injtrmitas  sensihili^^  argumento  edocta  est,  Sfc.^^ :  "  The  wealiness  of  our  faith  is 
 taught  by  the  understanding  of  the  sacrament,"  &c.     So  St  Chrysostom :  Si  chrysost  ad 
 incorporei  esscmus,  nuda  et  incorporea  nobis  Juec  ipsa  daret.   Nunc,  quia  corporibus  Hom.  im. 
 insertas  Jiabemus  animas,  sub  visibilibus  spiritualia  tradit^'^ :  "  If  we  were  bodiless, 
 God  would  give  us  these  things  bare  and  bodiless.    But  forasmuch  as  we  have 
 souls  fastened  unto  our  bodies,  therefore  God  giveth  us  things  spiritual  under 
 things  visible."    Again  he  saith  :  Eectis  et  Jidelibus  scnpturce  non  sunt  necessariic,  chrysost.  m 
 dicente  apostolo,  Lex  justis  non  est  posita^^ :  "  To  the  godly  and  faithi'ul  the  scrip-  Hom'.  22. 
 tures  are  not  necessary ;  for  so  the  apostle  saith,  •  There  is  no  law  provided  for  the  impcrf. 
 just'."    And  again:  Oportuerat  quidem  nos  nihil  indigere  auxilio  literamm,  sed  tarn  chryscst. in 
 nudam  in  omnibus  vitam  exhibere,  ut  librorum  vice  gratia  Spiritus  uteremur^* :  "  It  Hom.  1. 
 behoved  us  to  have  no  need  of  the  scriptures ;  but  in  all  things  to  shew  our  lives 
 so  pure  and  clean,  that  instead  of  books  we  might  use  the  grace  of  the  Holy 
 Ghost." 
 
 In  like  manner  St  Hierome  saith :  Cum . . .  meruerimus  esse  cum  Christo,  et  similes  '^^ 
 angelis  fuerimus,  tunc  librorum  doctrina  cessabit    :  "  When  we  shall  obtain  to  be  Lament, 
 with  Christ,  and  shall  be  like  unto  the  angels,  then  the  doctrine  of  books  shall 
 give  place." 
 
 Now  tell  us,  M.  Harding,  must  we  hereof  conclude,  as  you  do,  that  these  holy 
 fathers,  St  Cyprian,  St  Augustine,  St  Hierome,  St  Chrysostom,  "held  false  and 
 perilous  doctrines,  and  with  wicked  temerity,"  as  you  say^'',  "would  abandon  both 
 scriptures  and  sacraments,  as  things  not  necessary?"  Certainly,  for  full  resolution 
 hereof,  M.  Calvin  himself  saith  thus :  Facile  i)atior,  ut,  quce  Christus  nobis  dedit  Joh  caivm. 
 salutis  adjumenta,  eorum  usus  necessarius  dicatur;  quando  scilicet  datur  facrdtas.  vu.sess. 
 Quanquam  semper  admonendi  sunt  fideles,  non  aliam  esse  cujusvis  sacramenti  neces-  TrWent. 
 sitatem,  quam  instrumentalis  causce,  cui  nequaquam  alliganda  est  Dei  virtus.  Vocem 
 sane  illam  nemo  pius  est  qui  non  toto  jiectore  exhorreat,  [^sacramenta^  res  esse 
 superjluas ;  "  I  can  well  suffer  that,  whatsoever  helps  of  salvation  Christ  hath 
 given  us,  the  use  thereof  be  counted  necessary ;  I  mean,  when  we  may  have 
 opportunity  and  time  to  use  them.  Howbeit,  thus  much  the  faithful  must  be 
 warned,  that  the  necessity  of  any  sacrament  is  none  otherwise  but  as  of  a  cause 
 instrumental ;  unto  which  cause  we  may  not  in  any  wise  bind  the  power  of 
 God.  But  that  the  sacraments  be  things  superfluous,  no  godly  man  can  abide  to 
 hear  it," 
 
 Whereas you  further  charge  M.  Calvin  for  saying  "the  children  of  the 
 faithful  are  born  holy,"  ye  should  rather  herewith  have  charged  St  Paul.  For 
 thus  he  saith ;  Nunc  liberi  vestri  sancti  sunt :  "  Now  are  your  children  holy."  Ye  1  cor.  vii. 
 should  have  remembered,  M.  Harding,  that  these  be  St  Paul's  words,  and  not  M. 
 Calvin's.  His  meaning  is,  that  the  children  of  the  faithful,  notwithstanding  by 
 nature  they  be  the  children  of  anger,  yet  by  God's  free  election  they  be  pure  and 
 holy.  This  is  St  Paul's  undoubted  doctrine ;  which  notwithstanding,  he  never 
 neither  despised  the  sacraments  of  Christ,  nor  "led  the  people,"  as  you  say,  "to 
 Mahomet  or  Epicure." 
 
 Here  at  the  last  M.  Harding,  to  return  as  he  saith  to  his  keys,  first  beginneth 
 with  "the  spiteful  words  and  scornful  scoffs  and  hght  spirit  of  sir  defender, 
 •which,"  he  saith,  "he  learned  in  the  school  of  Satan,  and  now  lieth  bound  in 
 Satan's  fetters." 
 
 To  answer  all  such  M.  Harding's  vanities  it  were  but  vain.  Wise  men  will  not 
 greatly  weigh  these  childish  tragedies. 
 
 But  he  saith  "  the  priest  holdeth  a  consistory,  and  is  a  judge  over  the  sins  of 
 the  people.    But,  being  a  judge,  he  cannot  discern  sins  unless  he  know  them. 
 
 Symboli,  I5G7, 1570.] 
 ["  Cypr.  Op.  Oxon.  1682.    De  Coen.  Dom.  (Ar- 
 nold.) p.  40.] 
 
 Chrysost.  Op.  Par.  1718-.*38.  In  Matt.  Horn. 
 Ixxxii.  Tom.  VII.  p.  787.  Conf.  Op.  Lat.  Basil. 
 ■1547.  Ad  I'op.  Ant.  Horn.  Ix.  Tom.  V.  col.  .•}95.] 
 
 ["  Id.  Op.  Imperf.  in  Matt,  lloin.  xxii.  ex  cap.  viii. 
 Tom.  VI.  p.  cii. ;  where  necessariic  non  sunt,  and  lex 
 non  est  jtosita  jusio.} 
 
 ['■•  Id.  in  Matt.  Prowm.  Hom.  i.  Tom.  VII.  p.  1.] 
 
 ['5  Hieron.  Op.  Par.  10y;3-17;3G.  Comm.  in 
 Lament.  Jerem.  Pro(»m.  Tom.  V.  jip.  801,  2.  This 
 work  is  not  genuine.] 
 
 15G7  omits  as  you  say.] 
 
 [17  Calvin.  Op.  Sept.  Sess.  Synod.  Trident.  Antid. 
 in  can.  4.  Tom.  VIII.  p.  25G ;  where  patiar  and  nobis 
 Christus.] 
 
 ['"  Where,  15C7.J 
 
 24—2 
 
372 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Institu- 
 tion. 
 Venial. 
 
 De  Pcenit. 
 I)ist.  1. 
 Quis  aliq. 
 
 De  PceniL 
 nist.  I. 
 Convertim. 
 
 Concil.  Trid. 
 cap.  5. 
 Ue  confes- 
 sione. 
 
 Rob.  Holcot 
 in  iv.  Sent. 
 
 QuEESt.  4. 
 
 iv.  Sent. 
 Qua!st.  83. 
 Art.  3. 
 
 Extr.  de 
 Poenit.  et 
 Remiss. 
 Omnis 
 utriu^que,  in 
 Gloss. 
 
 Bed.  in  v. 
 cap.  Jacob, 
 citat.  a 
 Magist. 
 iv.  Sent. 
 DisL  17. 
 
 Chrvsost. 
 De  Pcenit, 
 Horn.  9. 
 
 Neither  can  he  know  them  but  by  confession.  Therefore,"  saith  M.  Harding^, 
 "  we  tell  them,  that  confession  of  all  deadly  sins  is  of  the  institution  of  God, 
 and  not  of  man.  Marry,"  saith  he^,  "touching  the  manner  of  confession  secretly 
 to  the  priest  alone,  it  is  most  agreeable  to  natural  reason  that  secret  sins  be  con- 
 fessed secretly." 
 
 Here  I  beseech  thee,  good  christian  reader,  note  this  one  thing  by  the  way : 
 M.  Harding,  contrary  to  common  order,  hath  brought  us  the  institution  of  God, 
 without  any  manner  word  of  God,  "  And  thus,"  he  saith,  "  we  tell  them ;"  as  if 
 his  bare  telling  should  stand  for  proof. 
 
 Verily,  notwithstanding  Christ  gave  his  apostles  power  of  binding  and  loosing, 
 yet  it  appeareth  not  that  he  spake  any  one  word  of  secret  confession.  And 
 Gratian,  a  famous  doctor  of  that  side,  doubteth  not  to  say:  Latentia  . . .  peccata 
 non  prohantur  necessario  sacerdoti  confitenda^ :  "It  is  not  proved  that  privy  sins 
 ought  of  necessity  to  be  confessed  unto  the  priest."  And  again :  Datur  intelUgi, 
 quod  etiam,  ore  tacente,  veniam  consequi  possumus^ :  "We  are  given  to  understand 
 that,  although  we  utter  nothing  with  our  mouth,  yet  we  may  obtain  pardon  or 
 absolution  of  our  sins."  Therefore,  notwithstanding  all  this  M.  Harding's  telling, 
 his  own  doctor  Gratian  telleth  him  that  auricular  confession  is  not  God's*  in- 
 stitution. 
 
 But  wherefore  speaketh  M.  Harding  so  precisely  and  specially  of  deadly  sins  ? 
 Or  why  may  not  his  venial  sins  come  likewise  in  the  reckoning  as  weU  as  others  ? 
 Indeed  it  is  specially  provided  in  the  late  chapter  at  Trident,  that  little  petite  sins 
 need  not  to  be  uttered  in  confession  5.  And  Robert  Holcot  saith  :  De  venialibits 
 [confiteri],  magis  est . . .  supererogationis  quam  necessitatis^ :  "  To  make  confession 
 of  venial  sins  is  more  of  devotion  than  of  necessity."  And  Thomas  of  Aquine 
 saith :  Qiiidam  prohabiliter  dicunt,  quod  per  ingressum  ecclesice  consecrates  homo 
 consequitur  remissionem  jieccatorum  veniaUum'' :  "Some  say,  and  that  not  without 
 good  reason,  that  a  man  may  obtain  remission  of  his  venial  sins  only  by  entering 
 into  a  church  that  is  consecrate."  And  it  is  purposely  noted  in  the  gloss  upon 
 the  decretals :  Venialia^  . . .  tolluntur,  \yeT]  per  orationem  dominicam,  vel  per  aquam 
 benedictam^ :  "  Venial  sins  may  be  removed  either  by  a  Pater  noster  or  by  holy 
 water."  And  therefore  perhaps  M.  Harding  will  say,  according  to  the  judgment 
 of  these  and  others  his  own  doctors,  that  his  little  pretty  venial  sins  ought  not  of 
 duty  to  be  reckoned  in  confession  ;  but  may  otherwise  be  remitted,  and  have 
 no  need  of  Christ's  blood.  This  is  a  shorter  way  to  heaven  than  either  Christ  or 
 his  apostles  ever  taught  us. 
 
 Howbeit,  all  this  error  seemeth  first  to  have  grown  of  mistaking  these  words 
 of  Beda:  Cocequalibus  quotidiana  et  levia,  graviora  vero  sacerdoti  pandamus^^ : 
 "  Let  us  open  our  small  and  daily  sins  unto  our  fellows,  and  our  great  sins  unto 
 the  priest." 
 
 For  the  rest,  M.  Harding's  resolution  may  stand  with  good  favour.  For, 
 seeing  his  auricular  confession  can  hold  no  better  by  divinity,  that  it  may 
 seem  to  hold  by  somewhat,  he  did  well  to  say  "it  holdeth  well  by  natural 
 reason." 
 
 M.  Harding  saith :  "  The  priest  can  be  no  judge  without  particular  knowledge 
 of  every  sin ;  nor  can  he  know  without  hearing ;  nor  can  he  hear  without  con- 
 fession." For  answer  hereto  Chrysostom  saith,  as  he  is  before  alleged :  Medicince 
 locus  hie  est,  nonjudicii;  non  poenas,  sed  peccatorum  remissionem  tribuens:  Deo  soli 
 
 ['  He  saith,  15C7.] 
 
 [2  Corp.  Jur.  Canon.  Lugd.  1G24:.  Decret.  Gratian. 
 Deer.  Sec.  Pars,  De  Poen.  Dist.  i.  can.  87.  col.  1713 > 
 where  sacerdoti  necessario.] 
 
 [3  Ibid.  can.  34.  col.  1677.] 
 
 [*  Not  of  God's,  1.5C7.] 
 
 [*  Nam  venialia,  quibus  a  gratia  Dei  non  excludi- 
 mur,...taceri  tamen  citra  eulpam,  multisf|ue  aliis  re- 
 
 mediis  expiari  possunt  Concil.  Trident.  Sess.  xiv. 
 
 De  Confess,  cap.  v.  in  Concil.  Stud.  Labb.  et  Cos- 
 sart.  Lut.  Par.  1671-2.  Tom.  XIV.  col.  818.J 
 
 ["  R.  Holkot  Sup.  Quat.  Libr.  Sentent.  Qusst. 
 
 j  Lugd.  1497.  Lib.  iv.  Quaest.  iv.  fol.  n.  iii.  2.] 
 
 ['  Aquinat.  Op.   Venet.  1593.  Summ.  Theol. 
 
 Tert.  Pars,  Quajst.  Ixxxiii.  Art.  iii.  3.  Tom.  XIL  foL 
 
 277.  2.J 
 
 [8  Venalia,  1609,  1611.] 
 
 P  Corp.  Jur.  Canon.  Decretal.  Gregor.  IX.  Lib. 
 v.  Tit.  xxxviii.  Gloss,  in  cap.  12.  col.  1872.] 
 1567  omits  in  confession.] 
 
 ["  Bed.  in  Pet.  Lomb.  Libr.  Sentent.  Col.  Agrip. 
 1576.  Lib.  IV.  Dist.  xvii.  E.  fol.  375.  Conf.  Ven.  Bed. 
 Op.  Col.  Agrip.  1612.  In  Epist.  Jacob,  cap.  v.  Tom. 
 V.  col.  693.    See  before,  page  357,  note  14.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 373 
 
 die  peccatum  tuum'^^ :  "Here  is  a  place  of  medicine,  and  not  of  judgment ;  ren-  '  JuJo-e  ' 
 dering  not  punishment,  but  remission  of  sins  :  open  thine  offences  to  God  only."    Qyer  Sin. 
 
 But,  if  the  priest  can  be  no  judge  without  knowledge,  then  doubtless,  M.  '  '  ' 
 
 Harding,  your  priests  for  the  most^'  part  can  be  no  judges  at  all^*.    For  your  own 
 Peter  Lombard  saith  :  Scientiam  discernendi  omnes  sacerdotes  non  habent    :  "  All  j^j^f ^"y 
 priests  have  not  knowledge  to  discern  between  sin  and  sin."    And  many  of  them  Postquam. 
 be  utterly  ignorant,  and  know  nothing. 
 
 Notwithstanding,  be  the  priest     never  so  wise  or  well  learned,  yet  how  is  he 
 able  to  enter  into  the  breast  of  man,  and  to  know  the  secrets  of  the  heart  ?  St 
 Paul  saith :  "  What  man  knoweth  what  is  in  man,  but  the  spirit  of  man  that  is  i  cor.  n. 
 within  him  ?"    Salomon  saith  :  "  God  only  knoweth  the  thoughts  of  men."    St  i  Kings  viii. 
 Paul  saith ;  "  God  only  searcheth  the  heart  and  reins."    And  St  Augustine,  pur-  Rom.  viii. 
 posely  speaking  hereof,  as  it  is  said  before,  saith  thus :  Unde  sciunt,  cum  a  me  August. 
 ipso  de  me  ipso  audiunt,  an  verum  dicam "  ?  "  How  know  they,  when  they  h  ear  me  Lib.  x.  cap, 
 speak  of  myself      whether  I  say  truth  or  no  ?"    Therefore  the  priest,  judging  "'' 
 that  that  he  cannot  know,  must  needs  wander  uncertainly,  and  be  a  very  doubt- 
 ful judge. 
 
 Nevertheless,  admitting  the  priest  to  be  a  judge,  yet  if  it  may  be  proved 
 either  that  he  may  be  a  judge  over  the  sins  of  the  people  without  particular 
 knowledge  of  the  same,  or  that  he  may  come  to  certain  and  particular  knowledge 
 thereof  without  any  manner  auricular  confession,  then  I  trust  this  whole  matter 
 will  soon  be  answered. 
 
 First,  therefore,  I  say,  that  a  priest  having  authority  to  pronounce  the  word  of 
 God  is  thereby  a  judge  over  sin.    For  the  word  that  he  speaketh  "  is  the  power  Rom.  i. 
 of  God  unto  salvation  ;"  and  "  a  two-edged  sword,  able  to  sunder  the  soul  and  the  Heb.  iv. 
 spirit,  and  the  marrow^^  from  the  bones;  and  is  able  to  judge"  (for  so  St  Paul  kpltiko^ 
 saith)  "  the  thoughts  and  cogitations  of  the  heart."    And  thus  M.  Harding  him-  ^"^"t^"^' , 
 self  granteth  that  "a  priest  pronouncing  God's  words -°  may  therewith  both  bind  iwoiCyu 
 and  loose  ;"  that  is,  in  this  case,  to  do  the  olHce  of  a  judge.    St  Augustine  saith  : 
 Clavis  ea  dicenda  est,  qua  . . .  pectorum  dura  . .  .  reserantur^^ :  "  That  thing  ought  to  August,  de 
 be  called  the  key,  wherewith  the  hardness  of  the  heart  is  opened."  Hom'  se. 
 
 So  saith  Tertullian  :  Ipse  davem  imhuit.    Vides,  quam  ?    Viri  Israelitm,  auribus  Tenuii. 
 mandate,  quce  dico ;  Jesum  Nazarcenum,  virum  a  Deo  nobis  destinatum'^'^ :  "  He  p.^fiS'^'"' 
 endued  the  key.    And  know  you  what  key  ?     This  key  I  mean :  ye  men  of  "" 
 Israel,  mark  what  I  say  :  Jesus  of  Nazareth,  a  man  appointed  unto  you  from 
 God."    These  words,  saith  Tertullian,  are  the  key''^^.     So  saith  St  Augustine: 
 Loquimur  in  auribus  vestris.     Unde  scimus  quid  agatur  in  cordibus  vestris  ?    Quod  August,  in 
 autem  intus  agitur,  non  a  nobis  sed  ab  illo  agitur.    Prospexit  ergo  Deus,  ut  solvat  '''' 
 filios  mortificatorum--' :  "We  speak  in  your  ears.    But  how  know  we  what  is 
 wrought  in  your  hearts  ?    Howbeit,  whatsoever  is  wrought  within  you,  it  is 
 Avrought  not  by  us,  but  by  God.    God  therefore  hath  looked  forth,  to  loose  the 
 children  of  them  that  were  appointed  to  death."    Thus  is  the  priest  a  judge,  and 
 bindeth  and  looseth  without  any  hearing  of  private  confessions. 
 
 Of  the  other  side  I  say,  that  in  open  crimes  and  public  penance  the  priest  is 
 likewise  appointed  to  be  a  judge.  For,  notwithstanding  in  the  primitive  church 
 either  the  whole  people,  or  the  elders  of  the  congregation,  had  authority  herein, 
 yet  the  direction  and  judgment  rested  evermore  in  the  priest.  And  in  this  sense 
 St  Paul  saith  unto  Timothy,  "  Receive  no  accusation  against  an  elder,  unless  it  be  i  Tim.  v 
 under  two  or  three  witnesses." 
 
 ['2  Chrysoat.  Op.  Par.  1718-38.  De  Poen.  Horn, 
 iii.  Tom.  II.  p.  .300.    See  before,  page  360.] 
 
 ['=•  More,  mn,  1570.] 
 
 ['<  1.507  omits  at  all.} 
 
 Pet.  Lomb.  Libr.  Sentent.  Lib.  iv.  Dist. 
 xlx.  A.  iol.  380.  2 ;  where  non  habent  omnes  sacer- 
 dotes.} 
 
 ['8  Priests,  1570.] 
 
 ["  August.  Op.  Par.  1079-1700.  Confess.  Lib.  x. 
 cap.  iii.  3.  Tom.  I.  col.  171.] 
 ['»  Meself,  1.507.] 
 ['»  Marie,  1567,  1.570.] 
 
 [2»  "Word,  1567.] 
 
 Id.  Serm.  ccii.  in  Nat.  Apost.  Petr.  et  Paul, 
 ii.  1.  Tom.  V.  Append,  col.  330;  where  ejiim  for  ea. 
 See  before,  page  304,  note  5.] 
 
 Tertull.  Op.  Lut.  1011. De Pudicit.  21.  p.  743; 
 where  vide  quam,  and  Deo  vobis.J 
 [-^  1507  omits  this  sentence.] 
 
 This  reference  is  inserted  from  1507  and  1570.] 
 
 Loquimur  ad  aures  vestras,  unde  &c.  Kespexit 
 ergo  ut  solvat  &c — August.  Op.  In  Psal.  ci.  Enarr. 
 Serm.  ii.  3,  4.  Tom.  IV.  col.  1103.J 
 
374 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ^  And,  notwithstanding  these  orders  for  the  greatest  part  thereof  be  now  utterly 
 
 "  out  of  use,  yet  I  trust  it  shall  not  be  neither  impertinent  to  the  matter,  nor  ini- 
 •  pleasant  unto  the  reader,  to  consider  how  the  same  were  used  in  old  times. 
 
 Therefore,  as  it  is  learnedly  noted  by  Beatus  Rhenanus,  the  sinner,  when  he 
 began  to  mislike  himself  and  to  be  penitent  for  his  wicked  life,  for  that  he  had 
 offended  God  and  his  church,  came  first  unto  the  bishop  and  priests,  as  unto  the 
 mouths  of  the  church,  and  opened  luito  them  the  whole  burden  of  his  heart. 
 Afterward  he  was  by  them  brought  into  the  congregation,  and  there  made  the 
 same  confession  openly  before  his  brethren ;  and  further  was  appointed  to  make 
 satisfaction  by  open  penance :  which  penance  being  duly  and  humbly  done,  he 
 was  restored  again  openly  unto  the  church,  by  laying  on  of  the  hands  of  the 
 priests  and  elders^. 
 
 2  Cor.  ii.  Hereof  St  Paul  saith  unto  the  Corinthians  :  "  If  you  have  forgiven  any  thing 
 
 to  any  man,  I  have  likewise  forgiven  it.    For  I  myself^,  whatsoever  I  have  for- 
 given, I  have  forgiven  it  for  your  sakes  in  the  person  of  Christ."    In  this  limita- 
 tion of  penance,  lest  any  thing  should  pass  unadvisedly  and  out  of  order,  the 
 (iuxit  288.    P^'i^st  was  appointed  to  be  the  judge.    St  Basil  saith :  Modus  conversionis  debet 
 okcios      esse  conveniens  illi  qui  peccavit^ :  "  The  order  of  conversion  or  open  penance  must 
 Toy  a/iap-        agrccablc  unto  him  that  hath  offended."    And  therefore  St  Augustine  saith : 
 Aiiffust.  in    Quia  plerunque,  Sfc.'^ :  "Forasmuch  as  for  the  most  part  the  grief  of  one  man's 
 Liurent-^cLp.  heart  is  unknown  unto  another,  neither  cometh  forth  into  the  knowledge  of  others 
 either  by  words  or  by  other  tokens,  as  being  before  him  unto  whom  it  is  said, 
 '  My  mourning  is  not  hid  from  thee therefore  it  is  very  well  that  by  them  that 
 have  the  oversight  of  the  church  certain  times  of  penance  are  appointed,  that  the 
 August,  de    congregation  may  be  satisfied."     Again  he  saith  :  Hortor,  prius  publica  poeni- 
 Doijmit.      tentia  sotisfacere,  et  ita  sacerdotis  judicio  reconciliatum  communioni  sociari  ^ :  "I 
 cap.  XXXV.    QQyjjgg]  iiini^  that  first  he  make  satisfaction  by  open  penance ;  that,  being  so  re- 
 conciled, he  may  afterward  be  restored  unto  the  communion  by  the  judgment  and 
 c.issiod.  i-ib.  discretion  of  the  priest."  Likewise  saith  Cassiodorus  :  [liei]  exspectant  communionis 
 ix.cap.xxxx.  f^y^py^g^  quod  decrevit  episcopus'^ :  "  The  penitent  parties  wait  for  the  communion- 
 time  appointed  unto  them  by  the  bishop." 
 
 St  Ambrose  demanded  of  the  emperor  Theodosius,  being  then  excommuni- 
 cassiod.  Lib.  catc,  Quibus  medicamentis  imurahilia  vulnera  [tua']  plagasque  curasti  ?    "  By 
 .  cap.  XXX.  ^^Yi^^  medicines  have  you  healed  your  wounds  and  cuts,  that  were  incurable  ?" 
 The  emperor  answered:  Tuum...opus  est,  et  docere  et  medicamenta  temperare ; 
 meum  vero,  oblata  suscipere"^ :  "  It  is  your  part  to  instruct  me,  and  to  minister 
 medicines ;  and  it  is  my  part  to  receive  that  you  minister."    And  therefore  Peter 
 'i)L?i»'      Lombard  saith :  Etsi  aliquis  apud  Deurn  sit  solutus,  nan  tamen  in  facie  ecclesice 
 Nonautem.  solutus  hobetur,  iiisi  per  judicium  sacerdotis^ :  "Although  a  man  be  assoiled 
 before  God,  yet  is  he  not  accounted  assoiled  in  the  face  or  sight  of  the  chmrch 
 but  by  the  judgment  of  the  priest." 
 
 By^  these,  M.  Harding,  I  doubt  not  but  ye  may  see  that  the  priest  may  be  a 
 judge  over  sin,  notwithstanding  he  never  hear  private  confessions,  nor  have  par- 
 ticular knowledge  of  every  several  sin. 
 
 ['  Discimus  autem  ex  ejusdem  sanctissimi  mar- 
 tyris  [Cypriani]  scriptis  hunc  oliin  in  ecclesia  serva- 
 tum  ordinem,  ut  primum  fieret  confessio  criminum 
 apud  sacerdotes  Dei ;  lianc  sequebatur  poeiiitentia  quas 
 et  pr.xcesserat,  pa?nitentiam  excipiebat  exomologesis, 
 quam  subsequebatur  itnpositio  manus  episcopi  aut 
 cleri.  Hac  facta,  dabatur  eucharistia  sic  reconcUiato. 
 — TertuU.  Op.  Franek.  1597.  Beat.  Rlienan.  Annot.  in 
 Lib.  de  Pcen.  p.  ll.J 
 
 [2  Meself,  15G7,  1570.] 
 
 [3  Basil.  Op.  Par.  1721-30.  Reg.  Brev.  Tractat. 
 Interr.  celxxxviii.  Tom.  II.  p.  510.] 
 
 [*  Varum  quia  plerumqua  dolor  altcrius  cordis 
 oecultus  est  alteri,  neque  in  aliorum  notitiam  per 
 verba  vel  quaecumque  alia  signa  procedit;  cum  sit 
 coram  illo  cui  dicitur,  'Gemitus  meus  a  te  non  est 
 absconditus :'  recte  constituuutur  ab  iis  qui  ecclesiis 
 
 praesunt  tempera  poenitentiae,  ut  fiat  satis  etiam  eccle- 
 sicT,  &c.— August.  Op.  Par.  1G79-1700.  Enchir.  cap. 
 Ixv.  17.  Tom.  VI.  col.  220.] 
 
 Id.  Lib.  de  Eccles.  Dogmat.  cap.  xxiii.  Tom. 
 VIII.  Append,  col.  78.] 
 
 [<■'  Hist.  Tripart.  Par.  Lib.  ix.  cap.  xxxv.  foL 
 T.  5;  where  commune  tempus.  Conf.  Soz.  in  Hist. 
 Eccles.  Script.  Amst.  1C95-1700.  Lib.  vii.  cap.  xvi. 
 p.  590;  where  irepifiiuei  tuv  xpuvuv,  eis  uauv  aiiTw 
 TeTaxev  o  e7rt(r/co7ro9.] 
 
 ['  Ibid.  Lib.  ix.  cap.  xxx.  fol.  T.  2;  where  medi- 
 caminibus,  and  medicaiiiina.] 
 
 [8  Pet.  Lomb.  Libr.  Sentent.  Col.  Agi-ip.  157C. 
 Lib.  IV.  Dist.  xviii.  F.  fol.  378.  2.] 
 
 [»  But,  1570.] 
 Neither,  1567.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 375 
 
 This  is  that  confession  that  the  holy  fathers  have  so  often  spoken  of.    It  JuJo-q 
 was  made  not  secretly  or  in  a  corner,  but  piibhcly  and  openly  and  in  the  sight  over  J<in. 
 
 of  the  congregation.    Hereof  Origen  saith,  as  it  is  reported  before :  Si  quis  sibi  " —  ' 
 
 sit  conscius,  jirocedat  in  medium,  et  ipse  sui  accusator  existat^^ :   "If  any  man  Psalfxxxvii. 
 
 find  himself  guilty,  let  him  come  forth  into  the  midst  of  the  church,  and  let 
 
 him  be  his  own  accuser."    Likewise  Tertullian  saith :  Advolvi  presbyteris,  et  oris  Termii.  de 
 
 Dei  adgeniculari,  et  omnibus  fratribus  legationes  deprecationis  sum  injungere^'^ :  "  To 
 
 fall  down  before  the  priests,  to  kneel  before  the  altar  or  communion-table,  and 
 
 to  desire  all  the  brethren  to  pray  for  him." 
 
 Touching  St  Hierome,  M.  Harding,  ye  lay  in  his  words  as  faithfully  as  Ananias 
 sometimes  laid  in  his  money  at  the  apostles'  feet :  ye  serve  us  with  a  parcel, 
 and  hold  back  the  rest.  It  is  true  that  St  Hierome  saith,  "  It  is  the  priest's  part 
 to  discern  the  diversity  between  sin  and  sin ;"  as  in  cases  of  excommunication, 
 and  public  offences.  But  wherefore  could  ye  not  espy,  or  rather  why  would 
 you  so  closely  dissemble,  so  many  and  so  plain  words  going  immediately  before  ? 
 For  thus  St  Hierome  writeth  of  the  power  of  the  keys,  and  of  the  use  of  con- 
 fession:  Istum  locum  episcopi  et  presbyteri  non  intelligentes  aliquid  sibi  de  Phari-  H\eton.\n 
 sceorum  assumunt  supercilio ;  ut  vel  damnent  innocentes,  vel  solvere  Se  TiOX'lOS  xvi. 
 arbitrentur ;  cum  apud  Deum  non  sententia  sacerdotum,  sed  reorum  vita  quceratur^* : 
 "  This  place  the  bishops  and  priests  not  understanding  take  unto  them  some 
 part  of  the  proud  looks  of  the  Pharisees ;  thinking  themselves  able  either  to 
 condemn  the  innocent,  or  to  absolve  the  guilty ;  whereas  indeed  it  is  not  the 
 absolution  of  the  priest,  but  the  life  of  the  sinner,  that  is  weighed  before  God." 
 These  words,  M.  Harding,  would  not  thus  have  been  dissembled,  if  ye  had  meant 
 simple  dealing.  St  Hierome  saith  plainly,  that  your  bishops  and  priests  under- 
 stand not  the  use  of  the  keys ;  that  ye  have  taken  upon  you  some  part  of  the 
 proud  looks  of  the  Pharisees  ;  and  that  it  is  not  the  absolution  of  the  priests 
 but  the  life  of  the  party,  that  is  accepted  before  God. 
 
 In  the  end  he  concludeth  thus :  Alligat  vel  solvit  episcopus  vel  presbyter  non 
 eos  qui  insontes  sunt,  vel  noxii;  sed  pro  officio  sua,  cum  peccatorum  audierit 
 varietates,  scit  qui  ligandus  sit,  qui . . .  solvendus^'' :  "The  bishop  or  priest  neither 
 bindeth  the  innocent  or  looseth  the  guilty ;  but,  according  to  his  office,  when  he 
 hath  heard  the  diversity  of  sins  (as  in  public  offences),  he  knoweth  who  ought 
 to  be  bound,  who  ought  to  be  loosed."  In  like  sort  writeth  Peter  Lombard : 
 Dominus  tribuit  sacerdotibus  potestatem  ligandi  et  solvendi,  id  est,  ostendendi  iv.  sent. 
 hominibus  ligatos  vel  solutos  :  "  God  hath  given  to  priests  power  to  bind  and  Seu  ideo. 
 to  loose,  that  is  to  say,  to  declare  unto  men  that  the  penitents  be  either  bound 
 or  loosed." 
 
 All  this  notwithstanding,  albeit  M.  Harding  were  able  to  prove  that  the 
 fathers  had  somewhere  made  mention  of  confession  in  secret,  yet  should 
 not  that  greatly  either  further  his  pvirpose  or  hinder  ours.  For,  abuses  and 
 errors  removed,  and  specially  the  priest  being  learned,  as  we  have  said  before, 
 we  mislike  no  manner  confession,  whether  it  be  private  or  public.  For,  as  we 
 think  it  not  unlawful  to  make  open  confession  before  many,  so  we  think  it  not 
 unlawful,  abuses  always  excepted,  to  make  the  like  confession  in  private,  either 
 before  a  few  or  before  one  alone.  And,  as  the  holy  fathers  upon  good  con- 
 siderations were  forced  to  remove  the  use  of  open  confession,  even  so  we  say, 
 that  upon  like  good  considerations  private  confession  also  may  be  removed. 
 
 Only  this  we  say,  that  Christ,  when  he  sent  his  disciples  into  the  world,  and 
 gave  them  authority  to  bind  and  to  loose,  made  no  manner  mention  of  any 
 such  hearing  of  confessions,  but  only  bade  them  "  go  and  preach  the  gospel." 
 
 Hilary,  Bernard,  and  Hugo,  as  ye  have  alleged  them,  seem  to  say  that  "the 
 
 ["  Si  aliquis... conscius  sit  sibi,  &c  Orig.  Op. 
 
 Par.  1733-59.  Explan.  sup.  Psalm,  .xxxvii.  Horn.  ii.  1. 
 Tom.  II.  p.  G8G.  See  before,  page  300,  note  13.] 
 
 ['^  ...presbyteris  advolvi,  et  caris  Dei  adgenicu- 
 lari, omnibus  (ic — Tertull.  Op.  Lut.  1G4I.  De  Poenit. 
 ».  p.  140.] 
 
 ['^  Sometime,  1507,  1.570,  1000.] 
 
 ['^  Hieron.  Op.  Par.  1003-1700.  Comm.  Lib.  iii. 
 
 in  Matt.  cap.  xvi.  Tom.  IV.  Pars  i.  col.  75.] 
 [1^  Look,  1507.] 
 ["■■  Priest,  1507,  1570,  1003.] 
 
 Id.  ibid. ;  vihere  et  presbyler.] 
 ['»  Nor,  15G7.] 
 
 [''■'  ...quibus  tamen  tribuit  potestatem  solvendi  et 
 
 ligandi,  &c.  homines  &c  Pet.  Lomb.  Libr.  Sentent. 
 
 Lib.  IV.  Dist.  xviii.  F.  fol.  378.  2.j  . 
 
376 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Judge 
 over  Sin 
 
 Chn'sost. 
 in  Esai. 
 Horn.  5. 
 
 Hieron  in 
 Alatt.  cap. 
 
 XVI. 
 
 xi.  Qu«t.  3. 
 Tunc  vera. 
 
 De  PcBnit 
 Dist.  I. 
 Ci)nverti- 
 minL 
 
 Ambros.  ad 
 Valent. 
 Epist.  32. 
 
 Chrysost  de 
 Verb.  Ksai. 
 Hoin.  5. 
 
 Chrvsost.  in 
 Psaf.  I. 
 Horn.  2. 
 
 Chrysost.  in 
 Horn,  de 
 Poenit.  et 
 Confess. 
 
 Beat. 
 
 Rhenan.  in 
 Arfjum. 
 Libel. 
 Tertull.  de 
 Poenit. 
 
 judgment  of  man  goeth  before  the  judgment  of  God."  Other  the  like,  or  rather 
 more  vehement,  speeches  ye  might  have  found  in  Chrysostom :  Caelum  accipit 
 auctoritatem  judicandi  a  terra :  judex  sedet  m  terris :  Domimts  sequitur  servum^ : 
 "  Heaven  taketh  authority  of  judgment  from  the  earth  :  in  earth  sitteth  the  judge  : 
 the  Lord  followeth  the  servant."  These  and  such  other  the  hke  extraordinary 
 speeches,  with  good  construction,  may  be  comfortable  to  the  afflicted  mind.  But, 
 as  one  said  sometime,  they  must  be  received  w  ith  a  grain  of  salt ;  for  otherwise 
 of  themselves  they  be  unsavoury.  For  St  Hierome  saith,  as  I  have  alleged  before  : 
 Apud  Deum  non  scntentia  sacerdotis,  sed  reorum  vita  quaritur^ :  "  It  is  not  the 
 sentence  or  absolution  of  the  priest,  but  the  life  of  the  penitent,  that  is  accepted 
 before  God."  And  again :  Tunc  vera  est  sententia  pra'sidentis,  quando  ceterni 
 sequitur  sententiam  Jndicis^ :  "Then  the  judgment  of  the  president  or  priest  is 
 true  (not  when  it  goeth  before,  but)  Avhen  it  followeth  the  judgment  of  the 
 everlasting  Judge."  And  Gratian  himself  saith :  Non  sacerdotali  judicio,  sed 
 largitate  divince  gratice  peccator  emundatur^ :  "The  sinner  is  made  clean,  not  by 
 judgment  of  the  priest,  but  by  the  abundance  of  the  heavenly  grace." 
 
 But  Nazianzene,  as  he  is  here  alleged,  said  unto  the  emperor:  Ovis  nostra 
 es^ :  "  Thou  art  our  sheep."  No  marvel.  He  meant  that  the  emperor  was  one 
 of  the  flock  and  fold  of  Christ.  So  St  Ambrose  said  sometime  unto  the  emperor 
 Valentinian  :  Quid .  . .  lionorificentius,  quam  ut  ecclesice  Jilius  . . .  dicatur  imperator  ? 
 . .  .Imperator  enim  [bomis^  intra  ecclesiam,  non  supra  ecdesiam  est'^:  "  \Miat  thing 
 is  there  more  honourable  than  for  the  emperor  to  be  called  a  child  of  the 
 church  ?  For  a  good  emperor  is  within  the  church,  but  not  above  the  church." 
 St  Chrysostom  saith :  Deiis  ipse  subjecit  caput  principis  manui  sacerdotis""  :  "  God 
 himself  hath  set  the  head  of  the  prince  under  the  hand  of  the  priest."  For,  as 
 touching  faith  and  the  obedience  of  the  gospel,  the  highest  prince  is  but  a 
 subject,  AU  this  proveth  well  the  authority  and  dignity  of  God's  word ;  but  it 
 maketh  nothing  for  confession. 
 
 To  conclude,  M.  Harding  saith :  "  It  hath  been  persuaded,  that  the  reciting 
 and  rehearsal  of  all  sins  before  the  priest  is  necessary  to  salvation ;  and  that  a 
 general  confession  is  in  no  wise  sufflcient."  And  again  he  saith :  "  True  faith 
 acknowledgeth  that  confession  is  to  be  made  of  all  sins,  as  commanded  by  Christ 
 and  his  apostles,  commended  unto  us  by  the  fathers  of  the  primitive  church,  and 
 by  all  learned  doctors,  and  general  use  of  the  whole  church." 
 
 Good  reader,  thou  wouldest  think  that  amongst  so  many  great  words  there 
 were  some  truth,  and  that  M.  Harding,  of  his  modesty  and  for  his  credit's  sake, 
 would  not  speak  so  boldly  without  some  good  ground®.  But,  I  beseech  thee, 
 consider  these  few,  and  thereby  judge  indifferently  of  the  rest. 
 
 Chrysostom  saith :  Non  dico  ut  confitearis  conservo  tuo  peccata  txia.  Dicito 
 Deo,  qui  curet  ea^ :  "I  will  thee  not  to  confess  thy  sins  unto  the  priest,  that  is 
 thy  feUow-ser\'ant.  Confess  them  unto  God  that  may  heal  them."  Again : 
 Cogitatione  [tua^Jiat  delictorum  exquisitio :  sine  teste  sit  hoc  judicium:  solus  Deus 
 te  confitentem  videat^^ :  "Examine  thy  sins  in  thy  heart  within  thee:  let  this 
 judgment  be  without  witness :  let  God  only  see  thee  making  thy  confession." 
 Beatus  Rhenanus,  a  man  of  great  reading  and  singular  judgment,  hereof  wTiteth 
 thus :  Tertullianus  de  clancidaria  ista  confessione  admissorum  nihil  loquitur. 
 Neque  earn  usquam  olim  prceceptam  legimus^^ :  "  TertuUian  of  this  privy  con- 
 
 ['  Chrysost.  Op.  Par.  1718-38.  In  illud,  Vidi  Dom. 
 Horn.  T.  Tom.  VI.  p.  132.] 
 
 P  Hieron.  Op.  Par.  1093-1706.  Comm.  Lib.  iii. 
 in  Matt.  cap.  xvL  Tom.  IV.  Pars  i.  col.  75.  See  be- 
 fore, page  375.] 
 
 Tunc  vera  est  absolutio  praesidentis,  cum  in- 
 terni  [al.  seterni  j  sequitur  arbitrium  judicis. — Gregor. 
 in  Corp.  Jur.  Canon.  Lugd.  102-1.  Decret.  Gratian. 
 Deer.  Sec.  Pars,  Caus.  xi.  Qua'st.  iii.  can.  02.  col.  943. 
 Conf.  Gregor.  Magni  Pap;e  I.  Op.  Par.  1705.  In 
 Evang.  Lib.  ii.  Horn.  xxvi.  6.  Tom.  I.  col.  1555.] 
 
 ["  Ibid.  De  Pa-n.  Dist.  i.  can.  84.  col.  1G77.] 
 See  before,  page  308,  note  2.] 
 
 [s  Ambros.  Op.  Par.  1686-90.  Epist.  Class,  i.  Serm. 
 contr.  Auxent.  36.  Tom.  II.  coL  873;  where  impera- 
 tor precedes  ecclesia:} 
 
 Chrysost.  Op.  In  iUud,  Vidi  Dom.  Hom.  t.  Tom. 
 VL  p.  132.] 
 
 Some  ground,  1567.] 
 
 P  Id.  in  Psal.  1.  Hom.  ii.  Tom.  V.  p.  589.  This 
 homily  appears  to  be  spurious.] 
 
 [1"  Id.  Op.  Lat.  Basil.  1547.  De  Poen.  et  Confess. 
 Serm.  Tom.  V.  col.  905  ;  where  absque  teste,  and  solus 
 te  Deus.] 
 
 ["  ...ne  quis  admiretur  Tertullianum  de  clancu- 
 laria  ista  admissorum  confessione  nihil  locutum...Nec 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  377 
 
 fession  of  sins  saith  nothing.    Neither  do  we  read  that  the  same  kind  of  privy 
 confession  in  old  times  was  ever  commanded." 
 
 M.  Harding  saith,  "  It  was  commanded  :"  Rlienanus  saith,  "  It  was  not  com- 
 manded."   If  Rhenanus'  words  be  true,  as  they  be  indeed,  then  are  M.  Harding's  mandcd. 
 
 words  most  untrue.    Lilcewise  it  is  noted  in  the  very  gloss  upon  M.  Harding's  "  ' 
 
 own  decrees:  Forte  tunc  (tempore  Ambrosii)  non  erat  facta  institutio  confessionis,  DePoenit. 
 quce  modo  esf^^;  "Perhaps  then^^  (in  the  time  of  St  Ambrose,  which  was  four  Petr'us,' in 
 hundred  years  after  Christ)  the  manner  of  confession  that  now  is  used  was  not 
 appointed." 
 
 And  Gratian  saith :  Antequam  sacerdoti  era  nostra  ostendamus,  id  est,  pec-  De  Po-nit. 
 cata  nostra  confiteamur,  a  lepra  peccati  mundamur^* :  "  Before  we  open  our  mouth  conyeiti- 
 unto  the  priest,  that  is  to  say,   before  we  make  confession  of  our  sins,  the 
 leprosy  of  our  sin  is  made  clean."    Theodorus  saith :  Qiiidam  Deo  solummodo  De  Poenit. 
 confiteri  debere  peccata  dicunt,  ut  Orceci^^ :  "Some  say  we  ought  to  confess  our  Qufjam. 
 sins  only  unto  God,  as  do  the  Grecians."     Peter  Lombard,  the  chief  founder 
 of  M.  Harding's  divinity,  saith  thus  :  Sane  did  potest,  quod  sine  confessione  oris  iv.  sent. 
 et  solutione  poence  exterioris  peccata  delentur  per  contritionem  et  humilitatem  cor-  quid  ergo. 
 dis^'^ :   "We  may  safely  say  that,  without  confession  of  the  mouth  and  abso- 
 lution of  the  outward  pain,  sins  be  forgiven  by  the  contrition  and  humility  of 
 the  heart." 
 
 Briefly,  Gratian,  having  thoroughly  debated  the  matter  of  both  sides,  that 
 is  to  say,  both  for  confession  and  against  confession,  in  the  end  concludeth 
 thus,  as  it  is  said  before :  Cui . . .  harum  [^sententiaruin]  potius  adhcerendum  sit,  oe  Pctntt. 
 lectoris  judicio  reservatur.     Utraque  enim  [_sententia^  fautores  habet  sapientes  et  Quamvis. 
 religiosos  viros  ^'^ ;  "  Whether  of  these  sayings  it  is  best  to  follow,  it  is  left  to 
 the  judgment  of  the  reader ;  for  either  saying  is  maintained  and  favoured  both 
 by  wise  and  by  godly  men."    And,  whereas  M.  Harding  saith,  "  Confession  of 
 all  sins  is  commanded     by  Christ  and  his  apostles  ;"  his  own  gloss  upon  his  own 
 decrees  openly  reproveth  his  error,  and  teacheth  him  the  contrary.    The  words 
 be  these:  Melius  dicitur,  confessionem  institutam  fuisse  a  quadam  universalis  eccZe- De  Poenit. 
 sice  traditione^^,  potius  quam  ex  novi  vel  veteris  testamenti  auctoritate^" :  "It  is  i[},'p(Eni. 
 better  said,  that  confession  was  appointed  by  some  tradition  of  the  universal  g,"  s,^ 
 church,  than  by  any  authority  or  commandment  of  the  new  or  old  testament." 
 
 Now,  good  christian  reader,  I  beseech  thee,  examine  a  little  the  truth  of 
 M.  Harding's  tale.  First  he  saith :  "  The  reciting  and  rehearsal  of  all  sins  be-  1. 
 fore  the  priest  is  necessary  to  salvation."  Chrysostom  answereth :  "  Let  God 
 only  hear  thy  confession."  There  is  one  untruth.  M.  Harding  saith  :  "  General  2. 
 confession  is^^  not  sufficient."  Peter  Lombard  answereth  :  Sine  confessione  oris,  ^c: 
 "  Without  any  confession  made  by  mouth  our  sins  may  be  forgiven."  There 
 are  two  untruths. 
 
 M.  Harding  saith :  "  Confession  of  all  sins  is  commanded  by  Christ  and  his  3. 
 apostles."  His  own  gloss  saith :   "  It  is  only  a  tradition  of  the  church,  com- 
 manded neither  in  the  old  testament  nor  in  the  new."    There  are  three  un- 
 truths.   M.  Harding  saith  :   "  It  was  commended  unto  us  by  the  doctors  and  4.  5. 
 fathers  of  the  primitive  church."     Rhenanus  saith  :   "  We  read  not  that  this 
 kind  of  privy  confessian  in   the  old  times  was  ever  commanded."     And  his 
 own  gloss  saith :   "  In  the  time  of  St  Ambrose  (which  was  four  hundred  years 
 after  Christ)  perhaps  it  was  not  used."     There  are  four  and  five  untruths. 
 M.  Harding  saith  :   "  It  hath  ever  been  allowed  by  all  the  learned  doctors."  6. 
 His  own  Gratian  answereth  him :  "  The  contrary  hath  been  maintained  and 
 favoured  both  by  wise  and  by  godly  fathers."    There  are  six  untruths. 
 
 enim  usquam  pracoptain  olim  legimus. — TertuU.  Op. 
 Franek.  1.5U7.  Beat.  Khenan.  Annot.  in  Arg.  Libr.  de 
 Pien.  p.  11.] 
 
 ['^  Corp.  Jur.  Canon.  Dccret.  Gratian.  Deer. 
 Sec.  Pars,  De  I'cen.  Dist.  i.  Gloss,  in  can.  1.  col. 
 1664;  wliere  non  is  omitted.] 
 
 ['5  Them,  IGU.] 
 
 ['*  Ibid.  can.  ;34.  col.  1G77;  where  sacprdotibus.] 
 ["  Ibid.  can.  90.  col.  1718.J 
 
 ['«  Pet.  Lomb.  Libr.  Sentcnt.  Col.  Agrip.  lo7G. 
 Lib.  IV.  Dist.  xvii.  B.  fol.  ;372;  where  exieriori.] 
 
 ['^  Corp.  Jur.  Canon.  Deoret.  Gratian.  Deer.  Sec. 
 Pars,  De  Pam.  Dist.  i.  can.  8'J.  col.  1717.] 
 Commended,  Kill.] 
 
 ['»  Traditionem,  1.570.] 
 
 [™  Ibid.  Gloss,  in  Dist.  v.  col.  1801 ;  where  dici- 
 tur earn  institutam.^ 
 [2'  In,  lOU.j 
 
378 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 7.  To  be  short,  M.  Harding  saith :  "  It  hath  been  commended  unto  us  by  the 
 general  use  of  the  whole  church."  Theodorus  answereth  him :  "  The  whole 
 church  of  Graecia  useth  it  not."  There  are  seven  apparent  and  great  untruths, 
 disclosed  by  M.  Harding's  own  doctors.  He  could  not  have  comprised  ^  so  much 
 imtruth  in  so  narrow  room  without  some  study. 
 Erasm.  m  Erasmus,  a  man  of  great  judgment,  saith  thus :  Apparet  tempore  Hieronymi 
 
 KintaYh.  nonclum  institutam  fuisse  secretam  admissorum  confessionem ;  quam  postea  ecclesia 
 salubriter  instituit ;  si  moclo  recte  utantur  ea  et  sacerdotes  et  laid,  Verum  in 
 hoc  lahuntur  theologi  quidam  parum  attenti,  quod, . . .  [qucB]  veteres . . .  [^sci'ibunt] 
 de  httjusmodi  puhlica  et  generali  confessione, . . .  [ea]  trahunt  ad  hane  occultam, 
 et  longe  diversi  generis'^:  "It  appeareth  that  in  the  time  of  St  Hierome  (which 
 was  four  hundred  years  after  Christ)  secret  confession  of  sins  was  not  yet 
 ordained ;  which  notwithstanding  was  afterward  wholesomely  and  profitably 
 appointed  by  the  church,  so  that  it  be  well  used,  as  well  by  the  priests  as 
 by  the  people.  But  herein  certain  divines,  not  considering  advisedly  what  they 
 say,  are  much  deceived ;  for,  whatsoever  the  ancient  fathers  write  of  general 
 and  open  confession,  they  wrest  and  draw  the  same  to  this  privy  and  secret 
 kind,  which  is  far  of  another  sort." 
 
 Here,  M.  Harding,  Erasmus  telleth  you  ye  are  foully  deceived,  and  sheweth 
 you  also  the  cause  of  your  error ;  for  that,  as  he  saith,  "  ye  consider  not 
 advisedly  what  ye  either  read  or  write ; "  but,  wheresoever  ye  hear  this  word 
 "  confession,"  ye  imagine  straightway  it  must  needs  be  your  own  "  auricular  con- 
 fession," and  can  be  none  other. 
 
 Last  of  all  ye  grant  "  the  express  term  of  auricular  or  secret  confession  is  sel- 
 dom mentioned  in  the  ancient  fathers."  Here  wanteth,  M.  Harding^,  some  part  of 
 your  simplicity.  If  ye  would  have  your  reader  to  believe  you,  ye  should  have 
 alleged  certain  of  the  ancient  fathers,  one  at  the  least,  if  ye  could  have  found 
 so  many  that  had  at  any  time  used  the  express  term  of  "auricular"  or  "secret 
 confession."  Otherwise  it  had  been  the  better  and  plainer  way  to  have  con- 
 fessed expressly,  that  the  same  express  term  is  never  used  in  any  one  of  all 
 the  ancient  fathers.  Howbeit,  if  "auricular"  or  "secret  confession"  had  then 
 been  used,  it  could  never  so  long  have  lacked  a  name. 
 
 The  Apology,  Chap.  vii.  Division  3. 
 
 '  Autlio  '  ^^^^       priest  indeed  is  a  judge  in  this  case,  but  yet  hath  no 
 
 ritv  and  manner  of  right  to  challenge  an  authority  or  power*,  as  saith  Ambrose. 
 Power. 
 
 •  V  ■  M.  HAKDIXG. 
 
 WJiereas  ye  maTce  preaching  of  the  gospel  to  be  the  Jceys,  how  call  ye  the  priest 
 judge  in  this  case  ?  Preach  ye  never  so  much,  the  conscience  of  man  being  so  secret 
 a  thing  as  it  is,  hoiv  can  ye  judge  icho  inicardly  and  thoroughly  repenteth,  and 
 who  repenteth  not;  and,  though  one  repent  and  be  sorry,  and  have  remorse  of  his 
 former  life,  though  he  look  unto  the  light  of  the  gospel,  as  ye  say,  and  believe 
 in  Christ,  what  then?  How  can  ye  judge  of  such  a  person?  *Do  ye  know  his 
 heart  by  looking  in  his  face  ?. . . . 
 
 The  priest,  duly  using  the  key  of  knowledge  and  discretion,  doth  the  office^  of 
 a  judge,  and,  as  he  seeth  cause,  either  looseth  or  bindeth.    As  touching  the  priest's 
 authority  or  poicer,  u-liicli  to  challenge  he  hath  no  right,  for  so  your  interpreter 
 maketh  you  to  speak,  and  impute  it  to  St  Ambrose ;  tee  deny  that  St  ^^^^.^ 
 Ambrose  saith  *even  very  so.    But,  as  we  may  gather  of  his  words,  DULi,cap. 
 as  he  meaneth  that  a  priest  exerciseth  not  tJie  right  of  any  his  oivn 
 proper  power  in  remitting  sins ;  so  in  the  very  place  by  you  alleged  he  saith  the 
 
 •  And  do  ye 
 
 know  his 
 heart  hy 
 tooting  in 
 his  ear  ? 
 
 •  Untruth. 
 For  the 
 words  be 
 thes**; 
 *•  Nullius 
 potts  latls 
 juraexercet.' 
 
 ['  Comprisoned,  1570.] 
 
 [■■^  Hieron.  Op.  Basil.  lolS.  Erasm.  in  Epitaph. 
 Fabiol.  SchoL  Tom.  I.  fol.  B'J.  2 ;  where  Hieronymi 
 tempore.'] 
 
 [_■'  Here      Harding  wanteth,  1-307.] 
 
 [*  Atnbros.  in  Corp.  Jur.  Canon.  Lu^d.  1624. 
 Decret.  Gratian.  Deer.  Sec.  Pars,  De  Poeu.  Dist.  i. 
 can.  51.  col.  1G86.    See  below,  note  IC] 
 
 [5  Officie,  Conf.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 379 
 
 contrary  to  your  doctrine.  "  For  the  rirjht  of  loosing  and  binding,"  saith  he,  "  is  '^J^^^^^j^ 
 granted  to  priests  only ;  and  therefore  the  church  challengeth  it  rightly,  ivhich  hath  ^.^  ^  ^^'^ 
 true  priests."    Lo,  he  useth  the  tvord  of  "  challenge."    Again  in  the  same  place  he  YQyvKr 
 
 avoucheth,  that  he  which  receiveth  the  Holy  Ghost  {whom  priests  receive  when  they  •  v  
 
 6e  consecrated  in  the  sacrament  of  order)  receiveth^  also  power  to  loose  and  hind 
 sins.  For  proof  thereof  he  alleged"^  the  scripture :  "  Take  ye  the  Holy 
 John XX.  QJiost:  ivhose  sins  ye  remit,  they  are  remitted;  and  whose  sins  ye  re- 
 tain, they  are  retained^.". .  .And  if  you,  defender,  loere  accustomed  to  make  your  hum- 
 hie  confession,  and  so  to  he  assoiled,  you  should  hear  some  ghostly  fathers  say  to  you, 
 after  certain  other  words,  Auctoritate  mihi  commissa  ego  te  absolvo,  &c. . . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 In  what  sense  the  priest,  -without  hearing  confessions,  may  be  a  judge,  we 
 have  sufficiently  said  before.    Neither  know  I  what  fantasy^  M.  Harding  can 
 have  in  so  often  rehearsal  of  one  thing.    With  what  words  or  colour  of  com- 
 mission M.  Harding  can  furnish  out  his  authority,  it  forceth  not  greatly.  Verily, 
 without  some  shew  or  countenance  his  credit  would  not  hold.    Indeed,  Hugo 
 and  Bernard  say:  "The  judgment  of  God  followeth  the  judgment  of  man^"." 
 And  pope  Julius  saith :  Habet . . .  [sacrosancta  Eomana  ecclesia]  potestatem,  siiigu-  coneii.  Tom. 
 lari  sihi  privilegio  concessam,  aperire  et  claudere  januas  regni  ccelestis,   quibus  item.  £00105. 
 voluerit^^ :  "  The  holy  church  of  Rome  hath  power  granted  unto  her  by  singular 
 privilege,  to  open  and  to  shut  the  gates  of  the  kingdom  of  heaven  to  whom 
 she  listeth^^."    And  Cardinal  Cusanus  saith:  Htec  linandi  et  solvendi  potestas  how  Nicoi. Cusan. 
 minor  est  in  ecclesia  qiiam  in  Chnsto^-':  "  Ihis  power  01  bmdmg  and  ioosmg  Eput.  2.  i' 
 is  no  less  in  the  church  than  it  is  in  Christ." 
 
 But  it  is  no  great  wisdom  to  give  over  much  credit  unto  them  that  so 
 often  have  deceived  us.  If  their  authority  be  so  great  as  they  make  it,  let 
 them  shew  forth  the  words     of  their  commission. 
 
 The  saying  of  St  Ambrose  is  clear  and  plain  :  Verbum  Dei  dimittit  peccata.  De  Poenit. 
 Sacerdos  est  judex.    Sacerdos  quidem  officium  suum  exhibet  /  sed  yiullius  potestatis  verbum  Dei. 
 jura  exercet    :  "  The  word  of  God  forgiveth  sins.    The  priest  is  the  judge.  The 
 priest  executeth  his  office ;  but  he  exerciseth  the  right  of  no  power."     And  Ambros.  de 
 to  this  end  in  another  place  he  allegeth  the  words  of  the  prophet  Esay,  spoken  Sptxhu"^' 
 in  the  person  of  God :  Ego  sum,  ego  sum,  qui  deleo  iniquitates  \tuas~\  ^' :  "  I  am  isai.  iv. 
 he,  I  am  he,  that  put  away  thine  iniquities." 
 
 And,  to  lay  more  weight  to  St  Ambrose's  words,  St  Augustine  saith  in  like 
 sense :  Officium  haptizandi  Dominus  concessit  multis ;  potestatem  vero  et  auctori-  Aupist.  tie 
 tatem  in  haptismo  remittendi  peccata  sibi  soli  reservavit^^ :  "  Our  Lord  hath  granted  "  '' ' 
 the  office  of  baptizing  unto  many ;  but  the  power  and  authority  in  baptism  to 
 forgive  sins  he  hath  reserved  only  to  himself.  So  saith  St  Ambrose  :  Nostrum  Ambros.  de 
 est,  onera  remittere ;  illius  est,  resuscitare ;  illius  [es<],  educere  de  sepulchro^'-' :  "  It  a.1;ap.' vu^ 
 is  our  part  to  remove  the  stone  from  the  grave  (by  preaching,  by  counsel,  and 
 
 P  Receive,  Conf.  and  Def.  1.567,  1570.] 
 
 [7  Allegeth,  Conf.  and  Def.  1,507.] 
 
 ...jus  enim  hoc  soils  permissum  sacerdotibus 
 est.  Kecte  igitiir  hoc  ecclesia  vindicat,  qua;  veros 
 sacerdotes  habet... qui  Spiritum  sanctum  accepit,  et 
 solvendi  peccati  potestatem  et  ligandi  accepit.  Sic 
 enim  scriptum  est:  Accipite  &c. — Ambros.  Op.  Par. 
 1C8G-90.  De  Poen.  Lib.  i.  cap.  ii.  7,  8.  Tom.  II.  col. 
 392.] 
 
 [»  Fancy,  1507.] 
 
 See  before,  page  .308,  notes  4,  5.] 
 
 ["  Rescr.  Jul.  Papa;  I.  contr.  Orient,  in  Crabb. 
 Concil.  Col.  Agrip.  1551.  Tom.  1.  p.  309;  where  pri- 
 vilegio sihi.] 
 
 Listed,  1570.] 
 
 Nic.  de  Cusa  Op.  Basil.  15G5.  Ad  Bohem. 
 Epist.  ii.  Tom.  II.  p.  8.'!5.] 
 
 ['*  Here,  and  in  other  places,  as  before  noted,  the 
 reference  is  given  in  1507 ;  Nicol.  Cusanus  Dt  Au- 
 
 thorit.  Eccles.  et  Cone,  supra  et  contra  scripturam,.'] 
 ['^  Shew  the  words,  1507.] 
 
 Ambros.  in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 Deer.  Sec.  Pars,  De  Poen.  Dist.  i  can.  51.  col.  1080; 
 where  suum  officium,  and  et  nullius.  Conf.  Ambros. 
 Op.  De  Cain  et  Abel,  Lib.  ii.  cap.  iv.  15.  Tom.  I.  cols. 
 212,-3;  where  the  Benedictine  editors  accuse  Gratian 
 and  Lombard  :  in  hoc  loco  citando  nec  verba  nec  sen- 
 sum  Ambrosii  exhibent.] 
 
 Id.  Op.  Lib.  De  Noe  et  Arc.  cap.  xiii.  42.  Tom.  I, 
 col.  244.] 
 
 [i»  August.  Op.  Par.  1079-1700.  Seal.  Parad.  cap. 
 iii.  Tom.  VI.  Append,  col.  104;  where  soli  rctimtit. 
 This  tract  is  not  by  Augustine :  it  is  ascribed  to 
 Guigo  Carthusiensis.] 
 
 Ambros.  Op.  De  Poen.  Lib.  ii.  cap.  vii.  50. 
 Tom .  II.  col,  429 ;  where  onera  re/novere,  and  de  se- 
 pulcris.] 
 
380 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Autlio- 
 rity  and 
 Power. 
 
 Ambros. 
 I.ib.  ix. 
 Epist.  76. 
 
 2  Cor.  T. 
 
 Tertull.  de 
 baptism. 
 
 August,  in 
 Johan. 
 Tract  5.« 
 
 Luke  X. 
 e^ov(TLav 
 hai  Suva" 
 ixiv. 
 
 Hos.  in 
 Confess. 
 Petricov. 
 cap.  lii. 
 
 Hieron.  in 
 Matt.  cap. 
 xvi. 
 
 August,  de 
 Fid.  et  Op. 
 cap.  xiv. 
 
 Ricli.  de 
 Sanct.  Vict. 
 De  Potest. 
 Lig.  et  Solv. 
 Par.  I.  cap. 
 xxiv. 
 
 iv.  Sent. 
 Dist.  18. 
 Nec  ideo. 
 
 by  exhortation)  ;  but  it  is  the  Lord's  work  to  raise  up  the  dead :  it  is  the 
 Lord's  work  to  bring  him  from  the  pit." 
 
 Likewise  again  he  saith :  Neque  legatus,  neque  nuntius,  sed  ipse  Dominus  sal- 
 vum  fecit  pojmlum  suum.  Solus  remanet;  quia  non  jjotest  hoc  cuiquam  hominum 
 cum  Chnsto  esse  commune,  ut  peccata  condonet.  Solius^  hoc  munus  est  Christi, 
 qui  tulit  peccata  mundi^ :  "  It  is  not  the  embassador,  it  is  not  the  messenger, 
 but  the  Lord  himself,  that  hath  saved  his  people.  The  Lord  remaineth  alone ; 
 for  no  man  can  be  partner  with  God  in  forgiving  of  sins.  This  is  Christ's 
 only  office,  that  hath  taken  away  the  sins  of  the  world." 
 
 And  yet  is  not  therefore  the  priest's^  office  void  of  power.  He  hath  power 
 and  commission  to  open  the  will  of  God,  and,  as  St  Paul  saith,  "to  speak 
 unto  the  people  even  as  in  the  person  of  Christ."  So  Tertullian  saith :  Dandi 
 haptismi  jus  habet  summus  sacerdos,  id  est,  episcopus* :  "The  chief  priest,  that 
 is  to  say,  the  bishop,  hath  right  and  power  to  give  baptism."  But  St  Augustine 
 saith  :  Ministeriiim  dedit  servis;  potestatem  sibi  retinuit^ :  "God  gave  the  ministry 
 (of  remission  of  sins)  unto  his  servants ;  but  the  power  thereof  he  retained  to 
 himself."  So,  when  Christ  sent  out  his  disciples  to  preach  the  gospel,  he  gave 
 them  "authority  and  power,"  as  it  is  written  in  St  Luke^. 
 
 If  M.  Harding  will  say  there  is  no  power  or  authority  in  the  reading  or  pub- 
 lishing of  God's  word,  his  own  doctor  Hosius  will  tell  him  that,  when  the  bishop 
 orderetli  a  reader,  even  after  the  manner  of  the  church  of  Rome,  he  saith  unto 
 him :  Habe  potestatem  legendi  epistolas  in  ecclesia  sancta  Dei,  tarn  pro  vivis  quam 
 pro  defunctis^ :  "Have  thou  power  to  read  the  epistles  in  the  holy  church  of 
 God,  as  well  for  the  quick  as  for  the  dead." 
 
 Indeed,  this  is  a  very  special  power,  such  as,  I  trow,  Christ  and  his  apostles 
 never  taught  us.  Neither  would  I  have  noted  it  in  this  place,  saving  that  Hosius, 
 the  profoundest  proctor  of  that  side,  thought  it  a  matter  worth  the  noting.  Such 
 power  therefore  belongeth  to  priests  and  ministers  in  the  church  of  God.  But 
 the  power  of  giving  remission  of  sin  belongeth  to  God  alone,  and  to  none  other. 
 If  any  man  will  presume  further,  St  Hierome  saith,  as  it  is  alleged  before,  "  He 
 hath  put  on  the  proud  looks  ^  of  the  Pharisees  i° ; "  and  saith  further,  that  such 
 priests  and  bishops  understand  not  the  words  of  Christ.  For,  saith  he,  "  it  is  not 
 the  judgment  or  absolution  of  the  priest,  but  the  life  of  the  penitent,  that  is 
 regarded  before  God'*^."  And  therefore  St  Augustine  saith  :  Inde  nata  sunt  schis- 
 mata,  cum  homines  dicunt,  Nos  sanctificamus  immundos:  nos  justificamus  impios: 
 nos  petimus:  nos  impetramus^^ :  "Hereof  grow^^  schisms  and  divisions  in  the 
 church,  when  men  say.  We  sanctify  the  unclean :  we  justify  the  wicked :  we 
 prayi^:  we  obtain." 
 
 Howbeit,  here  cometh  in  Richardus  de  Sancto  Victore,  God  wot,  with  a  full 
 cold  distinction  between  these  two  words  dimittere  and  remittere^^.  For  thus  he 
 saith  :  Christus  potuit  dimittere  peccata ;  nos  vero  non  possumus  dimittere  peccata, 
 sed  tantum  remittere^^. 
 
 Peter  Lombard  saith  much  better :  Christus  sacerdotibus  tribuit  potestatem 
 ligandi  et  solvendi,  id  est,  ostendendi  hominibus  ligatos  vel  solutos^^ :  "Christ  hath 
 
 ['  Solus,  IGll.] 
 
 ...  non  enim  legatus,  &o.  peccatum  mundi.— 
 Id.  Epist.  Class,  i.  Ad  Iren.  Epist.  xxvi.  16.  Tom.  II. 
 col.  897.] 
 
 Not  the  priests,  1.5G7.] 
 ["*  Dandi  (juidem  habet  jus  summus  sacerdos;  qui 
 
 e.st  episcopus  Tertull.  Op.  Lut.  ICil.  De  Baptism. 
 
 17.  p.  263.] 
 
 ...  sibi  tenuit  Dominus  baptizandi  potestatem, 
 servis  ministerium  dedit. —  August.  Op.  Par.  1679- 
 1700.  In  .Johan.  Evang.  cap.  i.  Tractat.  v.  7.  Tom. 
 III.  Pars  II.  col.  323.] 
 
 [''  The  latter  part  of  this  reference  is  omitted, 
 1567.] 
 
 ['  1.5G7  omits  these  seven  words.] 
 ["  Ilos.  Op.  Col.  1584.  Confess.  Fid.  cap.  lii.  Tom. 
 I.  fol.  167;  where  habeat,  and  eas  tor  epistolas.} 
 
 P  Look,  1567.] 
 
 See  before,  page  375,  note  14.] 
 
 ["  Unde  enim  facta  sunt  schismata?  Cum  dicunt 
 homines. ..Nos  &c. — August.  Op.  In  Epist.  Johan. 
 cap.  ii.  Tractat.  i.  8.  Tom.  III.  Pars  ii.  col.  831.] 
 
 ["^  Grew,  1611.] 
 
 P  We  desire,  1567.] 
 
 15G7  has  not  the  preceding  seven  words.] 
 
 ['^  It  is  the  sense  of  the  chapter  referred  to  that 
 is  here  given,  rather  than  the  words.  The  conclusion 
 come  to  is  ...  remittendi  potius  quam  diniittendi  po- 
 testas  confertur  in  eo  quod  dicitur,  '  Quorum  remise- 
 ritis,'  &c  — R.  Sanct.  Vict.  Op.  Col.  Agrip.  1621.  De 
 Potest.  Lig.  et  Solv.  cap.  xxiv.  Pars  i.  p.  522.] 
 
 [16  Pet.  Lomh.  Libr.  Sentent.  Col.  Agrip.  1576. 
 Lib.  IV.  Dist.  xviii.  F.  378.  2.  See  before,  page  375, 
 note  19.J 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 381 
 
 given  power  unto  priests  to  bind  and  to  loose;  that  is  to  say,  to  declare  unto 
 men  who  be  bound,  who  be  loosed^"." 
 
 So  saith  Bonaventura  of  the  priests  under  tlie  law  of  Moses :  Mundare  dice-  P"^^'^^^"'- 
 bantur,  quia  mundatiim  ostcndebant^^ :  "They  were  said  to  cleanse  the  leprosy  oist.  i.' 
 because  they  shewed  who  was  cleansed.      So  saith  St  Augustine:  ivec  voluntas  i.  quws.  i. 
 sacerdotis  ohesse  vel  prodesse  potest,  sed  meritum  benedictionem  poscentis^^ :  "The  "•""'^^ 
 will  of  the  priest  can  neither  further  nor  hinder,  but  the  merit  of  him  that 
 desireth  absolution." 
 
 This  therefore  is  the  meaning  of  St  Ambrose-":  "The  priest  is  a  judge  toDeP<rnit. 
 discern  between  sin  and  sin,  as  well  private  as  public.    But  right,  power,  or  verbum 
 authority  to  forgive  sins  he  hath  none-^."  " 
 
 The  Apology,  Chap.  vii.  Division  4. 
 
 And  therefore  our  Saviour  Jesus^^  Christ,  to  reprove  the  negligence 
 of  the  scribes  and  Pharisees  in  teaching,  did  with  these  words  rebuke 
 them,  saying:  "Wo  be  unto^*  you,  scribes  and  Pharisees!  which  have 
 taken  away  the  keys  of  knowledge,  and  have  shut  up  the  kingdom  of 
 heaven  before  men."  Seeing  then  the  key,  whereby  the  w  ay  and  entry  to 
 the  kingdom  of  God  is  opened  unto  us,  is  the  word  of  the  gospel  and  the 
 expounding  of  the  law  and  scriptures,  we  say  plainly,  where  the  same 
 word  is  not,  there  is  not  the  key. 
 
 M.  HAKDING. 
 
 . . .  By  this  we  are  induced  to  grant  that  the  knowledge  of  the  scripture  is  a 
 key,  whereby  the  gate  to  the  truth  is  opened,  the  use  whereof  consisteth  in  ex- 
 pounding of  the  law  and  prophets,  as  they  shew  Christ.    But  we  say 
 The  knowledge  tliis  uot  to  be  the  Special  kei/s  tchich  Christ  nave  to  the  church,  but 
 
 of  the  scnplure  .     /         „     •  ^^    t    •        ^  , 
 
 is  a  key.  onc  key  alone.  And  so  Christ  calleth  it,  where  he  rebuked  the  scribes 
 and  Pharisees ;  though  you  have  put  it  otherwise  than  the  gospel  hath, 
 in  the  plural  number.  And  this  key  is  common  to  the  laio  and  to  the  gospel. 
 But  the  keys  which  ice  speak  of  are  another  thing.  By  the  name  of  these  keys 
 we  understand  the  whole  spiritual  power  which  Christ  first  promised  to  Peter, 
 and  aftenvard  gave  to  the  apostles,  and  from  them  is  transferred  to  all  bishops 
 and  priests;  by  which  power  priests  teach  the  gospel,  consecrate  the  body  and 
 blood  of  Christ,  and  minister  the  sacraments,  through  authority  of  the  tvord 
 absolve  penitents,  and  excommunicate  public  and  heinous  sinners.  The  key  that 
 you  confusely  speak  of,  naming  it  to  be  the  ivord  of  the  gospel,  and  expounding 
 of  the  law  and  scriptures,  is  one  part  jiertaining  to  this  spiritual  power,  it  is 
 not  the  whole  power.  And,  ivhere  this  word  is  not,  that  is  to  say,  where  the  scriptures 
 he  not  taught  and  the  gospel  preached,  there  is  not  the  key,  say  ye :  there  is  not 
 the  exercise  of  that  key,  say  we.  Yet  there  is  this  spiritual  power,  that  is  to  wit, 
 there  be  the  keys.  Yea,  we  say  that  a  simple  priest,  *  though  he  have  no  great  •  untmth. 
 learning,  yet  hath  he  the  keys,  though  he  might  do  better,  and  more  worthily  use  knowledge 
 tJiem,  having  learning  and  knowledge.  kno^wiedge. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 M.  Harding  much  and  often  complaineth  of  the  confusion  of  the  keys,  for^s 
 that  we  appoint  not  distinctly,  as  he  saith,  each  2'  key  to  his  several  office.  Mark 
 
 ["  Loose,  1.567.] 
 
 Bonavent.  Op.  Mogunt.  1609.  In  Libr.  Sen- 
 tent.  Lib.  IV.  Dist.  i.  Pars  i.  Dub.  6.  Tom.  V.  p.  4.] 
 
 August,  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  i.  Qusest.  i. 
 can.  96.  col.  .541 ;  wliere  aut  prodes.ie  possit.  Conf. 
 Op.  Qiia-st.  e.\  Vet.  Test.  Qua;st.  Tom.  IIL  Ap- 
 pend, col.  47.] 
 
 Thus  therefore  St  Ambrose  meaneth,  1567; 
 Thus  therefore  &c.  1.570.] 
 
 This  reference  is  inserted  from  lo07,  1570.] 
 
 See  l)efore,  page  379,  note  16.] 
 P''  Jesu,  Conf.]  [•••  Wo  unto,  Conf.] 
 
 ['^  Christ  administer,  Conf.] 
 [-°  1.5C7  omits  /or.] 
 ["  Distinctly  eacli,  1567.] 
 
58- 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Confu- 
 sion of 
 Kevs. 
 
 Ve  Poenit. 
 Dist.  1. 
 Verbum 
 Dei 
 
 Luke  xxii. 
 iv.  Sent. 
 Dist.  19. 
 Postquara. 
 Alex,  de 
 Hales,  Par.iv, 
 Quaest.  79. 
 
 therefore,  I  beseech  thee,  gentle  reader,  how  distinctly  and  plainly  M.  Harding 
 himself  entreateth  of  the  same. 
 
 First,  of  the  two  keys  that  Christ  hath  delivered  us  in  the  gospel  he  hath 
 made  a  great  many  keys^ ;  the  key  of  knowledge;  the  key  of  order;  the  key 
 of  power ;  the  key  of  discretion ;  the  key  of  sacraments ;  and,  forasmuch  as 
 sacraments  by  his  doctrine  be  seven  in  number,  there  must  also  be  of  this  sort 
 seven  other  several  keys.  And  yet,  over  and  besides  all  these  keys,  being  so 
 many,  the  pope  hath  also  one  special  master-ke}-.  Afterward,  by  a  sleight,  and 
 by  nimbleness  of  his  fingers,  he  conveyeth  all  this  heap  of  keys  into  two  only 
 keys ;  whereof  the  one  he  calleth  the  key  of  knowledge,  and  the  other  the  key 
 of  power ;  which  two  keys  notwithstanding  in  the  end  are  suddenly  consumed 
 both  into  one  only  key.  For,  whereas  the  key  of  knowledge  is  lost,  there,  by 
 !RI.  Harding's  judgment,  power  only  remaineth  without  knowledge ;  and  that  key 
 alone  dischargeth  all  offices,  and  is  utterly  all  in  all. 
 
 This  key  of  power  without  knowledge  must  needs  be  the  key  of  ignorance ; 
 or,  as  they  themselves  have  used  to  call  it,  clavis  errans,  "the  key  of  error." 
 Of  which  key  undoubtedly  Christ  said  sometime :  Hoc  est  tempus  vestrum,  et 
 potestas  tenehrarum :  "  This  is  your  time,  and  the  power  of  darkness."  Peter 
 Lombard  himself  saith  :  "  ^lany  priests  be  ignorant,  and  have  not  the  key  of 
 knowledge^."  Alexander  of  Hales  saith  :  Scientia  non  est  clavis* :  "  Knowledge  is 
 no  key  at  all." 
 
 Yet  M.  Harding  answereth  us,  that  the  simple  ignorant  priest,  that  knoweth 
 nothing,  hath  not  only  one  key,  but  both  keys  (for  so  he  calleth  them  in  the 
 plm-al  number),  that  is  to  say,  as  well  the  key  of  knowledge  as  the  key  of  power. 
 And  thus  have  they  forged  a  key  of  knowledge  without  knowledge ;  and  with 
 the  same  key  they  expound  and  open  the  scriptures,  they  minister  the  sacraments, 
 they  bind,  thej'  loose,  and  break  up  a  by-way  into  the  kingdom  of  heaven.  Yet 
 must  we  believe  that  they  speak  sunply  and  plainly  of  these  keys,  and  without 
 confusion. 
 
 The  Apology,  Chap.  vii.  Division  5. 
 
 And,  seeing  one  manner  of  word  is  given  to  all,  and  one  only  key 
 belongeth  to  all,  we  say  there  is  but  one  only  power  of  all  ministers  as 
 concerning  opening  and  shutting.  And,  as  touching  the  bishop  of  Rome, 
 for  all  that  his  flattering  parasites  sing  these  words  in  his  ears^,  "  To  thee 
 will  I  give  the  keys  of  the  kingdom  of  heaven"  (as  though  these  ^  keys 
 were  fit  for  him  alone,  and  for  nobody  else) ;  except  he  go  so  to  work  as 
 men's  consciences  may  be  made  pliant,  and  be  subdued  to  the  word  of 
 God,  we  deny  that  he  doth  either  open  or  shut,  or  hath  the  keys  at  all. 
 
 And,  although  he  taught  and  instructed  the  people  (as  would  God^ 
 he  might  once  truly  do,  and  persuade  himself  it  were  at  the  least  any^ 
 piece  of  his  duty !)  yet  Ave  think  his  key  to  be  never  a  whit  better  or  of 
 greater  force  than  other  men's.  For  who  hath  severed  him  from  the 
 rest?  Who  hath  taught  him  more  cunningly  to  open  or  better  to 
 absolve  than  his  brethren? 
 
 f  Many  of  keys,  1567, 1570.]  | 
 This  reference  is  not  given  in  1567, 1570.  The 
 expression  in  the  text  does  not  occur  in  the  place  | 
 named.] 
 
 Multi...scienti8e...exortes,  sacerdotii  gradum 
 recipere  pra;sumunt...Ideoque  illani  claveni  in  conse- 
 cratione  non  recipiunt,  quia  semper  scientia  carent. 
 — Pet.  Lomb.  Libr.  Sentent.  Col.  Agrip.  157G.  Lib. 
 IV.  Dist.  xix.  A.  fol.  380.  2.    See  before,  page  373.J 
 
 Alex.  Alens.  Summ.  Theol.  Col.  Agrip.  1C22. 
 
 Pars  IV.  Quaest.  xx.  Memhr.  iii.  Art.  1.  pp.  604,  5. 
 This  author  here  discusses  the  question  whether 
 knowledge  be  a  key,  and  concludes  that  taken  in  one 
 sense  it  is,  in  another  not.] 
 
 All  his  parasites  flatteringly  sing  in  his  ears 
 those  words,  Conf.] 
 Those,  Conf.] 
 ['  AVould  to  God,  Conf.] 
 [8  Some,  Conf.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 383 
 
 M.  HABDING. 
 
 . . .  Your  ground  being  false,  wliat  ye  build  thereon  soon  faileth.  The  whole 
 power  of  the  keys,  pardy,  [how  oftentimes  must  ive  tell  yoti  one  thing  ?)  standeth 
 not  in  preaching  only,  but  in  sundry  other  excellent  ministries  also,  as  ive  have 
 proved.  If  the  bishop  of  Rome  preach  not,  he  doth  neither  open  nor  shut  by  preach- 
 ing, we  grant.  Yet,  men's  consciences  being  made  pliant  and  subdued  by  the  word  of 
 God,  by  others  that  preach  at  his  appointment,  he  may,  by  virtue  of  the  Jceys,  either 
 open  or  shut,  loose  or  bind,  as  by  discretion  he  seeth  cause.  And,  whereas  Christ  said 
 to  Peter,  and  therefore  to  the  bishop  of  Rome,  Peter's  successor,  "  To  thee 
 "  '  '^^  ivill  I  give  the  keys  of  the  kingdom  of  heaven ;"  will  ye  call  them  flattering 
 parasites  that  yield  to  him  that  which  Christ  gave  to  him  ?  Such  vomit  sheioeth  ivhat 
 humour  your  stomach  is  charged  withal.  Denying  the  bishop  of  Rome,  whom,  for  all 
 the  spite  ye  bear^  toward  him,  ye  must  acknowledge  to  be  a  bishop,  to  have  the  keys 
 at  all,  unless  he  preach  in  his  own  person,  ye  declare  your  great  ignorance  and  foul 
 temerity.  Know  ye  not  that  a  power  annexed  to  an  order  and  vocation  is  not 
 taken  away  from  one  by  not  exercising  the  same  in  his  own  person? . . . 
 
 THE  BISHOP  OF  SAKISBURY. 
 
 The  effect  hereof,  besides  other  ordinary  idle  talk,  standeth  in  two  points. 
 Fu'st,  M.  Harding  saith,  The  pope,  though  he  do  nothing  himself  in  his  own 
 person,  yet  he  may  sufficiently  feed  the  flock  of  Christ,  and  bind,  and  loose, 
 and  discharge  all  duties  by  his  deputies  and  under-vicars,  that  is  to  say,  by  ""p^i^^j^ 
 his  cardinals  and  bishops,  which  are  as  careful  and  zealous  for  their  offices        '  ^ 
 and  tender  their  charge  as  much  as  he.    This  ground,  I  trow,  is  not  false ;  j)gp„'ty 
 
 and  therefore,  whatsoever  M.'  Harding  shall  build  thereon,  it  can  never  fail.  •  v  '■' 
 
 Notwithstanding,  I  do  not  remember  that  either  Christ  or  his  apostles  ever 
 used  to  do  the  like.    One  said  sometime :  Impudens  est  imperator,  qui,  cum  Tit.  Liv. 
 alienis  oculis  omnia  ei  agenda  sint,  postulet^^  sibi  aliorum  capita  et  fortunas  com-  Yak\\!"' 
 mitti^^:  "He  is  a  shameless  captain  that,  whereas  he  must  needs  guide^^  all 
 things  by  the  eyes  of  others,  will  require  other  men's  lives  and  goods  to  be 
 committed  to  his  hands." 
 
 Pope  Damasus  saith  :  Illi . . .  episcopi,  qui  talia  sibi  prcesumunt,  videntur  milii  namas.  Pap. 
 similes  esse  meretricibus ;  quce  statim  ut  pariunt  infantes  suos  aliis  nutricibus  ^^"^^  *' 
 tradunt  educandos,  ut  suam  citius  libidinem  explere  valeant.  Sic  et  isti  infantes 
 suos,  id  est,  populos  sibi  commissos,  aliis  educandos  tradunt,  ut  [ipsi]  siias  libi- 
 dines  expleant,  id  est,  ut  pro  suo  libitu  secularibus  curis  inhient,  et  quod . . . 
 cuique  visum  fuer it  liberius  agant^^:  "Such  bishops,  taking  such  matters  upon 
 themselves,  seem  like  unto  harlots,  which,  as  soon  as  they  be  once  delivered, 
 straightway  deliver  out  their  children  unto  nurses,  that  they  may  the  rather 
 follow  their  pleasures :  even  so  these  bishops  deliver  over  their  children,  that 
 is  to  say,  the  people  committed  to  their  charges,  to  be  reared  and  brought 
 up  by  others,  that  they  themselves  mayi*  the  better  accomplish  their  plea- 
 sures, that  is  to  say,  that  they  may  give  themselves  over  to  worldly  cares, 
 and  do  whatsoever  shall  like  them  best." 
 
 Further  saith  M.  Harding :  Christ  said  unto  Peter,  "  To  thee  will  I  give  the 
 keys  :"  "  Feed  my  sheep  :"  "  Confirm  thy  brethren ;"  ergo,  the  pope  is  a  lord  para- 
 mount, and  hath  a  power  peerless  over  all  the  world.  Peter  of  Palus  hereof 
 writeth  thus :  Christus  dixit  apostolis,  Qucecunque  ligaveritis  in  terra,  erunt  llgata  petr  dc 
 et  in  cado.  Non  dixit.  In  ceelis,  sicut  Petro  dixerat ;  sed  in  cmlo  uno.  Unde  non  r\!^st  mii 
 sunt  tantce  perfectionis,  sicut  Petrus^^:  "Christ  said  unto  the  apostles,  '  What- 
 soever  ye  shall  bind  in  earth,  it  shall  be  bound  in  heaven.'    He  said  not,  It 
 
 [»  Bare,  IGU.] 
 
 Postulat,  1507.] 
 ["  Tit.Liv.Hist.Decad.nl.  Lib.  xxvi.cap.  xxii.] 
 [•2  Mu.st  guide,  loG?.] 
 
 ['»  Damas.  Epist.  iv.  in  Crabli.  Condi.  Col.  Agrip. 
 1351.  T  om,  I,  p.  388  J  where  inihi  esse  TTieratricibus 
 
 That  they  may,  15G7.] 
 
 Unde  Orig-.... super  illud.  Quajcunque  alli- 
 gaveritis  dicit.  Non  dioit  in  cadis  sicut  Petro,  sed  in 
 cobIo,  quia  non  fuerunt  tanta;  perfectionis,  ut  Petrus. 
 —  P.  de  I'alud.  Tract,  de  Caus.  Imincd.  Eccles.  Potest. 
 Par.  1.50G.  De  Potest.  Apost.  Art.  ii.  Oct.  Coucl. 
 fol.  b.  v.] 
 
381 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 — p  shall  be  bound  in  heavens,  as  he  said  to  Peter,  but  inone  heaven.  Therefore 
 Pi?\\-er  other  apostles  were  not  of  such  perfection  as  Peter  was." 
 
 -  Again  he  saith :  lUa  verba,  Qiuecunque  ligavei'is,  intelliguntur  de  utroque  foro 
 
 pliu'i*  ''^^  utraque  potestate.    Ilia  autem  verba,  Quorumcunque  litjaveritis,  intelligiintur 
 
 tantum  de  foro  conscientice^ :  "These  words  (spoken  unto  Peter),  '  \Miatsoever 
 thou  shalt  bind,'  are  understood  of  both  courts,  as  well  of  the  coiurt  of  judg- 
 ment as  of  the  court  of  conscience.  But  these  other  words  (spoken  imto  the 
 other  apostles),  '  Whatsoever  you  shall  bind,'  &c.,  are  understood  only  of  the 
 coiu't  of  conscience." 
 
 orig.  inMatt.  This  fantasv  it  seemeth  he  learned  out  of  these  words  of  Origen :  Non 
 "^^^^^  modica  differentia  est,  quod  Petro  quidem  dates  sunt  dares,  non  unius  cceli,  sed 
 multorum  cu^lorum ;  ut  qutecunque  ligaverit  super  terram  sint  ligata  non  tantum 
 una  in  ccelo,  sed  etiam  in  omnibus  ccelis.  Ad  alios  dicet^,  ut  solvant  et  ligent, 
 non  in  ccelis,  sicut  Petrus;  sed  in  una  coelo ;  quia  non  sunt  in  tanta  perfectione 
 sicut  Petrus,  2it  ligent  et  solvant  in  omnibus  ccelis^:  "The  difference  is  great; 
 for  unto  Peter  ai-e  given  the  keys,  not  of  one  heaven,  but  of  many  heavens  ; 
 that  whatsoever  he  bindeth  in  earth  shall  be  bound,  not  only  in  one  heaven, 
 but  also  in  all  the  heavens.  But  unto  the  rest  he  giveth  power  to  bind  and 
 loose,  not  in  the  heavens,  as  Peter  doth,  but  in  one  heaven ;  for  that  they 
 ■were  not  in  such  perfection  as  Peter  was,  to  bind  or  loose  in  all  the  heavens." 
 
 This  multiplication  of  heavens,  as  I  have  said,  is  but  a  fantasy;  and  yet 
 to  M.  Hardmg's  purpose  it  maketh  nothing.    For  Origen  by  this  word  "Peter" 
 meant  not  Peter  the  apostle,  but  any  other  godlj'-learned  priest  or  bishop, 
 Avhom  he  expresseth  here  under  the  name  of  Peter.    For  it  foUoweth  imme- 
 Ong^inMatt.  diately :  Ergo,  quanto  melior  fuerit  qui  solvit,  tanto  beatior  erit  qui  solvitur ; 
 
 quoyiiam  in  omnibus  solutus  est  ccelis*:  "  Therefore,  the  better  man  he  is  that 
 looseth,  the  more  blessed  is  he  that  is  loosed,  for  that  he  is  loosed  in  all 
 the  heavens."  Again  he  saith  :  Quod  si  nos  idem  loquimur  quod  Petrus  loquutus 
 est, . . .  efficimur  Petrus.  Et  nobis  dicetur,  Tu  es  Petrus.  Pefra  enim  est,  quis- 
 quis  est  discipulus  Christi^:  "  If  we  speak  the  same  that  Peter  spake,  we  are 
 made  Peter.  And  unto  us  it  shall  be  said,  '  Thou  ait  Peter.'  For  he  is  the 
 rock,  that  is  the  disciple  of  Christ." 
 ineodem  And  again  he  saith:  Hoc  dictum,  Tibi  dabo  dares  regni  coelorum,  ceteris 
 
 quoque  commune  est.    Et  quce  sequuntur,  velut  ad  Petrum  dicta,  sunt  omnium 
 communia^:  "  This  saying,  '  To  thee  will  I  give  the  keys  of  the  kingdom  of 
 heaven,'  is  common  to  the  rest  of  the  apostles.    And  the  words  that  follow, 
 as  spoken  unto  Peter,  are  common  unto  all." 
 August,  in  So  saith  St  Augustine  ;  Petrus,  quando  accepit  dares,  ecclesiam  sanctam  signi- 
 
 Trart^50.     ficavit':  "Peter,  when  he  received  the  keys,  signified  the  holy  church."  So 
 Basil. in vit.  saith  St  Basil :  Petre,  inquit,  amas  me?    Pasce  ores  meas.    Et  consequenter  om- 
 soi. cap. xxii.  j^-j^^^  pastoribus  et  doctoribus  eanclem  potestatem  tribuit.    Cujus  signum  est,  quod 
 omnes  ex  cequo  et  ligant  et  absolvunt  quemadmodum  ille^:  "Christ  said  unto 
 Peter,  '  Lovest  thou  me  ?'    '  Feed  my  sheep.'    And  in  like  sort  unto  all  pastors 
 and  doctors  he  gave  the  same  power.    A  token  whereof  is  this,  that  all  others 
 bind  and  loose  equally  as  well  as  Peter 9." 
 Atnbros.de         Likewise  saith  St  Ambrose:  Dominus  dixit  Petro,  Pasce  oves  meas.  Quas 
 Soeii  cap.   oves  et  qucm  gregem  non  solum  time  beatus  Petrus  suscepit,  sed  et  iiobiscum  eas 
 suscepit,  et  cum  illo  eas  nos  suscepimiis  omnes^":  "Our  Lord  said  unto  Peter, 
 '  Feed  my  sheep.'    Which  sheep  and  flock  not  only  blessed  Peter  then  re- 
 
 ['  Si  qnjeratnr  qnare  ilia  verba  dicta  Petro  Qaod- 
 crnique  ligaveris.  et  cetera.  Intelligantur  in  utroque 
 &c.  verba  simUia  quaecunque  alligaveritis.  et  cetera, 
 quse  etiam  dicuntur  in  pluraii...non  intellignntur 
 nisi  in  foro  conscientia;. — Id.  ibid.  fol.  b.  vi.] 
 
 [2  Dicit,  1567,  1-570,  1G09.] 
 
 P  Orig.  Op.  Par.  173;i-59.  Comm.  in  Matt. 
 Tom.  xm.  31.  Tom.  III.  p.  6li.  Conf.  Vet  Interp. 
 ibid.  pp.  61.3,  4.  J 
 
 [*  Id.  ibid.] 
 
 [5  Id.  ibid.  Tom.  xii.  10.  pp.  523,  4.] 
 
 [«  Id.  ibid.  11.  p.  525.] 
 
 ['  August.  Op.  Par.  1679-1700.  In  Joban. 
 Evang.  cap.  xii.  TractaL  1. 12.  Tom.  III.  Pars  ii.  coL 
 633;  -nheTe  qiiando  daces  accepit.] 
 
 [8  Basil.  Op.  Par.  1721-30.  Const.  Monast.  cap. 
 xxiL  5.  Tom.  II.  p.  573.] 
 
 [9  As  he,  1567.] 
 
 ...repetitum  est  a  Domino  tertio,  Pasce  &c. 
 beatus  suscepit.... Petrus  &c.  eas  accepit  ic.  acce- 
 pimus  omnes. — .\nibros.  Op.  Par.  1GS6-90.  De  Dig- 
 nit.  Sacerdot.  cap.  ii.  Tom.  IL  Append,  col.  3o9.J 
 
 4 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  385 
 
 ceived,  but  he  received  the  same  together  with  us ;  and  all  we  have  received 
 the  same  together  with  him."    Likewise   St  Cy  prian  :  OJwistvs  caudvm  dedit  cypr.  de 
 apostolis  omnibus  potestatem^^ :  "Christ  gave  unto  all  his  apostles  like  and  p'riYat. 
 equal  power." 
 
 So  likewise  saith  Beda :  Potestas  ligandi  et  solvendi,  quamvis  soli  Petro  aBed.  inHom. 
 Domino  data  videatur,  tamen  absque  ulla  dnbietate  noscendum  est,  quod  et  ceteris  (iucm'iife 
 apostolis  data  esi'^:  "The  power  of  binding  and  loosing,  notwithstanding  it 
 seem  to  be  given  only  unto  Peter,  yet,  without  all  doubt,  we  must  understand 
 that  it  was  given  also  to  the  rest  of  the  apostles." 
 
 Briefly,  M.  Harding's  own  scholastical  doctors  confess  that  the  power  of 
 the  apostles  was  one  and  equal :  but  they  say  that  the  whole  multitude  of 
 the  church  was  committed  only  unto  Peter,  and  not  likewise  to  any  other ; 
 and  that  therein  only  standeth  all  the  difference.    Hervaeus  saith :   Quamvis  Johan.  de 
 apostoli . . .  eandem  habuerint  a  Christo  et  cequalem  potestatem  clavium  et  jurisdic-  Potest.  Reg. 
 tionis,  tamen  jurisdictionem,  sive  materiam  subjectam,  non  habuit  nisi  Pefrus,  et  ' 
 cui  learn  Petrus]  committere  voluit^^:  "Notwithstanding  the  apostles  received  of 
 Christ  equal  power  of  the  keys  and  jurisdiction,  yet  the  jurisdiction,  or  matter 
 wherein  to  use  their  power,  none  had  but  only  Peter,  and  to  whomsoever 
 Peter  would  commit  the  same."    And  thus  he  imagineth  that  all  the  apostles, 
 saving  only  Peter,  had  keys  given  them,  but  no  house  to  open ;  and  jurisdic- 
 tion of  government''',  but  no  people  to  govern. 
 
 Verily  Alphonsus  de  Castro  saith :   Quando  ahsolmt  simplex  sacevdos,  tan-  Aiphons. 
 turn  absolvit  de  culpa  sicut  papa^'^:  "When  a  simple  priest  absolveth,  he  ab- i'lb!  u.'dT' 
 solveth  as  much  touching  sin  as  doth  the  pope." 
 
 But  toucliing  the  pope,  how  great  soever  he  fancy  his  key  to  be  above 
 all  others,  if  he  never  use  the  same,  and  if  he  either  know  not  or  utter 
 not  the  word  of  God,  we  say  as  before,  well  may  he  shut  up  the  kingdom 
 of  God  before  men ;  but  open  it  he  cannot.  Origen  saith :  Qui  funibus  jjec-  orig.  in  Matt. 
 catorum  suorum  constringitur,  frustva  vel  ligat  vel  solvit^":  "  He  that  is  bound 
 with  the  bands  of  his  own  sins  bindeth  and  looseth  but  in  vain." 
 
 To  conclude,  St  Augustine  saith :  Cum  Petro  dicitur,  omnibus  dicitur,  Amas  August,  de 
 me?    Pasce  ores  meas^^:  "These  words  of  Christ,  '  Lovest  thou  me?    Feed  cap!  x.\*x'.'"°'' 
 my  sheep when  they  are  spoken  unto  Peter,  they  are  spoken  unto  all  priests 
 or  ministers."    He  addeth  further :  Itaqtie  miseri,  dum  in  Petro  Pttram  non  in-  August,  de 
 telligunt,  et  nolunt  credere  datas  ecclesice  claves  regni  cmlorum,  ijjsi  eas  de  mam-  cap.  xxxi. 
 bus  amiserunt^^:  "Therefore  wretched  men,  while  in  Peter  they  understand  not 
 (Christ,  that  is)  the  Rock,  and  while  they  will  not  believe  that  the  keys  of 
 the  kingdom  of  heaven  are  given  (not  unto  Peter  alone,  but)  unto  the  church, 
 they  have  quite  lost  the  keys  out  of  their  hands." 
 
 The  Apology,  Chap.  viii.  Division  1. 
 
 We  say  that  matrimony  is  holy  and  honourable  in  all  sorts  and  states 
 of  persons,  as^'  in  the  patriarchs,  in  the  prophets,  in  the  apostles,  in  the"^^ 
 holy  martyrs,  in  the  ministers  of  the  church,  and  in  bishops  ;  and  that 
 it  is  an  honest  and  lawful  thing  (as  Chrysostom  saith)  for  a  man  living 
 in  matrimony  to  take  upon  him  therewith  the  dignity  of  a  bishop 
 
 ["  ...fiuamvis  apostolis  omnibus  parem  potesta- 
 tem trit)uat  &c  Cypr.  Op.  Oxon.  1682.  De  Unit. 
 
 Eccles.  p.  107.] 
 
 ['^  Qua;  solvendi  atque  lij^andi  potestas,  quamvis 
 soli  Petro  videatur  a  Domino  data,  absque  ulla  tamen 
 dnbietate  noscendum  est,  ([uia  ct  ceteris  apostolis 
 datur — Yen.  Bed.  Op.  Col.  Agrip.  1012.  llom. 
 JEstiv.  de  Sanct.  Tom.  VII.  col.  112.] 
 
 ["  For  this  reference  1507  has  Hervatus  de  Potes- 
 tate  Papa  .] 
 
 Jolian.  de  Parrliis.  de  Potest.  lie<^.  et  Papal, 
 cap.  xii.  in  Goldast.  Mon.  Kom.  Imp.  Hanov.  et 
 Franc.  1011-14.  Tom.  II.  p.  125 ;  where  habuisscnt.} 
 
 [jewel,  III.] 
 
 1567  omits  of  government.'] 
 ['6  Alfons.  de  Castr.  adv.  Hair.  Col.  1539.  Lib.  ii. 
 Absol.  2.  fol.  36.] 
 
 [17  Orig.  Op.  Comm.  in  Matt.  Tom.  xii.  14. 
 Tom.  III.  p.  531.] 
 
 Et  cum  ei  dicitur,  ad  omnes  dicitur,  &c — . 
 August.  Op.  De  Agon.  Christ,  cap.  xxx.  32.  Tom. 
 VI.  col.  200.] 
 
 ( Id.  ibid.  cap.  xxxi.  33.  ibid.] 
 [2"  An  dates,  1009;  and  dates,  1011.] 
 Conf.  omits  as.] 
 Conf.  omits  the.] 
 See  below,  page  387,  note  15.J 
 
 25 
 
386 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 »  rnmiths, 
 two  together, 
 as  better 
 appeareth  by 
 the  answer. 
 
 The  first  faith 
 St  Hierome 
 expoundeth 
 the  faith  of 
 baptisms. 
 See  the 
 answer. 
 
 This '2  pope 
 Siricius 
 shamefully 
 abuseth 
 the  words  of 
 St  Paul,  and 
 condemneth 
 all  martiase. 
 
 M.  HARDIXG. 
 
 Matrimony  is  "Jioly  and  Jionourahle  hi  all  persons,  and  an  nndefiled  Beb.itU. 
 bed,"  as  saith  St  Paul.    Yet  is  it  not  lairful  for  them  to  marry  *u-hich  either  have  by 
 deliberate  vow  dedicated  all  manner  their  chastity  unto  God,  *or  have  received  holy 
 order.   For  the  voiced  be  forbidden  marriage  by  express  word  of  God ;  those  that  have 
 tal-en  holy  orders  by  ti-adition  of  the  apostles  and  ancient  ordinance  of  the  church. 
 
 Touching  the  frst,  the  scripture  is  jjlain,  because  a  roic  is  to  be  performed: 
 Vovete,  et  reddite  Domino  Deo  vestro :  "  Vow  ye,  and  pay  {or  render  Ptai.  uxvi. 
 that  ye  vow)  to  our^  Lord  God."  Christ  also  saith  in  the  gospel:  "  There  3iatt.xuc. 
 be  some  eunuchs  that  have  made  themselves  eunuchs  for  the  Jcingdom  of  heaven's 
 saJce.  He  that  can  take  let  him  tale."  Again  St  Patd,  speaJclng  of  young  icidows 
 ivhich  have  vowed  and  2}>'omised  chastity,  saith  that,  "when  they  wax  wanton  against 
 Christ,  they  ivill  marry,  having  damnation,  because  they  have  bi'ole)i  their  frst 
 faith."  ^Miether  these  scriptures  jiertain  hereto,  and  be  thus  to  be  understanded, 
 we  refer  us  to  the  primitive  church  anel  to  all  the  holy  fathers  
 
 Such  marriages,  or  rather  "  slidings  and  falls  from  the  holier  chastity,  that  is 
 vowed  to  God,"  St  Austine^  doubteth  not  but  they  be  "worse  than  *advoidry^." 
 St  Cyprian  callcth  this  case  j^lain  incest^.  St  Basil  accounteth  the  marriages  of 
 veiled  virgins  to  be  void,  of  no  force,  and  saci-ilegious. 
 
 "She  that  hath  despoused  herself  to  our  Lord,"  saith  St  Basil,  "is  not  free. 
 For  Jier  husband  is  not  dead,  that  she  may  marry  to  ivhom  she  list.  And  whiles 
 her  immortal  husbaml  liveth,  she  shall  be  called  an  advoidress,  which  for  lust'  of 
 the  flesh  hath  brought  a  mortal  man  into  our  Lord's  chamber^."... 
 
 Touching  the  second,  the  apostles  forbid  those  that  come  single  to  the  clergy  to 
 marry,  except  such  as  remain  in  the  inferior  orders,  and  proceed  not  to  the  greater, 
 as  ive  find  in  their  canons.  Can.  25^.     Paphnutius,  as  Socrates  and  aerktbomut 
 Sozovierius  record  in  their  ecclesiastical  story,  said  at  the  Xicene  council,  Til'l!'"^^. 
 that  it  was  "an  old  tradition  of  the  church,  that  sucJi  as  come  to  the  L'il!!'?."cap1' 
 degree  or  order  of  priesthood  single  shoidd  not  marry  icives^'^."    And  ^""^ 
 this  is  that  holy  bishojj  Paphnutius,  ivhom  these  evangelical  vow-breaJcers  pretend 
 to  be  their  proctor  for  their  unlawful  marriages. . . . 
 
 Read  who  list  the  epistle  of  Siricius  ad  Himerium  Tarraconensem,  cap.  vii.^^,  the 
 second  epistle  of  Intiocentius  to  Victritius,  bishop  of  Poen,  cap.  ix}^,  and  his  third 
 epistle  to  Exuperius,  bishop  of  Tolouse,  cap.  /.'^ ;  and  weigJiing  ivell  these  places,  he 
 shall  perceive  that  these  holy  j^opes  forbade  the  ministers  of  the  church  the  use  of  iced- 
 loci;  by  the  same  reason  by  xcliich  the  priests  of  Moses'  law  were  forbidden  to  come 
 icithin  their  own  houses  in  the  time  irhen  their  course  came  to  serve  in  the  holy 
 ministries;  by  the  same  reason  also  by  which  St  Paid  requireth  married  icor.vH. 
 foil  for  a  time  to  forbear  the  use  of  their  wives,  that  they  might  attend  praying. 
 
 The  place  of  Chrysostom  alleged  by  this  defender,  well  considered, 
 disproveth  no  part  of  the  catholic  doctrine  in  this  behalf,  but  condemneth  pfJcf.""'^' 
 both  the  doctrine  and  common  practice  of  his  comjianions,  these  new  Tit.  Hmii."^ 
 
 P  Tour,  Conf.  and  Def.  1567, 1570.] 
 [-  Hieron.  Op.  Par.  1G93-1706.  Comm.  in  Epist. 
 ad  Tit.  Praef .  Tom.  IV.  Pars  i.  cols.  407,  S.  See  below, 
 pages  102,  3,  note  12.] 
 
 [3  Augustine,  Conf.  and  Def.  1567, 1570, 1609.] 
 [*  Advoutries,  Conf.  and  Def.  15G7,  1570,  1609.] 
 ...sed  plane  non  dubitaverim  dicere,  lapsus  et 
 rninas  a  castitate  sanctiore,  quae  rovetur  Domino, 
 
 adulteriis  esse  pejores  August.  Op.  Par.  1C7'J-17<XI. 
 
 De  Bon.  Vid.  cap.  xi.  1-t.  Tom.  VI.  col.  .370.] 
 
 The  place  referred  to  is  probably  the  following : 
 Quid  ?  Christus  Dominus  et  Judex  noster,  cum  rir- 
 ginera  suam,  sibi  dicatam  et  sanctitati  snte  desti- 
 natam,  jacere  cum  altero  cernit,  quam  indignatur 
 et  iraseiturl  et  quas  popnas  incestis  eju^modi  con- 
 junctionibus  comminatnr! — Crpr.  Op.  Oson.  1682. 
 Ad  Pompon.  Epist.  iv.  p.  8.] 
 
 ['  Lusts,  Conf.  and  Def.  1567,  1570,  1609.] 
 
 ...eireiQ'  oTi  ovk  ovtja  eXevdepa  (ov  yap  oTre- 
 6av£i'  aiiTiji  6  dvtjp,  iva  a  ^ouXeTai  ya/x>]9g)  '^uii/tos 
 
 Tov  adavaTov  avopo?  iiot\a\h  TQOTj/iaTi'crf i,  Qvi)t6v 
 CLa  Tadu  trapKO^  tw  tov  K.upioo  •3ra<T"Tuj  eireiad- 
 yovua  Basil.  Op.  Par.  1721-3(3.  Lib.  de  Virgin.  39. 
 
 1  Tom.  m.  p.  624.   This  treatise  is  not  by  Basil.] 
 
 I  "Xuiv  eis  K\i)pou  irpoae\Q6vTU)V  dydp-wv,  Ke\ev- 
 
 ofifv  fiovXafievov^  yafieiv,  dvayvwaTas,  ko'i  v/'a'.Was 
 
 /loious  Can.  Apost.  25.  in  Concil.  Stud.  Labb.  et 
 
 Cossart.  Lut.  Par.  1671-2.  Tom.  I.  col.  29.] 
 
 ...Ka-rd  ce  Tr\v  dp^iiiav  Ttjs  eiCK\»/<Tias  Trapd- 
 OOGIV,  Tous  fxkv  dydpovs  tov  lepaTtKov  -rayuaros 
 
 j  Koti/aiinja-atn-a^  ptjKeTi  yapeiv. — Soz.  in  Hist.  Eeeles. 
 Script.  Amst.  1695-17W.  Lib.  I.  cap.  xxiii.  p.  357. 
 Conf.  Socr.  in  eod.  Lib.  i.  cap.  xi.  p.  33.] 
 
 ["  Syric.  ad  Himer.  Tarrac.  Epist.  i.  7.  in  Crabb. 
 Concil.  Col.  Agrip.  1551.  Tom.  I.  p.  417.] 
 ['2  The,  1611.] 
 
 I  Innoc.  I.  ad  Victric.  Rothom.  Epist.  ii.  9.  in 
 
 eod.  Tom.  I.  p.  456.] 
 
 ['••  Id.  ad  Exnper.  Tholos.  Epist.  iii.  1.  in  eod. 
 pp.  457,  S.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 387 
 
 fleslihj  gospellers.  His  words  he  these  upon  the  saying  of  St  Paul,  that  "  a  bishop 
 ought  to  he  without  crime,  the  husband  of  one  wife."  "  TJie  apostle,"  saith  he,  "  stop- 
 peth  the  motiths  of  heretics,  ichich  condemn  marriage,  shewing  that  it  is  not  an  unclean 
 thing,  hut  so  reverend  that  irith  the  same  a  man  may  ascend  to  the  holij  throne  or 
 seat  {he  meaneth  the  state  of  a  hishojj) ;  and  herewith  he  chastiseth  and  restraineth 
 Twice  married  tlt,e  uuchastc  pcrsoHS,  uot  permitting  them  who  have  twice  married  to 
 bi'shopsland  attain  such  a  room.  For  uihereas  he  heepeth  no  benevolence  towards^'' 
 ^'''y-  his  tcife  *  deceased,  hoiv  can  he  he  a  good  governour?  yea,  ivhat  grievous  *  vntmth. 
 
 accusations  shall  not  he  he  subject  unto  dailg  ?    For  ye  all  Icnow  right  ivell  that,  his' fo'iiifj"^" 
 albeit  by  the  lairs  the  second  marriages  he  permitted,  yet  that  matter  lieth  open  chrTsostom's 
 to  many  accusations.    And  therefore  he  would  a  bishop  to  give  no  occasion  (of  evil)  ""^*"'°e- 
 to  those  that  he  under  him^^.". .  .He  putteth  biqamy,  *that  is  to  ivit,  marrninn  another  *  untruth, 
 
 .7  -FT  7.    7  7  7  777  .^^  Standing  111 
 
 after  the  first  or  a  widow,  to  be  lawjul  rather  than  commendable.  false  exposi- 
 
 . . .  So  we  see  the  impure  bigamy  of  our  holy  gospellers  condemned  both  by  Chry- 
 sostom  and  St  Paid,  of  whom  many  being  jJt'iests  and  (as  they  say)  bishops,  at 
 least  presuming  to  occupy  that  holy  seat  for  custody  of  their  chastity,  after  their 
 former  old  yokefelloivs'  decease,  solace  themselves  with  neiv  strumjjets. 
 strumpets.  ^  better  name  I  would  call  them  if  I  ivist  I  shoidd  not  offend.  For 
 
 what  woman  soever  coupletli  herself  in  such  damnable  yohing,  how  can  she  appear 
 either  to  he  honest  or  to  have  care  of  her  soul's^'  health?  As  for  the  simple, 
 that  be  deceived  by  the  importunity  and  craft  of  those  lurdens,  as  they  are  not 
 to  he  borne  withal,  so  yet  I  tlnnk  them  to  he  pitied. 
 
 But,  if  this  defender  press  us  with  Chrysostom,  ive  answer  that,  though  Chrysostom 
 After  holy  grant  that  a  married  man  may  ascend  to  the  holy  seat,  yet  he  saith  not 
 marriage  never         ^  desccnd  from  that  liohj  Seat  to  the  bride-bed.    For  we 
 
 mn'^n^ca^^  den?/  Utterly  that  any  man  after  that  he  hath  received  holy  orders  may 
 lies.  marry.    *  Neither  can  it  be  shewed  that  the  marriage  of  such  was  em-*  Untruth. 
 
 dccounted  lavful  in  the  catholic  church.    Indeed,  tve  Icnow  that  in  Germany,  and  undoubtedly 
 Priests  married       England,  and  certain  other  provinces  at  dissolute  times,  when  the  lawful.'' 
 %e^umtlf discipline  of  the  church  was  shaken  off,  priests  have  been  married,  as  we 
 Anseimus.       read  of  the  time  in  which  Anselmus  was  bishop  of  Canterbury.    But  that 
 disorder  was  always  by  *due  correction  of  bishops  punished  and  redressed^^. ...        *  That  is,  by 
 
 allowing  of 
 concubines. 
 
 TIIE  BISHOP  OF  SARISBURT. 
 
 Here,  I  grant,  M.  Harding  is  like  to  find  some  good  advantage,  as  having  j^j^^^^^j^^ 
 undoubtedly  a  great  number  of  the  holy  fathers  of  his  side.    For  single  life  in  con-'' 
 the  eyes  of  politic  wise  men,  for  many  causes,  seemeth  worthy  of  favour.    But,  demned. 
 
 good  christian  reader,  that  thou  mayest  be  the  better  able  to  see  and  judge  '  ^— ' 
 
 how  uprightly  and  indifferently  the  fathers  have  dealt  herein,  either  in  the 
 advancing  of  viiginity,  or  else  in  the  disgracing  of  lawful  matrimony,  it  may 
 please  thee  to  consider  the  form  and  manner  of  their  sayings. 
 
 Indeed  Origen  saith :  Potest  aliquis  de  castitate  plus  sapere,  guam  oporteat  Ong.  in 
 sapere"^^ :  "A  man  may  think  more  of  chastity  than  is  convenient."    Likewise  Hom.' cap. 
 saith  St  Hierome :  IJeclinare  ad  dextram  est  ahstinere  a  cibis,  quos  Deus  cj'eanf  Hiero'n.  i'^' 
 . . .  [e<]  condemnare  matrimonivm,  et  incurrere  in  illud  quod  dictum  est.  Noli  Justus  vos  amem' 
 esse  nimium^^ :  *'  To  turn  to  the  right  hand  is  to  abstain  from  meats  which  God  EcdeT  vli. 
 
 ['5  Toward,  Conf.  and  Def.  1667, 1570, 1609.] 
 'EirtaTo/it^ci  Tous  a'lpeTiKou's  tous  t6i/  ydfiov 
 iia^dWovTui,  ceiKi)V9  uti  to  -Trpay/xa  ovk  tanv 
 evayks,  dK\'  o'vtu)  tlhiov,  eos  fieT  auTov  ovvaty^aL 
 Kal  kir\  Tdi/  dyiov  dva(iaLvciv  dpouou'  ti/  TavTw  <5t- 
 KaX  Tov'i  a<re\'yei9  KoXdX^wVj  kul  ovk  d(l)iec^  fieTa 
 SevTepov  ydpou  xijV  dpyji]v  cyxciyOi^effSta  TauTtiif.  o 
 ydp  irpos  Tr\v  direXOovaau  /mrjOCfiiau  (jiuXd^a^  €u- 
 yoiaVf  Trols  dv  outos  y^voiTO  irpoa'TuTi}^  /caXov;  Ttva 
 6e  OVK  dv  i-rroaTair]  KaTt]yopiav ;  LaTe  ydp  uiravTC^, 
 
 JITTe  OTl  61  /U>)  KCKIaXuTUl  TTUpa  TU)V  VUflUlV  TO  Ofl/Te- 
 
 pois  ofxiXeXu  ydfioLi,  dXX'  ti/itus  TToXXas  ex"^'  '''^ 
 irpdyfia  KaTr\yopla<s.  ovcejUav  ovv  trupex^'-''  ^'tP^'lv 
 To'i'i  dpxop^tvoi'i  Tov  upxovTa  fjovXcTui. — Chrjsost. 
 Op.  Par.  1718-08.  In  Epist.  ad  Tit.  cap.  i.  Ilom.  ii. 
 
 Tom.  XI.  p.  7.38.] 
 
 ["  Soul,  Conf.  and  Def.  1567,  1570.] 
 
 Harding  goes  on  to  censure  the  books  of  Bale, 
 Ponct  and  others  on  this  subject,  and  refers  the  in- 
 quirer to  "  a  large  treatise  written  hereof  by  a  learned 
 man  in  our  own  tongue."] 
 ['■>  Avancing,  1567,  1570.] 
 
 Potest  etiam  in  castitate  aliquis  plus  sapere 
 
 quam  oportet  sapere  Orig.  Op.  Par.  1733-59.  In 
 
 Epist.  ad  Rom.  Lib.  ix.  2.  Tom.  IV.  p.  C47.J 
 
 Declinare  &c.  condemnare  nuptias,  et  in  ilhid 
 incurrere,  quod...5criptum  est :  Ne  sis  Justus  multum. 
 — Ilieron.  Oj).  Comm.  in  Malach.  Proph.  cap.  ii. 
 Tom.  III.  col.  1818.] 
 
 25—2 
 
388 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.VRT 
 
 Marriage 
 
 con- 
 demned. 
 
 Eodem  loco. 
 
 Chrysost  in 
 Op.'lmperf. 
 Horn.  1.6 
 
 Addition. 
 
 M.  Hard, 
 f.il.  jHii.  b. 
 [Detect.] 
 
 M.  Hard, 
 fol.  2H4.  a. 
 [Detect.] 
 
 M.  Hard. 
 f..l  -213.  b. 
 [Detect.] 
 
 Bom.  vii. 
 
 hath  made,  and  to  condemn  matrimony,  and  to  fall  into  the  danger  of  the 
 words  written  by  the  wise  man,  'Never  be  over  just'." 
 
 First,  therefore,  Tertullian  in  the  disproof  of  matrimony  saith  thus  :  Ecqnid 
 tihi  videtur  stiipri  affine  esse  77iatrimoniinn  ?  Quoniam  . . .  in  illo  deprehendo  quce 
 stupro  competuiit^ :  "  Dost  not  thou  think  that  matrimony  is  like  unto  fornication  ? 
 Certainly  I  find  the  same  things  in  the  one  that  I  find  in  the  other."  Further  ^ 
 he  saith  :  Ergo,  inquies,  jam  et  primas,  id  est,  vntts  nvptias  destruis.  Nec  im- 
 merito ;  quoniam  et  ipsee  ex  eo  constant  quod  est  stuprum^ :  "Then,  thou  wilt 
 say  to  me^,  thou  condemnest  also  the  first  marriage.  Yea,  verily,  and  not 
 without  cause ;  for  both  matrimony  and  fornication  consist  both  of  one  thing." 
 Chrysostom  saith :  Heec  ipsa  conjunctio  mai-italis  malum  est  ante  Deum.  Non 
 dico  peccatum,  sed  malum'^ :  "The  very  copulation  of  matrimony  is  an  e\'il  thing 
 before  God.  I  say  not  it  is  sin;  but  I  say  it  is  an  evil  thing."  And  yet  im- 
 mediately after  he  saith :  Si  in  maritis  et  adulteris  una  est  libido,  quomodo  jmtest 
 fieri  ut  una  eademque  res  pro  dimidia ...  parte  sit  juMitia,  pro  dimidia  autem  sit 
 peccatum  ?  Aut  enim  tota  est  justitia,  aut  tota  est  peccatum  ;  quia  res  una  est' : 
 "  If  the  married  man  and  the  advouterer  have  one  kind  of  pleasure,  how  can  it 
 be  that  one  and  the  self-same  thing  for  the  one  half  should  be  righteousness, 
 and  for  the  other  half  should  be  sin  ?  Either  it  is  all  sin  or  all  righteousness ; 
 for  the  thing  itself  is  one." 
 
 Addition,  Here  M.  Harding  saith  I  do  falsely  demean  myself*,  and 
 
 beguile  my  unlearned  reader.  "  For  the  author  by  these  words,  conjunctio  ma- 
 ritalis,  meant  not  the  copulation  of  matrimony-,  as  you  translate  it,  as  though 
 he  said  matrimony  itself  were  an  evil  thing.  God  forbid  any  should  so  speak 
 of  God's  holy  ordinance  I  But  he  meaneth  the  conjunction  of  the  husband  with 
 his  wife  in  the  act  of  generation."  Besides  all  this  he  telleth  us  of  "fides,  proles, 
 and  sacramentum ;  of  malum  culpee,  and  malum  pcence;  of  immoderate  con- 
 cupiscence, inordination,  and  rebellion  of  the  flesh,"  &c. ;  and  all  to  excuse  these 
 words  written  in  Opere  Imperfecto,  under  the  name  of  Chrysostom :  "  The 
 copulation  of  matrimony,  or  the  conjunction  of  man  and  wife,  is  an  evil  thing 
 before  God." 
 
 The  ansver.  First,  M.  Harding,  where  you  charge  me  with  false  translation 
 and  corruption  of  mine  author,  besides  that  my  words  of  themselves^  be  plain 
 enough,  I  meant  also  the  very  same  thing  that  you  mean.  Only  I  thought  i°  to 
 express  my  meaning  modestly,  and  in  comely  terms,  without  offence.  Neither 
 ever  was  there  any  heretic,  that  I  have  heard  of,  that  condemned  the  very  state 
 of  matrimony  of  itself,  otherwise  than  in  respect  of  the  conjunction  that  foUoweth 
 afterward.  Therefore  it  was  needless  for  you  so  spitefully"  to  cry  out,  "God 
 forbid  any  man  should  so  speak  of  God's  holy  ordinance,  to  say  that  matrimony 
 itself  were  an  evil  thing!"  And  yet  God  ordained  not  only  the  state  of  ma- 
 trimony itself,  but  also  the  very  act  itself  of  generation.  And  therefore  you 
 have  brought  us  a  vain  distinction,  M.  Harding,  without  sense  or  savour.  You 
 might  better  have  said,  God  forbid  that  any  man  should  say  the  act  of  gene- 
 ration itself  were  an  evil  thing,  or  should  so  speak  of  God's  holy  ordinance ! 
 
 But  you  tell  us  a  tale  of  malum  pcence,  and  mahnn  culpcB.  Malum  pcence  is 
 that  necessity,  infirmity,  and  misery  that  is  fixed  and  mortised  unto  our  bodies, 
 as  care,  trouble,  hunger,  thirst,  sickness,  death,  and  such  other.  But  are  these 
 ill  things  before  God?  Are  these  the  things  whereof  St  Paul  complaineth  of 
 himself,  saying,  "  I  do  not  that  good  thing  that  I  would  do,  but  I  do  that  evil 
 thing  that  I  would  not  do?" 
 
 You  will  say,  the  author  of  the  work  called  Opus  Imperfectum  speaketh 
 not  of  these  natural  infirmities  of  the  body,  but  of  that  concupiscence  which 
 
 ['  ...ecquid  videtur  tibi  stupri  adfine  esse  secun- 
 dum matriiDoniura,  &c. — Tertull.  Op.  Lut.  1C41.  De 
 Exhort.  Cast.  9.  )).  GC9.  J 
 
 Farther,  1.5G7,  1.570.] 
 1^'  Id.ibid.p.G70;«here/7i^£s,and^oc<i/upn/ni.] 
 [*  151  j7  omits  to  me.] 
 
 Chrvsost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 JUatt.  Ilum.  i.  ex  cap.  i.  Tom.  VI.  p.  vsdv.J 
 
 1567  has  Clirysost.  in  Matt.  Horn,  i.] 
 ['  Si  ergo  una  est  libido  in  maritis  et  in  adulteris  ; 
 quomodo  &c.?  Aut  enim  tota  est  peccatum,  aut  tota 
 justitia:  quia  una  est  res. — Id.  ibid.] 
 [8  Meself,  1570.] 
 [9  Themself,  1570.] 
 [">  Sought,  1570,1009.] 
 
 Pitilullv,  1570;  spightfuUe,  1009.] 
 
"•] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 389 
 
 you  call  a  rebellion  of  tlie  flesh.    If  the  author  meant  thus,  then,  I  pray  you,  jviarriage 
 against  what  thing  doth  concupiscence  work  this  rebellion  ?   You  must  needs  say,  coii- 
 against  the  will  and  Spirit  of  God :  for  so  saith  St  Paul.     And  will  you  say  dcnnu  d. 
 this  is  only  an  ill  thing;  it  is  no  sin?    Is  it  no  sin  to  rebel  against  God's  holy  " 
 Spirit,  and  to  withstand  his  will  ?     Verily,  St  Augustine  saith  plainly :  Concnpis-  AnRust.  ^ 
 centia  carnis,  adversus  quam  bonus  concupiscit  Spiritus,  et  peccatum  est, . . .  ct  poena  Lib.  v.  cap. 
 peccati, . . .  et  causa  peccati^'- :  "The  concupiscence  of  the  flesh,  against  which'"' 
 the  good  Spirit  desireth  or  laboureth,  is  both  sin  itself,  and  also  the  pain  of  sin, 
 and  the  cause  of  sin."    Here  St  Augustine  saith  that  the  same  concupiscence 
 and  rebellion  whereof  you  speak  is  not  only  an  evil  thing,  but  also  very  sin 
 indeed.    Therefore  leave  this  niceness,  M.  Harding,  and  tell  us  plainly  that  the 
 conjunction  of  man  and  wife  is  not  only  an  evil  thing,  but  also  sin  before  God. 
 
 But  St  Aujrustine  saith  far  otherwise :  Paulus  modeste  deterrtt  a  nuptiis,  non  August,  de 
 
 Sanct.  Wrg. 
 
 tanquam  a  re  mala  et  iUicita,  sed  tanquam  ah  onerosa  et  molesta.  Alhul  est  cap.  wi. 
 enim  admittere  carnis  tnrpitudinem,  aliud  habere  carnis  tribulationem.  IJlud  est 
 criminis  facere ;  hoc  laboris  est  pati^^ :  "  St  Paul  in  modest  manner  withdraweth 
 men  from  marriage ;  not  as  from  a  thing  evil  and  unlawful,  but  as  from  a  thing 
 grievous  and  burdenous.  For  to  commit  the  filthiness  of  the  flesh,  it  is  one  thing  : 
 to  have  the  trouble  of  the  flesh,  it  is  another  thing.  The  one  is  to  commit  a 
 fault ;  the  other  is  to  suffer  a  pain."  Thus,  by  St  Augustine's  judgment,  marriage 
 is  not  an  evil  or  unlawful  thing,  but  only  a  burdenous  and  a  grievous  thing. 
 
 But  why  should  you  thus  defend  an  open  error  ?  This  author  bearing  the 
 name  of  Chrysostom  saith  that  the  "  copulation  which  is  in  marriage,"  not- 
 withstanding it  be  no  sin,  yet  "is  an  evil  thing  before  God."  Where  did  God 
 himself  ever  so  say  in  all  the  scriptures  ?  Where  did  the  Holy  Ghost  ever 
 say  that  "  wedlock  is  an  evil  thing  ?"  Neither  do  I  here  mean  the  degree 
 or  state  of  wedlock,  but  the  very  fellowship  and  use  of  wedlock.  Where  did 
 the  Holy  Ghost  ever  say  hereof,  "  It  is  an  evil  thing  before  God  ?" 
 
 Verily,  St  Paul  saith :  "  Marriage  is  honourable  in  all  degrees,  and  a  bed  Heb.  mii. 
 undefiled."    The  marriage-bed,  saith  St  Paul,  is  no  evil  thing  before  God :  it 
 is  pure,  and  holy,  and  undefiled.    God  himself  ordained  matrimony:  he  ordaineth 
 no  ill.    God  himself  commanded  the  conjunction  itself  and  use  of  matrimony : 
 he  commandeth  no  ill.     "  Unto  the  clean  all  things  are   clean."     "  He  that  Tit.  i. 
 bestoweth  his  virgin  in  marriage,"  saith  St  Paul,  "  doth  well."    St  Paul  saith  ' 
 not.  He  doth  evil  before  God ;  but,  contrariwise,  "  He  doth  well."     But  how 
 could  he  do  well  in  giving  her  occasion  to  do  ill?    The  holy  father  Paphnu- 
 tius  in  the  great  council  of  Nice  said  thus :  Congressus  cum  legitima  uxore  est  sozom.  Lib. 
 castitas^'" :  "The  company  of  a  man  with  his  lawful  wife  is  chastity."  Touching 
 the  disordered  affections,  that  may  happen  in  the  use  of  marriage,  I  will  say 
 nothing.     If  ye  reason  thus.   Such  affections  be  ill ;   ergo,  the  use  of  mar- 
 riage itself  is  ill ;   ye  fall  into  a  foul  error  in  arguing,   called,  as  you  know, 
 paralogismus  accide.ntis.     St  Augustine  saith  :  Non  quia  ineontiaentia  malum  est,  August,  de 
 ideo  connubium^'^,  vel  quo  incontinentes  copulantur,  non  est  bonum^'' :  "  We  Lfb.'ix'!ck'i). 
 
 may  not  say,  because  incontinency  is  an  evil  thing,  therefore  wedlock,  or  that 
 copulation  that  is  between  (man  and  wife)  that  contain  not,  is  no  good  thing." 
 St  Augustine  calleth  the  very  copulation  of  man  and  wife,  and  the  use  of  matri- 
 mony, a  good  thing,  and  that  four  times  together  in  the'^  same  one  place. 
 How  then  can  you  say  that  the  same  "  copulation  and  use  of  matrimony  is 
 an  evil  thing  before  God  ?"  Beware,  M.  Harding,  ye  be  not  found  in  the  com- 
 pany of  them  that  say  "  good  is  evil,  and  evil  is  good."  isai.  v. 
 
 St  Hierome  saith :  Si  bonum  est  mulierem  non  tangere,  malum  est  ergo  tan-  '^^„„ 
 gere.    Nihil  enim  bono  contrarium  est,  nisi  malum^^ :  "If  it  be  good  for  a  man  <■""""•  jo^in. 
 
 °  Lib.  i. 
 
 ['«  Augnst.  Op.  Par.  1079-1700,  Contr.  Julian. 
 Pelag.  Lib.  v.  cap.  iii.  8.  Tom.  X.  col.  Gai.J 
 Ob,  1570.  J 
 
 I  ..lit. ..a  nuptiis  etiam  detorreret,  mofleste  sane, 
 non  tamquam  &c.  ac  niolestii.  &c  Id.  de  Sanct.  Vir- 
 gin, cap.  xvi.  10.  Tom.  VI.  col.  .347.] 
 
 ['^  Soz.  in  Hist.  Eccles.  Script.  Ain.st.  1095-1700. 
 Lib.  I.  cap.  x.\iii.  p.  350.J 
 
 ['^  Concubinum,  1009,  1011.] 
 
 August.  Op.  De  (ieu.  ad  Lit.  Lib.  TX.  cap.  vii. 
 12.  Tom.  III.  Pars  i.  col.  217;  where  iic(/ue  enim 
 quia.] 
 
 l'«  That,  1570.] 
 
 f llieron.  Op.  Par  ]09;J-170C.  Adv.  Jovin.  Lib. 
 I.  Tom.  IV.  Pars  u.  col.  ll'J.J 
 
390 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Ibid. 
 
 Hieron. 
 
 contr. 
 
 Helvid. 
 
 Second 
 Mar- 
 riaoe. 
 
 Hieron. 
 contr.  Jovin. 
 Lib.  i. 
 
 In  eod.  Lib. 
 
 Nazianz.  in 
 Diet.  Evang. 
 Cum  perfe- 
 cisset  Jesus. 
 
 Orig.  in  Luc. 
 Horn.  17. 
 
 Hieron.  de 
 Seript.Eccles. 
 Sozom.  Lib.i. 
 cap.  xi. 
 Hiiarius. 
 
 Addition. 
 
 not  to  touch  his  -wife,  then  is  it  evil  to  touch  his  wife.  For  there  is  nothing  con- 
 trary to  good,  but  evil."  Again  he  saith :  Qiiamdiii  imjileo  mariti  officium,  non 
 impleo  chrisHani^ :  "As  long  as  I  do  the  duty  of  a  husband,  I  do  not  the  duty  of 
 a  christian  man."  Again :  Non  negamits  viduas,  non  negatnus  mantatas,  sanctas 
 mulieres  imeniri;  sed  quce  uxores  esse  deslerint,  quce  in  ipsa  necessitate  conjugii 
 virginum  imitentur  castitatem^ :  "We  deny  not  but  widows  and  married  women 
 may  be  holy;  but  such  as  have  left  and  forsaken  wives'  duties,  and  in  the 
 very  necessity  of  matrimony  do  counterfeit  the  chastity  that  is  in  maidens." 
 
 The  like  account  we  may  make  of  sundry  others :  these  few  may  suffice 
 for  this  present. 
 
 Now,  touching  the  marriage  of  widowers  and  widows,  a  great  many  of  the 
 ancient  fathers  seem  expressly  and  utterly  to  condemn  it. 
 
 Athenagoras  saith:  Secundce  nuptial  decorum  quoddam  stmt  adulterium^ :  "The 
 second  marriage  (of  widowers  or  widows)  is  a  fair  kind  of  advoutry."  And  St 
 Hierome  calleth  widows  so  married  "  harlots  and  naughty  women,"  malas  et 
 prostitutas ;  and  saith:  Digamia  non  iiascitur  in  terra  bona*:  "Second  marriage 
 groweth  not  in  good  soil."  Again  he  saith:  Tolerabilius  est,  uni . . .  prostitu- 
 tam  esse,  quam  multis^ :  "More  tolerable  it  is  to  be  concubine  unto  one  than 
 unto  many."  Again :  Ubi . , .  numerus  maritorum  est,  ibi  vir,  qui  proprie  unus 
 est,  esse  desiit^ :  "Where  as  there  is  a  number  of  husbands,  there  the  husband, 
 that  in  proper  speech  is  but  one,  is  no  husband."  Likewise  again  :  Non  damno 
 digamos. . . .  Etiam  scortatorem  recipio  pcenitentem.  Quicquid  cequaUter  licet,  mqua 
 lance  pensandum  est"^ :  "  I  condemn  not  widowers  or  widows  that  have  married 
 again.  No,  I  refuse  not  the  fornicator  upon  his  repentance.  Whatsoever  is 
 equally  lawful  must  be  Aveighed  in  one  balance." 
 
 Nazianzenus  saith  :  Hie  sermo  videtur  mihi  rejicere  secundas  nuptias.  Si  enim 
 duo  sunt  Christi,  duo  item  sunt  mariti,  et  dum  uxores^:  "This  saying  seemeth 
 to  condemn  second  marriage.  Foi",  if  there  be  two  Christs,  then  are  there 
 two  husbands  and  two  wives."  Origen  saith :  Nunc . .  .et  secundas,  et  tei-tice,  et 
 quarto;  nuptice . . .  repetuntur ;  et  non  ignoramus  quod  tale  conjugium  ejiciet  nos 
 de  regno  Dei^ :  "  Now  the  second,  and  third,  and  fourth  marriage  is  received ; 
 and  we  know  that  such  marriage  shall  cast  us  out  of  the  kingdom  of  God." 
 
 By  these  few  examples  we  may  see  it  was  hard  for  these  holy  learned 
 fathers,  in  so  large  amplifications  of  praising  or  dispraising,  to  hold  measure. 
 Yet,  all  these  vehement  words  and  amplifications  notwithstanding,  partly  the  same, 
 partly  other  the  like  holy  and  learned  fathers,  both  used  marriage  themselves 
 in  their  own  persons,  and  also  otherwise  wrote  and  spake  thereof  with  great 
 reverence. 
 
 TertuUian,  as  St  Hierome  witnesseth,  was  a  married  priest  Spiridion  the 
 bishop  of  Cyprus,  sometime  famous  in  the  council  of  Nice,  was  married,  and 
 had  children^'.  So  was  St  Hilary  the  bishop  of  Poiters,  as  appeareth  by  his 
 epistle  to  his  daughter  Abra^-. 
 
 Addition.  §^  "  The  authority  of  Hilary,"  saith  M.  Harding,  "  is  a  simple 
 rag  and  a  peevish  apocryphal  forged  writ,"  &c.  The  ansiver.  It  is  even  so 
 indeed.  I  never  took  it  to  be  otherwise.  Neither  do  I  allege  it  in  such  great 
 sooth  as  you  imagine,  but  only  as  a  jiamphlet  of  your  own.  F"or,  howsoever 
 you  weigh  it  now,  they  were  your  own  friends  that  first  forged  this  forgery : 
 
 ['  Id.  ibid.  col.  150;  where  continentis  for  Chris- 
 tiani  in  the  text.  J 
 
 [-  Id.  adv.  Helvid.  Tom.  IV.  Pars  11.  col.  143.] 
 
 P  Athenag.  Leg.  pro  Christ.  33.  ad  calc.  Just. 
 Mart.  Op.  Par.  1742.  p,  311.] 
 
 [*  ...digamia  in  quo  erit  numero?...Certe  in  bona 
 terra  non  oritur. ..in  eo  se  putet  esse  laudabilem,  si 
 scortis  melior  sit. ..si  uni  sit  prostituta,  non  pluribus. 
 —  Hieron.  Op.  Par.  1C'J3-17UG.  Ad  Ageruch.  Epist. 
 xci.  Tom.  IV.  Pars  u.  col.  744.] 
 
 Id.  adv.  Jovin.  Lib.  i.  Tom.  IV.  Pars  11.  col. 
 
 159.] 
 
 Id.  ibid.] 
 
 [7  Id.  ibid.  col.  ICO;  where  ccquali  lance.] 
 
 ["  Gregor.  Naz.  Op.  Par.  1778-1840.  Orat.xxxvii. 
 8.  Tom.  1.  p.  650.] 
 
 [!>  Orig.  Op.  Par.  1733-59.  In  Luc.  Horn,  xvii, 
 Tom.  III.  p.  953;  where  reperiuntur.] 
 
 ['0  Hieron.  Op.  Catalog.  Script.  Eccles.  63.  Tom. 
 IV.  Pars  n.  col.  115.] 
 
 Soz.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  I.  cap.  xi.  pp.  338,  9.] 
 
 ['2  Hilar.  Op.  Par.  1693.  Ad  Abr.  Fil.  Epist.  cols. 
 1209,  &c.  The  Benedictine  editors  consider  this  letter 
 genuine.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 391. 
 
 they  were  not  of  us.  If  you  would  shake  off  all  such  the  like  rags,  that  you  and 
 your  fathers  have  patched  up  under  the  names  of  Anacletus,  Athanasius,  Am- 
 philochius,  and  others,  a  great  part  of  your  books  must  needs  go  naked.  But 
 notwithstanding  these  writs  be  forged  and  full  of  fables,  yet  the  fathers  them- 
 selves, Avhose  names  they  bear,  in  their  own  persons  were  not  forged.  For 
 Anacletus  indeed  was  bishop  of  Rome :  Athanasius  indeed  was  bishop  of  Alex- 
 andria :  Amphilochius  indeed  was  bishop  of  Iconium.  Even  so,  although  this 
 epistle,  which  some  of  you  have  forged  under  the  name  of  St  Hilary,  be  a 
 fable,  yet  St  Hilary  indeed  in  his  own  person  was  a  learned  father  and  bishop 
 of  Poiters  in  France,  above  eleven  hundred  years  ago,  and  might  indeed  have 
 a  wife  ;  and  Abra  indeed  might  be  his  daughter.  And  what  marvel  ?  For  the 
 priests  in  France  hved  still  in  wedlock  until  the  time  of  pope  Hildebrand, 
 which  was  above  seven  hundred  years  after  the  death  of  St  Hilary.  Verily, 
 Baptista  Mantuanus  witnesseth  that  Hilarius  in  the  time  of  his  bishoprick  had  Baj)t  Mant. 
 a  wife,  and  lived  with  her^^.  45§ 
 
 So  was  Gregory,  St  Basil's  brother,  the  bishop  of  Nyssa^^.    So  was  Gregory  Niceph.  Lib. 
 the  bishop  of  Nazianzum,  father  unto  Gregory  Nazianzene,  as  appeareth  by  Nazianz.  in 
 Ruffinus ;  yet  was  he  nevertheless  "  a  faithful  servant,  and  a  steward  of  the  ^^^^ 
 mysteries  of  God,  a  man  of  spiritual  desires,  the  God  of  Pharao,  the  pillar  ^apaw,... 
 and  buttress  of  the  church,  and  the  star  of  the  world    :"  for  in  such  wise  H"^"" 
 his  own  son  Gregory  Nazianzene  reporteth  of  him.    Such  a  one  was  he^'^,  his  eop«i«'ii<i 
 wife  and  family  notwithstanding.    So  was  Prosper  of  Aquitania,  the  bishop  of  ^r^'^^^^'^T 
 Rhegium,  as  it  appeareth  by  his  epigram  written  unto  his  wife :  Mearum  comes  fwaTvpa 
 irremota  rerum^'.  Prolnen'^ 
 
 So  was  the  holy  father  Cheremon,  the  bishop  of  Nilus,  who,   as  Eusebius 
 writeth,  was  sent  into  banishment  with  his  wife       So  Polycrates,  being  like-  Xepiinaiv. 
 wise  a  bishop,  sometime  said  that  seven  of  his  fathers  or  ancestors  had  been  v."cai);  xxv'. 
 bishops '9.    The  Greek  word  is  avyyeve'is.    Ruffinus  translateth  it  parentes-°. 
 
 Addition,  f^t"  M.  Harding :  "  The  Greek  word  (you  say)  is  (rvyy^vfn ;  and  Addition. 
 Ruffinus  translateth  it  parentes,  &c.  You  mean  not,  I  trow,  that  Polycrates 
 had  seven  fathers ;  for  that  Avere  too  many  by  six,  you  know.  One  father 
 is  enough,  pardy,  for  one  man.  What  gather  you  hereof,  that  Polycrates  was 
 married,  because  he  had  seven  ancestors  '?"  The  ansiver.  You  are  a  pleasant 
 man,  M.  Harding :  I  see  a  little  thing  may  make  you  merry.  But  you  say 
 further  I  have  "  belied  Ruffinus.  For  he  ti'anslateth  not  avyyevfis  patres,  but 
 pareyites ;  which,"  you  say,  "  goeth  further  off  in  signification  than  the  word 
 patres  doth,  as  the  learned  in  the  civil  laws  do  know."  Indeed  herein  I 
 confess  there  was  an  oversight.  It  is  true  Ruffinus  hath  not  patres,  but  pa- 
 rentes.  And  yet  where  you  say  I  "belie  Ruffinus,"  ye  are  over  bitter.  You 
 know  the  difference  between  patres  and  parentes  is  not  so  great ;  for  often- 
 times in  good  signification  both  patres  be  parentes  and  parenfes  be  jjatres. 
 Cicero  joineth  them  in  one,  and  saith  pater  parensque,  both  together.  You 
 say  :  "  This  word  parentes  goeth  further  in  signification  than  this  word  patres, 
 as  the  learned  in  the  civil  law  do  know."  I  deny  it  not,  M.  Harding.  But 
 will  you  also  say  that  Ruffinus  was  so  curious  in  choice  of  words,  or  that 
 he  went  to  the  civilians  to  learn  Latin  ?  Verily,  St  Hierome  speaketh  scorn-  Hieron.  in 
 fully  of  him  in  that  behalf,  and  thinketh  him  not  able  to  speak  good  Latin'-',  adv.  Ruffin. 
 
 Xuyypa- 
 
 -    0eu5 
 
 dypdfi- 
 
 ['^  Non  nocuit  tilji  progenies,  non  obstitit  uxor     |  1,  2.  cols.  773,  4.   The  genuineness  of  this  poem  has  A'"''"''^- 
 Legitime  conjuncta  toro  ;  non  horruit  ilia        [  been  doubted.] 
 
 TenipestateDeusthalamos,  cunabula,  tedas, &c.  !  Xaipt'i/iuiv  ijw  inrepytipui^  tTj^  'SeiXov  kuXov- 
 
 — Bapt.  Mant.  Lilir.  de  Sacr.  Dieb.  Argent.  1518.  }   /xeuyi^  eTriuKOTroi  iroXeui^.  oStos  eh  to  'Apdliiov  opo^ 
 
 I'ipa  Trj  av/ifiiU)  eavTou  (/juytow,  ovk  eiraveXtjXvdev  
 
 Euseb.  in  Hist.  Ecdes.  Script.  Lib.  vi.  cap.  xlii.  p. 
 19G] 
 
 ['^  ...iiTTd  ixiv  riaav  avyyeutli  fwv  eTriaKoiroi, 
 
 eyua  Se  oySoo^  Id.  Lib.  v.  cap.  xxiv.  p.  155.  Conf. 
 
 Hist.  Eccles.  Par.  Lib.  v.  cap.  xxiii.  fol.  60.  2.] 
 [-'"  Patre.s,  1567. J 
 
 Hieron.  Op.  Apolog.  adv.  Rufin.  Lib.  lii. 
 Tom.  lY.  Pars  u.  cols.  441,  a.] 
 
 Lib.  I.  De  Sanct.  Hil.  fol.  c.  iiii.  2.] 
 
 Niceph.  Call.  Hist.  Eccles.  Lut.  Par.  1630. 
 Lib.  XI.  cap.  xix.  Tom.  II.  p.  l.'}7.] 
 
 ...TTLaTt  depaTTov,  Kai  oi.Kov6p.e  tuiv  tov  Qeou 
 fiv(TTi]piu)v,  Kui  dvep  eTrtOv/jLiwv  twvtov  IlvevpiaTOi. 
 &c.— Gregor.  Naz.  Op.  Orat.  xviii.  1.  Tom.  I.  p.  330. 
 This  appears  to  be  an  address  to  Basil.] 
 ["^  1.570  omits  he] 
 
 ["  Prosp.  Op.  Par.  1711.  Ad  Uxor.  Poem.  Conj. 
 
392 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 -r^T"!" — ^  Howbeit,  let  us  see  what  signification  this  word  parentes  beareth  among  the 
 and     •^i^'il'^"^-    Thus  therefore  saith  Caius,  one  of  the  fathers  of  the  law :  Appella- 
 Prie^ts   ^'^"^  parentis  )io)i  tantu7n  pater,  sed  etiam  anis,  et  proavus,  et  deinceps  omnes 
 married  siiperiores  contimntur ;  sed  et  mater,  et  avia^ :  "Under  this  name  jjareiis  is 
 
  V  ■  contained  not  only  father,  grandfather,  and  great-grandfather,  and  all  other ^ 
 
 ^tVer*^'  orderly  going  upward ;  but  also  mother  and  grandmother."  All  these,  saith 
 siguif.  Lib.  1.  Caius,  are  contained  under  tliis  word  parens.  Now,  M.  Harding,  for  that 
 it  liketh  you  to  make  needless  quarrels,  and  to  play  with  words,  I  reckon 
 ye  will  not  say  that  Polycrates'  mother,  or  grandmother,  or  great-grandmo- 
 ther were  bishops  before  him.  For  so,  I  trow,  yom-  learned  civilians  will  not 
 say.  Then  it  resteth  that  Polycrates  said  his  father,  his  grandfather,  and  his 
 great-grandfather,  kc,  were  bishops,  and  that  one  of  them  had  been  father 
 unto  another.  And  this  is  all  that  I  said.  Therefore  your  mirth  is  at  an  end.  4^ 
 Snf  3  Justinianus  the  emperor  seemeth  the  more  to  esteem  Epiphanius  the  bishop 
 
 §fi.i.'  '      of  Constantinople,  for  that  his  father,  and  other  his  ancestors,  had  been  priests 
 and  bishops^. 
 
 Phifld.^'*  Ignatius,  St  John  the  Evangelist's  scholar,  saith  :  "  Peter  and  other  the 
 
 Clem.  Strom,  apostles  of  Christ  were  married  men^."     So  writeth  Clemens  Alexandrinus''. 
 Euseb.  Lib.   So  writeth  Eusebius^.     Origen  saith,  by  the  report  of  others  his  ancestors", 
 Ori^uiEi^st.  that  "St  Paul  and  his  wife  were  called  to  the  faith  both  at  one  time^." 
 i.  Lib.T.' Addition.  Of  which  wife,  as  he  saith,  he  writeth  thus  in  his  Epistle 
 
 "^''"^'""^^  to  the  PhUippians :  Rogo  te,  gennana  compar,  S,-c.:  "I  beseech  thee,  faithful 
 piui.  iv.      3'oke-fellow,  help  those  women  that  have  laboured  with  me  in  the  gospel." 
 
 St  Ambrose  saith :  Omnes  apostoli,  excepto  Johanne  et  Paulo,  uxores  habue- 
 2Cor.  xL     runt^:  "All  the  apostles  had  wives,  only  John  and  Paul  excepted." 
 Addition.  Addition.  Here  saith  M.  Harding  :  "  Whether  is  truer  man,  M.  Jewel 
 
 M  Hard^^  ^^^^  wrotc  the  Reply,  or  M.  Jewel  that  wrote  this  pretensed  Defence  ?  There 
 foi.  281!.  a.  b.  he  saith  thus  :  '  The  twelve  apostles,  saith  St  Ambrose,  only  St  John  excepted, 
 elect]      .^ygJ.g        married Here  he  saith  otherwise:  'St  Ambrose  saith,  All  the 
 apostles  had  wives,  only  St  John  and  St  Paul  excepted.'    Here  St  Paul  hath 
 no  wife ;  there  St  Paul  hath  a  wife.    If  you  were  a  true  man  there,  then  are  you 
 false  here :  if  you  be  true  here,  then  were  you  false  there.    Or  he  had  a 
 wife,  or  he  had  not.    Say  which  ye  will,  M.  Jewel  is  contrary  to  M.  Jewel. 
 Fain  would  I  know  which  of  these  M.  Jewels  were  to  be  trusted."  The 
 ansiver.    Here  we  have  "  M.  Jewel  in  his  Reply,  and  M.  Jewel  in  his  Defence 
 "M.  Jewel  contrary  to  M.  Jewel;"  "true  here,  and  false  there;"  "false  here,  and 
 true  there."     O  what  a  merry  pang  was  this,  M.  Harding  I     Ye  lack^^  but 
 Ambros.  in  ^  somcwhat  to  make  yourself  sport.    St  Ambrose  saith :  "  The  twelve  apostles, 
 or.  cap.xi.  ^^j^       John  excepted,  were  all  married."    Again  St  Ambrose  saith  :  "  All  the 
 apostles  had  wives,  only  St  John  and  St  Paul  excepted."    I  pray  you,  good 
 M.  Harding,  what  contrariety  find  you  in  these  words  ?    Do  I  make  St  Am- 
 brose first  to  say,  "  St  Paul  had  a  wife  ?"    And  do  I  make  him  afterward  to 
 say,  "St  Paul  had  no  wife?"    I  trow  ye  were  not  awaked i-.    Ye  laughed  at 
 somewhat   in  jour  dream.    You  know,  though  St  Paul  were  an  apostle  of 
 Christ,  yet  was  he  none  of  the  twelve  apostles.    \\Tiat  should  you  be  told 
 of  those ^3  things  that  children  know?     Ye  much  misreckon  yourself.  These 
 
 ['  Gains,  Lib.  xxiii.  ad  Edict.  Prov.  in  Corp.  Jur. 
 Civil.  Amst.  16G3.  Digest.  Lib.  l.  Tit.  xvi.  1.  Tom.  I. 
 p.  778.] 
 
 Others,  1570.] 
 
 \^  Tt)u  naKapioTiiTa  Toivuv  ttjV  <ri]v,  i')irep  dp- 
 XV^  KoX  CK  i/TjTri'as  (rxecov  tjXiKt'as  ev  iepaTiKw  iravTi 
 Ba^HW  . .  .KaTeK6tTfii](rev  eKKXiiaiai/,  oia  Kal  c'J  lepa- 
 TiKtj^  Kwrafiaivovrra  yevea.'s,  k.t.X. — Ibid.  Auth. 
 CoIL  I.  Tit.  iii.  Novell,  iii.  Epil.  Tom.  II.  p.  8.] 
 
 [■*  ...u!s  XltTpov,  Kai  XlavXov,  Kai  tusv  aWtov 
 
 airo(rTo\iav,  -ruiv  ydfioi^  irpocro/iiXiia-avTuiv.  IgTjat. 
 
 Interp.  Epist.  ad  Philad.  cap.  iv.  in  Coteler.  Patr. 
 Apostol.  Amst.  172i.  Vol.  II.  p.  77.] 
 
 i.'  Clement.  Alex.  Op.  0.\on.  17 15. Strom,  Lib.  iii. 
 
 6.  Tom.  I.  p.  535.] 
 
 [6  Enseb.  in  Hist.  Eccles.  Script.  Amst.  1695-1700, 
 Lib.  III.  cap.  XXX.  pp.  81,  2.1 
 
 1567  omits  the  preceding  seven  words.] 
 
 ["  Panlns  ergo  (sicut  quidam  tradunt)  cum  uxore 
 vocatus  est.— Orig.  Op.  Par.  1733-59.  In  Epist  ad 
 Eom.  Lib.  i.  1.  Tom.  IV.  p.  461.] 
 
 [9  Ambros.  Op.  Par.  lCSC-90.  Comm.  in  Epist.  ii. 
 ad  Cor.  cap.  xi.  v.  2.  Tom.  II.  Append,  col.  198; 
 where  exceptis.] 
 
 [10  See  Vol.  II.  page  727.] 
 
 ["  Lackt,  1570,  1609.] 
 
 f '2  Not  well  awaked,  1570.J 
 Told  those,  1570,  1609.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 393  . 
 
 things'*  may  well  stand  together.  "All  the  twelve  apostles,  John  only  ex- 
 cepted, had  wives."  And  yet  St  Paul,  being  none  of  the  twelve,  had  no  wife. 
 What  mean  you  then  with  "this  M.  Jewel,  and  that  M.  Jewel;  M.  Jewel 
 here,  and  M.  Jewel  there  ?"  Both  here  and  there  M.  Jewel  saith  truth.  But 
 both  here  and  there  you  are  one  man  still.  Why  should  you  so  vainly  bestow 
 your  wits  ? 
 
 As  touching  St  Paul,  Clemens  Alexandrinus,  Eusebius,  and  Ignatius,  that  ifj"at.  ad 
 
 .  '  o  '  Philad 
 
 saw  Christ  after  liis  resurrection,  and  was  in  company  with  the  apostles,  say 
 in  plain  words,  "  He  had  a  wife."  Of  the  other  side,  St  Ambrose,  St  Chry- 
 sostom,  St  Hierome,  and  others  that  lived  well-near  four  hundred  years  after 
 Christ's  ascension,  say  plainly,  "  He  had  no  wife."  Here  have  you  doctors 
 against  doctors ;  three  against  three ;  and  that  namely  touching  the  marriage 
 of  St  Paul.  Will  you  therefore  come  in  with  these  gewgaws,  and  tell  us, 
 "Fain  would  I  know  which  of  these  doctors  were  to  be  trusted?"  Leave, 
 leave  this  unseemly  sporting,  M.  Harding.  Ye  wis  it  becometh  you  not. 
 There  is  nothing  here  worthy  the  laughing  at,  but  only  your  folly. 
 
 Clemens  Alexandrinus  saith  :  Perfecti  christiani  eduut,  bibunt,  contrahunt  ma-  ciem.  sttom. 
 trimonium^^ :  "They  that  be  perfect^''  christian  men  do  eat  and  drink  and 
 contract  matrimony."    St  Hierome,  writing  against  Jovinian,  saith  thus :  Quasi  Hieron. 
 non  hodie  quoque  plurimi  sacerdotes  habeant  matrimonial':  "As  though  now- Lib!  i"."'"' 
 a-days  very  many  priests  were  not  married."    And  therefore  he  saith,  as  he  is 
 alleged  by  Gratian :  Legant  episcojn  et  presbyteri,  qui  filios  suos  secidaribus  Dist.  37. 
 Uteris  erudiunt^^:  "Let  bishops  and  priests  read  these  things,  that  bring  up 
 their  children  in  worldly  learning"  (and  not  in  the  scriptures  of  God). 
 
 Pope  Damasus  and  others  have  shewed  us,  that     a  great  number  of  bishops  Dist.  56. 
 of  Rome  were  priests'  sons ;  as  pope  Sylverius,  pope  Deusdedit,  pope  Adrianus  ^"""'^ 
 II.,  pope  John  XV.,  pope  FcbUx  III.,  pope  Hosius,  pope  Agapetus,  pope  Gela-  Bishops 
 sius^**,  pope  Bonifacius,  pope  John  X.,  pope  Theodoras;  and  concludeth  thus:  "^'^rried.^ 
 Comphtres  etiam  alii  invmiuntur,  qui,  de  sacerdotibus  nati,  apostolicm  sedi  prce- 
 fuerunt  '^^:  "  Many  others  beside  there  are  found  that,  being  priests'  sons,  ruled 
 the  apostolic  see  of  Rome." 
 
 Addition.  0:2^  M.  Harding :  "  Wliat  shall  I  say  unto  this  fellow  ?  Who  ever  Addition, 
 saw  so  impudent  a  man  ?  Doth  pope  Damasus  shew  you  all  this,  M.  Jewel  ? 
 Fie  for  shame,  man.  You  a  minister  of  God's  word  ?  Nay,  a  minister  of  vain  foi.  -mi.  a. 
 fables,  and  a  minister  of  open  lies.  What  may  we  call  this  in  you  ?  Foolish  '^'^'^"''"•^ 
 ignorance,  or  shameless  malice  ?  How  could  you  be  so  ignorant,  or  so  wit- 
 less, as  once  to  dream  that  Damasus,  that  learned  pope,  should  thus  write  ? 
 That  you  might  seem  a  jolly  proctor  for  your  brothers',  the  mai'ried  apos- 
 tates', sacrilegious,  incestuous,  and  abominable  yoking,  must  Damasus  needs  be 
 made  a  prophet?  Consider,  reader,  I  pray  thee  (for  it  booteth  not  to  tell  it 
 M.  Jewel),  how  this  tale  hangeth  together.  Damasus  was  the  39th  pope ; 
 Sylverius  was  the  60th  pope  ;  Deusdedit  was  the  70th  pope  ;  Adrianus  II.  was 
 the  109th  pope,  &c.  What  a  marvellous  prophet  then  was  M.  Jewel's  Dama- 
 sus, that  could  thus  prophesy  of  so  many  popes  so  long  to  come  after  his 
 death  !  As  for  pope  Hosius,  he  is  a  pope  of  M.  Jewel's  own  making.  In  the 
 registers  of  the  popes  I  find  none  so  named.  Gratian  hath  not  so  many 
 popes  by  three.  For  he  nameth  not  John  X.,  nor  John  XV.,  nor  Adrian  II.  " 
 &c.  The  answer.  What  mean  these  terrible  exclamations,  M.  Harding  ?  You 
 cry  out  :  "  Vain,  foolish,  ignorant,  witless,  impudent,  shameless,  sacrilegious,  in- 
 cestuous, abominable  yoking."  Who  hath  thus  offended  you  ?  What  wise  man 
 would  be  so  vehement  without  some  cause  ?  It  were  much  better  for  you  to 
 come  again  to  yourself,  and  to  learn  to  be  sober.    "  Pope  Damasus,"  you  say, 
 
 Sayings,  1.570,  1009.] 
 
 Clement.  Alex.  Op.  Strom.  Lib.  vii.  12.  Tom. 
 II.  p.  874.] 
 
 ['«  Perfite,  1567,  1570.] 
 
 ["  Hieron.  Op.  Par.  1G93-170C.  Adv.  Jovin. 
 Lib.  I.  Tom.  IV.  Pars  ii.  col.  165.] 
 
 ['"  1(1.  in  Corp.  Jur.  Canon.  Lugd.  1G24.  Decret. 
 Gratian.  Deer.  Prim.  Pars,  Dist.  xxxvii.  can.  5.  col. 
 
 182;  where  atr/ua presbyteri.  Coiif.  Op.  Comm.  Lib. 
 III.  in  Epist.  ad  Eplies.  cap.  vi.  Tom.  IV.  Pars  i. 
 col.  396.  J 
 
 ['^  Pope  Damasus  slieweth  us  that,  15G7.] 
 P"  Galatius,  1011.] 
 
 [-'  Danias.  in  eod.  ibid.  Dist.  Ivi.  can.  2.  col.  291. 
 This  canon  is  headed  "Palea;"  and  it  does  not  con- 
 tain  the  names  of  John  X.,  John  XV.,  or  Adrian  II.] 
 
394 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Bishops 
 married. 
 
 Dist  56. 
 Hosius. 
 
 Fundamen- 
 tum  juns 
 canonici. 
 
 Plat,  in  Sylv. 
 ec  in  fionif.  L 
 
 Plat,  in 
 Johan.  XJ. 
 
 In  Johan. 
 XVI. 
 
 In  Adrian.II. 
 
 M.  Hard, 
 fol.  287-  b. 
 [Detect] 
 
 Dist.  96. 
 Constautinus. 
 
 "  could  not  write  of  Sylverius,  and  Deusdedit,  and  Adrianus,  and  Fcelix,  and 
 others  that  were  born  so  many  years  after  his  death."  What  then  ?  Will  you 
 therefore  thus  fondly  fall  out,  and  rage  with  me  ?  It  is  your  own  friend  doctor 
 Gratian,  M.  Harding,  that  thus  hath  Avritten.  I  am  the  reporter  only ;  I  write  it 
 not.  Call  him  "vain,  foolish,  ignorant,  witless,  impudent,  shameless,"  and  what 
 you  list.  Fall  out  rather  with  them  that  have  called  his  books  "  the  foundation 
 of  the  canon  law."  Fall  out  with  pope  Eugenius,  that  commended  his  books  unto 
 the  world.  As  for  me,  I  know  what  he  is.  I  allege  him  as  I  find  him.  Compare 
 my  words  with  Gratian :  you  shall  see  I  do  right.  Only  I  left  out  certain  popes' 
 names  for  shortness  sake ;  which  fault  here,  for  j'our  pleasure,  I  have  reformed. 
 
 But  you  say  :  "  Hosius  is  a  pope  of  M.  Jewel's  own  making  ;  for  in  the  register 
 of  popes  ye  find  none  so  named."  Yet,  if  you  had  better  conferred  with  Gratian, 
 you  should  have  found  that  pope  Hosius  is  the  first  in  all  the  rank.  How  truly 
 he  is  either  so  named  or  so  placed,  I  make  none  account.  It  is  your  own  Gratian 
 that  so  reporteth ;  and,  as  I  have  said  before,  it  is  the  '"ground  and  foundation  of 
 all  your  laws."  "  Pope  Damasus,"  you  say,  "  could  not  write  of  those  popes  that 
 so  many  hundred  years  followed  after  him."  That,  I  grant  you,  is  also  an  error. 
 Bid  your  Gratian  reform  it :  for  his  only  error  it  is  ;  it  is  none  of  ours.  Howbeit, 
 as  for  the  truth  of  the  matter  itself,  read  the  lives  of  all  these  popes ;  and  ye 
 shall  find  it  true  that  Gratian  saith,  that  every  of  them  had  a  priest  to  his  father. 
 For  example,  Platina  saith  pope  Sylverius  was  the  son  of  bishop  Hormisda\  pope 
 Bonifacius  I.  was  the  son  of  Jucundus  a  priest  2.  And  so  the  rest.  Therefore, 
 somewhat  to  relieve  your  Gratian's  credit,  notwithstanding  he  erred  in  the  name 
 of  Damasus,  yet  in  the  true  story  of  these  popes,  and  of  their  fathers,  he  erred 
 nothing :  for  indeed  all  they  whose  names  he  rehearseth  were  priests'  sons. 
 
 Further  you  say  :  "  Gratian  hath  not  so  many  popes'  names  by  three  as  I  have 
 reckoned.  For  he  nameth  not  pope  John  X.,  nor  pope  John  XV.,  nor  pope  Adrian 
 II."  This,  I  confess,  was  mine  own  oversight,  in  that  I  mingled  these  names  with 
 the  rest,  neither  alleging  nor  noting  mine  author.  Notwithstanding,  this  error 
 proceeded  onlj-  of  negligence,  and  not  of  malice,  as  to  an}'  indiff'erent  man  it 
 may  soon  appear.  For,  touching  the  truth  of  the  matter  itself,  Platina  saith, 
 "  Every  of  these  three  popes  had  a  priest  to  his  father,"  as  had  the  others 
 whom  we  have  named.  These  be  his  words :  "  Pope  John  the  eleventh  (which 
 in  other  computations  is  reckoned  the  tenth)  was  son  unto  pope  Sergius^:  pope 
 John  the  sixteenth  (who  of  some  others  is  counted  the  fifteenth)  was  son  to  a 
 priest  called  Leo^:  pope  Adrian  the  second  was  the  son  of  a  bishop  named  Tara- 
 lus^."  Here  ye**  have  your  whole  reckoning,  M.  Harding,  and  no  cause  why  ye 
 should  be  further  offended. 
 
 But  you  tell  your  reader  that  "  this  authority  is  brought  in  by  Gratian  under 
 the  name  of  Palea  ;  and  that  Palea  is  as  much  to  say  as  'chafl^,'  and  signifieth  that 
 all  that  foUoweth  is  little  worth."  "  Such  chaff","  say  you,  "  is  M.  Jewel  driven  to 
 take  hold  at,  to  maintain  his  brothers'  filthiness,  for  lack  of  better  stuff."  And  is 
 it  true,  M.  Harding,  that  all  that  Gratian  layeth  out  imder  the  name  of  Palea  is 
 nothing  else  but  chaff",  and  vain  stuff"  of  little  worth  ?"  What  will  you  then  do 
 with  your  great  Donation  of  Constantine,  whereby  the  pope  claimeth  his  jurisdic- 
 tion over  the  other  three  patriarchs,  his  whole  triple  crown,  and  the  whole  empire 
 of  the  west  ?  Shall  this  also  go  for  "  chaff",  and  forgery,  and  vain  stuff"?"  Do  you 
 not  know  that  the  said  Donation  is  intituled  Palea',  as  well  as  this?  Will  you, 
 for  the  safeguard  of  your  priests'  children,  leave  the  pope  with  all  his  universal 
 power  and  authority'  in  the  chaff"?  Thus  you  use  your  authors  and  doctors,  M. 
 Harding:  sometimes  they  are  "chaff  ;"  sometimes  they  are  "corn;"  sometimes 
 they  are  "  dross  ;"  sometimes  they  are  "  gold." 
 
 Here  you  have  the  whole  matter  truly  proved  ;  all  these  popes  by  your 
 
 [•  Silverius...patre  Hormisda  episcopo.-.pontifex 
 creatur.— Plat.  De  Vit.  Pont.  Col.  1.5.51.  Silver,  p.  G7.] 
 Bonifacius. ..patre  Jueundo  presbrtero,  Honorii 
 temporibus  fuit. — Id.  Bonif.  I.  p.  53.] 
 
 Johannes  undecimus... patre  Sergio  pontifice 
 ...pontificatum  iniit. — Id.  Johan.  XI.  p.  129.] 
 
 Johannes  deeimus  sextus.. .patre  Leone  pres- 
 
 bytero...pontificatnin  adeptus. — Id.  Johan.  XVI.  p. 
 137.] 
 
 ['  Hadrianns  secundus... patre  Talaro  episcopo, 
 Sergio  pontifici  familiaris  fuit. — Id.  Hadr.  II.  p.  122. j 
 [«  You,  157a] 
 
 p  Corp.  Jur.  Canon. Lugd.  1G24.  Decret.  Gratian. 
 Deer.  Prim.  Pars,  Pist.  xcvi.  can.  li.  col.  4:70.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 395 
 
 Gratian  alleged  found  priests'  sons ;  the  other  three  popes  with  the  priests  their  Bj^jjops 
 fathers  fully  avouched ;  your  vain  "  chaff"  blown  into  the  wind ;  and  your  Gra-  married. 
 
 tian's  errors,  touching  the  names  of  Damasus  and  Hosius,  sufficiently  answered.  '  ^  ' 
 
 Leave  therefore  your  ordinary  talk  of  "  foolish,  witless,  impudent,"  and  "  shame- 
 less men,"  M.  Harding,  lest  your  reader  happen  to  open  his  eyes,  and  espy  whose* 
 dealing  is  impudent. 
 
 Pope  Pius  saith  :  "  A  married  man,  having  his  wife  alive,  may  be  chosen  pope." 
 His  words  be  these  :  Cm?"  enim  disputant  doctores,  an . . .  electus  in  jjapam  uxori  Mn.  Syiv. 
 [s■u^c]  debitum  solvere  teneatur,  ^cP  ?  "  For  wherefore  do  the  canonists  move  this  coneii!'Bksii. 
 doubt,  whether  a  man  being  chosen  pope  be  bound  to  yield  marriage  duty  to  his 
 wife,  unless  a  married  man  may  be  chosen  to  that  room  ?"    Polydorus  Vergilius 
 saith  that  the  "  restraint  of  f)riests'  marriage"  was  first  attempted  in  England  Poiyd.  in 
 about  the  year  of  our  Lord  "nine  hundred  threescore  and  ten^";"  and  that  the  Lib!vt"^'" 
 same  was  afterward  concluded  in  the  west  church  about  the  year  of  our  Lord  97""" 
 "  a  thousand  and  a  hundred,"  and  never  before  i^.  fnvent.'^^ 
 
 Fabian  saith  that  "  bishops  and  priests  lived  a  thousand  years  together  with  ffb."i"' 
 their  wives,  no  law  being  to  the  contrary  ^2."  Hm""^"""' 
 
 These  two  principles  being  thus  laid,  the  one  of  immoderate  and  extra-  '''''^J,!"- 
 ordinary  speech     of  the  holy  fathers,  the  other  of  the  continual  and  ordinary 
 practice  of  the  church,  we  may  now  be  the  better  able  to  consider  the  substance 
 of  M.  Harding's  reasons. 
 
 Addition.    |^    M.  Harding :  "  Wliat,  will  M.  Jewel  make  this  fond  and  Addition, 
 childish  argument.  Certain  fathers  spake  over  vehemently  concerning  matrimony:  '^^^^^ 
 item,  some  of  them  were  called  to  dignity  of  bishops  from  the  state  of  married  foi  282.  i). 
 men ;  ergo,  priests,  monks,  friars,  nuns,  who  have  vowed  chastity,  may  lawfully 
 marry  wives,  and  take  husbands  ?    Of  what  small  substance  this  reason  is,  tlie 
 veriest  cobblers  of  all  their  ministers,  if  they  can  read  any  English  besides  their 
 communion-book,  may  easily  perceive."    The  answer.    Cobblers  we  have  none  in 
 the  holy  ministry,  M.  Harding.    And  yet,  if  we  had  any  such,  I  see  no  cause  but 
 they  might  do  God  better  service  in  his  church  than  many  that  have  been  and 
 yet  are  priests  and  cardinals  in  the  church  of  Rome.    And  what  great  wonder 
 were  it,  if  a  good  simple  godly  man  were  made  a  priest  ?    You  may  remember  Erasm.  in 
 that  Julius  the  second,  a  man  utterly  void  both  of  learning  and  virtue,  from  a  A™\nokd 
 wherry-slave  not  long  sithence  became  a  pope^*.    Verily  St  Chrysostom  is  not  chryroft.  in 
 ashamed  oftentimes  to  call  St  Paul  sutorem  pellitim^^ ;  which  words  you  may  Hom^™'  ' 
 English  "  a  clouter  of  skins"  or  "  a  cobbler."    Rut,  to  leave  these  your  vain  and 
 needless  quarrels,  there  is  no  cobbler  so  simple  but  it  pitieth  him  to  see  you  in  so 
 weighty  matters  to  shew  such  folly. 
 
 The  childish  arguments  that  you  have  imagined  are  your  own,  M.  Harding  : 
 you  know  full  well  they  are  none  of  mine.  Thus  only  I  say  :  "  Divers  the  holy 
 fathers  have  written  over  basely,  I  will  not  say  vilely  and  slanderously,  of  the 
 state  of  matrimony  in  general,  calling  it  in  all  kind  of  men  fornication,  an  ill 
 thing,  and  like  to  advoutry ;  therefore,  I  say,  they  may  much  less  be  taken  as  in- 
 different judges  in  priests'  marriage."  Again  :  "  Divers  the  holy  fathers,  being 
 themselves  priests  and  bishops,  had  wives,  and  lived  in  matrimony ;  therefoi'e,  I 
 say,  they  condemned  not  priests'  marriage."  4^ 
 
 First  of  all,  his  objection  of  vows  nothing  toucheth  the  clergy  of  England : 
 for  it  is  known  and  confessed,  that  the  priests  of  England  were  never  votaries. 
 
 Addition,  Further,  where  I  say  the  clergy  of  England  was  never  bound  Addition.  : 
 
 to  such  vow  of  chastity  ;  you  say,  "  What  moveth  you  to  say  the  priests  of  Eng-  ^ 
 
   foi.  2!K].  ij. 
 
 [Detect.] 
 
 [8  Whole,  1611.] 
 
 ["  Cur  &c.  solvere  debitum  teneatur,  nisi  quoniam 
 etiam  conjugatus  recipi  possit  ?— yEn.  Sylv.  Op.  Basil. 
 1551.  Comm.  de  Gest.  Basil.  Concil.  Lib.  n.  p.  59.] 
 
 Polyd.  Vergil.  Anglic.  Hist.  Basil.  16r>5.  Lib. 
 VI.  p.  119.  This  author  narrates  this  as  occurring 
 in  the  reign  of  Edgar.] 
 
 ["  ...non  ante  pontificatum  Gregorii  septimi,  qui 
 anno  salutis  mlxxxiv.  est  pontife.K  creatus,  conju- 
 gium  adimi  occidentalibus  sacerdotibus  potuit.— Id. 
 
 De  Rer.  Invent.  Amst.  1G71.  Lib.  v.  cap.  iv.  p.  313.] 
 The  Chronicle  of  Fabyan,  Lond.  1542.  The 
 seventh  Part,  Henry  the  first,  p.  293.] 
 ['3  Speeches,  1.507,  1570.] 
 
 ['^  Erasm.  Op.  L.  Bat.  1703-C.  Adag.  Chil.  nr. 
 Cent.  iv.  86.  Tom.  II.  col.  823.] 
 
 f  '^  ...are  aKr]VoTroiov  ovra. — Chrysost.  Op.  Par. 
 1718-38.  In  II.  Epist.  ad  Tim.  cap.  ii.  Hom.  v. 
 Tom.  XI.  p.  C87.  Conf.  Op.  Lat.  Basil.  1547.  Tom. 
 IV.  col.  1501.J 
 
39G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Bisliops 
 
 and 
 Tricsts 
 married. 
 
 JI.  Hard. 
 fc.I.  m.  a. 
 zn.  b. 
 
 [Detect.] 
 
 M.  Hard, 
 fol.  2!*3.  a. 
 [Detect.] 
 
 M.  Hard, 
 fol.  SXi.  b. 
 [Detect.] 
 
 Dist.  31. 
 Aliter. 
 
 M.  Hard, 
 fol.  b. 
 [Detect.] 
 
 Card.  Cajet. 
 ill  QuoUiib. 
 
 M.  Hard, 
 fol.  M  >.  a. 
 [Dcteit  ] 
 C(jncil. 
 Ancyr.  cap. 
 10. 
 
 Land  are  no  votaries?  What  privilege  have  they  above  all  other  priests  of 
 Christendom,  at  least  of  the  Latin  and  west  church  ?"  &c.  The  answer.  You 
 know,  M.  Harding,  neither  the  priests  of  England  ever  offered  any  such  vow,  nor 
 the  bishop  ever  required  it.  And  how  can  he  be  a  votary  that  maketh  no  vow  ? 
 Or  how  can  there  be  a  vow,  where  nothing  is  vowed  ? 
 
 You  say  :  "This  vow  is  annexed  to  holy  orders  by  statute  of  holy  church  ;  and 
 bishops,  priests,  and  deacons  be  tied  to  chastity."  To  chastity,  say  you,  M. 
 Harding  ?  Would  God  it  were  so !  Would  God  the  world  saw  not  the  contrary  ! 
 Howbeit,  here  you  allege  pope  Gregory,  the  emperor  Justinian,  the  council  of 
 Carthage,  pope  Leo,  and  others.  Yea,  although  the  bishop  require  nothing,  and 
 although  the  priest  promise  nothing,  "  yet,"  you  say,  "  oaths  and  promises  may 
 lawfully  pass  without  words."  And  here  you  bring  in  many  proper  things,  of 
 "  laying  hands  on  a  book,"  of  "  holding  up  two  fingers,"  of  "  soldiers'  badges,"  and 
 I  wot  not  what.  In  the  end  you  conclude,  "A  beck  is  as  good  as  a  Dieu  garde  ^" 
 All  these  words,  M.  Harding,  are  not  worth  one  word  of  answer. 
 
 If  the  priests  of  England  were  always  votaries,  and  have  so  continued  from 
 the  beginning,  how  is  it  then  that  the  same  priests  nevertheless  continued  still  in 
 lawful  matrimony  for  the  space  of  more  than  a  thousand  years  together  after 
 Christ,  and  that  without  reproof,  and  without  offence  of  the  church  of  God?  Were 
 they  all  bound  by  vow  to  live  single ;  and  yet  did  they  altogether  all  that  while, 
 contrary  to  their  solemn  vow,  live  lawfully  in  open  wedlock  ?  Who  would  thus 
 say,  but  M.  Harding  ?  Where  then  was  the  pope,  that  should  have  deprived 
 them  ?  Where  was  then  M.  Harding,  that  should  have  cried  out  upon  them, 
 "Fleshly,  incestuous,  sacrilegious  vow- breakers  ?"  Was  incest  and  sacrilege  so 
 lightly  weighed  among  our  fathers  so  long  a  time  ?  Was  there  neither  bishop, 
 nor-  priest,  nor  other  holy  man  within  this  realm,  during  the  space  of  so  many 
 hundred  years,  that  would  reprove  it  ?  Did  all  the  godly  priests  of  this  realm 
 make  solemn  vows  for  no  other  cause  but  only  to  break  them  ?  Let  us  think 
 better  of  our  fathers,  M.  Harding.  Certainly  they  made  no  such  vow,  neither  by 
 "  beck,"  as  you  say,  nor  by  "  Dieu  garde." 
 
 Again,  if  "  the  vow  of  chastity  be  of  itself  annexed  to  orders,"  as  you  say, 
 what  shall  we  then  think  of  the  priests  of  Graecia  and  Asia,  and  of  all  other 
 christened  countries  through  the  world?  Are  they  all  bound  to  chastity  by 
 solemn  vow,  and  yet  live  they  all  in  open  matrimony  against  their  vow  ?  Are 
 they  all  "  fleshly,  incestuous,  sacrilegious  vow-breakers,"  without  exception  ? 
 Wherefore  then  doth  pope  Stephanus  say,  Aliter  se  orientalium  traditio  Jiabet 
 ecclesiarum,  aliter  hvjus  sanctre  Romance  ecclesice ;  nam  illarum  sacerdotes,  diaconi, 
 et  suhdiaconi  matrimonio  copulantur^  ?  "  The  tradition  of  the  east  church  is  one  ; 
 and  the  tradition  of  this  holy  church  of  Rome  is  another ;  for  the  priests,  dea- 
 cons, and  sub-deacons  of  the  east  church  are  joined  in  matrimony  ?"  Wherefore 
 is  it  noted  there  in  the  rubric,  Orientalis  ecclesia  votnm  castitatis  non  ohtidit*  ? 
 "  The  east  church  hath  not  offered  the  vow  of  chastity  ?"  Wherefore  do  you 
 yourself,  M.  Harding,  secretly  confess  that  the  priests  of  the  east  church  are  no 
 votaries  ?  Remember  your  words.  Thus  you  say :  "  What  privilege  have  the 
 priests  of  England  above  all  other  priests  of  Christendom,  at  least  of  the  Latin 
 and  west  church  ?"  you  say :  you  dare  not  say  the  east  church  was  ever  subject 
 to  any  such  vow.  Wherefore  doth  cardinal  Cajetane  say,  Nec  ordo  in  quantum 
 ordo,  nec  ordo...  in  quantum  sacer,  est  impeditirus  matrimonii'^?  "Neither  the 
 order  of  priesthood  in  that  it  is  an  order,  nor  the  same  order  in  that  it  is  holy, 
 is  any  hindrance  to  matrimony  ?"  Neither  pope  Stephanus,  nor  Gratian,  nor  car- 
 dinal Cajetane,  nor  you  yourself  might"  thus  have  written,  if  the  vow  of  chastity 
 were  necessarily  annexed  to  holy  orders. 
 
 You  allege  a  canon  of  the  council  of  Ancyra,  where  you  say :  "  It  is  thus  de- 
 creed touching  deacons :  If  a  deacon  receive  orders  of  the  bishop,  and  hold  his 
 
 Dieu  garde:  may  God  defend.  So  help  me  God.] 
 [-  No,  1570.J 
 
 Steph  Papain  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xxxi.  can. 
 14.  coL  154;  where  earum  sacerdotes,  and  atque  suh- 
 
 diaconi^ 
 
 [*  Ibid.;  where  non  orientalis, uni  ohtuUt  votum.] 
 ['  Thom.  de  Vio  Cajet.  Opusc.  et  Quol.  Venet. 
 1514.    De  Cast.  fol.  49.  2.J 
 Mought,  1570.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 397 
 
 peace,  it  shall  not  be  lawful  afterward  for  him  to  marry."    By  this  canon  you  j^i^jiops 
 teach  us,  that  the  vow  of  chastity  is  evermore  joined  with  holy  orders.    But  in  and 
 the  same  canon  it  is  also  decreed,  that  "  if  the  deacon  make  protestation  and  Priests 
 tell  the  bishop  that  he  will  marry,  for  that  he  is  not  able  to  live  single,  then,  if  he  married, 
 afterward  marry,  he  shall  still  continue  in  the  ministry'^."  All  this,  I  say,  is  written       *  ' 
 in  the  same  canon ;  I  say  not  in  any  other,  but  in  the  same.    Ye  would  not  thus 
 have  beguiled  your  reader,  if  ye  had  meant  plainly.    Notwithstanding,  I  will  not 
 here  touch  your  credit,  M.  Harding,  nor  use  your  ordinary  exclamations  of  "  false- 
 hood*" and  "forgery."    Yet  here  you  see  in  this  case  the  council  thought  it 
 lawful  for  a  deacon  to  marry,  notwithstanding  he  were  in  holy  orders.    And  thus 
 it  is  plain  by  the  same  canon  ye  have  here  alleged,  that  then  your  vow  was  not 
 annexed  to  holy  orders. 
 
 Further  you  say :  "  Origen,  Avhom  I  may  well  allege  for  witness  of  the  church  m.  Hard, 
 of  his  time,  saith  that  none  may  offer  the  continual  sacrifice  but  such  only  as  [betect.i 
 have  vowed  continual  chastity''."  The  anstver.  By  the  "continual  sacrifice"  you  NumJ" 
 would  bear  us  in  hand  that  Origen  meant  only  that  sacrifice  that  you  have 
 imagined  in  your  mass.  But  indeed,  M.  Harding,  Origen  in  that  place  speaketh 
 not  one  word  neither  of  your  mass  (for  he  never  knew  it ;  he  would  have  ab- 
 horred it),  nor  of  your  imagined  sacrifice,  nor  of  priest,  nor  of  deacon,  nor  of  any 
 outward  ministry  of  the  church.  If  it  be  otherwise,  for  your  credit's  sake  let  the 
 words  appear.  If  there  be  in  Origen  not  one  such  word,  no  not  one,  what 
 opinion  may  your  friends  have  in  your  dealing,  whom  they  see  so  slily  to  juggle 
 before  their  eyes  ?  Verily,  Origen  by  the  "  continual  sacrifice"  meant  none  other 
 but  only  the  sacrifice  of  faithful  prayer ;  which  sacrifice  also  thus  many  ways  he 
 expresseth  :  Si  sine  infermissione,  SfC.  :  "  If  we  pray  without  ceasing :  if  our 
 prayer  early  in  the  morning  rise  up  as  a  pleasant  perfume  in  the  sight  of  God :  if 
 the  lifting  up  of  our  hands  be  unto  him  an  evening  sacrifice."  This  is  the  sacri- 
 fice that  Origen  there  speaketh  of,  M.  Harding.  Of  any  other  your  sacrifice 
 he  speaketh  nothing.  Of  this  sacrifice  he  saith  :  "  No  man  can  offer  it  that 
 liveth  in  wedlock."  And  thus  he  saith,  not  only  of  priests  and  deacons,  as  you 
 seem  to  tell  us,  but  generally  of  every  of  God's  faithful  people.  "  No  man," 
 saith  he,  "can  offer  up  this  continual  sacrifice  of  prayer,  unless  he  continue  in 
 chastity,  and  live  a  virgin."  And  this,  M.  Harding,  was  not  the  general  order 
 of  the  church  in  that  time,  as  you  report  it,  but  one  of  Origen's  particular  and 
 known  errors. 
 
 Thus  you  have  proved  that  your  "  vow  was  annexed  to  holy  orders "  by 
 the  authority  of  him  that  speaketh  not  one  word  neither  of  priest  nor  of  dea- 
 con, nor  of  any  other  ecclesiastical  order,  but  generally  of  all  faithful  christian 
 people ;  and  of  the  particular  error  of  one  man  ye  have  framed  a  general  order 
 of  the  church. 
 
 Yet,  for  further  answer,  we  grant  it  is  reason  and  convenient  that  whoso 
 hath  made  a  vow  unto  God  should  keep  his  promise.    Cyrillus  saith :  Si  cas-  Cyrii.  in 
 titatem  promiserit,  et  servare  non  poterit,  pronunciet  peccatum  suum^^:  "If  he^^  m!""' 
 have  promised  or  vowed  chastity,  and  cannot  keep  it,  let  him  pronounce  and 
 confess  his  sin." 
 
 Addition.  M.  Harding :   "  As  for  the  saying  you  allege  out  of  the  Addition, 
 
 third  book  of  Cyrillus  in  Leviticum,  it  can  serve  you  to  no  purpose  but  to  ^ 
 witness  your  forgery  and  falsehood*.    For  there  is  no  such  saying  in  that  f"i- 2!"'- ii- 
 book."    The  answer.    O  M.  Harding,  why  should  you  take  so  vain  pleasure 
 
 ['  AiaKovoi,  ocroL  KaOia-ravTai,  Trap  au-rrjv  ti/V 
 KaTaa-raaiv  el  efiiifiTiifxtvTo  kiu  etpaaav  yfiTjvai 
 ynHt)<Tai,  fjLrj  cvvdnevot  o(;-ra)9  fxivew,  ovToi  neTii 
 TauTrt  yufjLi'jtrauTC^  taTuiarau  ev  t;;  VTrr^peaiit, 
 6id  -rd  eiriTpaTrtjvai  aurov^  viru  tou  iirMKt'nroV 
 TOUTO  06  et  TIV6S  <riu)injrravTee  Ktd  KUTuoe^ii/ic- 
 voi  eu  x^'PO''"'""'?  liiveiv  outojs,  yucra  ravTa 
 t)X6oi/  €Tri  ydfiou,  Tre-rravaOitL  auTov9  tiJs  oiuko- 
 i/i'as-.— Concil.  Aiicyr.  can.  10.  in  Concil.  Stud. 
 Labb.  et  Cossart.  Lut.  Par.  1071-2.  Tom.  I.  col. 
 1460.J 
 
 1."  Falsehead,  1670.  J 
 
 TJnde  videtur  milii  riuod  illiiis  est  solius  offerre 
 sacrificium  indesinens,  qui  indesiiienti,  et  jierpetua'  se 
 devoverit  castitati. — Orig.  Op.  Pur.  nS3-5'J.  In 
 Num.  Horn,  xxiii.     Tom.  II.  p.  358.] 
 
 ["*  ...si  et  sacrilicium  indesinens  ofieramiis,  si  sine 
 interniissione  oremus,  ita  ut  ascendat  oratio  nostra 
 sicut  incensum  in  conspectu  ejus  mane,  et  elevatio 
 manuum  nostrarum  fiat  ei  sacrificium  vesperti- 
 num  Id.  ibid.] 
 
 ["  See  the  next  page,  notes  3,  4.J 
 Ye,  1011. J 
 
398 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 "rrr^^ — ^  in  evil  speech  ?    Is  there  no  such  saying  in  all  that  book  ?    What  book  had 
 ^jj^^    you  to  seek  in^?    Or  -svhat  spectacles  had  you  to  behold  it?    Your  manner 
 Prie*ts       *°  pronounce  over-boldly  before  you  know.    I  grant  I  have  not  alleged  all 
 married.        words  that  St  C^Til  useth ;  otherwise  I  should  have  taken  out  of  him  more 
 
 '  »  ■  than  thirty  lines  all  together.    Notwithstanding  I  have  neither  forged  nor  altered 
 
 nor  demised  any  manner  thing  of  myself-,  as  it  shall  appear. 
 CrriLm^         First,  St  CyrU  saith  thus:  Xos,...cum  renimus  ad  Dominum.  et  vovemus  nos 
 iu.  ei  in  castitate  (relle)  sen-ire,  pronunciamus  lahiis  nostris,  et  juramiis  nos  {relle) 
 
 castigare  carnem  nostram,  4"C.^.'  "  When  we  come  to  our  Lord,  and  make  a  vow 
 that  we  will  serse  him  in  chastity,  we  pronounce  with  our  lips  and  make  an 
 oath  that  we  will  chasten  our  flesh,"  kc.  Here  have  we  by  express  words  a 
 vow,  and  a  vow  of  chastity.  After  certain  lines  it  followeth  thus:  Si...istum 
 ordinem  promiseris,  et  serrare  non  quireris,  audi  quid  legis  ordo  pracipiat :  Si 
 peccarerit,  inquit,  unum  aliquod  de  istis,  pronvnciet  peccatum  [si/Mjn]  quod  pec- 
 cavit^:  "If  thou  have  promised  to  keep  this  order,  and  canst  not  keep  it, 
 hear  what  the  order  of  the  law  commandeth  thee.  Thus  saith  the  law,  '  If 
 a  man  shall  offend  in  any  of  these  things,  let  him  pronounce  the  sin  that  he 
 hath  sinned.'"  Here  you  may  not  say,  M.  Harding,  that  these  last^  words 
 were  uttered  upon  occasion  of  some  other  matter  that  went  between.  For 
 St  Cvril  spake  these  self-same  words  namely  and  only  of  him  that  hath  "  vowed 
 and  sworn  chastity."  "We  make  a  vow,"  saith  C^tU,  "to  ser\e  God  in  chaste 
 life :  we  pronounce  it,  and  give  it  out  from  oiu-  hps :  we  swear  that  we  will 
 chasten  our  flesh."  Yet,  saith  he,  "  if  thou  have  promised  to  keep  this  order, 
 and  canst  not  keep  it,  pronounce  thy  sin  that  thou  hast  sinned."  These,  M. 
 Harding,  be  the  words  that  you  say  cannot  be  found  in  St  C^-ril.  This  is  my 
 falsehood^,  this  my  forgery.  You  see  your  over-hasty  judgment  may  soon  de- 
 ifS"  ceive  you.  4^ 
 
 Howbeit,  touching  virginity  or  chastity,  we  say  it  standeth  not  in  our  choice 
 iiatj.  six.  or  vow,  but  in  the  singular  gift  of  God.  Christ  himself  saith :  "  All  men  take 
 Justin.  not  this  word,  but  they  unto  whom  it  is  given."  Justinus  Martyr  saith:  Alulti 
 Apoiog. _  castraverunt  se  propter  regnum  calorum.  Verum  hoc  non  cuivis  datum  est': 
 "Many  have  gelded  themselves  for  the  kingdom  of  heaven.  But  this  thing  is 
 xixii  Quast.  jjq{  onven  to  aU  men."    St  Ambrose  saith  :  Sola  . . .  rirqinitas  est  qua  suaderi 
 
 1.  Integntas-  »  ......  ^ 
 
 potest,  imperari  non  potest^:  "Only  ATrgmity  is  a  thing  that  may  be  counselled, 
 Hieron  in  but  Commanded  it  may  not  be."  So  St  Hierome :  Unde  ....  infert  [Dominus^, 
 Matt. cap.  Qui  potest  capere,  capiat;  ut  unusquisque  consideret  vires  suas,  utruin  possit  tir- 
 ginalia  .  .  .pudicitice  prcecepta  implere.  Per  se  enim  castitas  bJanda  est,  et  quem~ 
 lihet  ad  se  aUicie7is.  Sed  consideranda  sunt  vires;  ut  qui  potest  capere,  capiat^: 
 "  Our  Lord  addeth,  '  He  that  can  take,  let  him  take,'  that  every  man  may 
 consider  his  own  strength,  whether  he  be  able  to  accompUsh  the  laws  of  -sir- 
 ginity  and  chastity  or  no.  For  chastity  of  itself  is  fair  and  pleasant,  and  able 
 to  allure  any  man  unto  itself.  But  we  must  weigh  our  ability,  that  he  may 
 take  it  that  can  take  it." 
 
 Hereof  the  ancient  father  Origen  began  to  complain  so  long  ago  in  his 
 Orig.  in ii2«.  time :  yon  solum  ouce  docent  non  faciunt,  sed  etiam  crudeliter  et  sine  miseri- 
 cordia  injungunt  aliis  majora  virtute  ipsorum,  non  habentes  rationem  ririum  unius- 
 cuj usque ;  ut  qui  proTiihent  nubere,  et  ab  eo  quod  expedit  ad  immoderatam  mun- 
 ditiem  compellunt^^ :  "Xot  only  they  do  not  that  they  teach,  but  also  crueUy 
 and  without  mercy  they  command  others  to  do  that  they^^  be  not  able,  not 
 
 P  Seek  it  in,  1570.] 
 Meself,  1570.] 
 
 P  Orig.  Op.  Par.  17.3IJ-59.  In  Levit.  Horn.  iii. 
 4.  Tom.  II.  p.  196;  where  ad  Deum  et  roremus  ei 
 nos.  Conf.  Cyri].  Alex.  Comm.  in  Lerit.  Par.  1514. 
 Lib.  ni.  foL  9.    See  Vcl.  II.  page  553,  note  4.] 
 
 [*  Id.  ibid. :  where  xmum  aliquid.] 
 
 [*  Later,  1570:  latter,  1609.] 
 
 [«  Falshead,  1570.] 
 
 [■  Just.  Mart,  Op.  Par.  1742.  ApoL  1. 15.  p.  52. 
 Justin  merelj  quotes  the  te^t  here  cited.] 
 
 [8  Ambros.  in  Corp.  Jnr.  Canon.  Lngd.  1624. 
 Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  xxxii. 
 Qujest.  i.  can.  1-3.  cols.  159S,  9 ;  where  sola  est.  Conf. 
 Op.  Par.  16S6-90.  Eshort.  Virg.  cap.  iiL  17.  Tom. 
 n.  col.  2S2.] 
 
 ffieron.  Op.  Par.  1693-1706.  Comm.  Lib, 
 in.  in  Matt.  cap.  xii.  Tom.  IV.  Pars  i.  col.  88; 
 where  implere  prscepta.] 
 
 ['<"  Orig.  Op.  In  ilatt.  Comm.  Ser.  10.  Tom.  IIL 
 p.  836.] 
 
 ["  Thy,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 399 
 
 considering  or  weighing  each  man's  strength.    Sucli  be  they  that  forbid  men 
 
 to  marrv,  and  from  that  thing  that  is  lawful  drive  and  force  men  to  an  im-  '?^f 
 
 „  ^  niarrica. 
 moderate  knid  of  cleanness.  ^ — v  ■ 
 
 St  Hierome  saith :  Si  quis  consideret  virrjinem  suam,  id  est,  carnem  [swam],  Hieron. 
 lascivire,  et  ebuUire  in  libidinem,  nec  refrcenare  se  potest,  duplex  illi  incunibit  we- Lib.'u"'"^'"' 
 cessitas,  aut  capiendm  conjngis,  aut  ruendi^'^:  "  If  any  man  consider  that  his 
 own  virgin,  that  is  to  say,  his  own  flesh,  groweth  proud,  and  boileth  unto  lust, 
 and  cannot  stay  it,  there  is  laid  upon  him  a  double  necessity  either  to  take 
 a  wife,  or  else  to  fall'^." 
 
 In  this  case  St  Cyril  saith :   Oportet  compati  et  [comi^metiri  doctrinam  pro  cyiii.  in 
 virium  qualitate ;  et  Jmjusmodi  qui  non  possnnt  capere  sermonem  de  castitate,  con-  xvu"' 
 cedere  nuptias^*:  "We  must  have  consideration  of  men,  and  measure  our  doc- 
 trine according  to  every  man's  ability ;  and  unto  such  men  as  cannot  take  the 
 word  of  chastity  we  ought  to  grant  marriage." 
 
 If  M.  Harding  Avill  reply  that  this  counsel  may  take  place  in  all  others, 
 but  not  in  them  that  have  vowed  or  promised  the  contrary ;  let  him  under- 
 stand his  own  rule  written  in  the  pope's  own  decrees :  In  malis  p7'omissis  re-  xxii.  Quarst. 
 scinde  fidem:  in  turpi  voto  muta  decretum.  Quod  incaute  vovisti,  ne  /actas 
 impia . . ,  .est  promissio  qum  scelere  impletur  :  "  In  an  evil  promise  break  thy 
 faith :  in  an  unhonest  vow  change  thy  purpose.  That  thou  hast  unadvisedly 
 vowed,  see  thou  do  it  not :  it  is  an  evil  promise  that  is  kept  with  wickedness." 
 
 Addition,    g:^-    M.  Harding:  "What  relief  bringeth  all  this  unto  his  cause,  Addition, 
 unless  he  be  able  to  prove  that  chastity  is  an  ill  and  a  wicked  thing  ?"    The  -C^ 
 answer.    No,  M.  Harding,  chastity  is  no  ill  thing :  it  is  the  special  gift  of  God.  ^i^a&'n. 
 But  an  unclean  and  a  filthy  life  under  colour  of  a  vow  or  the  name  of  chas-  toeteetj 
 tity  is  a  wicked  thing  before  God.    You  know  it  is  commonly  said,  under  the  Qjft 
 name  of  St  Hierome  :  Simulata  sanctitas  duplex  est  iniquitas^^ :  "  Counterfeit  holi-  Chastity, 
 ness  is  double  wickedness."    .SM  ' — :^  
 
 St  Cyprian,  having  occasion  to  write  of  certain  maids  that  had  vowed  virgi- ^j;^  j 
 nity,  and  lived  in  disorder,  saith  thus:  Quod . .  .  si , .  .  perseverare  nolunt,  reZ  non  ^p'*'- 
 possunt,  melius  est  [iti]  nubant,  quam  [ut'\  in  ifjnem  deliciis  suis  cadant.  Certe 
 nullum  f rat ri bus  aut  sororibus  scandalum  faciant^'' :  "If  they  either  cannot  or 
 will  not  continue  in  chastity'*,  better  it  is  for  them  to  marry  than  to  fall  into 
 the  fire  (of  hell)  with  their  pleasures.  At  the  least  let  them  breed  no  slander 
 to  their  brother  or  sister 'V 
 
 St  Augustine  saith :   Quidam  nubentes  post  votum  assernnt  adulteros  esse,  aurusi.  de 
 Ego  autem  dico  [vobis'],  quod  graviter  peccant  qui  tales  dividunt^°:  "Some  men  nis".' 27."^"^' 
 there  be  that  say  they  be  advouterers  that  marry  after  that  they  have  made  'i""''""- 
 a  vow.    But  I  tell  you  that  they  sin  grievously  that  put  such  asunder." 
 
 Epiphanius  likewise  saith :  Melius  est  unum  habere  peccatum,  quam  mtdta.  Epiph.  contr. 
 Melius  est  cadentem  a  stadio^^  aperte  sibi  uxorem  asciscere  secundum  leges,  ^-c.  "post  Lib. u. 
 Et  a  virginitate  longo  tempore  agere  poenitentiam,  ^c.    Et  non  quoiidie  occultis  'p'"":p'"^ 
 jaculis  vulnerari^'^ :  "  Better  it  is  to  have  one  sin  than  many  sins.    Better  it  is  Xaiietv 
 for  a  man  falling  from  his  course  openly  to  take  unto  him  a  wife,  according  7'^''«'k« 
 to  the  law,  &c. ;  and  a  long  time  to  repent  himself  of  the  breach  of  his  vir-  I'^J^ov. 
 ginity,  &c. ;  and  not  to  be  wounded  with  privy  darts  every  day." 
 
 St  Hierome   saith :  Sanctum  virginum  j)ropositum,  et  cailestis  angelorumque  Hieron.  ad 
 famAVm  gloriam  quarundam  non  bene  se  agentium  nomen  infamat.    Quibtts  aperte 
 dicendum  est,  ut  aut  nubant,  si  se  non  p)ossunt  continere ;  aut  contineant,  si 
 
 I  "  Si  quis  autem  considerat  &c.  duplexque  ei  in- 
 
 cnmbit  &c.  aut  aci-i[)iend<x'  con jugis,  aut  spernendfe  
 
 Hieron.  Op.  Adv.  Jovin.  Lib.  i.  Tom.  IV.  Pars  II. 
 col.  158.] 
 
 ['»  Or  to  fall,  1567.] 
 
 ['■•  ...verln  causa  non  potest  plene  de  castitate  ca- 
 pere sermonem,  oportet  compati,  et  metiri  doctrinam 
 
 pro  virium  qualitate,  et  ooncedi  talil)us  nuptias  
 
 (irig.  Op.  In  Levit.  llom.  xvi.  2.  Tom.  II.  p.  265.] 
 
 Isidor.  in  Corp.  Jur.  Canon.  Decret.  Oratian. 
 Deer.  Sec.  Pars,  Caus.  xxii.  Qusest.  iv,  can.  5.  col. 
 1264 ;  where  adimjAetur.] 
 
 This  is  ascribed  to  Jerome  by  the  author  of 
 
 Fortal.  Fid.  fol.  Nurmb.  1494.  Lib.  iv.  Consid.  ix. 
 280.  2.  Other  writers  ascribe  the  sentiment  to 
 Gregory.  See  Becon's  Works,  Park.  Soc.  Vol.  III. 
 page  278.] 
 
 ['7  Cypr.  Op.  Oxon.  1682.  Ad  Pompon.  Epist. 
 iv.  p.  8;  where  deliciis.] 
 
 15G7  omits  in  chastity.] 
 ['»  Brothers  or  sisters,  1567,  1570.] 
 [21  August,  in  Corp.  Jur.  Canon.  Decret.  Gra- 
 tian.  Deer.  Prim.  Pars,  Dist.  xxvii.  can.  2.  col.  13.J.J 
 Studio,  1.570,  1609,  1611.] 
 Epiph.  Op.  Par.  1G22.  Adv.  IIxT.  Lib.  n. 
 Hjcr.  Ixi.  Tom.  I.  p.  512.] 
 
400 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Vows. 
 
 August,  de 
 SancU  Virg. 
 cap.  xxxiv. 
 
 Mark  vi. 
 Acts  xxiii. 
 xxii.  Qua?st.4. 
 Inter  catera. 
 
 Alphons. 
 PhUip.  19. 
 
 Thorn.  2. 
 ii.  Qua?st. 
 Art.  10. 
 
 Concil. 
 Tolet  VIII. 
 can.  2. 
 
 Addition. 
 
 M  Hard. 
 2!)4.  a. 
 [Ueicct] 
 
 M.  Hard. 
 294.  a. 
 [Detect.] 
 
 nohint  nnhere^:  "The  name  of  certain  virgins  not  well  behaving  themselves 
 defameth  and  shameth  the  holy  purpose  of  virgins,  and  the  glory  of  the  heavenly 
 and  angelical  family.  Whom  we  must  plainly  charge  that  either  they  marry, 
 if  they  cannot  contain,  or  that  they  contain  if  they  will  not  marry." 
 
 To  like  purpose  St  Augustine  saith :  Multas .  . .  earum  revocat  a  nuhendo,  non 
 amor  prceclari  propositi,  sed  aperti  dedecoris  timor,  veniens  et  ipse  a  superhia ; 
 qua  formidatur  hominibus  magis  displicere  quam  Deo.  Nuhere  nolunt;  et  idea 
 non  nuhunt,  quia  impune  non  possunt :  quoi  melius  nuherent  quam  urerentm;  id 
 est,  quam  occulta  Jiamma  concupiscentice  in  ipsa  conscientia  vastarentur ;  quas 
 poenitet  professionis,  et  j)iget  confessionis'^ :  "Many  of  them  are  kept  from  mar- 
 riage, not  for  love  of  their  goodly  purpose  of  virginity,  but  for  fear  of  open 
 shame,  which  shame  also  proceedeth  of  pride,  for  that  they  are  more  afraid 
 to  displease  man  than  God.  They  will  not  marry  ;  and  therefore  they  marry 
 not,  because  the}'  cannot  without  rebuke.  Yet  better  were  it  for  them  to 
 marry  than  to  burn,  that  is  to  say,  than  Avith  the  flame  of  their  concupiscence 
 in  their  own  conscience  to  be  wasted.  They  are  sorry  of  their  profession,  and 
 yet  it  grieveth  them  to  confess,"  &c. 
 
 It  is  not  sufficient  to  say,  "  I  have  vowed."  Herod  vowed  John  Baptist's 
 head ;  the  Jews  vowed  St  Paul's  death.  Hubaldus,  as  it  is  noted  by  Gratian 
 in  the  Decrees,  made  a  vow  that  he  would  never  help  his  own  mother  or  bre- 
 thren, were  their  need  never  so  great 
 
 Alphonsus  Virvesius  one  of  M.  Harding's  greatest  doctors,  saith  thus  :  Si  quis 
 voverit,  et  continere  non  possit,  et  omnia  expertus  nihil  promoverit,  ego  illi  auctor 
 essem,  non  ut  proprio  consilio,  sed  ut  auctoritate  pontificis  saluti  sum  consulat  per 
 matrimonium^ :  "  If  any  man  have  vowed,  and  cannot  contain,  and,  having  assayed 
 all  means,  yet  be  never  the  near,  I  would  advise  him  that  he  should  provide  for 
 the  safety  of  his  soul  by  marriage ;  and  yet  not  of  his  own  counsel,  but  by  licence 
 and  authority  of  the  pope." 
 
 Likewise  Thomas  of  Aquine  saith  :  Potest . , .  contingere,  quod  in  aliquo  casu  sit 
 vel  simpliciter  malum,  vel  inutile,  vel  majoris  boni  impeditivum, . . .  et  ideo  necesse  est 
 quod  determinetur  in  tali  casu  votum  7wn  esse  servandum^:  "It  may  happen  that 
 in  some  case  a  vow  may  be  either  utterly  ill  or  unprofitable,  or  an  hindrance  unto 
 some  other  good  thing  of  more  weight.  And  therefore  it  must  of  necessity  be  de- 
 termined, that  in  such  a  case  a  vow  ought  not  to  be  kept."  Therefore  it  was  thus 
 decreed  in  the  council  of  Toledo :  Non  est  servandam  sacramentum,  quod  male  et 
 incaute  promittitur"^ :  "A  vow  ill  and  unadvisedly  promised  ought  not  to  be 
 kept." 
 
 Addition.  M.  Harding  :  "  Here  M.  Jewel  allegeth  the  sayings  of  sundry 
 
 holy  fathers,  counselling  those  that  either  cannot  or  will  not  keep  chastity  to 
 take  the  remedy  that  God  hath  ordained,  that  is  to  say,  to  marry.  Which  counsel 
 is  understanded  to  be  given  unto  them  that  have  made  no  vow  at  all  to  the  con- 
 trary." The  ansiver.  How  then,  M.  Harding,  if  you  be  not  able  to  keep  chastity  ? 
 Is  your  vow  sufficient  to  make  you  able  ?  or  will  you  keep  your  vow,  and  live  in 
 filthiness  ?  Or,  if  you  so  live,  shall  you  be  excused  by  your  vow  ?  St  Paul  saith : 
 "  Fornicators  and  advouterers  the  Lord  will  judge :  they  shall  have  no  part  in  the 
 kingdom  of  Christ  and  God."  Wo  be  to  that  vow  that  worketh  the  destruction 
 of  the  soul ! 
 
 "  But,"  you  say,  "  this  counsel  is  given  to  them  that  have  made  no  vow." 
 Thus  you  say,  and  yet  you  know  you  say  untruly.  Behold  the  authorities  :  the 
 words  be  plain  :  the  holy  fathers  ^  spake  expressly  of  them  that  have  vowed.  Let 
 
 ['  Hieron.  Op.  Par.  109.3-1700.  Ad  Demetr. 
 Epist.  xcvii.  Tom.  IV.  Pars  ii.  col.  700.J 
 
 [2  August.  Op. Par. lG7i)-170O.  De Sanot.Virg.  cap. 
 xxxiv.  34.  Tom.  VI.  col.  357  ;  w  here  de  superbia,  ma- 
 gis hominibus ,  and  ha:  igiturqiia  nuberevolunt  etideo.^ 
 ...de  Hul)aldo...qui...juramento  firniavit...ma- 
 trem  cum  fratrilnis  de  domo  expellere,  nihilque  eis 
 alimonia;  unquam  impendere — Id.  in  Corp.  Jur. 
 Canon.  Lugd.  1024.  Deeret.  Gratian.  Deer.  Sec.  Pars, 
 Cans.  XXII.  Quscst.  iv.  can.  22.  col.  1270.] 
 Alphonsus  de  Castro,  1507. J 
 Nunc  ad  ilium  quem  Icgitimus  scruiiulus  angit 
 
 ...qui  si  omnibus. ..tentatis  viderit  se  non  posse  con- 
 tinere, coiitidenter  ego  illi  auderem  cousulere,  ut  non 
 propria  auctoritate. ..sed  sumnii  pontiticis  indulgentia 
 saluti  supe  per  niatrinionium  prospiceret. — Alfons. 
 Virves.  Philip.  Disp.  adv.  Luth.  Antv.  1542.  Philip, 
 xix.  pp.  247,  8.j 
 
 Aquinat.  Op.  Venet.  1595.  Sec.  Secund. 
 Quffist.  lxx.\viii.  Art.  10.  Tom.  Xl.fol.  218.] 
 
 [7  Concil.  Tolet.  viit.  cap.  2.  in  Crabb.  Concil. 
 Col.  Agrip.  1551.  Tom.  11.  p.  243;  where  conser- 
 vandum.] 
 
 P  Father,  1570.J 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 401 
 
 St  Cyprian  be  an  example  for  the  rest.  Thus  he  saith :  Quod  si  se  ex  fide  Cliristo  '"y~^J!^ 
 
 dicaverunt,  pudice  et  caste  sine  ulla  fabula  perseverent,  ^c.    Sin  autem  perseverare  <  ^—L^ 
 
 nolunt,  vel  non  possunt,  melius  est  [wi]  nubant,  8fc.^ :  "  If  they  have  in  faith  vowed  cypr.  Lib.  i. 
 themselves  to  Christ,  let  them  continue  chastely  and  honestly  without  guile,  &c. 
 But,  if  they  will  not  or  cannot  continue,  better  it  is  for  them  to  marry  than  with 
 their  pleasures  to  fall  into  the  fire  of  hell."  Behold,  M.  Harding,  St  Cyprian 
 speaketh  namely  of  them  that  have  vowed  themselves  to  Christ.  Unto  them  he 
 directeth  his  counsel :  of  such  he  saith,  "  It  is  better  for  them  to  marry." 
 
 You  say,  "St  Cyprian  speaketh  of  them  that  have  made  no  vows'°:"  St 
 Cyprian  himself  saith,  he  speaketh  of  "  them  that  have  made  a  vow."  And  must 
 ■we  believe  you  before  St  Cyprian?  Why  should  you  with  such  untruths  and 
 vanities  deceive  the  world  ? 
 
 Yet  notwithstanding  you  tell  us,  contrary  to  all  that  St  Cyprian  hath  taught 
 you,  "  If  a  man  have  once  made  a  vow,  though  he  be  not  able  to  live  chaste, 
 yet  he  may  in  no  wise  marry ;"  that  is  to  say,  he  must  live  in  fornication  or  other 
 filthiness.  St  Paul  saith  :  "  If  they  live  not  chastely,  let  them  marry :  better  it  is 
 to  marry  than  to  burn."  But  by  your  advice  we  must  take  St  Paul's  words  and 
 turn  them  backward,  and  say  thus  :  Marry  not,  though  you  live  unchastely  :  better 
 it  is  to  burn  in  concupiscence  than  to  marry.    4^  -C^ 
 
 Here,  M.  Harding,  ye  cry  out  in  your  inordinate  heat :  "  Fleshly  gospellers," 
 " evangelical  vow-breakers,"  " impure  bigamy,"  "filthy  railing  rabble,"  "lurdens," 
 "  strumpets,"  and  I  wot  not  what ;  as  if  this  Avere  the  only  way  to  win  the  victory. 
 Unto  this  kind  of  eloquence  I  will  make  you  none  other  answer  than  that  Deme- 
 trius sometime  made  unto  Lysimachus  :  Scortum  apud  nos  modestius  vivit  quam 
 apud  vos  Penelope :  One  of  these  whom  it  liketh  you  to  call  strumpets  "  liveth 
 more  soberly  amongst  us  than  doth  amongst  you  your  chaste  Penelope." 
 
 It  appeareth  by  St  Augustine,  M.  Harding,  that  your  error  is  ancient,  and 
 began  long  ago.    For  he  saith  that  even  then  in  his  time  there  were  some  that 
 maintained  the  same.    But  he  answered  them  then  as  we  do  you  now  :  "  They 
 spake  fondly  and  unadvisedly,  and  understood  not  what  they  said."  His  words  be 
 these :  Qui  dicunt  talium  nuptias  non  esse  nuptias  sed  jmtius  adulteria,  milii  non  August,  de 
 videntur  satis  acute  ae  diligenter  considerare  quid  dicant^^ :  "They  that  say  the  cap.  x. 
 marriage  of  such  men  or  women"  as  have  vowed  chastity  "  is  no  marriage,  but 
 rather  advoutry,  seem  unto  me  not  to  consider  discreetly  and  wisely  what  they 
 say."    And  again:   Fit...  per  lianc  minus  consideratam  opinionem, ...  ut ...  cu7n  in  eodem 
 volunt  eas  separatas  reddere  co7itinentice,  faciant  maritos  earum  adulteros  veros, 
 cum  suis  uxoribus  vivis  alteras  duxerint^^ :  "It  cometh  to  pass  by  this  unadvised 
 opinion  that,  whereas  they  will  remove  these  women  that  so  have  vowed  from 
 their  husbands,  and  force  them  to  continue  in  their  single  life,  they  make  the  hus- 
 bands of  them  advouterers  indeed,  in  case  they  marry  again,  their  own  wives 
 being  still  alive." 
 
 Thus  therefore,  M.  Harding,  you  may  imagine  St  Augustine  saith  unto  you  as 
 he  did  unto  them :  "  Ye  speak  fondly  and  unadvisedly,  and  understand  not  what 
 ye  speak." 
 
 And  yet  one  of  your  companions  there  telleth  us,  that  "  he  is  imdoubtedly  Dorm.  foi.  le. 
 the  devil's  minister,  that  will  say  (as  St  Augustine  saith)  that  the  marriage  of  such 
 persons  is  true  and  very  marriage  >^."    Thus,  by  the  judgment  of  your  late  Lova- 
 nian  clergy,  St  Augustine  is  become  the  minister  of  the  devil. 
 
 But  M.  Harding  hath  further  to  say,  that  St  Augustine  called "  this  kind  of 
 marriage  "  worse  than  advoutry :"  another  calleth  it  "  incest ;"  and  another 
 "  sacrilege."  That  the  ancient  fathers  have  thus  written  it  is  true,  and  not  denied. 
 Howbeit,  good  reader^'',  as  I  have  partly  shewed  before,  these  and  other  like 
 words  have  proceeded  more  of  zeaU*^  and  heat  of  mind  than  of  profound  con- 
 
 ["  Cypr.  Op.  Oxon.  1G82.  Ad  Pompon.  Epist.  iv. 
 p.  8;  where  si  ex  fide  se,  and  si  autem.  See  before, 
 page  399,  note  18.] 
 
 [">  Vow,  1570.] 
 
 ["  August.  Op.  De  Bon.  Vid.  cap.x.  13.  Tom.  VI. 
 
 col.  375;  where  non  mihi  videntur.] 
 ['2  Id.  ibid.  col.  37G.] 
 
 ['^  ...although  the  ancient  fathers  of  Christ's 
 church  have  not  doubted,  some  of  them  to  call  it,  not 
 (as  do  the  devil's  ministers)  marriage,  but  adultery. 
 — Dorman,  Proufe  of  Certeyne  Articles  denied  by 
 M.  Juell.  Ant.  1564.  fol.  IC.  2.] 
 
 Calleth,  1507.]  ['^  Reade,  1570.J 
 
 ["i  Of  a  zeal,  1507,  1570.] 
 
 <)/> 
 
 [jewel,  in.] 
 
402 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 August,  de 
 Doctr.  Christ. 
 Lib.  iv 
 xxi. 
 
 .  cap. 
 
 Cypr.  de 
 Sing.  Cleric. 
 
 CyTtT.  Lib.  iv, 
 Epist.  2. 
 
 C\'pr.  de 
 Sing.  Cleric. 
 
 Ambros.  ad 
 Virg.  Laps, 
 cap.  V. 
 
 Chrysost. 
 Tom.  V. 
 Quod  regTila- 
 res  fcEniina? 
 cum  viris 
 cohabitent. 
 
 1  Tim.  T. 
 
 Hieron.  in 
 Procem.  in 
 Kpist.  ad 
 Tic 
 
 sideration  and  judgment  of  the  cause.  Neither  may  we  always  strain  such  say- 
 ings to  the  uttermost.  For,  whereas  St  Augustine  saith,  "  Such  marriage  is  worse 
 than  advoutry ;"  he  saith  nevertheless  immediately  after  in  the  same  place,  "  It 
 is  true  and  very  marriage  indeed  before  God  and  man,  and  no  advoutry."  His 
 words  be  these:  Non  quod  ipsce  nuptice  vel  talium  damnandce  judicentur. . . ,  Dam- 
 natur  propositi  fraus ;  damnatur  fracta  voti  fides,  ^c.  Damnantur  tales,  non  quia 
 conjugalem  fidem  posterius  inierunt,  sed  quia  continentice  primam  fidem  irritam  fece- 
 runt^ :  "  Not  that  the  marriage  of  such  persons  is  to  be  blamed:  that^  defrauding 
 of  their  purpose  and  the  breach  of  their  vow  is  blamed.  Such  are  blamed,  not 
 for  that  they  have  entered  into  the  faith  of  matrimony,  but  for  that  they  have 
 broken  their  first  faith  or  promise  of  continent  life."  So  likewise  St  Augustine 
 saith  of  a  woman  that  used  to  paint  her  face :  Etsi  impudica  circa  homines .  . .  non 
 sis,  [tamen],  corruptis  violatisque  quce  Dei  sunt,  pejor  adultera  detineris^ :  "Al- 
 though thou  be  no  evil  woman  as  touching  men,  or  the  misusing  of  thy  body*, 
 yet,  thus  colouring  and  corrupting  thy  face,  which  thou  hast  of  God,  thou  art 
 worse  than  an  advouteress."  Here,  by  way  of  comparison,  and  in  heat  of  speech, 
 St  Augustine  saith  that  painting  of  the  face  is  worse  than  advoutry.  In  like 
 sense  St  Cyprian  saith:  Diabolo  pejor  est,  qui  fceminarum  aspectibus  feritur^ :  "He 
 that  is  stricken  or  moved  with  the  sight  of  women  is  worse  than  the  devil." 
 Likewise  again  he  saith :  Multo . . .  gravior  et  pejor  est  mcechi  causa,  quam  libel- 
 latici'' :  "  An  advouterer's  case  is  worse  than  is  the  case  of  him  that  hath  betrayed 
 the  faith." 
 
 Such  comparisons,  as  I  have  said,  may  not  well  be  racked  to  all  purposes,  but 
 must  be  taken  so  far  forth  only  as  they  were  meant.  Otherwise  the  same  St 
 Cyprian  saith :  Pejus  est  quam  moecJiari  continentiam  ducere  criminosam'' :  "  To 
 live  unchastely  under  the  colour  of  chaste  life  (as  your  clergy  doth)  is  worse 
 than  an*  advoutry."  Here,  M.  Harding,  St  Cyprian  saith  that  your  unchaste 
 chastity  and  coloured  vaunt  of  virginity  is  worse  than  advoutry. 
 
 So  St  Ambrose,  when  he  had  said,  "  If  she  have  a  mind  to  marry,  she  com- 
 mitteth  advoutry  ;  she  is  made  the  handmaid  of  death  ;"  he  addeth  further,  as  of  a 
 greater  evil:  Si  hoc  ita  est,  quid  de  ilia  dicendum  est,  quce  occulta  etfurtiva  turpi- 
 tudine  eonstupratur,  et  fingit  se  esse  quod  non  est?...  Bis  adultera  [est]^:  "This 
 being  so,  what  then  shall  we  say  of  her  that  is  defiled  with  secret  and  privy 
 filthiness,  and  feigneth  herself  to  be  that  indeed  she  is  not  ?  She  is  twice  an 
 advouteress." 
 
 Here  St  Ambrose  calleth  ^°  your  painted  virginity  "  double  advoutry."  So  St 
 Chrysostom :  Virginitas  ista  cum,  viris  plus  ah  omnibus  arguitur  quam  stuprum 
 ipsum^^ :  "This  virginity  of  women  amongst  men  is  more  reproved  of  all  men 
 than  fornication  itself." 
 
 By  these  few  we  may  the  better  understand  the  place  that  M.  Harding  hath 
 here  alleged  of  St  Paul  unto  Timothy :  "  When  they  Avax  wanton  against  Christ, 
 they  will  marry ;  having  damnation,  because  they  have  broken  their  first  faith." 
 Notwithstanding  indeed  St  Paul  spake  these  words  neither  of  vows  nor  of  vow- 
 breakers,  but  of  the  widows  that  were  appointed  to  attend  upon  the  old  and  sick 
 persons,  and  therefore  were  relieved  and  found  by  the  church. 
 
 But  let  us  imagine,  as  M.  Harding  would  have  us,  that  St  Paul  spake  all  this 
 of  the  breach  of  vows ;  and  let  prima  fides,  "  the  first  faith,"  be  the  vow  of 
 chastity.  Howbeit,  indeed,  our  first  faith  is  the  faith  that  we  promise  in  baptism, 
 and  none  other.  And  so  St  Hierome  seemeth  to  take  it.  For  thus  he  writeth :  Non 
 
 ['  August.  Op.  Par.  1G79-1700.  De  Bon.  Vid. 
 cap.  ix.  12.  Tom.  VL  coL  375;  where  non  quia,  and 
 judicantur.] 
 
 The,  1567, 1570.] 
 
 P  Id.  de  Doctr.  Christ.  Lib.  iv.  cap.  x.xi.  49.  Tom. 
 III.  Pars  I.  col.  85;  where  ut  enim  for  etsi.  Conf. 
 Cypr.  Op.  Oxon.  1682.  De  Habit.  Virg.  p.  99.] 
 
 [■*  1507  omits  the  preceding  six  words.] 
 
 Quod  si...  sit  aliquis  diabolo  pejor,  qui  &c. 
 feriatur. — Cypr.  Op.  De  Singul.  Cleric.  Append, 
 p.  9.    This  treatise  is  spurious.] 
 
 P  Id.  ad  Anton.  Epist.  Iv.  p.  113;  where  sit 
 mcechi  quam  libellatici  causa.'\ 
 
 Id.  de  Singul.  Cleric.  Append,  p.  7;  where 
 moechia.^ 
 
 [8  15G7,  1570, 1609  omit  an.] 
 
 [9  Ambros.  Op.  Par.  1686-90.  De  Laps.  Virg. 
 cap.  V.  21.  Tom.  II.  col.  310.] 
 
 [i»  Called,  1570.] 
 
 ["  Chrysost.  Op.  Par.  1718-38.  Quod  Reg.  Fern. 
 &c.  Tom.  I.  p.  254.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 403 
 
 sunt  dignifide,  qui  primam  fidem  irritam  fecerunt,  3Iarcionem  loquor  et  Basilidem^- :   ' 
 
 "  They  be  not  worthy  to  be  beheved  that  have  forsaken  their  first  foith ;  I  mean  jjj^^gj^gj 
 Marcion  and  Basilides."    These  two  famous  heretics,  Marcion  and  Basilides,  were  ' 
 
 not  condemned  for  breaking  any  vow  of  chastity,  but  for  refusing  the  faith  of  ^  v  ' 
 
 Christ,  which  St  Hierome  calleth  the"^  "first  faith." 
 
 St  Paul  maketh  no  mention  of  any  vow,  but  only  rebuketh  such  light  and 
 wavering  women,  as  being  of  long  time  found  by  the  charges  of  the  congregation, 
 purposely  to  relieve  the  sick  and  the  feeble,  afterward  forsook  both  the  congrega- 
 tion and  Christ  too,  and  became  heathens,  and  followed  the  devil.  For  so  St  Paul 
 saith:  Nonnullce  jam  deflexerunt  post  Satunam :  "Many  such  women  are  already 
 gone  after  Satan."  But,  if  St  Paul  spake  this  of  the  breach  of  vows,  with  what 
 eyes  then,  M.  Harding,  do  j  ou  read  his  words  ?  Or  what  advantage  can  you  hope 
 to  find  in  such  authorities  as  do  so  expressly  cry  against  yourself?  St  Paul  saith, 
 even  there  in  the  same  place  :  Vidua  eligatur  non  minor  annis  sexaginta.  Juniores  i  Tim.  v. 
 viduas  rejice.  Volo  juniores  viduas  nubere,  liheros  gignere,  domum  administrare, 
 nullam  occasionem  dare  adversario,  ut  habeat  maledicendi  causam:  "Let  no  widow 
 be  chosen  under  three-score  years  of  age.  Refuse  young  widows.  I  will  that 
 young  widows  be  man-ied,  bring  up  their  children,  oversee  their  house,  and  give 
 no  occasion  to  the  adversary  to  speak  ill." 
 
 If  these  words  of  St  Paul  must  needs  "  be  taken  of  vows,  and  none  otherwise, 
 why  do  you  so  violently,  contrary  to  St  Paul's  commandment,  either  force  or  suffer 
 young  maids  and  girls  to  receive  these  vows?  Why  do  you^^  not  stay  them  until 
 they  be  stricken  in  age,  as  St  Paul  willeth  you^*',  that  they  may  be  three-score 
 years  old  before  they  vow  ?  It  is  no  reason  ye  should  in  one  place  claim  by  one 
 word  and  break  so  many. 
 
 You  say,  The  vow  of  chastity  is  annexed  unto  holy  orders  by  the  ancient  FoI.  7?.  b. 
 constitution  of  the  church,  and  by  the  apostles  of  Christ.    For  trial  of  your 
 truth  herein,  I  beseech  you  to  consider  these  few  instead  of  many. 
 
 Your  own  allowed  and  principal  doctor  Gratian  saith  thus  :  Copula  . . .  sacer- 
 dotalis,  vel  consanguineortim,  nec  legali,  nec  evangelica,  nee  apostoUca  auctoritate 
 proluhetur^' :  "Priests'  marriage  is  not  forbidden  by  any  authority  either  of  the 
 law  of  Moses,  or  of  the  gospel,  or  of  the  apostles." 
 
 Clemens  Alexandrinus  saith:  Omnes  apostoU  epistolai,  quce  moderationem  docent  ciem.  strom, 
 et  continentiam,  cnm  et  de  matrimonio,  et  de  Uberonim  procreatione,  et  de  domus 
 administvatione  innumerabilia  prcecepta  contineant,  nunquam  tamen  honestmn  niode- 
 ratumque  matrimo7iium  j^rohibuerunt^^ :  "  All  the  epistles  of  the  apostle'^,  which 
 teach  sobriety  and  continent  life,  whereas  they  contain  innumerable  precepts 
 touching  matrimony,  bringing  up  children ^o,  and  government  of  house,  yet  they 
 never  forbade  honest  and  sober  marriage." 
 
 Cardinal  Cajetanus  saith :  Nec  ratione  nec  auctoritate  probari  potest  quod,  card,  cajet. 
 absolute  loquendo,  sacerdos  peccet  contrahendo  matrimonium. . . .  [^Nam]  nec  ordo,  in  contr.'Luther. 
 quantum  ordo,  nec  ordo, .  .  .in  quantum  sacer,  est  impeditivus  matrimonii. . . .  [Slqui- 
 flem  sacerdotimii]  non  dirlmit  matrimonium  contractum,  site  ante,  sire  post : .  .  .  se- 
 vlusis  omnibus  legibus  ecclesiasticis,  stando  tanttim  Us,  quce  habemus  a  Christo  et 
 apostolis-^ :  "  It  cannot  be  proved,  neither  by  reason  nor  by  authority,  speaking 
 absolutely,  that  a  priest  sinneth  in  marrying  a  wife.  For  neither  the  order  of 
 priesthood  in  that  it  is  order,  nor  the  same  order  in  that  it  is  holy,  is  any 
 hindrance  to  matrimony.  For  priesthood  breaketh  not  marriage,  whether  it  be 
 contracted  before  priesthood  or  afterward ;  setting  all  ecclesiastical  laws  apart, 
 and  standing  only  unto  those  things  that  we  have  of  Christ  and  his  apostles." 
 
 [Conf.] 
 
 xxvi.  Qujest. 
 2.  Sors. 
 
 ["  Hieron.  Op.  Par.  1093-1700.  Comm.  in  Epist. 
 .  ad  Tit.  Praf.  Tom.  IV.  Pars  i.  cols.  407,  8;  where 
 fidem.  primam.] 
 
 ['•'  1570  omits  the.] 
 
 ['<  Deeds,  1.507.] 
 
 ['=  Ye,  1507,  1570,  1009.] 
 
 ["  Tlie  five  preceding  words  do  not  appear  in 
 16C7.] 
 
 ['7  Corp.  .Tur.  Canon.  Liigd.  1024.  Decret.  Gra- 
 tian. Deer.  Sec.  Pars,  Caus.  xxvi.  Quaist.  ii.  can.  1. 
 
 col.  14.50;  where  vel  apostoHca.] 
 
 Clement.  Alex.  Op.  Oxon.  1715.  Strom.  Lib. 
 III.  12.  Tom.  I.  p.  550.] 
 
 Apostles,  IGO'J,  IGII.] 
 [20  Up  of  cliildren,  1507,  1570.] 
 
 Thorn,  de  Vio  Cajet.  Opusc.  et  Quol.  Venet. 
 1514.  De  Cast.  fol.  49.  2;  where  uucioritafe  probatur 
 quod,  and  stando  tantum  in  his  quce  a  Christo  et  apo- 
 stolis  habemus.] 
 
 26—2 
 
401 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ,  •  >       Abbat  Panormitane  saith  :  Continentia  7ion  . .  .est  de  substantia  ordinis, . . .  nec 
 
 Letteth  j,,,.^  divino^ :  "  Single  life  is  not  of  the  substance  of  the  order  of  priesthood,  nor 
 /^Y^'"-.  of  the  law  of  God." 
 
 Panonn.de  Likewise  Aiitoninus' saith  :  Episcopatus  ex  iiatnra  sua  non  Jiabet  opponi  ad 
 Cumohm"^'  matrimonium^ :  "  The  office  or  degree  of  a  bishop,  of  the  substance  or  nature  of 
 summ;  Part,  itsclf,  is  uot  Contrary  to  matrimony."  Hereby  ye  may  easily  see,  M.  Harding,  how 
 cap.  mI.""     ^^^^  3'°^  ^^y>  "^^^         '^^  chastity  is  annexed  to  holy  orders,  and  that 
 
 by  the  apostles'  ancient  constitution. 
 
 But  this  order,  you  say,  was  taken  for  that,  having  the  use  of  wedlock,  we 
 
 cannot  pray.  And  to  that  end  ye  allege  the  authority  of  St  Paul ;  where  also  ye 
 Grig,  in  might  have  alleged  the  names  and  sayings  of  sundry  fathers.  Origen  saith  :  "  The 
 Horn!  7.  Holy  Ghost  in  time  of  copulation  forsaketh  a  man,  yea,  although  he  were  a*  pro- 
 Em.  De  phet  of  God^."  Another  saith:  Virginitas  sola  potest  animas  hominum  prasentare 
 Probat. in  J)^q6  .  "Only  virginity  is  able  to  present  the  soul  of  a  man"  unto  God."  St 
 Hieron.  Hicrome  saith:  Quotiesciinque  uxori  debitum  reddo,  orare  non  possum^:  "As  often 
 Lib!  i.  *  as  I  do  my  duty  to  my  wife  I  cannot  pray."  And  to  this  pm-pose  pope  Siricius 
 Inter Decret  undiscrcctly  and  fondly  abuseth  the  holy  word  of  God.  Thus  he  saith:  Qui 
 Bom.*^^'  . . .  /;i  came  sunt . . .  Deo  placere  no7i  possunt^ :  "  They  that  be  in  the  flesh  cannot 
 
 please  God." 
 
 These  words  seem  very  hard,  and  sound  much  to  the  derogation  of  God's 
 ^jad.^      ordinance.    And  therefore  Ignatius,  St  John's  scholar,  saith :       quis  Jegitimam 
 
 coinmixtionem,  ef  nliorum  procreationetn,  corrujitionem  et  coinquinationejn  roeof,  . .  . 
 
 ille  habet  cohabiiatorem  damonem  apostatam^'^ :  "  If  any  man  call  lawful  copulation 
 
 and  begetting  of  children  corruption  and  filthiness,  he  hath  the  deyil  that  fell 
 
 from  God  dwelling  within  him." 
 ConcO.  In  like  manner  sav  the  learned  godlv  bishops  in  the  council  of  Gangra :  Si  quis 
 
 GangT.  cap.  4.  ,  .  .  7-.. 
 
 discernd  presbi/terum  conjugatum,  tanquam  occasione  nuptianim  quod  ojrerre  non 
 debeat,  et  ab  ejus  oblatione  abstinet,  anathema  sit^^ :  "If  any  man  make  difference 
 of  a  married  priest,  as  if  he  may  not  minister  the  oblation  (or  holy  communion) 
 because  of  his  marriage,  and  abstaineth  from  his  oblation,  accursed  be  he." 
 
 Dist3i.  Likewise  it  is  wTitten  in  the  coimcil  of  Constantinople:  Si  quis . , .  prcesump- 
 
 serif,  contra  apostolicos  canones,  aliqtios  presbyterorum  et  diaconorum  privare  [a] 
 contactu^'-  et  coi7imunione  legalis  uxoris  [smce],  deponatur.  Similiter  et  presbyter 
 aiit  diaconus,  qui  religionis  causa  uxorem  suam  expellit,  excomrnunicetur^^ :  "  If  any 
 man,  contrary  to  the  apostles' canon presume  to  remove  either  priest  or  deacon 
 from  the  use  and  company  of  his  la^"ful  wife,  let  him  be  deprived.  And  in  like 
 manner  let  the  priest  or  deacon  be  excommunicate  that  putteth  away  his  wife 
 xmder  the  colour  of  religion." 
 
 1  Cor.  Tu.  As  touching  the  place  of  St  Paul,  "  Defraud  not  yourselves  one  another,  un- 
 
 less it  be  of  consent  for  a  season,  that  ye  may  attend  unto  fasting  and  prayer ;" 
 he  speaketh  not  this  of  that  kind  of  prayer  that  is  commonly  and  daily  used  of 
 all  the  faithful,  as  well  married  as  unmarried,  but  only  of  the  general  and  solemn 
 prayer  of  the  whole  congregation,  which  then,  as  in  time  of  persecution  and  fear 
 of  enemies,  was  kept  only  in  the  night,  and  all  the  whole  multitude  of  the  faithful 
 was  charged  to  be  present  at  the  same  :  at  which  times  it  was  necessary  that  both 
 the  man  and  the  wife  should  leave  the  one  the  other's  company,  and  resort  to 
 prayer. 
 
 ['  Panorm.  sup.  Tert.  Decretal.  Lugd.  1534. 
 Tit.  iv.  De  Cler.  Conjug.  cap.  6.  fol.  16.] 
 Antonius,  1611.] 
 
 Antonin.  Summ.  BasU.  1511.  Tert.  Pars  Summ. 
 Tit.  i.  cap.  21.  fol.  C.  8.]  > 
 
 [*  The,  1567.]  ' 
 ...connabia  quidem  legitima  carent  quidem 
 peccato,  nec  tanien  tempore  illo  quo  coniu<rales  actus  j 
 geruntur  praesentia  sancti  Spiritus  dabitur,  etiamsi  ■ 
 propheta  esse  videatur.—  Orig.  Op.  Par.  173-3-59.  In  ' 
 Num.  Horn.  Tii.  3.  Tom.  II.  p.  2SS.] 
 
 [®  ...qu£e  sola  est  potens  Deo  animas  hominmn 
 praesentare.— Corp.  Jut.  Canon.  Lugd.  1624.  De- 
 cretal. Gregor.  IX.  Lib.  11.  Tit.  xii.  Gloss,  in  cap. 
 
 14.  col.  699.] 
 
 [■  Of  man,  1.567.] 
 
 [8  Hieron.  Op.  Par.  1693-1706.  Adv.  Jorin.  Lib.  i. 
 Tom.  lY.  Pars  11.  col.  150.] 
 
 Siric.  ad  Himer.  Epist.  i.  7.  in  Crabb.  Con- 
 ciL  Col.  Agrip.  1551.  Tom.  I.  p.  417.J 
 
 Ignat.  Epist.  Interp.  cap.  vi.  in  Coteler.  Patr. 
 Apost.  Amst.  1724.  Vol.  II.  p.  79.] 
 
 Concil.  Gangr.  can.  4.  in  Concil.  Stud,  Labb. 
 et  Cossart.  Lut.  Par.  1671-2.  Tom.  IL  coL  419.] 
 ['2  Contractu,  1570.] 
 
 ['^  Synod.  6.  in  Corp.  Jur.  Canon.  Decret.  Gra- 
 tian.  Deer.  Prim.  Pars,  Dist.  xixi.  can.  13.  col.  153.J 
 ['<  Canons,  15C7.] 
 
 I 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 405 
 
 So  it  is  written  in  the  prophet  Joel :  "  Blow  up  the  trump  in  Sion  :  proclaim  Joeiii. 
 a  solemn  fast :  call  together  a  congregation  of  the  people.    Let  the  bridegroom 
 leave  his  bed :  let  the  spouse  come  from  her  chamber.    Let  the  priests,  the 
 ministers  of  God,  weep  between  the  entry  and  the  altar ;  and  let  them  say,  O 
 Lord,  spare  thy  people,  and  give  not  over  thine  inheritance  unto  confusion."  Of 
 the  like  kind  of  general  and  solemn  prayer  TertuUian  saith  thus  :   Quis , . .  so-  xertuii.  ad 
 lemnibus  pasclice  abnoctantem  [uxorem]  securus  sustinebit    ?  "  What  man  (being  an         '  ' ' ' 
 heathen)  can  without  mistrust  suffer  his  wife  (being  a  christian  woman)  to  be 
 away  from  him  at  the  solemnity  of  the  Easter  prayer  ?" 
 
 Of  such  solemn  and  seldom  meetings  St  Paul  speaketh,  and  not  of  the  daily 
 usual  and  common  prayers  of  all  Christians. 
 
 Otherwise,  touching  the  purity  and  holiness  of  married  people,  St  Augustine 
 saith :  Quod  Paulus  ait,  Quce  innupta  est,  cogitat  ea  qu(B  sunt  Domini,  ut  sit  sancta  August,  de 
 et  corpore  et  spiritu,  non  sic  accipiendum  est,  ut  putemus  non  esse  sanctam  corpore  trb"i.^cap.S' 
 christianam  conjugem  castam.  Omnibus  quippe  fidelibus  dictum  est,  Nescitis,  quo- 
 niam  corpora  vestra  templum  sunt  Spiritus  Sancti  ?  .. .  Sancta  stint . .  .  etiam  corpora 
 eonjugatorum,  fidem  sibi  et  Domino  servantium^^ :  "Whereas  St  Paul  saith,  *  She 
 that  is  unmarried  thinketh  of  the  things  that  pertain  unto  the  Lord,  that  she  may 
 be  holy  both  in  body  and  in  spirit ;'  it  may  not  so  be  taken  as  though  we  should 
 think  a  christian  wife  living  chastely  with  her  husband  is  not  holy  in  body.  For 
 it  is  generally  said  unto  all  faithful,  '  Know  ye  not  that  your  bodies  be  the  temple 
 of  the  Holy  Ghost  ?'  Therefore,  if  the  man  and  wife  keep  their  faith  both  between 
 themselves  and  to  the  Lord,  their  bodies  are  holy." 
 
 But  "  these  evangelical  vow-breakers,"  saith  M.  Harding,  "  pretend  Paphnutius 
 to  be  their  proctor."  Whether  he  be  our  proctor  or  no,  it  forceth  not  greatly. 
 Notwithstanding  it  is  plain  he  was  then  the  only  proctor  for  the  truth ;  and  that 
 against  the  general  consent  of  all  the  whole  council  besides.  And,  although  he 
 were  but  one  man  alone,  yet  the  whole  council  gave  place  unto  him.  Sozomenus 
 saith :  Synodus  laudavit  sententiam  Paphnutii,  et  nihil  ex  hac  parte  sancivit ;  sed  Sozom.  Lib. 
 hoc  in  uniuscujusque  voluntate  sine  ulla  necessitate  reliquit^'' :  "The  council  com- 
 mended  Paphnutius'  judgment ;  and,  touching  this  matter  of  marriage,  made  no 
 decree  at  all,  but  left  it  to  each  man's  own  will,  without  any  force  of  necessity." 
 
 Of  our  side  thus  much  Paphnutius  saith  :  "  Marriage  is  honourable  ;  and  the  <ra,4>po(rv. 
 company  of  man  and  wife  is  (not  filthiness,  as  these  men  seem  to  say,  but)  clean-  "'i"/*  "^,•1" 
 ness  and  chastity^*."  T&talyu- 
 
 But,  M.  Harding,  if  the  same  holy  father  Paphnutius  weigh  so  much  of  your  "aJ/cas 
 side  as  you  pretend,  wherefore  then  doth  one  of  your  companions  of  Lovain  so 
 lightly  and  so  disdainfully  control  that  whole  story  with  the  utter  discredit  and 
 condemnation  of  the  writers  ?  For  thus  hath  he  not  doubted  to  publish  his  judg- 
 ment therein  to  all  the  world  :  Mihi,  nescio  quomodo,  in  dubium  venit  fides  hujus  his-  cop.  Dial.  i. 
 torice  de  Paphnutio.  Sunt  enim,  qua;  suspicionem  . . .  important,  earn  esse  Arianorum 
 aut  impudicorum  hominum  commentum. . . .  Tota  [entm]  hcec  res  a  Socrate  pendet  et 
 Sozomeno ;  quorum  alter  Novatianus  fuit,  alter  Theodorum  Mopsuestensem  a  quinta 
 synodo  damnatum  magnis  laudibus  extulit^^:  "  I  know  not  how,  this  story  of  Paph- 
 nutius seemeth  to  me  to  be  of  doubtful  credit.  For  there  be  matters  that  make 
 me  to  suspect  that  it  is  but  a  vain  forged  tale,  either  of  the  Arian  heretics  or  of 
 some  other  filthy  persons.  The  whole  matter  hangeth  of  Socrates  and  Sozomenus; 
 of  which  two  the  one  was  a  Novatian  heretic,  the  other  highly  commendeth 
 Theodoras  of  Mopsuesta,  being  condemned  by  the  fifth  council." 
 
 Thus  your  fellows  make  this  whole  story  to  be  but  a  vain  fable,  and  the 
 authors  and  writers  hereof  Socrates  and  Sozomenus,  to  be  heretics,  Novatians, 
 Arians,  unhonest  and  shameless  persons.  And  therefore,  1  trow,  ye  will  not  say 
 they  are  your  proctors. 
 
 TertuU.  Op.  Lut.  1641.  Ad  Uxor,  Lib.  n.  4. 
 p.  189.] 
 
 ['«  August.  Op.  Par.  1C79-1700.  De  Bon.  Conjug. 
 cap.  xi.  13.  Tom.  VI.  col.  327  ;  where  quod  erijo  ait, 
 nescitis  quia,  and  templum  in  vobis  est  Spiritus.] 
 
 ["  Soz.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  I.  cap.  xxiii.  p.  357.] 
 
 f"  Id.  ibid.  p.  356.] 
 
 t"  ...nescio  quomodo,  in  dubium  mihi  venit  &c. 
 hujus  de  Paphnutio  historiae ;  sunt  &c.  a  Socrate  et 
 Sozomeno  pendeat  &c.  Novatianus  videtur;  &c. 
 Mopsuestiensent  &c. — Copi  Dial.  Sex,  Antv.  1566. 
 Dial.  I.  capp.  xxii.  xxiii.  p.  loi..} 
 
 I'o  Thereof,  1667.J 
 
406 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Husband 
 of  one 
 Wife. 
 
 TiLi. 
 
 Chrysost  in 
 Epist.  1  ad 
 Tim. 
 Horn.  10. 
 
 Hieron.  in 
 Epist.  ad 
 IiL  cap.  i. 
 
 Hieron.  in 
 Epist.  1  ad 
 Tim.  cap.  iii. 
 
 Catharin. 
 contr.  Error. 
 Cajet.  Error. 
 99. 
 
 Dist  23. 
 His  igiiur. 
 
 Leo  ad 
 Episc. 
 Mauri  t. 
 
 WTiereas  St  Chrysostom  saith  marriage  is  so  reverend  a  thing  that  a  man 
 ma}'  therewith  ascend  into  the  holy  throne  and  be  made  a  bishop,  notwithstand- 
 ing he  have  a  wife ;  and  that  St  Paid  suffereth  not  them  that  have  twice  married 
 to  attain  such  a  room ;  "  By  these  words,"  saith  M.  Harding,  "  Chrysostom  con- 
 demneth  the  impure  bigamy  of  oiu-  holy  gospellers."  Again  he  saith :  "  If  this 
 defender  press  us  with  Chrysostom,  we  answer  that,  although  Chrj'sostom  grant 
 that  a  married  man  may  ascend  to  the  holy  seat,  yet  he  saith  not  that  a  man 
 may  descend  from  that  holy  seat  to  the  bride-bed.  For  we  deny  utterly  that  any 
 man,  after  that  he  hath  received  holy  orders,  may  marry.  Neither  can  it  be 
 shewed  that  the  marriage  of  such  was  ever  accounted  lawful  in  the  catholic 
 church." 
 
 I  doubt  not,  good  reader,  but  it  shall  easily  appear  that  M.  Harding  in  either 
 of  these  two  parts  was  foully  deceived.  For  first  Chrysostom,  as  it  is  plain  by 
 his  words,  which  M.  Harding  in  his  translation  hath  purposely  falsified,  expoundeth 
 these  words  of  St  Paul,  "  the  husband  of  one  wife,"  not  of  a  man  that  never  had 
 but  one  wife  in  all  his  time,  but  of  a  man  that  hath  but  one  wife  at  one  time^ 
 If  M.  Harding  shaU  think  this  exposition  to  be  strange  and  unlikely,  let  him 
 remember  that  Chrysostom  himself  thereof  writeth  thus :  Uyiius  uxoris  vmim. 
 Nou  Jioc,  veluti  sanciens,  (licit,  quasi  non  Jiceat  absque  uxore  episcopum  fieri, 
 seel  ejus  rei  modum  constituens.  Judteis  quippe  licitum  erat  etiam  secundo  matri- 
 monio  jungi,  et  duas  itidem  simid  habere  uxores^ :  "'The  husband  of  one  wife.' 
 St  Paul  writeth  not  this  as  making  a  law,  as  if  it  were  not  lawful  for  a  man  to  be 
 made  a  bishop  without  a  wife ;  but  he  appointeth  an  order  in  that  behalf.  For 
 it  was  lawful  for  the  Jews  to  be  coupled  in  the  second  matrimony,  and  to  have 
 two  wives  at  one  time." 
 
 In  like  sort  saith  St  Hierome :  Quidam  de  Jioc  loco  ita  sentiunt :  Judaicce,  in- 
 quiunt,  consuetudinis  fuit  vel  binas  uxores  habere,  vel  plures. . .  Et  hoc  nunc  volunt 
 esse  prceceptum,  ne  is,  qui  episcopus  eligendus  est,  uno  tempore  duas  pariter  uxores 
 habeat^ :  "  Touching  this  place  some  men  think  thus  :  By  the  custom  of  the  Jews 
 it  was  lawful  for  a  man  to  have  two  wives  or  more  at  once.  And  this  they  take 
 to  be  the  apostle's  commandment,  that  he  that  is  to  be  chosen  a  bishop  have  not 
 two  wives  or  more  together  at  one  time."  Again  he  saith :  Diaconi  sint  uimts 
 7ixoris  riri ;  non  nt  si  non  habuerint,  ducant,  sed  ne  duas  habeant^ :  "Let  the 
 deacons  be  the  husbands  of  one  wife  ;  not  that  they  should  needs  marry  a  wife, 
 if  they  have  none ;  but  that  they  should  not  have  two  wives  together."  Like- 
 wise saith  cardinal  Cajetane  :  Apostolus  episcopis  permittit  unam  uxorem,  ceteris 
 plures^:  "The  apostle  suffereth  a  bishop  to  have  one  wife;  others  he  suffereth 
 to  have  more." 
 
 And  to  this  purpose  Isidorus  seemeth  to  saj' :  Castimoniam  . . .  non  violati  cor- 
 poris perpetuo  observare  studeant ;  aut  cei'te  unius  matrimonii  vinculo  fcederentur^ : 
 "  Let  them  study  to  keep  and  continue  the  chastity  of  their  body  undefiled ;  or 
 else  let  them  be  coupled  with  the  band  of  one  marriage." 
 
 Of  such  a  one  pope  Leo  wrote  sometime  unto  the  bishop^  of  Mauritania: 
 Sicut  ad  nos  relatum  est,  duarum  simul  est  maritus  uxorum^ :  "As  we  are  in- 
 formed, he  is  at  one  time  the  husband  of  two  wives."  And  therefore  he  addeth 
 his  judgment  of  him:  Privandum  honore  decernimus:  "We  think  him  meet  to 
 be  deprived  of  his  promotion." 
 
 Of  this  kind  of  second  marriage  Chrysostom  speaketh,  I  mean  of  having  two 
 
 ['  Chrysost.  Op.  Par.  1718-38.  In  Epist  ad  Tit 
 cap.  i.  Horn.  ii.  Tom.  XI.  p.  738.  See  before,  page 
 387,  note  15.J 
 
 Id.  in  I.  Epist  ad  Tim.  cap.  iii.  Horn.  s.  Tom. 
 XI.  pp.  598,  9.] 
 
 [3  Hieron.  Op.  Par.  1693-1706.  Comm.  in  Epist 
 ad  Tit.  cap.  i.  Tom.  IV.  Pars  i,  coL  414 ;  where  ha- 
 heat  uxores.'\ 
 
 [*  Id.  Comm.  in  Epist  i.  ad  Tim.  cap.  iii.  Tom. 
 y.  col.  1089.] 
 
 Primum,  quod  jure  divino  uxorum  pluralitas 
 licita  est....Tertium,  quod  etiam  sacerdotibus  hoc 
 
 liceret,  praeter  episcopos,  nisi  ecclesiastica  prohibe- 
 rentur  censura. — Ambr.  Catharin.  Annot.  in  E.\cerpt. 
 de  Comm.  Card.  Caietan.  Par.  1.535.  De  Plur.  Uxor, 
 p.  196.  Conf.  Error.  Index,  fol.  b.  iiii.  2.] 
 
 Isidor.  de  Eceles.  Off.  Lib.  ii.  c.  2.  in  Corp. 
 Jut.  Canon.  Lugd.  1624.  Decret  Gratian.  Deer.  Prim. 
 Pars,  Dist.  xxiii.  can.  3.  coL  108;  where  inmolati, 
 and  conservare.] 
 ['  Bishops,  15G7.] 
 
 [»  Leon.  Magni  Op.  Lut.  1623.  Ad  Episc.  Aphr. 
 Epist.  Ixxxvii.  1.  coL  459.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 407 
 
 wives  alive  together,  and  not  of  marrying  the  second  wife  after  the  death  of  the 
 former.    And  therefore  he  saith :  Secundam  quidem  accipere  secundum  prmceptum  j^'  jiyHr 
 apostoli  [licitum]  est;  secundum  autem  veritatis  rationcm  vere  fornicatio  est.    Sed  Qj-jpi-s 
 
 cum,  permittente  Deo,  publice  et  licenter  permittitur,  fit  honesta  fornicatio  ^ :  "  To  ■  .  ' 
 
 take  the  second  Avife  (while  the  first  is  alive),  according  to  the  apostle's  com- xxxl  Qusst. 
 mandment  it  is  lawful ;  but  by  the  judgment  of  the  truth  indeed  it  is  fornication,  ratione. 
 But,  while  as  by  God's  permission  it  is  openly  and  lawfully  suffei'ed,  the  fornica- 
 tion is  made  honest."  The '°  last  clause  the  gloss  there  expoundeth  thus :  Forni- 
 catio cum  ea,  quam  permisit  3Ioses  post  repudiatam  assumi^^ :  "Fornication,  I 
 mean,  with  her  whom  Moses  suffered  to  be  taken  to  wife  after  the  divorce  of 
 the  first." 
 
 Thus  therefore  St  Chrysostom  saith,  that  such  a  man  as  had  "two  wives  toge- 
 ther at  one  time,"  or  was  "divorced  from  one  wife  and  had  married  another,"  might 
 not  be  chosen  to  be  a  bishop.    For  otherwise  TertuUian  saith  unto  the  bishops 
 of  the  catholic  church  :  Apud  vos  episcopi  sunt  digami^-:  "  There  be  bishops  among  Tertuii.  de 
 you  (he  meaneth  among  the  catholics)  that  have  mamed  two  wives,"  the  one  ^"^"s- 
 after  the  death  of  the  other. 
 
 If  all  this  will  not  suffice,  I  refer  myself    to  Chrysostom's  own  words.  Thus 
 he  writeth :  "  St  Paul  restraineth  unchaste  persons,  not  permitting  them  that  Chrysost.  in 
 have  married  two  wives  to  be  chosen  to  the  government  of  the  church."    His  ful^Hom.  2. 
 reasons  be  these  :  Nam  qui  uxori  quw  decessit  (a  se)  henevolentiam  nullam  servasse  Tfj  direX- 
 deprehenditur,  quo  pacta  potest  ille  esse  bonus  praiceptor  ecclesiiB  ?    Imo  quihus  ^°"'^v- 
 criminibus  non  subjicitur  indies  ?    Nostis  enim  quod,  etsi  per  leges  secundce  nuptite 
 permittuntur,  tamen  ea  res  accusationibus  multis  patet^^ :  "For  he  that  is  found 
 to  have  borne  no  good-wUl  unto  his  wife  (not  that  is  dead,  but)  that  is  gone 
 from  him,  how  can  he  be  a  meet  master  for  the  church  of  God  ?    Nay  rather,  to 
 what^^  quarrels  and  accusations  (by  mean  of  these  two  wives)  shall  he  not  be 
 subject  every  day  ?    For  you  know,  although  by  the  law  the  marriage  of  the 
 second  wife  (after  the  divorce  of  the  first)  be  suffered,  yet  the  matter  lieth 
 open  to  many  offences." 
 
 "  It  appeareth,"  saith  Chrysostom,  "  that  he  bare  no  good-will  towards  his 
 former  wife  (not  that  now  is  dead,  but)  that  is  divorced,"  and  so  departed  from 
 him.  And  therefore  oftentimes  grow  many  accusations  and  griefs  between  the 
 ■wives,  the  children,  the  friends,  and  others,  for  parting  of  goods,  for  restoring 
 of  dowries and  other  like  quarrels.  For  to  have  spoken  of  "good-will  or 
 affection"  towards  the  former  wife,  being  dead,  it  had  been  impertinent  and 
 to  no  purpose. 
 
 Thus  much  touching  Chrysostom's  judgment  upon  these  words  of  St  Paul, 
 "  the  husband  of  one  wife."  Notwithstanding,  I  deny  not  but  certain  other  ancient 
 and  learned  fathers  have  taken  it  otherwise. 
 
 Last  of  all,  M.  Harding  unawares-'^  falleth  into  the  same  "negative  divinity" 
 that  he  so  often  and  so  much  abhorreth.    For  thus  he  saith  :  "  We  deny  utterly 
 that  any  man,  after  that  he  hath  received  holy  orders,  may  marry.    Neither  can 
 it  be  shewed  that  the  marriage  of  such  was  ever  accounted  lawful  in  the  catholic 
 church."    If  this  tale  be  true,  then  be  all  the  Greek  priests  votaries  as  well  as 
 the  Latins.    But  it  is  noted  upon  the  decrees:  [Grtm]  continentiam  non  2)''o- Dist. 31. 
 mittunt,  [vel]  tacite,  vel  expresse^^ :  "The  Greeks  make  no  promise  of  continent  ?nma?gTne. 
 or  single  life,  neither  secretly  nor  expressly."    And  in  the  council  holden  at  An- 
 cyra  it  is  concluded  thus :  Diaconi  quicunque  ordinantur,  si  in  ipsa  ordinatione  concii. 
 protestati  sunt,  et  dixerunt  velle  se  conjugio  copidari,  quia  sic  manere  non  possunt,  tJ^^^^' 
 Jii,  si  postmodum  uxores  duxerint,  in  ministerio  maneant :  propterea  quod  episcopus 
 
 ["  Chrysost.  in  Corp.  Jnr.  Canon.  Decret.  Gra- 
 tian.  Deer.  Sec.  Pars,  Caus.  xxxi.  Qiiiest.  i.  can.  9. 
 col.  1583 ;  where  veritatis  autem,  sed  dum,  and  com- 
 mitlitur.  Conf.  Op.  Op.  Iniperf.  in  Matt.  Horn,  xxxii. 
 ex  cap.  xix.  Tom.  VI.  pp.  cxxxiv.  cxxxv.] 
 This,  1567.] 
 I"  Gloss,  ibid.] 
 
 Quot  enim  et  digami  praesident  apud  vos. — 
 TertuU.  Op.  Lut.  ICll.  De  Monog.  12.  p.  C85.] 
 
 ['3  Meself,  1567,  1570.] 
 
 ['■'  Chrysost.  Op.  In  Epist.  ad  Tit.  cap.  i.  Horn,  ii, 
 Tom.  XI.  p.  738.] 
 ['5  Want,  1670.] 
 ['«  Dowers,  1567,  1570.] 
 ['7  Unwares,  1567,  1670.] 
 
 [■^  Corp.  Jur.  Canon.  Decret.  Gratian.  Deer, 
 Prim.  Pars,  Dist.  xxxi.  Not.  in  can.  13.  col.  153.J 
 
40& 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ^:  '  iUis  licentiam  dederit^ :  "Deacons,  as  many  as  be  ordered,  if  at  the  time  of  receiv- 
 in  Holy  '"^  orders  they  made  protestation  and  said  that  they  would  marry,  for  that  they 
 Orders.  ^"'^       themselves  able  so  to  continue  without  marriage,  if  they  afterward  marr}-, 
 
 "  '  let  them  contniue  in  the  ministry  ;  forasmuch  as  the  bishop  hath  given  them 
 
 hcence."    M.  Harding,  I  trow,  will  not  deny  but  deaconship  is  one  of  the  holy 
 orders.    Yet  deacons,  at  the  time  of  their  consecration  making  protestation 
 solemnly  before  the  bishop,  were  licensed  by  this  council  to  marry  at  any  time 
 afterward ;  and  the  same  man-iage,  contrary  to  M.  Harding's  position,  was  ever- 
 more in  the  cathohc  church  accounted  lawful. 
 Additio^^       Addition.    ItS"  M.  Harding :  '•  This  proveth  not  that  deacons  did  marry,  nor 
 M  Hari^  ^^^^        ^i^^iop  ^vcr  gave  them  leave  to  marr^-."    The  ansicer.    What  then  doth 
 [DeS?"        prove,  M.  Harding  ?    Or  to  what  purpose  was  it  thus  decreed  by  the  council  ? 
 
 \\'hether  deacons  married  or  no,  I  will  not  strive :  certainly  it  appeareth  hereby 
 it  was  lawful  for  them  to  marry,  yea,  although  they  were  within  holy  orders ; 
 and  that  by  the  authority  and  warrant  of  this  council.  .^M 
 Di|L3i.  So  saith  pope  Stephen  :  Grcecorum  sacerdotes,  diaconi,  aid  subdiaconi  7natrimo- 
 
 nio  cojjidantur- :  "The  Greek  priests,  deacons,  or  subdeacons,  are  coupled  in 
 Gloss,  put.  matrimony."  Upon  which  words  the  gloss  noteth  thus :  Multi  ex  hac  litera  dixe- 
 riint  quod  orientales  possunt  confrahere  in  sacris  ordinibus^ :  "Many  have  said 
 upon  occasion  of  this  text,  that  the  priests  of  the  east  church  (contrary  to  that 
 M.  Harding  so  certainly  here  assureth  us)  may  marry,  being  within  holy 
 orders." 
 
 Addition.  Addition.    $3"  M.  Harding  :  "  If  you  had  rehearsed  the  whole  decree  as  you 
 
 M  Hanf^  found  it,  you  had  marred  your  cause,  and  played  the  simple  proctor,  &c.  And 
 [De^]**"  ^h^t-eas  you  allege  the  gloss  for  you,  you  make  all  that  be  able  to  read  the  place 
 witnesses  of  your  impudency.  ^\'hereas  the  decree  hath  matrimonio  copulantur, 
 the  gloss  expoundeth  it  thus :  Id  est,  copulate  utuntur.  As  for  the  other  words  of 
 the  gloss,  '  many  upon  occasion  of  this  text  have  said  that  they  of  the  east 
 church  may  marry  within  holy  orders,'  it  is  not  the  mind  of  the  gloss,  but  as  some 
 say,"  &,c.  The  ansicer.  You  say,  if  I  "  had  rehearsed  the  whole  decree,  I  had 
 marred  my  cause."  Never  a  whit,  M.  Harding.  A  little  before  I  rehearsed  it 
 whole  ;  and  yet  is  the  cause  nothing  impaired.  "  The  gloss,"  you  say,  "  is  against 
 me."  I  grant  you :  weigh  better  my  words :  I  deny  it  not.  \Miat  moveth  you 
 thus  to  cry  out,  "Impudency  and  coiTuption  of  glosses?"  Lay  our  words  toge- 
 ther, M.  Harding.  I  say  none  otherwise  but  as  the  gloss  hath  said.  I  have 
 neither  added  nor  diminished,  nor  altered  or  changed  one  syllable.  I  beseech  you, 
 doth  not  the  gloss  say  thus,  MuJti  ex  hac  litera  dixerunt  quod  orientales  possunt 
 contrahere  in  sacris  ordinibus  ?  "  Upon  occasion  of  this  text  many  men  have  said 
 that  the  priests  of  the  east  church  may  marry,  not^^"ithstanding  they  be  within 
 holy  orders  ?"  And  do  not  I  from  syllable  to  syllable  say  the  same  ?  Ye  deal 
 uncourteously,  M.  Harding.  Ye  are  to  blame,  with  such  upbraidings  and  out- 
 cries so  much  to  abuse  your  simple  reader.  But  you  say  the  gloss  is  directly 
 concit       against  me.    So  is  the  same  gloss  directlv  against  the  ancient  council  of  Ancvra 
 
 Ancyr.  cap.  o  .      o  . 
 
 10.  '  before  alleged^.  Will  you  therefore  say  the  council  was  impudent  ?  Compare 
 them  well  together.  You  shall  find  them  plain  contrary ;  the  gloss  directly 
 against  the  council.  Now  judge  you,  M.  Harding,  whether  of  these  ye  will  beheve, 
 either  the  council  or  your  gloss.  Howbeit,  let  the  council  give  jjlace,  and  let 
 Dut.84.  glosses  prevail.  Yet,  not  long  after,  the  same  gloss  saith  thus:  Dicunt  quod 
 terito, ii?"^  oUm  sacerdotes  poterant  contrahere,  ante  Siricium^:  "They  say  that  in  old  times, 
 before  the  time  of  pope  Siricius.  it  was  lawful  for  priests  to  marry."  And  pope 
 Siricius  was  well-near  four  hundred  years  after  Christ.  To  conclude,  I  have  not 
 any  way  corrupted  one  syllable  of  yom-  gloss.  The  words  thereof  be  clear : 
 "  Upon  occasion  of  this  text  many  men  have  said  that  the  priests  of  the  east 
 church  may  marry,  notwithstanding  they  be  in  holy  orders."' 
 
 ['  Concil.  Ancvr.  can.  10.  in  ConcU.  Stnd.  Labb, 
 et  Cossart.  Lut.  Par.  1671-2.  Tom.  I.  col.  liSiX] 
 
 [*  Steph.  Papa  in  Corp.  Jur.  Canon.  Lngd.  162-1.  I 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  xxxi.  can. 
 14.  col.  1*1 ;  where  earum  (i.  e.  orienialium  eccUsia-  | 
 
 <n),  and  aique  subdiaconi.'] 
 P  Gloss,  ibid.] 
 [*  See  above,  note  1.] 
 
 [5  Ibid.  Dist.  Ixxiiv.  Gloss,  in  can.  3.  col.  40i.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 409 
 
 And  of  the  priests  of  the  west  church  cardinal  Cajetane  saith :  Papa  potest  — ^ — • 
 dispensnre  cum  sacerdote  occidentalis  eccleslce,  ut  uxorem  ducat,  iiulla  existente  causa  ^^yIoI^ 
 puhlicce  utilitatis*^ :  "  The  pope  may  dispense  with  a  priest  of  the  west  church  to  Or^gj-g 
 marry  a  wife,  although  there  be  no  manner  cause  of  profit  growing  thereby  to  the  '  v— ' 
 
 commonweal."    _  ....  eomrE,Vor. 
 
 Athanasius  saith  :  Multi  quoque  ex  episcopis  matrimonia  non  inierunt.  MonacJd 
 contra  parentes  liherorum  facti  sunt^:  "  Many  of  the  bishops  (he  saith  not  all,  but  ^f^'po^^** 
 many)  have  not  married.    (By  which  words  he  giveth  us  to  understand  that  some  p  sis. 
 have  married.)    Contrariwise  monks  have  become  fathers  of  children." 
 
 Cassiodorus  writeth  thus  :  In  illo  . . .  tempore  ferunt  martyrio  vitam  finisse  .  . .  cassiod.  Lib. 
 Eupsychium  Ccesariensem  (episcopum)  . .  .  ducta  nuper  uxore,  dum  adhuc  quasi 
 sponsus  esse  vtderetur'-' :  "At  that  time  they  say  Eupsychius  (the  bishop)  of  Cae- 
 saria  died  in  martyrdom,  having  married  a  wife  a  little  before,  being  as  yet  in 
 manner  a  new-married  man." 
 
 Addition.  M.  Harding  :  "  Fie  upon  such  shameless  falsifiers.    O  lament-  Addition, 
 
 able  state  :  such  false  prophets :  this  shameless  lie,  &c.    The  truth  is,  good  -SM  ^ 
 reader,  neither  Cassiodorus  wrote  thus,  nor  Eupsychius  was  ever  bishop  of  Caj-  foi.  3112.  a. 
 saria,  nor  of  any  other  place,  nor  so  much  as  a  priest,  deacon,  or  subdeacon.    The  '^^"^'^'•^ 
 writer  of  the  said  story  which  we  have  of  this  blessed  martyr  Eupsychius  is  Sozo- 
 menus  the  Greek,  who,  with  the  ecclesiastical  story  of  Socrates  and  Theodoretus, 
 was  translated  into  Latin  by  one  Epiphanius  Scholasticus ;  out  of  which  three 
 Cassiodorus  gathered  the  abridgment  that  we  have  under  the  name  of  the 
 Hist.  Trip.      Tripartite  History.     The  place  truly  repeated  hath  these  words : 
 Lib. VI. cap. li.  ^    tempore  ferunt  vitam  finisse  martyrio^^  Basilium  ecclesice 
 
 Ancyrance  presbyterum,  et  Eupsychium  Ccesariensem  Cappadocice,  ducta  nuper 
 uxore,  cum  adhuc  quasi  sponsus .  . .  videretur^.  Here  is  no  mention  made  that 
 Eupsychius  was  the  bishop  of  Caesaria.  The  story  as  we  have  it  in  Latin,  of 
 Epiphanius'  turning,  calleth  him  only  Eupsychium  Ccesariensem  Cappadocice,  that 
 is  to  say,  'Eupsychius,  a  man  of  Caesaria  that  is  in  Cappadocia.'    For  thus  he 
 
 Soz.  Lib.  V.       reporteth    of   him    in    the    Greek  :     'Ev-^vxiov    Kaiaapea    KannadwKov  tS)V 
 
 fvnarpidS)v^^ :  Eupsychium  Ccesariensem  Cappadocice  patricium:  as  much 
 to  say,  '  Eupsychius  of  Caesaria  in  Cappadocia,  a  nobleman,  or  one  of  the 
 lords  of  the  city.'  Thus  is  Eupsychius,  whom  M.  Jewel  hath  made  a  bishop 
 (as  much  as  he  is  himself),  found  to  be  a  lay-gentleman,  or  nobleman  of  the  city 
 of  Caesaria.  Because  M.  Jewel  knew  thus^^  much  right  well,  contrary  to  the 
 custom  he  useth  at  other  times,  he  dissembled  the  Greek  original,  and  thought 
 he  might  better  father  this  shameful  lie  upon  Cassiodorus,  meaning  the  Latin 
 translation  of  Epiphanius.  And,  to  help  the  matter,  he  sticked  not  to  put  in  this 
 word  episcopum,  '  bishop,'  of  his  own,  and  so  calleth  him  boldly  '  Eupsychius  the 
 bishop  of  Caesaria.'  Let  these  men  have  leave  thus  to  corrupt  and  falsify  the 
 fathers,  and  by  them  they  shall  be  able  to  prove  what  they  list."  The  answer. 
 Fie,  M.  Harding  !  why  should  you  thus  fear  and  torment'^  yourself  without  greater 
 cause  ?  Take  your  own  demand :  let  it  be  that  Eupsychius  was  no  bishop ;  yet 
 is  it  such  impudency,  or  false  prophecy,  to  think  that  he  was  a  bishop  ?  Why 
 more  than  that  one  of  your  fellows  of  Lovain  saith,  that  "  Oza  the  poor  Levite 
 was  a  king^*?"  An  error  ye  may  say  it  was  ;  but  false  prophecy  ye  cannot  call  it. 
 Albeit,  whether  Eupsychius  were  a  bishop  or  no,  I  will  not  strive :  they  were 
 both  wise  and  learned,  that  so  have  thought.  And,  if  I  may  be  so  bold,  M.  Hard- 
 ing, to  tell  you  the  truth,  he  hath  neither  wit  nor  learning  that  maintaineth  the 
 contrary.  The  words  of  Cassiodorus,  or  Epiphanius  Scholasticus,  seem  very 
 plain :  Ferunt  vitam  finisse  martyrio  Basilium  ecclesice  Ancyrance  presbyterum,  et 
 
 Dorman,  fol. 
 
 Ambr.  Catharin.  Annot.  in  Excerpt,  de  Comm. 
 Card.  Caietan.  Par.  1535.  Error.  Index,  fol.  b.  iiii.  2. 
 Conf.  p.  196.] 
 
 ['  Cause  of  common  profit,  15C7.] 
 
 ["  Athanas.  Op.  Par.  1098.  Ad  Dracont.  Epist. 
 10.  Tom.  I.  Pars  i.  p.  268. ) 
 
 [»  Hist.  Trip.  Par.  Lib.  vi.  cap.  xiv.  fol.  L.  7.] 
 .         Matrimonio,  1570,  1609.] 
 
 L"  Soz.  in  Hist.  Eccles.  Script.  Amst.  1696-1700. 
 
 Lib.  V.  cap.  xi.  p.  496;  where  KaTnra^o/oji;.] 
 ['2  This,  1570.J 
 
 ['^  The  editions  have,  thus  fare,  and  torment: 
 but  in  the  Errata  of  ed.  1609.  is  the  following  per- 
 plexing direction  :  "  read  far  for  feare,  or  and  to  be 
 out."] 
 
 ['^  ...by  the  terrible  examples  of  the  two  kings 
 Ozias  and  Oza. — Dorman,  Proufe  of  Certeyne  Arti- 
 cles denied  by  M.  JueU.  Ant.  15Ui.  fol.  24. J 
 
410 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ^jj^^^^^^^  Eupsychium  Ccesariensem  Cappadocm,  ^c.  Howsoever  it  were,  Eupsychius,  for 
 in  Holv  ^^^^^        know,  M.  Harding,  might  well  have  been  a  bishop ;  but  Oza  could 
 
 Orders.       "°  ^ 
 
 •  V  ■       As  for  the  reasons  ye  bring  to  the  contrary,  to  prove  that  Eupsychius  was  no 
 
 c^riensis.  bishop,  they  weigh  but  Uttle.    Thus  you  say :  "  He  is  called  Eupsychius  CcBsa- 
 riensis,  'Eupsychius,  one  of  Caesaria':"  you  say,  "he  is  called  a  nobleman,  born  of 
 an  ancient  house,  and  of  noble  parentage."    What  then,  M.  Harding  ?    WiU  you 
 therefore  conclude  he  was  no  bishop  ?    What  logic  may  this  be  ?    We  say  com- 
 monly, Augustinus  Hipponensis,  Eusebius  Caesariensis,  Hosius  Cardubensis,  Am- 
 brosius  Mediolanensis.    As  for  Nicephorus,  whom  you  so  unadvisedly  say  1  have 
 "foully  belied,"  as  he  in  this  place  saith,  Eupsychius  Caesariensis,  not  naming  him 
 Niceph.  Lib.  bishop,  SO  in  another  place  he  saith,  Protogenes  Sardicensis,  Marcellus  Ancyranus, 
 Gregorius  Perinthius,  Narcissus  Irenopolitanus,  Acacius  Caesariensis,  Gregorius 
 Laodicensis,  fcc^  never  calling  any  of  them  by  the  name  of  bishop  ;  and  jet, 
 1  trow,  ye  will  not  deny  but  they  were  bishops,  this  manner  of  writing  notwith- 
 Patritius.     Standing.    Again,  St  Ambrose  was  a  nobleman,  of  consular  dignity,  yet  was  he 
 the  bishop  of  Millaine.    St  Gregory  was  senatorius,  a  nobleman  of  the  dignity  or 
 degree  of  a  counsellor ;  j^et  was  he  the  bishop  of  Rome.    And,  not  to  seek  far 
 abroad  for  examples 2,  Osmund  was  the  earl  of  Dorset,  Robert  Nevill,  Richard 
 ]>eauchampe,  and  Edmund  Audley,  were  noblemen  of  noble  parentage,  and  lords' 
 brethren  ;  j  et  were  they  all  bishops  of  Sarisbury.   The  pope  himself  of  late  years 
 hath  been  called  Lord  of  lords,  and  King  of  kings :  shall  we  therefore  think  he 
 was  no  bishop?     I  weigh  not  the^  matter,  M.  Harding:  I  weigh  only  your 
 reasons.    If  this  example  of  Eupsychius  like  you  not,  we  have  others  sufficient  to 
 Hieron.  adv.  prove  that  good  men  have  married  within  holy  orders.    St  Hierome  saith  :  Uodie 
 '  '  quoqite  tnulti  sacerdotes  habent  matrimonia*:  "Even  now-a-days  many  priests  live 
 in  wedlock."    And,  to  answer  you  with  like  order  and  form  of  words,  as  Epipha- 
 nius  saith,  Eupsychius  Ccesariensis  CappadocicB,  ducta  nuper  uxore,  dum  adkuc  quasi 
 sponsus  videretur,  ifc. ;  even  so  saith  Vincentius  of  PhUeas,  a  bishop  in  Egypt : 
 vincenL  Lib.  PMUas  de  civitate  Thmui,  nobili  genere,  et  non  parvis  opibus,  suscepto  episcopatu, 
 xui.cap.xxv.  habuit  et  liberos^^:  "  Phileas  of  the  citj'  of  Thmuis,  a  nobleman,  and  of 
 
 great  riches,  being  consecrate  bishop,  had  wife  and  children."  He  was  a  noble- 
 man, and  had  wife  and  children,  and  yet,  that  notwithstanding,  was  a  bishop. 
 
 But  you  will  say:  "  It  appeareth  not  hitherto,  by  any  thing  that  is  yet  alleged, 
 that  Eupsj'chius  was  a  bishop."    What  of  that,  ]\I.  Harding  ?    You  know  there 
 have  been  many  bishops  in  the  world,  of  whom  it  would  be  hard  for  you  to  make 
 certain  proof  that  they  were  bishops^.    Yet  notwithstanding,  for  your  pleasure, 
 and  for  some  satisfaction  of  your  friends,  that  you  may  the  better  understand 
 your  error,  and  know  that  this  Eupsychius  was  a  bishop  indeed,  1  pray  you  read 
 the  first  Oration  of  Athanasius  against  the  Arians.    There  shall  you  find  these 
 Athanas.      words  among  others:  Scriiita  Sylvesti-i  et  Protogenis  episcoporum  Dacice,  et  Leontii 
 orat.         et  Eupsychii  episcoporum  Cappadocia'' :  "  The  wxitings  of  Leontius  and  Eupsy- 
 chius, bishops  of  Cappadocia."    Mark  well  these  words,  M.  Harding,  "  Eupsychius 
 Eupsychius   a  bishop  of  Cappadocia."    Athanasius  saith  "  Eupsychius  was  a  bishop,"  and 
 was  a  bishop.  g|-jg.^^.g j-j^  (.j^g  couutry  of  his  see.  You  say  "  Eupsychius  was  a  nobleman,  of  ancient 
 parentage ;"  and  therefore  you  tell  us  "  he  was  no  bishop."    Athanasius  knew 
 Eupsychius,  or  might  have  known  him;  for  they  lived  both  in  one  age.  And 
 Athanasius  wrote  an  epistle  specially  unto  him,  as  it  may  appear  in  the  second 
 Eupsychiusa  couucil  of  Nice ;  in  which  council  he  is  called  Eupsychius  presbyter  CtBsarice^, 
 Soneii.        "  Eupsychius  a  priest  of  Caesaria,"  as  at  that  time  as  yet  being  no  bishop,  but  only 
 Ac™6'.p.'82.  a  priest.    But  you,  M.  Harding,  neither  knew  liim  ever,  nor  could  ever  have 
 
 Colonise. 
 
 ['  Xiceph.  Call.  Hist.  Eccles.  Lut.  Par.  1630. 
 Lib.  IX.  cap.  12.  pp.  696,  7;  where  the  names  some- 
 %vliat  differ.] 
 
 P  For  a  examples,  1570.] 
 
 1570  repeats  the.] 
 [*  Hieron.  Op.  Par.  1C93-170G.  Adv.  Jovin.  Lib.  j 
 I.  Tom.  IV.  Pars  ii.  col.  105.    See  before,  p.  393.J  ! 
 
 Vincent.  Bellov.  Biblioth.  Mund.  Duac.  1624. 
 Specul.  Hist.  Lib.  xii.  cap.  xxv.  Tom.  IV.  p.  404.  i 
 
 Conf.  cap.  xxiv.  ibid.;  where. ■.suadebatur...uxoris, 
 et  liberorum  respectuni  habere.] 
 
 Were  no  bishops,  1570.] 
 
 Athanas.  Op.  Par.  IC'JS.  Ad  Episc.  .Sgypt.  et 
 Lib.  adv.  Arian.  8.  Tom.  I.  Pars  i.  p.  278.] 
 
 P  ConcU.  Nic.  ii.  Act.  vi.  Kefut.  &c.  in  Crabb. 
 Concil.  Col.  Agrip.  1551.  Tom.  II.  p.  582.  Conf. 
 Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2. 
 Tom.  VII.  col.  500.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 411 
 
 known  him :  and  yet  will  you  look  to  have  more  credit  herein  than  that  godly  ^larriage 
 and  learned  father  Athanasius,  that  wrote  unto  him,  and  either  knew  him  f'ami-  Holy 
 liarly,  or  might  have  known  him  ?    Athanasius  spake  the  truth :  you  go  only  by  Orders. 
 
 guess.    Athanasius  spake  in  simplicity  :  you  speak  of  affection,  as  a  party.    Now  '  ' 
 
 may  your  indifferent  reader  judge  whether  of  both  he  may  better  believe,  either 
 you  or  the  ancient  father  Athanasius.  You  say  "  Eupsychius  was  no  bishop :" 
 Athanasius  saith  "  Eupsychius  was  a  priest."  Again  he  saith  "  Eupsychius  was 
 a  bishop."  And,  lest  your  reader  should  think  there  lieth  some  error  in  the  name, 
 and  that  Athanasius  meant  one  Eupsychius  and  you  another,  he  sheweth  you  also 
 of  the  place  of  his  bishoprick,  and  saith  he  was  bishop^  of  Cappadocia.  Now  the 
 same  Eupsychius  of  whom  we  speak  was  the  bishop  of  Csesaria ;  and  Cassaria  was 
 the  chief  city  of  Cappadocia. 
 
 "  Thus  have  we  found,"  say  you,  "  that  Eupsychius  was  a  lay-gentleman,  or  a 
 nobleman  of  Caesaria,  but  neither  priest  nor  bishop."  But  indeed  we  have  found 
 that  Eupsychius  was  both  a  nobleman  and  a  martyr,  and  a  priest  and  a  bishop  too. 
 The  name,  the  time,  the  country,  the  see,  and  the  city  do  all  agree.  And  this 
 same  Eupsychius,  being  a  bishop,  married  a  wife,  and  at  the  time  of  his  martyr- 
 dom "was  a  new-married  man."  "As  good  a  bishoj),"  say  you,  "as  M.  Jewel." 
 This  is  your  pleasure,  M.  Harding.  Would  God  M.  Jewel  were  as  good  as  he ! 
 Take  heed  for  your  credit's  sake :  your  friends  will  espy  you.  There  wanteth  con- 
 sideration and  sobriety  in  your  doings.  Ye  avouch  over  boldly  before  you  know. 
 You  say,  "  Fie  upon  such  shameless  falsifiers :"  "  O  lamentable  state :"  "  such 
 false  prophets :"  "  such  shameless  lies."  These  be  your  own  words  :  ye  have 
 pleasure  in  them.    Beware  lest  your  friends  turn  them  over  upon  yourself.  .^M 
 
 Likewise  M.  Harding  might  have  found  it  noted  in  his  own  gloss :  Dimnt  nist.  m. 
 quod  olim  sacerdotes  poterant  contrahtre,  ante  Sincium^^ :  "They  say  that  in  old  terito,  m 
 
 Gloss. 
 
 times,  before  pope  Siricius  (which  was  about  four  hundred  years  after  Christ), 
 it  was  lawful  for  priests  to  marry." 
 
 But  we  shall  have  occasion  to  speak  hereof  more  hereafter.  In  the  mean 
 season,  good  christian  reader,  by  these  few,  as  by  a  taste,  thou  mayest  easily 
 judge  how  true  it  is  that  M.  Harding  telleth  thee,  that  marriage  in  them  that  had 
 received  holy  orders  was  never  thought  lawful  in  the  catholic  church. 
 
 The  Apology,  Chap.  viii.  Division  2, 
 
 And  as  Sozomenus  saith  of  Spiridion",  and  as  Nazianzene  saith  of  his 
 own  father '2,  we  say^^  that  a  good  and  diligent'"*  bishop  doth  serve  in  the 
 ministry  never  the  worse  for  that  he  is  married,  but  rather  the  better,  and 
 with  more  ableness  to  do  good. 
 
 M.  HARDING. 
 
 Were  it  not  that  the  weujht  of  these  matters  required  an  upright  and  plain 
 dealing,  for  civility's  saJce  I  cotdd  be  content  sometimes  to  spare  you,  and,  where  ye 
 malce  manifest  lies,  to  use  a  softer  tvord,  and  term  them  jittons.  But  now,  if  I  tell  you 
 that  you  use  your  accustomed  figure  pseudologia,  which  is  "  lying"  in  plain  English, 
 I  trust  you  will  bear  ivith  my  plainness,  amend  your  own  fault,  and  consider  the 
 sozamemm,  power  of  truth,  that  causeth  me  to  be  so  bold  with  you.  TMs  /  "am  »  m.  Harding 
 zi7nze.ne^Eim-  surc  of,  that  neither  Sozomenus,  nor  Gregory  Nazianzene,  nor  Eusebius,  befmehe 
 a^iufhorof  Lib.  X.  cap.  5,  as  you  have  caused  your  books,  both  Latin  and  English, 
 Ui£  Apoiouu.  noted  in  the  margent,  {ivhere  ye  mistake  Eusebius  for  lluffinus^^,) 
 
 ^  nor  Nazianzene  either  in  Monodia,  as  you  note  also  in  the  margent,  nor  in  the  i>  An  un- 
 funeral  oration  that  he  made  of  his  father,  hath  any  such  saying  as  ye  report  o/umrmh: 
 them.  For  how  could  they  say  that  a  bishop  serveth  in  his  ministry  never  the  worse,  answer! 
 hut  ratJier  the  better,  and  with  more  ableness  to  do  good,  for  that  he  is  married,  the 
 
 P  Was  a  bisliop,  1,570.] 
 
 [ '»  Corp.  Jur.  Canon.  Lugd.  1G24.  Decrct.  Gratian. 
 Deer.  Prim.  Pars.Diat.lxxxiv.  Glo.ss.  in  can.  .J.  col.  404.] 
 
 ["  Soz.  in  Hist.  Eccles.  Script.  Amst,  1C95- 
 1700.  Lib.  I.  cap.  xi.  p.  338.] 
 
 [12  Gregor.  Naz.  Op.  Par.  1778-1840.  Orat.  xviii. 
 8.  Tom.  I.  p.  335.] 
 
 ['■''  These  two  words  do  not  appear,  Conf.] 
 ['■'  And  diligent,  Conf.  and  Def.  1507, 1570, 10O9.] 
 P  Hist.  Eccles.  Par.  Lib.  x.  cap.  v.  foil.  IOC,  7.] 
 
412 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Pt  Paul 
 writeth  thus, 
 not  of  priests 
 and  bishops, 
 but  of  all 
 other 
 christian 
 men. 
 
 H.  Harding's 
 modesty. 
 
 Lib.  i.  cap.  xi. 
 
 Never  the 
 worse. 
 
 Untruth. 
 For  Chr\'so- 
 stom  maketh 
 the  case 
 generaL 
 
 *  An  error. 
 M.  Harding 
 taketh  one 
 place  for 
 another. 
 Nothing 
 hindereth?. 
 
 Bead  the 
 answer. 
 
 scripture  being  so  plain  to  the  contrary  ?  What,  ween  ye  they  were  either  so 
 ignorant,  or  so  forgetful,  or  so  much  inclined  to  promote  your  carnal  doctrine  of 
 priests'  marriages,  as  to  say  so,  notwithstanding  that  St  Paul  loriteth  to  the  Corin^ 
 thians?  Saith  he  not  of  them  that  be  married,  that  such  shall  have  tribulation  of 
 the  flesh?  Saith  he  not,  "he  that  is  ivithout  a  tcife  careth  for  the  things  of  our  Lord, 
 how  he  may  please  God?"  Of  him  that  hath  a  ivife  saith  he  not,  that  he  "  careth  for 
 the  things  that  be  the  worUFs,  hoic  he  may  please  his  wife,"  and  is  divided  ?  Finally, 
 saith  he  not,  "  /  tell  you  this  thing  for  your  profit,  not  to  tangle  you  in  a  snare,  but 
 for  that  ichich  is  honest  and  comely  unto  you,  and  that  which  may  give  you  readiness 
 to  pray  to  God  ivithout  let?"  WJierefore  recant  for  shame  that  foul  error,  that  a 
 bishop  serveth  the  better  in  his  ministry,  and  is  the  Tnore  able  to  do  good,  for  that 
 he  is  married. . . . 
 
 Such  men,  such  doctrine:  fleshly  men, fleshly  doctrine. . . . 
 
 Kow,  therefore,  see  you  not  hoiv  great  is  your  impudency,  in  that  you  lie  yourself, 
 and  father  such  a  foul  lie  upon  Sozomenus,  and  that  light  of  tlie  ivorld  in  his  time, 
 Gregory  Nazianzene  ? . . .  The  words  of  Sozomenus  be  these :  eyeWo  yap 
 oi'Tos  aypoiKOS^,  yaper^v  Koi  TraiBas  e\a)V  dX\*  ov  Ttapa  tovto  to.  6eia  \flp(ov^' 
 that  is  to  say :  "  Spiridion  tvas  a  husbandman,  having  tcife  and  children,  and  yet  for 
 all  that  he  teas  never  the  worse  about  God's  service."  Of  this  place  we  grant  ye  may^ 
 say  with  Sozomenus,  that  Sjiiridion  served  God  never  the  ivorse  for  that  he  was 
 married.  But  how  and  whereof  gather  ye  that  he  served  God  the  better,  and  was 
 more  able  to  do  good,  because  of  his  marriage  ? . . .  Spiridion  obtained  that  privilege 
 through  "especial  grace  by  his  exceeding  virtue,  which  is  granted  to  few.  And  the 
 privileges  of  a  few  make  not  a  law  for  all  in  general,  ye  know,  as  Nazianzene 
 saith. 
 
 Furthermore,  if  the  tvords  of  Sozomenus  that  ye  build  your  carnal  The  place  0/ 
 doctrine  upon  be  well  examined,  ye  shall  find  that  he  maketh  more  hged'lll'mede- 
 against  you  than  with  you.    For,  signifying  that  he  had  wife  and  chil-  ^u'luriy a^'i^i 
 dren,  he  addeth :  dXV  ov  napa  tovto  to  6fia  ^eipcof :  "  Yet  for  all  tliat  lie  was 
 never  the  worse  about  God's  sen-ice."     This  revocation  or  exception  negative, 
 '  yet  for  all  that,'  ^c,  implieth  a  confession  affirmative  to^  the  contrary  
 
 Neither  maketh  the  place  of  Gregory  Nazianzene  any  whit  for  you  jiaziamene't 
 more  than  this  of  Sozomenus  doth,  ivhose  words  be  these,  after  the  ^Tupm%7^ 
 translation  of  Raphael  Volateranus,  varying  much  from  the  Greek:  <^fi'"'^- 
 
 Hie . . .  Basilii  pater,  Basilius  item  appellatus,  etsi  matrimonio  se  vinxit,  ita  tamen 
 in  eo  vixit,  ut  nihil  propterea  ad  perfectam  wtutem  ac  philosophiam  conse- 
 quendam  inipedii-etur^ :  "  Basil's  father,  who  icas  named  also  Basil,  although  he 
 put  himself  in  bonds  of  matrimony,  yet  he  lived  so  herein,  as  he  was  letted  no 
 ichit  from  the  attaining  of  perfect^  virtue  and  holy  knowledge."  Were  not  marriage 
 a  let  and  hindrance  to  perfection  requisite  in  a  bishop,  this  learned  man  could  not 
 rightly  have  said:  Ita  tamen  in  eo  vixit,  &c.  :  "  Yet  for  all  that  lie^  lived  so,"  Sec. . . . 
 
 Eight  so  it  is  easy  to  put  him  from  the  hold  he  taketh  of  St  Chrysostom^^  by  Chry- 
 sostom  himself.  For,  lest  any  man  should  think,  whereas  St  Paul  saith 
 a  bishop  ought  to  be  the  husband  of  one  tcife,  that  the  same  order  con- 
 tinueth  still  in  the  church,  thereto  he  saith  in  his  second  homily,  De  Patientia'^ 
 Job:  Non  ea  ratione,  quod  nunc  id^-  in  ecclesia  observetur.  Oportet  enim  omni 
 prorsus  castitate  sacerdotem  ornatum  esse^^:  "St  Paul,"  saith  he,  "required  this, 
 not  in  consideration  that  the  same  be  now  observed  in  the  church.  For  it  behoveth  a 
 bishop  to  be  garnished  with  all  manner  of  chastity^*." 
 
 ['  O'liTO^  o  aypoiKo^,  Conf.]  I 
 P  Soz.  in.  Hist.  Eccles.  Script.  Amst.  1695-1700.  | 
 
 Lib.  I.  cap.  xi.  p.  338.]  ' 
 1609, 1611  repeat  m«i/.]  | 
 [■•  Defender  maketh,  Conf.;  defenders  maket, 
 
 Def.  1567.] 
 
 [5  Of,  Conf.  and  Def.  1567.]  ' 
 [«  Basil.  Op.  Lat.  Basil.  1540.  Gregor.  Naz. 
 Monod.  Tom.  1.  p.  3.  Conf.  Gregor.  Naz.  Par.  1778- 
 1840.  Op.  Orat.  xUii.  10.  Tom.  I.  p.  776.    There  is 
 nothing  in  the  Greek  text  answering  to  the  expressions 
 
 e  used  from  the  version  of  Volaterranus.] 
 ['  Hindered,  Def.  1567.] 
 [»  Perfite,  Coof.  and  Def.  1567,  1570.] 
 [3  The,  Conf.] 
 
 [10  Chr^sostom,  Conf.  and  Def.  1567,  1570,  1609.] 
 ["  Pffinitentia,  Def.  1570,  1609,  1611.] 
 P  Id  nunc,  Conf.  and  Def.  1567,  1570.] 
 
 Chrysost.  Op.  Par.  1718-38.  In  Job.  Serm.  ii. 
 Tom.  VI.  pp.  585,  6.    This  is  spurious.] 
 
 ['*  Manner  a  chastity,  Conf.  and  Def,  1667,  1670.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 413 
 
 THE  BISHOP  OF  SARISBDRY. 
 
 Here  cometh  M.  Harding  in  aloft  with  lo  triumphe,  as  having  beaten  down  all  ^J^"^- — ^ 
 the  world  under  his  feet ;  and,  as  being  ah'eady  in  sure  possession  of  the  victory,  jjg^'eth^ 
 
 he  crieth  out,  "  Impudencies,"  "  lewd  lies,"  "  foul  faults  and  pretty  fittons  ;"  and  —  I 
 
 full  teiTibly  chargeth  us,  like  a  conqueror,  to  render  ourselves,  and  to  "  recant  for 
 shame."  This  new  courage  is  suddenly  blown  upon  him,  for  that  he  thinketh 
 we  have  intruded  upon  his  office,  and,  as  he  saith,  have  corrupted  and  falsified  the 
 holy  fathers.  But  it  were  a  worthy  matter  to  know  wherein.  Forsooth  we  say, 
 by  the  report  of  Sozomenus  and  Gregorius  Nazianzenus,  that  Spiridion  and 
 Gregory  father  unto  Nazianzene,  being  both  married  bishops,  notwithstanding 
 their  marriage  "  were  never  the  worse"  able  to  do  their  ecclesiastical  offices,  but 
 "  rather  the  better." 
 
 Here  M.  Harding  of  himself  and  freely  confesseth  these  holy  fathers  were 
 "  never  the  worse"  able  to  do  their  offices.  For  so  much  the  words  of  Sozomenus 
 do  report  :  ovSev  ra  dela  x^'i-p<^v-  But  that  they  were  the  better  able  to  do  their 
 offices  because  of  their  wives,  that  he  denieth  utterly ;  and  herein  he  saith  we 
 are  "  corrupters  and  falsifiers  of  the  fathers."  And  thus  the  whole  difference  that 
 is  between  M.  Harding  and  us  touching  this  matter  standeth  only  in  these  two 
 poor  words,  "  rather  the  better,"  and  "  never  the  worse." 
 
 Now,  gentle  reader,  that  thou  mayest  be  the  better  able  to  judge  between  us, 
 I  beseech  thee  indifferently  to  weigh  these  words. 
 
 Gregory  Nazianzene  hereof,  that  is,  of  the  help  that  his  father,  being  the 
 bishop  of  Nazianzum,  had  by  his  wife,  writeth  thus  :  Ilia  quce  data  est  Adamo,  ^c.^^:  Nazianz.  in 
 "  Eva,  that  was  given  to  Adam  for  an^'^  helper,  forasmuch  as  it  was  not  good  for  Pat'Jfs^^" 
 man  to  be  alone,  instead  of  a  helper  became  his  enemy."    It  followeth  :  Meo 
 autem  patri  mater  mea,  data  illi  a  Deo,  non  tantum  adjutrix  facta  est,  (id  enim  minus  yive-raL, 
 esset  mirum,)  sed  etiam  dux  et  princeps,  verbo  factoque  inducens  ilium  ad  res  optimas.  ll'J^f^J^^ 
 Et  aliis  quidem  in  rebus  quamvis  optimum  esset  subditam  esse  viro,  propter  jiira  irpds  Ta 
 conjugii,  tamen  in  pietate  non  verebatur  seipsam  illi  magistram  exJdbere :  "  My  ^^,".^"^'^5 
 mother,  being  given  to  my  father  of  God,  became  not  only  his  helper,  (for  that  had  dyovcaT. 
 been  no  great  wonder,)  but  also  was  his  leader  and  captain,  both  by  word  and  by  T/'J  ^^"^^T 
 deed,  training  him  unto  the  best.    And  albeit  in  other  things  it  were  best  for  her  ai<7xwo- 
 to  be  subject  unto  her  husband  for  the  right  of  marriage,  yet  in  religion  and  god- 
 liness  she  doubteth^^  not  to  become  his  mistress ^^."  lavrn^Kal 
 
 These  words,  M.  Harding,  be  plain  and  clear  and  without  fitton.  Gregory  ot3a<rKa- 
 Nazianzene  saith,  that  his  own  mother  was  unto  his  father,  the  bishop  of  Nazian- 
 zum,  "  a  helper  and  a  director,  both  by  word  and  deed,  to  lead  him  to  the 
 best ;"  and  that,  in  all  other  things  being  his  inferior,  yet  in  "  religion  and  god-  SiSdaKa- 
 liness  she  was  his  mistress  i^."  And  yet  must  all  these  words,  so  open,  so  plain, 
 so  clear,  be  drowned  with  your  simple  distinction  of  "rather  the  better,"  and 
 "  never  the  worse  ?"  May  we  not  now  allow  you  with  favour  to  take  all  these 
 that  ye  call  "  fittons,"  "  lies,"  "  corruptions,  and  falsifyings,"  home  again  unto 
 yourself? 
 
 If  you  never  read  these  things  before,  it  is  no  great  marvel.    You  must  re- 
 member, all  truth  may  not  be  measured  by^"  your  reading. 
 
 Addition.  M.  Harding  :   "  How  make  you  not  all  men  witnesses  of  your  Addition, 
 
 falsehood  and  impudency?"  "  The  store  of  your  note-books,  which  Illyricus,  friar 
 Bale  and  certain  others  of  that  cut  have  made  to  your  hand."  "You  allege  out  foi.  313.  a. 
 of  Gregory  Nazianzene,  that  his  mother  was  to  his  father  an  helper,  a  guide,  a  [Detecl.]'' 
 leader,  a  captain,  by  word  and  by  deed  training  him  to  the  best :  yea  further, 
 that  in  religion  and  godliness  she  was  not  ashamed  to  become  his  mistress  All 
 this  is  true,  M,  Jewel,  I  confess;  and  yet  it  proveth  not  your  purpose  at  all.  How 
 so  ?    Mark,  reader,  and  consider  of  it  well,  how  M.  Jewel  beguileth  thee.  Here 
 
 Sozomeims  import,  1567;  Sozomenus  report, 
 
 1570.] 
 
 ['«  Gregor.  Naz.  Op.  Orat.  xviii.  8.  Tom.  I.  pp. 
 334,5.] 
 
 ["  A,  1567,  1670.] 
 
 ['8  Doubted,  1667,  1570.] 
 Maistresse,  1567,  1570.] 
 
 r^"  Be,  1611.] 
 
 [2'  BaU,  1609, 1611.] 
 Maistresse,  1570.] 
 
414 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 lielpeth. 
 
 FoL  303.  a. 
 
 1  Pet  iii. 
 
 Isnat  ad 
 Philad. 
 Clem. 
 Stromat. 
 Lib.  vii. 
 Euseb.  Lib. 
 iii.  cap.  XXX. 
 
 Tolas  matri 
 habenas 
 
 lieth  the  deceit,  in  that  he  maketh  St  Gregory,  Nazianzene's  father,  bishop  of  Na- 
 zianzum,  when  he  had  such  help  of  his  mother,  <S:c.  It  is  a  weak  flock,  they  say, 
 of  sheep,  -where  an  ewe^  beareth  the  bell,  &c.  Thus  then  is  it.  Gregorj-  the  elder, 
 St  Gregory  Xazianzene"s  father,  was  a  married  man  long  before  he  was  a  bishop  ; 
 and  before  he  was  married  to  his  wife,  and  also  long  after,  he  was  an  infidel.  She, 
 St  Gregory's  mother,  contrariwise  was  a  christian  woman,  born  of  christian  parents, 
 &c.  Hereby  it  is  made  clear  to  all  men  how  his  father  was  holpen  by  his  wife, 
 not  as  being  a  bishop,  as  M.  Jewel  doth  untruly  say,  but  as  yet  being  an  infidel." 
 The  ansirer.  It  is  true  indeed.  Xazianzene  uttereth  these  things  as  done  by  his 
 mother  before  his  father  was  converted.  Therefore  you  say:  "  They  pertain 
 nothing  to  the  time  that  followed  afterward,  when  his  father  was  a  bishop." 
 And  why  so,  M.  Harding  ?  Is  this  your  best  logic  of  Lovaine  ?  Or  will  you 
 teach  us  to  reason  thus  :  Gregory  Xazianzene's  wife  was  a  helper  unto  him 
 before  his  conversion ;  ergo,  afterward  she  did  not  or  could  not  help  him  ? 
 But  this  is  one  of  your  greatest  graces  :  whatsoever  you  imagine  maj-  serve 
 you  to  any  advantage,  ye  take  it,  and  hold  it  as  your  own,  either  as  sufliciently 
 proved  because  you  speak  it,  or  else  as  confessed  by  yom-  adversary.  Then  you 
 spread  out  yoirr  banner,  and  blow  up  your  triumph,  and  make  yourself  mem-. 
 Xazianzene,  declaring  the  time  of  his  father's  infidehtj*  before  his  conversion, 
 saith  that  "his  wife,  being  a  christian  woman,  watched,  fasted,  sang  psalms,  and 
 prayed  for  her  husband,  and  was  careftil  for  him-."  Will  you  therefore  say, 
 that  after  he  was  once  converted  she  gave  all  over,  and  watched,  and  fasted,  and 
 sang  psalms  and  prayed  no  more  ?  ^'erily,  as  she  prayed  for  her  husband,  so  was 
 she  a  helper  to  her  husband,  not  only  while  he  was  an  infidel,  but  also  all^  the 
 time  of  his  hfe.  And  why  not  ?  What  wanted  there  in  her  ?  Good-will,  or  un- 
 derstanding ?  As  touching  good-will,  Xazianzene  compareth  her  with  Sara,  the 
 mother  of  all  faithful  women*,  and  saith  that  '"in  godliness  she  passed  all  others^." 
 Touching  her  skill  and  understanding  he  saith  :  "As  the  sun-beams  are  fair 
 and  clear  in  the  moraing,  and  grow  brighter  and  warmer  towards'^  noon,  even  so  my 
 father's  wife,  shewmg  forth  the  pleasant  first -finiits  of  godliness  at  the  beginning, 
 afterward  shined  out  with  greater  hght"."  Thus  we  see  her  light  and  ability 
 grew  more  and  more,  and  increased  daily.  And  therefore  Xazianzene  saith  unto 
 her  in  the  end  of  the  same  oration :  "  You  take  it  not  well,  mother,  thus  to  be 
 counselled  at  my  hands.  I  blame  you  not.  For  you  yourself  have  given  coimsel 
 unto  many,  whom  long  time  hath  led  to  seek  your  wisdom-."  So  saith  St  Paul : 
 "I  beseech  thee,  faithful  yoke-fellow"  (^by  which  words  Ignatius^,  Clemens  Alex- 
 anckmusi",  and  Eusebius",  think  he  meant  his  wife),  "  help  those  women  that  have 
 laboured  with  me  in  the  gospel."  Thus  did  Gregory  Xazianzene's  wife :  she  was 
 godly  herself,  and  holp  others,  both  men  and  women,  with  her  godly  counsel. 
 She  converted  her  husband  from  infidehty :  she  converted  others:  she'-  brought 
 up  her  children  in  the  fear  of  God :  "  her  husband  gave  her  the  charge  in  de- 
 livering his  money  unto  the  poor^^."  And  yet  will  you  tell  us  that  she  was  no 
 helper  to  her  husband  ?  Or  that  her  husband  by  her  means  was  not  the  better 
 able  to  do  his  oflice  ?  It  shameth  me,  M.  Harding,  to  see  these  foUies.  \Miereas 
 Xazianzene  saith  "  she  was  a  helper  to  his  father,"  he  meaneth  not  only  the  time 
 
 ['  A  yewe,  1570.] 
 
 [-  ...  Trpo^yriiTTOviTav  fiev  tw  Qew  vvK-roi  Kai 
 ?i|Ue'pos,  Kai  Tap'  airrov  Tt]i>  (TcaTtjpiav  t^s  Ke<pa\v^ 
 aWovjiLeiniv  iv  •jroXAals  vrjarrciai's  koX  caKpviTi. — 
 Gregor.  Kaz.  Op.  Par.  177S-1&10.  Orat.  iriii.  11. 
 Tom.  I.  p.  337.  Conf.  p.  336.] 
 
 [»  At,  1570.] 
 
 [*  Id.  Orat.  ii.  103;  viii.  4;  sriii.  41.  pp.  59,  220, 
 361.] 
 
 ...du<p<rrepoii  [o'lKaxpeXela,  evae^eia]  avaaa^ 
 vucriaaca. — Id.  Orat.  XTiii.  8.  p.  335.] 
 [«  Toward,  1570,  1609.] 
 
 ['  Kai  KadaTrep  ijXios  ^currov  TaTs  kwSivaT^ 
 irpoa^dWiav  dtcTitri,  -rats  fie<rnpfipwaii  depfio^epos 
 VoTOTai  Kai  (paicpoTcpo;,  oirrai  Kai  av-n),  ov  fiiKpa 
 
 Ta  Ti}^  euce^etas  a7r'  ap\tj?  inrotpalpovera,  tw  Te- 
 Xetrraita  ipioTt  irXeov  e^eXap^ev. — Id.  ibid.  11. p.  .337.] 
 
 [®  'AyavaKTei^  vovdeTovfieiri) ;  tovto  eiratvui'  Kai 
 yap  TToWous  vevovdeTijKat,  otrous  o  voXv^  "^ovo^ 
 Id.  ibid.  43.  p.  362.] 
 Ifrnat.  Interp.  Epist.  ad  Philad.  cap.  iv.  in 
 Coteler.  Patr.  Apost.  Amst.  1724.  Vol.  U.  p.  77.] 
 
 [">  Clement.  Ales.  Op.  Oxen.  1715.  Stromat.  Lib. 
 VII.  6.  Tom.  I.  p.  53-5.J 
 
 ["  Euseb.inffist.Eccles.  Script.  Amst.  1695-1700. 
 Lib.  III.  cap.  XXX.  p.  £2.] 
 
 [1*  See,  1570.] 
 
 ...Ti;s  iirio6<7eu>s  t'e  to  irXei^TOv  Tri  €Kcivi]9 
 Xeipi  TrapvKcv,  K.  t.  X — Gregor.  Xaz.  Op.  Orat. 
 xriii.  21.  Tom.  I.  p.  343.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 415 
 
 Five  and  forty  — • 
 Marnago 
 
 helpetli. 
 
 of  his  infidelity,  but  generally  the  whole  course  of  all  his  life, 
 years  he  lived  a  bishop ;  and  all  that  while  she  Avas  his  helper. 
 
 "A  weak  flock,"  you  say,  "where  an  ewe^  beareth  the  bell."    This  proverb 
 might  better  become  a  sheep  of  Cotswould  with  his  bell;  for  the  help^^  that  we 
 speak  of  importeth  no  such  sovereignty,  "  nor  bearing  of  bells."    God  himself 
 saith ;  "  Let  us  make  Adam  a  helper  meet  for  him."    This  helper  was  his  wife  Gen.  a. 
 Eva :  yet  did  not  Eva  "  bear  the  bell."    St  Paul  saith :  "  Salute  you  Priscilla,  Rom.  xvi. 
 and  Aquila  her  husband,  that  are  my  helpers  in  Christ  Jesus  i^."    And,  as  I  have 
 alleged  before,  he  saith  to  his  own  wife :  "  Help  those  women  that  have  laboured  Phii.  iv. 
 with  me  in  the  gospel,  together  with  Clemens  and  others  my  helpers."    Yet,  I 
 trow,  ye  will  not  say  that  St  Paul  shall  come  behind ;  or  that  Clemens,  or  Aquila, 
 or  Priscilla,  or  his  own  wife,  or  any  other  woman  shall  "  bear  the  bell."  God 
 said  unto  Abraham  :  "  Hear  the  voice  of  Sara  thy  wife,  whatsoever  she  shall  say  Gen.  xxi. 
 to  thee."    She  shall  give  thee  good  counsel :  she  shall  help  thee.    Yet  the  sove- 
 reignty was  in  Abraham,  and  not  in  Sara :  neither  was  it  Sara,  but  Abraham,  that 
 "bare  the  bell." 
 
 Thus  to  cavil  at  God's  institution,  M.  Harding,  was  the  manner  of  the  old 
 condemned  heretics,  Marcion,  Valentinus  Tatius,  and  such  others,  in  whose 
 steps  you  cannot  tread  without  great  danger. 
 
 To  be  short,  the  resolution  hereof  is  this :  "  Better  it  is  to  marry  than  to 
 swelter  inwardly  with  filthy  affections."    St  Paul  saith  :  "  I  would  wish  all  men  to  i  cor.  vii. 
 be  as  I  am  myself  i'^.  But  every  man  hath  his  gift:"  one  of  chastity,  and  another 
 of  marriage.    Though  chastity  be  a  singular  gift  of  God,  yet  is  it  not  good  for 
 him  that  hath  not  the  gift  of  chastity.    St  Augustine  saith :  Aliquando  Jioc  expe-  Ad  Poiient. 
 clit,  aliquando  illud.     Nam  ilUs  qui  se  non  continent,  utique  eocpedit  rjM&ere'* :  xv."'  "^'  " 
 "  Sometime  chastity  is  good,  sometime  marriage.    But  to  them  that  contain  not 
 (that  is  to  say,  that  have  not  the  gift  of  chastity)  it  is  better  to  marry."  How- 
 beit  in   such  as  have  vowed  chaste  life  he  saith  "  it  is  neither  lawful  to 
 marry  nor  expedient."    But,  alas !  what  availeth  a  vow  of  chaste  life  without 
 chastity  ? 
 
 Indeed  marriage,  as  also  other     like  outward  things,  of  itself  is  neither  good 
 nor  ill,  but  as  it  is  used.    St  Paul  saith  :  "  If  the  virgin  marry,  she  sinneth  not :  i  cor.  vii. 
 he  that  marrieth  out  his  virgin  sinneth  not."    Therefore  Gregory  Nazianzene 
 saith :  Neutrum  horum,  nee  matrimonium  nec  ccelehs  vita,  j^^'orsus  aut  Deo  nos  Nazianz.  in 
 mundove  conciliat,  aut  a  Deo  aut  a  mundo  alienat ;  ut  alterum  natura  siia  omnino  Gorgoli!' 
 fugiendum  sit,  alterum  absolute  laudandum.   Animus  est  qui  et  virginitati  et  nuptiis  i"''**  '^"^f 
 recte  imperat-° :  "Neither  of  these  two,  nor  matrimony  nor  single  life,  doth  either  ^;'ee!;""^" 
 join  us  to  God  or  to  the  world,  or  withdraw  us  from  God  or  from  the  world ;  'I 
 that  the  one  ought  to  be  refused,  and  the  other  absolutely  and  of  itself  ought  to  '^"ulsei  Kal 
 be  praised.    It  is  the  mind  that  ruleth  both  marriage  and  virginity."  «u<TTi;<Tt 
 
 I  grant  there  be  more  occasions  of  let  and  hindrance  in  matrimony  than  in  ^ovolV 
 virginity,  and  specially  in  times  of  persecution.    The  natural  affection  of  wife  eo-Tii/  6  Kal 
 and  children  often  mollifieth  and  melteth  the  heart,  and  causeth  a  man  to  i^ape"^ 
 look  backward. 
 
 St  Ambrose  saith :  Bona . . .  vincula  nuptiarum ;  sed  tamen  vincula :  [eisz  vin- 
 cula,  tamen  vincula  caritatis{]  bonum  conjugium;  sed  tam.en  a  jugo  imciwrn^^ ;  Ambros.^de 
 "  Good  are  the  bands  of  matrimony ;  yet  are  they  bands.  And,  although  they  be 
 bands,  yet  are  they  bands  of  charity.  Conjugium,  'wedlock,'  is  good ;  yet  it  taketh 
 his  name  of  the  yoke." 
 
 This  is  that  tribulation  of  the  flesh  that  St  Paul  speaketh  of. 
 
 And,  albeit  these  cares  withdraw  and  oppress  the  mind,  as  I  have  said,  and 
 oftentimes  be  great  lets  to  godly  purposes ;  yet,  as  it  well  appeareth  by  these 
 
 ya/xti)  Kat 
 
 TWV. 
 
 ['■•  For  then  t)ie  help,  1570.] 
 ["  Jesu,  1570.J 
 
 Valentius,  1570.] 
 
 Meself,  1570.] 
 
 ...hoc  aliquando,  aliquando  illud  expedit.  Nam 
 ilHs  qua?  se  &c.— August.  Op.  Par.  1679-1700.  De 
 Conj.  Adult.  Lib.  i.  cap.  xv.  IC.  Tom.  VI.  col.  39C.] 
 
 Also  all  other,  1567.] 
 
 Gregor.  Naz.  Op.  Orat.  viii.  8.  Tom.  I.  p.  223.] 
 Ambros.  Op.  Par.  1086-90.  Lib.  de  Virgin, 
 cap.  Ti.  33.  Tom.  II.  col.  221.  The  words  in  brackets 
 are  not  admitted  by  the  Benedictine  editors  into  the 
 text,  but  are  mentioned  in  a  note  as  sanctioned  by 
 MS.  authority.] 
 
416 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 3Lirriage 
 helpeth. 
 
 Chrysost.  in 
 1  Epist.  ad 
 Tim.  Horn. 
 10. 
 
 Chrysost. 
 contr.  Jud. 
 et  Gent,  et 
 Hffiret.  Tom. 
 in.  p.  3t3. 
 
 Chrysost.  in 
 Esaf.  in  ilia 
 verba,  Vidi 
 Dorainum, 
 Tom.  I. 
 Hom.  4. 
 
 August,  in 
 Quaest.  Nov. 
 et  Vet.  Test. 
 Quaest.  127. 
 
 Niceph.  Lib. 
 xi.  cap.  xix. 
 
 August,  de 
 Bon.  Conjug. 
 cap.  xi. 
 
 Nazianz.  in 
 
 Funer. 
 
 Gorgon. 
 
 examples  of  Gregory  Nazianzene  and  Spiridion,  in  a  godly  man  they  hinder 
 nothing.  Neither  was  this  any  such  singular  privilege,  as  M.  Harding  ima- 
 gineth,  granted  only  to  these  two  bishops,  Gregory  and  Spiridion,  and  to  none 
 other. 
 
 St  Chrysostom  saith,  not  only  generally  of  all  men,  but  also  speciaUj-  of 
 priests  and  bishops :  Quamvis^  nuptice  plurimum  difficultatis  in  se  habeant,  ita 
 tamen  assumi  possunt,  vt  perfection  vitce  impedimento  non  sint^ :  "Notwithstand- 
 ing marriage  have  much  trouble  in  itself,  yet  may  it  so  be  taken  (and  used)  that 
 it  shall  be  no  hindrance  to  perfect^  life."  Again  he  saith:  Ne  excuses  te  propter 
 nuptias :  Dominus  tuus  nuptiis  interfuit,  et  nuptias  cohonestavit :  et  tu  nuptias 
 arguis  ;  et  dicis  nuptias  esse  impedimentum  ad  pietatem?  Nullum  enim  ad  pie- 
 tatem  est  ohstacidum.  Vis  cognoscere,  quod  nihil  obsit  habere  uxorem  et  liberos  ? 
 Moses  nonne  uxorem  habuit  et  liberos?  Vide  et  Petrum^  columnam  ecclesice,  quod 
 et  ipse  uxorem  habuit.  Ne  accuses  nuptias^:  "Excuse  not  thyself^  by  thy  mar- 
 riage. Thy  Lord  was  at  the  marriage-feast,  and  honoured  marriage  with  his 
 presence.  And  yet  dost  thou  blame  marriage  ?  And  sayest  thou  that  marriage 
 is  an  hindrance  unto  godliness  ?  I  tell  thee  maniage  is  no  manner  hindrance 
 unto  godliness.  Wilt  thou  know"  that  it  hindereth  not  to  have  wife  and  children? 
 Had  not  Moses  wife  and  children  ?  Behold  Peter,  a  pillar  of  the  church  :  he  had 
 a  wife.    Therefore  find  no  fault  with  man-iage." 
 
 Again,  writing  upon  these  words  of  the  prophet  Esay,  Vidi  Dominum,  4"C.,  he 
 saith  thus:  Quis  ista  loquitur?  Esaias  ille  spectator  coslestium  seraphim,  qui  cum 
 conjuge^  commercium  habuit,  nec  tamen  extinxit  gratiam^ :  "  Who  speaketh  these 
 words  ?  Esaias,  the  beholder  of  the  celestial  seraphims,  who,  notwithstanding  he 
 had  company  with  his  wife,  yet  he  quenched  not  the  grace  of  God."  Again : 
 Filium  habebat  et  uxorem;  ut  intelligas  non  esse  malas  nuptias,  sed  malam  esse 
 scortationem^^ :  "Esay  had  a  son  and  a  wife;  that  thou  maj'est  understand  that 
 marriage  is  not  ill,  but  that  fornication  is  ill."  And  again  :  Num^^  obstabat  matri- 
 monium?  Adjutrix  tibi  data  est  uxor,  non  insidiatrix:  "  \\Tiat,  did  marriage  hinder 
 thee  ?  No,  Thy  wife  is  given  to  thee  ^-  to  be  thy  helper,  and  not  to  deceive 
 thee." 
 
 Likewise  saith  St  Augustine  :  Sanctissimus  Samuel  filios  genuit :  non  tamen 
 justitice  sum  merita  minuit : . . , .  Zacharias  sacerdos,  vir  Justus,  in  senectute  sua  .. . 
 genuit  filium, ..  .Qua  ergo  ratione  accusatur,  quod  minime  obesse  probatur^^  ?  "Most 
 holy  Samuel  begat  children,  and  yet  nothing  abated  the  merits  of  his  righteous- 
 ness. Zacharias  the  priest  in  his  old  age  begat  a  child.  Wherefore  then  is  that 
 thing  accused  that  is  proved  to  do  no  manner  hirrt?" 
 
 Nicephorus,  writing  of  Gregory,  St  Basil's  brother,  the  bishop  of  Nyssa,  saith 
 thus :  Quamvis  haberet  conjugem,  aliis  tamen  in  rebus  non  cessit  fratri  ^* : 
 "Although  he  had  a  wife,  yet  in  other  things  he  was  nothing  inferior  to  (St 
 Basil)  his  brother." 
 
 St  Augustine  saith,  as  he  is  alleged  before :  Sancta  sunt . . .  etiam  corpora 
 conjugatorum  fidem  sibi  et  Domino  servantium^^ :  "  \Mi ere ^®  married  people  keep 
 their  faith,  both  to  themselves  and  to  God,  their  bodies  be  holy." 
 
 Likewise  Nazianzene :  Etiam  ilia  quce  nupsit,  et  de  iis  quce  sunt  mariti,  et  de 
 iis  quce  sunt  Domini,  sollicita  est,  ut  sit  sancta  et  corpore  et  spiritu^' :  "Even  she 
 that  is  married  is  careful,  both  for  the  things  that  pertain  to  her  husband, 
 and  also  for  the  things  that  pertain  to  God,  that  she  may  be  holy  both  in 
 body  and  spirit." 
 
 ['  Saith  generally  of  all  men  :  Quamvis,  1567.] 
 
 [2  Chrysost.  Op.  Par.  1718-38.  In  i.  Epist.  ad 
 Tim.  cap.  iii.  Hom.  x.  Tom.  XI.  pp.  599,  600.  Conf. 
 Op.  Lat.  Basil  1547.  Tom.  IV.  col.  1480.] 
 
 P  Perfite,  1567,  1570.] 
 
 [1  Petram,  1609.] 
 
 [5  Id.  Contr.  Jud.  et  Gent,  et  Haer.  Hom.  Tom. 
 I.  p.  821.    This  homily  is  spurious.] 
 [6  Theeself,  1567,  1570.] 
 P  Knew,  1570.] 
 [8  Conjugio,  1.567,  1570.] 
 P  Id.  in  illud.Vidi  Dom.  Hom.  iv.  Tom  .VI.  p.  123.] 
 
 [><>  Id.  ibid.]  Non,  1570.] 
 
 ['-  Given  thee,  1567.] 
 
 ['3  August.  Op.  Par.  1679-1700.  Quaest.  ex  utroq. 
 mixt.  Quaest.  cxxvii.  Tom.  III.  Append,  col.  142.] 
 
 Xiceph.  Call.  Hist.  Eccles.  Lut.  1630.  Lib.  xi. 
 cap.  xix.  Tom.  II.  p.  137.] 
 
 ['5  August.  Op.  De  Bon.  Conj.  cap.  xi.  13.  Tom. 
 VI.  coL  327.] 
 
 [>6  Whereas,  1567.] 
 
 ["  Gregor.  Naz.  Op.  Par.  1778-1840.  Orat.  viii. 
 8.  Tom.  I.  p.  222.  It  is  the  sense  of  the  passage, 
 and  not  precisely  the  words,  that  is  here  given.] 
 
 I 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 417 
 
 Likewise  St  Ambrose :  Videmus  virgines  de  secnlo  cogitare ;  et  matrimonio  ^j^^- — ^ 
 junctos  dominicis  studere  operibus^^ :  "We  see  both  virgins  careful  for  the  world;  jj^!]'^"fj^^ 
 and  married  men  careful  for  the  works  of  the  Lord."  , 
 
 There  be  troubles  in  marriage :  it  cannot  be  denied.    But  so  be  there  also  f^cyr^vii  " 
 troubles  in  single  life ;  specially  to  them  that  fear  the  judgments  of  God,  and 
 have  not  the  gift  of  chastity. 
 
 But  Chrysostom  saith :  Matrimonium  non  solum  nihil  nobis  obstat  ad  pliiloso-  ^'"^'g*^^'" 
 phandum  Deo,  si  voluerimus  esse  sobrii,  sed  et  magnam  adfert  consolationem :  com-  21. 
 primit  enim  insanum  naturce  impetum;  nec  Uirbari  sinit,  quasi  mare,  sed  ejfficit  ut 
 scaplia  feliciter  in  portnm  appellat.  Et  ideo  Dens  consolationem  hanc  tribuit 
 humano  generi^^ :  "Marriage  not  only  hindereth  nothing  towards  the  knowledge 
 and  service  of  God,  if  we  will  be  sober,  but  also  bringeth  us  great  comfort.  For 
 it  oppresseth  the  raging  fury  of  nature,  and  sufFereth  us  not  to  be  dashed  and 
 tossed  as  the  waves  of  the  sea ;  but  causeth  that  our  ship  may  luckily  arrive  into 
 the  haven.    And  for  that  cause  hath  God  given  this  comfort  unto  mankind." 
 
 Therefore  Gregory  Nazianzene  saith  :  Nuptice  sunt  landabiles  propter  earn  quce  Nazianz.  in 
 in  nuptiis  est  animi  tranquillitatem^^ :  "Marriage  is  worthy  of  praise,  for  the  quiet-  Gorgon, 
 ness  and  contentation  of  mind  that  is  in  marriage."  fiia  t^s  ti/ 
 
 o  yafjiu)  €va- 
 
 To  be  short,  Clemens  Alexandrinus  saith :  Hahet,  ut  castitas,  ita  etiam  mati 
 monium,  propria  munera  et  ministeria,  quce  ad  Dominum  pertinent"^^ :  "As  well  s'rcmau 
 matrimony  as  also  chastity-^  hath  either  of  them  their  peculiar  offices  pertaining 
 unto  God." 
 
 And  Chrysostom  saith  :  Ne  quis  prcetexat  uxorem,  vel  liberos,  S^-c.  Hcec  excusatio, 
 hie  prcetextus,  diaboli  sunt  insidice-^:  "Let  no  man  make  his  excuse  by  his  wife, 
 or  children,  &c.  This  excuse  and  this  pretence  is  the  craft  and  deceitfulness  of 
 the  devil."  Thus,  M.  Harding,  to  conclude  with  Chrysostom's  words,  the  ground 
 and  foundation  of  your  doctrine  in  this  behalf  "  is  the  craft  and  deceitfulness  of 
 the  devil." 
 
 These  things  considered,  I  doubt  not  but  of  your  courtesj'  ye  will  take  back 
 your  fittons  unto  yourself.  The  conclusion  and  sum  of  yom-  whole  talk  is  this  : 
 "  Spiridion  served  God  never  the  worse  notwithstanding  he  had  a  wife  ;  and 
 marriage  is  no  let  or  hindi-ance  to  perfect godliness." 
 
 The  Apology,  Chap,        Division  3. 
 
 Further  we  say  that  the  same  law,  which  by  constraint  taketh  away  j^^J^J^^ij^ 
 this  liberty  from  men,  and  compelleth  them  against  their  wills  to  live  of  Devils 
 
 single,  is  "the  doctrine  of  devils,"  as  Paul  saith  ;  and  that,  ever  sithence^^  — *  ' 
 
 the  time  of  this  law,  a  wonderful  uncleanness  of  life  and  manners  in  God's 
 ministers,  and  sundry  horrible  enormities,  have  followed,  as  the  bishop  of 
 Augusta as  Faber^^,  as  Abbas  Panormitanus^^  as  Latomus,  as  the  Tri- 
 partite work  which  is  annexed  to  the  second  tome  of  the  councils,  and 
 other  champions  of  the  pope's  band,  yea,  and  as  the  matter  itself  and  all 
 histories  do  confess. 
 
 For  it  was  rightly  said  by  Pius  the  Second,  bishop of  Rome,  "  that  he 
 saw  many  causes  why  wives  should  be  taken  away  from  priests ;  but  that 
 
 ['8  Ambros.  Op.  Par.  1C8C-90.  Comm.  in  i.  Epist. 
 ad  Cor.  cap.  vii.  t.  35.  Tom.  II.  Append,  col.  137 ; 
 where  junc<cts.] 
 
 ['^  Chrysost.  Op.  In  iv.  cap.  Gen.  Horn.  xxi. 
 Tom.  IV.  pp.  186,  7.j 
 
 [^0  Gregor.  Naz.  Op.  Par.  1778-1840.  In  Laud. 
 Gorg.  Orat.  viii.  8.  Tom.  I.  p.  222.] 
 
 [2'  Clement.  Alex.  Op.  Oxon.  1715.  Stromat.  Lib. 
 111.  12.  Tom.  I.  p.  64G.] 
 
 ["  As  chastity,  1567.  J 
 
 Chrysost.  Op.  Cont.  Jud.  et  Gent,  et  Ha;r. 
 Horn,  Tom.  I.  p.  821.] 
 
 [jewel,  III.] 
 
 j  Perfite,  1567,  1570.]         ["  Since,  Conf.] 
 
 See  below,  pages  424,  6,  7.] 
 j  J.  Fabr.  Stapul.  Comm.  in  Paul.  Epist.  Par. 
 
 1531.  Lib.  X.  cap.  iii.  fol.  ICO.  See  Vol.  II.  page  993, 
 :  note  13.] 
 
 !       [28  Panorm.  sup.  Tert.  Decretal.  Lugd.  1534.  Do 
 Cleric.  Conj.  Tit.  iii.  cap.  6.  fol.  16.  See  below,  page 
 1  423.] 
 
 I  Opusc.  Tripart.  Lib.  iii.  cap.  vii.  in  Crabb. 
 
 I  Concil.  Col.  Agrip.  1551.   Tom.  II.  p.  1002.  See 
 below,  page  426.J 
 
 A  bishop,  Conf.J 
 
 27 
 
41S 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 p^^J^^;^  he  saw  many  more  and  more  weighty  causes  why  they  ought  to  be  re- 
 ofDevils.  stored  to  them'  again-." 
 
 •  Manifest 
 untruth. 
 Foral!  ]iriests 
 are  restrained 
 from  mar- 
 riage ;  and 
 priests  be 
 men. 
 
 »  Untruth. 
 For  these  be 
 the  words  of 
 the  apostles* 
 canons" : 
 Episcopits, 
 aut  presby- 
 ter, aut 
 di aeon  us, 
 vxojrm  sitam 
 prirle.ttii  re- 
 tiiiintiis  ne 
 ahjiciot;  aut 
 si  ahjecerit, 
 a  commu- 
 nione  seijre- 
 getur.  Can.  5. 
 '  Untruth : 
 read  the  an- 
 swer. 
 
 M.  Harding 
 foully  mis- 
 taketh  the 
 council. 
 
 M.  H.\KDrN'G. 
 
 There  is  ^no  laid  in  the  church  that  by  constraint  taJceth  away  from  men  liberty 
 to  man-y.    For  St  Paul's  tcorcls  be  plain:  "  If  thou  take  a  wife,  thou  ^^^^ 
 sinnest  7iot."  And  likewise If  a  virgin  marry,  she  sinneth  not."   But,  if 
 any  i^ersons  have  of  their  own  will  and  devotion  voiced  to  God  chastity,  Vohtntary  vow 
 the  same  have  imbarred  themselves  of  this  general  liberty,  and  by  their  Tyo%he'colt"' 
 voluntary  promise  have  bound  themselves  never  to  marry.    And  in  such, 
 not  only  marriage  itself,  but  also  a  will  to  marry  is  damnable ;  as  St  Paul  saith  of 
 widows  which  have  vowed  to  live  chaste,  that  they  "have  their  damnation  (not for  that 
 they  marry,  but)  for  that  they  ivill  marry."   If  the  gospellers  allege  against  this  doc- 
 trine the  words  of  St  Paul,  "  If  a  virgin  marry,  she  sinneth  not;"  toe  icor.vu. 
 answer  u-ith  Chrysostom  and  other  fathers,  that  "a  virgin  by  a  voiv  of  chastity  dedi- 
 cated to  God,  if  she  marry,  doubtless  she  sinneth  much,  for  that  beside  Christ  she 
 hath  surmarried  an  advouterer^."  If  they  object,  "It  is  better  to  marry  than  to  burn" 
 let  St  Ambrose  answer,  ivho  saith  that  "  this  saying  pertaineth  to  her  that  Ad  virg.Laps. 
 hath  not  promised,  to  her  that  is  not  yet  veiled*."  ,  . .  And  by  restraining 
 them  from  marriage,  the  church  useth  7io  tyranny;  nor,  if  it  teach  that  such  ought  to 
 forbear  marriage,  is  that  to  be  accounted  the  doctrine  of  devils,  but  of  the  Holy  Ghost, 
 u'herebymen  are  kept  from  ivilful  damnation.    To  forbid  marriage  ivholly,  nie  doctrine  of 
 universally,  and  altogether,  that  is  the  doctrine  of  devils.    But  to  judge 
 marriage  for  some  state  and  order  of  less  convenience  than  the  single  life,  or  after 
 vow  of  chastity  made  to  require  perpetual  continency,  this  is  not  the  doctrine  of 
 devils:  for  St  Paul  himself  did  both.    If  these  defenders  tcill  not  admit  this  answer, 
 and,  being  loth  to  forsake  their  Jieshly  pleasure,  preterul  to  be  moved  ivith  the  autho- 
 rity of  St  Paid,  who  calleth  the  forbidding  of  marriage  the  doctrine  of  devils;  I  send 
 them  to  St  Augustine  for  an  answer,  in  his  thirteenth^  book,  and  sixth  chapter, 
 against  Faustus  the  Manichee;  where,  for  a  sufficient  solution  of  their  objection,  they 
 shall  find  these  plain  ivords:  Ille...prohibet,  qui  hoc  malum  esse  dicit ;  non  qui  huic 
 bono  aliud  melius  anteponit'':  that  is  to  say:  " He forbiddeth  {marriage)  which  saith 
 it  is  evil;  not  he  which  preferreth  another  better  thing  before  this  good  thing.". . . 
 
 Now,  that  I  may  shew  in  what  time,  and  by  what  persoiis,  this  laiv  of  single  life 
 teas  ordained,  for  brevity's  sake  Iicill  content  myself  with  tritness  of  one  only  council, 
 which  is  the  second  council  of  Carthage,  holden  in  the  time  of  Valentinian  and  Theo- 
 dosius  the  emperors;  where  tve  find  that  this  order  was  taken  ^by  the  apostles 
 themselves,  and  that  the  antiquity  obsen'ed  and  kept  the  same.  The  tcords  of  the 
 council  be  these,  canone  2. 
 
 Aurelius  episcopus  dixit,  &c.  ®:  "  Aurelius  the  bishop  said:  fMiereas  in  the 
 council  before  this  it  was  treated  of  the  rule  of  continence^  and  cJiastity,  these  three, 
 degrees  through  their  consecrations  be  annexed  to  chastity  by  a  certain  decree  written, 
 to  ivit,  bishops,  jyriests,  and  deacons;  trhom  it  is  thought  good,  as  it  becometh  the 
 holy  prelates  and  priests  of  God,  and  likewise  Levites,  or  such  as  attend  upon  holy 
 sacraments,  to  be  continent  and  chaste  in  every  condition,  to  the  intent  they  may 
 simply  obtain  that  they  pray  to  God  for;  that  we  keep  and  observe  that  which  ''the 
 apostles  have  taught,  and  tlie  antiquity  hath  kept."    Lo,  sir  defender. ... 
 
 ['  Restored  them,  Conf.] 
 
 [»  Plat.  De  Vit.  Pont.  Col.  1.551.  Pins  11.  p.  29.3.] 
 
 yeXiav  Sia<j)0apei(ra,  /xoixei'as  jfeipow  e-rdX/ui/O'fi'. — 
 Chrysost.  Op.  Par.  1718-38.  De  non  iterand.  Conj. 
 Tom.  I.  p.  3o3.    See  before,  page  38G,  note  8.] 
 
 [''  Hoc  dictum  ad  non  [jollicitam  pertinet,  ad 
 
 nondum  velatam  Ambros.  Op.  Par.  1686-90.  De 
 
 Laps.  Virg.  cap.  t.  21.  Tom.  11.  col.  310.] 
 Thirtieth,  Conf.] 
 
 ["  August.  Op.  Par.  1679-1700.  Contr.  Fatist. 
 Lib.  XXX.  cap.  vi.  Tom.  Till.  col.  448.] 
 
 ['  Can.  Apost.  5.  in  Concil.  Stud.  Labb.  et 
 Cossart.  Lut.  Par.  1671-2.  Tom.  I.  col.  25.J 
 
 Aurelius  episcoptis  dixit:  Quum  in  praeterito 
 coneilio  de  continentise  et  castitatis  moderamine 
 tractaretur,  gradus  isti  tres,  conscriptione  quadam 
 castitatis,  per  consecrationes  annexi  sunt.  Episcopos, 
 inquam,  presbyteros,  et  diaconos  ita  placuit,  ut  con- 
 decet  sacrosanctos  antistites,  et  Dei  sacerdotes,  nec- 
 non  et  Levitas,  vel  qui  saeramentis  divinis  inserviunt, 
 continentes  esse  in  omnibus,  quo  possint  simpliciter, 
 quod  a  Deo  postulant,  impetrare,  ut  quod  apostoli 
 docuerunt,  et  ipsa  servavit  antiquitas,  nos  quoque 
 
 custodiamus  Concil.  Carth.  ii.  cap.  2.  in  Crabb. 
 
 Concil.  Col.  Agrip.  1551.  Tom.  1.  p.  424.] 
 
 Continency,  Conf.  and  Def.  1567,  1570,  1609.] 
 
 A 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 419 
 
 What  if  the  bishop  of  Augusta  find  fault  with  priests'  lives  ?    {Wliich  Augusta  Doctrine 
 and  tvhich  bishop  there  ye  mean  I  know  not,  neither  icell  can  I  Jcnow,  except  I  saio  of  Devils. 
 your  note-book.)    What  if  the  abbat  Panormitane,  what  if' one  Faber,  and  one  Lato-  '     "  ' 
 tnus,  men  of  our  time,  I  troir,  and  that  zealous  man  which  wrote  the  little  tripartite 
 treatise  annexed  to  the  Lateran  council,  whatsoever  he  was — ivhat  if  all  these,  I  say, 
 moved  with  a  zeal,  and  being  desirous  of  the  clergy's  reformation,  lamentably  complain 
 of  their  loose  life  ?    WJiat  then  ? . . . 
 
 Get  you  fairer  painted  and  better  filled  boxes  than  these  be,  or  else  shall  ye  all  be 
 taken  for  j)oor  pothecaries.  ... 
 
 Touching  Pius, . . .  in  Platina  ye  shall  find  these  words  for  one  of  that  pope's 
 sayings :  Sacerdotibus  magna  ratione  sublatas  nuptias,  majori  restituendas  videri^^: 
 as  much  to  say  in  English,  'Hhat  marriage  ivas  taken  from  priests  ivith  great  reason, 
 and  that  it  seemed  it  were  to  be  restored  again  with  greater."    This  saying  reporteth 
 not  that  ivives  were  taken  away  from  priests,  as  you  report,  neither  that  ivives  ought 
 to  be  restored  to  priests  again.  '^It  spealceth  only  of  marriage,  which,  as  before  a  man  "lA  sageex- 
 enter  into  holy  orders,  no  vow  being  made,  is  lawful;  so  by  orders  taken,  a  voiv  o/'^h'at'h'ad 
 chastity  being  solemnly  made,  is  utterly  unlawful.    If  this  saying  had  made  so  much  Pius'  mean- 
 for  your  pretensed  marriage  as  ye  woidd  men  to  believe,  'ye  would  7iever  have  falsified  ^"frntrnth. 
 it  by  such  change  of  ivords.   Whether  it  be  more  expedient  such  as  come  to  the  clergy  f^h  'l&uhe'^ 
 to  be  required  to  lead  the  single  life,  and  to  bind  themselves  thereto  by  voivs,  or  to  woum'notso 
 enjoy  tJie  common  liberty  of  marriage,  ^that  we  leave  to  the  church  to  discuss  a/i"  touched'f™ 
 
 order.  ...  !  Now  at 
 
 ,  last  the  doc- 
 
 If  Pius  saw  many  weightier  causes  for  priests  to  have  wives  than  for  their  single  [^'^^^^^^ 
 life,  as  ye  pretend  he  did,  why  did  not  he,  or  you  in  his  stead,  shew  us  what  and  how 
 substantial  they  be  ?    If  they  be  no  better  than  you  and  your  fellows  have  uttered  in 
 your  sermons  and  writinqs  hitherto,  they  are  not  ivorth  ^a  pipped  nut.    This  saiiinq  eMiravero 
 oj  Pius  IS  well  to  be  weighed  and  scanned. . .  .  piaceani. 
 
 THE  BISHOP  OF  SAKISBtJRY. 
 
 Whosoever  shall  well  consider  the  fruits  that  have  grown  of  this  tree,  may 
 easily  judge  by  whom  it  was  planted.  Certainly  St  Paul,  when  he  had  given  rules 
 touching  the  clergy,  that  bishops  and  deacons  should  be  the  husbands  of  one  wife, 
 immediately  afterward,  in  the  same  tenor  and  coui'se  of  speech,  saith  thus  :  "  The  '  Tim.  w. 
 Spirit  saith  plainly  that  in  the  later  times  some  shall  depart  from  the  faith, 
 giving  ear  unto  lying  spirits,  and  to  the  doctrine  of  devils,  uttering  lies  under 
 hypocrisy,  having  their  conscience  burnt  with  a  hot  iron  (and  thereby  made 
 unsensible),  forbidding  marriage,"  &c.  Here  we  are  taught  by  the  Spirit  of  God 
 that  "forbidding  of  marriage  is  the  doctrine  of  devils 'V 
 
 But  M.  Harding  saith  "  there  is  no  law  in  the  church  to  restrain  marriage : 
 and  that  marriage  is  not  now  condemned  by  him  and  others of  that  side,  and 
 thought  unlawful  universally  in  all  men  (for  that,  he  saith,  was  the  heresy  of 
 Valentinus,  Marcion,  Montanus,  and  others),  but  only  forbidden  and  thought  un- 
 lawful in  a  few."  By  this  answer  M.  Harding  may  seem  to  make  himself  some- 
 what better  than  was  Valentinus  and  Marcion  and  other  old  heretics.  But 
 further  to  help  him,  and  thoroughly  to  clear  his  doctrine,  it  will  not  serve.  It  is 
 a  common  known  rule  in  the  schools  :  Magis  et  mintis  non  mutant  speciem.  Verily, 
 as  he  that  killeth  but  a  few  men  is  called  a  man-killer ;  even  so  he  that  con- 
 demneth  marriage  in  a  few  must  likewise  be  called  a  condemner  of  marriage. 
 Neither  doth  St  Paul,  when  he  prophesieth  hereof,  say  that  some  should  condemn 
 all  kind  of  marriage  universally  in  all  manner  of  men  ;  but  only  he  saith  "  there 
 shall  be  some  that  shall  forbid  marriage ;"  as  the  bishops  of  Rome  have  done'^. 
 
 Neither  did  all  heretics  condemn  marriage  in  one  sort.  For  some  of  them 
 condemned  it  generally,  and  thoroughly,  and  altogether;  some  others  of  them 
 condemned  it  only  in  a  few,  even  as  M.  Harding  and  his  fellows  do.  For  thus 
 St  Augustine  writeth  of  the  heretics  named  the  Manichees  :  Auditores  . . .  qui  appel-  ^"j^'t;^ 
 
 [I"  Plat.  De  Vit.  Pont.  Pius  II.  p.  295.] 
 ["  And,  Conf.  and  Def.  15C7.] 
 ['2  Latter,  lG09.j 
 
 ['3  This  sentence  is  not  in  15G7.] 
 [i<  Other,  1567.] 
 
 [■''  These  seven  words  are  not  in  15C7.] 
 
 27—2 
 
420 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Chrysost.  in 
 Op.  Imperf. 
 Horn.  1. 
 
 Hieron.  adv. 
 Jovin.  Lib.  i, 
 
 Dist.  82. 
 Proposuisti, 
 
 Eom.  viii. 
 Tit.  i. 
 
 lantnr  apud  eos,  et  carnibus  vescuntur,  et  agros  colunt,  et,  si  voluerint,  uxores 
 hahent.  Quorum  nihil  faciunt  [///i]  qui  rocantur  electi^:  "  They  that  among  them 
 be  called  the  hearers'^  do  both  eat  flesh,  and  till  the  ground,  and  marry  wives  too, 
 if  they  list.  But  no  such  thing  may  they  do  that  be  called  electi."  The  auditors 
 or  hearers  among  the  Manichees  were  as  the  lay-people :  the  electi  or  chosen  were 
 as  the  clergy.  These  heretics  the  Manichees  condemned  marriage,  not  generally 
 in  all  sorts  and  degrees  of  men,  but  only,  as  M.  Harding  doth,  in  a  few.  Yet  were 
 they  heretics  notwithstanding,  and  their  doctrine  was  the  "  doctrine  of  devils." 
 Ausust.de  St  Augustine  saith  unto  them,  as  he  would  also  say  unto  M.  Harding  :  Non . . . 
 u'b.  n.^caj).'  concubitum,  sed,  ut  longe  ante  ab  aj)ostolo  dictum  est,  Vere  nuptias  prohibetis^: 
 "  Ye  forbid  not  copulation  (or  concubines),  but  even  as  the  apostle  prophesied 
 long  before,  Verily  and  indeed  ye  forbid  marriage"  (albeit  it  were  but  in  a  few). 
 
 All  this,  M.  Harding,  notwithstanding,  that  it  may  plainly  appear  whose  doc- 
 trine ye  teach,  it  shall  be  good,  and  not  from  the  purpose,  briefly  to  disclose  some 
 part  of  it.  And  here,  to  pass  over  these  words  of  Chrysostom,  Hcec  ipsa  con- 
 junctio  maritalis^  malum  est  ante  Deum^;  "  This  very  copulation  of  man  and  wife 
 is  evil  before  God ;"  and  these  of  St  Hierome,  Quamdiu  impleo  mariti  officium, 
 non  impleo  officium  Christiani^;  "  As  long  as  I  do  the  duty  of  a  husband,  I  do  not 
 the  duty  of  a  Christian ;"  and  other  like  sayings  and  authorities  before  alleged ; 
 pope  Innocentius,  in  the  condemnation  of  marriage,  saith  thus:  Qui... in  came 
 sunt,  Deo  placere  non  possunt'':  "They  that  be  in  the  flesh  (that  is  to  say,  in 
 marriage)  cannot  please  God."  And  to  this  purpose  he  allegeth  these  words  of 
 St  Paul :  *'  To  the  clean  all  things  are  clean ;  but  to  the  filthy  and  infidels 
 (whereby  the  same  pope  Innocentius*  understandeth  married  people)  nothing  is 
 clean ;  but  both  their  mind  and  their  conscience  is  defiled."  Pope  Siricius  calleth 
 Dist. 82.  marriage  vitium,  luxuriam,  fcedas  cupiditates^,  "vice,  lecherj^  and  filthy  lusts." 
 copusDiai.i.  One  of  your  late  English  doctors  of  Lovaine  saith  that  the  whole  east  church, 
 Grfecos  solos  maintaining  the  lawful  marriage  of  priests,  evermore  continued  there  from  the 
 dieitt^""''"  apostles'  time  until  this  day,  maintaineth  and  continueth  a  school  of  filthiness 
 giltrotl!^^'  Further,  you  may  remember  that  this  rule  is  written  in  a  book  of  your  own 
 const  othon.  doctrinc,  and  is  given  in  secret,  as  a  special  lesson  unto  your  clergy :  Si  non  caste, 
 fugamiura™'  ^^^^^Ti  cawie";  "  If  thou  deal  not  chastely,  yet  deal  charily." 
 
 m Gloss.  From  whence  had  you  this  doctrine,  M.  Harding?    Who  set  it  first  abroach  ? 
 
 Who  taught  it  ?  Who  confirmed  it  ?  Who  allowed  it  ?  If  ye  can  say  it  is  not 
 the  "  doctrine  of  the  devil,"  yet  verily  I  believe  ye  cannot  say  it  is  in  any  point 
 like  the  "  doctrine  of  God."  St  Hierome,  having  occasion  to  speak  of  antichrist, 
 saith  thus:  Simulabit  castitatem,  ut  plurimos  decipiat^^:  "He  shall  make  a  counter- 
 feit shew  of  chastity,  that  he  may  deceive  many."  Even  so  St  Paul  saith :  Ha- 
 hentes  speciem  pietatis,  virtutem  autem  ejus  abnegantes :  "  Having  a  colour  of 
 godliness,  but  the  power  thereof  denying  utterly." 
 
 But,  somewhat  to  relieve  yourself,  ye  allege  these  words  of  St  Augustine :  Ille 
 . . .  prohihet  matrimonium,  qui  illud  malum  esse  dicit;  non  qui  huic  bono  aliud  melius 
 anteponit^^:  "He  forbiddeth  marriage  that  saith  marriage  is  evil;  and  not  he 
 that  before  this  thing,  being  good,  setteth  another  thing  that  is  better."  Here, 
 M.  Harding,  I  beseech  you  of  your  indifferent  judgment,  he  that  useth  your 
 words,  and  saith,  as  you  say,  "  They  that  live  in  matrimony  cannot  please  God  :" 
 ''they  be  filthy:"  "they  be  infidels  :"  "unto  them  nothing  is  clean:"  "their  whole 
 
 Hieron.  in 
 Daniel,  cap. 
 
 August, 
 contr.  Faust. 
 Lib.  XXX. 
 cap.  vi. 
 
 [>  August.  Op.  Par.  1679-1700.    Ad  Deuter. 
 Epist.  ccxxxvi.  2.  Tom.  II.  col.  848.] 
 [2  Called  hearers,  1567.] 
 
 P  Id.  de  Mor.  Manich.  Lib.  ii.  cap.  xviii.  65. 
 Tom.  I.  col.  739.] 
 ["  Martialis,  1570.] 
 
 [5  Chi^sost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  i.  ex  cap.  i.  Tom.  VI.  p.  xxiv.] 
 
 Hieron.  Op.  Par.  1093-1700.  Adv.  Jovin.  Lib. 
 
 1.  Tom.  IV.  Pars  ii.  col.  150.  See  before,  page  390, 
 note  1.] 
 
 Innoe.  in  Corp.  Jur.  Canon.  Lugd.  1021. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  Ixxxii.  can. 
 
 2.  col.  390.] 
 
 Same  Innocentius,  1507.J 
 Plurimos  sacerdotes...de  conjugibus  propriis... 
 Bobolem  didicimus  procreasse....Dicat  niibi  nunc, 
 quisquis  ille  est  sectator  libidinum,  praeceptorque 
 vitiorum  &c.— Syric.  in  eod.  ibid.  can.  3.  col.  397. 
 Conf.  can.  4.  col.  398.] 
 
 Copi  Dial.  Sex,  Antv.  1566.  Dial.  i.  cap.  xxiii. 
 p.  159;  where  Gracis  ipsis  quos  solos.] 
 
 ["  Const.  Othon.  ad  calc.  Gul.Lyndwood,Provinc. 
 Oxon.  1679.  De  Cone.  Cler.  Rem.  in  Annot.  p.  44.] 
 
 ['2  Hieron.  Op.  Comm.  in  Daniel.  Proph.  cap. 
 xiii.  Tom.  III.  col.  1131 ;  vv'here  simulet.] 
 
 ['^  August.  Op.  Contr.  Faust.  Lib.  xxx.  cap.  vi. 
 Tom.  Vlll.  col.  448.  See  before,  page  418.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 421 
 
 mind  and  conscience  is  defiled ;"  he  that  saith  "  matrimony  is  vice,  lechery,  and  '  rpj^p  ' 
 filthy  pleasure  ;"  saith  he  not  "  matrimony  is  an  evil  thing  ?"  Thus  you  say  :  thus  ^^postlcs' 
 you  write :  these  words  be  apparent  and  allowed  in  your  books,  even  in  those  Doctrine. 
 
 books  whereby  ye  would  have  us  to  order  and  to  direct  our  lives  and  manners.   .— ' 
 
 Briefly,  this  is  the  very  substance  of  your  doctrine  in  this  behalf.  Therefore, 
 even  by  St  Augustine's  judgment,  your  doctrine  is  "  the  doctrine  of  devils." 
 
 And,  whereas  ye  would  seem  not  utterly  to  condemn  the  state  of  matrimony, 
 "  but  only  to  set  single  life  before  it,  as  a  better  thing  before  a  good ;"  it  may 
 please  you  to  understand  that,  notwithstanding  a  thing  in  itself  be  best,  yet  is  it 
 not  therefore  universally  best  for  every  man.  For  notwithstanding  scarlet  be  the 
 fairest  of  all  colours,  and  the  face  the  fairest  part  of  all  the  body,  yet  I  reckon, 
 M.  Harding,  to  make  yourself  fair,  ye  would  not  have  your  face  died  in  scarlet. 
 
 Single  life,  for  many  causes,  is  the  best,  I  grant.  Yet  is  it  not  best  for  every 
 body,  but  only  for  him  that  hath  the  gift  of  chastity,  and  can  with  quiet  mind 
 and  upright  conscience  live  single ;  otherwise  matrimony  is  much  better.  And 
 therefore  God  hath  left  us  indifferently  free  to  both ;  that  whosoever  cannot  use 
 the  one  may  choose  the  other.  St  Paul  saith :  Volo  omnes  esse  sicut  meipsum : 
 "  I  would  every  man  would  live  single,  as  I  do."  But  he  addeth  withal  a  special  i  cor.  vU. 
 proviso:  Unusqvisque  proprium  donum  habet  a  Deo;  alius  sic,  alius  autem  sic: 
 "  Every  man  hath  his  own  gift  of  God ;  one  this,  another  that."  And  therefore 
 he  saith  further :  Although  single  life  be  the  better  state,  "  yet  whosoever  is  not 
 continent,  let  him  marry.  Better  is  it^*  to  marry  than  to  burn."  Although  other- 
 wise he  weigh  single  life  before  marriage,  yet  in  this  case  he  saith  it  is  better  to 
 marry  than  so  to  live^^  single. 
 
 M.  Harding  hereto  replieth  :  "  They  that  have  vowed  have  lost  this  liberty, 
 and,  by  St  Ambrose  and  St  Augustine's  judgment,  may  not  marry."  Hereof 
 I  have  partly  spoken  before  ;  and  partly  shall  have  occasion  offered  to  say  more 
 hereafter.  In  the  mean  season,  we  are  taught  here  by  M.  Harding  to  take 
 St  Paul's  words  by  the  top,  and  to  turn  them  quite  backward  i'^,  and  thus  to 
 frame  a  new  rule  of  life,  and  to  say,  contrary  to  St  Paul :  Melius  est  uri  quam 
 nubere :  "  It  is  better  to  burn  in  concupiscence  than  to  marry." 
 
 Yet  St  Augustine  saith,  even  of  them  that  have  vowed,  as  it  is  before  alleged : 
 Quce^''  nubere  volunt,  et  idea  non  nubunt,  qriia  impune  non  possunt,  .  .  .melius  nube-  Augnst.de 
 rent  quam  urerentur,  id  est,  quam  occulta  Jlamma  concupiscentio}  in  ipsa  conscientia  v'i?gin.  cap. 
 vastarentur^^ :  "  They  that  have  a  mind  to  marry,  and  yet  marry  not,  because  they 
 cannot  marry  without  reproach,  better  were  it  for  them  to  marry  than  to  burn ; 
 that  is  to  say,  than  with  the  privy  flame  of  their  concupiscence  to  be  wasted 
 in  their  conscience." 
 
 Further  M.  Harding  saith  :  "  This  order  of  single  life  was  taken  by  the  apostles 
 themselves ;  and  therefore,"  saith  he,  "  it  is  not  the  devil's,  but  the  apostles'  doc- 
 trine." If  this  be  true  indeed,  then  is  this  matter  thoroughly  concluded.  But 
 Avhere  was  this  order  taken  by  the  apostles  ?  By  tvhat  writing,  by  what  record, 
 by  what  tradition  may  it  appear  ?  Or  how  is  it  likely  that  the  apostles,  being 
 married  men  themselves,  would  force  other  men  to  live  single  ? 
 
 I  have  already  shewed  by  Ignatius,  by  Clemens,  by  Eusebius,  and  by  St  Am-  Ambros. 
 brose^",  that  the  apostles,  St  John  only  excepted,  were  all  married.    Clemens  ^ 
 saith  that  Peter  saw  his  own  wife  carried  by  the  ofiicers  to  suffer  death  for  Euseb.  Lib. 
 Christ's  sake,  and  cried  unto  her  comfortably  by  her  name,  "  O  woman,  remember  '^'u'^^'j,^*^' 
 the  Lord-',"    Ignatius,  St  John's  disciple,  saith:  Opto  Deo  dignus  inveniri, .  .  .  ii^ixv^ao 
 sicut  Petrus,  et  Paulus,  et  reliqui  apostoli,  qui  nuptiis  fuerunt  sociati,  qui  non  libi-  7mat  ad'""' 
 dinis  causa  sed  posteritatis  surrogandce  gratia  conjuges  habuerunt-^:  "  I  wish  to  be  I'"''"'*- 
 found  meet  for  God,  as  was  Peter,  and  Paul,  and  the  other  apostles  that  were 
 .  married,  and  not  for  pleasure,  but  for  posterity's  sake,  had  wives." 
 
 It  is,  15C7, 1570,1009.] 
 
 Than  to  live,  1.507.] 
 ['»  Backwards,  1507.]  Qui,  ICOO,  1011.] 
 
 ["  August.  Op.  De  Sanct.  Virgin,  cap.  xx.xiv. 
 34.  Tom.  VI.  col.  ,3,57.] 
 ['»  Was  order,  1,570.] 
 
 Ambros.  Op.  Par.  1080-90.  Comm.  in  Epist.  ii. 
 
 ad  Cor.  cap.  xi.  v.  2.  Tom.  II.  Append,  col.  198.  See 
 before,  page  392.] 
 
 [2'  Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  III.  cap.  xxx.  p.  82 ;  where  /uf'/uwijo-o  oS 
 ai/Tt).] 
 
 Ignat.  Interp.  Epist.  ad  Philad.  cnp.  !v.  in 
 Coteler.  Patr.  Apost.  Amst.  1724.  Vol.  II.  p.  77. J 
 
422 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The 
 Apostles' 
 Doctrine 
 
 Chrysost.  in 
 ead.  Horn. 
 
 1  Cor.  vii. 
 
 1  Tim.  iii. 
 Tit.  i. 
 Leo,  Epist. 
 «7. 
 
 Arobros.  in 
 1  Cor.  vii." 
 
 Canon.  5. 
 
 Hieron. 
 contT.  Jovin. 
 Lib.i. 
 
 Dist.  31. 
 Quoniam. 
 
 xxvi.  Quasst. 
 2.  Sois. 
 
 Chrysostom  saith :  Cur  non  ait,  Oportet  episcopum  angelum  esse,  nulU  humancc 
 perturhationi  vifiove  suhjectum  ?  . . .  Ne  ecchsice  negotia  fnictusque  perirent.  Idcirco 
 moderafam  virtutem  proposuit,  non  supremam  illam  atqne  coelestem^ :  "  Why  saith 
 not  St  Paul,  A  bishop  ought  to  be  an  angel,  subject  neither  to  any  worldly  affec- 
 tion nor  to  any  vice  ?  Lest  the  affairs  and  fruits  of  the  church  should  perish 
 (being  without  a  governor).  Therefore  he  required  of  bishops  a  moderate  and 
 a  reasonable  kind  of  virtue  (willing  them  to  be  husbands  of  one  M-ife),  and  not 
 that  other  virtue,  so  high  and  so  heavenly"  (that  is  to-  say,  utterly  to  live  un- 
 married). 
 
 Again  he  saith  :  Idcirco  ait,  Unius  uxoris  virtim, . .  .ne  nimis  in  angustum^  rem 
 earn  conduderet,  si  exactissimam  virtutem  expetisset :  idcirco  moderatiori  admonitione 
 maluit  iiti,  ne  ex  desperatione  perfect(B  ilUus  inveniendce  virtutis  ecclesice  sine  epi- 
 scopis  essent*:  "Therefore  St  Paul  saith,  'Let  a  bishop  be  the  husband  of  one  wife,' 
 lest  he  should  shut  up  the  matter  into  too  great  a  strait,  if  he  had  required  that 
 most  perfect^  purity ;  therefore  he  would  rather  use  a  reasonable  moderation  or 
 mean  (that  a  bishop  should  be  the  husband  of  one  wife),  lest  of  despair  of  finding 
 that  excellency  of  virtue  (to  live  unmarried)  the  churches  should  be  left  without 
 bishops." 
 
 St  Paul  saith :  "  Touching  virgins  I  have  no  commandment  of  the  Lord :" 
 "Better  it  is  to  maiTy  than  to  burn  :"  "Let  a  bishop  be  the  husband  of  one  wife." 
 A\Tiich  last  words  pope  Leo  expoundeth  thus :  Is  episcopus  ordinetur,  quern  miius 
 uxoris  virumfuisse  aut  esse  constiterit^ :  "  Let  him  be  consecrate  a  bishop,  of  whom 
 it  may  well  appear  that  either  he  is  or  hath  been  the  husband  of  one  wife." 
 
 St  Ambrose,  expounding  these  words  of  St  Paul,  "  Touching  virgins  I  have  no 
 commandment  of  the  Lord,"  saith  thus  :  Si  doctor  gentium  non  habuit,  habere  quis 
 jmtuit^?  "  If  the  doctor  of  the  gentiles  had  no  commandment  of  the  Lord  touch- 
 ing >-irgins,  Avhat  man  else  then  could  ever  have  it  ?" 
 
 Among  the  rules  which  commonly  are  called  the  Apostles'  Canons  it  is  WTitten 
 thus :  Episcopus,  aut  presbyter,  aut  diaconus,  uxorem  sua7n  prcetextu  rdigionis  ne 
 abjiciat ;  aut  si  ahjecerit,  a  communione  segregetiir ;  et  si  perseveret,  deponatur^: 
 "  Let  not  either  bishop,  or  priest,  or  deacon,  put  away  his  wife  under  colour  of 
 religion  :  or,  if  he  so  do,  let  him  be  put  from  the  communion  (of  the  faithful) ;  and, 
 if  he  so  continue,  let  him  be  utterly  deposed  from  his  office." 
 
 St  Hierome,  expoundmg  these  words  of  St  Paul,  "  Let  every  man  remain  in  the 
 vocation  wherein  he  was  called,"  saith  thus :  Ex  hoc  habentibus  uxores  tollit  licen- 
 tiam  dimittendi  eas^°:  "  Hereby  St  Paul  forbiddeth  married  men  to  put  away  their 
 wives." 
 
 In  the  sixth  council  holden  at  Constantinople  it  is  written  thus :  Antiquum 
 sequentes  canonem  apostolicce  diligentice,  et  constitutiones  sanctorum  virorum,  legales 
 nuptias  posthac  raJere  volumus,  nuUo  modo  cum  uxoribus  suis  eorum  connubia  dis- 
 solventes^^ :  "  Following  the  old  order  of  the  apostles'  diligence,  and  the  constitu- 
 tions and  laws  of  the  holy  fathers,  from  henceforth  we  will  that  the  lawful 
 marriage  (of  bishops  and  priests)  shall  stand  in  force,  not  in  any  wise  dissolving 
 the  wedlock  that  they  have  with  their  wives."  And  herein  they  say  they  follow 
 the  old  canon  or  order  of  the  apostles. 
 
 Gratian  saith,  as  he  is  before  alleged  :  Copula  . . .  sacerdotalis  .  .  .  nec  legali,  nec 
 evangelica,  nec  apostolica  auctoritate  prohibetur^-:  "  The  marriage  of  priests  is  not 
 forbidden  by  any  authority  either  of  the  law,  or  of  the  gospel,  or  of  the  apostles." 
 
 ['  Chrrsost.  Op.  Par.  1718-38.  In  i.  Epist.  ad 
 Tim.  cap.  iii.  Horn.  x.  Tom.  XI.  p.  GOO.  In  part  of 
 this  and  the  following  quotation  Jewel  has  given 
 the  sense  and  not  the  words  of  Chrysostom.] 
 
 [2  So,  1570.]  p  Augustum,  1570.] 
 
 [*  Id.  ibid.  p.  601.] 
 
 ['  Perfite,  1.567,  1570.] 
 
 P  Leon.  Magni  Op.  Lut.  1623.  Ad  Episc.  Aphr. 
 Epist.  Ixxxvii.  1.  col.  457.] 
 
 The  latter  part  of  this  reference  is  inserted 
 from  1567,  1.570.] 
 
 [8  Ambros.  Op.  Par.  1636-90.  De  Virg.  Lib.  i. 
 
 cap.  V.  23.  Tom.  IL  col.  152.] 
 
 P  Can.  Apost.  5.  in  Concil.  Stud.  Labb.  et 
 Cossart.  Lut.  Par.  1671-2.  Tom.  I.  col.  25.] 
 
 [1"  Et  sicut  habentibus  &c.— Hieron.  Op.  Par. 
 1693-1706.  Adv.  Jovin.  Lib.  i.  Tom.  IV.  Pars  ii.  col. 
 154.J 
 
 Synod.  6.  c.  13.  Lib.  8.  c.  19.  in  Corp.  Jur. 
 Canon.  Lugd.  1624.  Decret,  Gratian.  Deer.  Prim. 
 Pars,  Dist.  xxxi.  can.  13.  col.  153;  where  sacrorum 
 virorum,  and  nuptias  amodo.^ 
 
 I"  Ibid.  Deer.  Sec.  Pars,  Cans.  xxvi.  Quaest. 
 ii.  can.  1.  col.  1456 ;  where  vel  apostolica.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 423 
 
 Cardinal  Cajetane  saith :  Dominus  discipulis  suis  nullum  indixit  votum^^:  "Our  ' — — > 
 Lord  appointed  unto  his  disciples  no  manner  of  vow."  Anostles' 
 
 Clemens  Alexandrinus  saith,  as  it  is  said  before  :  Epistolce  apostoli . . .  nusquam  Doctrine 
 
 honestum  moderatumque  matrimonium  prohihuerunt^* :  "The  epistles  of  Paul  the   .  ' 
 
 apostle  never  forbade  honest  and  sober  marriage."  comrTrVor. 
 
 All  these  things  well  considered,  I  beseech  thee,  gentle  reader,  indifferently  ^j^}"^^' 
 to  weiffh  M.  Harding's  words;  and  to  demand  of  him,  with  what  countenance  ciemem. 
 
 00^  '  Stromal.  Lib. 
 
 he  could  thus  tell  thee  that  the  order  of  single  life  was  taken  by  the  apostles  ui. 
 themselves,  and  therefore  must  be  holden  as  the  apostles'  doctrine. 
 
 If  he  happen  to  tell  thee,  "  It  is  written    in  the  council  of  Carthage  ;"  tell  him 
 again,  he  is  deceived.    I  say,  tell  him  that  the  apostles  of  Christ  never  neither  made 
 any  law  nor  gave  any  order  for  the  single  life  of  the  ministers :  and  therefore 
 tell  him  hardly,  he  is  deceived.    He  will  say,  the  words  of  the  council  be  plain: 
 Quod  apostoli  docuerunt,  et  ipsa  servavit  antiquitas^^ :  "Which  thing  the  apostles  concu. 
 have  taught,  and  the  antiquity  itself  hath  observed."    These  words  be  plain  ca^pl  2!^' 
 indeed,  if  they  were  not  perversely  glossed.    Therefore  tell  him  again,  he  should 
 better  have  learned  both  the  manner  of  the  apostles'  teaching,  and  also  the 
 scope  and  reach  of  this  antiquity.    Certainly  thus  much  his  own  gloss  could 
 have  told  him :  Apostoli  nihil  instituerunt  de  non  titeiulo  [inatrimonio]  jam  con-  nist.  84. 
 tracto  1' ;  "  The  apostles  took  no  order  touching  the  not  using  of  matrimony  ^erito,"in"^^ 
 ah-eady  contracted." 
 
 And,  whereas  the  council  saith,  Apostoli  docuerunt,  "  The  apostles  taught ;" 
 the  same  gloss  saith,  Apostoli  docuerunt  exemplo, . . .  non  institutione  vel  constitu- 
 tiom,  "  The  apostles  taught  it  by  their  example  ;"  but  "  not  by  appointment  nor 
 by  commandment."  Perhaps  M.  Harding  Avill  say,  "  The  apostles'  example  is  suf- 
 ficient." Thereto  I  will  answer,  as  Clemens  Alexandrinus  sometime  answered 
 certain  of  the  old  heretics  in  like  case  '.  Dicunt  cfloriosi  tsti  jactatores,  se  imitari  clement. 
 Dominum,  qui  uxorem  non  dtixit.  Illis  dicit  scriptura,  Deus  superbis  resistit ;  Lib^^.' 
 Jiumilibus  autem  dat  fjratiam^^ :  "These  glorious  braggers  say  they  will  follow 
 the  example  of  our  Lord,  that  married  no  wife.  Unto  them  the  scripture  saith, 
 *  God  withstandeth  the  proud  ;  and  giveth  grace  unto  the  humble '." 
 
 And  to  like  purpose  St  Ambrose  saith  :  Prceceptum  quidem  [apostolus^  non  Ainbros.  de 
 liabuit;  at  habuit  exemplum^^ :  "Indeed  the  apostle  St  Paul  had  no  command- 
 ment  to  give  of  virginity;  but  example  he  had  to  give-"." 
 
 Again,  whereas  the  councU  allegeth  antiquity,  Qriod  ipsa  servavit  antiquitas, 
 the  same  gloss  expoundeth  it  thus :  A  tempore  Siricii  \papai\  hie  vocat  antiqui- 
 tatem^^ :  "By  this  word  'antiquity'  the  council  meaneth  the  time  after  pope  Siri- 
 cius"  (which  was  four  hundred  years  after  Christ).  And  again,  as  it  is  alleged 
 before:  Ante  tempora  Siricii  papce  sacerdotes  poterant  contrahere  matrimonium-'^: 
 "  Before  the  time  of  pope  Siricius  it  was  lawful  for  priests  to  contract  matrimony." 
 
 Such  good  luck  M.  Harding  hath  to  his  doctors  and  councils.    By  his  own 
 gloss  be  hath  lost  four  hundred  years  of  his  antiquity. 
 
 Panormitane,  after  he  had  said,  "  The  commandment  of  single  life  is  not  of 
 the  law  of  God,"  he  addeth^^  further:  Quia  alias  Grceci  peccarent ;  non  enim  Extr.  de 
 excusaret  eos  consuetudo ;  quia  ilia  non  valet  contra  lefjem  Dei-^ :  "  Otherwise  the  cumoiunr^' 
 Graecians  were  offenders.    For  no  custom  could  excuse  them ;  forasmuch  as 
 custom  prevaileth  not  against  the  law  of  God." 
 
 Now  touching  this  council  of  Carthage,  notwithstanding  it  had  been  truly 
 
 Ambr.  Catharin.  in  Excerpt,  de  Comm.  Card. 
 Caietan.  Par.  1.53-5.  Error.  Index,  fol.  b.  v.;  where 
 Dominus  suis  and  votum  indixit.  Conf.  p.  241.] 
 
 ['*  Clement.  Alex.  Op.  Oxon.  1715.  Stromat.  Lib. 
 III.  12.  Tom.  I.  p.  ,5.50.] 
 
 Is  so  written,  1567.] 
 
 Concil.  Carthag.  ii.  cap.  2.  in  Crabb.  Concil. 
 Col.  Agrip.  1551.  Tom.  I.  p.  424.  See  before,  page 
 418,  note  8.  Conf.  Corp.  Jur.  Canon.  Decret.  Gra- 
 tian.  Deer.  Prim.  Pars,  Dist.  Ixxxiv.  can.  3.  col. 
 404.] 
 
 ["  Gloss,  ibid.;  where  iion  instituerunt.^ 
 
 Clement.  Alex.  Op.  Stromat.  Lib.  iii.  C.  Tom. 
 
 L  p.  .5.3;3.] 
 
 ['^  Ambros.  Op.  De  Virg.  Lib.  i.  cap.  v.  23. 
 Tom.  II.  col.  152;  where  sed  habuit.] 
 1567  omits  to  give.] 
 
 Corp.  Jur.  Canon.  Decret.  Gratian.  Deer. 
 Prim.  Pars,  Dist.  Ixxxiv.  Gloss,  in  can.  3.  col.  404.] 
 [2'^  Ibid.  See  before,  page  411,  note  lO.J 
 Added,  1,567,  1,570.] 
 
 ...nec  de  jure  divino  quia  &c.  nec  excusaret 
 &c.  quia  ilia  valet  contra  legem  divinam  ut  in  c.  fi. 
 de  consue.  &c. — Panorm.  sup.  Tert.  Decretal.  Lugd. 
 1534,  De  Cleric.  Conj.  Tit.  iii.  cap.  6.  fol.  16.] 
 
424 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Abbas  Urs- 
 jicrg.  Anno 
 925.  p.  2U. 
 
 .^J^^-JT;^^  construed,  yet  the  authority  thereof  must  needs  seem  so  much  the  less,  for 
 of  single  '^^^      decreeth  of  set  purpose  quite  contrary  to  the  council  of  Nice.    For  the 
 life.     fathers  in  the  Nicene  council  durst  not  to  remove  priests  and  bishops  from 
 
 >  ^— '  their  wives ;  for  that  it  was  written,  "  Whom  God  hath  joined,  let  no  man 
 
 i.  cap.  xxiii!  sundcr."  But  these  other  fathers  in  the  council  of  Carthage,  without  any  stick- 
 ing or  doubting  at  the  matter,  only  with  one  word  utterly  removed  them ;  and  so 
 by  force  and  violence,  and  contrary  to  the  commandment  of  Christ,  sundered 
 and  divided  them  whom  God  had  joined.  Which  thing  holy  Paphnutius  saith 
 "was  not  lawful  for  man  to  do^." 
 
 Touching  bishop  Hulderichus,  Panormitanus,  Latomus,  and  Jacobus  Faber, 
 and  such  others  as  have  spoken  or  written  in  the  behalf  of  priests'  marriage,  M. 
 Harding  thinketh  it  sufficient  for  him  to  answer  :  "  What  if  they  complain  of  the 
 loose  life  of  the  clergy  ?  What  then  ?"  (that  is  to  say)  What  if  the  clergy  live 
 in  professed  shame  and  open  filthiness  ?  What  then  ?  As  if  such  simple  autho- 
 rities were  worthy  of  none  other  answer. 
 
 Yet  was  Hulderichus  sometime  bishop  of  Augusta  in  Germany,  well-near  six 
 hundred  years  ago,  and  for  his  virtue  and  holiness  was  counted  a  saint.  Abbas 
 Urspergensis  in  his  story  writeth  of  him  in  this  sort:  Hiltinus  Augustanus 
 episcojms  obiit;  mi  sanctus  Udalrichus  {qui  idem  est  Hulderichus)  successit'^ :  "Hil- 
 tine  the  bi.shop  of  Augusta  died ;  to  whom  succeeded  St  Hulderichus." 
 
 Abbas  Panormitanus  was  a  famous  canonist,  in  judgment  equal  with  any  other, 
 Faber  and  Latomus  both  in  our  time  were  accounted  learned  ;  and  either  of 
 them  a  special  champion  of  M.  Harding's  side.  Verily  the  worst  and  vilest  of 
 all  these  is  a  great  deal  both  sounder  in  judgment  and  deeper  in  learning  than 
 either  Amphilochius,  whom  M.  Harding  so  highly  esteemeth,  or  Abdias,  or  Hip- 
 polytus,  or  Leontius,  whom  they  have  lately  raked  out  of  the  dust,  or  Clement 
 of  Rome,  whom  he  so  often  calleth  the  apostles'  fellow. 
 
 Neither  did  these  writers  only  complain  of  the  looseness  of  priests'  lives,  as 
 M.  Harding  telleth  us  ;  but  also,  for  removing  of  public  shame  and  slander  out  of 
 the  church  of  God,  wished  that  the  liberty  of  marriage  might  be  restored ;  which 
 thing  M.  Harding  so  closely  dissembleth. 
 
 Touching  that  pope  Pius  was  commonly  wont  to  say,  "  As  marriage  was  taken 
 away  from  priests  upon  great  considerations,  even  so  now  upon  other  greater 
 considerations  it  were  to  be  restored  to  them  again'';"  M.  Harding,  after  much 
 other  needless  talk,  saith  thus :  "  Why  did  not  he,  or  you  in  his  stead,  shew  us 
 what  and  how  substantial  considerations  they  be?" 
 
 Good  christian  reader,  loth  I  am  to  disclose  and  publish  any  thing  that  may 
 sound  to  the  shame  of  any  one  man,  much  less  that  may  turn^  to  the  open 
 shame  of  so  great  a  number.  But  M.  Harding  over-heavily  presseth  us  with 
 his  importunity,  and  requireth  us  upon  our  credit  to  shew  these  causes.  There- 
 fore, if  the  report  hereof  shall  seem  unpleasant,  the  fault  is  M.  Harding's :  it 
 is  not  mine.  I  will  only  shew  forth  simply  and  truly  that  I  find  written  in 
 sundry  both  of  the  ancient  learned  fathers,  and  also  in  others  of  his  own  side ; 
 which  nevertheless,  had  not  M.  Harding  been,  might  much  better  have  been 
 concealed. 
 
 First  of  all,  the  ancient  father  Origen  for  his  time,  which  was  well-near  four- 
 Ong^in  Matt,  tccn  hundred  years  ago,  hereof  complaineth  thus :  Non  solum  quce  docent  non 
 faciunt,  sed  etiam  crudeliter  et  sine  misericordia,  non  secundum  cestimationem  virium 
 uniuscujusque  . . .  injungunt ;  ut . , .  qui  prohibent  nubere,  et  ab  eo  quod  expedit  ad 
 immoderatam  munditiem  compellunt. . . .  Alligant . . .  onera  gravia,  et  faciunt  homines 
 cadere  sub  eis,  Et  frequenter  videmus,  eos  qui  talia  docent  contraria  facere  ser- 
 monibus  suis. . . .  Castitatem  docent;  et  castitatem  non  servant,  ^c.  Omnia  faciunt 
 propter  personas  hominum  et  glorias  vanas, .  .  .ut  videantur  ab  hominibus.  Et 
 plerunque . . .  sunt  tales,  qui  diligunt  primos  accubitus  in  conviviis,  et  salutationes  . 
 in  foro,  et  vocari  ab  hominibus  rabbi;...  qui  volunt  vocari  episcopi, . . .  presbijteri. 
 
 Plat,  in 
 PioII.3 
 
 ['  Soz.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  1.  cap.  xxiii.  pp.  35G,  7.] 
 
 P  Chronic.  Abbat.  Ursperg.  Argent.  1537.  p. 
 214 ;  where  Hiltim  Augusttnsis.] 
 
 [3  Tliis  reference  does  not  appear  in  15G7.] 
 
 Plat.  De  Vit.  Pont.  Col.  1551.  Pius  II.  p.  295.} 
 These  three  words  are  not  in  15G7.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 425 
 
 . . .  diaconi^:  "  Not  only  they  do  not  that  they  teach,  but  also  cruelly  and  without  ifyj^j!^^ 
 mercy  they  lay  their  injunctions  upon  others,  not  considering  each  man's  ability,  ^in^iy 
 Such  be  they  that  forbid  men  to  marry,  and  from  that  thing  that  is  lawful  to  lifc" 
 
 be  done  drive  and  force  men  to  an  unreasonable  purity.    They  bind  and  lay  '  
 
 on  heavy  burdens,  and  cause  men  to  fall  under  them.  And  oftentimes  we  see 
 them  that  teach  such  things  themselves^  to  do  contrary  to  their  own  sayings. 
 They  teach  chastity,  and  yet  keep  not  chastity,  &c.  They  do  all  things  for  the 
 commendation  of  men  and  vain-glory,  that  they  may  be  seen  and  noted  of  the 
 people.  And  commonly  they  be  such  as  love  the  highest  places  at  feasts  and 
 banquets,  and  to  be  saluted  and  honoured  in  the  market-places,  and  of  the  people 
 to  be  called  rabbi ;  that  will  be  called  bishops,  priests,  and  deacons." 
 
 At  the  very  first  attempt  hereof  Dionysius  the  bishop  of  Corinth  wrote  thus 
 unto  Pinytus  the  bishop  of  Gnosus :  Noli  grave  illucl  omts  necessarice  castitatis  Euseb.  Lib. 
 imponere  fratribus^ :  "Lay  not  that  heavy  burden  of  the  necessity  of  chaste  M,[/?apr"' 
 life  upon  the  brethren ;"  meaning  thereby,  that  it  -was  too  heavy  a  burden  fopT-iov 
 tor  all  men  to  carry  ^.  Tdvepi 
 
 Neither  was  it  for  nothing  that  St  Cyprian  in  his  time  wrote  thus :  Ut  quid  ayveia^ 
 sibi  adhibuit  mulierem,  qui  ducere  contempsit  uxorem? ...  Pejus  est  quam  'moechari,'^^-^'^^^' 
 continentiam  ducere  criminosam^^ :  "Wherefore  took  he  a  woman  unto  him,  that  -ritieviu. 
 disdained  to  marry  a  wife?    To  live  a  continent  life  with  reproach  is  worse  than  smg'^'cieric. 
 advoutry." 
 
 It  is  not  for  nothing  that  Epiphanius  writeth  :  Eepudiant  nuptias,  at  non  libi-  Epiph.  contr. 
 dinem. .  . .  In  honore  enim  est  apud  illos,  non  castitas,  sed  liypocrisis ;  quam  tamen  63.'^ 
 appellari  volunt  castitatem^^ :  "They  refuse  marriage,  but  not  lust  or  pleasure,  ^j^^^^'^"^"^^" 
 For  they  esteem  not  chastity,  but  hypocrisy ;  and  yet  the  same  hypocrisy  they  'Trap'  auTol^ 
 will  have  to  be  called  12  chastity."  ""X  •)  «r- , 
 
 It  is  not  for  nothing  that  Chrysostom  writeth  of  the  vowed  or  chaste  women  uiruKpiTi- 
 in  his  time  :  Nuntias  maqis  dicere  beatas  liceat^^,  Sfc.    Postliac  melius  esset,  ne  '^'',•••''5" 
 virgmes  quidem  esse,  4"C.    Ferseverat  adhuc  nomen  et  apjiellatio  ret;  at  negotium  6v6fiaTt 
 totum  in  eorpore  sublatum  est,  SfC.     In  deliciis  magis  vivunt  quam  mulieres  in  chr^ysof/"''* 
 fornice,  ^c.    Frequens  et  quotidianus  est  concursus  obstetricum  ad  virginum  domes,  Tom.  v.  quod 
 4-c.     Virginitas  ista  cum  viris  plus  ab  omnibus  arguitur  quam  stuprum  ipsum^'^ :  fo^miux 
 "  We  may  say  that  marriage  is  a  great  deal  better  (than  such  virginity).    Here-  cohlbuent. 
 after  it  were  better  there  were  no  virgins  at  all.    The  name  (of  virginity)  con- 
 tinueth  still ;  but  virginity  itself  in  their  body  is  quite  gone.    They  live  more  in 
 pleasure  than  harlots  in  the  stews.    There  is  often  and  daily  running  of  mid- 
 wives  to  virgins'  houses.    This  manner  of  virginity,  of  women  amongst  men,  is 
 more  reproved  of  all  men  than  fornication  itself." 
 
 It  is  not  for  nothing  that  Sulpitius  Severus  saith  of  St  Hierome :  IHieronymus']  sui^.  Sev. 
 de  familiar itatibus  virginum,  et  monachorum  et  clericorum,  quam  vera,  quam  fortia 
 disputavit !  Unde  a  quibusdam,  quos  nominare  nolo,  dicitur  non  amari^^ :  "How 
 truly  and  how  stoutly  hath  St  Hierome  written  of  the  familiarity  that  these  vir- 
 gins have  with  monks  and  priests !  And  therefore  it  is  said  that  of  some  men, 
 whom  I  will  not  name,  he  is  the  less  beloved." 
 
 Neither  is  it  for  nothing  that  Salvianus  saith  of  his  time,  which  was  about  a 
 thousand  years  ago:  Sub  specie  religionis  vitiis  secularibus  mancipantur^^:  "  Under  saiv. He 
 the  colour  of  religion  and  holiness  they  are  made  slaves  to  worldly  vices."  And 
 again:  Novum  prorsus  conversionis  genus:  licita  nonfaciunt:  illicita  committunt^^ :  ibid. 
 
 ['  ...non  solum  &c.  existimationem  &c.  munditiam 
 &c.  gravia.-.cadere  facientes  sub  pondere...Et  fre- 
 quenter videre  est  eos  &c.  contraria  agere  &c. 
 Castitatem  enim  multi  docentes  castitatem  non  ser- 
 
 vaverunt  &c.  omnia  facientes  &c.  discubitus  &c  
 
 Orig.  Op.  Par.  173.3-59.  In  Matt.  Comm.  Ser.  10. 
 Tom.  III.  p.  836.] 
 
 ['  Themselves  is  not  in  1567.] 
 
 ["  Eusel).  in  Hist.  Eccles.  Script.  Lib.  iv.  cap. 
 jxiii.  p.  117.] 
 
 ["  This  clause  does  not  appear  in  1567.] 
 
 ['»  Cypr.  Op.  Oxon.  1682.  De  Singul.  Cleric. 
 Append,  pp.  6,  7  ;  wlierc  mcechia  for  machari.  This 
 
 treatise  is  spurious.] 
 
 ["  Epiph.  Op.  Par.  1622.  Adv.  Hair.  Lib.  n.  H«r. 
 Ixiii.  1.  Tom.  1.  pp.  520,  1.] 
 
 I"  Have  called,  1567.] 
 
 ["  Licet,  1567,  1570.] 
 
 ['■•  Chrysost.  Op.  Par.  1718-38.  Quod  Reg.  Fem. 
 Vir.  Cohal).  &c.  Tom.  I.  pp.  248,  9,  50,  1,  4.J 
 
 Sulp.  Sev.  Dialog,  i.  9.  in  Galland.  Biblioth, 
 Vet.  Patr.  Venet.  1765-81.  Tom.  VIII.  p.  405; 
 where  at  que  etiam  clericorum.] 
 
 Salv.  De  Gub.  Dei,  Lib.  v.  10.  in  eod.  Tom. 
 X.  p.  31 ;  where  rnancipati.] 
 
 ['^  Id,  ibid. ;  whvie  et  iidicita.\  ' 
 
426 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Tlie  fruits 
 of  single 
 life. 
 
 Aventin  in 
 HUdebrand. 
 
 Beniaid.  in 
 
 Cone. 
 
 Bemens. 
 
 Bernard,  de 
 Convers.  ad 
 Cler.  cap. 
 xxix. 
 
 In  Opere 
 Tripart.  Lib. 
 ill.  cap.  vii. 
 
 De  Cone. 
 Cler.  Rem. 
 Licet  ad  i>ro- 
 fligandutn. 
 
 Paraleip. 
 tJrsperg.  p. 
 403. 
 
 B.  Holcot, 
 in  Lib. 
 Sapient. 
 Lecc.  182. 
 
 Huld.  Episc. 
 August. 
 
 "  A  very  strange  kind  of  conversion :  that  they  may  do  they  do  not,  and  do  that 
 they  may  not  do." 
 
 All  these  and  other  like  things  were  written  long  ago,  in  the  old  times,  before 
 the  fruits  of  single  life  were  thoroughly  known. 
 
 But,  after  that  pope  Hildebrand  by  cruelty  and  tyranny  had  fully  established 
 the  matter  and  brought  it  to  perfection,  Aventinus  saith,  many  godly-learned 
 men  utterly  forsook  the  ministry ;  Et  falsi  prophetce,  falsi  apostoli,  falsi  sacer- 
 dotes  emerserunt,  qui  simidata  reJigione  popidum  deceperiint.  Maxima  pars  sub 
 Jionesto  nomine  castimonice  stujyra,  incestus,  adidteria,  j)assim  et  impnne  commit- 
 tunt^ :  "  False  prophets,  false  apostles,  and  false  priests  sprang  up,  which  under  a 
 counterfeit  religion  deceived  the  people.  The  most  part  of  them  mider  the 
 honest  name  of  chastity  commit  whoredom,  advoutry,  incest,  and  that-  com- 
 monly and  without  punishment." 
 
 St  Bernard  saith :  Ejjiscopi  et  sacerdotes  hvjus  temporis  castitatis  saiictimo- 
 niam,  sine  qua  nemo  videhit  Deum,  tarn  in  corde  quatn  in  corpore,  quomodo  stu- 
 dent observare  ? . . .  Traditi  in  reprobum  sensum,  faeiunt  quce  non  conreniu7it.  Quce 
 enim  in  occulto  jiunt  ab  episcopis  turpe  est  dicere^ :  "The  bishops  and  priests  of 
 this  time,  how  do  they  endeavour  to  keep  either  in  heart  or  in  body  the  holiness 
 of  chastity,  without  which  no  man  shall  see  God  ?  They  are  given  over  into  a 
 reprobate  mind,  and  do  those  things  that  are  not  convenient.  For  it  were  shame 
 to  utter  what  these  bishops  do  in  secret." 
 
 Again  he  saith :  Abstinentes  a  remedio  conjugali,  postea  in  omne  fagitium 
 effluunt*:  "Abstaining  from  the  remedy  of  marriage,  afterward  they  flow  over 
 into  all  kind  of  wickedness." 
 
 He  that  wrote  the  little  book  called  Opus  THpartitum,  joined  with  the  council 
 of  Lateran,  saith  thus :  Tanta  immunditia  luxuriee  notoria  est  in  imdtis  partibus 
 miindi,  non  solum  in  clencis,  sed  etiam  in  sacerdotibiis,  imo,  quod  horribile  est  audire, 
 in  preslatis  majoribus,  ^-c.^ :  "  Such  notorious  filthiness  of  lechery  there  is  in  many 
 parts  of  the  world,  not  only  in  the  inferior  clerks,  but  also  in  priests,  yea,  and  in^ 
 the  greater  prelates  too" :  which  thing  is  horrible  to  be  heard,"  &c. 
 
 And  in  the  gloss  upon  the  Constitutions  Legantine  of  England  it  is  written 
 thus :  Clerici  hujusmodi  concubinas  tenent  communiter  apparatu  honesto,  nomine 
 apjjellationis  sororice^ :  "Clerks  commonly  hold  and  have  such  concubines  in 
 honest  haviour,  under  the  name  of  their  sisters." 
 
 Nicolaus  de  Clavengiis,  complaining  hereof,  saith  thus:  Capellani  et  canonici 
 similes  episcopis,  indocti,  ebrii,  scortatoi-es^ :  "  The  chaplains  and  canons  are  like  to 
 the  bishops,  unlearned,  drunken,  and  fornicators." 
 
 Robert  Holcot  saith  :  Sacerdotes  moderni  sunt  dcemones  incubi  per  luxuriam, . . , 
 [ef]  sacerdotes  Priapi,  vel  Beelpliegor, . .  .  [ef]  angeli  abyssi^° :  "  The  priests  of  our 
 time  by  then-  lechery  are  like  the  spirits  called  incubi,  the  priests  of  Priapus,  or 
 Beelphegor,  and  the  angels  of  the  pit  of  hell." 
 
 Hulderichus,  in  old  times  the  bishop  of  Augusta  in  Germany,  wrote  sharply 
 hereof  against  pope  Nicholas  in  this  wise ;  Decreta  tua  super  clericorum  conti- 
 nentia  ...  a  discretione  inveni  aliena  : . . .  midtos  consilii  tui  assentatores  hominibus, 
 non  Deo,  sub  falsa  specie  continetdice  placere  volentes,  graviora  rides  committere^^ : 
 "  I  have  found  thy  decrees  touching  the  single  life  of  priests  to  be  void  of  dis- 
 cretion. Thou  seest  that  many  followers  of  thy  counsel,  willing  under  a  feigned 
 colour  of  continent  life  rather  to  please  man  than  God,  commit  heinous  acts." 
 
 [■  ...falsi  prophetae  nebulas  eflfandunt,  fabulis, 
 miraeulis  exempla  vocant,  a  veritate  plebem  Christi 
 avertunt.. .maxima  &c.  honesto  castimonise  nomine 
 stupra,  &c. — Aventin.  Annal.  Boior.  Ingolst.  1554. 
 Lib.  V.  p.  565.] 
 
 1567  omits  and  that.] 
 
 Bernard.  Op.  Par.  1690.  In  Concil.  Remens. 
 Serm.  7.  Vol.  II.  Tom.  v.  col.  738.] 
 
 [*  ...abstinentes  remedio  nuptiali,  et  in  omne 
 
 deinceps  flagitium  effluentes  Id.  de  Convers.  ad 
 
 Cler.  cap.  xx.  36.  Vol.  I.  Tom.  ii.  col.  493.] 
 
 [*  Opusc.  Tripart.  Lib.  iii.  cap.  vii.  in  Crabb. 
 Concil.  Col.  Agrip.  1551.  Tom.  II.  p.  1002.J 
 
 [«  Tea  in,  1567.] 
 
 ['  1567  omits  ioo-l 
 
 Const.  Dom.  Othon.  ad  calc.  Lvndw.  Prorinc. 
 Oxon.  1679.  De  Cone.  Cler.  Rem.  Gloss,  p.  44.] 
 
 De  capeUanis  et  canonicis  qui  similes  sunt 
 
 episcopis  &c  Rer.  Mem.  Paraleip.  ad  calc.  Chronic. 
 
 Abbat.  Ursperg.  Argent.  1537.  p.  403.] 
 
 [">  R.  Holkothin  Lib.  Sapient.  1586.  Lect.  clxxxiii. 
 in  cap.  xvi.  p.  604.] 
 
 ["  Cum  tua. ..decreta  super  &c.  continentiam  &c. 
 invenirem  &c.  multos  ejusdem  consilii  assentatores 
 &c.  pro  falsa  &c. — Epist  Hold,  in  Rer.  Mem.  Para- 
 leip. p.  436.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 427 
 
 In  the  end  he  concludeth  thus :  Qua  nosti  discretionis  disciplina,  Pharisaicam  ah  Thefruits 
 ovili  Dei  extirpa  doctrinam^'^ :  "By  such  discipline  of  discretion  as  you  know  best  of  single 
 root  this  Pharisaical  doctrine  out  of  God's  fold."  life 
 
 But,  forasmuch  as  M.  Harding  hath  no  skill  in  this  epistle  of  Hulderichus,  he  "  ^— ' 
 
 may  understand  that  his  own  pope  Pius,  otherwise  called  iEneas  Sylvius,  maketh  wSn.  in 
 evident  mention  of  the  same       Notwithstanding,  I  have  seen  the  same  epistle  Amfoi" 
 written  in  parchment,  in  old  hand,  of  good  record,  under  the  name  of  Volusianus  ^''P'^- 
 Carthaginensis 
 
 Further  Mantuanus  the  poet  saith : 
 
 Petrique  domus  polluta  fluenti 
 
 Marcescit  luxu  :  nulla  hie  arcana  revelo  ' 
 
 Sanctus  ager  sciirris,  venerabilis  ara  cynasdis 
 Servit,  honorandse  divum  Ganymedibus  sedes'^. 
 
 The  matter  hereof  is  such  as  it  is^"  not  worthy  to  be  Englished. 
 
 But  what  pleasure  can  it  be  to  stand  so  long  in  so  unsavoury  a  place  ?  They 
 themselves  say  thus:  Fornicatio  simplex  non  est  digna  depositione^' :  "Simple  for-  ii.  QuK!t.  7. 
 nication  (in  a  priest)  is  no  just  cause  of  deprivation."    The  cause  thereof  in  ano-  G^ml'.  ™ 
 ther  gloss  is  alleged  thus  :  Quia  pauci  sine  illo  vitio  inveniuntur^^ :  "  Because  there  Maxim.' in 
 be  few  priests  found  without  that  fault." 
 
 To  be  short,  Polydorus  Vergilius  saith  :  Nullius  delicti  crimen  majus  ordini  Poiyd.  virg. 
 dedecus,  plus  mail  religioni,  plus  dolor  is ..  .bonis ...  attulit^^  :  "No  kind  of  crime  B*r."Zfb.''v. 
 ever  brought  either  more  shame  to  the  order  of  priesthood,  or  more  hindrance  to 
 religion,  or  more  grief  to  the  godly,  than  the  life  of  single  priests." 
 
 These,  these,  M.  Harding,  were  the  causes  that  moved  pope  Pius  commonly 
 to  say,  as  it  is  before  alleged :  "  As  marriage  upon  good  and  great  considerations 
 was  taken  from  priests,  so  now  upon  better  and  greater  considerations  it  were  to 
 be  restored  to  them  again."    And  therefore  he  saith  in  his  discourse  of  the  coun- 
 cil of  Basil :  Fortasse  non  esset  pejus,  sacerdotes  complures  uxorari ;  quoniam  Mn.  Syw. 
 multi  salvarentur  in  sacerdotio  conjugato,  qui  nunc  in  sterili  preshyterio  dam-  BLuTib.  ii. 
 nantur^^:  "  Perhaps  it  were  not  worst  that  many  priests  were  married.    For  many 
 might  be  saved  in  married  priesthood  which  now  in  barren  priesthood  are  con- 
 demned."   If  the  former  of  these  two  sayings  be  so  doubtful,  yet  this  latter^'  is 
 plain,  and  clear,  and  void  of  doubt.    In  like  sense  and  sort  he  writeth  upon  good 
 advice  and  deliberation  to  his  friend :   Quoniam  hue  ventum  est,  ut  legi  carnis  jEn.  sviv. 
 resistere  nequeas,  melius  est  nubere  quam  uri^'^ :  "  Forasmuch  as  the  matter  is  fShL^^''  ^ 
 grown  so  far  that  ye  cannot  withstand  the  law  of  the  flesh,  better  it  is^^  to 
 marry  than  to  burn." 
 
 So  saith  Panormitane  :  Credo,  pro  bono  et  salute  animarum,  quod  esset  salubre  Fxtr.  de 
 statutum,  ut...non  valentes . . .  continere  j)ossint  contrahere;  quia,  experientia  fZo- cumoii'm!" 
 cente,  contrarius  prorsus  effectus  sequitur  ex  ilia  lege  continentice ;  cum  hodie  non 
 vivant  spiritualiter,  nec  sint  mundi;  sed  maculentur  illicito  coitu,  cum  ipsorum 
 gravissimo  peccato ;  ubi  cum  propria  uxore  esset  castitas. . . .  Unde  deberet  ecclesia 
 facere  sicut  bonus  medicus ;  ut  si  medicina,  experientia  docente,  potius  officiat 
 quam  prosit,  eam  tollat.  Et  utinam  idem  esset  in  omnibus  const itutionibus  posi- 
 tivis^^ .'  "I  believe  it  were  a  good  law,  and  for  the  wealth  and  safety  of  souls, 
 that  such  as  cannot  live  chaste  may  contract  matrimony.  For  we  learn  by 
 experience  that  of  the  law  of  continent  or  single  life  the  contrary  effect  hath 
 followed :  forasmuch  as  now-a-days  they  live  not  spiritually,  nor  be  clean  and 
 
 Id.  ibid.  p.  439 ;  where  extirpes.} 
 P  Antilog.  Pap.  Basil.  1555.  In  Praef.  Wolf. 
 Wissenb.  fol.  j3  .3.] 
 
 ['■•  This  sentence  is  not  in  15G7.  Cave,  Hist.  Lit. 
 Oxen.  1740-3.  Vol.  II.  p.  52,  mentions  such  a  MS., 
 perhaps  the  one  Jewel  means,  in  the  possession  of 
 archbishop  Parker.  Cave  considers  the  epistle  to 
 be  falsely  ascribed  to  Volusianus.] 
 
 ["^  Bapt.  Mant.  Op.  Par.  1513.  De  Calam.  Temp. 
 Lib.  III.  Tom.  II.  fol.  61.  2.] 
 
 ■  [>«  As  is,  1567,  1570.] 
 
 ■  ['^Corp.Jur.  Canon.  Lugd.  1624.  Decret.Gratian. 
 Deer.  Sec.  Pars,  Caus.  ii.  Qu»st.  vii.  Not.  in  can. 
 44.  col.  705.] 
 
 ['^  Ibid.  Deer.  Prim.  Pars,  Dist.  Ixxxi.  Gloss,  in 
 can.  6.  col.  386 ;  where  cum  pauci,  and  inveniantur.] 
 Polyd.  Verg.  de  Invent.  Rer.  Amst.  1671.  Lib. 
 V.  cap.  iv.  p.  314 ;  where  attukrit.] 
 
 ['">  JEn.  Sylv.  Op.  Basil.  1551.  De  Gest.  Basil. 
 Concil.  Lib.  II.  p.  59;  where  quam  plures  and  qui 
 sterili  in  preshrjteratu.] 
 
 [2'  Later,  1567,  1570.] 
 
 Id.  ad  Joan.  Frunt  Epist.  cccvii.  p.  809; 
 where  quando  hucJ\ 
 
 [23  Better  is,  1570.] 
 
 [2''  Panorm.  sup.  Tert.  Decretal.  Lugd.  1534. 
 De  Cleric.  Conj.  Tit.  iii.  cap.  6.  fol.  16;  where 
 maeulantur,  eorum  gravissimo,  and  officit.\ 
 
428 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The  fruits 
 of  single 
 Ufe. 
 
 Purand.  de 
 Mod.  Celeb. 
 ConcU. 
 Tiu  46. 
 
 Mart.  Peres. 
 
 Optat.  «mtr. 
 Pannen. 
 Ikmat.  Lib. 
 Ti. 
 
 Hienm.  in 
 Jer.  Lib.  iL 
 cap.  vii. 
 
 Ainbros.  de 
 Virg.  Lib.  i. 
 
 Epiph.  Lib. 
 ii.  H»r.  60. 
 
 Hieron.  ad 
 Demetr. 
 
 Bernard,  ad 
 Snror.  de 
 Mud.  Ben. 
 Vjvend- 
 Senn.  62. 
 
 iv.  Sent  Dist. 
 36.  Quest.  1. 
 
 chaste,  but  with  their  gjeat  sin  are  defiled  with  unlawftil  copulation;  whereas 
 with  their  own  wives  they  should  live  chastelv.  Therefore  the  church  ought  to 
 do  as  the  skilful  physician  useth  to  do,  who,  if  he  see  by  experience  that  his 
 medicine  hurteth  rather  than  doth  good,  taketh  it  clean  away.  And  would  GckI 
 the  same  way  were  taken  with  all  positive  constitutions  I 
 
 So  saith  Durandus :  Utile  esset,  ut  in  conciUo  matrtmonium  sa^erdotibus  remit- 
 titur. Frustra  enim  hactenus  eoacti  sunt  ad  castitat'em^ :  ''  It  were  good  that  in 
 a  council  priests'  marriage  were  set  at  liberty.  For  hitherto  it  hath  been  in  vain 
 to  force  them  to  chastity." 
 
 So  saith  Martinus  Peresius  :  Multis  . . .  pits  . . .  risum  est,  ut  leges  de  cceU- 
 
 batu  toUerentur  propter  scandala  - :  "  Many  godly  men  have  thought  it  good 
 that  the  laws  of  single  life  should  be  abolished,  for  avoiding  the  oflFence  of 
 the  people." 
 
 M.  Harding  will  say :  The  priest  hath  vowed,  and  must  keep  his  vow."  But 
 pope  Pius,  as  it  is  said  before,  gave  counsel  of  marriage  unto  a  priest  that  had 
 made  a  vow,  his  vow  and  priesthood  notwithstanding 
 
 It  appeareth  right  well,  both  by  that  hath  been  already  alleged,  and  also  by 
 the  common  experience  and  practice  of  the  world,  that  a  vow  importeth  not  always 
 a  chaste  life.  Optatus  MUeritanus  saith :  In  miteUa  signum  est  voluntatis,  non 
 castitatis  auxilium^ :  "  In  the  apparel  there  is  a  token  of  the  will,  not  a  help 
 towards  chastity."  St  Hierome  saith :  Quid . . .  prodest  corporis  pudicitia,  animo  con- 
 stuprato^  ?  "  \Mien  the  mind  or  heart  is  deflowered,  what  availeth  the  chastitv  of 
 the  body?" 
 
 St  Ambrose  saith :  Nan  . . .  imperari  potest  virginitas,  sed  optari.  yam  qu<^ 
 supra  nos  sunt,  in  voto  magis  sunt  quam  in  magisterial :  "We  may  wish  for  virgi- 
 nity, but  command  it  we  caimot.  For  the  things  that  be  above  us,  and  out  of  our 
 power,  are  rather  of  desire  than  of  commandment." 
 
 Hereof  Epiphanius  maketh  this  conclusion  :  Ut  ne  con/undantur  apud  homines, 
 occulte  scortantur :  et  sub  solitudinis  aut  continenti/oe  specie  libidinem  exercent. . .  . 
 Melius  est  itaque  lapsum  a  cursu  palam  sibi  uxorem  accipere  secundum  leges': 
 "  Lest  they  should  be  shamed  before  men,  they  keep  harlots  privily ;  and,  under 
 the  colotir  of  sohtary  or  continent  life,  they  practise  their  filthy  pleasure.  Better 
 it  is-  therefore  for  a  man,  being  fallen  from  his  course  and  breaking  his  vow 3, 
 openly  to  take  unto  himself  a  wife,  according  to  the  law."  So  saith  St  Hierome, 
 as  I  have  before  alleged:  Hujusmodi  virginibus  aperte  dicendum  est,  ut  aut  nubant, 
 si  se  non  possunt  continere :  aut  contineant,  si  nolunt  nubere^-':  "To  such  virgins 
 we  must  say  plainly,  that  either  they  marry,  if  they  cannot  contain ;  or  else  that 
 they  contain,  if  they  will  not  marrA  ." 
 
 So  saith  St  Bernard  imto  his  sister :  Qux>d  incaute  vovisti,  ne  impleas :  impia 
 est  promissio  quae  scelere  adimpletur^^ :  "That  thou  hast  unadvisedly  vowed,  see 
 thou  keep  it  not.    It  is  a  wicked  promise  that  is  performed  with  wickedness." 
 
 To  be  short,  Johaimes  Scotus  saith :  Si  votum  continentice  est  annexum  ordini 
 sacro  solum  ex  prcecepto  eccleske.,  sequitur,  quod  non  simpliciter  iUegitimat  ad  cotttra- 
 hendum^-:  "  If  the  vow  or  promise  of  chastity  be  annexed  unto  holy  orders  only 
 
 P  Perhaps  the  foDowing  is  the  passage  intended: 
 ...ciun...pene  in  omnibus  conciliis. .. super  cohibenda 
 et  pnnienda  clericomm  incontinentia... emanaTenmt 
 con5titnta...et  nullatenns  ipsomm  refonnari  qniTerit 
 correctio  moruiD  kc.  videretnr  pensandmn  an  ex- 
 pediret  et  posset  prorideri  qnod  in  ecclesia  oc-ciden- 
 tali  qnaatum  ad  Totnm  continentisB  serraretur  con- 
 snetndo  ecclesiff  orientalis  &  c. — Tractat.  G .  Durand. 
 de  5Iod.  Gen.  Concil.  Celebr.  Sec.  Pars,  Bnbr.  i^ri. 
 in  Tractat.  ex  var.  Jnr.  CiviL  Inierpr.  Lngd.  1549. 
 Vol.  n.  foL  101.] 
 
 [*  Multis  &c.  sacrajn  coelibatus  legem  debere 
 
 relaxari,  ut  evitarentur  multa  scandala  >Iart.  Peres. 
 
 De  Div.  Aposttil.  atqne  Eccles.  Tradit.  Col.  1549. 
 Tert.  Pars,  De  Vot.  Contin.  fol.  l&l.  2.] 
 These  fire  words  are  not  in  1567.] 
 
 [*  Optat.  De  Schism.  Donat.  Lnt.  Par.  1700. 
 Lib.  TI.  4.  p.  97 ;  where  indicium  ett.'\ 
 
 ['  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  u. 
 in  Jerem.  Proph.  cap.  lii.  Tom.  IIL  coL  56-5.] 
 
 Ambros.  Op.  Par.  1686-90.  De  Virg.  lib.  u 
 cap.  T.  23.  Tom.  IL  ooL  152;  wha«  mt  foUoira 
 
 magisterio.l 
 
 ['  Epiph.  Op.  Par.  1622.  Adv.  Hjer.  Lib.  u.  Eber. 
 IxL  7.  Tom.  I.  p.  512.] 
 
 Is  it,  1567,  1570,  l&M.J 
 The  preceding  four  words  are  not  in  1567 .J 
 Hieron.  Op.  Ad  Demetr.  Episl.  icriL  Tom.  IV. 
 Pars  IL  ooL  796.    See  before,  pages  399,  4<>XJ 
 
 ["  Bernard.  Op.  Par.  1690.  Lib.  ad  Sorar.  fadL 
 148.  Vol.  IL  Tom.  t.  col.  SW;  where  mm  imfien. 
 This  treatise  is  not  bj  Bernard.] 
 
 [1=  J.  Duns  Scot.  Op.  Lugd.  1639.  In  Lib.  it. 
 Sentent.  Dist.  xisrii.  Qnaest.  Unic.  Tom.  IV 
 76S,  9.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 429 
 
 by  force  of  the  constitution  or  commandment  of  the  church,  then  doth  it  not  of 
 necessity  and  fine  force  unable  a  man  to  contract  matrimony." 
 
 Howbeit,  hereof  we  have  said  already  so  much  as  to  a  reasonable  man  may  Thus  far  con- 
 
 rf    •      ,  ceming  mar- 
 
 Seem  sufficient.  riageofmi. 
 
 nUteis  13, 
 
 The  Apology,  Chap.  ix.  Division  1. 
 
 We  receive  and  embrace  all  the  canonical  scriptures,  both  of  the  old 
 and  new  testament,  giving  thanks  to  our  God,  who  hath  raised  up  unto 
 us  that  light  which  we  might  ever  have  before  our  eyes ;  lest  either  by 
 the  subtlety  of  man,  or  by  the  snares  of  the  devil,  we  should  be  carried 
 away  to  errors  and  lies.  Also  we  profess'*,  that  these  be  the  heavenly 
 voices  whereby  God  hath  opened  unto  us  his  will ;  and  that  only  in  them 
 man's  heart  can  have  settled  rest ;  that  in  them  be  abundantly  and  fully 
 comprehended  all  things  whatsoever  be  needful  for  our  health as  Origen, 
 Augustine,  Chrysostom,  and  Cyrillus  have  taught'^;  that  they  be  "  the  very  Rom, 
 might  and  strength  of  God  to  attain  to  salvation  ; "  that  they  be  "  the 
 foundation'^  of  the  prophets  and  apostles,"  Avhereupon  is  built  the  church 
 of  God ;  that  they  be  the  very  sure  and  infallible  rule  whereby  may  be 
 tried  whether  the  church  do  swerve  or  err'^  and  whereunto  all  ecclesias- 
 tical doctrine  ought  to  be  called  to  account ;  and  that  against  these  scrip- 
 tures neither  law,  nor  ordinance,  nor  any  custom,  ought  to  be  heard ;  no, 
 though  Paul  himself^"  or  an  angel  from  heaven  should  come  and  teach 
 the  contrary. 
 
 M.  HAKDING. 
 
 3ut  why  do  ye  not  here  plainly  declare  which  he  the  hooTcs  of  the  scriptures  that 
 ye  allow,  and  which  he  they  *that  ye  reject?    In  general,  ye  say  that  ye  embrace  aH 'Untruth. 
 2  Mace  xii  Canonical  scripturcs.    Yet  if  a  man  press  you  tvith  the  place  of  </ie  no  parVo/ aii 
 
 James  ii        Maccdbces  for  prayer  to  he  made  for  the  dead,  and  with  the  words  of  St  [ures!"'' 
 
 James'  Epistle  against  your  justification  of  faith  only,  and  likewise  with 
 certain  other  places  of  the  scriptures,  which  be  accounted  in  the  canon  of  the  church, 
 against  certain  other  your  false  doctrines;  in  this  case  ^your  wont  is  to  deny  those  b untruth. 
 scriptures  to  he  canonical.    Ytt  here  ye  hear  the  world  in  hand  ye  allow  all.    Would  nomore''rha^n 
 God  there  were  in  you  either  more  truth  or  less  craft!    Well,  ye  give  tlianhs  to  God  llH^'erom"*' 
 for  the  scriptures,  for  that  having  them  before  your  eyes  ye  are  stayed  in  truth,  h"S'y"f"'thcrs 
 assured  that  by  the  subtlety    of  man,  or  snares  of  the  devil,  ye  be  not  carried  away  have  denied. 
 into  errors  and  lies.    And  is  it  so  indeed  ?    I  pray  you,  sirs,  of  what  sect  be  ye,  or 
 of  which  sect  is  each  one  of  you  ?  For  I  dare  boldly  say,  and  so  the  tvorld  seeth,  that 
 ye  agree  not  all  in  one.    If  ye  say  ye  be  Lutherans,  then  must  I  further  demand  of 
 you,  of  which  sort  of  Lutherans  ?    For  that  puddle  runneth  out  by  many  sinks.  Be 
 ye  Zuinglians,  Arians,  Osiandrines,  Libertines,  Adiaphorists,  Anabaptists,  Calvinists, 
 or  Satanists  ?  . . .  What  privilege  have  ye  before  your  fellotvs  ?    A  match  being  made 
 hetvieen  you  [I  mean  that  new  clergy  of  England)  and  the  other  sects  of  our  time,  ^c. 
 .  .  .If  ye  have  this  light  of  the  scriptures  before  your  eyes,  how  is  it  that  ye  agree  not 
 within  yourselves  ?    Yea,  how  is  it  that  each  one  of  you  oftentimes  disagreeth  tvith 
 himself?    How  is  it  that  "so  many  times  ye  have  changed  your  communion-booTc,  </«e  c  childish  and 
 order  of  your  service,  your  doctrine  of  the  blessed  sacrament,  your  homilies,  ^c.  ?   WIio  Fo"r'^the'com ' 
 knoweth  not  how,  in  the  matter  of  the  sacrament,  your  chief  captains^^  have  shewed  bunion  iwok 
 themselves  inconstant,  and  mutable,  and  contrary  to  themselves, — /  mean  Cranmer,  ''"^  """^^ 
 Ridley,  Latimer,  and  that  great  rabbin  Peter  Martyr  himself?    As  for  the  rest,  they 
 
 see  the  often 
 
 fee  not  worthy  to  he  named. . . .  the  mass?*^ 
 
 This  marginal  note  does  not  appear  in  15G7, 
 
 1570.] 
 
 ['■*  Conf.  and  Def.  15G7  omit  we  profess.^ 
 
 Salvation,  Conf.J 
 ['«  See  Vol.  II.  pages  C88,  90,] 
 ["  This  reference  is  not  in  Conf,  and  Def.  1507,] 
 
 Foundations,  Conf.  and  Def.  1567, 1570, 1609.] 
 Churcli  doth  stagger  or  err,  Conf.] 
 His  own  self,  Conf.] 
 ["  By  subtlety,  Conf.] 
 
 Capitains,  Conf,  and  Def.  1567,  1570.] 
 
430 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 '  St  Cyprian 
 saith :  "Non 
 jiingitur 
 ecclesia^  qui 
 ab  evangelio 
 separalur '." 
 De  Laps. 
 Senn.  5. 
 
 'Untruth. 
 For  Abel 
 heard  the 
 word  of  God 
 read  the 
 answer. 
 
 '  A  worthy 
 doubt. 
 
 f  Untruth. 
 For  St  Au- 
 gustine saith 
 "  Antonius 
 scripturas 
 divinas 
 memoriter 
 audiendo 
 tenuit^,"  &e, 
 
 Phil.  iv. 
 
 ^  Yet  now  the 
 very  same 
 necessary 
 traditions 
 be  quite 
 forgotten  and 
 abolished, 
 yea,  even  in 
 the  church 
 of  Rome. 
 
 1  Untruth. 
 Bead  the 
 answer. 
 
 >■  Untruth. 
 For  hereby 
 both  St  Paul, 
 and  St  Hie- 
 rome,  and 
 other  good 
 men,  are 
 condemned 
 of  heresy. 
 1  Untruth. 
 For  we  say 
 not  all  things 
 are  there 
 expressed. 
 
 But  what  say  ye  ?   Be  these  "  the  heavenly  voices  whereby  God  hath  opened  unto 
 us  his  will  ?'    Then  lioio  dare  ye  to  transgress  his  ivill  declared  in  these  voices,  where 
 ye  read  expressly  that  he  ^ which  heareth  not  the  church  is  to  be  taken  for  no  better 
 than  a  heathen  and  a  publican  ?  ...  As  ye  proceed,  ye  say  that  only  in  the  scriptures 
 "man's  heart  can  have  settled  rest,  and  that  in  them  be  abundantly  and  fully  compre- 
 hended all  things  whatsoever  be  needful  for  our  salvation,  as  Origen,  Augustine,  Chry- 
 sostom,  and  Cyrillus  have  taught."    Either  you  know  not  what  you  say,  sir  defender, 
 nor  the  things  of  tchich  you  make  affirmation,  as  St  Paul  said  of  such  as  ye  are, 
 ivriting  to  Timothy ;  or  you  are  foully  overseen.   If  the  heart  of  man  have  i  Tim.  t 
 settled  rest  in  the  scriptures  only,  as  you  say,  then  in  nothing  else  but  in  ham  norsetoed 
 the  scriptures.   By  this  you  seem  to  trouble  and  disquiet  many  hearts:  tw^esmtii/T 
 for,  if  this  be  true,  ^then  had  good  Abel  no  better  rest  in  his  heart  than 
 vncked  restless  Cain. . . . 
 
 When  the  holy  book  of  scriptures^  was  lost,  ichich  God  restored  by  Esdras,  were 
 tJiere  none  in  all  that  time  ivhose  hearts  had  settled  rest  ?  Wliat  foolish  and  absurd 
 doctrine  is  this  ?  ^  What  if  it  had  pleased  God  there  had  never  been  letter  ivritten  of 
 the  old  or  new  testament  ?  Should  not  God's  friends  have  found  his 
 "peace,  that  passeth  all  sense,"  as  St  Paul  saith?  Had  Paul,  Antony, 
 Hilarion,  Pambus,  and  many  other  holy  men  living  in  wilderness  ^ivithout  letters,  no 
 rest  ne  quiet  at  their  hearts  ?  Nay,  who  had  the  like  ?  And,  ichereas  you  say  that 
 all  things  rieedful  for  our  salvation  be  abundantly  and  fully  comprehended  in  the 
 scripttires,  this  is  also  as  false  as  sundry  other  parts  of  yotir  doctrine.  For,  if  all 
 things  necessary  to  salvation  be  contained  in  the  scriptures,  then  tvhatsoever  is  not  in 
 them  contained,  the  same  is  not  necessary ;  if  not  necessary,  tvhy  should  we  be  laden 
 with  unnecessary  burdens  ?  Then  away  tvith  all  traditions  at  a  clap,  be  they  never 
 so  apostolic,  never  so  ancient,  never  so  healthful,  never  so  long  time  in  the  church 
 continued.  Remember  you  not  what  the  most  renowned  fathers  have  written  of  the 
 necessity  of  traditions?  Or,  if  you  remember  them,  what  thought  you  tvhen  you  wrote 
 thus  ?  Let  learned  and  holy  Basil  be  heard  instead  of  many,  if  not  to  revoke  you 
 from  your  error,  yet  to  discredit  you,  and  stay  others  in  the  truth.  His  words  be 
 these :  "  Of  the  doctrines  ivhich  be  preached  in  the  church,  certain  we  have  uh.  de  spint. 
 out  of  the  scripture  written,  certain  we  have  received  in  secret  mystery  by 
 tradition  of  the  apostles;  ^ which  both  be  of  equal  force  to  godliness :  neither  con- 
 cerning these  any  man  gainsayeth,  be  he  of  never  so  small  knoioledge.  For,  if  we  go 
 about  to  reject  the  customs  that  be  not  set  forth  in  ivriting,  as  being  of  little  regard, 
 then  shall  we  condemn  those  things  also  which  we  have  in  the  gospel  necessary  to  sal- 
 vation. Yea  rather,  ive  shall  bring  the  preaching  of  the  faith  but  to  a  bare  name^." 
 .  . .  ^  For  so  they  ivere  taken  for  heretics  ivhich  reqarded  not  the  solemn  fast 
 of  Lent  ^received  at  the  apostles,  as  ive  read  in  or  Augustine,  De  Haer.  act 
 Quodvultdeum,  cap.  liii.^,  and  in  the  council  of  Gangra  in  an  epistle  to  the  bishops 
 of  Armenia''.  Even  so  they  ivhich  denied  the  ^distinction  of  a  bishop  and  a  priest 
 were  condemned  of  heresy,  as  we  find  in  St  Augustine,  in  the  book  and  chapter  afore- 
 said ;  and  in  Epiphanius,  Lib.  iii.  cap.  Ixxv.^  In  the  council  of  Constance  the  same  is 
 to  befound^. 
 
 Again,  if  all  things  necessary  to  salvation  be  ^expressed  in  the  scriptures,  to  what 
 
 ['  Nec  eeclesiffi  jungitiir,  qm  &c. — Cypr.  Op. 
 Oxon.  1682.  De  Laps.  p.  129.] 
 
 [2  Scripture,  Conf.  and  Def.  1567,  1570.] 
 
 ...qui. ..scripturas  divinas  et  memoriter  au- 
 diendo tenuisse,  et  prudenter  cogitando  intellexisse 
 pntdicatur. — August.  Op.  Par.  1679-1700.  De  Doctr. 
 Clirist.  Prolog.  4.  Tom.  III.  Pars  i.  col.  3.] 
 
 [*  Twv  iv  Trj  eKKXijairi  ■7r€<pv\ay/jLei'uiu  Soyfidrdiv 
 Kol  Ki)pvyixdT(ov  Ta  jiiv  tK  tijs  kyypdipov  oicaaKa- 
 Xi'as  EX"/"^"!  ''"^^  TMV  dirodToXiov  irapaoo- 
 
 <T6U)s  oiafioQivra  I'tfilv  ev  nvrrTnp'uo  Trapece^dfieda' 
 aTrep  a/nipoTepa  tijw  auTTjV  icrx""  ^X^'  Trpos  Ttiw 
 tvaefieiav.  Kal  TOuTots  oiioeis  dvTCpel,  oukovv  o<t- 
 Ti9  ye  KUTa  fiiKpov  yovv  Oe(7fxu>v  eKhXritriaaTiKtuv 
 'jre-Kc'ipa-Tai.  el  yap  eTrixeipt'icraiiJLev  Ta  dypacpa  twv 
 edwv  (1)9  /HI)  /ieydktiv  e)>ovTa  Tr\v  ovvapiv  irapaLTel- 
 cdai,  KdOoL/iev  du  eh  atiTu  to  Kaipia  ^jj/iioDj/xes  to 
 
 evayyeKiov,  /xdWov  Se  eis  ovo/xa  ^piXou  Trepua-rwv- 
 T6S  TO  ict)|0i;7^ta.— Basil.  Op.  Par.  1721-30.  Lib.de 
 Spirit.  Sanet.  cap.  xxvii.  66.  Tom.  III.  p.  54.] 
 
 Harding  also  refers  to  Irenaeus  Lib.  in.  cap.  iv. 
 and  Lib.  iv.  cap.  xliii.  Iren.  Op.  Par.  1710.  Lib.  iii. 
 cap.  iv.,  IV.  cap.  xxvi.  pp.  178,  261,  2;  and  to  Ter- 
 tull.  Lib.  de  Cor.  Militis.  Tertull.  Op.  Lut.  1641. 
 De  Cor.  3.  p.  121.] 
 
 P  August.  Op.  Lib.  de  Haer.  ad  Quodvultd.  Haer. 
 liii.  Tom.  VIII.  col.  18.] 
 
 Epist.  ad  Episc.  Armen.  in  Coneil.  Gang,  in 
 Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2. 
 Tom.  II.  cols.  413,  6.  Conf.  can.  19.  ibid.  col.  424.] 
 
 [8  Epiph.  Op.  Par.  1622.  Adv.  Ha;r.  Lib.  ill. 
 Hipr.  Ixxv.  3,  &c.  Tom.  I.  pp.  906,  &c.] 
 
 Artie.  Wicleff.  in  Crabb.  Concil.  Col.  Agrip. 
 1551.  Art.  xxviii  Tom.  II.  p.  1170.   Conf.  p.  1173.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 431 
 
 1  Cor.  xi. 
 
 Epist,  it. 
 
 purpose  said  St  Paul,  concerning  order  and  manner  to  he  used  at  the  cele- 
 bration of  the  holy  sacrament,  Cetera  cum  venero  disponam  ;  "  As  for 
 other  things,  I  icill  take  order  for  them  ivhen  I  come  ?"    What  meaneth  St  John  to  . 
 
 say,  "  Having  other  things  to  tvrite  to  you  of,  I  would  not  (ivrite  them)  in 
 paper  and  ink;  for  I  trust  to  he  with  you,  and  speak  to  you  mouth  to 
 mouth  ?"    To  conclude  much  that  might  he  objected  in  few  coords,  for  brevity's  sake, 
 ivhat  say  you,  sir  defender,  shall  ice  find  all  things  necessary  to  salvation  in  the 
 scripture?    "^Hoiv  think  you  of  the  scripture  itself?    How  knotv  you  this  to  be  the  "jfj^fjf^^ 
 scripture  ?    How  knotv  ye  the  gospel  of  3Iatthew,  Mark,  Luke,  and  John  to  be  theirs  questions. 
 whose  names  they  bear?    This  can  you  not  find  in  all  the  scripture,  "and  yet  is  the  'jt^J'^^f^^-g^ 
 same  necessary  to  be  believed.     What  scripture  have  you  to  admit  these,  arid  to  necessary  to 
 refuse  the  book  bearing  the  name^*^  of  ° Peter,  the  gospel  of  Thomas,  of  Bartholometv,  oxh'ey  were 
 of  Nicodeme  ?    Why  admit  you  not  the  prophets  that  Basilides  wotdd  to  be  alloived,  he"et?cs  m 
 hut  only  the  four  great,  and  the  twelve  lesser?    What  authority  have  you  to  stay  fhel^uih." °^ 
 yourself  by  concerning  these,  but  only  that  of  the  church  ?    For  scripture  have  you 
 none  for  proof  hereof.     Then  hath  not  scripture  all  things  in  it  necessary  for  a 
 christian  man.    Is  it  not  necessary  to  believe  the  Son  of  God  to  be  ho- 
 mousion,  that  is  to  say,  "  of  the  same  substance  with  the  Father?"  ivhich 
 if  you  deny,  you  restore  the  old  condemned  heresy  of  the  Arians:  ^the  same  can  you  p^"^™'^};^ 
 not  find  in  the  scripture.     Where  in  all  the  bible  find  you  that  God  the  Father  is  niussaith  : 
 
 *  ^  "  Stnsus  ejus 
 
 ingenitus  ?    Where  find  you  that  the  Holy  Ghost  proceedeth  from  the  Father  and  the  nominis 
 Son  ?   That  the  blessed  virgin  Mary  continued  in  her  virginity  ?    That  such  as  be  "'"i"^"^"' 
 baptized  of  heretics  ought  not  to  be     baptized  again  ?    That  infants  ought  to  be 
 baptized?   That  the  four  books  of  the  gospeW^  were  tvritten  by  Mattheiv,  Mark,  Luke, 
 and  John,  by  what  scripture  can  you  prove  it  ?    To  end,  where  find  you  expressly 
 in  all  the  scriptures  three  Persons  to  he  one  God  ? . . . 
 
 Homousion. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Here,  to  weigh  down  the  authority  of  God's  holy  word,  M.  Harding  hath 
 brought  in  a  heap  of  ordinary  stale  quarrels,  of  the  difference  between  priests 
 and  bishops  ;  of  Lent ;  of  the  communion-book  ;  of  the  homilies  ;  of  the  order  of 
 service ;  and  of  the  perpetual  virginity  of  our  lady.    His  whole  drift  herein  is  to 
 bear  us  in  hand,  that  there  is  very  little  or  none  authority  in  the  scriptures ;  and 
 that  the  whole  credit  and  certainty  of  our  faith  resteth  only  in  the  church  of 
 Rome.    He  seemeth  to  take  it  in  scorn  that  the  word  of  God  should  be  called 
 light '\    Yet  notwithstanding  the  prophet  David  saith:  "Thy  word,  O  Lord,  is^^  Psai.  cxix 
 a  lantern  to  my  feet."  And  again  :  "  The  commandment  of  the  Lord  is  lightsome,  Psai.  xix. 
 giving  light  unto  the  eyes."   And  Theophylact  saith  :  Verbum  Dei  est  lucerna,  qua  Theoph.  i 
 fur  deprehenditur^^:  "The  word  of  God  is  the  candle  whereby  the  thief  (or  false  xvii''^^''' 
 teacher)  is  espied." 
 
 Whereas  M.  Harding  demandeth  of  us  so  pleasantly,  "  What  scriptures  we 
 allow,  and  what  we  reject,"  he  troubleth  himself  with  an  idle  and  a  needless 
 question.  For  we  embrace  and  reverence  every  parcel  and  tittle  of  the  scriptures 
 without  exception,  not  refusing  any  part  thereof  that  hath  been  allowed  by  the 
 ancient  learned  catholic  fathers  of  the  church  of  God. 
 
 Neither  do  we  so  scornfully  call  God's  holy  word  "  a  nose  of  wax,"  "  a  ship-  Albert.  Pigh. 
 man's  hose,"  or  "  a  dead  letter,"  as  sundry  of  that  side  have  delighted  to  call  it cap.'  III'. 
 
 Touching  the  book  of  the  MaccalDces  we  say  nothing  but  that  we  find  johl^'sTeu'i. 
 written  by  St  Hierome,  St  Augustine,  and  other  holy  fothers.    St  Hierome  saith : 
 Machnhaiorum  libros  legit  quidem  ecclesia  ;  sed  [eos]  inter  canonicas  scripturas  non  Hieron. 
 reeipit^^ :  "  Indeed  the  church  readeth  the  books  of  the  Maccabees;  but  she  re- In  prov.*"' 
 cciveth  them  not  among  the  canonical  allowed  scriptures."  saiom. 
 
 '         Bearing  name,  Conf.] 
 
 ["  Id.  ibid.  Ilaer.  Ixxiii.  12.  Tom.  I.  p.  859.] 
 
 ['^  Ought  to  be,  Def.  1.507,  1570,  1C09,  1611.] 
 Gospels,  Conf.  and  Def.  1507.] 
 
 V*  Called  the  light,  1567,  1570.] 
 
 ['5  Thy  word  is,  1567.] 
 ■     ['«  Theophyl.  Op.  Venet.  1754-63.  In  Luc. 
 Comm.  cap.  xvi.  Tom.  I.  p.  421.] 
 
 ["  Pigh.  Hierarch.  Eccles.  Col.  15.38.  Lib.  in. 
 cap.  iii.  fol.  80. 
 
 Jo.  Sleidan.  Comm.  Argent.  1572.  Lib.  xxin. 
 fol.  290.  2.] 
 
 ...Judith,  et  Tobi,  et  Macliabffiorum  &c  
 
 Hieron.  Op.  Par.  1093-1706.  In  Llbr.  Sal.  Prsf. 
 Tom.  I.  cols.  939,  40.] 
 
432 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Addition,  fc^  M.  Harding :  "  St  Hierome  speaketh  of  such  canonical  scrip- 
 tures of  the  old  testament  as  the  very  Jews  allowed  for  canonical.  Such  indeed 
 the  books  of  the  Maccabees  are  not.  But  St  Augustine's  words  condemn  you. 
 He  saith :  Machabceorum  libros,  non  Judm,  sed  ecclesia  pro  canonicis  Jiabet :  'As 
 for  the  books  of  the  Maccabees,  not  the  Jews,  but  the  church  accounteth  them 
 for  canonical,'  &c.  Now  see,  good  reader,  what  loud  lies  M.  Jewel  made  when 
 he  said  he  would  deny  no  more  than  St  Augustine,  St  Hierome,  and  other 
 fathers  have  denied."  TJie  answer.  Loud  hes,  M.  Harding  ?  Your  words  are 
 too  smart.  Much  better  were  it  for  you  to  be  sober.  I  say  now  again,  as  I 
 said  before :  "  The  books  of  the  Maccabees  are  not  reckoned  among  the  cano- 
 nical scriptures."  And  therein  we  deny  no  more  than  by  St  Augustine,  St  Hie- 
 rome, and  other  holy  catholic  fathers  hath  been  denied.  For  trial  whereof  I 
 August,  de  pray  you  consider  what  St  Augustine  saith.  These  be  his  words :  In  Machabce- 
 Sctipt.  Lib""  arum  libris  etsi  aliquid  mirabilium  numero  inserendum  conveniens  fuisse  ordini 
 ji.  cap.xxxiv.  {jn-gj^idf^ij.^  fif,  jiQQ  iamen  nulla  cura  fatigabimur ;  quia  tantum  agere  proposuimns, 
 lit  de  divini  canonis  mirabilibus  exiguam  . .  .  expositiomm. . .  .tangeremus^ :  "Al- 
 though there  may  something  be  found  in  the  books  of  the  Maccabees  meet 
 for  this  order  of  writing,  and  worthy  to  be  joined  with  the  number  of  miracles, 
 yet  hereof  we  will  have  no  care,  for  that  we  have  intended  only  to  touch  a 
 short  rehearsal  of  the  miracles  contained  in  the  books  of  the  holy  canon."  Mark 
 well,  M.  Harding:  here  St  Augustine  telleth  you  that  "the  books  of  the  Mac- 
 cabees are  no  jiart  of  the  canonical  scriptures,"  and  that  therefore  he  will  make 
 none  account  of  the  miracles  therein  contained.  St  Hierome  saith,  as  it  is 
 Hieron.  in  alleged  before :  "  The  church  readeth  the  story  of  Judith,  the  book  of  Toby, 
 &uom.'°  and  the  books  of  the  Maccabees  ;  but  the  same  church  receiveth  not  these 
 books  as  the  canonical  scriptures-."  Mark  once  again,  M.  Harding:  St  Hierome 
 telleth  you,  even  as  St  Augustine  told  you  before,  that  "the  books  of  the 
 Maccabees  are  not  canonical."  And  he  speaketh  not  of  the  Jews'  canon,  as 
 you  imagine,  but  of  the  canon  of  the  church.  Forget  not  his  words :  Ecclesia 
 eos  libros  inter  canonicas  sc7-iptn7-as  non  recipit. 
 cypr  in  Likewise  St  CvTirian  saith  :  Alii  libri  sunt  qui  non  canonici,  sed  ecclesiastici, . . . 
 
 Expos.symb.  gp^g^^^j^^ y^,^  ^.g  Hujus  ordinis  est  libellus  TobicE,  et  Judith,  et  Machabceorum 
 libri^ :  "  Other  books  there  be  that  are  not  called  canonical,  but  only  ecclesi- 
 astical, for  that  they  be  allowed  to  be  read  in  churches.  Of  this  sort  are  the 
 books  of  Toby,  of  Judith,  and  of  the  Maccabees."  Behold,  M.  Harding :  these 
 holy  fathers  agree  all  together  in  that  they  say :  "  The  books  of  the  Maccabees 
 are  no  part  of  the  canonical  scriptures."  Much  more  might  be  said.  But  by 
 these  few  the  reader  may  learn  where  to  find  the  "  loud  lie." 
 
 Howbeit,  by  your  report  St  Augustine  saith :  "  The  church  accounteth  the 
 books  of  the  Maccabees  as  canonical  scriptures."  What  answer  may  here  be 
 made  ?  Shall  we  set  St  Augustine  against  St  Augustine  ?  One  St  Augustine 
 saith :  "  The  book  of  the  Maccabees  is  not  canonical."  Another  St  Augustine 
 saith  :  "  The  book  of  the  Maccabees  is  canonical."  "Is"  and  "is  not"  is  a  plain 
 contradiction.  If  the  one  be  true,  the  other  is  false.  Whether  of  these  two 
 St  Augustines  may  we  believe?  "VNTiy  do  you  thus  trifle,  M.  Harding?  Or 
 why  do  you  so  guilefully  conceal  St  Augustine's  meaning  ?  I  will  seek  no  fur- 
 ther for  other  sentences.  Even  in  the  self-same  place  by  you  alleged  St  Au- 
 gustine saith  :  "  The  book  of  the  Maccabees  is  not  canonical."  These  be  St 
 August,  de  Augustine's  words,  M.  Harding :  thus  he  saith  :  Hcec  supputatio  non  in  scripturis 
 Sanctis,  quoe  appellantur  canonicce,  sed  in  aliis  invenitur,  in  quibus  sunt  et  Ma- 
 chabteorum  libri^ :  "  This  reckoning  is  not  found  in  the  holy  scriptures  that  are 
 called  canonical,  but  in  certain  other  books,  among  which  are  the  books  of 
 the  Maccabees."  Here  it  is  evident,  b}'  the  judgment  of  St  Augustine,  that 
 "the  books  of  the  Maccabees  are  not  canonical."    These  words,  M.  Harding, 
 
 Civ.  Dei,  Lib. 
 xviii.  cap 
 xxxtL 
 
 ['  August.  Op.  Par.  1679-1700.  De  Mirab.  Sacr.  Oxon.  1682.  p.  26;  where  appellati  sunt,  and  gusdem 
 
 Script.  Lib.  ii.  cap.  xxxiv.  Tom.  III.  Append,  col-  ordinis.    This  exposition  is  ascribed  to  RufBnus.] 
 
 26.   This  work  is  not  by  Augustine.]  j       [*  ...quorum  supputatio  temporum  non  &c.  ca- 
 
 See  above,  page  4.31,  note  18.]  '  nonica  appellantur,  sed&c. — August.  Op.  De  Cir. 
 
 P  Expos,  in  Symbol.  Apostol.  ad  calc  Cypr.  Op.  Dei,  Lib.  xviii.  cap.  xxxri.  Tom.  VIL  col.  519.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  433 
 
 ye  would  not  have  dissembled,  if  ye  had  meant  to  deal  plainly.    Therefore  it 
 may  like  you  to  consider  how  you  may  better  bestow  this  "  loud  lie." 
 
 Notwithstanding,  St  Augustine  saith' further :  Hos  libros  ecclesia  hahet  pro 
 canonicis :  "  These  books  the  church  alloweth  as  canonical."  This  is  true :  I 
 deny  it  not.  But  here  you  seek  to  beguile  your  reader  by  the  misunderstanding 
 of  this  word  "  canonical."  For  in  the  former  place  canonical  books  are  such  as 
 may  be  alleged  in  proof  of  faith :  in  the  second  such  books  are  called  cano- 
 nical as,  although  they  bear  no  such  authority,  yet  may  they  be  allowed  for 
 certain  causes  only  to  be  read  openly  in  the  church.  If  you  had  alleged  St  Au- 
 gustine's words  fully  and  truly  as  they  lay,  the  whole  matter  had  been  evident. 
 For  thus  saith  St  Augustine :  ^Libros  3Iachabteorum]  ecclesia  hahet  pro  canonicis 
 propter  quorundam  martyrum  passiones  vehementes  atque  mirabiles^ :  "  The  church 
 accounteth  the  books  of  the  Maccabees  as  canonical  (not  for  the  authority 
 and  weight  of  truth,  but)  for  the  great  and  marvellous  passions  and  perse- 
 cutions of  martyrs  therein  contained." 
 
 Thus,  to  be  alleged  in  proof  of  faith  they  are  not  canonical ;  but  to  be 
 read  unto  the  people  in  the  church,  for  example  of  life,  in  this  sense,  saith 
 St  Augustine,  "  they  are  canonical."    To  like  purpose  St  Augustine  writeth  to 
 Gaudentius  :  Scriptura,  quoi  appellatur  Machabteorum, . . .  recepta  est  ab  ecclesia  ^J'^^'g^ 
 non  irmtiliter,  si  sobrie  leyatur  vel  audiatur,  maxime  propter  illos  Machabceos,  qui  eunci  Epist. 
 pro  Dei  lege...  tarn  indigna . . .  perpessi  sunt^ :  "That  scripture,  that  so  is  called  lid.  u.  cap. 
 and  beareth  the  name  of  the  Maccabees,  is  received  not  unprofitably  of  the 
 church,  so  that  it  be  read  and  heard  with  sobriety ;  specially  because  of  those 
 Maccabees  that  suffered  so  cruel  torments  for  the  law  of  God."    So  saith  St 
 Cyprian:  Htec  omnia^  legi  quidem  in  ecclesiis  voluerunt ;  non  tamen  proferri  arf  Cypr.  in  Ex.' 
 auctoritatem  ex  his  fidei  ^  confirmandum^ :  "All  these  writings  our  fathers  have 
 allowed  to  be  read  in  the  church ;  yet  not  to  be  alleged  for  authority  to  con- 
 firm the  doctrine  of  our  faith."    Likewise  saith  St  Hierome  touching  the  same 
 books  of  the  Maccabees  :  Hcec . . .  volumina  legit  [ecclesia]  ad  ccdificationem  pie-  jj'eron-  jn 
 bis;  non  ad  auctoritatem  ecclesiasticorum  dogmatum  ^ conjirrnandum^'^ :  "  These  saiom.' 
 books  the  church  readeth  for  the  edifying  of  the  people,  but  not  as  matter  of 
 authority,  whereby  to  prove  ecclesiastical  doctrine."    Now  I  beseech  you,  M. 
 Harding,  what  canonical  scriptures  are  these,  that  may  not  be  alleged  in  con- 
 firmation of  doctrine,  or  in  proof  of  faith  ?    If  ye  had  discreetly  foreseen  these 
 things,  I  think  ye  would  not  so  vainly  have  charged  us  with  loud  lying.  -C^ 
 
 Of  prayer  for  the  dead  we  shall  have  place  more  convenient  to  speak  here- 
 after. 
 
 The  place  of  St  James  touching  the  justification  of  faith  and  works  is  an-  stjames 
 
 swered  before".    Neither  do  we  discredit  any  part  either  of  the  authority  or  v  
 
 of  the  doctrine  of  that  whole  epistle;  notwithstanding  Eusebius  saith  it  was  ^"/j'^^ifj^'^^ 
 written  by  some  other,  and  not  by  St  James.    His  words  be  these :  Istius  Ja-  Iji^p^' 
 cobi,  qui  Justus  et  Oblias  vocabatur,  dicitur  esse  epistola,  quce  prima  scribitur  j'-  <^'!p 
 inter  canonicas.   Sciendum  autem  est  illam  epistolam  esse  spuriam^'^ :  "  The  opinion  uoQei, 
 is  that  the  epistle  which  is  reckoned  the  first  among  the  canonicals  is  of  this  ^•^«'- 
 James,  which  was  called  Justus  and  Oblias.    But  we  must  understand  that  it  is 
 a  bastard  epistle,  and  not  written  by  St  James."    Likewise  St  Hierome  saith : 
 Epistola  Jacobi  ab  alio  quopiam  sub  ejus  nomine  edita  asseritur^'^ :  "It  is  said  f  iffi- 
 that  the  epistle  of  St  James  was  set  forth  by  some  other  man  under  his  eciIos. 
 name."    This  therefore  is  no  new  fantasy,  but  the  judgment  of  the  ancient 
 learned  fathers.    Nevertheless  we  do  both  receive  the  same  epistle,  and  also 
 
 Id.  ibid.;  where /)ro  canonicis  hahet.'\ 
 Id.  contr.  Gaudent.  Donat.  Lib.  i.  cap.  xxxi. 
 38.  Tom.  IX.  cols.  G5.5,  6;  where  scripturam.^ 
 [7  Omnis,  l.->70.] 
 
 Confirmandain,  1570.] 
 [9  Expos,  in  Symbol.  Apostol.  ad  calc.  Cypr.  Op. 
 p.  27  ;  where  qua:  omnia,  and  confirmiindiim.] 
 
 .['»  Hieron.  Op.  Par.  1093-1700.  In  Libr.  Sal. 
 
 [jewel,  m.] 
 
 Praef.  Tom.  I.  cols.  939,  40;  where  Iccjat,  and  confir- 
 mandamJ] 
 
 ["  See  before,  pages  244  &c.] 
 
 ['2  Euseb.  in  Hist.  Eceles.  Script.  Anist.  1C95- 
 1700.  Lib.  II.  cap.  xxiii.  pp.  52,  3.] 
 
 ['•'  ...qii.T!  et  ipsa  ab  alio  quodam  sub  nomine  ejus 
 
 edita  asseritur  Hieron.  Op.  Catalog.  Script.  Eccles. 
 
 2.  Tom.  IV.  Pars  il.  col.  101.] 
 
 28 
 
434 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 "Word    ^^^^^  it  in  our  churches,  and  allow  every  clause  and  sentence  that  therein  is 
 written,  written,  even  as  the  word  of  God^. 
 
 "  >^  '       M.  Harding  saith  :  "  If  ye  have  this  light  of  the  scriptures  before  your  eyes, 
 
 how  is  it  that  ye  agree  no  better  amongst  yourselves  ?"  And  here  he  reckoneth 
 up  by  rote  a  many  of  names  of  his  own  making,  Lutherans,  Zuinglians,  Arians, 
 Osiandrians,  Libertines,  Adiaphorists,  Anabaptists,  Calvinists,  and  Satanists. 
 In  which  his  so  pleasant  fancy  he  may  have  leave  to  sport  himself  while  he 
 listeth.  God  be  thanked,  we  agree  thoroughly  together  in  the  whole  substance 
 of  the  religion  of  Christ,  and  altogether  with  one  heart  and  one^  spirit  do 
 glorify  God  the  Father  of  our  Lord  Jesus  Christ.  Certainly  St  Augustine,  St 
 Hierome,  St  Chrysostom,  Epiphanius,  and  Theophilus,  as  it  appeareth  by  their 
 writings,  agreed  no  better  together  in  their  time  than  we  do  now.  Yet  had 
 they  and  every  of  them  the  word  of  God;  and  the  same  word  of  God  was  a 
 "  light  imto  their  feet." 
 
 It  was  not  for  any  great  store  of  better  matter,  I  trow,  that  M.  Harding  thus 
 chargeth  us  with  so  often  changing  the  communion-book.  For  of  more  than 
 of  one  only  change  he  cannot  tell  us;  and  if  there  had  been  less  than  that, 
 there  had  been  no  change  at  all.  And  yet  for  that  one  change  he  himself  in 
 the  mean  season  hath  changed  thrice.  But  the  holy  communion-book  and  the 
 order  of  the  holy  ministration  standeth,  and,  by  God's  mercy,  shall  stand  still, 
 without  any  further  change. 
 
 Howbeit,  gentle  reader,  if  thou  wilt  know  the  often  alterations  and  changes 
 Plat,  in  of  the  mass,  read,  I  beseech  thee,  Platina^  and  Polydore  Vergil*  touching  the 
 Poiyd.'  same :  there  shalt  thou  find  how,  and  by  whom,  and  upon  what  occasion,  and  in 
 invfnt.  Ker.  what  proccss  of  time,  all  the  parts  of  the  mass  were  pieced  and  set  together ;  and 
 Lib.v.cap.x.  ^j^^^  in  the  space  of  seven  hundred  whole  years  scarcely  and  with  much  ado  it 
 was  made  up  at  last  and  brought  to  some  perfection. 
 
 Christ's  commandment  of  "  hearing  the  church "  is  answered  before.  St 
 Fidf^tSymb.  Augustiuc  saitli :  Credimus . . .  sanctam  ecclesiam :  [tioii  credimus  in  sanctam  eccle- 
 siam ;]  *  "  We  believe  that  there  is  a  holy  church ;  but  we  beUeve  not  in  the 
 holy  church."  For  the  church  is  not  God,  nor  is  able  of  herself  to  make  or 
 isai.  vni.  alter  any  one  article  of  the  faith.  The  prophet  Esay  saith :  Ad  legem  potius  et 
 ad  testimonium.  Si  non  responderint  secundum  verhum  hoc,  non  erit  illis  lux 
 matutina:  "To  the  law  rather  and  to  the  testimony  of  God^  If  they  answer 
 not  according  to  this  word,  they  shall  have  no  morning  light." 
 
 M.  Harding  saith  further :  "  If  quietness  of  conscience  come  of  the  word 
 of  God  only,  then  had  Abel  no  more  quietness  of  conscience  than  wicked  restless 
 Cain.  Then  should  Paul  the  eremite,  and  Antony,  and  Hilarion,  and  Pambus, 
 and  other  holy  men,  Uving  in  wilderness  without  letters,  have  had  no  rest  ne 
 quiet  at  their  hearts."    And  why  so  ?    Because  they  had  no  word  ^>Titten. 
 
 Who  would  think  that  M.  Harding,  bearing  such  a  countenance  of  divinity, 
 would  thus  go  about  to  deceive  himself  with  a  point  of  sophistry'  ?  Chrysostom 
 chnsost.  in  saith:  Deus  Conditor  humani  generis  ah  initio  per  seipsum  hominibus  loquehatur' : 
 ■  «  QqjJ  ^jjg  Creator  of  mankind  from  the  beginning  spake  unto  men  by  himself 
 Heb.  i.       jn  his  own  person."    And  St  Paul  saith  :  Deus  olim  nmltifariam  midtisque  modis 
 potribus  loquutus  est:  "In  old  times  God  spake  many  ways  and  in  sundry 
 sorts  unto  the  fathers."    And  doth  M.  Harding  think,  Avhen  God  himself  in  his 
 own  person  and  presently  spake  unto  Abel,  that  Abel  heard  not  then  the 
 word  of  God?    We  speak  not  so  precisely  and  nicely  of  God's  word  written  in 
 paper :  for  so  it  is  a  creature  corruptible,  and  shall  consume  and  perish,  as 
 other  corruptible  creatures  do:  "but  the  Avord  of  God"  which  we  speak  of 
 "endureth  tor  ever." 
 
 ['  The  preceding  six  words  are  not  in  1567.] 
 P  On,  1611.] 
 
 P  Plat.  De  Vit.  Pont.  Col.  1.551.  Sixt.  I.  p.  16.] 
 [*  Polj'd.  Verg.  De  Invent.  Rer.  Amst.  1671. 
 Lib.  V.  cap.  xi.  pp.  319,  &c.] 
 
 [5  August.  Op.  Par.  1C79-170O.  Lib.  de  Fid.  et 
 
 I  Symb.  cap.  x.  21.  Tom.  YI.  col.  161.  Conf.  Serm.  de 
 I  S>Tnb.  cap.  xii.  Tom.  VI.  Append,  col.  282.  But  this 
 
 last  is  spurious.] 
 I        ["  1507  omits  of  God.] 
 
 I       ['  Chrvsost.  Op.  Par.  1718-38.  In  cap.  i.  Gen. 
 Horn.  ii.  Tom.  lY.  p.  8.] 
 
Addition. 
 
 11.]  OF  THE  CHURCH  OF  ENGLAND.  433 
 
 Addition.   §3"   M.  Harding :  "  We  also  in  Christ's  church  have  as  well  God's  Word 
 ■n  ord  in  our  hearts  as  in  our  books ;  whence  also,  to  wit,  out  of  our  hearts,  we  w  ritten, 
 may  resolve  the  doubts  which  arise  upon  our  books."    The  ansiver.    "  In  your 
 hearts,"  M.  Harding  ?    And  is  your  heart  the  only  oracle  of  all  the  world  ?  Or 
 must  we  leave  God's  holy  word,  that  endureth  for  ever,  and  resort  to  your  hearts  m.  Hard, 
 to  learn  God's  will  ?    The  prophet  Zachai-y  saith :  "  They  have  beaten  their  [I'etect. 
 hearts  as  hard  as  the  adamant,  lest  they  should  hear  the  law  of  God,  and  the 
 words  which  the  Lord  of  Sabaoth  hath  sent  in  his  Spirit  by  the  ministry  of 
 his  prophets."    St  Paul  saith :  Obscuratum  est  insipiens  cor  illorum :  diccntes  se  R"™-  >• 
 esse  sapientes  stulti  facti  sujit :  "  Their  foolish  heart  was  blinded  with  darkness : 
 whereas  they  boasted  themselves  to  be  wise  men,  they  became  fools . . .  They 
 turned  the  truth  of  God  into  lies,  and  fell  down  and  worshipped  a  creature, 
 forsaking  the  Creator,  which  is  God  blessed  for  ever."    God  grant,  M.  Harding, 
 that  the  day-star  may  rise  up  and  shine  in  our^  hearts,  that  we  may  see  your  2  Pet.  i. 
 light,  and  walk  safely  in  your  ways  !  .^M 
 
 St  Hierome  saith  :  Quomodo  ceternce  erunt  scripturce  divince,  si  mundtis  certo  J^j^''"^-,'" 
 fine  . . .  est  terminandus  ?  . . .  Verum  est  quidem,  quod  librorum  pelliculce  cum  tpsis  xxxvii. 
 Uteris  abolendcB  sunt;  sed,  quia  subjungit  Dominus,  Verba  vero  mea  nan  prceter- 
 ibunt,  proculdubio  quod  illis  apicibus  pollicetur  erit  ceternum^ :  "How  shall  the 
 holy  scriptures  be  everlasting,  seeing  the  world  shall  have  an  end?    True  it  is, 
 that  the  parchment  or  leaves  of  the  books  with  the  letters  and  all  .shall  be 
 abolished ;  but,  forasmuch  as  our  Lord  addeth,  '  My  words  shall  never  pass,' 
 doubtless  (though  the  papers  and  letters  perish,  yet)  the  thing  that  is  promised 
 by  the  same  letters  shall  last  for  ever."    So  Chrysostom  saith :  Paulus  prce- 
 dicationem  non  scriptam  appellat  evangelium^^ :  "Preaching  not  written  PaulHom.'ia 
 calleth  the  gospel." 
 
 That  M.  Harding  addeth  of  Antonius,  and  Paulus,  and  Hilarion,  and  other 
 eremites,  that  they  lived  in  wilderness  "  without  letters,"  and  therefore  pre- 
 sumeth  they  lived  "without  the  word  of  God,"  it  is  very  unadvisedly  spoken, 
 and  utterly  untrue.    For  proof  whereof,  to  name  only  one  instead  of  the  rest, 
 St  Augustine  saith  that  Antonius  the  eremite  was  notably  learned,  and  perfect 
 in  the  scriptures.    His  words  be  these :  [^Antonius\  sine  ulla  scientia  literarum,  AuRiist.  de^ 
 scripturas  divinas  et  memoriter  audiendo  tennisse  et  prudenter  eogitando  intellcxisse  Lib.  i.  in 
 prcedicatur^^ :  "It  is  reported  that  Antonius,  without  knowledge  of  letter,  both  ^™'°^' 
 learned  the  holy  scriptures,  and  bare  them  well  in  mind  by  hearing,  and  also 
 by  wisdom  and  study  understood  them."    St  Augustine  saith  not,  as  M.  Harding 
 saith,  that  Antonius  "lived  without  the  word  of  God,"  but  the  contrary,  that 
 he  was  "ready  and  perfect^^  in  the  word  of  God'*." 
 
 And,  whereas  M.  Harding  would  seem  to  make  such  an  account  of  "  prayer 
 and  holiness  without  knowledge,"  St  Augustine  saith :  Lectio  sine  meditatione  arida  August.  < 
 est :  meditatio  sine  lectione  erronea  [est]  :  oratio  sine  meditatione  tepida  [csf]  :  cap.  xi. 
 "  Reading  without  meditation  or  study  is  dry  and  barren :  meditation  or  study 
 without  reading  is  erroneous ;  and  prayer  without  cogitation  or  study  is  half 
 cold  and  unfruitful."  Thus  we  see  by  St  Augustine's  judgment  that  the  force 
 and  substance  both  of  prayer  and  of  meditation  dependeth  of  reading.  And 
 therefore  Nicolaus  Cusanus  saith:  "The  soul  that  will  fly'''  into  the  wilderness  Nieoi. cusan. 
 of  contemplation  must  have  two  wings,  the  one  of  devotion,  the  other  of  know-  uhM ' 
 ledge  or  '"understanding'*." 
 
 Howbeit,  what  comfort  and  peace  of  conscience  we  have  by  hearing  the 
 word  of  God,  St  Paul  can  tell  us  somewhat  better  than  M.  Harding.  Thus  he 
 eaith :  Quveeunque  scripta  sunt,  4-c. ;  "  Whatsoever  things  are  written,  they  are  Rom.  xv. 
 
 .  de 
 ,  Farad. 
 
 ["  Your,  1670,  1609.] 
 
 ["  Hieron.  Op.  Par.  160.3-1700.  Comm.  in  Job. 
 cap.  xxxvii.  Tom.V.col.7Gl  ;  where  eisdem  apieilms. 
 This  commentary  is  si)urious.] 
 
 Chrysost.  Op.  In  Epist.  il.  ad  Cor.  Horn,  xviii. 
 Tom.  X.  p.  .004.] 
 
 ["  I'erfite,  1567,  1.570.] 
 
 t'2  August.  Op.  De  Doctr.  Christ.  Prolog.  4. 
 Tom.  III.  Pars  i.  col.  3.J 
 ['^  Perfito,  1570.] 
 
 ['*  This  last  sentence  is  not  in  1567.] 
 ['^  Id.  Seal.  Parad.  cap.  xi.  Tom.  VI.  Append, 
 col.  166.    This  treatise  is  not  by  Augustine.] 
 [i«  Flee,  1.570.] 
 
 f"  ...  quando  tibi  datse  sunt  alae  duso  aquilae 
 magn.T,  affectus  et  intellectus,  ut  Yolares  in  desertum 
 contemplationis  et  poenitentiiP.— Nic.  de  Cusa  Op. 
 Basil.  1565.  Exercit.  Lib.  ii.  Tom.  II.  p.  401.] 
 
 This  sentence  and  the  marginal  reference  do 
 not  appear  in  1.567.] 
 
 28—2 
 
43G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Tradi- 
 tions. 
 
 John  xvii. 
 
 2  Thess.  ii. 
 Bisil.  tie 
 Spirit.  Sanct. 
 cap.  xxvii. 
 
 opdoi.,. 
 
 TTotovfiev 
 
 eu  Tri  fxia 
 Trnv  (Tafi- 
 
 August,  ad 
 Ca:>ul. 
 
 fia-ra  tiri 
 T/;  dvaoei- 
 
 dpTov  T?}e 
 ev\api- 
 
 2  Thess.  ii. 
 
 Nioeph.  Lib. 
 ii.  cap.  XXXIV. 
 
 Niceph.  Lib. 
 ii.  cap.  xlv. 
 
 PhiL  iii. 
 
 written  for  our  learning,  that  by  patience  and  comfort  of  the  scriptures  we  may 
 have  hope."  Even  so  saith  Christ  himself :  "  O  Father,  this  is  the  everlasting 
 life,  that  they  may  know  thee,  the  only  and  very  God,  and  Jesus  Chi'ist,  whom 
 thou  hast  sent." 
 
 But  St  Paul  saith  :  "  Keep  the  traditions  which  ye  have  received,  either  by 
 epistle,  or  by  word."  And  St  Basil  reckoneth  "  traditions  to  be  one  and  equal 
 Avith  the  word  of  God."  First,  that  St  Basil  wrote  those  words  rather  of  zeal 
 than  of  judgment,  it  may  easily  appear  by  that  the  self-same  "  traditions,"  that  he 
 there  specially  nameth  and  so  highly  commendeth,  are  for  the  greatest  part 
 already  abolished  and  quite  forgotten,  yea,  and  that  even  in  the  church  of  Rome. 
 Yet  the  word  of  God  endureth  still,  and  shall  endure  for  ever.  For  example,  by 
 one  of  St  Basil's  "  necessary  traditions,"  it  is  not  lawful  for  any  man  to  "  kneel 
 in  the  church"  upon  the  Sunday;  but  every  man  is  bound  b}'  the  same  "tradition," 
 at  sermon,  at  prayer,  and  at  the  communion,  to  stand  upright.  "  And  this,"  he 
 saith,  "was  given  unto  us  in  secret  charge  by  the  apostles  of  Christ ^"  This  so 
 necessary  and  so  "  apostolic  tradition"  is  now  dissolved  and  broken,  and  utterly 
 forgotten,  not  only  in  Lovain,  but  also  in  Rome. 
 
 St  Augustine  saith :  "  By  tradition  of  the  apostles,  between  Easter  and  Whit- 
 sunday it  Avas  not  lawful  for  any  man  to  fast-."  Yet  now  we  fast  within  the 
 same  days  so  forbidden ;  and  the  same  kind  of  fast  is  thought  lawful,  the 
 apostles'  tradition  to  the  contrary  notwithstanding. 
 
 The  rest  of  St  Basil's  traditions  stand  in  hallowing  of  water,  in  blessing  of 
 oil,  in  praying  towards  the  east,  in  uttering  "  certain  words  of  invocation  at  the 
 shewing  forth  of  the  bread  of  thanksgiAing  unto  the  people^."  These  things,  I 
 believe,  M.  Harding  himself  never  thought  to  be  equivalent  with  the  word  of  God. 
 
 But,  if  these  and  other  like  traditions  be  so  weighty  and  so  necessary  as  he 
 seemetli  to  make  them,  then  let  him  tell  us  in  good  sooth,  and  without  fable, 
 what  were  these  mystical  solemn  words  of  invocation  that  St  Basil  saith  were 
 spoken  by  the  pi'iest  at  the  opening  or  shewing  forth  of  the  sacrament  ?  If  they 
 be  so  necessary  to  be  used  and  continued  in  the  church  of  God,  why  hath  he 
 and  his  whole  Roman  clergy  quite  forgotten  them  ?  If  he  and  his  clergy  have 
 forgotten  them,  and  use  them  not,  and  care  not  for  them,  how  can  he  say,  or  may 
 we  think,  they  are  so  necessary  to  salvation  ? 
 
 This  is  the  simplicity  and  plainness  of  M.  Harding's  dealing.  He  telleth  us 
 many  tales  of  the  apostles'  traditions,  being  himself  the  manifest  despiser  and 
 breaker  of  the  same  traditions.  Touching  the  words  of  St  Paul,  I  marvel  that 
 M.  Harding  could  so  easily  be  deceived.  For  St  Paul  himself,  even  in  the  same 
 words,  and  in  the  self-same  Hne,  would  have  told  him  that  by  the  name  of 
 traditions  he  meant  not  unvrritten  verities  and  lifeless  ceremonies,  as  he  sup- 
 poseth,  but  the  self-same  sub.stance  of  religion  and  doctrine  that  he  had  uttered 
 unto  the  Thessalonians  before,  either  by  epistle  or  by  preaching. 
 
 These  be  his  words :  "  Hold  the  traditions  which  ye  have  received,  either  by 
 epistle,  or  by  word."  He  calleth  them  traditions,  although  they  were  contained 
 in  his  epistles,  and  declared*  to  them  by  writing :  for  the  apostle's  preaching 
 and  writing  in  ground  and  substance  were  all  one.  Nicephorus  saith :  Paulus, 
 qxue  prasens  oratione  sua  dilucide  docuerat,  eadem  ahsens  jjer  compendhim  in 
 memoriam  scrijjta  epistola  rerocare  voluit^ :  "Paul,  what  things,  being  present,  he 
 had  plainly  taught  by  mouth,  the  same  things  afterward,  being  absent,  he  shortly 
 called  to  their  remembrance  by  writing  an**  epistle."  The  like  he  writeth  also 
 of  St  Matthew :  Matthceus  discedens  (alio  prcedicatuvi)  ahsentiam  suam  scripto 
 pra'smti  compensavit~ :  "St  Matthew,  departing  (to  preach  in  other  places),  re- 
 compensed his  absence  by  present  writing." 
 
 St  Paul  unto  the  Philippians  saith  thus :  Eadem  scribere  mihi  quidem  non 
 
 f>  Basil.  Op.  Par.  1721-30.  Lib.  de  Spirit.  Sanct. 
 cap.  xxra.  6G.  Tom.  III.  p.  5G;  where  nXnpovnev. 
 See  before,  page  4.30,  note  4.] 
 
 p  ...dies  illi  quinquaginta  post  Pascha  usque  ad 
 Pentecosten,  quibus  non  jejunatur. — August.  Op. 
 Par.  1079-1700.  Ad  Casul.  Epist.  xsxvi.  18.  Tom.  II. 
 col.  75.J 
 
 P  Basil.  Op.  Lib.  de  Spirit.  Sanct.  ubi  snpr.  pp 
 54,5.] 
 
 ['  Delivered,  1.5C7,  1570.] 
 
 [5  Niceph.  Call.  Hist.  Eccles.  Lut.  Par.  1630.  Lib. 
 II.  cap.  xxxiv.  Tom.  I.  p.  189.] 
 [6  AVriting  of  an,  15G7.] 
 \j  Id.  ibid.  cap.  xlv.  p.  213.] 
 
 I 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 437 
 
 pigrum ;  vobis  autem  necessarium :  "  To  write  unto  you  the  self-same  things,  unto  '^pjii^j^ 
 me  it  is  not  painful ;  but  in  your  behalf  it  is  necessary."    These  words  St  Hierome 
 
 expoundeth  thus  :  Eadem  . . .  scribere, . . .  [/toe  est],  eadem  repetere,  qme  prcesens  •  ■ 
 
 dixeram  * :  "  To  write  the  same  things,  that  is  to  say,  to  make  rehearsal  of  the  Kpi'™"i,i'" 
 same  things  that  I  told  you  by  mouth  when  I  was  present."  i*'"'-  '^f- 
 
 So  saith  Theophylact,  speaking  in  the  person  of  St  Luke :  Prius  te  sine  Theoph. 
 scripto  institui:  nunc  scriptum  tibi  trado  evangelium;  atque  ita  mentem  fwam  cap.  l' 
 munio,  ut  ne  obliviscatur  eorum  quce  prius  sine  scriptis  tradita  sunt^ :  "  Before 
 this  time  I  have  instructed  thee  without  writing.    Now  I  deliver  unto  thee  a 
 written  gospel.    And  so  I  furnish  thy  mind,  that  it  forget  not  the  things  that 
 were  delivered  thee  before  without  writing." 
 
 So  saith  Irenseus  :  Apostoli  tunc  evangelium  prceconiaverunt.    Postea  vero  per  iren.  Lib.  iii. 
 Dei  voluntatem  [^illwl]  in  scripturis  7iobis  tradiderunt,  fundamentum  et  colutnnam  '^^^  ' 
 Jidei  nostrce  futurum    ;  "  Then  the  apostles  preached  the  gospel.    And  after- 
 ward by  God's  will  they  delivered  the  same  to  us  in  writing,  to  be  a  founda- 
 tion and  a  pillar  unto  our  faith." 
 
 And  therefore  Chrysostom  saith  :  Paulus  etiam  non  scriptam  prcedicationem  ^  c!'J/''Hoin 
 tjocat"  evangeUum^'^ :  "St  Paul  calleth  his  preaching  not  written  by  the  name  of  is. 
 the  gospel." 
 
 But  methinketh  M.  Harding,  so  stoutly  striving  for  the  bare  name  of  tra- 
 ditions, should  better  have   learned  St  Hierome's  lesson  touching  the  same. 
 Thus  he  writeth  upon  these  words  of  St  Paul,  "  Hold  the  traditions  which 
 ye  have  learned,  either  by  our  epistle,  or  by  our  word :"  Quando  sua  vult  te-  Hieron.  in 
 neri,  non  vult  extranea  superaddi^^:  "Whereas  St  Paul  will  have  his  own  things  ^  "* 
 to  be  kept,  he  will  have  no  strange  things  thereto  to  be  added." 
 
 And  that  St  Paul  by  this  word  "  traditions "  meant  not  ceremonies,  or  cer- 
 tain secret  unknown  verities,  but  the  very  substance  of  the  gospel  of  Christ, 
 as  it  is  said  before,  if  M.  Harding  will  not  believe  us,  yet  let  him  believe  St 
 Paul  himself.  Thus  he  writeth :  Tradidi  vobis  in  primis,  quod  etiam  accepi,  i  cor.  xv. 
 quod  Christus  mortuus  est  pro  peccatis  nostris  secundum  scripturas :  "  First,  I 
 have  delivered  to  you  (or  given  to  you  by  tradition)  the  same  thing  that  I 
 received ;"  that  is,  "  that  Christ  died  for  our  sins,  according  to  the  scriptures." 
 Here,  by  St  Paul's  words,  the  death  of  Christ  is  called  a  tradition. 
 
 So  saith  St  Basil :  Hoc  palam  impxignat  salutaris  haptismatis  traditionem :  Basil  de 
 ...haptismus  noster,  juxta  ipsam  Domini  traditionem,  est  in  nomine  Patris,  et  Filii,  ^u^riiTTiii 
 et  Spiritus  Sancti : . . .  per  ijjsam  baptismi  traditionem  hahemus  confessionem  Jidei^^ :  l^"'^'^''^/'^'^- 
 "  This  thing  is  plainly  against  the  tradition  of  healthful  baptism :  our  baptism,  JJ^cwsf" 
 according  to  the  tradition  of  our  Lord,  is  in  the  name  of  the  Father,  of  the  '^^p- 
 Son,  and  of  the  Holy  Ghost:  by  the  very  tradition  of  baptism  we  have  the 
 confession  of  faith." 
 
 St  Cyprian  saith  :  Unde  est  ista  traditio  ?    Utrumne  de  dominica  et  evangelica  cypr.  ad 
 auctoritate  descendens,  an  de  apostolortim  mandatis  atque  epistolis  veniens  ?  Sfc.  EpUL  Steph!" 
 /Si  igitur  aut  in  evangelio  prcecipitiir,  ant  in  apostolorum  epistolis  et  Actis  con- 
 tinetur, . . .  observetur  etiam  hcec  sancta  traditio    :  "  From  whence  have  we  this 
 tradition  ?    Whether  cometh  it  from  the  authority  of  our  Lord,  and  of  the 
 gospel,  or  else  from  the  commandments  and  epistles  of  the  apostles?  &c.  There- 
 fore if  it  be  either  commanded  in  the  gospel,  or  contained  in  the  epistles,  or 
 Acts  of  the  Apostles,  let  us  keep  the  same  tradition."    Likewise  Eusebius  saith:  Euscb.i,ib.v. 
 Pohjearpus,  cum  recepisset  ea  ab  illis,  qui  ipsi  viderant  ritam  Verbi,  nuntiavit  eadem  '^uvtu 
 omnia  scripturis  consona^^ :  "Polycarpus,  when  by  tradition  he  had  received  these  ""H""""- 
 
 [8  Hieron.  Op.  Par.  1093-1700.  Comm.  in  Epist. 
 ad  Philip,  cap.  iii.  Tom.  V.  col.  Iu90.  | 
 
 [»  Theoph)!.  Op.  Venet.  1754-63.  In  Luc.  Comm. 
 cap.  i.  Tom.  I.  p.  270.] 
 
 ['°  ...  evangelium. ..tunc  prseeoniaverunt,  postea 
 &c — Iren.  Op.  Par.  1710.  Lib.  m.  cap.  i.  1.  p.  173.] 
 
 ["  PriPilicationem  ut  vocat,  1.570.] 
 
 ['2  Chrjsost.  O]).  Par.  1718-38.  In  Epist.  Ii.  ad 
 Cor.  Hom.  xviii.  Tom.  X.  p.  504.] 
 
 ("  Hieron.  Oji.  Comm.  in  Epist.  ii.  ad  Tlicss. 
 
 cap.  ii.  Tom.  V.  col.  1084.] 
 
 Basil.  Op.  Lib.  de  Spirit.  Sanct.  cap.  x.  24, 
 &c.  Tom.  in.  pp.  20,  &c. ;  where  eu  t;;  TrafiaooatL 
 Tou  (TtoTtiptiiu  /iaTTTtV/naTos.  Jowcl  lias  not  e-xactly 
 given  Basil's  words.] 
 
 Cypr.  Op.  Oxon.  1G82.  Ad  Pompei.  Epist. 
 Ixxiv.  p.  211 ;  where  si  ergo  aiit,  epistolis  ant  actibiis, 
 and  observetur  dicina  Iuec  et  sancta  traditio.] 
 
 Euseb.  in  Hist.  Eccles.  Script.  Ainst.  1CU5- 
 1700.  Lib.  V.  cap.  xx.  p.  153.J 
 
438 
 
 THE  DEFEXCE  OF  THE  APOLOGY 
 
 [part 
 
 "Yi^^ten  them  that  had  seen  the  life  of  the  Word,  uttered  and  shewed  the 
 
 pj^gj,     same,  being  all  agreeable  unto  the  scriptures." 
 
 ■  -'       Of  such  tradition^  it  is  plain  St  Paul  speaketh.    Now  therefore  judge  thou, 
 
 gentle  reader,  how  truly  and  handsomely  M.  Harding  allegeth  these  words  of 
 St  Paul  against  St  Paul's  express  words  and  undoubted  meaning  2,  to  serve  his 
 purpose. 
 
 As  for  Lenten  fast,  the  superstition  only  excepted,  we  condemn  it  not, 
 but  use  it  still.  But  how  can  M.  Harding  say  either  that  Lent  is  so  neces- 
 sary as  he  maketh  it,  or  else  that  it  is  the  ti-adition  of  the  apostles  ?  Verily 
 
 August^  St  Augustine  saith  :  Quibus . . .  diebus  Twn  oporttat  jejunare,  et  quibus  oporteat, 
 pi'cecepto  Domini  vel  apostolorum  non  invenio  definitum^ :  "Upon  what  days  we 
 ought  not  to  fast,  and  upon  what  days  we  ought  to  fast,  I  find  it  not  appointed 
 or  limited  by  any  commandment  either  of  our  Lord  or  of  the  apostles." 
 
 socrat  Lib.        So  saitli  Socratcs  :  Evanqelia  non  imnosuerunt  mqum  servitutis  : . . .  sed  homines 
 
 V.  cap.xxii.     ....  ^  .    i  .  .      .  -, 
 
 ipsi,  suis  guisque  locis,  propter  remissionem  et  memormm  passwnis,  pascna  et 
 alios  dies  festos  sicut  voluerunt  ex  consuetudine  quadam  celebrarunt.  Kon  enim 
 lioe  vel  Servator  vel  apostoli  lege  aliqua  observandum  esse  mandavenint* :  "  The 
 gospel  hath  laid  upon  us  no  yoke  of  bondage ;  but  men  themselves,  in  the 
 countries  where  they  dwelt,  for  release  of  labour  and  remembrance  of  the 
 passion  of  Christ,  of  a  certain  custom  kept  the  Easter  and  other  holy-days, 
 each  man  as  he  would.  For  neither  our  Saviour  nor  the  apostles  by  any  law 
 commanded  these  things." 
 cassiod.  Likewise  saith  Cassiodorus  :  Alii . . .  pisces  solummodo  comedunt :  alii  una  cum 
 
 cap.  xxxviiL  piscibus  utuntur  etiam  volatilibus : . . .  alii,  risque  ad  nonam  jejunantes, . . .  sine  dis- 
 cretione  ciborum  reficiunttir. . . .  Puto  apostolos  sinfjidorum  hoc  reliquisse  sententice, 
 ut  unusquisque  operetur  non  timore  aut  necessitate  quod  bonum  est^ :  "  Some 
 men  (in  the  time  of  the  Lenten  fast)  eat  only  fish ;  others  use  both  fish  and 
 fowl  too ;  some  others,  when  they  have  fasted  until  three  of  the  clock  in  the 
 afternoon,  afterward  they  refresh  their  bodies  without  difference  or  choice  of 
 meats.  I  think  the  apostles  left  this  matter  to  every  man's  discretion,  that 
 every  man  may  do  good  without  fear,  or  superstition,  or  necessity." 
 Tertuii.  de  TertuUiau  likewise  saith  :  De  cetero  indifferenter  jejunandum,  ex  arbitrio,  non 
 piy°' imperio  novcB  discipliave,  pro  temporibus  et  causis  uninscujusque.  Sic  et  apo- 
 stolos observasse,  nullum  aliud  imponentes  Jugum  certorum  et  in  commune  omni- 
 Ims  obeundorum  jejuniorum^ :  "Henceforth  we  must  fast  without  compulsion,  of 
 free-will,  not  by  commandment  of  this  new  discipline,  accordingly  as  every 
 man  shall  see  time  and  cause.  For  so  it  appeareth  the  apostles  kept  it,  laying 
 on  none  other  yoke  of  certain  appointed  fasts,  to  be  observed  in  common  of 
 all  men  altogether." 
 
 AufTust.  Therefore  St  Augustine  saith  :  Per  quadraqesimam  fere  omnes  abstinent,  non 
 
 contr.  Faust.       ,  .,  "  .  .,       ,/,        -,  .  .  , 
 
 Lib.  XXX.  solum  a  carnibus,  verum  etiam  a  quibusaam  jructibus,  quanto  magis  quisque  vel 
 minus  seu  voluerit  seu  potuertt'^ :  "  In  the  Lent  season  all  men  for  the  most 
 part  abstain,  not  only  from  flesh,  but  also  from  certain  fruits,  as  every  man 
 either  wiU  or  is  able  to  do,  more  or  less."  All  men,  he  saith,  do  abstain  for 
 the  most  part,  but  not  all  indeed*. 
 
 AH  these  things  being  true  and  certain  and  out  of  question,  how  can  M. 
 Harding  thus  assure  us  that  the  Lenten  fast  is  the  undoubted  tradition  and 
 commandment  of  the  apostles  ? 
 
 Certainly,  whereas  they  so  often  teU  us  we  ought  to  fast  forty  days,  for 
 that  Christ  himself  did  the  like,  and  gave  us  example  so  to  do ;  Chrysostom 
 
 ['  Traditions,  15G7.] 
 
 [*  The  clause  from  St  Paul  does  not  appear  in 
 1567.] 
 
 [3  August.  Op.  Par.  1C79-1700.  Ad  Casul.  Epist. 
 xxxvi.  25.  Tom.  II.  coL  78.] 
 
 [*  Socr.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  y.  cap.  xxii.  p.  2:i2.] 
 
 Hist.  Tripart.  Par.  Lib.  ix.  cap.  xxxviii.  fol. 
 T.  7;  where  quidam  cum  piscibus  vescuntur  et  volati- 
 
 libus, and  non  necessitate.^ 
 
 [6  Tertull.  Op.  Lut.  1641.  De  Jejun.  2.  p.  702 ; 
 where  differeiiter.] 
 
 ['  ...  non  solum  &c.  a  quibusdam  etiam  terras 
 fructibus  abstinent. ..sicut  per  quadragesimam  fere 
 
 omnes,  quanto  kc  August.  Op.  Contr.  Faust.  Lib. 
 
 XXX.  cap.  V.  Tom.  VIIL  col.  447.J 
 
 [8  This  sentence  does  not  appear  in  1567.]  ' 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 439 
 
 saith :  Christus  non  jubet,  ut  jejunium  suum  imitemur^ :  "  Christ  commanded  us  chrysostin 
 not  to  follow  his  fasting,  or  to  fast  as  he  fasted."  47.*  '  ° 
 
 And,  touching  the  number  of  the  days,  Eusebius  saith:  Quidam  putant  Je- Euscb.Lib.T. 
 junare  oportere  unum  tantum  diem ;  alii  dtios ;  alii  plures ;  alii  quadraginta  horas 
 diurnas  noctuvnasque^^ :  "Some  think  they  ought  to  fast  only  one  day;  others 
 two  days ;  others  more ;  some  others,  forty  whole  hours,  both  night  and  day 
 together." 
 
 But  what  meant  M.  Harding  here  to  come  in  with  the  difference  between  'p^i;^^^ 
 priests  and  bishops  ?     Thinketh  he  that  priests  and  bishops  hold  only  by  tra- 
 dition  ?    Or  is  it  so  horrible  an  heresy  as  he  maketh  it,  to  say  that  by  the  Bishops. 
 
 scriptures  of  God  a  bishop  and  a  priest  are  all  one?    Or  knowetli  he  how   v  ■ 
 
 far  and  unto  whom  he  reacheth  the  name  of  an  heretic? 
 
 Verily  Chrysostom  saith:  Inter  episcopum  et  preshijterum  interest  ferme  nihiU- :  chrysostin 
 "  Between  a  bishop  and  a  priest  in  a  manner  there  is  no  difference."  11. 
 
 St  Hierome  saith,  somewhat  in  rougher  sort :  Audio  quendam  in  tantam  Hieron.  ad 
 erupisse  vecordiam,  ut  diaconos  preshyteris,  id  est,  episcopis  anteferret : . . .  cum 
 apostolus  perspicue  doceat,  eosdem  esse  presbyteros  quos  episcopos  :  "  I  hear 
 say  there  is  one  become  so  peevish  that  he  setteth  deacons  before  priests, 
 that  is  to  say,  before  bishops ;  whereas  the  apostle  plainly  teacheth  us  that 
 priests  and  bishops  be  all  one." 
 
 St  Augustine  saith  :  Quid  est . . .  episcopus,  nisi  primus  presbyter,  hoc  est,  sum- August, 
 mus  sacerdos^^?  "What  is  a  bishop,  but  the  first  priest,  that  is  to  say,  the  et  vet!  Test.' 
 highest  priest  ?"    So  saith  St  Ambrose  :  Episcopi  et  presbyteri  una  ordinatio  est ;  A^ifbros.'iii 
 uterque  enim  sacerdos  est.    Sed  episcopus  primus  est^^ :  "There  is  but  one  con- Ja^""" 
 secration  of  priest  and  bishop ;  for  both  of  them  are  priests.    But  the  bishop 
 is  the  first." 
 
 All  these,  and  other  more  holy  fathers,  together  with  St  Paul  the  apostle, 
 for  thus  saying,  by  M.  Harding's  advice,  must  be  holden  for  heretics. 
 
 But  St  Paul  saith  to  the  Corinthians :  Cetera,  cum  venero,  disponam :  "  For  1  cor.  xi. 
 the  rest  I  will  take  order  when  I  come."     And  St  John  saith :   "  I  will  not  2  John, 
 write  by  paper  and  ink;  but  I  trust  to  be  with  you  myself and  to  speak 
 unto  you."    Upon  these  few  words  M.  Harding  is  able  to  build  up  his  dimi- 
 communion,  his  private  mass,  and  whatsoever  he  listeth  besides. 
 
 St  Augustine  saith  :  Omnes . . .  insipientissimi  hceretici,  qui  se  Christianos  vo-  f^^^*- 
 cari  volunt,  audacias  figmentorum  suorum,  quas  maxime  exhorret  sensus  huma-  Tract.  97. 
 nus,  [/jac]  occasione  evangelicce  sententive  colorare  conantur,  ubi  Dominus  ait, 
 Adhuc  multa  vobis  Jiabeo  dicere;  sed  [ea]  non  potestis  portare  modo^^ :  "All  the 
 most  peevish  heretics,  that  fain  would  be  called  Christians,  go  about  to  colour 
 the  bold  vanities  of  their  inventions,  which  the  very  sense  and  reason  of  man 
 doth  most  abhor,  with  the  pretence  of  this  saying  in  the  gosjjel,  where  as  our 
 Lord  saith  thus  :  '  I  have  many  things  to  say  unto  you ;  but  as  now  ye  are 
 not  able  to  bear  them.' " 
 
 Even  so  saith  Tertullian :  Eadem  dementia  . . .  confitentiir,  apostolos  quidem  p^I|!""-  ''^ 
 nihil  iynorasse,  nec  diversa  inter  se  praidicasse.  \_Sed^  non . . .  omnia  volunt  illos  contr.  Ha:r. 
 omnibus  revelasse ;  [setZj  quondam  palam,  et  universis ;  quicdam  secreto,  et  paucis 
 demandasse  :  "  By  a  like  kind  of  madness  they  confess  that  the  apostles  in- 
 deed were  ignorant  of  nothing ;  nor  taught  any  contrary  doctrine  among  them- 
 selves. But  they  say  the  apostles  revealed  not  all  things  to  all  men  ;  but 
 shewed  certain  things  openly  and  to  all,  and  other  certain  things  secretly  and 
 unto  a  few." 
 
 [9  Chrysost.  Op.  Par.  1718-38.  In  Matt.  Horn. 
 Xlvi.  Tom.  VII.  p.  48G.  Conf.  Op.  Lat.  BasU.  1547. 
 Tom.  II.  col.  40.5.J 
 
 ['»  Commandeth,  1567,  1570.] 
 
 ["  Euseb.  in  Hist.  Eccles.  Script.  Lib.  v.  cap. 
 ixiv.  p.  156.J 
 
 Chrysost.  Op.  In  i.  Epist.  ad  Tim.  cap.  iii. 
 Horn.  xi.  Tom.  XI.  p.  C04.    Chrysostom  goea  on: 
 "^V  y"P  X<^'-P0'^<"''"f  l^ovTi  I'jirepliclhiKdcri.] 
 .    [ '=>  Hieron.  Op.  Par.  lC'j:j-170C.  Ad  Evang.  Epist. 
 ci.  Tom.  IV.  Pars  ii.  col.  SOU.] 
 
 ['■•  August.  Op.  Quaest.  ex  TJtroq.  mixt.  Qua>st.  ci. 
 Tom.  III.  Append,  col.  93.] 
 
 ['5  Ambros.  Op.  Par.  1C86-90.  Comm.  in  i.  Epist. 
 ad  Tim.  cap.  iii.  vv.  8-10.  Tom.  II.  Append,  col.  295.] 
 Ambros.  De  Dignitate  Sacerdotali,  15G7, 1570.] 
 
 [•7  Meself,  1567,  1570.] 
 
 [18  August.  Op.  In  Johan.  Evang.  cap.  xvi.  Trac- 
 tat.  xcvii.  3.  Tom.  III.  Pars  ii.  col.  738  ;  where  habeo 
 vobis.] 
 
 P'->  TertuU.Op.DePra'scr.  Ha-r.  2.5.  p.240;  where 
 quidem  nihil  apostolus,  and  qucedam  etiam  palam,] 
 
410 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Forged 
 Scrip- 
 tures. 
 
 Athanas. 
 conlr.  Arian. 
 Oral.  2. 
 
 Epijih.  Lib. 
 1.  Haer.  3«. 
 
 1  Cor.  xi. 
 
 August  in 
 Johan. 
 Tract.  96. 
 
 Hieron. in 
 Agg.  cap.  i. 
 
 Epiph.  Lib. 
 ill.  Hffir.  73. 
 o  Oe  i/ouv 
 iraVTa^ov. 
 
 Athanas. 
 Tom.  II. 
 Quod  decreta 
 Nioena; 
 synod  i  com- 
 modis  et  piis 
 verbis  sint 
 expo&ita. 
 
 Gennad.  in 
 Catal. 
 
 lUusU.  Vir. 
 
 By  such  right  held  sometime  the  great  heretic  Arius.  For  even  so  said  he 
 then,  as  M.  Harding  saith  now :  Ex  electis  Dei  secundum  fidem,  peritis  Dei,  recti- 
 gradis,  qui  sanctum  Dei  Spiritum  acceperunt,  ego  ita  didici^ :  "These  things  have 
 I  learned  (not  of  the  scriptures,  but)  of  the  chosen  of  God,  according  to  faith  ;  of 
 the  skilful  in  godly  understanding  ;  of  them  that  walked  uprightly,  and  had  re- 
 ceived the  Spirit  of  God ;"  that  is  to  say,  by  tradition. 
 
 So  Epiphanius  saith,  the  heretics  called  Caiani  avouched  all  their  follies  and 
 heresies,  not  by  the  scriptures,  but  by  tradition,  as  they  said,  from  St  Paul ;  and 
 took  upon  them  to  know  all  those  secret  words  that  St  Paul  had  heard  in  the 
 third  heaven^. 
 
 If  M.  Harding  may  have  leave  to  handle  the  same  weapons,  I  doubt  not  but 
 he  will  soon  be  able  to  prove  that  both  his  holy  bread,  and  his  holy  water,  and 
 whatsoever  shall  please  him  else,  came  by  tradition  directly  from  the  apostles  of 
 Christ^,  and  from  Christ  himself. 
 
 But  St  Paul,  when  he  said,  "  I  will  come  and  take  order,"  he  meant  not  to 
 devise  any  other  scripture  or  new  verities  that  they  had  not  known  before  ;  but 
 only  to  appoint  them  in  what  place,  at  what  time,  in  what  order,  and  with  what 
 other  circumstances  the  holy  ministration  and  other  like  ecclesiastical  offices 
 should  be  used. 
 
 As  for  these  fantasies,  that  M.  Harding  and  his  fellows  have  imagined,  St 
 Augustine  saith :  Ista  cum  [Christtis^  ipse  taeuerit,  quis  nostrum  dicat,  ista  vel 
 ilia  sunt  ?  Aut  si  dicere  audeat,  unde  prohat  ?  Quis  enim  est  tam  vanus,  aut  [fam] 
 temerarius,  qui  cum  dixerit  etiam  vera,  quibus  voluerit,  quce  voluerit,  sine  ullo  testi- 
 monio  divino,  affirmet^  ea  esse  quce  tunc  Dominus  dicere  noluit^  ?  "Forasmuch  as 
 Christ  himself  hath  not  revealed  these  things,  which  of  us  will  say  they  be  these 
 or  these  ?  Or  if  he  so  say,  how  can  he  prove  it  ?  For  who  is  there  either  so  vain 
 or  so  rash,  who,  notwithstanding  he  speak  the  truth  to  whom  he  listeth,  and 
 what  he  listeth,  will  affirm  without  any  testimony  of  the  scriptures,  that  these  be 
 the  things  that  the  Lord  then  would  not  open  ?" 
 
 Such  things  they  be  that,  as  St  Hierome  saith,  "  are  cut  off  with  the  sword 
 (that  is  to  say,  with  the  word)  of  GodV 
 
 M.  Harding  saith :  "  These  express  words,  persona,  ingenitus,  Jiomousios,  are 
 not  found  in  the  scriptures."  So  said  the  Arian  heretics  too  as  well  as  he.  But 
 what  forceth  that  ?  Epiphanius  saith  :  Nomen  substantim  non  ponitur  nude,  nec 
 in  veteri,  nec  in  novo  testamento ;  sensus  autem  ejus  nominis  ubique  esP :  "  This 
 very  word  substantia  is  not  plainly  expressed,  neither  in  the  new  nor  in  the  old 
 testament ;  but  the  sense  and  meaning  of  that  word  is  every  where." 
 
 So  saith  Athanasius :  Tametsi  hce  voces  in  scriptura  non  reperiuntur,  tamen 
 Jiabent  earn  sententiam  quam  scripturce  volunt^ :  "  Notwithstanding  these  words  be 
 not  found  expressed  in  the  scripture,  yet  have  they  the  same  sense  and  meaning 
 that  the  scripture  willeth." 
 
 Touching  the  perpetual  virginity  of  that  blessed  virgin  the  mother  of  Christ, 
 which  M.  Harding  saith  cannot  be  proved  by  any  scriptures,  Gennadius  writeth 
 thus :  Helvidii  pravitatem  arguens  Hieronymus  libellum  documentis  scripturarum 
 sufficienter  factum  adversus  eum  edidit^  :  "St  Hierome,  reproving  the  wilful  lewd- 
 ness of  the  heretic  Helvidius  (denying  the  perpetual  virginity  of  Christ's  mother), 
 set  forth  a  book  against  him,  furnished  with  sufficient  testimonies  of  the  scrip- 
 tures." Gennadius  saith  the  perpetual  virginity  of  our  lady  is  proved  sufficiently 
 by  the  scriptures :  M.  Harding,  only  to  maintain  his  quarrel,  saith  it  cannot  be 
 proved  by  any  scriptures,  but  standeth  only  by  tradition. 
 
 ['  Athanas.  Op.  Par.  1698.  Contr.  Arian.  Orat.  i. 
 6.  Tom.  I.  Pars  i.  pp.  408,  9.] 
 
 [2  Epiph.  Op.  Par.  1622.  Adv.  Ha;r.  Lib.  i.  Ha;r. 
 xxxviii.  2.  Tom.  I.  p.  277.] 
 
 P  1567  omits  of  Christ.] 
 
 [*  Affirmat,  1G09, 1611.] 
 
 August.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  xvi.  Tractat.  xcvi.  2.  Tom.  III.  Pars  ii.  col.  734; 
 where  qua-  cum.] 
 
 [»  ...alia,  quae  absque  auctoritate... scripturarum 
 
 quasi  traditione  apostolica  sponte  reperiunt  atque 
 confingunt,  percutit  gladius  Dei.— Hieron.  Op.  Par. 
 1693-1706.  Comm.  in  Agg.  Proph.  cap.  i.  Tom.  III. 
 col.  1690.] 
 
 ['  Epiph.  Op.  Adv.  Hser.  Lib.  iii.  HaT.  Ixxiii.  12. 
 Tom.  I.  p.  859;  vfhereo  voDs  oe.] 
 
 Athanas.  Op.  De  Decret.  Nic.  Synod.  21.  Tom. 
 I.  Pars  I.  p.  227.] 
 
 ...cujus  pravitatem  &c. — Gennad.  Illust.  Vir, 
 Catalog.  33.  in  Hieron.  Op.  Tom,  V.  col.  34.] 
 
II.]  OF  THE  CHURCH  OF  ENGLAND.  441 
 
 Addition,  M.  Harding  :  "  This  is  a  loud  lie.  Try  it  out  who  will.  Gen-  'yot~cT 
 
 nadius  saith  not  so ;  but  only  that  St  Hierome's  book,  which  he  wrote  against  gcrfp- 
 Helvidius,  affirming  that  our  lady  bare  children  after  she  had  borne  Christ,  was  tures. 
 
 sufficiently  furnished  with  testimonies  of  the  scriptures."    The  answer.    O  M.  "  ' 
 
 Harding,  why  shoidd  there  be  so  much  folly  in  one  man  ?    Thus  standeth  the  -^f^''""- 
 case  :  Helvidius  the  heretic  said  that  "  our  lady  had  other  children  by  Joseph  M^ard. 
 her  husband  besides  ^'^  Christ,"  and  so  denied  her  perpetual  virginity.    Against  fcetect!]'' 
 this  heresy  St  Hierome  wrote  a  book,  and,  as  Gennadius  saith,  "  furnished  the 
 same  sufficiently  with  many  testimonies  of  the  scriptures,  to  prove  that  our  lady 
 continued  still  a  pure  virgin."    For  what  thing  else  should  he  prove  ?  And  what 
 is  this  else  but  the  same  that  I  say,  that  the  perpetual  virginity  of  our  lady,  by 
 report  of  Gennadius,  is  proved  sufficiently  by  the  scriptures?   The  words  of 
 Gennadius  are  these :  Lihellurn  testimoniis  scripturarum  svfficienter  factum.  There- 
 fore, M.  Harding,  for  humanity's  sake,  spare  this  unmanly  upbraiding  of  lewd 
 Hes,  and  bestow  them  rather  among  your  fellows.  .^M 
 
 St  Hierome  himself  in  so  vain  a  contention,  moved  by  an  heretic,  thought  it 
 sufficient  to  answer  thus  :  Mariam  nupsisse  post  partum  non  credimus,  quia  non  Hieron. 
 legimus^^ :  "  We  believe  not  that  Mary  was  married  again  after  her  child-bearing, 
 because  we  read  it  not." 
 
 Here  M.  Harding  thinketh  to  oppress  us  with  the  old  heretics'  ordinary 
 question ;  "  How  know  you,"  saith  he,  "  that  the  scriptures  be  the  scriptures  ? 
 How  know  you  that  the  gospel  of  Thomas,  Bartholomew,  and  Nicodeme  are  no 
 scriptures  ?"  Thus  they  labour  to  pull  all  credit  from  the  word  of  God,  and  send 
 us  only  to  their  traditions.  Of  God  and  his  word  they  would  evermore  have  us 
 to  stand  in  doubt ;  but  of  the  pope  and  his  word  they  say  in  any  wise  we 
 may  not  doubt.  Hosius,  a  special  proctor  of  that  side,  saith  :  Quod  ecclesia  docet,  hos.  de 
 [id]  est  expressum  verbum  Dei^' :  "  Whatsoever  the  church  teacheth  (he  meaneth  VerbfDei. 
 the  church  of  Rome),  that  is  the  very  express  word  of  God." 
 
 A  man  might  well  demand  the  like  question  of  M.  Harding :  How  know  you 
 that  the  sun  is  the  sun  ?  Or  that  the  moon  is  the  moon  ?  Or  how  know  you  that 
 the  church  is  the  church  ?  Or  that  the  congregation  of  the  wicked  is  not 
 the  church  ? 
 
 Such  idle  questions  the  old  heretics  the  Manichees  demanded  of  St  Augustine. 
 But  St  Augustine  answered  them  :  Si  quwratis  a  nobis,  unde  nos  sciamus  aposto-  AuRnst. 
 lorum  esse  istas  literas,  breviter  vobis  respondemus :  Inde  nos  scire,  unde  et  vos  Lib'xx^^ir'' 
 scitis  illas  literas  esse  Manich(jei^^ :  "If  you  demand  of  us  how  we  know  that  '^^^ 
 these  be  the  apostles'  writings,  we  make  you  this  short  answer :  Even  so  we  know 
 that  our  writings  are  of  the  apostles,  as  you  know  that  your  writings  are  of 
 the  heretic  Manichee." 
 
 But,  for  further  answer,  I  reckon  M.  Harding  cannot  be  ignorant  that  the 
 gospels'^  of  Thomas,  Bartholomew,  Nicodeme,  and  such  others,  were  never 
 written  by  them  whose  names  they  bear,  but  were  wickedly  and  falsely  counter-  Euseb.  Lib. 
 feited  under  their  names  by  sundry  heretics  "'■  '"'^* 
 
 St  Ambrose  saith :  Erant . .  .pseudoprophetce,  S^c.  Erat  autem  populi  gratia  dis-  Arabros.  in 
 cernere  spvritus ;  ut  cognosceret,  quos  referre  deberet  in  numerum  prophetarum ;  Pr'o«m. 
 guos  autem,  quasi  bonus  nummularius,  reprobare .  .  .  Sic  et  nunc  in  novo  testa- 
 mento  multi  evangelia  scribere  conati  sunt,  qnce  boni  nummidarii  non  probave- 
 runt^'^ :  "There  were  false  prophets,  &c.  But  the  people  had  a  grace  given 
 them  to  discern  spirits,  and  to  judge  whom  they  should  receive  into  the  number 
 of  the  prophets ;  and  whom,  as  skilful  exchangers,  they  should  refuse.  Even  so 
 now  in  the  time  of  the  new  testament  many  have  taken  in  hand  to  write 
 gospels ;  but  the  skilful  exchangers  and  triers  of  coins  have  not  allowed  them." 
 
 Beside,  1570.] 
 
 ["  Hieron.  Op.  Adv.  Ilelvid.  de  Perp.  Virg.  B. 
 Mar.  Tom.  IV.  Pars  n.  col.  141.] 
 
 ['2  Hos.  Op.  Col.  1.584.  De  Express.  Dei  Verb. 
 Tom.  I.  p.  643;  where  Bei  verbum  est.] 
 
 ['3  August.  Op.  Contr.  Faust.  Lib.  xxxii.  cap. 
 xxi.  Tom.  VIII.  col.  402;  where  nus  unde] 
 
 Gospel,  1567.] 
 
 Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  III.  cap.  xxv.  pp.  77, 8.] 
 [IS  Referri,  1009,  1611. J 
 
 ['7  Ambros.  Op.  Par.  1686-90.  Expos.  Evang.  sec. 
 Luc.  Lib.  I.  1.  Tom.  I.  col.  1265;  where  nummu- 
 larius improbaret,  and  non  probarunt.\ 
 
U2  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 ■*'ntr^Faust  saith  St  Augustine  :  ManicJicei  legunt  scripturas  apocryphas,  neseio  a  quibus 
 
 Lib.  xxii.     sutorthus  fobularum  sub  nomine  apostolorum  scriptas  ^ :  "  The  Manichees  read 
 "  '     secret  hidden  scriptures,  written  I  know  not  by  what  cobblers  of  fables  under 
 the  name  of  the  apostles." 
 
 So  saith  Eusebius  of  the  gospel  counterfeited  under  the  name  of  St  Peter : 
 Euseb.  Lib.  Nos  Petrum  et  reliq^ios  aj)Ostolos  sicut  Christum  recipimus.  Sed  pseudograplda'^ 
 M.  cap.  xiu  j.fji(,{j^y^g^  veluti  gnari  eorum  sensus  et  sententite ;  scientes  quod  talia  non  reci- 
 pimus tradita  ah  apostolis^  :  "  We  receive  Peter  and  the  rest  of  the  apostles  as 
 we  would  receive  Christ  himself.  But  counterfeit  writings  (under  their  names) 
 ov  -jrapeXd-  wc  rcfusc  Utterly,  as  having  understanding  of  their  sense  and  meaning ;  knowing 
 /Jo/tei/.       -well  that  we  have  received  no  such  things  delivered  by  the  apostles." 
 
 Thus  had  the  church  of  God  the  Spirit  of  wisdom,  whereby  to  discern  the  true 
 scriptures  from  the  false. 
 
 Yet  may  we  not  gather  hereof,  that  the  authority  of  the  church  is  over 
 Dist.  4.  In  and  above  the  scriptures.  St  Augustine  saith :  In  istis  temporalibus  legibus, 
 quamvis  de  illis  homines  judicent,  cum  eas  iiistituunt,  tamen  cum  fuerint  institutce 
 et  Jirmatce,  non  licebit  judici  de  illis  judicare,  sed  secundum  eas* ;  *'  In  these 
 temporal  or  worldly  laws,  although  men  be  judges  over  them  while  they  be 
 a-making,  yet,  after  the  same  laws  be  once  made  and  established,  it  is  no  longer 
 lawful  for  the  judge  to  judge  of  them  ;  only  it  is  lawful  to  judge  by  them." 
 Aiigiist.  Likewise  again  he  saith  :  Spirituales, .  . .  sive  qtii  prcesunt,  sive  qui  obtemperant, 
 
 Lib.  xTii.  spiritualiter  judicant,  non  de  cognitionibus  spiritualibus,  quce  lucent  in  Jirmamento 
 cap. xxiu.     ^.^1^  ^^^^       scripturis) ;  non  enim  oportet  de  tam  sublimi  auctoritate  judicare,  ^c. 
 
 Homo  enim,  licet ....  spiritualis, . .  .factor  tamen  legis  esse  debet,  non  judex . .  .  De 
 illis  dicitur  judicare,  in  quibus  potestatem  habet  corrigendi^ :  "  Men  spiritual, 
 whether  they  rule  or  be  ruled,  judge  according  to  the  Spirit.  But  they  judge  not  of 
 the  spiritual  knowledge  that  shineth  in  the  firmament  (that  is  to  say,  of  the  scrip- 
 tures) ;  for  it  is  not  lawful  for  any  man  to  be  judge  over  so  high  authority.  For,  be 
 the  man  never  so  much  spiritual,  yet  must  he  be  a  doer,  and  not  a  judge  of  the  law. 
 There  a  man  is  said  to  be  a  judge,  where  he  hath  power  and  authority  to  correct." 
 
 The  Apology,  Chap.  x.  Division  1. 
 
 Moreover,  we  allow  the  sacraments  of  the  church,  that  is  to  say, 
 certain  holy  signs  and  ceremonies  which  Christ  would  we  should  use, 
 that  by  them  he  might  set  before  our  eyes  the  mysteries  of  our  salvation, 
 and  might  more  strongly  confirm  the"  faith  which  we  have  in  his  blood, 
 and  might  seal  his  grace  in  our  hearts.  And  these  ^  sacraments,  together 
 with  Tertullian,  Origen,  Ambrose,  Augustine,  Hierome,  Chrysostom, 
 Basil,  Dionysius,  and  other  catholic  fathers,  we  do  call^  figures,  signs, 
 marks,  badges  ^  prints,  copies,  forms,  seals,  signets,  similitudes,  patterns, 
 representations,  remembrances,  and  memories.  And  we  make  no  doubt, 
 together  with  the  same  doctors,  to  say  that  these be  certain  visible 
 words,  seals  of  righteousness,  and^"  tokens  of  grace. 
 
 M.  HARDING. 
 
 j^untruth.  With  what  face  say  ye  that  ye  allow  the  sacraments  of  the  church  ?  ^Have  ye 
 things  that    not  abandoned  almost  all  the  sacraments  of  the  church  ?  Retain  ye  any  more  by 
 
 we  have  left 
 
 were  not   — —  
 
 the  sacra- 
 
 church'^'''*       ['  August.  Op.  Par.  1679-1700.  Contr.  Faust. 
 
 Lib.  XXII.  cap.  Ixxix.  Tom.  VIII.  coL  409;  where 
 Manichcei  follows  apocryphas,  a  nescio,  and  aposto- 
 lorum. nomine.^ 
 
 [2  Pseudepigrapha,  15G7,  1670.] 
 
 Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  VI.  cap.  xii.  p.  17.'5.] 
 
 \*  August,  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  iv.  can.  3. 
 col.  11 ;  where  quamquam  de  his,  de  ipsis,  and  secun- 
 
 dum ipsas.'] 
 
 p  Id.  Op.  Confess.  Lib.  xiii.  cap.  xxiii.  33,  4. 
 Tom.  I.  cols.  236,  7  ;  where  sic  enim  homo  licet,  debet 
 esse^i  and  de  his  enim  judicare  nunc  dicitur  in  quibus 
 et  potestatem  corrigendi  habet.^ 
 [«  Our,  Conf.J 
 [7  Those,  Conf.] 
 Do  we  call,  Conf.] 
 Marks  or  badges,  Conf.] 
 Conf.  omits  and-l  : 
 
 1 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 443 
 
 name  of  the  sacraments  than  two,  baptism  and  your  supper  of  the  Lord  ?  Of  which 
 the  one,  after  that  doctrine  as  it  is  by  you  taught  and  ministered,  availeth  nothing 
 hut  to  your  further  condemnation.  . . . 
 
 The  sound  and  The  sound  and  true  doctrine  which  the  catholic  church  holdeth  and 
 thTsacrammtf  toucMug  tMs  point  IS  this : . . .  There  be  seven  sacraments,  in 
 
 Seven  sacra-     which.  Under  cover  of  visible  things,  tJie  ^ power  of  God  worketh  man's  >>  untruth. 
 ments.  health.    They  be  these,  baptism,  confirmation,  the  sacrament  of  the  altar,  appear. 
 
 penance,  extreme  unction,  order,  ivedlock.    And  these  so  we  call  sacraments,  as 
 ntvertJieless  we  acknowledge  the  name  of  sacrament  may  be  extended  to  many  other 
 thinqs.  That  it  be  known  what  a  sacrament  is,  this  word  ^'sacrament"  siq- 
 
 Sacramtnt,  ,  .  777-  •         t       •         /•      t    i      i  •         •       •  r 
 
 what  it  sigiiir    nifieth  somettmc  a  holy  thing,  sometime  the  sign  of  a  holy  thing,  instituted 
 by  God.    As  it  is  taken  for  a  sign  only,  so  is  it  found  generally  not  only 
 in  the  new  law,  but  also  in  the  old  law.    But  in  the  new  law  these^'-  signs  after  a 
 peculiar  and  special  manner  be  called  sacraments,  which  do  not  only  signify  a  holy 
 thing,  but  also  do  sanctify  and  make  holy  those  to  tvhom  they  be  adhibited,  being 
 such  as  by  institution  of  Christ  contain  grace  in  them,  and  power  to  sanctify. 
 Definition  qf  a   Whcrcof  a  sacroment  is  by  the  best-learned  divines  defined  to  be  a  visible 
 sacrament.      gig^^  of  invisible  gracc,  so  as  it  bear  the  image  of  it,  "and  be  cause  of  the  « Untruth. 
 same.    For  the  plain  understanding  of  this  definition,  how  a  sacrament  beareth  the  only  certain 
 form,  sign,  or  image  of  invisible  grace,  it  appeareth  evidently  in  baptism,  where  tfcai^^fopi'K- 
 washing  of  the  body  sheweth  the  cleansing  of  the  soul :  also  in  the  sacrament  of  the 
 altar,   where  the  forms  of  bread  and  wine  outwardly  present^^  the  spiritual  nourish-  ^gYn^i''' 
 inq  of  tlie  soul.    The  like  appeareth  in  other  sacraments.  childish. 
 
 •  7        .      .  7  7         .  77  „    7     For  no  leam- 
 
 JS  either  is  it  a  new  and  strange  doctrine  to  say  that  the  sacraments  oj  the  ed  father 
 gospel  contain  grace  in  them ;  for  the  fathers  teach  the  same  not  seldom.  Chry-  ^' 
 sostom,  expounding  the  mystery  of  the  pool  called  Bethesda  in  Hebrew,  that  was  in 
 Jerusalem,  saith  that  sick  folk  were  healed  at  the  moving  of  the  water,  to  the  intent 
 men  might  be  brought  to  understand  the  virtue  of  baptism :  "For  then  was  it  coming 
 to  pass,"  saith  he,  "that  baptism  should  be  fidl  of  power  and  grace^^."  St  Ambrose, 
 Cap  V  book  De  Sacraraentis,  speaking  of  baptism,  saith :  "  It  is  not  every 
 
 water  that  healeth;  but  that  water  healeth  which  hath  the  grace  of  Christ^''." 
 Cyrillus,  upon  the  foresaid  chapter  of  St  John,  saith  that  "  in  baptism  it  is  not  water 
 aimply  that  worketh,  but  ivhen  as  it  hath  received  the  grace  of  the  Holy  Ghost^'^." 
 s  rmone  Dmni-  '^^  Augustinc  tu  u  scrmou  saith  that  "  water  in  baptism  is  enriched 
 'i.'i'ras^Ept  ^'^  with  a  more  gift  in  manner  than  was  the  virgin  Mary.  For  she,"  saith  he, 
 I'i'aniie.  "  dcscrvcd  cliastity  to  herself;  this  hath  given  to  us  sanctification.  She  de- 
 served that  she  sinned  not;  this  that  it  might  purge  si/is^^."  It  is  said  universally 
 insermnnede  '^^  Cyprian  of  all  the  sacraments,  that  "the  fat  of  God's  anointing 
 li.ipiis.chnst.  poureth  fulness  of  grace  into  the  ministerial    sanctification^^ ;"  whereby  he 
 
 meaneth  the  sacraments  Yet  ive  mean  that  they  contain  grace,  and  power  to 
 
 sanctify,  after  such  manner  of  speaking  as  we  say  of  potions  and  drinks  prepared 
 for  sick  persons,  that  they  contain  health,  to  the  working  whereof  they  be  effectual. . . . 
 
 And,  as  it  is  said  of  the  sacraments  that  they  contain  grace,  so  is  it  likewise 
 said  that  through  their  virtue,  which  they  have  by  God's  institution,  they 
 s,2VZm"'i"ta        '"'^^  ^^^y  ^'[I'^'fy  (.(^^       these  defenders'  doctrine  that  seem^th  to  be 
 Z'l'nifyby  God's  their  special  office),  but  also  with  signification  ^  work  and  cause,  as  an  '  untruth. 
 ordinance.      instrumental  cause,  the  effect  of  that  which  they  signify. .  .  .^^  swer. 
 
 ["  Here  Harding  goes  on  to  admit  that  baptisin 
 in  the  church  of  England  is  "  vailable  and  of  force.'"] 
 ["i  Those,  Conf.j 
 
 ["  Represent,  Conf.  and  Def.  1.5G7.] 
 
 ['*  Ti  ovv  ka-riv  o  !nroypd<pet;  e/xeWe  /3a7rTi(r/ua 
 
 '  ii.oadat  TToWiJi/  (ivvafiiv  eX""        Owpedv  /leyimtiv, 
 Chrysost.  Op.  Tar.  1718-38.  In  Joan.  Horn,  xxxvi. 
 
 ■1  ..Til.  VIII.  p.  207.] 
 
 ...  non  aqua  omnis  sanat,  sed  a<jua  sanat,  quae 
 
 li;iliet  gratiam  Christi — -Ambros.  Op.  Par.  lOHC-90. 
 
 J)>  Sacram.  Lib.  1.  cap.  v.  15.  Tom.  II.  col.  352.1 
 ["'  The  words  here  quoted  have  not  been  found 
 
 ill  ('yril;  but  they  occur  in  Chrysostom,  ubi  supra: 
 
 ...uux_  ttTrXttis  TO  vctop  e/aya$6T«i,  aAA'  orav  Tt)u  tuu 
 
 ["  ...  pene  majori  munere,  quam  Maria,  unda 
 ditata  est.  Ilia  enim  sibi  tantum  meruit  castitatem ; 
 ista  nobis  contulit  sanctificationem.  Ilia  meruit  ne 
 peccaret;  ista  ut  peccata  purgaret.  —  August.  Op. 
 Serm.  cxxxv.  1.  in  Epiph.  v.  Tom.  V.  Append,  col. 
 242.    This  would  seem  not  to  be  genuine.] 
 
 ['^  Sanctifications,  Conf.  and  Def.  1,567,  1570.] 
 ['^  ...  plenitiidinem  gratiae  unctionis  divinse  pin- 
 guedo  sanctifioationibus  officialilms  infiindit. — Cypr. 
 Op.  Oxon.  1G82.  De  Bapt.  Christ.  (Arnold.)  p.  30.] 
 Harding  here  adds  that  the  sacraments  are 
 used  by  God  to  work  that  wliich  they  signify,  as  the 
 bodily  touch  of  Christ  was  used  to  worlc  miracles.] 
 
444 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 After  n-Jn'ch  manner  God  haih  given  to  tJie  sacraments  of  the  new  testament, 
 that  they  work  the  thing  signified,  through  virtue  given  them  by  God's  ordinance 
 to  special  effects  of  grace.  . . . 
 
 Bessar.  de 
 
 Sacram. 
 
 Euch. 
 
 Orig.  in  Luc, 
 Horn.  5. 
 
 Ambros.  in 
 1  Cor.  xi. 
 
 Baptism. 
 
 He  Consecr. 
 DisL  4. 
 
 De  Consecr. 
 Disu  4. 
 Si  non. 
 
 THE  BISHOP  OF  SAKISBURT. 
 
 Of  the  number  of  the  sacraments  we  shall  have  more  convenient  time  to 
 speak  hereafter.  There,  gentle  reader,  I  trust  thou  shalt  see  M.  Harding's 
 great  question  easily  answered,  with  what  face  we  say  we  allow  the  sacraments 
 of  the  church.  In  the  mean  season  it  may  please  thee  to  weigh  these  words  of 
 Cardinal  Bessarion,  the  bishop  of  Tusculum,  one  of  M.  Harding's  especial 
 catholic  doctors:  Ecec  duo  sola  sacramenta  in  evangeliis  manifeste  tradita  legi- 
 mus^ :  "These  onlj-  two  sacraments  we  read  to  be  delivered  us  plainly  in  the 
 gospel."  Here  Bessarion  nameth  not  seven  sacraments,  as  M.  Harding  doth,  but 
 only  two.  Certainly  we  refuse  no  sacrament  that  ever  was  either  ordained  by 
 Christ  or  used  and  practised  by  the  apostles. 
 
 "Your  Lord's  supper,"  saith  M.  Harding,  "availeth  you  nothing  but  to  your  fur- 
 ther condemnation."  So  must  it  needs  be,  because  M.  Harding  saith  it  shall  so  be. 
 These  tragical  terrors  are  fit  only  to  fray  children :  in  the  day  of  the  Lord  each 
 man's  work  shall  appear.  The  simplest  of  our  people  understandeth  the  nature 
 and  meaning  of  the  holy  mystery  of  our  Lord's  supper  ;  and  therefore  they 
 receive  the  same  together  to  their  great  consolation.  But  in  your  lady- mass 
 the  simple  people  understandeth  nothing,  heareth  nothing,  and,  sa\'ing  a  few 
 unseemly  ceremonies,  seeth  nothing ;  and  therefore  they  so  seldom  communi- 
 cate, and  that  only  of  custom,  without  any  zeal  or  comfort  of  conscience,  as 
 
 having  no  sense  or  feeling  in  all  these  doings.    Origen  saith  :  Nisi  circumcisionis 
 
 reddatur  ratio,  nutus  est,...et  opus  mutum.  Pascha  ct  alice  solemnitates  nutus 
 magis  sunt  quam  Veritas.  Usque  hodie  jjojjidus  [Israel^  surdus  et  imitus  est-:  "  Unless 
 the  reasons  or  causes  of  circumcision  be  opened,  circumcision  is  but  a  gesture, 
 and  a  dumb  kind  of  work.  The  Easter  feast  and  other  like  solemnities  are  rather 
 ceremonies  than  the  truth  itself  Even  still  until  this  day  the  people  of  Israel  is 
 deaf  and  dumb."  St  Ambrose  saith;  Indignus  est  Domino,  quialiter  inysterium  cele- 
 hrat  quam  a  Christo  ti-aditum  est.  Koii  enim  potest  devotus  esse,  qui  aliter  prce- 
 sumit  quam  datum  est  ab  auctore^ :  "  He  is  unworthy  of  the  Lord  that  ministereth 
 this  sacrament  otherwise  than  Christ  delivered  it.  For  he  cannot  be  devout  that 
 presumeth  to  use  it  otherwise  than  it  was  first  delivered  from  Christ  the  author." 
 
 These  words  seem  somewhat  to  touch  M.  Harding  and  his  company.  But 
 here  he  is  contented  to  allow  us  the  very  sacrament  and  true  use  of  baptism, 
 and  that  vailable  and  of  force  for  the  remission  of  sins.  Whereby  unadvisedly 
 and  unwares  he  confesseth  that  we  have  the  very  true  catholic  church  of  God. 
 For  St  Augustine  saith  truly  :  Bajjtismus  ecclesice  potest  esse  extra  ecclesiam ;  mumis 
 autem  heatce  vitce  non  nisi  intra  ecclesiam  invenitur* :  "  The  baptism  of  the  church 
 may  be  without  the  church  ;  but  the  gift  of  blessed  Ufe  is  not  found  but  within 
 the  church."  But  why  he  alloweth  us  this  sacrament  rather  than  the  other,  it 
 were  a  hard  matter  to  discuss.  Neither  may  we  justly  require  reason  of  him 
 that  speaketh  so  much  without  reason. 
 
 Perhaps  he  will  say,  baptism  is  but  a  light  sacrament,  and  may  be  ministered 
 hy  any  lay-person,  even  by  an  old  woman,  or  by  a  girl,  so  that  she  speak  Latin, 
 and  understand  not  what  she  say :  for  otherwise,  I  trow,  her  doing  may  not 
 stand  for  good.  Certainly,  whereas  M.  Harding  speaketh  of  the  due  form 
 of  words,  according  to  Christ's  institution,  his  own  doctors  teU  us,  and  avouch  it 
 ibr  great  truth,  that,  if  the  priest  say  thus,  [Ego]  te  haptizo  in  nomine  Patris, 
 et  Filii,  et  Spiritus  Sancti,  et  diaboli^ ;  that  is,  "I  baptize  thee  in  the  name^  of 
 
 ['  Bessar.  De  Sacram.  Euch.  in  Biblioth.  Patr. 
 per  M.  de  la  Bigne,  Par.  1G24.  Tom.  VI.  p.  4S2.] 
 
 [2  Orig.  Op.  Par.  1733-59.  In  Luc.  Horn.  v.  Tom. 
 III.  col.  937  ;  where  ratio  reddatur.^ 
 
 Indignum  dicit  esse  Domino,  &c.  quam  ab  eo 
 traditum  &c — Ambros.  Op.  Par.  168G-90.  Comm.  in 
 1.  Epist.  ad  Cor.  cap.  xi.  v.  27.  Tom.  II.  Append. 
 
 col.  149.] 
 
 [*  August,  in  Corp.  Jur,  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  Dist.  iv.  can.  45. 
 col.  1999 ;  where  ecclesiam  reperitur.] 
 
 ['  Ibid.  Gloss,  in  can.  72.  col.  2005;  where  bap- 
 tizo  /«.] 
 
 [6  In  name,  157  O.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 445^ 
 
 Kutulerunt. 
 
 To  con- 
 tain 
 Grace. 
 
 tlic  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  and  of  the  devil  ;"  or  if 
 he  say  thus,  as  one  ignorant  priest  sometime  said,  Ego  te  haptizo  in  nomine  '^^^^f 
 Patria,  et  Filia,  et  Spirita  Sancta' ;  yet  the  form  of  baptism  is  very  good. 
 
 But  one  great  fault  M.  Harding  findeth  in  our  doings,  for  that  we  have  left 
 out  a  great  many  holy  rites,  his  chrism,  his  oil,  his  salt,  his  spittle,  and  such  other 
 like  things ;  and  for  that  we  minister  this  sacrament  plainly  and  simply,  as  Christ 
 commanded.  This  objection  being  of  no  greater  weight  may  easily  discharge 
 itself,  and  therefore  may  pass  well  without  farther  answer. 
 
 M.  Harding  saith  :  "  There  be  seven  sacraments,  which,"  as  he  saith,  "  do  not 
 only  signify  a  holy  thing,  but  also  do  sanctify  and  make  holy  those  to  whom  they 
 be  adhibited,  being  such  as  by  institution  of  Christ  contain  grace  in  them  and 
 power  to  sanctify."  Here,  to  leave  the  rest,  it  might  be  demanded.  How  can  "  '  ' 
 matrimony  sanctify  a  man  and  make  him  holy?  Or  by  Avhat  institution  of  Christ 
 containeth  it  grace  in  itself  and  power  to  sanctify?  Or,  if  it  cannot  sanctify,  nor 
 have  such  grace,  how  then  can  it  be  called  a  sacrament  ? 
 
 I  grant,  the  ancient  learned  fathers,  entreating  of  the  sacraments,  have  often 
 used  vehement  and  great  words.    It  is  written  in  the  council  of  Nice :  Vicks  conc.  Nic. 
 aquam  ?  Considera  vim  divinam  quce  in  aquis  latet . . .  Puta  aquam  esse  plenam  ignis 
 divini^ :  "  Seest  thou  the  water  ?  Consider  the  divine  power  that  lieth  hid  in  the 
 water.    Imagine  that  the  water  is  full  of  heavenly  fire."    So  St  Ambrose : 
 Spiritus  Sanctus  descendit,  et  aquam  consecrat.    Adest  prcesentia  Trinitatis'' :  "The  ^fi, 
 Holy  Ghost  cometh  down,  and  halloweth  the  water.    There  is  the  presence  of  i-  cap.  v. 
 the  Trinity."    So  saith  Tertullian  :  In  haptismo  tingimur  passione  Christi^^ :  "  In  Tertuu.  de 
 baptism  we  are  washed  with  the  passion  of  Christ."    So  saith  Chrysostom,  as 
 M.  Harding  hath  here  alleged  him :  "  Baptism  is  full  of  power  and  grace."  So 
 saith  St  Cyprian.    So  say  others. 
 
 All  these  and  other  like  vehement  speeches  M.  Harding  mitigateth  and 
 qualifieth  in  this  wise :  "  We  mean,"  saith  he,  "  that  sacraments  contain  grace 
 after  such  manner  of  speaking  as  we  say  potions'^  and  drinks  contain  health." 
 That  is  to  say,  sacraments  verily  and  indeed  contain  not  the  grace  of  God : 
 for  drinks  and  potions  verily  and  indeed  contain  not  the  health  of  the  patient. 
 In  this  manner  of  speech  the  children  of  the  prophets  said  to  Elizseus  the  prophet: 
 Mors  in  olla,  vir  Dei:  "O  thou  man  of  God,  death  is  in  the  pot."    So  Salomon  2 Kings iv. 
 saith:  "Death  and  life  are  in  the  hands  of  the  tongue."    So  Christ  said unto  Prov.  xvUi. 
 the  Pharisees:  "Search  the  scriptures;  for  in  them  you  think  to  have  everlasting  John  v. 
 life."    And  yet  indeed  neither  was  death  in  the  prophet's  pot ;  nor  is  life  and 
 death  in  the  tongue;  nor  is  life  everlasting  in  the  scriptures Therefore  one  of 
 M.  Harding's  school-doctors  saith :  In  sacramentis  ecclesice  specialis  virtus  passionis  p°^^,"-/^g 
 Christi  continetur,  sicut  virtus  agentis  in  insirumento^* :  "The  special  grace  of  Potest.  Reg. 
 the  passion  of  Christ  is  contained  in  the  sacraments  of  the  church,  as  the 
 power  of  the  worker  is  contained  in  the  instrument  wherewith  he  worketh." 
 
 But  indeed  it  is  the  soul  of  man,  and  not  the  creature  of  bread  or  water,  that 
 receiveth  the  grace  of  God.    We  have  need  of  God's  grace :  these  corruptible 
 elements  need  it  not.    Without  faith  of  our  part  sacraments  be  not  only  unpro- 
 fitable to  us,  but  also  hurtful.    St  Chrysostom  saith :  Uhi  est  virtus  evangelii  ?  ^'""^^Jf  • 
 In  figuris  literarum,  an  intellectu^-^  sensuum^^' ?  "Where  is  the  power  of  the  gospel?  imperf. 
 In  the  forms  of  the  letters,  or  else  in  the  understanding  of  the  meaning?" 
 
 Likewise  Bonaventura  saith :  Nulla  modo  dicendum  est,  quod  gratia  continetur  Bonavent.  in 
 
 in  ipsis  sacramentis  essentialiter,  tanquam  aqua  in  vase,  vel  medicina  in  pyxide.  nist.T.'' 
 Imo  hoc  intelUgere  est  erroneum.    Sed  dicuntur  continere  gratiam,  quia  cam  sig-  ^' 
 
 ['  Zafhar.  Papa,  ibid.  can.  86.  col.  2010;  where 
 haptizo  ti-,  and  Sjjiritu.] 
 
 ["  Geliis.  Cyz.  Hist.  Concil.  Nic.  cap.  xxx.  in 
 Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2. 
 Tom.  II.  col.  2.3.3.1 
 
 [®  ...  descendit.. .Spiritus  sanetus...utsanctificetur 
 fons,  et  adsit  prjpsentia  Trinitatis.— Ambros.  Op.  De 
 Sacram.  Lib.  i.  cap.  v.  18.  Tom.  II.  col.  35.3.] 
 
 ...passio  Domini,  in  quam  tinguimur. — TertuU. 
 Op.  Lut.  1641.  De  Baptism.  19.  p.  264.J 
 
 ["  Potion,  IGll.] 
 
 ['2  Saitb,  loG7,  1570.] 
 
 ['^  This  sentence  is  not  in  1567.] 
 
 [  '*  Et  ilhi  sunt  ecclesiic  sacramenta,  in  quilius  &c. 
 — Joh.  de  Parrhis.  De  Potest.  Reg.  et  Papal,  cap.  ii. 
 in  Goldast.  Monarch.  Kora.  Imp.  Ilanov.  et  Franc. 
 1612-14.  Tom.  II.  p.  110.] 
 
 ['5  An  in  intellectu,  1,567.] 
 
 f'8  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn,  xliii.  ex  cap.  xxiii.  Tom.  VI.  p.  clxxxiv.J 
 
446 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 nificant^ :  "We  may  not  in  any  wise  say  that  the  grace  of  God  is  contained 
 substantially  and  verily  in  the  sacraments,  as  water  is  contained  in  the  vessel, 
 or  a  medicine  in  the  box.  For  so  to  say,  it  were  erroneous.  But  we  say  the 
 sacraments  contain  the  grace  of  God,  because  they  signify  the  grace  of  God." 
 Eodem  loco'.  Again  he  saith:  Gratia  est  in  anima,  non  in  signis  visibilibus^ :  "The  grace  of 
 God  is  not  in  the  visible  signs,  but  in  the  soul."  And  again  he  saith :  Ad  illud 
 quod  ohjicitur,  quod  remissio  peccatorum  latet  in  baptismo,  dicendnm  fesi],  quod 
 Jwc  intelligitur  de  latentia  signati  in  signo ;  q%iod  quidem  liabet  ulteriorem  rationem 
 quam*  rationem  signijicandi;  non  tamen  essentialiter  continendi  in  se;  sed  quia 
 ipsum  quod  signat  continetur  in  anima^ :  "  To  the  objection  that  is  made,  that 
 the  remission  of  sins  is  hid  in  baptism,  we  must  answer  thus,  that  it  must  be 
 taken  of  the  thing  signified  hid  in  the  sign.  Which  thing  nevertheless  hath  a 
 farther  meaning  than  to  signify ;  yet  not  to  contain  (the  remission  of  sins)  verily 
 and  substantially  in  itself,  but  that  the  grace  that  is  signified  thereby  is  contained 
 in  the  soul." 
 
 '^T^^^j^       The  mystical  signification  that  M.  Harding  hath  imagined  of  his  shews  and 
 andAcci  ^^^i^^®'^^^'  that  is**,  that  the  forms  of  bread  and  wine  outwardly  represent  the 
 dents     spiritual  nourishing  of  the  soul,  is  vain  and  fantastical,  without  the  witness  of 
 
 >  V  '  any  ancient  doctor  or  father,  confirmed  only  by  the  authority  of  himself.  For 
 
 what  manner  of  feeding  is  there  in  these  accidents  and  holy  forms  ?  Or  how 
 can  that  thing  that  feedeth  not  the  body  represent  unto  us  the  spiritual  feeding 
 of  the  soul  ? 
 
 The  matter  is  plain  enough  of  itself,  and  needeth  no  cavil.  The  signification 
 and  substance  of  the  sacrament  is  to  shew  us  how  we  are  fed  with  the  body  of 
 Christ ;  that  is,  that,  like  as  material  bread  feedeth  our  body,  so  the  body  of 
 Christ  nailed  on  the  cross  embraced  and  eaten  by  faith  feedeth  the  soul.  The 
 like  representation  is  also  made  in  the  sacrament  of  baptism ;  that,  as  our  body 
 is  washed  clean  with  water,  so  our  soul  is  washed  clean  with  Christ's  blood. 
 August.  Therefore  St  Augustine  saith :  Nisi  sacramenta  similitudinem  quandam  earum 
 rerum  quarum  sacramenta  sunt  haberent,  omnino  sacramenta  non  essent"^ :  "  If 
 sacraments  had  not  a  certain  likeness  and  representation  of  the  thitigs  whereof 
 they  be  sacraments,  then  indeed  they  were  no  sacraments. 
 Raban.  Lib.  This  representation  Rabanus  Maurus  expoundeth  thus :  Quia  panis  corporis 
 cor  confirmat^,  ideo  ille  congruenter  corpus  Christi  nuncupatur ;  et  quia  vinum 
 sanguinem  operatur  in  came,  ideo  refertur  ad  sangiiinem'^ :  "  Because  (not  the 
 accidents  or  forms  of  bread,  but)  bread  itself  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  unto  the  blood." 
 Druthmar.  in  So  likewise  saitli  Drutlimarus  :  Vinum  . . .  Icetificat,  et  sanguinem  auget,  et  ideo 
 xxvi.'  non  inconvenienter  sanguis  Christi  per  Jioc  figuratur^^ :  (Not  the  accidents  or 
 forms  of  wine,  but)  "  wine  itself  rejoiceth  the  heart,  and  increaseth  blood ;  and 
 therefore  the  blood  of  Christ  conveniently  is  thereby  signified." 
 
 M.  Harding,  for  that  he  cannot  utterly  deny  it,  the  matter  being  so  plain, 
 is  therefore  contented  to  grant  that  the  sacrament  is  the  figure  of  Christ's 
 ■  body.    But,  to  help  out  and  to  shift  the  matter,  he  hath  devised  such  a  strange 
 
 kind  of  figure  as  seldom  hath  been  heard  before :  notwithstanding  the  holy 
 learned  fathers  speak  plainly  and  simply,  and  use  no  kind  of  such  glosses.  St 
 Hieron.  adv.  Hicromc  saith :  Ad  tropicam  intelligentiam  sermo  referatur.    Quando  dico,  tro- 
 "  °       picam,  doceo  verum  non  esse  quod  dicitur,  sed  allegorice  nubilo  figuratum^"^ :  "Let 
 
 Eplst.  23. 
 
 I.  cap.  XXXI. 
 
 ['  Bonavent.  Op.  Mogunt.  1609.  In  Lib.  iv.  Sen- 
 tent.  Dist.  i.  Pars  i.  Art.  i.  Qua'st.  3.  Tom.  V.  p.  7; 
 where  non  est  aliquo  modo  dicendum,  contineatur,  and 
 quia  ipsam.] 
 
 [2  This  reference  is  inserted  from  1567.] 
 
 [•>  Id.  ibid.  p.  8;  where  gratia  sit.} 
 
 [•>  Quod,  1570.J 
 
 Id.  ibid. ;  where  latet  remissio  peccatorum.] 
 
 [®  These  two  words  are  not  in  15G7.] 
 
 P  August.  Op.  Par.  1679-1700.  Ad  Bonifac. 
 Epist.  xcviii.  9.  Tom.  II.  col.  267.  See  Vol.  I.  page 
 £03,  note  11.] 
 
 Panis  corpora  confirmat,  1567.] 
 
 P  ...  quia  &c.  corpus  Christi  congruenter  nun- 
 cupatur. Vinum  autem  quia  sanguinem  &c.  ideo  ad 
 sanguinem  Christi  refertur. — Raban.  Maur.  Op.  Col. 
 Agrip.  1026.  De  Inst.  Cler.  Lib.  i.  cap.  xxxi.  Tom. 
 VL  p.  12.] 
 
 Bread  itself  confirmeth  the  body,  1507.] 
 
 ["  Christ.  Druthmar.  Expos,  in  Matt.  Argent. 
 1614.  fol.  84 ;  «  here  et  idcirco.] 
 
 f  >2  Hieron.  Op.  Par.  109.3-1706.  Adv.  Ruffin.  Lib. 
 I.  Tom.  IV.  Pars  ii.  col.  381.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 447 
 
 that  saying  be  expounded  by  a  figure.    When  I  say  a  figure,  I  say  the  thing  '"jT^]  ' 
 
 that  is  spoken  is  not  true  indeed,  but  figured  under  the  cloud  of"  an  allegory."  andAcci 
 Likewise  Chrysostom  saith  :  Audisti  fuisse  Jiguram.    Ne  ergo  mirare,  neque  dents 
 
 omnia  require  in  typo.    Neque  enim  typns  esset,  si  omnia  quce  veritati  accidunt  ^  v  < 
 
 haherentur^^ :  "Ye  have  heard  that  it  was  a  figure.    Therefore  marvel  not;  and,  chrysost.  in 
 
 o  _  '  '  Gen.  Horn. 
 
 being  a  figure,  require  not  all  things  to  agree.    For  otherwise  it  were  no  figure."  35- 
 
 So  likewise  St  Augustine  saith :  In  principio  cavendum  est,  ne  figuratam  August,  de 
 locutionem  ad  literam  accipias. , .  Ad  hoc  enim  pertinet  quod  ait  apostolus,  Litera  Lib.  iii.  cap. 
 occidit. . . .  Cum  enim  figurate  dictum  sic  accipitur,  tanquam  proprie  dictum  sit, 
 carnaliter  sapitur ;  neque  ulla  mors  animce  congruentius  appellatur^* :  "  First  of 
 all,  thou  must  take  heed  that  thou  take  not  a  figurative  speech  according  to 
 the  letter  or  sound  of  the  words For  that  is  it  whereof  St  Paul  saith,  '  The 
 letter  killeth.'  For,  when  the  thing  that  is  spoken  under  a  figure  is  so  taken 
 as  if  it  were  plainly  spoken,  there  is  a  fleshly  understanding.  Neither  is  there 
 any  thing  that  may  better  be  called  the  death  of  the  soul."  All  this,  and  much 
 more  to  like  purpose,  thou  mayest  find  in  my  former  reply  to  M.  Harding^".       Art.  12. 
 
 St  Hierome  saith :  "  When  I  say  it  is  a  figure,  then  I  say  it  is  not  the  truth." 
 Chrysostom  saith  :  "  If  it  were  the  truth  itself,  it  were  no  figure."  St  Augustine 
 saith  :  "  Beware  thou  expound  not  a  figurative  speech  according  to  the  sound  of 
 the  letter,  as  if  it  were  the  truth  indeed.  For  that  is  the  death  of  the  soul." 
 Thus  the  holy  fathers  have  taught  us  to  find  a  difference  between  a  figure  and 
 the  truth  itselfi^ 
 
 Another  fantasy  M.  Harding  hath  found that  "the  sacraments  of  the  new  'T^^^^J!^ 
 law  work  the  thing  itself  that  they  signify  through  virtue,"  as  he  saith,  "  given  ^gj^^.^' 
 unto  them  by  God's  ordinance  to  special  effects  of  grace."    This,  as  I  said,  is  ^^'^ 
 
 but  a  fantasy.    For  the  sacraments  of  the  old  law  and  of  the  new  in  truth  and  • — ^-v  ' 
 
 substance  are  all  one.    St  Paul  saith  :  Omnes  eundem  cibum  comederunt :  "  The  1  cor.  x. 
 
 fathers  in  the  old  law  did  all  eat  the  same  meat,"  that  is  to  say,  the  same  Christ 
 
 that  we  eat.    St  Hilary  saith:  *S'm&  nuhe  fuerunt^'^, . . .  et  Christo  aquam  Peim  Hilar,  in 
 
 Psal.  Ixvii, 
 
 jrrcBbente  potati  sunt^'^ :  "  They  were  under  the  cloud,  and  were^^  drenched  with 
 Christ  the  Rock  giving  them  water."   Likewise  saith  Leo  :  Mysteria  pro  temporum  Leon,  de 
 ratione  variata  [swni],  quum  fides  qua  vivimus  nulla  fuerit  O'tate  diversa^^ :  "Theserm.  3. 
 sacraments  are  altered  according  to  the  diversity  of  the  times.     But  the  faith 
 whereby  we  live  in  all  ages  was  ever  one." 
 
 Likewise  St  Augustine :  Sacramenta  ilia  fuerunt,  in  signis  diversa  . .  .in  rebus  ^^Jjf^'Jj''- 
 quce  significabantur  paria"^^ :  "These  things  were  sacraments,  in  the  outward  Tract,  ac. 
 tokens  diverse ;  but  in  the  things  tokened  all  one  with  ours." 
 
 M.  Harding  will  reply :  St  Augustine  saith,  Sacramenta  novi  testamenti  dant  August,  in 
 salutem'^* :  "  The  sacraments  of  the  new  testament  give  salvation."  But  who 
 can  better  expound  St  Augustine's  meaning  than  St  Augustine  himself?  He 
 addeth  immediately :  Cum  ergo  jam  teneas  promissa,  quid  quceris  promittentia 
 . . .  Salvatorem  ?  Hoc  dico,  teneas  promissa ;  non  quod  jam  acceperimus  vitam 
 ceternam,  sed  quod  jam  Christus  venerit,  qui  per  prophetas  j)ranuntiabatur  '^*  : 
 "  Wherefore,  seeing  thou  hast  the  promises  (of  the  coming  of  Christ)  already 
 performed,  what  seekest  thou  the  things  that  promised  the  Saviour  ?  I  say, 
 thou  hast  the  promises  already  performed ;  not  for  that  we  have  already  received 
 everlasting  life,  but  for  that  Christ  is  already  come,  that  was  promised  by  the 
 prophets."  Therefore,  when  St  Augustine  saith  our  "  sacraments  give  salvation," 
 his  meaning  is  this :  Our  sacraments  teach  us  that  salvation  is  already  come  into 
 the  world. 
 
 ['»  Chrysost.  Op.  Par.  1718-38.  In  cap.  xiv.  Gen. 
 Horn.  XXXV.  Tom.  IV.  p.  357.] 
 
 ['■'  August.  Op.  De  Doctr.  Clirist.  Lib.  ni.  cap. 
 V.  9.  Tom.  III.  Par.s  i.  col.  47.] 
 
 The  preceding  five  words  are  not  in  16C7.] 
 
 ['"  See  Vol.  II.  pages  590  &c.] 
 
 ['7  This  paragraph  is  not  in  15G7.] 
 
 ['8  1567  omits  found.] 
 
 [">  Fuerint,  1611.] 
 
 Hilar.  Op.  Par.  1693.  Tractat.  in  Psalm.  Ixvii. 
 
 9.  col.  19.5.] 
 
 [2'  Wee,  1570.] 
 
 Leon.  Magni  Op.  Lut.  1623.  In  Nativ.  Dom. 
 Serm.  iii.  .3.  col.  43.] 
 
 [23  August.  Op.  In  Jolian.  Evang.  cap.  vi.  Trac- 
 tat. xxvi.  12.  Tom.  III.  Pars  ii.  col.  498;  where  in  re 
 qua  signijicahir.  ] 
 
 [2*  Id.  in  Psalm.  Ixxiii.  Enarr.  2.  Tom.  IV.  col. 
 769;  where  sed  quia  jam  venerit  Christus.] 
 
448 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [r^VRT 
 
 Sacra- 
 ments, 
 
 M.  Hard. 
 f.)l.  Mil.  b. 
 [Detect.] 
 Bonavent.  in 
 iv.  Sent. 
 Dist.  1. 
 Qua!sL  ,1.  c. 
 Dicuntur 
 continere 
 
 signilicanL 
 
 Addition,    f:^    M.  Harding :  "  So  then  dare  is  '  to  teach,'  and  salus  is 
 'salvation  come  into  the  world.'    Here  is  gay  gear,  for  wantons  to  dally  with 
 old,  new.  words  in  matter  of  our  salvation." 
 
 ^■JTI?^  '  ^^'6  answer.  O  what  proper  sport  ye  make  yourself  with  this  gay  gear, 
 M.  Harding !  Dare,  you  say,  is  not  Latin  "  to  teach."  I  answer  you,  Neither 
 is  dare  Latin  "  to  contain."  But  thus  I  say :  "  Sacraments  give  grace  so  far  forth 
 as  sacraments  be  able  to  give  grace."  Your  own  Bonaventura  saith :  Nan  est 
 aliquo  mode  dicendum,  SfC.^ :  "  We  may  not  in  any  wise  say  that  the  grace  of 
 God  is  really  contained  in  the  sacraments,  as  water  is  contained  in  a  vessel, 
 or  a  medicine  in  a  box.  For  so  to  take  it,  it  were  an  error.  But  we  say 
 f™am"  "^"'^^  sacraments  contain  the  grace  of  God,  because  they  represent  or  signify  the 
 grace  of  God." 
 
 Thus  far  forth,  M.  Harding,  sacraments  are  able  to  give  grace.  And  there- 
 fore your  school-doctors  thus  commonly  define  a  sacrament :  Sacramentutn  est 
 invisibilis  gratice  visihile  signum :  "  A  sacrament  is  a  visible  sign  of  grace  in- 
 visible." As  for  the  meaning  of  St  Augustine,  I  made  it  plain  by  other  his  words 
 immediately  following,  which  you  guilefully  have  dissembled.  For  thus  he  saith : 
 "  Thou  hast  the  promises  already  performed ;  not  for  that  we  have  already 
 received  everlasting  hfe,  but  for  that  Christ  is  ah-eady  come,  that  was  promised 
 by  the  prophets."  And,  although  the  death  of  Christ  be  already  past,  yet  is 
 it  laid  lively  and  freshly  before  our  eyes  in  the  ministration  of  the  sacraments. 
 St  Ambrose  saith :  In  haptismo  crucifirjimus  in  nobis  Filium  Dei^ :  "  In  baptism 
 we  crucify  in  ourselves  the  Son  of  God."  St  Chrysostom  saith :  In  mysteriis 
 mors  Christi  perficiiur  * :  "  The  death  of  Christ  is  wrought  in  the  mysteries." 
 Thus  the  grace  of  God  is  given  unto  us  in  the  saci*aments,  because  it  is  repre- 
 sented and  laid  before  us  in  the  sacraments.  Thus  saith  St  Augustine,  thus 
 saith  St  Chrysostom,  St  Ambrose,  and  other  holy  fathers.  They  were  no 
 wantons ;  neither  did  they  nor  do  we  dally,  as  you  say,  with  these  things.  We 
 use  them  humbly  with  obedience  and  reverence,  as  the  instruments  of  the 
 grace  of  God.  .^M 
 
 Thus  St  Augustine  saith  in  another  place :  Ilia  fuerunt  promissiones  rerum 
 complendanim ;  hcec  sunt  indicia  completarum^ :  "The  sacraments  of  the  old  law 
 were  promises  of  such  things  as  should  afterward  be  accomplished ;  our  sacra- 
 ments of  the  new  law  are  tokens  that  the  same  promises  be  already  accom- 
 plished." Thus  the  holy  fathers  say :  "  The  sacraments  of  the  new  law  work 
 salvation ;"  because  they  teach  us  that  our  salvation  is  already  wrought.  So 
 Boiiavent.  in  Bouaveutura  saith  of  the  sacraments  of  the  old  testament :  Mundare  diceban- 
 tur,  id  est,  mwndatum  ostendebant^ :  "They  were  said  to  make  a  man  clean 
 because  they  shewed  or  signified  that  a  man  was  made  clean." 
 
 Addition.    ^iS"   M.  Harding  :  "  What  then  ?  Will  it  follow  that,  because  our 
 
 Ambros  de 
 Poen.  Lib. 
 ii.  cap.  it. 
 Cbrysost.  in 
 Act.  Horn. 
 21. 
 
 August, 
 contr.  Faust. 
 Lib.  xix. 
 cap.  xiv. 
 
 .  Sent. 
 Dist  1. 
 In  Protemio. 
 
 Addition. 
 
 M  Hard^^  sacramcuts  do  shew  that  Christ  is  already  come,  therefore  our  sacraments  give 
 foi.  3311  i).    no  grace  ?  &c.     '  He  that  eateth  Christ's  flesh  sheweth  his  death,'  saith  St 
 [Detect.]      Paul ;  and,  '  He  that  eateth  my  flesh,'  saith  Christ,  '  hath  life  everlasting.'  Mark 
 how  our  having  of  life  goeth  together  with  our  shewing  of  Christ's  death : 
 you  divide  these  matters,  and  make  Christ's  sacraments  only  to  be  shews." 
 The  answer.    You  have  misalleged  St  Paul,  M.  Harding :  these  are  not  his  words : 
 look  better  on  your  books,  and  see  your  error.    If  I  had  some  part  of  your 
 eloquence,  I  could  cry  out,  as  you  do,  "  Falsifiers  and  corrupters  of  God's 
 word."     St  Paul  saith  not :  "  He  that  eateth  Christ's  flesh  sheweth  his  death." 
 icor.xi.      You  deal  untruly.    Thus  he  saith:  "As  often  as  you  shall  eat  this  bread,  and 
 drink  this  cup,  you  shall  shew  forth  the  Lord's  death."     The  bread  of  the 
 sacrament  is  one  thing,  M.  Harding;  and  the  flesh  of  Christ  is  another.  The 
 
 ['  Bonavent.  Op.  IMogunt.  1G09.  In  Sentent. 
 Lib.  IT.  Dist.  i.  Pars  i.  Art.  i.  Qu»st.  3.  Tom.  V.  p. 
 7.    See  before,  page  445,  6,  note  1.] 
 
 [2  Qui,  IGll.] 
 
 P  ...  baptismo  ...  in  quo  crucifigimus  Filium  Dei 
 
 in  nobis  Ambros.  Op.  Par.  1G8C-90.  De  Poen.  Lib. 
 
 II.  cap.  ii.  10.  Tom.  II.  col.  418.] 
 
 Chrjsost.  Op.  Par.  1718-38.  In  Act.  Apost. 
 
 Horn.  xxi.  Tom.  IX.  p.  17G.] 
 
 August.  Op.  Par.  1G79-1700.  Contr.Faust.Lib. 
 xi.'C.  cap.  xiv.  Tom.  VIII.  col.  320;  where  fuerint, 
 and  sint.] 
 
 ['■  ...mundare  dicuntur,  quia  mundatuni  ostende- 
 bant. — Bonavent.  Op.  In  Sentent.  Lib.  iv.  Dist.  i. 
 Dub.  6.  Tom.  V.  p.  4.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 449 
 
 .  Tract. 
 
 bread  entereth  only  into  the  bodily  mouth :  Christ's  flesh  entereth  only  into 
 the  soul.  Without  eating  of  that  bread  of  the  sacrament  we  may  be  saved : 
 without  eating  of  Christ's  flesh  we  can  never  be  saved.  St  Augustine  saith 
 precisely :  Qui  noii  sumit  carnem  Christi  non  habet  vitam ;  et  qui  earn  sumit  August  in 
 habet  vitam,  et  earn  utique  ceternam'^ :  "He  that  receiveth  not  the  flesh  of  Christ  Tract! 2(j. 
 hath  not  life ;  and  he  that  receiveth  the  same  hath  life,  and  that  for  ever." 
 Again  he  saith :  "  The  sacrament  is  received  of  some  unto  life,  of  some  in  eod. 
 unto  destruction ;  but  the  thing  itself  (that  is,  the  flesh  of  Christ),  whereof 
 the  sacrament  is  a  sacrament,  is  received  of  all  men  unto  life,  and  of  no  man 
 to  destruction,  whosoever  shall  be  partaker  of  it*." 
 
 Thus  you  see,  M.  Harding,  there  is  great  difl^erence  between  the  bread  of 
 the  sacrament  and  the  flesh  of  Christ.  Ye  were  to  blame  therefore  so  to 
 falsify  St  Paul,  and  to  place  the  one  instead  of  the  other.  We  divide  these 
 things,  because  God  himself  had^  so  divided  them.  But  you  undiscreetly  mingle 
 and  confound  these  things  together,  whereas  indeed  they  should  be  divided ; 
 and  so  ye  wilfully  deceive  your  simple  reader. 
 
 The  Apology,  Chap.  xi.  Division  1. 
 
 And  we  do  expressly  pronounce,  that  in  the  Lord's  supper  there  is 
 truly  given  unto  the  believing  the  body  and  blood  of  our'**  Lord,  the 
 flesh  of  the  Son  of  God,  which  quickeneth  our  souls,  the  meat  that 
 Cometh  from  above,  the  food  of  immortality,  of  grace truth,  and  life; 
 and  that  the  same  supper  is  the  communion of  the  body  and  blood 
 of  Christ ;  by  the  partaking  whereof  we  be  revived,  strengthened,  and 
 fed^^  unto  immortality  ;  and  whereby  we  are  joined,  united,  and  incor- 
 porate unto  Christ,  that  we  may  abide  in  him,  and  he  in  us. 
 
 M.  HAUDIXG. 
 
 What  ye  pronounce  of  this  high  sacrament,  the  wise  and  careful  tenderers  of 
 their  souls  will  be  right  loarij^^  thereof.    Of  you  and  such  as  ye  be,  because  your 
 doctrine  is  ^but  of  a  corner  of  the  tvorld  in  respect  of  the  universal  cAwrc/t,  a  in  respect 
 Malt  xxiv      Christ  hath  given  us  a  watch-vjord,  Nolite  credere,  "  Believe  them  corner  the 
 not."    In  your  the  Lord's  supper,  celebrated  by  the  ministers  of  your  R^olne w^re 
 own  creation,  ^ there  is  not  given  the  body  and  blood  of  our  Lord,  neither  to  the  eJ^iTer''^ 
 believing  nor  to  the  unbelieving.    For  at  the  celebration  of  your  schismatical  sup-  I  ^'^Yma\l''' 
 per,  no  ^consecration  beinn  done,  ^nor  faith  of  the  church,  ^nor^^  jvV/Z/f  joined  with 
 
 The.  tacrw        -f,      '     .       7,1,  /-n    •    ,      ■       .       .  ,  ,7         ,  ,.  heathenish 
 
 viniiaries-       intention  had,    nor  Christ  s  institution  observed,  what  deliver  ye  to  yowr  blasphemies. 
 
 '  ""P''^'''  communicates^''  but  ^a  piece  of  bread  and  a  sip  of  ivine?  Neither  is 
 it  ^your  will  it  be  more  or  better.  At  the  supper  of  our  Lord  ministered  in  the 
 catholic  church  by  priests  rightly  consecrated,  and  as  it  hath  been  accustomed  in 
 Christ's  church,  thei'e  is  the  true  and  whole  body  of  our  Lord  and  Saviour  given 
 Judas  received  and  received,  be  the  receivers  believing  or  ^not  believing. ...  For,  when 
 o/chruTiw  '/esi  Christ  gavc  this  sacrament  to  his  disciples  at  his  last  supper,  after  that 
 viimtheapo-  j^^^  consecroted  the  same,  saying^^,  "Take  ye,  eat  ye;  this  is  my 
 chrtis^HVm.  body ;"  Judas  the  traitor,  as  the  '^fathers  teach"^^,  received  his  true  body  cuntmth: 
 jhidi".''^''  than  Peter,  Andrew,  John,  or  James  did;  though  they  to  their '^asv^u 
 
 Aug.  in  Psalm,  salvatiou,  he  to  Ms  damnation. 
 
 We  be  strengthened  and  be  fed,  Conf.] 
 ['<  Ware,  Conf.  and  Def.  1507,  1570.] 
 
 This  marginal  note  does  not  .appear  in  1.567, 
 
 August.  Op.  In  Johan.  Evang.  cap.  vi.  Trac- 
 tat.  xxvi.  15.  Tom.  III.  Pars  11.  col.  500;  where  qui 
 earn  non  sumit  non,  and  banc  utirpic] 
 
 ["  Hujus  rei  sacramentum...quibusdam  ad  vitam,      1570,  1009  ] 
 quiliusdam  ad  exitium  :  res  vero  ipsa  cujns  sacramen-  Not,  Def.  1567,  1570.] 
 
 tinn  est,  omni  homini  ad  vitam,  nuUi  .ad  exitium,  qui 
 ciunque  ejus  particeps  fuerit  Id.  ibid.] 
 
 f  Hath,  1570.] 
 The,  Conf.] 
 
 f"  Immortality,  grace,  Conf.] 
 
 Communicants,  Conf.  and  Def.  1567.] 
 [1"  Chrisfs,  Conf.] 
 P  Saying,  omitted  1011.] 
 
 [2"  Chrysost.  Op.  In  Prod.  Jud.  Tom.  X.  p.  739. 
 Tliis  is  spurious. 
 
 And  the  supper  to  be  the  communion,  Conf.;  I  August.  Op.  In  Ps.alm.  x.  Enarr.  C.  Tom.  IV. 
 and  the  same  supper  to  be  the  communion,  Def.  1507.]      col.  C2.J 
 
 [jewel,  III.] 
 
450 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Now  it  is  to  he  noted,  lioio  this  defender  in  this  long  sentence  affecteth  a  cer- 
 tain holy  (as  it  ivere)  and  solemn  eloquence,  and  useth  a  religious  amplification 
 of  words  to  set  forth  the  sacrament,  as  though  he  had  a  reverent  and  a  godly 
 a  Untruth,    opinion  of  it ;  whereas  indeed  he  taketh  it  ^  but  for  a  poor  sign  or  token,  as  their 
 the  sign  the    doctor  Zuinglius  doth.     But  such  is  their  craft  to  purchase  them  credit  among 
 trmhme"'^  the  j)eople. . . ,  Thus  offer  they  to  the  unlearned  their  fair  cups  full  of  venom, 
 truth.        anointing  the  brims  with  honey  of  stceet  and  holy  ivords,  the  rather  to  poison 
 them.    Such  complaint  maketh  the  grave  father  St  Hilary  against  the  Arians  of 
 his  time :  Ingerunt  nobis  primum  nomina  veritatis,  ut  virus  falsitatis  dc  Trimt. 
 introeat.     Bonum  in  ore  est,  ut  de  corde  malum  subeat :  "  First," 
 saith  he,  "  they  thrust  me  forth  words  of  truth,  that  the  venom  of  falsehood  ^  may 
 enter  in.    Good  is  in  their  mouth,  that  out  from  the  heart  may  evil  proceed.  And 
 among  all  these  words  {he  meaneth  the  Arians'  confession  of  their  faith)  I  hear 
 no  where  by  them  said,  Deum  Dei  Filium^,  'God  the  Son  of  God.'"    Right  so 
 •  o  marvel-   among  all  these  fair  ivords  concerning  the  sacrament  ^we  hear  never  a  whit  said  of 
 heresy'i^lhat  </'e  real  presence  of  Christ's  body.    Epiphanius  noteth  the  like  craft  in  contra  aho- 
 fafherever   Arlus^ ;  and  SO  doth  St  Augustine  in  the  Pelagians*.    Nestorius  like-  ^iii'eru!'m. 
 re^pres^ence?  w'*'*^  spoke  honourobly  in  many  places  of  Christ  and  his  mother;  but  christtcontra 
 no  where  would  he  call  her  Oiotomu,  that  is,  "  the  mother  of  God."    The  cwks'f''Lib'  i 
 Jews  also,  as  we  find  in  the  gospel,  called  our  Saviour  Jesus  "  the  car-  '^^^^tu'xili 
 penter's  son,"  confessed  Mary  to  be  his  mother,  James,  Joseph,  Simon, 
 and  Jude  his  brothers,  and  that  his  sisters  were  among  them  (by  ivhom  his  kinsfolk 
 are  to  be  under standed) ;  but  the  Son  of  God  they  would  not  acknoivledge  him,  nor 
 in  that  degree  honour  him.    Better  than  to  those  Jews  can  I  not  compare  these 
 defenders,  ivho  speak  honourably  of  our  Lord's  body  and^  blood  in  their  supper; 
 'Neither did  ^but  that  his  body  is  really,  that  is,  verily^  in  the  sacrament  of  the  altar,  that 
 fatlier^ever    ifill  7iot  the  dcvil,  tvho  rcigneth  in  their  hearts,  suffer  their  mouths  to  utter. 
 
 say  that 
 Christ's  body 
 is  really  and 
 
 verily  in  the  THE  BISHOP  OF  S.VRISBURY. 
 
 sacrament. 
 
 ,  *  >       M.  Harding  telleth  us   we  deliver  unto  the  faithful  nothing  else  but  a 
 
 Conse-  piece  of  bread  and  a  sip  of  wine ;  that  we  have  neither  intention  nor  con- 
 cration.  gecration ;  that  our  fair  cups  be  full  of  venom ;  that  our  supper  is  schismatical, 
 and'^  our  eloquence  is  hypocritical;  that  our  doctrine  is  heretical;  that  we  are 
 like  to  the  Pelagians,  to  the  Nestorians,  to  the  Arians,  and  to  the  Jews ;  and 
 that  the  devil  reigneth  in  our  hearts.  If  the  truth  of  God  were  evermore 
 joined  with  vain  speech,  then  might  M.  Harding  be  able  easily  to  win  the 
 price.  He  saith  our  doctrine  is  but  in  a  corner  of  the  world,  and  that 
 therefore  Christ  hath  given  this  watch-word  of  us,  "Believe  them  not."  How- 
 beit,  if  he  would  advisedly  consider  the  matter,  and  look  well  about  him,  he 
 should  find  that  so  many  kingdoms,  and  countries,  and  commonweals  as  this 
 day  profess  the  gospel  of  Christ,  would  make  a  good  large  corner  in  the  church 
 of  God.    Certainly  in  respect  thereof  Rome  itself  were  a  very  poor  corner. 
 
 Unto  whom  Christ  specially  pointed  when  he  said  these  words,  "  Believe 
 them  not,"  because  it  is  a  prophecy  it  is  hard  to  judge.    But  it  is  very  likely 
 
 2Thess. ii.  he  meant  antichrist,  "that  man  of  sin,  the  child  of  destruction,  that  advanceth* 
 himself  above  all  that  is  called  God."    Verily  Chrysostom  thereof  saith  thus  : 
 
 chrysost.  in  Kou  dico,  si  dixeriut  vobis,  Ecce  in  hasreticis  ecclesiis  illis  vel  in  illis  apparuit 
 
 Hom."^" '  Christus ;  sed  etiam  si  in  ipsis  veris  ecclesiis,  quce . . .  Dei  sunt,  id  est,  domus 
 vestrce,  dixerint  vobis  Christum  apparuisse,  nolite  eis  credere  dicentihus  ista  de 
 me;  quia  non  est  digna  divinitatis  mem  notitia  hcec:  ostendens  per  hcec,  quomodo 
 ex  ipsis  ecclesiis  veris  frequenter  exeunt  seductores.    Propterea  nec  ipsis  omnino 
 
 ['  Falshead,  Conf.  and  Def.  15G7,  1570.] 
 
 P  Hilar.  Op.  Par.  1G93.  De  Trin.  Lib.  vi.  7.  col. 
 
 882;  where  ingeruntur  enim  nohis.'\ 
 
 [3  Epiph.  Op.  Par.  1022.  Adv.Ha;r.  Lib.  ii.  Ha;r. 
 
 Ixix.  34.  Tom.  I.  pp.  757,  8.] 
 
 August.  Op.  Par.  1C79-1700.  De  Grat.  Christ. 
 
 Coutr.  Pelag.  et  Coekst.  Lib.  i.  cap.  xxxii.  35.  Tom. 
 
 X.  col.  245.] 
 
 An,  Conf.] 
 
 p  That  it  is  verily,  Conf.  and  Def.  1567,  1570.] 
 
 ['  That,  15G7.J 
 
 [8  Avanceth,  1567,  1570.] 
 
 P  Chrys.  in  Matt.  Horn.  xlix.  1567.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 451 
 
 credendum  est,  nisi  ea  dicant  vel  faciant,  quce  convenientia  sint  scripturis  :  "  I  '  Cj,",g(,- 
 say  not,  if  they  tell  yon,  'Behold,  Christ  hath  appeared  in  these  or  in  these"  cration. 
 
 churches  of  heretics  ;'  but,  if  they  shall  say  unto  you  that  Christ  hath  appeared  '  v  ' 
 
 in  the  very  true  churches,  that  are  of  God,  that  is  to  say,  that  are  your  houses ; 
 believe  them  not,  if  they  say  thus  of  me ;  for  this  is  no  worthy  knowledge  of 
 my  divinity :  by  these  he  sheweth  how  that  out  of  the  very  true  churches 
 oftentimes  come  forth  deceivers.  Therefore  we  may  not  believe,  no  not  them, 
 unless  they  speak  or  do  those  things  that  are  agreeable  to  the  scriptures." 
 
 Verily,  howsoever  M.  Harding  will  shift  this  matter,  the  plain  words  seem 
 rather  to  touch  him  and  his  company  than  either  Luther,  or  Zuinglius,  or  any 
 other.  For  they  can  point  with  their  fingers,  and  say,  "  Here  is  Christ,"  and, 
 "  There  is  Christ."  Behold,  in  this  pyx  are  three  Christs,  in  that  five,  in  that 
 seven,  in  that  more.  Therefore  it  is  likely  that  Christ  giveth  us  this  special 
 watch-word  of  them  and  such  others,  "Believe  them  not." 
 
 Here  M.  Harding  maketh  much  ado  about  consecration ;  and  yet  are  not 
 his  fellows  well  agreed  what  to  make  of  their  own  consecration.    Gabriel  saith : 
 Christus  potuit  sine  verho,  tanquam  verus  Deus,  substantiam  panis  et  vini  conse-  ^f^^^^- 
 crare ;  vel  potuit  verba  qucedam  secreto  proferre,  et  per  ilia  consecrare ;  vel  per 
 Ime  verba,  Hoc  est  corpus  meum,  consecrare  potuit ;  vel  potuit  prius  consecrare,  et 
 piostea  distribuere;  vel  primum  distribuere,  et  postea  consecrare.    Quid  autem  ho- 
 rum  fecerit,  ex  sacris  scripturis  non  constat^'-:  "Christ,  as  being  very  God,  might 
 consecrate  the  substance  of  bread  and  wine  without  word ;  or  else  he  might 
 speak  certain  words  in  secret,  and  by  them  consecrate ;  or  else  he  might  con- 
 secrate by  these  words,  'This  is  my  body;'  or  else  he  might  first  consecrate, 
 and  after  deliver ;  or  else  first  deliver,  and  after  consecrate.     But  which  of 
 all  these  he  did  indeed,  by  the  holy  scriptures  it  appeareth  not."  Cardinal 
 Bessarion  saith,  that  in  the  Latin  church  consecration  is  wrought  by  the  words  Bessar.  .le 
 of  Christ ;  in  the  Greek  church  by  other  prayers  that  follow  afterward       Catha-  EucIi. 
 rinus,  entreating  purposely  hereof,  saith :  "  Christ  consecrated  not  with  the  same  cath.  de 
 words  that  are  now  used  in  the  mass,  'This  is  my  body'^'."    Durandus  saith:  tione. 
 "  Christ  consecrated  by  his  divine  power,  and  after  consecration  said,  '  This  Lib"iv''de 
 is  my  body^^'."    Petrus  Alliacensis  yieldeth  this  reason  hereof:  Quia,  nisi  ante  ^^^^'^''^f,*'^^ 
 fuisset  corpus  Christi,  Christus  non  vere  dixisset,  Hoc  est  corpus  meum^^ :  "If  itm  <ie' 
 had  not  been  Christ's  body  before,  Christ  could  not  have  said  truly,  '  This  is  iv.  sem. 
 my  body'."     It  is  concluded  in  a  book  called  Antididaxjma,  lately  set  forth  by  Antididag- 
 the  chapter  of  Colaine,  that  the  bare  words  of  Christ's  institution,  without  the 
 words  of  the  canon  of  the  mass,   are  not  sufficient  to  woi-k  consecration  i''. 
 Bonaventura  saith :  "  To  have  the  true  form  of  consecration  we  must  seek  not  P™*™"^'^ 
 to  the  ffospel  of  Christ,  but  to  the  canon^^."  Dist'ii. 
 
 Howbcit,  thereof  groweth  a  great  inconvenience,  that  Christ  and  his  apostles, 
 for  that  they  had  not  the  words  of  the  canon,  had  therefore  no  consecration. 
 Again,  Bonaventura  saith  that  these  words,  novi  et  ceterni  testamenti,  are  not 
 
 [1"  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  xlix.  ex  cap.  xxiv.  Tom.  VI.  p.  ccix.j 
 ["Or  these,  laC7.] 
 
 ['2  Jewel  has  compressed  into  this  para^aph  the 
 substance  of  wliat  is  more  largely  stated,  Gab.  Biel. 
 Can.  Mi.ss.  Expos.  Lugd.  1517.  Lect.  xxxvi.  fol.  60. 
 2.] 
 
 ['^  ...Latini...illa  Domini  verba  id  facere  mani- 
 festissime  asseverant,  Hoc  est  &c.  Graici  verc.non 
 illis  Salvatoris  nostri  verbis  Christi  corpus  et  sangui- 
 ncni  confici  i)Utant,  sed  fjuibusdani  qua;  sequuntur 
 precibus  sacerdotum. — Bessar.  De  Saoram.  Euch.  in 
 Biblioth.  Vet.  Patr.  per  M.  de  la  Bigne,  Par.  1G24. 
 Tom.  VI.  p.  407.] 
 
 This  treatise  has  not  been  found.] 
 
 ['^  Sane  dici  potest,  quod  Christus  virtute  divina 
 nobis  occulta  primo  confecit,  et  postea  forniam  ex- 
 pressit,  sul)  qua  posteri  benedicunt. — Durand.  llat. 
 Div.  Offic.  Lugd.  1505.  Lib.  iv.  cap.  xli.  15.  fol.  104.] 
 
 ...nisi  corpus  Christi  fuisset  ibi  sub  Sacramento 
 ante  prolationem  illorum  verborum,  Hoc  est  &c. 
 non  vere  dixisset,  Hoc  corpus  meum  &c. — Pet.  de 
 Alliaco,  Par.  Qua;st.  sup.  Prim.  Tert.  et  Quart.  Sen- 
 tent.  Lib.  IV.  Qua;st.  v.  Art.  1.  fol.  250.  2.] 
 
 ["  Jam  vero  qui  canonera  non  habent,  nec  Deum 
 invocant,  nec  verba  ad  dona  proposita  dirigunt,  ac 
 proiude  non  consecrant,  sed  legunt  tantuin  historica 
 ai)Ostoli  Pauli  verba,  quibus  narrat  institutiunem 
 Cliristi,  non  autem  quomodo  Paulus  ipse  ver!)a  ilia 
 super  panem  et  vinum  solitus  sit  pronunciare,  quando 
 corpus  cunsecravit  et  sanguinem  Domini,  quomodo 
 dici  queat  istos  consecrare? — Antididag.  Par.  1545. 
 De  Sacrif.  Miss.  fol.  119.  2.] 
 
 Accipienda  est  igitur  forma  a  canonc,  quia  ille 
 traditur  non  per  modum  narrationis,  sed  institutionis. 
 — Bonavent.  Op.  Mogunt.  1000.  In  Sentent.  Lib.  iv. 
 Dist.  viii.  Pars  n.  Art.  i.  Quicst.  2.  Tom.  V.  p.  90. 
 Conf.  p.  94.] 
 
 29—2 
 
452 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 of  the  substance  of  consecration,  but  are  used  only  as  a  furniture^.  Johannes 
 Scotus  saith:   Quod  ergo  est  consilium?    Dico,  quod  sacerdos,  intendens  facere 
 quod  facit  ecclesia,  legens  distincte  verba  canonis,  a  j)rincipio  usque  ad  finem, 
 vere  conficit;  nec  est  tutum  alicui  reputare  se  valde  peritum  in  scientia  sua,  et 
 dicere,  volo  uti  prcecise  istis  vei-bis  pro  consecratione- :  "The  matter  being  so 
 doubtful,  what  then  is  your  counsel  ?    I  say  that  the  priest,  intending  to  do 
 whatsoever  the  church  doth,  and  reading  the  words  of  the  canon  distinctly  and 
 plainly  from  the  beginning  to  the  end,  doth  verily  consecrate.     Neither  is  it 
 good  for  a  man  to  reckon  himself  very  skilful  in  his  knowledge,  and  to  say,  I 
 will  use  precisely  these  or  these  words  to  work  consecration."   Where  also  these 
 words  are  specially  noted  in  the  margin  :  Kota,  quod  de  hac  materia  doctor  nihil 
 hie  asserit,  sed  probabiliter  aliquid  dicens  sub  dubio  relinquit^ :  "Here  mark  that 
 touching  this  matter  (of  consecration)  the  doctor  avoucheth  nothing ;  but,  speak- 
 ing somewhat  by  the  way  of  likelihood,  he  leaveth  the  whole  matter  under 
 Scot,  in       doubt."    In  the  end  Scotus  uncertainly  and  doubtfully  concludeth  thus :  Unde 
 Di'st.  8.       dicunt  aliqui,  quod  forma  Grcecorum,  et  forma  nostra,  et  qucBcunque  scripta  in 
 Qua;st.2.     evaugelUs,  sufficiens  est  ad  consecrationem* :  "Whereof  some  say  thus,  that  the 
 form  of  words  that  the  Greeks  use,  and  the  form  that  we  use,  and  any  form  else 
 written  in  the  gospel ^  is  sufficient  to  consecration."    The  like  certainty  Bona- 
 Bona^vent.  in  veutura  tcachetli  us  ;  for  thus  he  endeth :  De  hoc  est  utilius  duhitare ;  quis  enim 
 Disi.  8.       potest  scire,  utrum  evangelistce  ant  apostolus  ipse  intenderint  describere  formam? 
 
 Igitur  melius  est  hie  pie  dubitare  quam  prcesumptuose  definire^  :  "Hereof  it  is 
 best  to  stand  in  doubt.  For  who  can  tell  whether  the  evangelists  or  the  apostle 
 Paul  himself  meant  to  wTite  us  the  form  of  consecration  ?  Therefore  in  this 
 point  it  is  better  soberly  to  doubt  than  presumptuously  to  determine." 
 
 By  these  few,  good  christian  reader,  thou  mayest  see  the  ground  and  cer- 
 tainty of  M.  Harding's  doctrine.  He  saith  we  have  no  consecration,  for  that  we 
 lack  a  thing.    But  what  thing  it  should  be,  he  and  his  fellows  cannot  tell. 
 
 Howbeit,  indeed  we  use  the  same  words  that  Christ  used.    If  Christ  and  his 
 apostles  consecrated,  then  do  we  undoubtedly  likewise  consecrate.     The  want 
 August,  in    that  he  findeth  in  us  he  may  also  find  in  them.    St  Augustine  saith  :  Accedat 
 m]^^'^^^  verbum  ad  elementum,  et  fit  sacramentum"^ :  "Join  the  word  of  God  unto  the 
 element  (or  outward  creature),  and  thereby  is  made  a  sacrament."    Origen  saith : 
 orig.  in  Matt.  Pa  «/s  saiictijicatur  per  verbum  Dei  et  obsecrationem^ :  "The  bread  is  consecrate 
 Amb'rON.  de  by  the  word  of  God  and  by  prayer."     St  Ambrose  saith :   Ante  benedictionem 
 c^p'''ixl""'    verborum  ccelestixim  alia  species  nominatur ;  post  consecrationem  corpus  ^Christi^ 
 significatur^ :  "Before  the  blessing  of  the  heavenly  words  it  is  called  another 
 kind;  after  consecration  the  body  of  Christ  is  signified," 
 Addition.  Addition.  M.  Harding  :  "  Christ  was  a  priest,  and  consecrated  as  a 
 
 priest,  as  St  Cyprian  and  St  Hierome  do  witness,  that,  as  Melchisedech  in  fore- 
 »2.^*'^'^'  shewing  the  figure  of  Christ  had  done,  panem  et  vinum  offerens,  ipse  quoque 
 [Detect.]  veritatem  sui  corporis  et  sanguinis  reprcBsentaret ;  'Christ  himself  also  should 
 make  present  the  truth  of  his  body  and  blood.'  Christ  made  his  apostles  also 
 ministerial  priests,  saying,  '  Do  this '  (wherein  is  contained  '  Make  this ')  '  in  my 
 remembrance'."  The  answer.  Is  repra'sentare  Latin  to  "make  present,"  M.  Hard- 
 ing ?  What  grammarian  ever  taught  you  so  to  say  ?  Or  what  "  making  "  find  you 
 in  this  word  ?  As  you  tender  your  credit,  tell  us  who  ever  spake  such  Latin, 
 or  out  of  such  Latin  made  such  English  ?  If  you  can  shew  us  no  better  author, 
 we  must  needs  think  it  is  your  own.  I  grant,  the  old  civilians  have  sometimes 
 used  this  word  repreesentare  in  some  such  meaning ;  as  when  they  say,  Reproe- 
 
 ['  Ibid.  p.  94.] 
 
 [-  J.  Duns  Scot.  Op.  Lugd.  1G30.  In  Sentent.  Lib. 
 IV.  Dist.  viii.  QiUTst.  2.  Tom.  VIII.  p.  431 ;  where 
 erit  consilium,  and  se  reputare  valde  peritum  de.] 
 
 The  marginal  note  here  is :  Nota  casus,  et 
 dubitationes.] 
 
 [■*  Ibid.  p.  427  ;  where  forma  eorum.] 
 P  Gospels,  1.567,  1.570,  1609.] 
 
 Bonavent.  Op.  Mogunt.  1609.  In  Sentent. 
 Lib.  IV.  Dist.  Tiii.  Pars  n.  Dub.  1.  Tom.  V.  p.  94; 
 
 where  de  hac,  and  et  ipse  apostolus  formam  inten- 
 derent  describere  idea.] 
 
 ['  August.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  XV.  Tractat.  Ixxx.  3.  Tom.  III.  Pars  ii.  col. 
 703;  -Khere  accedit.] 
 
 [0  Orig.  Op.  Par.  1733-59.  Comm.  in  Matt. 
 Tom.  XI.  14.  Tom.  III.  p.  499  ] 
 
 [9  Ambros.  Op.  Par.  1686-90.  Lib.  de  Mjst.  cap. 
 ix.  54.  Tom.  II.  col.  339.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 453 
 
 sentare  legatum,  Reprcesentare  pretium,  Reprcesentare  pecuniam:  but  in  this  new 
 sense  that  you  have  imagined,  I  trow,  M.  Harding,  they  never  used  it.  How- 
 beit,  we  speak  not  now  of  civilians  :  we  speak  of  divines.  Cohunella  saitli : 
 Reprcesentare  faciem  veri  maris :  "  To  represent  the  sight  of  the  very  sea."  Cur- 
 tius  saith  :  Urbis . . ,  diruta;  species  reprcBsentabatur  animis^'^ :  "The  image  of  the 
 defaced  city  was  represented  to  their  minds."  Will  you  hereof  conckide  that  vi'ii"^j/xvii. 
 the  very  sea  or  the  very  defaced  city  was  made  present,  and  stood  really  and  J^Jl^",',;'^"^'' 
 verily  before  their  eyes  ?  The  strangeness  of  your  dealing,  M.  Harding,  forceth 
 me  to  use  more  words  than  might  seem  needful. 
 
 The  place  of  St  Hierome  is  plain  against  you :  thus  he  saith :  Ut,  quomodo  Hieron.  m 
 in  prceJiguratio7ie  ejus  Melchisedech  summi  Dei  sacerdos  panem  et  vinum  ojferens  xxvi.  ' 
 fecerat,  ipse  quoque  veritatem  sui  corporis  et  sanrjuinis  reprcBsentaret^^ :  "That,  as 
 Melchisedech,  the  priest  of  the  highest  God,  had  done,  offering  bread  and  wine 
 in  figure  of  him,  even  so  he  himself  should  represent  the  truth  of  his  body 
 and  blood."   As  Melchisedech  by  bread  and  wine  represented  the  truth  of  Christ's 
 body  and  blood,   so  did  Christ  also  represent  the  same :  and  if  Christ,  as 
 you  say,  made  it  present,  then  did  Melchisedech  also,  by  St  Hierome's  judgment, 
 make  it  present.    But,  when  we  speak  of  sacraments,  representing  is  nothing 
 else  but  shewing  or  signifying.     So  TertuUian  saith:  Christus  non  reprohavit  "Venww. 
 panem,  quo  ipsum  corpus  suum  reprcesentavit^'^ :  "Christ  refused  not  bread,  by  Lib.  i. 
 which  he  represented  his  very  body."   Which  words  afterward'^  in  plainer  sort 
 he  expoundeth  thus :  Christus  accepit  panem,  et  corpus  suum  ilium  fecit,  dicendo,  '^^'^'^""j^j  ^ 
 Hoc  est  corpus  meum;  hoc  est,  figura  corporis  mei^* :  "  Christ  took  the  bread,  and  Lib.  iv. 
 made  it  his  body,  saying,  '  This  is  my  body that  is  to  say,  This  is  a  figure  of 
 my  body." 
 
 But  that  reprcesentare  should  signify  either  to  make  Christ's  body,  or  to 
 make  it  present,  no  man,  I  trow,  ever  durst  say^^  it  but  M.  Harding. 
 
 In  these  words,  "  Do  this,"  you  say  is  contained  "  Make  this."  Doth  Christ 
 bid  you  to  make  this  indeed,  M.  Harding  ?  And  what  "  this,"  I  pray  you,  would 
 you  make?  Ye  will  say,  Christ's  body.  But  Christ's  body,  as  we  believe,  is 
 made  already,  and  needeth  no  new  making  at  your  hands.  But  you  will  say 
 ye  make  Christ  in  remembrance  of  Christ.  All  this  is  mere  folly.  For  every 
 way  ye  tell  us  ye  make  Christ.  Presume  not,  M.  Harding,  to  make  him  that 
 made  you.  It  is  enough  for  your  Stella  Clericorum  to  say :  Qui  crcnvit  me, 
 dedit  mihi  potestatem  creandi  se :  sacerdos  est  creator  Creatoris  sui^^ :  "He  that 
 made  me  hath  given  me  power  to  make  him :  a  priest  is  his  Maker's  maker." 
 But  God  hath  made  hell-fire  to  the  destruction  of  all  them  that  yield  their 
 mouths  to  speak  such  blasphemy.  Christ  never  bade  you  to  make  his  body, 
 as  you  imagine.  His  words  be  plain ;  you  have  untruly  reported  them :  "  Do 
 this  in  my  remembrance."  "Do  this,"  saith  Christ :  he  saith  not,  Make  this.  And 
 what  is  meant  by  this  doing,  who  can  better  teach  us  than  St  Paul?  Thus 
 he  saith  :  "  As  often  as  you  shall  eat  this  bread,  or  drink  this  cup,  you  shall 
 publish  the  Lord's  death  until  he  come."  This  is  the  doing  that  Christ  com- 
 manded, and  this  is  it  that  you  have  to  do. 
 
 Another  quarrel  that  M.  Harding  picketh  to  us  is  this,  thaf^  we  "have 
 no  intention  or  mind  to  consecrate."  But  how  long  hath  M.  Harding  been  a 
 wizard?  Or  who  made  him  so  privy  to  our  intentions'*?  St  Paul  saith:  "No  i  cor.  n. 
 man  can  tell  what  is  in  man,  but  the  spirit  of  man  that  is  within  him."  These 
 follies  are  answered  at  large  in  my  former  lleply  to  M.  Harding  Verily,  An.  i.  Div. 
 by  the  late  doctors  of  that  side  the  priest  may  have  intention  to  conseci-ate 
 the  one  half  of  the  host,  and  not  the  other ;   or,  having  thirteen  hosts,  he 
 
 Quint.  Curt.  De  Reb.  Gest.  Alex.  Magn.  Lib. 
 in.  cap.  X.  7.] 
 
 ["  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  iv. 
 in  Matt.  xxvi.  Tom.  IV.  Pars  i.  col.  128.  Conf.  Cypr. 
 Op.  Oxon.  1G82.  Ad  Cfficil.  Epist.  Ixiii.  p.  149.] 
 
 Sed  ille...reprol)avit...nec  panem  &c.  reprie- 
 8entat.— Tertull.  Op.  Lut.  1G41.  Adv.  Marcioii.  Lib. 
 I.  14.  pp.  439,  40.] 
 
 ['^  AfterwarUi,  1570.] 
 
 ["  Id.  ibid.  Lib.  :v.  40.  p.  571.  See  Vol.  I.  page 
 447,  note  13.] 
 
 [1*  Durst  to  say,  l.")70.] 
 
 Iste  qui  creavit  me  dedit  mihi  creare  se... 
 sacerdos... creator  fit  sui  Creatoris. — Stell.  Clericor. 
 Lipt.  1506.  foil.  A.  vi.  B.] 
 fi7  Is  that,  1567.] 
 [■18  Intention,  1567.] 
 See  Vol.  I.  page  139.] 
 
454 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Summ. 
 Angel.  Euch 
 26. 
 
 Gers.  in 
 Floret.  Lib. 
 iv. 
 
 Panorm.  de 
 Celeb.  Miss. 
 Quidam. 
 
 Matt.  xxvi. 
 1  Cor.  XL 
 
 Pupil.  Ocul. 
 de  Euch. 
 
 cap.  V. 
 
 The 
 
 wicked 
 receiveth, 
 
 Au^st.  in 
 Johan. 
 Tract  2C 
 
 Orig.  in  Matt, 
 cap.  XV. 
 
 Addition. 
 
 M.  Hard, 
 fol.  333.  b. 
 [Detect.] 
 
 may  have  intention  to  consecrate  but  twelve.  And  thereof  groweth  a  great 
 question,  when  he  cometh  to  the  reckoning  and  seeth  his  error,  which  of  all 
 that  whole  company  of  hosts  shall  go  unconsecrate^.  Yea,  abbat  Panormitane 
 saith :  Etiamsi  sacerdos  celebret,  ut  Dens  pcrdat  aliquem,  tamen  bene  consecrat- : 
 "Notwithstanding  the  priest  say  mass  with  intention  that  God  would  destroy 
 some  man,  yet  doth  he  consecrate  nevertheless."  Into  such  toys  these  men 
 throw  themselves  with  their  fond  intentions. 
 
 Our  intention  is  to  do  that  Christ  hath  taught  us  to  do,  that  is,  to  minister 
 the  holy  sacrament  in  remembrance  of  him ;  and,  as  St  Paul  saith,  to  "  shew 
 forth  and  to  publish  the  Lord's  death  until  he  come."  And  to  this  purpose 
 one  of  M.  Harding's  own  doctors  saith  :  Non  sufficit  intentio  consecrandi  abso- 
 lute;  sed  oportet  ut  sit  conformis  intentioui  sacramentum  instituentis^ :  "Absolutely 
 the  intention  to  consecrate  is  not  sufficient ;  but  it  must  be  answerable  unto  the 
 intention  of  Christ,  that  ordained  the  sacrament." 
 
 "At  the  supper  of  our  Lord,"  saith  M.  Harding,  "ministered  in  the  catholic 
 church  by  priests  rightly  consecrate,  there  is  the  true  and  whole  body  of  oiu" 
 Lord  and  Saviour  given  and  received,  be  the  receivers  believing  or  not  believ- 
 ing." This  is  no  great  marvel  in  M.  Harding's  doctrine.  For  they  of  his  side 
 say:  Si...dicatur  quod  [tows]  sumat  [corpus  Christi],  non  est  magnum  incon- 
 veniens^ :  "  If  it  be  said  that  a  mouse  receiveth  the  body  of  Christ,  it  is  no 
 great  inconvenience."  And  Alexander  of  Hales,  a  notable  school-doctor,  saith, 
 though  in  more  unseemly  and  grosser  wise :  Si  canis  vel  porcus  deglutirct 
 hostiam  consecratam  integram,  non  video  quare  corpus  Domini  non  siniul  traji- 
 ceretur  in  ventrem  canis  vel  porci^ :  "  If  a  dog  or  a  sow  should  happen  to 
 swallow  down  the  whole  host,  being  consecrate,  I  see  no  reason  but  the  body 
 of  our  Lord  may  pass  withal  into  the  belly  of  the  dog  or  of  the  sow." 
 
 But  St  Augustine  saith  far  otherwise :  Hoc  est. . .  manducare  illam  escam,  et 
 ilium  potum  bibere,  in  Christo  manere,  et  Christum  manentem  in  se  habere^ :  "  This 
 is  the  eating  of  that  meat,  and  the  drinking  of  that  drink,  that  a  man  dwell  in 
 Christ,  and  have  Christ  dwelling  in  him." 
 
 Likewise  Origen  saith :  Est  verus  cibus,  quem  nemo  malus  potest  edere.  Et- 
 enim  si  malus  posset  edere  corpus  Domini,  non  scriberetur,  Qui  edit  Tiunc  panem 
 vivet  in  aternum'' :  "The  body  of  Christ  is  the  true  food,  which  no  evil  man 
 can  eat.  For,  if  the  evil  man  could  eat  the  body  of  our  Lord,  it  should  not 
 be  Avritten,  '  He  that  eateth  this  bread  shall  live  for  ever '."  But  hereof  we 
 have  spoken  more  at  large  in  the  former  Reply  to  M.  Harding^. 
 
 Addition,  fd"  M.  Harding  :  "  You  have  foully  corrupted  this  place,  M.  Jewel. 
 Origen  speaketh  not  of  the  sacrament  in  those  words,  nor  of  the  sacramental 
 eating,  &c.  M.  Jewel  hath  so  mangled  these  words,  that  the  sense  is  clean 
 altered  ;  for  instead  of  Verbum  caro  factum  he  hath  placed  the  hody  of  Christ, 
 referring  it  to  the  sacrament,  &c.  He  hath  changed  edere  Verbum  factum  car- 
 nem  into  edere  corpus  Domini.  And  so,  whereas  Origen  meant  that  evil  men 
 cannot  eat  spiritually  and  effectuaUy  the  Divinity  of  Christ,  M.  Jewel  hath  taught 
 him  to  say  that  an  evil  man  cannot  in  the  sacrament  eat  Christ's  body." 
 
 And  so  M.  Harding  awaked  out  of  his  dream. 
 
 The  answer.  Will  you  lead  your  whole  life  in  wrangling,  M.  Harding?  and 
 will  you  never  learn  to  deal  plainly  ?     "  Origen,"  you  say,  "  speaketh  nothing 
 
 Clavas.  Summ.  Angel.  Argent.  1513.  Euch.  i. 
 .  20.  foL  85. 
 
 Floret.  Lib.  Lugd.  1499.  Lib.  iv.  De  Sacram. 
 Euch.  fol.  9G.  2.] 
 
 [2  Quid  autem  de  sacerdote  qui  missani  celebrat 
 ut  Deus  perdat  aliquem  ?  die  quod  conficit :  sed  hoc 
 cooperto  debet  dei)oni. — Panorm.  sup.  Tert.  Decre- 
 tal. Lugd.  1534.  De  Celebr.  Miss.  Tit.  xli.  cap.  2. 
 fol.  209.  2.] 
 
 P  J.  de  Burg.  Pupill.  Ocul.  Argent.  1514.  De 
 Sacram.  Euch.  Pars  iv.  cap.  v.  fol.  19.  2;  where  nec 
 sufficit,  and  quod  sit.] 
 
 [■*  Corp.  Jur.  Canon.  Lugd.lC24.  Decret.  Gratian. 
 Deer.  Tert.  Pars,  De  Consecr.  Dist,  ii.  Gloss,  in  can. 
 
 94.  col.  1964.] 
 
 [=  Alex.  Alens.  Op.  Col.  Agrip.  1G22.  Summ. 
 Theol.  Pars  IV.  Quajst.  xi.  Memb.  ii.  Art.  4.  p.  407. 
 See  Vol.  II.  page  783,  note  ".] 
 
 [6  August.  Op.  Par.  1079-1700.  In  Johan.  Evang. 
 cap.  vi.  Tractat.  xxvi.  18.  Tom.  III.  Pars  ii.  col.  501; 
 where  bibere  potum,  and  ilium  manentem.] 
 
 ['  Orig.  Op.  Par.  1733-59.  Comm.  in  Matt.  Tom. 
 XI.  14.  Tom.  IIL  p.  500.  The  original  of  the  clause 
 objected  to  by  Harding  is :  el  yap  oluv  -re  iTv  tVi 
 <{)aiiKov  fiivovTa  eadieiv  tuv  yevofievov  .jupKa,  \6- 
 yov  ovTa,  Kal  dpTOv  X,uivTa.] 
 
 [«  See  Vol.  II.  pages  782,  &c.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 455 
 
 in  this  place  of  the  sacrament."  I  grant  you.  Neither  do  I  in  this  place  speak 
 one  word  of  the  sacrament :  I  speak  only  of  Christ's  body,  that  is  represented 
 by  the  sacrament.  "  That  body,"  I  say,  "  cannot  be  eaten  by  the  wicked." 
 So  saith  Origen :  so  say  others  the  learned  fathers. 
 
 As  for  that  you  speak  of  "mangling  the  words,  and  altering  the  meaning," 
 it  is  too  chUdish  to  be  answered.  You  say :  "  Origen  meant  that  the  wicked 
 man  cannot  eat  the  Divinity  of  Christ  spiritually."  Be  it  so.  Will  you  then 
 say  that  the  wicked  man  may  eat  the  Divinity  or^  the  Godhead  of  Christ 
 corporally,  with  his  bodily  mouth  and  with  his  teeth?  Is  this  the  divinity  ye 
 have  learned  at  Lovain  ?  Season  it  better,  M.  Harding  :  it  is  unsavoury.  Origen 
 in  this  place  first  speaketh  of  the  sacrament  of  Christ's  body.  Afterward  he 
 speaketh  of  Christ's  body  itself,  and  saith  that  "  no  evil  man  can  receive  it." 
 And  to  that  purpose  he  allegeth  the  words  of  Christ  in  St  John :  "  Whoso 
 eateth  of  this  bread  shall  live  for  ever."  Leave  this  lightness,  M.  Harding. 
 Here  is  neither  "  mangling  of  words  nor  altering  of  sentence."  £^ 
 
 The  heretical  doctrine  that  M.  Harding  talketh  of,  with  all  the  whole  fur- 
 niture of  hypocritical  eloquence,  we  may  safely  send  home  from  whence  it  came. 
 And  I  doubt  nothing  but  he  can  well  tell  how  to  use  it. 
 
 As  for  Pelagius,  Arius,  and  Nestorius,  we  defy  them  utterly,  and  detest  them, 
 as  we  do  also  all  other  sorts  and  sects  of  heresies. 
 
 Of  the  sacraments  of  Christ  we  do  both  speak  and  think  reverently,  and 
 as  it  becometh  us,  and  according  to  the  holy  scriptures.  We  say  that  a  crea- 
 ture is  a  creature ;  that  a  sacrament  is  a  sacrament,  and  not  God.  We  say 
 vnih  St  Augustine :  "  The  sacrament  is  not  our  Lord,  but  the  bread  of  our 
 Lord  1°."  Again  St  Augustine  saith :  In  saeramentis  videndum  est,  non  quid  sint,  August  in 
 sed  quid  signijkent^^ :  "In  sacraments  we  must  consider,  not  what  they  be  in- ra.*^""' 
 deed,  but  what  they  signify."  u^Aii^"" 
 
 cap.  xxii. 
 
 The  Apology,  Chap.  xi.  Division  2. 
 
 Besides  this  we'^  acknowledge  there  be  two  sacraments,  which,  we 
 judge,  properly  ought  to  be  called  by  this  name ;  that  is  to  say,  bap- 
 tism and  the  sacrament  of  thanksgiving.  For  thus  many,  we  see,  Avere 
 delivered  and  sanctified  by  Christ,  and  well  allowed  of  the  old  fathers, 
 Ambrose,  and  Augustine,  and  such  others'^. 
 
 M.  HARDING. 
 
 Why  speak  ye  not  plainly?  Be  there  no  more  hut  two  sacraments?  Though 
 ye  say  not  so  expressly,  yet  we  judge  that  so  ye  mean.  For  so  your  school- 
 fellow of  Geneva,  Theodore  Beza,  pronounceth  in  plain  terms  in  the  confession  of 
 The  defenders  your  Gcnevion  faith^*.  And  so  yourselves,  defenders,  do  affirm  in  the 
 'imtTwo^Jacrar  (ifticles  which  ye  agreed  upon  in  your  convocation  holden  at  London 
 merits.  ^/jg  year  of  our  Lord  1562;  tvhich  articles  you^^  have  put  forth  in 
 
 print  hy  the  queens  authority,  as  ye  pretend.    Now  whereas  ye  aclcnoioledge  there 
 he  hut  two  sacraments,  why  should  any  man  believe  you  rather  than  the  Germans, 
 your  first  school-masters,  who  '^in  their  confession  exhihited  to  Charles  the  fifth,  >.vnir\xih, 
 then  emperor,  at  Augspurg,  in  the  name  of  all  the  protestants,  anno  15.30,  aj)-  va^n.*"*^ 
 DiversUij  of     poiut  three  sacraments,  baptism,  the  eucharist,  and  penance  ?    The  next 
 ^lleUerVablmi  V^^^  "ft*^^  ^Philip  Mclancthou,  in  his  Apology,  avouched  those  three  sa-  b  untruth, 
 mtsncf^'^  ""^   craments;  but  afterward,  in  the  year  1552,  he  found  out  another,  anrf  Sn°favllla^ 
 menu".        made  up  the  number  of  four,  by  adding  the  sacrament  of  order  to  </ie  K^Iluhe 
 
 [»  Of,  1611.] 
 
 nil  manducabant  panem  Dominum,  ille  panem 
 
 Domini  contra  Dominum  August.  Op.  In  Johan. 
 
 Evang.  cap.  xiii.  Tractat.  lix.  1.  Tom.  111.  Pars  ii. 
 col.  C63.] 
 
 ["  Id.  contr.  Max.  Arian.  Lib.  n.  cap.  xxii.  3. 
 Tom.  VIII.  col.  725.    See  Vol.  I.  page  407,  note  21.] 
 
 Besides  we,  Conf,] 
 
 ['■*  These  three  words  are  not  in  Conf.] 
 
 ['■*  Ejusmodisacramenta...duo  tantum  essecense- 
 musexDei  verbo,  &c. — Bez.  Tractat.  Theolog.Genev. 
 1070-82.  Confess.  Christ.  Fid.  30.  Vol.  I.  p.  26.] 
 
 ["^  Ye,  Conf.  and  Def.  1507,  1570,  1009.] 
 
 ["'  Of  sacraments,  Conf.] 
 
456 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 foresaid  three^.  In  Lipsia  they  receive  three :  in  Wittenberg,  which  city  is  not 
 thence  far  off,  they  have  four.  At  Magdeburg,  thereby  also,  Flacius  Ilhjricus, 
 and  so  many  as  follow  him,  will  have  but  two ;  and  the  Zwenhfeldians,  that  sprang  ^ 
 out  of  the  same  stocJc,  care  for  none  at  all. . . . 
 
 Forasmuch  as  ye  allege  the  names  of  the  old  fathers  for  you,  specially  St 
 Ambrose  and  St  Augustine^,  that  there  be  but  two  sacraments,  let  us 
 see  how  much  they  mahe  for  maintenance  of  your  doctrine,  and  whe-  Jmrlf(^ra-' 
 ther  they  teach  us  not  that  there  be  more.    St  Augustine,  in  his  second  Ty"hl doc?r'ine 
 book  Contra  Literas  Petiliani,  speaking  of  the  place  of  the  psalm,  "/"i^ya'**"- 
 Sicut  unguentum  in  capite,  ivhich  the  heretic  had  alleged,  saith  thus :  cap.  civ. 
 In  hoc  unguento,  &c.* :  "  In  this  ointment  his  will  is  to  interpret  the  sacrament 
 of  chrism  {he  meaneth  the  sacrament  of  confirmation),  which  in  the  Tcind  of  visible 
 sinns  is  hohi,  as  barAism  is."    Lo,  St  Aunustine  calleth  confirmation  a ' 
 
 "^^  -1  .  T    .  The  sacrament 
 
 sacrament,    bt  Eusebius,  pope,  nametk  it  a  sacrament  in  his  third  epistle  o/confirma- 
 ivritten  to  all  the  bishops  of  Tuscia  and  Campania:  Manus  impositionis 
 sacramentum,  &c.^  :  "The  sacrament  of  imposition  of  hands,"  saith  he,  "is  to  be 
 kept  with  great  reverence,  which  cannot  be  performed  but  by  the  high  priests"  {he 
 Thisf9r|ed   undcrstandeth  bishops).   Melchiades,  next  to  Sylvester,  before  the  Nicene  council, 
 artvancethe  Speaking  much  of  Confirmation,  among  other  things  saith  thus :  Duo  hsec  sacra- 
 tile  sacra-"'^  menta,  baptismi  et  confirmationis,  separanda  non  sunt' :  "These  two  sacraments 
 b'3p"tLm.      0/  bajitism  and  confirmation  may  not  be  sundered."     Though  these  two  bishops 
 tvere  popes,  yet  they  deserve  credit,  forasmuch  as  they  lived  before  that  corruption 
 crept  into  the  church  after  your  account,  and  died  holy  martyrs. 
 
 That  penance  is  a  sacrament,  and  so  accounted  among  the  fathers,  it  is  so  evident, 
 that  who  doubteth  of  it  may  seem  not  to  have  perused  their  writings.  _ 
 
 T-,     ,..i.         iT  •  ,  The  sacrament 
 
 St  Augustine,  in  Encliindio  ad  Laurentium,  speaking  of  baptism  and  of  penance, 
 penance,  calleth  both  salutaria  sacramenta*,  "healthful  sacraments^." 
 . .  .St  Ambrose  signifieth  himself  to  he  of  the  same  mind,  in  his  first  nom.  20,  in 
 hook  De  Pcenitentia,  Cap.  vi.  et  vii ;  and  in  the  second  book.  Cap.  ii.,  ^z'"'-'^^^*"' 
 though  without  putting  the  express  name  of  sacrament:  but  in  the  third  chapter 
 of  that  book  he  putteth  the  name  of  sacrament  expressly 
 
 Touching  order,  that  is  a  sacrament  also  by  verdict  of  St  Augustine,  whom 
 ye  allege  for  you.  Let  us  hear  what  he  saith.  In  his  second  book  sacrament 
 Contra  Epist.  Parmeniani,  Cap.  xiii.,  these  be  his  words,  ivhere  he  speaketh  "/order, 
 of  baptism  and  of  the  power  to  baptize,  which  is  given  in  the  sacrament  of  order : 
 Utrunque  enim  sacramentum  est,  et  quadam  consecratione  utrunque  homini 
 datur,  illud  cum  baptizatur,  istud  cum  ordinatur.  Idee ...  in  catholica  non  licet 
 utrunque  iterari  :  "  Either  of  them  is  a  sacrament,  and  with  a  certain  conse- 
 cration either  is  given  to  man,  the  one  when  he  is  baptized,  the  other  when  he 
 taketh  orders.  Therefore  in  the  catholic  church  it  is  not  lawful  either  of  them  to 
 be  taken  twice." 
 
 For  the  sacrament  of  wedlock,  besides  other  good  and  sufficient  proofs  that  it 
 
 ['  August.  Confess.  Edit.  Prim,  in  Melancth.  Op. 
 AViteb.  IGOl.  Tom.  I.  foil.  29,  30.  Conf.  Loc.  Theol. 
 ibid.  foil.  233,  4 ;  where  Melancthon  says :  ...  nume- 
 rentiir  hsc  sacramenta.  Baptisraus,  coena  Domini, 
 aIjsolutio...mihi  maxime  placet  etiam  addi  ordinatio- 
 nem.] 
 
 [2  Spring,  Conf.  and  Def.  1567,  1570,  1609.J 
 And  Augustine,  Conf.] 
 
 [■*  Et  in  hoc  unguento  sacramentum  chrismatis 
 Tultis  interpretari ;  quod  quidem  in  genere  visibilium 
 signaculorum  sacrosanetum  est,  sicut  ipse  baptismus. 
 —August.  Op.  Par.  1G79-1700.  Contr.  Lit.  Petil. 
 Lib.  II.  cap.  civ.  239.  Tom.  IX.  col.  293.] 
 
 Manus  &c.  magna  veneratione  tenendum  est, 
 quod  ab  aliis  perfici  non  potest  nisi  a  summis  sacer- 
 
 dotibus  Euseb.  ad  Episc.  Tusc.  Epist.  iii.  in  Crabb. 
 
 Concil.  Col.  Agrip.  1551.  Tom.  I.  p.  217.  Tiiis  is  not 
 genuine.] 
 
 L«  Avanceth,  Def.  15G7,  1570.] 
 
 ['  Sed  ita  eonjuncta  sunt  haec  duo  sacramenta,  ut 
 
 ...nullatenus  possint  segregari  Melciad.  Epist.  ad 
 
 Hisp.  Episc.  in  eod.  Tom.  I.  p.  219.  This  is  spunous.] 
 ...totum  quod  salutaribus  agitur  sacramentis, 
 &c.— August.  Op.  Enchir.  de  Fid.  cap.  Ixvi.  Tom. 
 VI.  col.  221.] 
 
 Here  Harding  goes  on :  "  Chrysostom  nameth 
 penance  a  sacrament."] 
 
 [i»  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad 
 Hebr.  cap.  x.  Horn.  xx.  Tom.  XII.  p.  180.] 
 
 ["  ...mandatum  est...si...poenitentiam  gerant,  sa- 
 cramenti  coelestis  refundendam  gratiam. — Ambros. 
 Op.  Par.  1G8G-90.  DePoen.  Lib.  ii.  cap.  iii.  19.  Tom. 
 II.  col.  420.  Conf.  ibid.  Lib.  i.  capp.  vi.  vii.  Lib.  il.  j 
 cap.  ii.  cols.  597,  &c.  417,  &c.] 
 
 ['-  August.  Op.  Contr.  Epist.  Parmen.  Lib.  ii. 
 cap.  xiii.  28.  Tom.  IX.  col.  44 ;  where  utrumque  non 
 licet  iterari.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 457 
 
 The  sacrament  IS  a  sacrument,  we  have  sundry  testimonies  out  of  St  Augustine  and 
 "{w'.'He'^FMe et  Other  doctors.  "In  the  church,"  saith  St  Augustine,  "not  only  the 
 o/ierib.  cap.  j)and  of  marriage,  but  also  the  sacrament,  is  so  commended,  that  it  is 
 not  lawful  for  the  husband  to  deliver  his  wife  to  another  He  calleth 
 wedlock  a  sacrament  in  many  places  of  his  works :  De  Bono  Conjugali,  Cap.  vii, 
 xviii.  and  in  the  twenty-fourth  chapter  of  that  book,  he  saith:  Haec  omnia  bona 
 sunt,  propter  quae  nuptiae  bonse  sunt,  proles,  fides,  sacramentum  :  "  All  these 
 things  be  good  for  lohich  marriage  is  good,  issue,  faith,  the  sacrament." 
 
 Of  extreme  unction,  who  doubteth  whether  it  be  a  sacrament,  let  him  read  the 
 The  sacrament  ^P^^^^^  Inuocentius  the  first  ad  Decentium,  Eugubinum  Episcopum, 
 0/ extreme  Cap.  vui. whevc,  most  plainly  treating  of  it,  he  nanieth  it  a  sacra- 
 jacnh.  y.  mcut.  Chrysostom  interpreteth  the  place  of  St  James'  ejnstle  for  this 
 cerd!"'  ^'^  sacrament^''.  And  so  doth  Bede^^,  alleging  the  place  of  St  James,  the 
 sixth  of  Mark,  the  authority  of  Innocentius,  and  the  custom  of  the 
 church.  Seeing  then  ive  have  found  the  '^seven  sacraments  expressly  mentioned  p^^"^*^^*- 
 in  the  fathers  according  to  the  teaching  of  the  catholic  church;  whereas  ye  ieac/t  cient  fathers 
 men  to  believe  there  be  but  two,  and  pretend  that  the  fathers  speak     of  no  more ;  precisely 
 
 /  trust  from  henceforth  they  icill  take  better  advice  how  they  believe  your  bare  sacrament. 
 word  without  all  proof,  and  with  certain  danger  of  their  souls  forsake  the  doc-  ^eVso  w'e 
 
 1  Tim.  Hi. 
 
 trine  of  the  church,  which  is  the  "  sure  pillar  and  ground  of  truth,"  erelit!^'^^" 
 
 as  St  Paul  saith.     In  this  great  point  Beza  and  ye  of  that  side  be 
 manifestly  found  liars. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 To  spend  words  without  cause  is  affliction  of  the  spirit  and  loss  of  time. 
 M.  Harding  here  bestoweth  much  labour  and  allegeth  many  doctors  to  win  that 
 thing  that  he  might  easily  have  obtained  without  any  such  ado.    For,  gentle 
 reader,  lest  that  thou  be  deceived,  and  think  there  is  some  weight  in  this  heap 
 of  feathers,  we  will  grant  without  force  and  freely,  that  the  holy  catholic  fathers 
 have  made  mention,  not  only  of  seven,  as  M.  Harding  here  accounteth  them,  but 
 also  of  seventeen  sundry  sacraments.    ^Tertullian  calleth  the  helve  wherewith  •xertuii. adv. 
 Elizaeus  recovered  the  axe  out  of  the  water  sacramentum  ligni-^,  the  "  sacrament 
 of  wood;"  and  the  whole  state  of  the  christian  faith  he  calleth  ^religionis  c^m- >> tertuii. 
 tiance  sacramentum'^^,  "the  sacrament  of  christian  leligion."       St  Augustine  in  Liu.'i'v**"'' 
 many  places  hath  sacrameritum  crwc/s^^,  "the  sacrament  of  the  cross."    Thus  he  Epi"t."n2. 
 saith:  In  hac  crucis  figura  continetur ...  sacramentum"^^ :  "In  this  figure  or  form  s^IJf  "de 
 of  the  cross  there  is  contained  a  sacrament."    So  saith  Leo:  ^  Ci-ux . . .  Christi,  ff'^';^-^^- 
 quce  salvandis  est  impensa  fidelibus,  et  sacramentum  est,  [et]  exemplum^* :  "  The  ^^'\^"'"' 
 cross  of  Christ,  which  was  given  to  save  the  faithful,  is  both  a  sacrament  and 
 also  a  sampler."     St  Hierome  saith:        latere  Christi  baptismi  atque  martyrii  fuieion.  ad 
 pariter  sacramenta  funduntur  '^^ :  "  Out  of  Christ's  side  the  sacraments  of  baptism 
 and  martyrdom  are  poured  forth  both  together."    *Leo  calleth  the  promise  of  •interDeeret. 
 virginity  sacramentum :  Quid  eos  manebit,  qui  corruperint  foedera  divini  sacra-  u  °"' 
 
 ['•'  ...in  ecclesia,  ubi  nuptiarum  non  solum  ylncu- 
 lum,  verum  etiam  sacramentum  ita  commendatur,  ut 
 
 non  liceat  viro  uxorein  suam  alteri  tradere  Id.  Lib. 
 
 de  Fid.  et  Oper.  cap.  vii.  10.  Tom.  VI.  col.  170.] 
 
 ['*  Id.  de  Bon.  Conjug.  cap.  vii.  6,  7.  cap.  xviii. 
 21.  Tom.  VI.  cols.  .32.3,  4,  31,  2.] 
 
 ['■■^  Id.  ibid.  cap.  xxiv.  ,32.  col.  .3.38.] 
 
 Nam  pffinitentibus  istud  fchrisma]  infundi 
 non  potest,  quia  genus  est  sacramenti. — Innoc.  Papae 
 1.  ad  Decent.  Eugub.  Episc.  Epist.  8.  in  Crabb.  Con- 
 cil.  Tom.  I.  p.  4.54.] 
 
 ["  Chrj-sost.  Op.  De  Sacerdot.  Lib.  iii.  Tom.  I. 
 p.  384.] 
 
 Ven.  Bed.  Op.  Col.  Agrip.  1G12.  In  Luc. 
 Evang.  cap.  ix.  Lib.  in.  cap.  xxxiv.  Tom.  V.  col.  318. 
 Conf.  Hom.  jEstiv.  de  Sanct.  In  Die  Sanct.  Un. 
 Apost.  Tom.  VII.  col.  15.5. J 
 
 ['8  Spake,  Def.  1567,  1.570.] 
 
 Quid  manifestius  hujus  ligni  Sacramento?  
 
 TertuU.  Op.  Lut.  1G41.  Adv.  Jud.  13.  p.  22G.] 
 [2'  Id.  adv.  Marcion.  Lib.  iv.  2.  p.  503.] 
 [-^  August.  Op.  Lib.  ad  Paulin.  seu  Epist.  cxlvii. 
 cap.  xiv.  34.  Tom.  II.  cols.  486,7  ;  where  Sacra- 
 mento.] 
 
 ['■'^  Id.  Serm.  ccxlvii.4.  Tom.  V.  Append,  col.  406; 
 where  continetur  precedes  in  hac.  This  sermon  is 
 not  by  Augustine.  It  has  been  ascribed  to  Ivo  Car- 
 nutensis.] 
 
 ("2^  Leon.  Magni  Op.  Lut.  lC23.DeKesurr.Dom. 
 Serm.  ii.  1.  col.  199;  where  impensa  murtalibus.] 
 
 ['^  Latus  Christi  percutitur  lancea,  et  baptismi 
 
 &c  Hieron.  Op.  Par.  1693-1706.  Ad  Ocean.  Epist. 
 
 Ixxxii.  Tom.  IV.  Pars  ii.  col.  651.] 
 
458 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Number 
 of  Sacra- 
 ments. 
 
 Rev.  V. 
 
 Rev.  viii 
 
 Rev.  vii. 
 
 Rev.  i. 
 
 Zech.  iii. 
 
 Exod.xxxvii. 
 
 In  Compend. 
 Theolog, 
 
 August  in 
 Joh,->n. 
 Tract.  80. 
 
 mentP  ?  "What  shall  become  of  them  that  have  broken  the  covenant  of  the 
 heavenly  sacrament?"  ^'The  bread  that  was  given  unto  the  novices  or  beginners 
 in  the  faith,  called  catechumeni,  before  they  were  baptized,  of  St  Augustine  is 
 called  a  sacrament 2.  ''St  Hilary  in  sundry  places  saith,  Sacramentum  orationis : 
 sacramentum  esuritionis :  sacramentum  scripturaruin :  sacramentum  fletus :  sacra- 
 mentum sitis^ :  "The  sacrament  of  prayer:"  "the  sacrament  of  fasting:"  "the 
 sacrament  of  the  scriptures :"  "  the  sacrament  of  weeping :"  "  the  sacrament 
 of  thirst."  '  St  Bernard  calleth  the  washing  of  the  apostles'  feet  a  sacrament : 
 Ahlutio  pedum  sacramentum  est  quotidianorum  peccatorum* :  "  The  washing  of 
 feet  is  the  sacrament  of  daily  sins." 
 
 Thus  many  and  many  more  sacraments  it  had  been  easy  for  M.  Harding  to 
 have  found  in  the  catholic  learned  fathers.  Yet,  I  trow,  he  will  not  say  that 
 either  the  helve  of  an  axe,  or  the  whole  religion  of  Christ,  or  a  cross  printed 
 in  the  forehead,  or  mai'tyrdom,  or  the  scriptures,  or  a  vow  of  virginity,  or  the 
 bread  given  to  the  catechumeni,  or  prayer,  or  fasting,  or  weeping,  or  thirst,  or 
 washing  of  feet,  are  the  necessary  seven  sacraments  of  the  church. 
 
 Howbeit,  we  will  not  greatly  strive  for  the  name.  It  appeareth  hereby  that 
 many  things,  that  indeed  and  by  special  property  be  no  sacraments,  may  never- 
 theless pass  under  the  general  name  of  a  sacrament.  But  thus  we  say :  It  cannot 
 be  proved,  neither  by  the  scriptures  nor  by  the  ancient  learned  fathers,  that  this 
 number  of  sacraments  is  so^  specially  appointed  and  consecrate  to  this  pur- 
 pose, or  that  there  be  neither  more  nor  less  sacraments  in  the  church  but  only 
 seven. 
 
 As  for  the  reasons  that  they  of  M.  Harding's  side  have  brought  us  for  proof 
 hereof,  they  are  too  childish  to  be  remembered.    For  thus  they  say : 
 The  book  in  the  Apocalypse  hath  seven  seals : 
 The  seven  angels  there  have  seven  trumpets : 
 Christ  hath  in  his  right  hand  seven  stars : 
 Chiist  walketh  in  the  midst  of  seven  golden  candlesticks : 
 Zachary  saw  seven  eyes  upon  a  stone : 
 There  were  seven  candlesticks  in  the  tabernacle : 
 
 Ergo,  say  they,  there  must  needs  be  just  seven  sacraments  in  the  church  of 
 God6. 
 
 But,  to  leave  these  vanities,  and  to  come  to  the  purpose,  unto  every 
 necessary  sacrament  of  the  church  two  things  specially  are  required ;  that  is, 
 a  sensible  outward  element,  and  the  word  of  institution.  Without*  either  of 
 these  there  is  no  sacrament.  Therefore  St  Augustine  saith :  Accedat  verhum  ad 
 elementum,  et  Jit  sacramentum^:  "Join  the  word  of  Christ's  institution  unto  the 
 sensible  creature  or  outward  element,  and  thereof  is  made  a  sacrament."  The 
 element  or  creature  in  baptism  is  water;  the  elements  or  creatures  in  our 
 Lord's  supper  are  bread  and  wine ;  the  words  of  institution  are  common  and 
 known. 
 
 The  other  five  sacraments  want  either  the  word  or  the  element,  or  both 
 together.  As  for  example,  matrimony,  order,  and  penance,  have  the  word  of 
 God,  but  they  have  no  outward  creature  or  element :  extreme  unction  and  con- 
 
 [■  Nam  si  humana  pacta  non  possunt  impune  cal- 
 
 cari,  quid  eis  luanebit,  qui  &c  Leon.  Magni  Op.  Lut. 
 
 1C23.  Ad  Rust.  Narbon.  Epist.  xcii.  cap.  14.  col.  479.] 
 ...  quod  accipiunt,  quamvis  non  sit  corpus 
 Cliristi,  sanctum  est  tamen,...quoniam  sacramentmn 
 est.— August.  Op.  Par.  1679-1700.  De  Pecc.  Mer.  et 
 Rem.  Lib.  11.  cap.  xxvi.  42.  Tom.  X.  coL  62.] 
 
 P  Hilar.  Op.  Par.  1693.  Comm.  in  Matt.  capp.  v. 
 1.  xii.  2.  xiii.  6.  xxiii.4.  cols.  630,668,76,722. 
 
 Id.  de  Trin.  Lib.  x.  24.  col.  1052.  See  Vol.  I. 
 page  22.5,  note  7.] 
 
 [*  Nam  ut  de  remissione  qnotidiaEorum  minime 
 dubitemus,  habemus  ejus  sacramentum,  pedum  ablu- 
 tionem. — Bernard.  Op.  Par.  1690.  In  Coen.  Dom. 
 Serm.  4.  Vol.  I.  Tom.  iii.  col.  891.] 
 Number  is  so,  1567.] 
 
 ["  Sacramenta  figurata  sunt  in  septem  sigillis, 
 quibus  fuit  veteris  testamenti  pagina  sigillata  quam 
 Agnus.. .reseravit.  Item  in  septem  tubis  quibus  an- 
 geli  cecinerunt.  Item  in  septem  stellis  quas  liabebat 
 simUis  Filio  hominis  in  dextra  sua.  Item  in  septem 
 panibus  quibus  Dominus  turl)am  satiavit.  Item  in 
 septem  oculis  super  unum  lapidem.  Item  in  septem 
 lucernis  tabernaculi  superpositis  candelabro.— Epit. 
 alias  Compend.  Theolog.  Verit.  Col.  1506.  Lib.  vi. 
 cap.  v.  fol.  N.i.] 
 
 ['  But  unto  every,  1567,  omitting  the  intermediate 
 words.] 
 
 [8  And  without,  1567.] 
 
 Accedit  &c.  —  August.  Op.  In  Evang.  Johan. 
 cap.  XV.  Tractat.  Ixxx.  3.  Tom.  III.  Pars  ii.  col. 
 703.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 459 
 
 firmation  have  neither  word  nor  element.    Therefore  these  five  latter'",  in  proper 
 use  of  speech,  are  not  taken  for  necessary  sacraments''  of  the  church. 
 
 For  thus  Alexander  of  Hales  saith  :  Sacramentum  confirmationis,  ut  est  sacra-  Aiex.  Hales, 
 mentum,  neque  Dominus  instituit,  neque  apostoli;  sed  postea  institutum  est  z«  QuLst^k. 
 concilio  Meldensi^^ :  "The  sacrament  of  confirmation,  as  it  is  a  sacrament,  was ^' 
 not  ordained  either  by  Christ  or  by  the  apostles,  but  afterward  in  the  council  of 
 Melda." 
 
 So  likewise  Durandus  saith :  Matrimonium,  stride  et  proprie  loquendo,  non  est  Durandus. 
 sncramentum^^ :  "Matrimony,  in  due  and  proper  kind  of  speech,  is  no  sacrament." 
 Thus  one  of  M.  Harding's  own  doctors  saith :  "  Confirmation  is  no  sacrament 
 another  saith  likewise:  "Matrimony  is  no  sacrament'*." 
 
 Now,  to  that  we  make  account  only  of  two  sacraments,  as  instituted  by  Christ, 
 wherewith  M.  Harding  findeth  himself  so  much  offended ;  it  may  please  him  to 
 understand  that  the  ancient  learned  fathers,  Irenaeus,  Justinus  Martyr '5,  Ter- irena»us. 
 tullian'^,  St  Ambrose'^,  Cyrillus  Alexandrinus '®,  and  others,  having  occasion  to  xertuM.^etfv. 
 entreat  of  purpose  and  specially  hereof,  speak  only  of  two  sacraments,  I  mean  Ambios'  dT 
 of '^  baptism  and  of  our    Lord's  supper,  and  name  none  other.    St  Cyprian  saith  :  cyr™  m 
 Tunc . . .  demum  plane  sanctificari,  et  esse  filii  Dei  possunt,  si  utroque  sacramento  c/p^  Lib  ii. 
 nascantur-^ :  "  Then  may  they  be  thoroughly  sanctified,  and  become  the  children  |-Pp{;  '• 
 of  God,  if  they  be  new-born  by  both  the  sacraments."    By  both  the  sacraments, 
 he  saith,  meaning  only  of  two-"^.    St  Augustine  saith:  Qucedam  pauca  pro  multis, 
 eademque  factu  facillima,  et  intellectu  augustissima,  et  observatione  castissima,  ipse  i-'b.  in.  <;ai>. 
 Dominus  et  apostolica  tradidit  discipUna ;  sicuti  est  baptismi  sacramentum,  et 
 celebratio  corporis  et  sanguinis  Domini^^ :  "  Our  Lord  and  his  apostles  have 
 delivered  unto  us  a  few  sacraments  instead  of  many,  and  the  same  in  doing  most 
 easy,  in  signification  most  excellent,  in  observation  most  reverend,  as  is  the 
 sacrament  of  baptism  and  the  celebration  of  the  body  and  blood  of  our  Lord." 
 Again,  speaking  of  baptism  and  of  the'-*  supper,  he  saith  thus:  Hcec  sunt  eccZes/te  Augt^st.  de 
 gemina  sacramenta-'' :  "These  be  the  two  saci-aments  of  the  church."   "The  two  catech. 
 sacraments,"  he  saith,  plainly  expressing  the  number  of  two'-'^.    Paschasius  saith : 
 Sunt...sacramenta  Christi  in  ecclesia  [catholixia\  baptismus,  et  corpus  et  sanguis  ^^^e^- de 
 Domini^'' :  "  These  be  the  sacraments  of  Christ  in  the  catholic  church,  baptism,  "'^ 
 and  the  body  and  blood  of  our  Lord."    To  be  short,  cardinal  Bessarion  saith : 
 Hwc  duo  sola  sacramenta  in  evangeliis  manifeste  tradita  legimus-^ :  "We  readBessar.de 
 that  these  only  two  sacraments  were  delivered  us^^  plainly  in  the  gospeF"."  Eu'chSist. 
 
 Here  hath  M.  Harding  in  express  words  "both  the  sacraments,"  and  the 
 "  two  sacraments,"  and  the  "  only  two  sacraments"  of  the  church.  Judge  thou 
 now  therefore,  good  christian  reader,  what  truth  thou  mayest  reckon  to  be  in 
 him  that  saith  "  Beza  and  they  of  his'"  side  are  manifestly  found  liars." 
 
 Later,  1567,  1570.] 
 ["  For  sacraments,  1507.] 
 
 ...Dominus  neque  hoc  sacramentum,  ut  est  sa- 
 cramentum, instituit. ..neque apostoli  ..Sed  postquam 
 apostoli  ...  defecerunt ;  institutum  fuit ...  in  concilio 
 Meldensi. — Alex.  Alens.  Summ.  Theol.  Col.  Agrip. 
 1G22.  Qnajst.  ix.  Memb.  1.  Pars  IV.  fol.  198.] 
 
 Po.ssibly  the  following  is  the  passage  meant: 
 
 Sacramentum  voluntatis  tantum  est  matrimonium  
 
 Durand.  Rat.  Div.  Offic.  Lugd.  1505.  Lib.  i.  cap.  ix. 
 C.  fol.  41.  2.] 
 
 This  sentence  does  not  appear  in  15G7.] 
 ["  Just.  Mart.  Op.  Par.  1742.  Apol.  i.  01,  &c. 
 C5  &c.  pp.  71,  &c.  82,  &c.    Justin  speaks  only  of 
 bapti.sm  and  the  eucharist.] 
 
 [I"  Tertull.  Op.  Lut.  1041.  Adv.  Marcion.  Lib. 
 IV.  :i4.  p.  5.")8.] 
 
 ['7  Ambros.  Op.  Par.  1080-90.  De  Sacram.  Libr. 
 Tom.  II.  cols.  .349,  &c.  Ambrose  in  these  books 
 treats  of  baptism  and  the  eucharist  as  tlie  sacraments 
 of  the  church.] 
 
 Cyril  of  Jerusalem  is  probably  meant.  See 
 Cyril.  Hieros.  Op.  Par.  1720.  Cateches.  Jlyst.  pp. 
 306,  &c.  Conf.  Cave,  .Script.  Eccles.  Hist.  Lit.  Oxon.  | 
 
 1740-3.  Vol.  I.  p.  212.] 
 
 ['^  1.567  omits  these  three  words.] 
 [2"  And  our,  1.507.] 
 
 ['^'  ...eo  quod  parum  sit  eis  manum  imponere  ad 
 accipiendum  Spiritum  sanctum,  nisi  accipiant  et  ec- 
 clesia; baptismum.  Tunc  enim  demum  plene  sancti- 
 ficari, &c.  sacramento  utroque  &c  Cypr.  Op.  Oxon. 
 
 1082.  Ad  Steph.  Epist.  Ixxii.  p.  190.  J 
 
 |-22  This  sentence  is  not  in  1507.] 
 
 [23  August.  Op.  De  Doctr.  Christ.  Lib.  iii.  cap.  ix. 
 13.  Tom.  ill.  Pars  i.  col.  49.] 
 
 [^-i  And  the,  1507.] 
 
 ... sanguis  et  aqua,  quie  sunt  &c. — Id.de  Symb. 
 Serm.  ad  Catechum.  15.  Tom.  VI.  col.  502.  The 
 Benedictine  editors  consider  tliis  a  spurious  piece.] 
 
 [2"  1567  omits  this  sentence.] 
 
 ["  Paschas.  Kadbert.  Op.  Lut.  1618.  Lib.  de 
 Corp.  et  Sang.  Dom.  cap.  iii.  col.  1661 ;  where 
 baptismus  et  clirisma,  corpus  quoque  Domini  et  san- 
 guis.] 
 
 [2*  Bessar.  De  Sacram.  Euch.  in  Biblioth.  Patr. 
 per  M.  de  la  Bigne,  Par.  1624.  Tom.  VI.  p.  482.J 
 [•^  Delivered  to  us,  1567.] 
 [M  Scriptures,  1567.]  [^i  This,  15G7.] 
 
460 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Cone.  Trid. 
 Sess.  7. 
 
 In  Captiv, 
 Babvlon. 
 
 In  Apolog. 
 
 Confess. 
 
 August. 
 
 Addition.  fCl"  M.  Harding :  "  Bessarion  nameth  other  sacraments.  \\Tiere- 
 fore  there  is  an  impudent  He  included  in  your  Mords,  where  you  say  that  I  have 
 in  express  words  the  only  two  sacraments  of  the  church."  The  atiswer.  What 
 colour  have  you  in  your  face,  M.  Harding,  when  ye  thus  modestly  call  others 
 impudent  ?  I  know  not  how  Bessarion  could  in  plainer  wise  have  expressed  his 
 mind.  These  be  his  words :  Hcbc  duo  sola  sacramenta  in  evangeliis  manifeste 
 tradita  leginuis:  "We  read  that  these  only  two  sacraments  are  delivered  to  us 
 plainly  in  the  gospels."  If  only  two  be  only  two,  then  judge  thou,  good  reader, 
 who  is  impudent.  .^1 
 
 All  these  things  notwithstanding,  the  late  pretensed  council  of  Trident,  with 
 most  horrible  threats  and  great  curses,  concludeth  the  contrary :  Si  quis  dixerit, 
 sacramenta  novce  legis  nan  fuisse  omnia  a  Jesu  Christo  Domino  7iostro  instituta, 
 aut  esse  plura  vel  pauciora  quam  septem, . .  .  aut  etiam  aliqiiod  horum...non 
 esse  vere  et  proprie  sacramentum,  anathema  sit^ :  "If  any  man  shall  say  that  the 
 sacraments  of  the  new  law  were  not  all  ordained  of  our  Lord  Jesus  Christ,  or 
 that  there  be  fewer  or  more  than  seven,  or  that  any  one  of  the  same  verily  and 
 in  proper  use  of  speech  is  not  a  sacrament,  accursed  be  he." 
 
 But,  ye  say,  Luther  and  the  Germans  admit  three  sacraments,  baptism,  the 
 Lord's  supper,  and  penance ;  and  Philip  Melancthon  afterward  found  out  the 
 fourth.  O  M.  Harding,  what  is  it  that  thus  inflameth  your  tongue  to  speak 
 untruth  ?  If  it  had  pleased  you  to  have  seen  it,  Luther  and  Melancthon 
 plainly  expressed  their  own  meaning,  and  utterly  removed  all  manner  occasion  of 
 such  cavils.  Luther  writeth  thus :  Proprie  ea  visum  est  vocare  sacramenta,  quce 
 an7iexis  signis  pi'omissa  sunt :  cetera,  quia  sigriis  alligata  non  su7it,  nuda  pro- 
 missa  sunt.  Quo  Jit  ut,  si  rigide  loqui  velimus,  tantum  duo  sint  in  ecclesia  Dei 
 sacramenta,  haptismus  et  panis ;  cum  in  his  solis  et  institutum  divinitus  signum 
 et  promissionein  remissionis  peccatorum  videamus- :  "In  proper  speech,  those  we 
 call  sacraments  which  are  promised  with  signs  annexed.  The  rest,  that  have  no 
 signs,  are  bare  promises.  Wherefore,  speaking  hereof  precisely  and  strictly, 
 there  are  only  two  sacraments  in  the  church  of  God,  baptism  and  the  bread ; 
 forasmuch  as  in  these  only  we  find  both  the  sign  ordained  by  God,  and  also  the 
 promise  of  remission  of  sins." 
 
 Likewise  Melancthon  saith  he  "  can  well  call  order  a  sacrament,  so  that  it 
 be  known  from  baptism  and  the  supper,  which  in  proper  speech  and  verily  be 
 called  sacraments  ^" 
 
 The  Apology,  Chap.  xi.  Division  3. 
 
 We  say  that  baptism  is  a  sacrament  of  the  remission  of  sins,  and 
 of  that  washing  which  we  have  in  the  blood  of  Christ;  and  that  no  person 
 which  wiU  profess  Christ's  name  ought  to  be  restrained  or  kept  back 
 therefrom,  no,  not  the  very  babes  of  Christians,  forsomuch  as  they  be 
 born  in  sin,  and  do  pertain  unto  the  people  of  God. 
 
 M.  HARDIXG. 
 
 As  ye  aoinoidedge  few  sacraments,  so  ye  speak  of  them  very  slenderly.  Bap- 
 tism, vesau,  is  "a  sacrament  of  the  remissioii  of  sins,  and  of  that  ii-ashinq 
 tchich  ice  have  in  the  blood  oj  Christ.     JSou;  whereas  ye  mean,  as  icithin  slenderly tpo- 
 
 •  fntnith.    few  lines  ye  declare,  by  the  name  of  a  sacrament  ^no  more  but  a  token  defenders.' 
 
 notw.^'*^  or  sign,  specially  sith  ye  teach  in  your  articles  that  baptism  at  the  best  Baptism  taugu 
 is  but  a  sign  and  seal  of  our  new  birth;  ye  seem  not  to  attribute  to  cierp^t'lfuiut 
 baptism  so  much  as  the  scripture  doth.  Neither  is  baptism  only  a  "/oi"^"^ 
 sign  or  token  that  sins  be  remitted;  but  we  believe  as  the  catholic  church, 
 
 ['  Concil.  Trident.  Sess.  vii.  in  Concil.  Stud.  quae  &c.  quia  signia  i-c.  loqui  volumus  &c.  duo  sunt 
 
 Labb.  et  Cossart.  Lut.  Par.  1671-2.  De  Sacram.  can.  &c.— Luther.  Op.  Witeb.  1554-83.  Capt.  BabjL  Tom. 
 
 1.  Tom.  XIV.  col.  776.]  II.  fol.  88.] 
 
 Proprie  tamen  ea  sacramenta  vocari  visum  est,  P  See  before,  page  456,  note  1.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 461 
 
 Onllf  ^  This  tale''  i» 
 *   needless  and 
 
 Cap.  xxxvi. 
 
 Tit.  Hi. 
 
 Saviour.' 
 
 •  These  words 
 
 according  to  the  scriptures,  teacheth,  that  in  and  by  baptism  sins  be  fully  and 
 That  in  bap-  tridy  remitted  and  put  away;  and  that  not  through  the  faith  ^ 
 %u/and'^truiy  ^f  gii'cr  or  receiver,  or  of  any  other,  though  hereunto  it  be  ne- out  ofreMon. 
 forgiven.  cessary  in  those  that  be  come  to  age  of  discretion ;  but  through  the 
 power  and  virtue  of  the  sacrament,  and  God's  promise.  And  therefore,  to  whom 
 it  is  given,  of  them  it  is  rightly  said  that  they  be  baptized  for  remission  of 
 their  sins.  The  scriptures  be  plain.  First,  Ezechiel,  speaking  of  this  holy  sa- 
 crament, saith  in  the  person  of  God:  "/  ivill  shed^  upon  you  clean 
 water,  and  ye  shall  be  made  clean  from  all  your  defilings,  and  from 
 your  idols  rvill  I  cleanse  you."  Next,  St  Paul  saith  that  God  "  hath  saved  us 
 by  the  ivashing  of  regeneration,  and  of  the  renewing  of  the  Holy 
 Ghost,  whom  he  hath  poured  upon  us  abundantly  by  Jesus  Christ  our 
 That  I  may  add  to  these  manifest  scriptures  the  authority  of  a  learned 
 father,  not  whereby  to  strengthen  the  truth  of  them,  but  to  icitness  our  right  under- 
 standing of  them,  St  Augustine,  Lib.  iii.  Contra  Duas  Epist.  Pelagian.  Cap.  iii., 
 „ ,  .  shewinq  the  slander  of  the  Pelanians  aqainst  the  catholics,  saith  thus 
 
 Pdaaians  ^       .1/7  ^  7.  .  7 
 
 belied  the^catho-  m  their  pcrsou :     Again  they  (that  is,  after  their  meaning,  the  catho- 
 sacramcntaries  Ucs)  avouch,  that  baptism  maheth  not  indeed  new  men  again,  that  is 
 0  so  now.         ^^.^^  ^^^^  ^.^  giveth  not  full  remission  of  sins,"  S^c.    Thereto  eftsoons 
 answering,  St  Augustine  saith:  '^Mentiuntur,  insidiantur,  tergiversantur :  "■They 
 lie,  they  study  how  to  deceive,  they  seek  shifts  :  we  say  not  this."    And,  after  certain  t^m  io'm.''" 
 sentences  returning  to  baptism,  he  concludeth  thus :  "  Wherefore  baptism  washeth  "?f.'''Fo?'vI^ 
 away  all  sins,  utterly  all,  of  deeds,  words,  thoughts,  be  they  original  or  actual,  "°' 
 be  they  done  ignorantly  or  wittingly.    But  it  taketh  not  aivay  the  infirmity  tvhich 
 the  regenerate  resisteth^,"  ^c.     Wliich  place  doth  not  only  set  forth  the  virtue  of 
 baptism,  but  also  ^destroyeth  the  doctrine  of  our  new  gospellers,  that  affirm  cow-  ?  untruth, 
 cupiscence,  ivhich  remaineth  after  baptism,  to  be  verily  sin.    ^  Wherein  they  err  ^^'o"s!lgn'^ 
 manifestly  against  the  scripture  and  sense  of  the  fathers,  M"Harding 
 
 foullv  mis- 
 taketh  St 
 
 THE  BISHOP  OF  SABISBURY.  ^md^^'^"^ 
 
 •  Untruth, 
 
 111  will  is  ever  plentiful  of  ill  words.  M.  Harding  here  maketh  himself  much  •"""'^  ^ 
 matter  without  cause.  He  teacheth  our  new  clergy,  that  "  baptism  is  not  only  the  answer, 
 a  sign  or  a  token  of  remission  of  sins :"  he  telleth  us  of  "  the  faith  of  the 
 giver ;  of  the  faith  of  the  receiver ;  of  the  power  of  the  sacrament ;  of  con- 
 cupiscence, that  it  is  no  sin."  And  more,  I  trow,  he  would  have  said,  if  more 
 had  presently  come  to  mind.  Verily  the  poor  new  clergy  speaketh  not  one 
 word  in  all  this  whole  place,  neither  of  sign  nor  of  token,  nor  of  the  receiver, 
 nor  of  the  giver,  nor  of  the  power  of  the  sacrament,  nor  of  concupiscence, 
 whether  it  be  sin  or  not  sin,  nor  of  any  other  like  thing.  Yet  in  the  end  he 
 taketh  St  Augustine's  words  without  his  meaning,  and  crieth  out  against us, 
 "They  lie,  they  study  to  deceive,  they  seek  shifts."  And  why  so?  Certainly 
 because  we  say  "  baptism  is  a  sacrament  of  remission  of  sins and  that  "  the 
 children  of  the  faithful,  for  that  they  be  born  in  sin,  and  pertain  to  the  people 
 of  God,  ought  therefore  to  be  baptized."  Other  causes  than  these  in  any  our 
 words  he  can  find  none. 
 
 True  it  is  that  the  sacrament^  dependeth  not  neither  of  the  minister,  nor 
 of  the  receiver,  nor  of  any  other :  for,  though  they  be  all  the  children  of  sin, 
 yet  is  baptism  the  sacrament  of  remission  of  sin.     St  Augustine  saith :  Se-  August,  in 
 curum  me  fecit  Magister  mens,  de  quo  Spiritus  ejus  dicit.  Hie  est  qui  baptizat^  :i°^^^'^^^'^' 
 "  Christ  my  Master  hath  assured  me,  of  whom  his  own  Spirit  saith,  '  This  is  he  nfst*? T 
 
 tismus  talis. 
 John  i. 
 
 that  baptizeth '." 
 
 [•  Talke,  Def.  \r,&i.] 
 
 [5  Wished,  Def.  1570,  J  COO,  1611.] 
 
 ["  Baptisma  quotnie,  iiKiuiunt,  non  vera  homines 
 novos  facere  asserunt,  id  est,  non  plenam  dare  re- 
 miasionem  peccatoruni,  &c.  Mentiuntiir,  &c.  non 
 hoc  dicimus...Baptismu3  igitur  abluit  ipiidem  peccata 
 omnia,  prorsus  omnia,  factorum,  dictonim,  cogito- 
 rum,  sive  originalia,  sive  addita,  sive  quit  ignoranter, 
 sive  qua!  scienter  admissa  sunt:  sed  non  aufert  in- 
 
 firmitatem,  cui  regeneratus  resistit,  &c. — Angust. 
 Op.  Par.  1679-1700.  Contr.  Du.  Kpist.  Pelag.  Lib, 
 III.  cap.  iii.  4,  5.  Tom.  X.  pp.  448,  9.] 
 
 ['  Crietli  against,  1507.] 
 
 p  That  sacrament,  1570. J 
 
 ["  Id.  in  .lohan.  Evang.  cap.  i.  Traotat.  v.  15. 
 Tom.  III.  Pars  11.  col.  .327 ;  where  dixit.  Conf. 
 Corp.  Jur.  Canon.  Lugd.  1624.  Decret.  Gratian.  Deer. 
 Tert.  Pars,  De  Consecr.  Dist.  iv.  can.  20,  col.  1U85._1 
 
462 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The 
 Faith 
 of  the 
 Infants. 
 
 XXIU 
 
 August,  de 
 Verb.  AposL 
 Serm.  lu. 
 
 Hicron.  in 
 Ezech.  cap. 
 xvi. 
 
 De  Consecr. 
 Dist.  4. 
 Verus. 
 
 Acts  XV. 
 1  Pet.  iii. 
 
 Nevertheless  concerning  the  faith  of  the  parents  and  others  the  holy  doc- 
 tors have  sometime^  written  otherwise.  St  Augustine  saith :  Satis  pie  recteque 
 credihtr,  prodesse  pai-mlo  eomm  fidem  a  quibus  consecrandus  ojfertur'^ :  "  It  is 
 good  and  godly  to  believe  that  the  child  is  holpen  by  the  faith  of  them  by 
 Avhom  he  is  offered  or  brought  unto  baptism."  Again  he  saith:  Accommodat 
 ilUs  mater  ecclesia  aliorum  jndes,  ut  veniant ;  aliorum  cor,  ut  credant  ^ :  "  Our 
 xxiii"' '^T'other  the  church  lendeth  them  other  men's  feet,  that  they  may  come;  and 
 other  men's  hearts,  that  they  may  believe."  The  like  sayings  might  be  alleged 
 out  of  Justinus  Martyr,  St  Cyprian,  St  Hierome,  and  others ;  for  thus  they  write : 
 how  truly,  I  will  not  say ;  but  their  words  be  plain.  The  prophet  Abacuc 
 saith :  Justus  ex  fide  sua  vivet :  "  The  just  man  shall  live  (not  by  the  faith  of 
 his  parents,  but)  by  his  own  faith." 
 
 Of  this  faith  St  Hierome  saith :  Qui  pkna  fide  non  suscipiunt  salutare  baptis- 
 ma,  accipiunt  quidem  aquam,  sed  non  accipiunt  Spiritum* :  "  They  that  receive  not 
 baptism  with  perfect^  faith,  receive  the  water,  but  the  Holy  Ghost  they  receive 
 not."  St  Augustine  saith  :  Verus  baptismus  constat  non  tain  ablutione  corporis, 
 quam  fide  cordis,  sicut  apostolica  doctrina  tradidit,  dicens,  Fide  mundans  corda 
 eorum ;  et  alibi,  Salvos  facit  baptisma,  non  carnis  depositio  sordium,  sed  consci- 
 cntice  bonce  interrngatio  in  Deum,  [per  resurrectionem  Jesu  Clwisti]  ^ :  "  True  bap- 
 tism standeth  not  so  much  in  washing  of  the  body  as  in  the  faith  of  the 
 heart ;  as  the  doctrine  of  the  apostles  hath  taught  us,  saying,  '  By  faith  puri- 
 fying their  hearts ;'  and  in  another  place,  '  Baptism  maketh  us  safe ;  not  the^ 
 putting  away  of  the  filth  of  the  flesh,  but  the  examining  of  a  good  conscience 
 before  God,  by  the  resurrection  of  Jesus  Christ '."  Likewise  again  he  saith : 
 Unde  ista  tanta  virtus  aqttce,  ut  corpus  tangat  et  cor  abluat,  nisi  faciente  verbo? 
 Non  quia  dicitur,  sed  quia  creditur^ :  "Whence  is  all  this  so  great  virtue  or 
 power  of  the  water,  that  it  toucheth  the  body,  and  washeth  the  heart,  but  by 
 the  working  of  the  word  ?  Not  for  that  it  is  spoken  (by  the  minister),  but  for 
 that  it  is  believed  (of  the  faithful)." 
 
 Some  man  will  say,  Children  or  infants  believe  nothing,  but  are  utterly 
 void  of  faith.     St  Augustine  answereth  :  Qui  non  crediderit,  condemnabitur. . . . 
 Sicut  eos  renasci  per  ministerium  bajAizantium.,  ita  etiam  [eos]  credere  per  corda 
 et  ora  confitentium  confitemur  ^ :  "  He  that  believeth  not  shall  be  damned.  We 
 confess  that,  as  they  be  born  again  by  the  ministry  of  baptizers,  so  they  be- 
 lieve by  the  hearts  and  mouths  of  the  confessors."     Again  he  saith :  Habent 
 fidem  propter  fidei  saeramentum^'^ :  "They  have  faith,  because  they  have  (bap- 
 in  ead.  Epist  tism,  which  is)  the  sacrament  of  faith."    For  he  saith :  Quemadmodum  sacra- 
 mentum  corporis  Christi  secundum  quendam  modum  corpus  Christi  est, ....  ita 
 sacramentum  fidei  fides  est^^ :  "As  the  sacrament  of  Christ's  body  (not  verily  and 
 indeed,  but)  after  a  certain  manner  of  speech  is  Christ's  body ;   so  baptism  is 
 faith,  because  it  is  the  sacrament  of  faith."     Therefore  cardinal  Cajetane  is 
 Cathar.  contr.  worthily  blamed  by  Catharinus,  in  that  he  saith  :  "  An  infant,  for  that  he  wanteth 
 sT'eiHu""^'  instruction  in  faith,  therefore  hath  not  perfect^  baptism '2." 
 
 Touching  the  virtue  or  power  of  this  sacrament,  if  M.  Harding  mean  thereby 
 the  outward  element  of  the  water,  he  knoweth,  or  may  easily  know,  it  is  a 
 common  resolution  amongst  all  his  own  school-doctors,  Gh-atia  Dei  non  est  alli- 
 
 August.  in 
 .Tohan.  Tract 
 80. 
 
 August,  in 
 EpisL  105. 
 
 August. 
 Epist.  23, 
 
 [•  Sometimes,  15G7.] 
 
 Id.  de  Lib.  Arbitr.  Lib.  iii.  cap.  xxiii.  67. 
 Tom.  I.  col.  637.] 
 
 Id.  de  Verb.  Apost.  Serm.  cbtxvi.  2.  Tom.  V. 
 col.  840.] 
 
 [■*  ...qui  non  plena  fide  accipiunt  baptismum  sa- 
 lutare.  De  quibus  dicendum  est,  quod  acceperint 
 aquam,  sed  non  acceperint  Spiritum. — Hieron.  Op. 
 Par.  1693-1706.  Comm.  Lib.  iv.  in  Eisech.  Proph. 
 cap.  xvi.  Tom.  III.  col.  784.] 
 Perfite,  1567,  1570.] 
 
 August,  in  Lib.  Sentent.  Prosp.  in  Corp.  Jnr. 
 Canon.  Lugd.  1624.  Decret.  Gratian.  Deer.  Tert. 
 Pars,  De  Consecr.  Dist.  iv.  can.  150.  cols.  2033,  4; 
 where  quemadmodum  apostolica.^ 
 \J  That,  1570.] 
 
 [8  Id.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  XV.  Tractat.  Ixxx.  3.  Tom.  III.  Pars  ii.  col. 
 703.] 
 
 Id.  ad  Sixt.  Epi.st.  cxciv.  cap.  x.  46.  Tom.  11. 
 col.  729  ;  where  conjitentur.] 
 
 ...respondetiu'  fidem  habere  propter  &c  Id. 
 
 ad  Bonifac.  Epist.  xcviii.  9.  Tom.  H.  col.  267.] 
 
 ["  Id.  ibid.;  where  sicut  ergo  secundum  quem- 
 dam  modum  sacramentum.^ 
 
 ['^  Duos  comites  esse  baptismi,  ut  perfects  susci- 
 piatur,  videlicet  pnccedentem  doctrinam,  et  subse- 
 quentem  :  propterea  infantes  non  perfecte  baptismum 
 suscipere.  —  Ambr.  Cathar.  in  Excerpt,  de  Comm. 
 Card.  Caietan.  Par.  1535.  Error.  Ind.  fol.  b.  iiiL 
 Conf.  pp.  157,  8.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 463 
 
 gata  sacramentis :  "  The  grace  of  God  is  not  tied  to  any  sacraments."     Tlie  ' 
 meaning  thereof  is  this,  that^^  God  is  able  to  work  salvation  both  with  them  Pg^g^ 
 and  without  them.    St  Augustine  saith,  as  it  is  before  alleged  :  Jam  vos  mundi  J3aptisni 
 
 estis  propter  sermonem  quern  loquutus  sum  vobis.     Quare  non  ait,  mundi  estis   v  • 
 
 propter  haptismum  quo  loti  estis : . , .  nisi  quia  etiam  in  aqua  verbum  mundat  ?  ^oiSI^Tract. 
 Detrahe  verhrtm,  et  quid  est  aqua  nisi  aqua    ?    " '  Now  are  ye  clean  because  J"^  consccr 
 of  the  word  that  I  have  spoken  to  you.'   But  why  saith  he  not,  Now  ye  are  clean 
 because  of  the  baptism  wherewith  ye  are  washed,  saving  that  because  in  the  water  ^"^^^'^.j^ 
 it  is  the  word  that  maketh  clean  ?   Take  away  the  word,  and  what  is  the  water 
 more  than  water  ?"    Therefore  he  saith  :  Aqua  exhibet  forinsecus  sacramentum 
 gratice^^ :  "The  water  giveth  us  outwardly  the  sacrament  of  grace."    And  this 
 is  the  power  and  virtue  of  the  sacraments^''. 
 
 Notwithstanding,  we  must  consider  that  the  learned  fathers  in  their  treaties 
 of  the  sacraments  sometime  use  the  outward  sign  instead  of  the  thing  it- 
 self that  is  signified ;  sometime  they  use  the  thing  signified  instead  of  the 
 sign.  As  for  example,  sometimes  they  name  Christ's  blood  instead  of  the  water : 
 sometime  they  name  the  water  instead  of  Christ's  blood.  This  figure  is  called 
 metonymia,  that  is  to  say,  "  an  exchange  of  names  ;"  and  is  much  used  among " 
 the  learned,  specially  speaking  of  the  sacraments. 
 
 St  Augustine,  using  the  water  in  place  of  the  blood  of  Christ  that  is  sig- 
 nified by  the  water,  saith  thus :  Solcit  vinculum  culpce :  reconciliat  bonum  na- 
 turce :  regenerat  hominem  in  una  Christo  :  "  It  breaketh  the  band  of  sin :  it 
 reconcileth  the  goodness  of  nature :  it  doth  renew  a  man  in  one  Christ." 
 
 Notwithstanding,  indeed  and  in  precise  manner  of  speech  salvation  must 
 be  sought  in  Christ  alone,  and  not  in  any  outvvai-d  signs.    "  Christ  is  that  Lamb  John  i. 
 of  God  that  taketh  away  the  sins  of  the  world."   The  "blood  of  Christ  maketh  Uohni. 
 us  clean  from  all  our  sins."     St  Cyprian  saith :  Remissio  peccatorum,  sice  per  cypr.  de  ^ 
 baptismum  sive  per  alia  sacramenta  donetur,  proprie  Spiritus  Sancti  est ;  et  ipsi 
 soli  Imjus  efficientia;  jy'f'ivilegium  manet.     Verborum  solemtiitas,  et  sacri  invocatio 
 nominis,  et  signa  apostolicis  institutionibus ....  attributa,  visibile  celebrant  sacra- 
 mentum; rem  vero  ipsam  Spiritus  Sanctus  format  et  efficit^^ :  "The  remission  of 
 sin,  whether  it  be  given  by  baptism,  or  by  any  other  sacrament,  is  indeed  of 
 the  Holy  Ghost ;  and  to  the  same  Holy  Ghost  only  the  privilege  of  this  work 
 doth  appertain.    The  solemnity  of  the  words,  and  the  invocation  of  God's  holy 
 name,  and  the  outward  signs  appointed  to  the  ministry  of  the  priests  by  the 
 institution  of  the  apostles,  Avork  the  visible  outward  sacrament ;  but,  touching 
 the  substance  thereof  (which  is  the  remission  of  sins),  it  is  the  Holy  Ghost 
 that  worketh  it." 
 
 Likewise  saith  St  Hierome :  Homo  aquam  tantum  tribuit ;  Deus  autem  [<?ai]  i";^ 
 Spiritum  Sanctum,  quo. . .  sordes  abluuntnr'^^ :  "The  minister,  being  a  man,  giveth 
 only  the  water ;  but  God  giveth  the  Holy  Ghost,  whereby  the  sins  be  washed 
 away."  And  again  :  Si  quis . . .  corporeum,  et  quod  oculis  carnis  aspicitur,  aquce  Hieron  ad_ 
 tantum  accipit  lavacrum,  non  est  indutus  Dominum  Jesum  Christum^^ :  "If  any 
 man  have  received  only  the  bodily  washing  of  water,  that  is  outwardly  seen 
 with  the  eye,  he  hath  not  put  on  our  Lord  Jesus  Christ." 
 
 Concerning  concupiscence  remaining  in  the  faithful  after  baptism,  whether  it 
 be  sin  or  no  sin,  there  was  no  great  cause  why  M.  Harding  should  in  this  place 
 move  question ;  saving  that,  as  he  hath  hitherto  denied  that  falsehood     is  false- 
 
 ['3  Is  that,  1507.] 
 
 ['■'  August.  Op.  In  Johan.  Evang.  cap.  xv.  Trac- 
 tat.  Ixxx.  S.  Toin.  III.  Pars  u.  <oL  703;  where  ver- 
 bum quod  locutus,  and  quia  et  in.  Conf.  Corp.  Jur. 
 Canon.  Decret.  Gratian.  Deer.  Tert.  Pars,  De  Con- 
 secr.  Dist.  iv.  can.  39.  col.  1993.] 
 
 Id.  ad  Bonifac.  Epist.  xcviii.  2.  Tom.  II.  col. 
 264;  where  exhibens.] 
 
 ['^  Tliis  sentence  is  not  in  15G7.] 
 Amongst,  1567,  1570.] 
 
 Id.  ibid.;  where  solvem,  reconcilians,  and  re- 
 generant.  But  Augustine  introduces  Spiritus  uperans 
 
 intrinsecus,  to  which  the  word  solvens  seems  more 
 naturally  to  refer.] 
 
 ['»  Cypr.  Op.  Oxon.  1G82.  De  Bapt.  Christ. 
 (Arnold.)  p.  30;  wliere  instHuiiunibus  apostolicis 
 sacerdotum  viininteriis.  ] 
 
 [2"  Ilieron.  Op.  Comm.  Lib.  ii.  in  Isai.  Proph, 
 cap.  iv.  Tom.  III.  col.  44;  wliere  tantum  aquam 
 tribuat.] 
 
 I"  Id.  Comm.  Lib.  ii.  in  Epist.  ad  Galat.  cap.  iii, 
 Tom.  IV.  Pars  i.  col.  264.] 
 ["  Falshead,  1567,  1570.] 
 
461 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 '■^^^^^^^  hood',  so  he  would  now  deny  that  sin  is  sin.  Undoubtedly  St  Paul,  feeling  the 
 piscence  concupiscence  in  himself,  is  forced  to  mourn  and  to  cry  out :  "  I  see  another 
 
 is  sin.    ^'^^  niembers,  fighting  against  the  law  of  my  mind,  and  leading  me  prisoner 
 
 '  V  '  to  the  law  of  sin."    And  again :  "  O  wretched  man  that  I  am  !  who  shall  deUver 
 
 Kom.  vii.     jj^g  from  this  body  of  death  ?" 
 
 Ambros.  Lib.       Therefore  St  Ambrose  saith :  Kon  invenitur  in  ullo  hominum  tanta  concordia, 
 
 X.  Epi=,t.  84.       j^^.  j^^^^^  membris  est  insita  non  repugnet.    Propter  quod  ex  omnium 
 
 sanctorum  persona  accipitur,  quod  Johannes  apostolus  ait,  Si  dixerimus  quod  pecca- 
 tum  non  habemus,  7ios  ipsos  seducimus,  et  Veritas  in  nobis  non  est^ :  "  There  is  not 
 found  in  any  man  such  concord  (between  the  flesh  and  the  spirit),  but  that  the 
 law  (of  concupiscence)  which  is  planted  in  the  members  fighteth  against  the 
 law  of  the  mind.    And  for  that  cause  these  ^  words  of  St  John  the  apostle  are 
 
 1  John  i.  taken  as  spoken  in  the  person  of  all  saints,  '  If  we  say  we  have  no  sin,  we 
 deceive  ourselves,  and  there  is  no  truth  in  us '."    And,  to  leave  all  others,  St 
 
 August.       Augustine  saith  in  most  plain  wise :  Concuniscentia  cariiis,  adversus  auam  bonus 
 
 contr.  Julian.  ..^r...  . 
 
 Lib.  V.  cap.  coucupiscit  opirttus,  et  peccatum  est, . . . .  et  poena  peccati, . . . .  et  causa  peccati* : 
 "'■  "  The  concupiscence  of  the  flesh,  against  which  the  good  Spirit  lusteth,  is  both 
 
 August,  in    sin,  and  the  pain  of  sin,  and  the  cause  of  sin."    And  again  he  saith :  Quamdiu 
 
 Johan.  Tract.     .  .  ^  '  .  ,    .         .  =  »      i  i         i-  i 
 
 41.  vivis,  necesse  est  peccatum  esse  in  membris  tuis^ :  "As  long  as  thou  livest  there 
 
 must  needs  be  sin  in  thy  members." 
 
 If  M.  Harding  say  we  wrest  and  rack  St  Augustine,  and  take  his  words 
 
 otherwise  than  he  meant ;  Albertus  Pighius,  his  own  principal  doctor,  will  control 
 Aibert.^Pigh.  him.  Tlius  he  writeth :  Atigustinus  tradit,  hanc  ipsam  concupiscentiam  corpori 
 dePecc.      nostro  inspcrsam  atque  innatam,  in  nondum  renatis  vere  et  proprie  peccatum 
 
 esse;  quce  ignoscatur  quidem,  sed  non  tollatur  in  baptismo^ :  "St  Augustine 
 
 teacheth  us  that  this  same  concupiscence,  planted  in  our  body,  in  them  that 
 
 be  not  regenerate  by  baptism  verily  and  in  plain  manner  of  speech  is  sin ; 
 
 and  that  the  same  concupiscence  is  forgiven  in  baptism,  but  is  not  utterly  taken 
 
 away." 
 
 Yet  the  late  blessed  chapter  of  Trident,  in  spite  of  St  Augustine,  hath  pub- 
 concii.  Trid.  lishcd  the  contrary.  For  this  is  the  determination  of  the  fathers  there ^:  Hanc 
 concupiscentiam,  quam  apostolus  aliquando  appellat  peccatum,  sancta  synodus  de- 
 clarat  ecclesiam  catholicam  nunquam  intellexisse . . .  quod  vere  et  proprie  in  renatis 
 peccatum  sit;  sed  quia  ex  peccato  est,  et  ad  peccatum  inclinat.  Si  quis  autem 
 contrarium  senserit,  anathema  sit^ :  "The  concupiscence,  which  the  apostle  St 
 Paul  sometime  calleth  sin,  this  holy  council  declareth  that  the  catholic  church 
 never  understood  it  to  be  called  sin  for  that  it  is  so  indeed  and  in  proper 
 manner  of  speech  in  them  that  be  baptized;  but  because  it  is  of  sin,  and  in- 
 clineth  us  unto  sin.  And  if  any  man  think  the  contrary,  accursed  be  he."  Thus 
 we  see  that,  by  the  decree  of  this  worthy  covent,  St  Ambrose  and  St  Augustine, 
 and  other  holy  fathers  that  have  written  the  same,  are  all  accursed. 
 
 As  for  that  M.  Harding  here  toucheth  as  an  error  defended  by  certain,  I 
 know  not  by  whom,  that  "  baptism  giveth  not  full  remission  of  sins^,"  he  may 
 command  it  home  again  to  Lovain  amongst  his  fellows,  and  join  it  with  other  of 
 his  and  their  vanities ;  for  it  is  no  part  nor  portion  of  our  doctrine.  We 
 confess,  and  have  evermore  taught,  that  in  the  sacrament  of  baptism  by  the 
 death  and  blood  of  Christ  is  given  remission  of  all  manner  sins ;  and  that  not 
 in  half,  or  in  part,  or  by  way  of  imagination  or  by  fancy;  but  full,  whole, 
 
 ['  Falshead,  1567, 1570.]  '  12.  Tom.  III.  Pars  ii.  col.  576.] 
 
 Ad  Demetr.  Virg.  Epist.  cap.  xxiv.  ad  calc.  '        ["  Tradit  ille...ut  haec  ipsa  concnpiscentia,  nostro 
 
 Prosp.  Op.  Par.  1711.  fol.  950;  where  nec  invenitur,  corpori  inspersa  atque  innata...in  nondum  baptizatis 
 
 and  quoniam  peccatum.     This   epistle  has  been  !  vere  et  proprie  peccatum  sit,  quae  &c. — Pigh.  Explic. 
 
 ascribed  to  Ambrose  and  Prosper:  it  is  uncertain 
 who  is  the  author.] 
 [3  The,  1567.] 
 
 \*  August.  Op.  Par.  1679-1700.  Contr.  Julian. 
 Pelag.  Lib.  v.  cap.  iii.  8.  Tom.  X.  col.  631.  J 
 
 Quamdiu  peccatum  necesse  est  esse  in  membris 
 tuis,  saltern  illi  regnum  auferatur,  non  fiat  quod 
 jubet — Id.  in  Johan.  Evang.  cap.  viii.  Tractat.  xli. 
 
 Cathol.  Controv.  Par.  1586.  ContrOT.  i.  fol.  3.] 
 This  clause  does  not  appear  in  1567.] 
 P  Concil.  Trident.  Sess.  v.  can.  5.  in  Concil. 
 Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2.  Tom.  XIV. 
 col.  753 ;  where  quam  aliquando  apostolus  peccatum 
 appellat] 
 
 Sin,  1567,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 4G5 
 
 and  perfect^"  of  all  together ;  so  that  now,  as  St  Paul  saith,  "  there  is  no  Rom.  viii. 
 damnation  unto  them  that  be  in  Christ  Jesus"." 
 
 Now  judge  thou  indifferently,  gentle  reader,  what  spirit  forced  M.  Harding 
 thus  terribly  to  cry  out :  "  They  lie,  they  study  to  deceive,  they  seek  shifts,"  &c. 
 
 The  Apology,  Chap.  xii.  Division  1. 
 
 We  say  that  eucharistia,  that  is  to  say the  supper  of  the  Lord,  is  a 
 sacrament,  that  is,  an  evident  representation  of  the  body^^  and  blood  of 
 Christ,  wherein  is  set  as  it  were  before  our  eyes  the  death  of  Christ 
 and  his  resurrection,  and  whatsoever  he  did^*  whilst  he  was  in  his  mortal 
 body ;  to  the  end  we  may  give  him  thanks  for  his  death  and  for  our 
 deliverance ;  and  that  by  the  often  receiving  of  this  sacrament  we  may 
 daily  renew  the  remembrance  thereof  to  the  intent  we,  being  fed  with 
 the  body  and  blood  of  Christ,  may  be  brought  into  the  hope  of  the  re- 
 surrection and  of  everlasting  life,  and  may  most  assuredly  believe,  that  as 
 our  bodies  be  fed  with  bread  and  wine,  so  our  souls  be  fed  with  the  body 
 and  blood  of  Christ  i''. 
 
 M.  HARDING. 
 
 Among  all  these  gay  ivords  ^ive  hear  not  so  much  as  one  syllable  uttered  «  We  utter  as 
 whereby  we  may  understand  that  ye  believe  the  very  body  of  Christ  to  be  indeed  bies"of^reai 
 present  in  the  blessed  sacrament  of  the  altar.    Ye  confess  the  eucharistia,  ivkich  chrTs"  ever 
 
 commonly  ye  call  "  the  supper  of  the  Lord,"  to  be  a  sacrament,  and  all 
 J!,%m-,fiih  the  none  other  than  an  evident  tohen  of  the  body  and  blood  of 
 
 ivulmTtlkmof  Christ.  As  for  that  ye  add,  to  make  the  matter  seem^'  somewhat,  of 
 theboti!,and     fjig  death  of  Christ,  and  his  resurrection,  and  his  acts  done  in  flesh; 
 
 blood  of  Christ.  ./  '  '  j  ' 
 
 ivhat  reason  or  scripture  have  ye,  that  a  piece  of  bread  and  a  ciip 
 of  icine  (for  ^in  your  belief  more  make  ye  not  of  this  sacrament)  can  set  them  ^  umruth, 
 as  it  were  before  our  eyes  ?    Doth  not  rather  a  fair  painted  table  set  forth  the  s°ander™s, 
 acts  of  our  Saviour  before  our  eyes  more  lively  and  more  expressly  ?    And  be  we 
 not  moved  therewith  to  give  God  thanks  for  his  great  benefits,  as  tvell  as  if  we 
 have  bread  and  icine  on  a  table?    But,  I  pray  you,  sithence  all  is  ''but  bi-ead '  Vntmth 
 and  wine  after  your  teaching,  how  shall  we  by  eating  and  drinking  thereof  Is^heimmer. 
 be  fed  with  the  body  and  blood  of  Christ?    Again,  can  tve  by  ^ bread  and  wiVie  <> Kven as weu 
 be  brought  into  hope  of  the  resurrection  and  everlasting  life,  as  ye  say  ?    And  hoiv  water 
 shall  we  by  eating  of  bread  and  drinking  of  wine  be  assured  that  Christ's  body  and 
 blood  doth  in  like  manner  feed  our  sotds,  as  bread  and  icine  feedeth  our  bodies  ? 
 Though  your  imagination  be  never  so  strong,  yet,  by  eating  of  that  rrhich  is  bread 
 only,  and  drinking  of  that  which  is  wine  only,  ive  see  not  how  your  souls  can  be 
 fed  with  the  true  body  and  blood  of  Christ,  no  more  than  ye  be  at  your  common 
 meals. 
 
 Verily,  tvhen  all  your  tale  is  told,  ye  seem  to  say  nothing  else  touching  the  eating 
 of  our  Lord's  body,  but  that  the  body  of  Christ  remaineth  in  heaven,  and  that  loe 
 must  send  up  our  souls  thither,  to  eat  it  there  by  a  certain  imagination,  which  ye 
 
 „   call  faith :  for  this  is  your  master  Calvin's  doctrine. . . .  Bu  this  doctrine 
 
 all  standeth  upon  your  faith :  your  faith  doth  all  alone ;  and  he  that 
 believeth  in  Christ  so  as  ye  teach  eateth  his  body  and  drinketh  his  blood.  For 
 by  your  gospel  to  eat  the  body  is  nothing  else  but  to  believe  in  Christ.  If  this 
 be  true,  then  is  your  supper  superfluous. . . . 
 
 Perfite,  15G7,  1,570.] 
 ["  Jesu,  1.567,  1570. J 
 ['^  Tliese  four  words  are  not  in  Conf.] 
 \"  That  is  to  wit  an  evident  token  of  the  body, 
 Conf.] 
 
 L'*  What  act  soever  he  did,  Conf.] 
 [jewel,  III.] 
 
 ['5  Of  that  matter,  Conf.] 
 
 ["^  Believe  tliat  the  body  and  blood  of  Ciirist  doth 
 in  like  manner  feed  our  souls  aa  bread  and  wine  doth 
 feed  our  bodies,  Conf.J 
 
 ['7  Seen,  IGU.J 
 
 ['8  Slander  and  malice,  Def.  15C7.] 
 
 30 
 
4G6 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 •  Untruth, 
 
 contrary  to 
 the  ancient 
 fathers :  read 
 the  answer, 
 f  Untruth, 
 without  sense 
 or  savour. 
 No  catholic 
 father  ever 
 taught  this 
 peevish  doc- 
 trine. 
 «  Untruth, 
 and  one  of 
 M.  Harding's 
 mystical 
 dreams. 
 
 i>  Untruth, 
 horrible  and 
 heathenish. 
 
 All  this  is 
 only 
 
 Harding's 
 descant.  We 
 admit  figures 
 for  figures, 
 and  truth  for 
 truth. 
 
 For  declaration  of  the  truth  herein,  it  is  to  he  considered  that,  tcJien  we  speaJc 
 of  this  hksscd  sacrament,  ice  mean  specially  the  thing  received  to  he  ^^^.^ 
 the  very  real  body  of  Christ,  not  only  a  sign  or  tol^en  of  his  body;  docinne  touch- 
 yet  we  think  it  necessary  ^the  doctrine  of  the  fathers  be  clearly  taught,  ^mmto/au'^ 
 ichich  is,  that  here  is  a  sacrament,  and  the  thing  of  the  sacrament. 
 The  'form  of  bread  and  icine,  which  is  seen,  is  the  sacrament,  that  is  to  say,  a 
 sign  of  the  holy  thing :  for  a  sacrament,  besides  the  outward  shape  which  it 
 representeth  to  the  senses,  causeth  another  thing  to  come  into  knowledge.  The 
 thing  of  this  sacrament  is  of  tico  sorts,  the  one  ^in  the  same  contained  and  sig- 
 nified, the  other  signified  but  not  contained.     The  first  is  the  body  of  Christ,  bom 
 of  the  virgin  Mary,  and  his  blood  shed  for  our  redemption ;  the  second  is  the  unity 
 of  the  church  in  those  that  be  predestinate,  called,  justified,  and  glorified: 
 which  church  is  Christ's  body  mystical.    So  that  here  are  three  distinct  ^^tl^/^lfon  to 
 things  understanded :  the  one  is  a  sacrament  only;  the  other  a  sacrament  ^'df^l^irfnt 
 and  the  thinq ;  the  third  the  thinn  and  not  a  sacrament.    The  first  is  of  Ms  sacra- 
 the  visible  shape  or  fonn  of  bread  and  trine ;  the  second  is  the  proper 
 and  very  flesh  and  blood  of  Christ ;  the  third  his  mystical  body. 
 
 And,  as  there  be  two  things  of  this  sacrament,  so  be  there  also  two  means  or  ways 
 of  eating ;  the  one  sacramental^,  after  which  both  good  and  ^evil  eat  the  true  body 
 of  Christ;  they  to  salvatioii,  these  to  damnation;  the  other  spiritual,  after  which 
 the  good  only  do  eat.    These  defenders,  as  all  other  the  sacramentaries, 
 sneakinq  of  these  distinct  thinqs  indistincthi,  cause  confusion,  and  deceive  speaking  of 
 
 7  7  7  7  T  7  7  -  7  7  7         dUUnCt  UltJigS. 
 
 the  unlearned  readers-. . .  In  such  a  sense  and  meaning  the  place  commonly 
 alleged  out  of  St  Augustine,  as  also  many  other  the  like,  may  well  be  understanded, 
 without  prejudice  of  the  truth  of  Christ's  body  in  the  sacrament:  Ut  quid  paras 
 dentem  et  ventrem?  Crede,  et  manducasti^ :  "To  what  purpose  makest  thou 
 ready*  teeth  and  belly?  Believe,  and  thou  hast  eaten."  Now  these  defenders, 
 harping  only  upon  this  one  string  of  spiritual  eating,  and  shunning  the  faith  of 
 the  catholic  church  touching  the  true  j)resence  of  the  body,  and  violently  unresting 
 the  holy scripture  and  ancient  fathers  to  a  contrary  sense,  admitting  figures  for 
 truth,  tropes  for  the  letter,  shadoics  for  things,  play  us  many  a  false  lesson,  and 
 teach  horrible  lies,  to  the  utter  subversion  of  those  that  be  led  by  them. 
 
 Keal 
 Presence, 
 
 Addition. 
 
 M.  Hard, 
 fol.  339.  b. 
 [Detect.] 
 :m.  b. 
 [Detect.] 
 
 THE  BISHOP  OF  SARISBURT. 
 
 "  Here  is  no  mention,"  saith  M.  Harding,  "  of  real  presence ;"  and  thereupon 
 he  playeth  us  many  a  proper  lesson.  Xotwithstanding,  here  is  as  much  mention 
 made  of  real  presence  as  either  Chi-ist  or  his  apostles  ever  made,  or  in  the 
 primitive  catholic  church  of  God  was  ever  believed. 
 
 Addition.  M.  Harding :  "  St  Ambrose  saith,  '  Thou  which  receivest  the 
 
 flesh  of  Christ  art  made  partaker  in  that  food  of  his  divine  substance^.'  But, 
 if  it  were  bread  which  we  receive  at  Christ's  supper,  in  that  food  of  bread 
 we  should  not  be  made  partakers  of  the  divine  substance,  &c.  Chrysostom 
 saith:  Vasa  non  sunt  capaeia  illius  quern  in  se  habent,  non  sentiunt  ilium;  nos 
 vero  plane':  'The*  vessels  be  not  partakers  of  him,  nor  feel  him  whom  they 
 contain ;  but  we  do  truly,'  &c.  Leo  saith :  Ye  ought  so  to  communicate  of  the 
 holy  table  that  ye  doubt  nothing  at  all  of  Christ's  body  and  blood :  Hoc  enim 
 ore  sumitur,  quod  fide  creditur'-' :  'For  that  thing  is  taken  in  my''' mouth  which 
 is  believed  in  faith,'  &c.    These  are  such  testimonies  that  can  never  be  avoided 
 
 ['  One  is  sacramental,  Conf.] 
 
 [2  Here  Harding  goes  on  with  the  distinction  be- 
 tween sacramental  eating,  in  which  he  declares  that 
 all  receive  Christ's  body,  and  spiritual  eating,  of 
 which  the  chief  instrument  he  savs  is  faith.] 
 
 P  August.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  vi.  Tractat.  xxv.  12.  Tom.  III.  Pars  ii.  col.  489; 
 where  dentes.\ 
 
 \*  Makest  ready,  Conf.] 
 
 [*  Wresting  holy,  Conf. ;  Def.  1.570  repeats  the.] 
 [°  ...tu  qui  accipis  carnem,  divinae  ejus  substantive 
 
 in  illo  participaris  alimento —  Ambros.  Op.  Par. 
 1686-90.  De  Sacram.  Lib.  vi.  cap.  i.  4.  Tom.  II.  col. 
 381.] 
 
 ["  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad 
 Ephes.  cap.  i.  Horn.  iii.  Tom.  XI.  p.  22.] 
 They,  1570.J 
 
 ...sic  sacrae  mensae  communicare  debetis,  ut 
 nihil  prorsus  de  veritate  corporis  Christi  et  sanguinis 
 ambigatis.    Hoc  &c. — Leon.  Magni  Op.  Lut.  1623. 
 De  Jejun.  Sept.  Mens.  Serm.  vi.  2.  col.  248.] 
 j  By,  1570.] 
 
 I 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 467 
 
 by  any  answer."    The  answer.    Whether  these  testimonies  may  be  answered  or 
 
 no,  I  doubt  not  but  it  may  soon  appear.    But  first,  M.  Harding,  it  may  please  Prgggnce 
 
 you  to  remember,  that  the  author  that  beareth  the  name  of  Chrysostom  saith  •  ,  ■ 
 
 thus :  In  sacris  vasis  non  est  vei'um  corpus  Christi,  sed  mysterium  corporis  ejus  chrysost  in 
 continetur^^ :  "  The  very  body  of  Christ  is  not  in  the  holy  vessels;  but  the  sacra-  Ho'm."ii."'^' 
 ment  of  that  body  is  therein  contained."  Here  have  we  Chrysostom  against 
 Chrysostom :  the  one  saith,  "  Christ's  body  is  in  the  vessels ;"  the  other  saith, 
 "  Christ's  body  is  not  in  the  vessels."  And,  as  touching  the  mouth,  St  Augustine 
 saith:  "The  body  of  Christ  requireth  the  hunger  of  the  inward  man:"  "by  inward 
 drinking  I  am  blessed :"  "  this  bread  entereth  not  into  the  belly :"  "  to  believe  in 
 Christ,  that  is  to  eat  the  bread  of  life'^."  Thus  we  see  that  Christ's  body  is  in 
 the  vessels,  and  yet  not  in  the  vessels ;  in  the  mouth,  and  yet  not  in  the  mouth. 
 These  contradictions  may  easily  be  reconciled,  if  a  man  be  acquainted  with  the 
 phrases  of  the  ancient  writers.  For  further  resolution  whereof,  and  for  shortness 
 of  time,  I  will  refer  thee,  gentle  reader,  to  that  I  have  otherwhere  Avritten  touch- 
 ing the  same.  There  shalt  thou  find  that,  as  Chrysostom  saith  here,  "  Christ's  nefens. 
 body  is  in  the  vessels;"  even  so  Athanasius  saith,  "  Our  Lord  is  in  the  words  of  xiv. b'iv.T.'s. 
 the  scriptures^'';"  St  Augustine  saith,  "Holy  men  receive  Christ  in  their  hands 
 and  in  their  "forehead'^;"  St  Chrysostom  saith,  "The  priest  beareth  the  Holy 
 Ghost  1^;"  St  Augustine  saith,  "  The  people  is  laid  upon  the  communion-table: 
 the  people  is  in  the  cup^^;"  St  Gregory  saith,  "Abel  by  signification  bare  Christ 
 in  his  hands  These  and  other  like  phrases  are  there  alleged.  Thus  is  Christ's 
 body  present,  not  really,  nor  in  substance,  but  only  in  mystery.  Thus  Chry- 
 sostom saith,  "  Christ's  body  is  in  the  communion-vessels ;"  thus  Leo  saith,  "  The 
 same  body  is  in  the  mouth  of  the  faithful."  Now,  if  M.  Harding  will  gather  of 
 Chrysostom  that  Christ's  body  is  really  present  in  the  vessels,  or  of  Leo  that 
 the  same  body  is  really  present  in  the  mouth ;  then  must  he  likewise  gather  of 
 these  other  fathers  that  God  is  really  present  in  the  words  of  the  scripture ; 
 that  Christ  is  really  pi-esent  in  our  foreheads ;  that  the  Holy  Ghost  is  really 
 present  in  the  bason ;  that  the  people  is  really  laid  upon  the  holy  table,  or 
 really  present  in  the  cup ;  and  that  Abel  bare  Christ  really  in  his  hands.  Such 
 and  other  like  absurdities,  M.  Harding,  must  needs  follow  of  your  doctrine. 
 But  Gregorius  Nyssenus  saith :  Abusive  aliquid  in  aliquo  loco  esse  dicimus,  propter  oregor.Nyss. 
 operationem  ejus  qme  ihi  est ; . . .  cum  enim  dicere  deberemus,  Ihi  operatur,  dicimus,  dp.  x!!"" 
 Ibi  est^''' :  "We  say  that  a  thing  is  in  some  place  by  an  abuse  of  speech,  in  respect 
 of  the  effect  of  some  thing  that  there  is  wrought.  For,  whereas  we  should  say, 
 '  There  it  worketh,'  we  say,  *  There  it  is',"  Thus  we  say  the  moon  is  in  the  head 
 or  in  the  leg ;  and  our  words  are  true ;  and  yet  indeed  substantially  and  really 
 the  moon  is  neither  in  the  one  part  nor  in  the  other.  And  this  is  it  that  Chry- 
 sostom saith :  The  very  body  of  Christ  is  not  in  the  communion-vessels ;  but 
 the  sacrament  thereof  is  there  contained. 
 
 But  St  Ambrose  saith :  "  In  receiving  the  sacrament  we  are  made  partakers 
 of  the  divine  substance."    "  This,"  say  you,  "  could  not  be,  if  there  remained 
 bread  in  the  sacrament."    And  why  so,  M.  Harding?    Are  not  we  partakers  of 
 the  same  divine  substance  in  the  sacrament  of  baptism  ?  St  Augustine  saith  :  "  By  August,  do 
 baptism  we  are  incorporate  into  Christ,  and  are  made  one  body  with  his  body^o."  ^''p"*- 
 
 ["  ...in  quibus  non  &c. — Chrysost.  Op.  Op.  Im- 
 perf.  in  Matt.  Horn.  xi.  ex  cap.  v.  Tom.  VI.  p.  Ixiii  ] 
 
 ['^  ...intus  bibendo  felix  sum...Panis  quippe  iste 
 interioris  hominis  quaerit  esuriem... Credere  enim  in 
 eum,  hoc  est  manducare  panem  vivum.. — August.  Op. 
 In  Johan.  Evang.  cap.  vi.  Tractat.  xxv.  17 ;  xxvi.  1. 
 Tom.  III.  Pars  ii.  cols.  493,  4.  Conf.  De  Verb. 
 Evang.  Luc.  vii.  Serm.  Ixxxiv.  3.  Tom.  V.  Append, 
 col.  152.] 
 
 ['3  "E<rTi  yap  €1/  Tols  Toil'  ypaejiuiv  f)i\fiauLV  o 
 Ku/3ios.— Athanas.  Op.  Par.  1698.  Ad  Marcell.  Epist. 
 Tom.  I.  Pars  ti.  p.  1002.] 
 
 ['■*  Foreheads,  1570.] 
 
 ["  Sancti... Christum  accipiunt  in  manu  et  in 
 fronte — August.  Op.  In  B.  Johan.  Apoc.  Expos. 
 
 j  Horn.  xi.  Tom.  III.  Append,  col.  172.  This  exposi- 
 i  tion  is  spurious.] 
 
 "E(7Ti)/f€  yap  6  icpev^,  uv  Trvp  KUTatpeptov, 
 dWd  TO  llvev/ia  tu  ayiov. — Chrysost.  Op.  De  Sa- 
 cerdot.  Lib.  m.  Tom.  I.  p.  383.] 
 
 ["  August.  Op.  Serm.  ccxxix.  Tom.  V.  col.  97G. 
 See  Vol.  I.  page  408,  note  1.] 
 
 ...hunc  Abel  significando  in  manibus  tenuit  
 
 Gregor.  Magni  Papai  I.  Op.  Par.  1705.  In  B.  Job. 
 Lib.  XXIX.  cap.  xxxviii.  G9.  Tom.  I.  col.  948.] 
 
 Gregor.  Nyss.  Op.  Par.  1G38.  De  Anim.  Serm. 
 Tom.  II.  p.  111.] 
 
 l^"  August,  in  Corp.  Jur.  Canon.  Lugd.  1024. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 :  iv.  can.  143.  col.  2030.  See  Vol,  I,  page  141,  note  7.] 
 
 30-2 
 
468 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Real 
 Presence. 
 
 Ambros.  de 
 his  qui  init. 
 cap.  ii. 
 
 ChiTTSOSt.  ill 
 JlatU  Horn. 
 83. 
 
 Tertull. 
 contr.  Marc. 
 Irib.  iv. 
 
 Leo  saith :  Corpus  regenerati  Jit  caro  cruciJixP  :  "  The  body  of  him  that  is 
 new-born  in  baptism  is  made  the  flesh  of  Christ  crucified ;"  that  is  to  say, 
 flesh  of  his  flesh,  and  bone  of  his  bone.  And  what  greater  participation  of 
 the  divine  substance  can  you  desire?  Yet,  nevertheless,  the  very  substance 
 of  water  remainetli  still.  Even  so,  notwithstanding  Ave  be  made  partakers  of 
 the  divine  substance  of  Christ  in  the  receiving  of  the  holy  mysteries,  yet  the 
 substance  of  bread  therein  remaineth  stUl.  And,  forasmuch  as  ye  would  prove 
 by  these  words  of  St  Ambrose  that  "  Christ  is  present  in  the  sacrament ;"  the 
 same  St  Ambrose  also  saith  that  "  Christ  is  likewise  present  in  the  water  of 
 baptism."  Thus  he  saith:  Crede. . .  Divinitatis  illic  esse  prcesentiam.  Operatiomm 
 credis?  non  credis  prcesentiam?  Unde  sequeretur  operatio,  nisi  prcecederet  ante 
 prcesentia,  Crede. .  . .  adesse  Dominum  Jesum  invocatum  precibus  sacerdotum. 
 
 . . .  Ait,  tibi  fuerint  duo  vel  tres,  ibi  et  ego  sum.  Quanto  magis,  ubi  est  ecclesia, 
 ubi  mysteria  sua  su7it,  ibi  dignatur  suam  impartire  prcesentiam^ !  "  Believe  thou 
 that  there  (in  the  sacrament^  of  baptism)  is  the  presence  of  the  Godhead. 
 Believest  thou  the  m  orking  ?  and  believest  thou  not  the  presence  ?  How  could 
 the  working  foUow,  unless  the  presence  went  before  ?"  "  Believe  thou  that  our 
 Lord  Jesus  is  present  (at  the  baptism),  being  called  upon  by  the  pi'ayers  of  the 
 priests.  Christ  saith,  '  Where  as  be  two  or  three,  there  am  \  '  How  much  more 
 will  he  vouchsafe  to  oflTer  his  presence  where  as  his  church  is,  and  where  as  are 
 the  mysteries  (of  his  baptism)  I"  Now,  M.  Harding,  as  Christ  is  present  in  the 
 one  sacrament,  even  so,  and  none  otherwise,  is  he  present  in  the  other. 
 
 But  Leo  saith :  "  The  same  thing  is  received  by  the  mouth  that  is  believed 
 by  our  faith  These  words,  as  Leo  meant  them,  are  very  true ;  but  as  you 
 woiUd  handle  them  by  your  constructions,  they  are  most  untrue.  Leo  in  that 
 place  disputeth  against  the  heretic  Eutyches,  whose  error  was  this,  that 
 Christ's  body  after  his  ascension  was  wholly  changed  into  his  Godhead,  and  that 
 therefore  now  he  hath  no  body  at  aU.  Against  him  Leo  reasoneth  thus :  The 
 very  sacrament  of  Christ's  body,  which  thou  receivest  with  thy  mouth,  is  sufficient 
 to  reprove  thee.  For  if  Christ,  being  now  in  heaven,  have  no  body  at  all,  how 
 can  this  be  a  sacrament  of  his  body  ?  Li  like  sort  Chrysostom  disputeth 
 against  certain  other  heretics,  that  said  Christ  died  not  upon  the  cross. 
 Nam  quando  dicunt,  4  c.-  "When  they  say,  'How  may  it  appear  that  Christ  was 
 crucified?'  besides  many  other  arguments,  we  bring  forth  the  mysteries,  and  stop 
 their  mouths.  For,  if  Christ  died  not,  whose  figure,  whose  sign  or  remembrance 
 is  this  sacrifice?"  Cujus  si/mbolum  ac  signum  est  hoc  sacrijicium^  ?  As  if  he  would 
 reason  thus :  The  sacrament  is  a  remembrance  of  Christ's  death.  Therefore 
 it  is  evident  that  Christ  hath  died. 
 
 Likewise  Tertullian  reasoneth  against  the  heretic  Marcion,  that  said,  "  Christ 
 had  never  any  body  at  all,  but  only  a  vain  shew  or  a  likeliness  of  a  body  :" 
 "  Christ,"  saith  he,  "  said  thus,  '  This  is  my  body that  is  to  say,  this  is  a  figure 
 of  my  body.  It  could  not  be  a  figure,  unless  Christ  indeed  had  a  body :  for 
 a  vain  shew  or  a  likeliness  can  bear  no  figure^."  Thus  reasoneth  Tertullian : 
 Christus  acceptum  panem  et  distributum  cliscipulis,  corpus  suum  ilium  fecit,  Hoc 
 est  corpus  meum,  dicendo,  id  est,  figura  corporis  mei ;  figura  autem  non  fuisset, 
 nisi  veritatis  esset  corpus.  Ceterum  vacua ...  quod  est  jihantasma  figuram  capere 
 non  posset^. 
 
 Even  so  saith  Leo  unto  Eutyches :  Thou  sayest  that  Christ  hath  no  body ; 
 but  the  very  sacrament  that  thou  receivest  reprovetli  thee.  "  For  the  thing  that 
 thy  mouth  receiveth  is  the  same  that  thou  believest  by  thy  faith ;"  that  is  to  say, 
 it  is  a  sacrament  of  that  thing  that  thou  believest  by  thy  faith.    W^e  believe 
 
 ['  Leon.  Magni  Op.  Lut.  1G2.3.  De  Pass.  Dom. 
 Serm.  xiv.  5.  col.  17G;  where ^a<  euro.] 
 
 [2  Ambros.  Op.  Par.  168G-U0.  Lib.  de  Myst.  cap. 
 iii.  8.  Tom.  II.  col.  327  ;  where  illic  adesse.] 
 [3  Id.  ibid.  cap.  v.  27.  col.  332.J 
 Sacraments,  1570,  1009.] 
 See  before,  page  466,  note  9.] 
 ["  "Otov  yap  Xeyuxri,  irudev  6f]\ov  uti  eruSr;  6 
 X/aKTTOs;  /uera  tOiv  aWuiv,  Kai  diro  tuv  fivixTtipituv 
 
 avToiis  eTriarTOfii^oneV  ei  yap  ;ut)  dirtdavev  6  Iij- 
 crovSf  TLvo^  crvfx^oXa  Ttt  xeXou/iefa  ; — Chrysost.  Op. 
 Par.  1718-38.  In  Matt.  Horn.  Ixxxii.  Tom.  VII.  p. 
 783.] 
 
 [7  TertuU.  Op.  Lut.  1641.  Adv.  Marcion.  Lib. 
 17.  40.  p.  571.    See  Vol.  I.  page  258,  note  5.] 
 
 ["  The  Latin  of  this  quotation  does  not  appear 
 in  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 4G9 
 
 that  Christ  was  born  in  the  very  substance  of  our  body,  that  he  died,  that  he  was 
 
 buried,  that  he  rose  again,  that  he  ascended  into  heaven  in  the  same  body,  and 
 
 that  he  "  sitteth  at  the  right  hand  of  God  the  Father."    The  sacrament  of  that 
 
 body  is  it  that  we  receive  with  our  mouths.    So  saith  Gelasius  :  Hoc  nobis  in  ipso  Geias.  contr. 
 
 ...Domino  senfiendum  [esf],  quod  in  ejus  imagine  projitemur'^ :  "We  must  think 
 
 the  same  of  Christ  our  Lord  that  we  profess  in  (the  sacrament,  which  is)  his 
 
 image."    "  We  must  think  the  same,"  he  saith ;  and  yet,  if  we  go  precisely  to 
 
 the  matter,  we  may  in  no  wise  "think  the  same."   So  saith  St  Augustine  :  [/Igj/o]  August,  in 
 
 corpus  tangit,  et  cor  abluit^^ :  "The  water  (of  baptism)  toucheth  the  body,  and  so.'"'"' 
 
 washeth  the  heart."    Yet  is  it  not  the  water  indeed  that  washeth  the  heart. 
 
 The  water  is  a  sacrament  of  God's  grace ;  and  that  is  it  that  washeth  the  heart. 
 
 So  saith  Leo  in  another  place,  speaking  likewise  of  the  sacrament :  Trans- 
 
 imus  in  quod  sumimus^^ :  "We  are  changed  into  the  same  thing  that  we  receive." 
 
 Yet,  I  trow,  M.  Harding,  you  will  not  say  we  are  changed  into  the  sacrament ; 
 
 but  we  are  changed  into  Christ's  body,  that  is  represented  by  the  sacrament. 
 
 This  answer  is  plain,  and  agreeable  to  the  articles  of  our  faith  and  to  the 
 general  doctrine  of  the  catholic  fathers.    And  these  are  the  testimonies  which 
 M.  Harding  saith  "  can  never  be  avoided  by  any  answer  while  the  world  m.  Hard, 
 standeth."    ^  ^iVt'ct.?' 
 
 Farther  he  saith :  "  What  reason  or  scripture  have  ye,  that  a  piece  of  bread  4?^ 
 and  a  cup  of  wine  can  set  the  death  and  resurrection  of  Christ  as  it  were  before 
 your  eyes  ?"    "  Verily,  when  all  your  tale  is  told,  ye  seem  to  say  nothing  else 
 but  that  the  body  of  Christ  remaineth  in  heaven,  and  that  we  must  send  up  our 
 souls  thither  to  eat  it  there  by  a  certain  imagination,  which  ye  call  faith." 
 
 Here  ye  do  great  wrong,  M.  Harding,  to  call  the  faith  of  Christ  an  imagi- 
 nation, or,  as  I  trow  ye  mean,  a  fancy.  St  Paul  saith :  Fides  est  substantia  rerum 
 sperandarum :  "  Faith  is  (not  an  imagination,  but)  the  substance  and  ground  of 
 the  things  that  we  hope  for."  If  ye  travel  once  again  to  Rome,  being  thus  far 
 instructed  already,  ye  will  easily  learn  the  lesson  that  one  of  your  late  popes 
 there as  it  is  reported,  taught  his  cardinals:  0  quantum  nobis profuit  illafabida 
 de  Christo .' 
 
 That  we  ought  to  send  up  our  faith  into  heaven,  and  there  to  embrace  the 
 body  of  Christ,  it  is  St  Augustine's  doctrine ;  it  is  not  ours.  These  be  his  words  : 
 Dices,  Quomodo  tenebo  [Christum^  absentem  ?  Quomodo  in  caelum  manum  mittam,  August,  in 
 nt  ibi  sedentem  teneam  ?  Fidem  mitte,  et  tenuisti.  Parentes  tui  tenuerunt  came ;  so. 
 tu  tene  corde  :  "  Thou  wilt  say,  Hoav  shall  I  hold  Christ,  being  absent  ?  How 
 shall  I  reach  my  hand  into  heaven,  that  I  may  hold  him  sitting  there  ?  Send  up 
 thy  faith,  and  thou  boldest  him.  Thy  fathers  (the  Jews)  held  him  in  the  flesh : 
 hold  him  thou  in  thy  heart." 
 
 But,  forasmuch  as  M.  Harding  thought  it  sufficient  so  pleasantly  to  pass  over 
 this  matter  with  his  imaginations  and  fancies,  I  think  it  therefore  so  much  the  more 
 needful  to  shew  the  judgment  of  the  ancient  learned  fathers  in  this  behalf. 
 
 First,  therefore,  St  Augustine  saith  :  Rerum  absentium  prcesens  est  fides ;  et  August,  de 
 rerum  quce  foris  sunt  intus  est  fides;  et  rerum  qtice  non  videntur  I'idetur  fides^^ :  ^ii"'c]^p^\. 
 "  Of  things  that  be  absent  faith  is  present ;  of  things  that  be  without  faith  is 
 within  ;  and  of  things  that  be  not  seen  faith  is  seen."    Again  he  saith  :  Cum  . . .  Au^ist  in 
 non  obliviscimur  munus  Salvatoris,  nonne  nobis  quotidie  Christus  immolatur  ? . . 
 Ex  ipsis  reliquiis  cogitationis  [nostrce],  id  est,  ex  ipsa  memoria,  [Christus]  quo- 
 tidie nobis  sic  immolatur,  quasi  quotidie  nos  innovet^^ :  "  When  we  forget  not  the 
 gift  of  our  Saviour,  is  not  Christ  offered  unto  us  every  day  ?    Of  the  very  rem- 
 nants''' of  our  thoughts,  that  is  to  say,  of  our  very  memory,  Christ  is  so  daily 
 offered  unto  us,  as  though  he  renewed  us  every  day." 
 
 Gelas.  adr.  Eutych.  in  Mag.  Biblioth.  Vet. 
 Patr.  Col.  Agrip.  1618-22.  Tom.  V.  Pars  iii.  p.  671.] 
 
 ['»  August.  Op.  Par.  1C79-170O.  In  Johan.  Evang. 
 cap.  XV.  Tractat.  Ixx.x.  .3.  Tom.  III.  Pars  II.  col.  703 ; 
 ■where  tangat,  and  abluat.] 
 
 ["  ...lit  in  id  quod  sumimus  transeamus. — Leon. 
 Magni  Op.  De  Pa.ss.  Dom.  Serm.  xiv.  5.  col.  177.] 
 
 ['2  This  is  told  of  Leo.  X.  Conf.  Catalog.  Test. 
 Genev.  1G08.  Append,  col.  2103.] 
 
 ['^  August.  Op.  In  Johan.  Evang.  cap.  xi.  Trac- 
 tat. 1.  4.  Tom.  III.  Pars  ii.  col.  630;  where  respon- 
 dent for  dices.] 
 
 ['^  That,  1507.] 
 
 ["  Id.  de  Trin.  Lib.  xiii.  cap.  i.  3.  Tom.  VIIL 
 col.  928.] 
 
 ["=  I<1.  in  Psalm.  Ixxv.  Enarr.  14.  Tom.  IV.  col. 
 801 ;  where  quotidie  nobis.] 
 ['^  Remanents,  15C7.J 
 
470 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 And,  the  more  lively  to  express  this  matter,  St  Hierome  saith :  Tibi  convivium 
 Christus  est;  cogitatio  Christus  est;  cjaudium  Christus  est;  desiderium  Christus  est; 
 lectio  Christus  est ;  quies  ClwiMus  est  ^ :  "  Christ  is  thy  banquet ;  Christ  is  thy 
 thought ;  Christ  is  thy  joy  ;  Christ  is  thy  desire ;  Christ  is  thy  reading  ;  Christ  is 
 thy  rest."  Likewise  St  Ambrose :  In  animis  vestris  qxiotidie  pro  redemptione  cor- 
 poris Christus  offertur- :  "  In  yom-  minds  Christ  is  dail}'  offered  for  the  redemption 
 of  the  body." 
 
 And,  to  pass  over  others,  for  that  it  pleaseth  M.  Harding  to  make  himself 
 such  mirth  with  imaginations,  Eutliymius,  a  Greek  author,  writing  purposel}''  of 
 this  matter,  saith  thus :  Non  oportet  simpliciter  ea  intueri,  sed  aliud  quiddam 
 imaginari,  et  interioribus  oculis  ea  perspicere,  tanquam  mystcria^ :  "  We  may  not 
 look  barely  upon  these  things  (that  is,  upon  the  bread  and  wine),  but  must 
 thereof  imagine  some  other  matter,  and  behold  the  same  with  our  inward 
 spiritual  eyes,  as  it  is  meet  to  behold  mysteries."  This  spiritual  imagination,  this 
 having,  this  holding,  this  enjoying  of  Christ,  it  liketh  well  M.  Harding  in  his 
 pleasance  to  scorn  as  a  fantasy.  But  St  Augustine  saith'* :  Magis  sunt  ilia  quce 
 intelligimus  quam  ista  quce  cernimus^:  "The  things  that  we  understand  (or  imagine 
 by  faith)  are  more  certain  than  the  things  that  we  see  with  our  eyes." 
 
 Neither  may  you  think,  M.  Harding,  that,  these  things  being  granted,  the 
 ministration  of  the  holy  supper  would  be  superfluous.  For  these  two  kinds  of 
 eating  must  evermore  necessarily  be  joined  together.  And  whosoever  cometh  to 
 the  holy  table,  and  advanceth''  not  his  mind  unto  heaven,  there  to  feed  upon 
 Christ's  body  at  the  right  hand  of  God,  he  knoweth  not  the  meaning  of  these 
 mj-steries,  but  is  void  of  understanding  as  the  horse  or  the  mule,  and  receiveth 
 only  the  bare  sacraments  to  his  condemnation.  Therefore  the  mystical  supper  of 
 Christ,  notwithstanding  this  doctrine,  is  not  superfluous ;  but  your  transubstantia- 
 tion,  your  real  presence,  and  a  great  part  of  this  your  idle  talk,  is  most  vain  and 
 most  superfluous. 
 
 But  ye  say,  "  How  can  bread  and  wine  bring  us  to  the  hope  of  resurrection  or 
 of  everlasting  life  ?"  And  why  may  not  a  man  in  like  manner  demand  of  you. 
 How  can  a  few  drops  of  cold  water  bring  us  to  the  hope  of  resurrection  ?  If 
 water  may  do  it,  why  may  not  bread  and  wine  likewise  do  it  ? 
 
 Touching  the  water,  St  Basil  saith :  Baptismus  est  potentia  [Z)tj]  ad  resur- 
 rectionem:  "Baptism  is  the  power  of  God  to  resurrection."  Again  he  saith: 
 Resurrectionis  gratiam  in  die  resurrectionis  recipiamus' :  "  Upon  the  day  of  resur- 
 rection let  us  receive  (baptism,  which  is)  the  grace  of  resurrection."  St  Hierome 
 saith :  Non  solum  propter  remissionem  peccatorum  baptizamur,  sed  etiam  propter 
 resurrectionem  carnis  nostrce^:  "  We  are  baptized  not  only  for  remission  of  sins, 
 but  also  for  the  resurrection  of  our  flesh."  And  therefore  the  Greeks  call  bap- 
 •  tism  dcpdapa-las  eVSu^xa",  that  is,  "the  weed  of  immortality." 
 
 Here,  M.  Harding,  it  were  some  point  of  skill  to  shew  us  how  so  great  power 
 may  be  in  so  little  water.  Howbeit  it  is  not  the  water  indeed  that  worketh  the 
 force  of  resurrection,  but  the  blood  of  Christ,  that  is  signified  by  the  water.  And 
 therefore  St  Ambrose  saith:  Baptismus ...  resurrectionis  pignus  et  imago  est^^ : 
 "  Baptism  is  the  pledge  and  image  of  resurrection."  Likewise  Ignatius :  Cre- 
 dentes  in  mortem  ejus,  per  baptisma  participes  resurrectionis  ejus  efficimur^^ :  "  Be- 
 
 [•  Hieron.  Op.  Par.  1693-1706.  De  Sept.  Ord. 
 Ecdes.  Grad.  Sept.  Tom.  V.  col.  108;  where  grau- 
 dium.  Christus  est;  cogitatio  Christus  est.  This  tract 
 is  spurious.] 
 
 ...quarum  mentes  altaria...dixerim,  in  quibus 
 quotidie  &c.  immolatur.  —  Ambros.  Op.  Par.  1686- 
 90.  De  Virg.  Lib.  ii.  cap.  ii.  18.  Tom.  II.  col.  166.] 
 
 [■*  Euthym.  Zigab.  Comm.  in  Quat.  Evang.  Lips. 
 1792.  Joha'n.  cap.  vi.  v.  63.  Tom.  III.  p.  2.57.] 
 
 [■*  And  lest  IM.  Harding  should  say,  This  imagi- 
 nation is  vain  and  fantastical  as  is  the  greatest  part 
 of  his  religion,  St  Augustine  saith,  1567,  omitting 
 the  words  after  mysteries.] 
 
 August.  Op.  Par.  1679-1700.  Ad  Nebrid. 
 Epist.  iv.  2.  Tom.  II.  col.  6;  where  essent  ilia.] 
 
 ["  Avaunceth,  1567,  1570.] 
 
 [7  Basil.  Op.  Par.  1721-30.  In  Sanct.  Bapt.  Horn, 
 xiii.  1.  Tom.  II.  p.  114.] 
 
 ["  Hieron.  Op.  Comm.  in  Epist.  i.  ad  Cor.  cap. 
 XV.  Tom.  V.  col.  1008;  where  baptizantur  sed  et 
 propter.] 
 
 The  marginal  reference  is  perhaps  an  error  : 
 the  editor  has  not  found  the  phrase  in  Dionysius. 
 But  it  is  used  by  Gregory  Nazianzene,  Op.  Par. 
 1778-1840.  De  Bapt.  Orat.  xl.  Tom.  I.  p.  638.  Conf. 
 Dion.  Areop.  Op.  Antv.  1630.  Eccles.  Hierarch.  cap. 
 ii.  Tom.  I.  pp.  250,  &c.] 
 
 Baptisma  &c.  est,  et  imago. — Ambros.  Op. 
 Comm.  in  Epist.  ad  Rom.  cap.  vi  v.  4.  Tom.  II. 
 Append,  col.  59.] 
 
 ["  Ignat.  Interp.  Epist.  ad  Trail,  cap.  ii.  in  Co- 
 teler.  Patr.  Apost.  Amst.  1724.  Vol.  It.  pp.  60,  1.] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 471 
 
 lieving  in  the  death  of  Christ,  by  baptism  we  are  made  partakers  of  his  resur- 
 rection." The  nice  we  say  of  the  holy  supper.  Neither  is  M.  Harding  able  to  shew 
 us  any  sufficient  cause  to  the  contrary,  but  wine  or  bread  may  have  this  power  as 
 well  as  water.    Of  this  whole  matter  we  shall  speak  hereafter  more  at  large. 
 
 But  if  bread  and  wine,  as  M.  Harding  saith,  have  no  power  to  work  resur- 
 rection, what  power  then  can  his  accidents  and  empty  forms  have  to  work  the 
 same  ?  For,  as  touching  the  body  of  Christ  itself,  his  own  doctors  could  have 
 told  him  that  it  entereth  not  into  our  bodies.  For  thus  it  is  noted  and  published 
 for  sound  and  certain  doctrine  upon  the  decrees :  Certum  est  quod,  quam  cito  De  consecr. 
 species  terentur^^  dentibus,  tarn  cito  in  ccelum  rapitur  corpus  Christi^^ :  "  It  is  cer-  xrii).  orad. 
 tain  and  out  of  doubt  that,  as  soon  as  the  accidents  or  forms  are  touched  with 
 the  teeth,  straightway  the  body  of  Christ  is  taken  up  into  heaven." 
 
 Hereof  we  may  reason  thus  :  Christ's  body  is  suddenly  taken  up  into  heaven, 
 and  is  not  received  into  our  bodies ;  and  that,  as  it  is  noted  here,  is  true  and 
 certain.  The  bread  and  wine,  by  M.  Harding's  doctrine,  are  utterly  consumed, 
 no  part  of  the  substance  thereof  remaining  :  there  is  nothing  left  there  but  forms 
 and  accidents.  Hereof  it  must  needs  follow,  by  this  doctrine,  that  the  same  bare 
 forms  and  accidents,  being  received  into  our  bodies'^,  have  power  to  work  our 
 resurrection.  But  it  is  well  known  and  confessed  in  all  schools,  that  the  sub- 
 stance is  better  and  worthier  than  is  the  accident.  Therefore  we  may  conclude 
 thus^^:  The  accident  of  bread may  do  it;  ergo,  the  substance  of  bread  may 
 much  more  do  it. 
 
 For  the  rest,  M.  Harding  saith :  The  substance  of  the  bread  is  quite  re- 
 moved ;  the  roundness  and  whiteness  are  the  sacrament ;  "  the  thing  thereof  is  of 
 two  sorts ;  the  one  contained  and  signified,  the  other  signified  and  not  contained." 
 These  mystical  fancies  may  lie  still,  until  M.  Harding,  by  some  authority  other 
 than  his  own,  have  proved  them  better.  True  it  is  that  M.  Harding  saith. 
 Between  the  sacrament  and  the  thing  itself,  that  is  to  say,  between  the  sacrament 
 and  the  body  of  Christ  represented  by  the  sacrament,  there  is  great  difference. 
 For  indeed  and  verily  and  in  precise  manner  of  speech  neither  is  Christ's  body 
 the  sacrament,  nor  is  the  sacrament  Christ's  body. 
 
 St  Augustine  saith,  as  it  is  alleged  before :  Nisi  sacramenta  similitudineni  August. 
 quandam  earum  rerum,  quarum  sacramenta  sunt,  haherent,  omnino  sacramenta  non  Bol'ifac. 
 essent.  Ex  hac  autern  similitudine  jylerutnque  rerum  ipsarum  nomina  accipiunt. 
 Itaque  secundum  quendam  modum  sacramentum  corporis  Christi  corpus  Christi  est^^ : 
 "  Unless  sacraments  had  a  certain  likeness  of  the  things  whereof  they  be  sacra- 
 ments, without  question  they  were  no  sacraments.  And  in  consideration  of  this 
 likeness  oftentimes  they  bear  the  names  of  the  things  themselves.  Therefore 
 after  a  certain  manner  of  speech  (and  not  otherwise)  the  sacrament  of  the  body 
 of  Christ  is  Christ's  body." 
 
 Hereof  I  have  written  more  at  large,  as  occasion  was  offered,  in  my  former  Art.  xxi. 
 Reply  to  M.  Harding'^.    St  Ambrose,  noting  this  difference,  saith  thus:  No7i  iste  DeConsecr. 
 panis, . . .  qui  vadit  in  ventrem;  sed  .  .  .  jjanis  vita;  ceternce,  qui  animce  nostrce  sub-^ontte. 
 stantiam  ftdcif^^ :  "Not  this  bread  (of  the  sacrament)  that  passeth  into  the  belly, 
 but  (the  body  of  Christ  itself,  which  is)  the  bread  of  everlasting  life,  which  re- 
 lieveth  the  substance  of  our  soul,"  and  is  signified  by  the  sacrament.  Rabanus 
 Maurus  saith  :   Aliud  est  sacramentum,  aliud  vis  sacramenti. . .  .  Sacramentum . . .  Raban.  Lib. 
 in  corporis  alimentum  redigitur :  virtute  , . .  sacramenti  ceterme  vitee  dignitas  adipis- 
 citur^^ :  "  The  sacrament  is  one  thing :  the  power  of  the  sacrament  is  another 
 
 [1'  For  touching,  15G7.] 
 
 ['^  Teruntur,  15G7,  1570,  1G09.] 
 
 ['*  Corp.  Jur.  Canon.  Lugd.  1624.  Decret.  Gra- 
 tian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  Gloss, 
 in  can.  23.  col.  1922 ;  where  quod  species  quam  cito 
 dentibus  teruntur.] 
 
 1667  husi  not  these  five  words.] 
 
 ['»  1.5G7  omits  thus.] 
 
 f The  last  two  words  do  not  appear  in  1567.] 
 ['«  August.  Op.  Ad  Bonifac.  Epist.  xcviii.  9. 
 
 Tom.  II.  col.  267.  See  Vol.  I.  pages  502,  3,  notes 
 10,  11.] 
 
 ['3  See  Vol.  II.  pages  758  &c.] 
 
 1^°  Ambros.  in  Corp.  Jur.  Canon.  Decret.  Gra- 
 tian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  can.  56. 
 col.  1942;  where  in  corpus.  Conf.  Op.  De  Sacrum. 
 Lib.  V.  cap.  iv.  Tom.  II.  col.  378.] 
 
 [«'  Raban.  Maur.  Op.  Col.  Agrip.  1G2G-7.  De 
 Inst.  Cleric.  Lib.  i.  cap.  xxxi.  Tom.  VI.  p.  11 ;  where 
 Virtus  for  vis,  and  in  alimentum  corporis.] 
 
472 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Differ- 
 ence 
 between, 
 &c. 
 
 thing.  The  sacrament  is  changed  into  the  food  or  nourishment  of  the  body :  by 
 the  virtue  of  the  sacrament  is  gotten  the  dignity  of  everlasting  hfe." 
 
 Likewise  St  Chrysostom  :  In  sacris  vasis  non  ipsum  corpus  Christi,  seel  mys- 
 ter'mm  corporis  ejus  continettir  ^ :  "  In  the  holy  vessels  is  contained,  not  the  very 
 body  of  Christ  itself,  but  a  mystery  or  sacrament  of  his  body." 
 
 So  great  difference  there  is  between  the  sacrament  and  the  body  of  Christ. 
 The  sacrament  passeth  into  the  belly  :  Christ's  body  passeth  into  the  soul.  The 
 sacrament  is  upon  earth :  Christ's  body  is  in  heaven.  The  sacrament  is  cor- 
 ruptible :  Christ's  body  is  glorious.  The  sacrament  is  the  sign :  Christ's  body  is 
 the  thing  signified.  For  want  of  this  distinction  M.  Harding  wandereth  blindly 
 in  the  dark,  he  wotteth^  not  whither.  Therefore  St  Augustine  saith,  speaking 
 Dort^ctiri^t  P^'"P^^^b'  hcrcof :  Ea  demum  est  miserahilis  anima;  servitus,  signa  pro  rehus  ac- 
 L\b.  ill.  cap.'  cipere^ :  "  This  is  a'*  miserable  bondage  of  the  soul,  to  take  the  signs  instead  of 
 the  things  that  be  signified." 
 
 Whether  and  in  what  sense  the  wicked  may  be  said  to  eat  the  body  of  Christ, 
 it  shall  be  discussed  hereafter  more  at  large. 
 
 As  for  M.  Harding's  ordinary  conclusion  of  wresting  the  scriptures  and  holy 
 fathers  ;  of  playing  false  lessons  ;  of  teaching  (as  he  saith)  "  horrible  lies ;"  and  of 
 subverting  the  people,  with  all  other  the  like  furniture,  we  will  leave  it  freely  and 
 wholly  unto  the  author. 
 
 The  Apology,  Chap.  xii.  Division  2. 
 
 To  tliis  banquet  we  think  the  people  of  God  ought  to  be  earnestly 
 bidden,  that  they  may  all  communicate  among  themselves,  and  openly 
 declare  and  testify  both  the  godly  society  which  is  among  them,  and  also 
 the  hope  which  they  have  in  Christ  Jesus  ^.  For  this  cause,  if  there  had 
 been  any  which  would  be  but  a  looker  on,  and  abstain  from  the  holy 
 communion,  him  did  the  old  fathers  and  bishops  of  Eome  in  the  primi- 
 tive church,  before  private  mass  came  up,  excommunicate  as  a  wicked 
 person  and  as  a  pagan.  Neither  was  there  any  Christian  at  that  time 
 which  did  communicate  alone  Avhiles  other  looked  on.  For  so  did  Calixtus 
 in  times  past  decree  that,  "  after  the  consecration  Avas  finished,  all  should 
 communicate,  except  they  had  rather  stand  without  the  church-doors. 
 For^  thus,"  saith  he,  "did  the  apostles  appoint,  and  the  same  the  holy 
 church  of  Eome  keepeth  stilF." 
 
 M.  HARDING. 
 
 The  best  hanquet  he  (light  as  it  ougJit  to  he ;  let  the  hest  dish  he  made  ready  in 
 
 Dish,    due  sort,  ivhich  is  the  very  hody  of  our  Saviour  Christ ;  let  the  guests  he  told  what  is 
 
 '  V        set  hefore  them  at  that  holy  table ;  let  them  he  taught  to  heliei-e  rightly,  to  jwove  and 
 
 prepare  themselves  as  behoveth :  then  we  thinJc  it  most  convenient  the  people  of  God 
 to  be*  hidden  thereto;  not  thereby  to  communicate  amongst^  themselves  only,  hut  also 
 and  rather  to  communicate  ivith  God,  to  he  incorporate  in  Christ,  and  to  he  made 
 partalccrs  of  all  the  benefits  of  God,  procured  to  man  by  the  death  of  his  Son, 
 suffered  in  that  hody  lohich  at  this  high  feast  they  eat.  This  banquet  Dcvovt  lookers  on 
 being  thus  set  forth,  if  some  devout  persons  thinh  themselves  for  good  %m,Hmicatc. 
 causes  unworthy  to  assay  thereof,  and  to  receive  that  heavenly  food 
 sacramentally,  finding  themselves  not  so  well  prepared  as  St  Paul  requireth  in  that 
 
 [1  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  xi.  ex  cap.  v.  Tom.  VI.  p.  Ixiii.  See 
 before,  page  467,  note  11.] 
 
 [2  Knovveth,  15G7.] 
 
 [3  August.  Op.  Par.  1G79-1700.  Dc  Doctr.  Christ 
 Lib.  III.  cap.  V.  9.  Tom.  III.  Pars  i.  col.  47 .J 
 ["  This  a,  IGll.] 
 
 ^  Jesu,  Conf.  and  Def.  15C7,  1570.] 
 
 Because,  Conf.] 
 [7  Anaclet.  Epist.  i.  in  Corp.  Jur.  Canon.  Lugd, 
 1624.  Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr. 
 Dist.  ii.  can.  10.  col.  1917.  Conf.  Crabb.  Concil.  Col. 
 Agrip.  1551.  Tom.  I.  p.  6G.  See  Vol.  I.  page  175, 
 note  15.] 
 
 [8  God  be,  Conf.  and  Def.  15G7.] 
 
 Among,  Conf.  and  Def.  15G7,  1570,  1C09.J 
 
OF  THE  CHURCH  OF  ENGLAND, 
 
 473 
 
 behalf,  yet  for  love  of  it  desire  to  he  present  and  behold  that  table,  and  spiritually  to  "^^[^^^^ 
 taste  of  that  healthful  dish  by  faith,  charity,  prayer,  and  fervent  devotion,  wherein  j);^)^ 
 
 they  do  not  wholly  abstain  from  the  holy  communion;  such  "^are  not  to  be  condemned  v  • 
 
 as  idle  lookers  on,  {for  so  ye  malce  them,)  nor  to  be  driven  out  of  the  church.  p,Vr"he  ci- 
 Neitlier  did  ever  the  old  fathers  and  bishops  of  Rome  in  the  primitive  church  {say  [.^/^'ig^ng"' 
 what  ye  will,  defenders,)  excommunicate  them,  much  less  did  they  repute  them  for  them. 
 ^wicJced  persons  and  pagans.    And  '^not  seldom  the  priest  at  the  mass  ("''"c/i /or  J^,un^t['^'[jl^ 
 this  respect  with  unreasonable  novelty  ye  term  private),  where^^  none  other  were 
 posed  to  receive  with  him  sacramentally,  but  spiritually  only,  hath  received  alone  the  impiuientes 
 holy  things  which  he  liatli  offered.  aa  Ephes. 
 
 caiixtua  aiteued         Neither  the  decree  of  Anacletus,  which  ye,  being  deceived  by  Gratian,  c  um'ru'th, 
 'rh/'!le%fJ"'s  re-  '^uutruly  father  upon  Calixtus,  requireth  that  ^all  the  j)^ople  presewi  ™ou^hed. 
 Va\ZikTih,'ii  "'^  should  communicate  with  the  priest  at  the  mass :  which  thing  ye  should  fn^wVn  ^ 
 fheitUvesl''''''  objected  to  the  church,  seeing  that  it  is  not  observed  by  your  l^,^"^^^^: 
 
 The.  place  of  Ana-  own  ucw  Order  in  your  congregations.  Read  the  epistle  of  Anacletus  ^^^'^^^^^^^^ 
 cietus  discussed,  j-^.^^^  ivheuce  this  decree  is  taken,  and  yourselves  ivill  con  fess  the  same. 
 That  holy  father  and  martyr  prescribeth  the  order  ivhich  he  would  to  be  kept 
 when  bishops  or  priests  say  mass;  which  tvas,  that  it  be  done  in  places  conse- 
 crated to  God;  that  a  bishop  at  his  mass  have  witnesses  with  him  more  than  another 
 priest.  In  the  ^  solemn  feasts  he  requireth  seven.  Jive,  or  three  deacons,  likewise  sw6- 
 deacons,  and  other  ministers,  all  clothed  in  hallowed  vestiments  to  attend  upon  him, 
 to  stand  of^^  every  side  of  him  with  a  contrite  heart  and  humble  spirit,  looking 
 downward,  keeping  him  from  malicious  men,  giving  consent  to  his  sacrifice.  Thus 
 
 much  being  declared  in  that  epistle,  it  followeth  immediately :  Peracta 
 metd  of  receiving  autem  consecratione,  &c. :  "  And,  when  the  consecration  is  ended,  let 
 %'enhTAna-^  them  all  communicate  that  ivill  not  be  kept  vnthout  the  church-doors. 
 '^n\'ij\o%le''mMs-  For  SO  the  apostlcs  have  ordained,  and  the  holy  church  of  Rome  ob- 
 ^in's<Aannfeasu'^  servcth."    Who  sccth  7iot  this  request  of  receiving  the  communion  to  be 
 
 referred  ®  to  the  priests,  deacons,  sub-deacons  and  other  ministers,  in  •  untruth, 
 solemn  feasts,  serving  the  bishop  at  mass  ?    For  in  that  place  Anacletus  speaketh  m»mi^"u 
 never  a  word  expressly  of  the  lay-people.     Therefore  ye  deceive  the  unlearned  ^twe^.^ 
 reader  vnth  a  lie. .  .  . 
 
 See  Ihe  ninth  For  the  better  understanding  of  the^^  decree,  specially  whereas  Ana- 
 
 '^posHe's^"''        cletus  allegeth  the  ajwstles'  ordinance  for  the  same,  the  ninth  canon  of 
 
 the  apostles^^  is  to  be  considered;  in  which  they  require  ^ every  eccZe- ' untruih. 
 siastical  person  to  be  partaker  of  the  sacrifice  that  is  offered,  or  to  be  excluded  from  aposUes^*^ 
 the  communion,  unless  he  sheiojust  cause  for  the  contrary^''.    The  reason  whereof  in  written 'thus: 
 that  canon  expressed  is^^  this:  "Lest  the  clerks^^,  abstaining  from  the  communion,  ^!i"^"i,''^re- 
 should  be  occasion  of  offence  to  the  people,  and  thereby  raise  an  evil  suspicion  ''!"i"l"a,i" 
 against  him  that  sacrificed,  as  though  he  had  7iot  made  the  oblation  as  it  ought  f'jo^'^"- 
 to  he." 
 
 THE  BISHOP  OF  SAKISBURT, 
 
 "  Let  this  banquet  be  dight,"  saith  M,  Harding,  "  as  it  ought  to  be :  let  the 
 best  dish  21  be  made  ready."  Good  christian  reader,  the  best,  the  wholesomest, 
 the  most  pleasant,  and  most  comfortable  dish  at  this  table  is  the  death  of  Christ, 
 that  Lamb  of  God,  that  hath  taken  away  the  sins  of  the  world.  Thus  Christ 
 himself,  the  Master  of  this  feast,  hath  willed  us  to  dress  this  dinner :  "  Do  this," 
 saith  he,  "  in  remembrance  of  me."  Likewise  St  Paul :  "  As  often  as  ye  shall  eat  i  Cor.  xi. 
 of  this  bread,  and  drink  of  this  cup,  ye  shall  shew  forth  and  publish  the  Lord's 
 death  until  he  come," 
 
 This  banquet  therefore  is  not  the  outward  or  bare  sacrament,  but  Christ's 
 very  body  and  blood,  which  are  represented  unto  us  by  the  sacrament ;  and,  as 
 
 [">  When,  Conf.  and  Def.  15C7,  1570,  1009.] 
 ["  Chrysost.Op.Par.  1718-38.  In  Epist.  ad  Ephes. 
 cap.  i.  Horn.  iii.  Tom.  XI.  p.  2X] 
 
 ["  Thv,  ICU.l  ['3  On,  Conf.] 
 
 ['*  This,  Conf.] 
 
 This,  Conf.  and  Def.  1.5G7,  1570.] 
 
 ['6  Apostle,  1609, 1611.] 
 
 Can.  Apost.  9.  in  Concil.  Stud.  Labb.  et  Cos- 
 sart.  Lut.  Par.  1671-2.  Tom.  I.  col.  28.] 
 It,  Def.  1570.] 
 
 Lest  clerks,  Conf.  and  Def.  15C7.] 
 [™  Id.  ibid.] 
 
 [-■'  The  dish,  1009,  1611.] 
 
474 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 it  is  before  alleged  out  of  St  Ambrose,  "  It  is  not  the  bread  (of  the  sacrament), 
 that  passeth  into  the  belly,  but  the  bread  of  everlasting  hfe,  which  relieveth  the 
 substance  of  the  souP."  Therefore  St  Hierorae  saith :  Juduicas  fabulas  repel- 
 lamus,  et  aseendamus  cum  Domino  [/«]  coenaculum  maymim  stratum  atque  muti- 
 datum,  et  accipiamiis  ah  eo  sursum  callcem  iiovi  testamenti^ :  "Let  us  abandon 
 from  us  Jewish  fables,  and  let  us  ascend  up  with  our  Lord  into  heaven,  into  that 
 great  parlour  dressed  and  made  clean ;  and  there  above  let  us  receive  of  him  the 
 cup  of  the  new  testament."  In  this  sense  St  CAiDrian  saith  :  Vident  hcec  sacra- 
 menta  pauperes  spiritu,  et  hoc  una  contenti  ferculo  omnes  hujus  mundi  delicias 
 aspenmntur :  et,  possidentes  Christum,  aliguam  hujus  mundi  possidere  supellectiJem 
 dedignantur* :  "The  poor  in  spirit  see  these  sacraments,  and,  being  contented 
 with  this  only  dish,  they  despise  all  other  the  dainty  fares  of  the  world ;  and, 
 having  possession  of  Christ,  they  disdain  to  possess  any  worldly  substance."  In 
 like  sort,  speaking  of  the  birth  of  Christ,  he  saith  thus  :  Ea  . .  .  qiue  licita  s?inf  et 
 concessa  tangamus,  et  circa  incunabula  Salvatoris  prima  infantice  ejusfercida  degus- 
 temus^:  "Let  us  touch  those  things  that  be  lawful  for  us  to  touch;  and,  standing 
 about  the  cradle  of  oiu"  Saviour,  let  us  taste  of  the  first  dish  of  his  childhood." 
 Likewise  saith  St  Augustine  :  Ccectis  interius  panem  Christum  non  ridet.  Et  beatus 
 est  ?  Hoc  non  dicit,  nisi  pariter  ccecus' :  "  He  that  is  blind  in  his  heart  within  seeth 
 not  Christ,  that  is  our  bread.  And  is  he  blessed?  No  man  will  say  so^,  unless  it 
 be  one  as  blind  as  he." 
 
 But  what  manner  of  feast  is  it  that  ^M.  Harding  prepareth  for  the  people  ? 
 How  is  it  seasoned  ?  How  is  it  dressed  ?  First,  by  very  uncom'teous  and  uncivil 
 dealing,  he  withdraweth  the  one  half,  that  is,  the  cup  of  the  new  testament,  and 
 reserveth  it  severally  to  himself ;  and  yet  would  make  the  people  believe  they 
 have  the  whole.  And  thus  doth  he,  when  he  hath  greatest  company  to  sup  with 
 him,  and  when  his  feast  is  best  furnished.  Otherwise  he  suffereth  his  guests  to 
 stand  aloof,  and  he  consumeth  all  his  provision  himself  alone ;  neither  indeed 
 hath  he  any  thing  to  set  before  them,  saving  onl}-  a  cold  surcharge  of  dead 
 shews  and  dumb  ceremonies.  The  poor  people  heareth  nothing,  understandeth 
 nothing,  eateth  nothing,  drinketh  nothing,  tasteth  nothing.  They  publish  not  the 
 Lord's  death :  they  know  not  the  Lord's  supper. 
 
 To  such  a  banquet  Pasetes  the  juggler  used  sometimes  to  call  his  friends. 
 There  was  great  ^  shew  of  variety,  and  plenty  of  all  manner  of  meats  and  drinks, 
 the  table  full :  but,  when  any  of  the  guests  would  have  touched  any  thing,  it 
 vanished  suddenly  away,  and  was  tmned  to  nothing ;  and  so,  when  their  eyes 
 were  full,  they  put  up  their  knives,  and  rose  a  hungred.  Even  thus  M.  Harding 
 feedeth  and  feasteth  the  people  of  God  with  shews  and  ceremonies,  and  suffereth 
 them  in  the  mean  while  to  starve  for  hunger.  Even  as  the  prophet  saith :  "  It 
 shall  be  like  the  dream  of  an^'^'  hungry  man.  Behold,  he  eateth  and  maketh  merry; 
 but,  when  he  is  awaked,  his  soul  is  empty." 
 
 "  Good  men,"  saith  M.  Harding,  "  withdraw  themselves,  and  are  contented  to 
 be  present  onh%  and  to  stand  by,  but  receive  not  the  sacrament."  But  Chry- 
 sostom  saith  to  such  a  good  devout  man,  "  If  thou  stand  by,  and  do  not  com- 
 municate, thou  art  wicked,  thou  art  shameless,  thou  art  impudent.  Thou  wilt 
 say,  I  am  unworthy  to  be  partaker  of  the  holy  mysteries.  Then  art  thou  un- 
 worthy to  be  partaker  of  the  prayers.  Thou  mayest  no  more  stand  here  than 
 one  of  the  novices  called  catechumeni,  that  never was  christened^-." 
 
 ['  Ambros.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 ii.  can.  5G.  coL  19-12.] 
 
 [2  Hieron.  Op.  Par.  1693-1706.  Ad  Hedib. 
 QuiBst  ii.  Tom.  IV.  Pars  i.  col.  172.J 
 
 P  Tiie  latter  part  of  this  reference  does  not  ap- 
 pear in  1567, 1570.] 
 
 [*  Cjpr.  Op.  Oxon.  1682.  (Arnold.)  De  Coen. 
 Dom.  p.  42;  where  omnes  mundi  hujus.] 
 
 Id.  ibid.  Prolog,  p.  22 ;  where  cunabula.] 
 1567,  1570,  omit  in prolngo.] 
 
 P  August.  Op.  Par.  1679-1700.  In  Psal.  Ivii. 
 Enarr.  22,  Tom.  IV.  col.  557.] 
 
 [8  So  say,  1567, 1570.] 
 
 [«  AVas  a  great,  1567,  1570.] 
 
 ['»  A,  1567,  1570.] 
 
 ["  Than  an  heathen  that  never,  1567.] 
 ['^  Has  yap  6  n>i  fj-erexwu  tuiv  iJLV(TTt]plu>v,dvai- 
 (TXVVTO^  Kal  l-rafiw^  £0-xr|K<i)'s...a'i'a'Jio's  eiui,  (^rjo-iV 
 ovKOvv  Kai  Ttj^  Koivoovia^  e\'eii/t;s  x^s  eu  xais  eu- 
 5^ats. ..e^etTTt  fierd  TavTa  TrpoceXdelu,  Kal  ioeiv' 
 OTav  fievTOt  irapy,  aTridi.  oiiK  e^ecrrt  aot  fidXXov 
 Chnrsost.  Op.  Par.  1718-38. 
 In  Epist.  ad  Ephes.  cap.  i.  Horn.  iii.  Tom.  XI.  pp. 
 23,  4.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 475 
 
 Addition.  M.  Harding :  "  A  wise  man,  as  M.  Jewel  taketh  himself  to  fhebest 
 
 be,  would  understand  that,  how  earnestly  soever  Chrysostom  sjieaketh,  to  provoke  Dl^]^ 
 that  were  present  to  communicate,  his  words  import  a  counsel  rather  than  a  pre-  ^^^j^^v^; — ' 
 cept."  The  ansioer.  I  need  not  to  tell  you,  M.  Harding,  what  you  take  yourself  to 
 be.    St  Chrysostom  saith :  "Whosoever  standeth  by,  refusing  to  communicate,  Hard, 
 is  wicked  and  shameless,  and  unworthy  to  be  partaker  of  the  prayers  :  after  the         1  ^ 
 communion  is  ended,  thou  mayest  lawfully  come  and  see ;  but,  while  the  mysteries  Ephes"*''  * 
 are  present,  depart  thee  hence.    Thou  mayest  no  more  be  here  than  a  cate- 
 chumenus,  or  a  novice  that  never  was  baptized^-."    Do  all  these  words  import 
 only  a  counsel,  M.  Harding,  and  no  commandment  ?  Anacletus  saith :  "  Let  them  De  Consecr. 
 all  communicate,  unless  they  will  be  thrust  out  of  the  church         The  apostles  Peracu. 
 in  their  canons  say  thus  :  "  Whoso  entereth  into  the  church,  and  heareth  the  can.  lo. 
 scriptures,  and  receiveth  not  the  communion,  let  him  be  excommunicate  as  a 
 disturber  of  the  church  and  a  breaker  of  order         Thomas  of  Aquine  saith : 
 Statutum  fuit,  utjideles  quotidie  communicarent^-' :  "It  was  a  decree  that  the  faith- 
 ful should  communicate  every  day."    It  was  a  decree,  saith  Thomas,  it  was  an 
 ordinance,  it  was  a  law,  it  was  a  statute.    Yet  must  we  say  for  your  pleasure, 
 that  matters  of  excommunication  and  disturbance  of  the  church,  decrees,  laws, 
 ordinances,  and  statutes,  are  only  counsels,  and  no  commandments  ?    Happy  are 
 you,  that  have  such  power  to  change  the  nature  of  things,  and  so  easily  of  coun- 
 sels to  make  commandments,  and  of  commandments  to  make  counsels  when  you 
 list.  ^ 
 
 Here,  gentle  reader,  mayest  thou  see  a  marvellous  change  in  the  church  of 
 God.  The  thing  that  in  old  times  was  accounted"'  heathenish,  impudency,  and 
 wickedness,  is  now,  by  M.  Harding's  new  divinity,  become  godliness  and  great 
 devotion. 
 
 But,  God  wot,  here  followeth  a  very  cold  asseveration.  "  Not  seldom  (ye  say)  Not  seldom, 
 the  priest  at  the  mass,  when  none  other  were  disposed,  received  alone."  O  M. 
 Harding,  the  world  well  seeth  your  word  is  no  gospel.  It  appeareth  by  your  so 
 many  untruths,  ye  care  not  greatly  what  you  say.  Thus  ye  tell  us  :  "  Not  seldom 
 the  priest  received  alone."  Not  seldom?  What  is  that?  why  speak  ye^'^  so 
 nicely?  what  meaneth  this  cold  and  doubtful  eloquence,  specially  in  him  that 
 otherwise  hath  acquainted  his  voice  to  speak  so  big  ?  why  say  you  not.  The  priest 
 used  daily  and  commonly  so  to  do  ?  Or,  if  ye  could  not  avouch  so  great  im- 
 truth  for  very  shame,  why  said  you  not,  The  priest  oftentimes,  or  at  some  certain 
 times,  received  alone ;  at  the  least  at  four,  or  three,  or  two  sundry  times  within 
 the  space  of  six  hundred  years  ?  At  the  worst,  if  ye  had  said  but  "  once,"  it  had 
 been  somewhat.  As  for  "  not  seldom,"  it  is  too  base  :  it  is  too  simple :  it  dis- 
 graceth  the  whole  course  of  your  pleading,  and,  in  plain  speech,  soundeth  as  much 
 as  "  never."  It  had  rather  been  your  part,  taking  upon  you  this  countenance  of 
 credit  and  gravity,  to  have  told  us,  substantially  and  plainly,  what  manner  of  man 
 this  priest  was,  where  he  dwelt,  what  was  his  name,  when  and  where  and  in 
 what  company  he  said  this  mass,  who  saw  it,  who  heard  it,  who  bare  witness  to 
 it,  by  what  record  or  authority  it  may  be  proved.  The  matter  being  so  great, 
 and  of  such  antiquity,  is  there  no  man  left  behind  to  witness  the  same  but  M. 
 Harding  ?  In  your  former  Answer  ye  bring  us  in  boys,  girls,  sick  folk,  lay-people, 
 and  women  ;  and  upon  such  grounds  ye  stick  not  to  found  your  private  mass.  And 
 doubtless  these  examples  might  have  seemed  to  stand  you  in  some  pretty  stead, 
 if  in  those  days  boys  and  women  had  been  priests.  For  priest  or  bishop  that 
 ever  received  the  sacrament  alone  in  the  church  before  the  people,  ye  are  not 
 yet  able  to  shew  us  one.  As  for  your  Leontius,  and  Amphilochius,  and  St  Basil's 
 mass  at  midnight,  and  other  like  follies  and  fables,  it  seemeth,  by  the  silence  ye 
 use  in  your  late  Rejoinder,  ye  are  contented  wisely  and  quietly  to  give  them 
 over. 
 
 Ye  say  we  are  "deceived  by  Gratian,  and  have  placed  Calixtus  instead  of 
 
 See  before,  page  472,  note  7.]  1  Qufest.  Ixxx.  Art.  10.  Tom.  XII.  fol.  2GG.  2.  See 
 
 ['■•  Can.  Apost.  9.  inConcil.  Stud.  Labb.  et  Cos- 
 aart.  Lut.  Par.  1G71-2.  Tom.  I.  col.  28.] 
 
 Aquinat.  Op.  Venet.  1596.   Summ.  Theol. 
 
 below,  page  477,  note  18.] 
 [i«  Counted,  1567,  1570.] 
 ['7  You,  15G7,  1570,  IGO'J.] 
 
476 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Anacle-  Anacletus."    Here,  first  of  all,  ye  confess  that  Gratian,  your  great  rabbin,  the 
 ^j,g^     father  and  fountain  of  your  decrees,  might  be  deceived.    And  verily  such  plain- 
 CaHxtus.  ness  in  dealing,  if  ye  would  vouchsafe  to  use  it  oftener,  were  worthy  of  some 
 
 ■  >  '  commendation.    For  indeed  your  Gratian,  as  he  was  a  man  of  great  reading 
 
 and  small  judgment,  so  he  allegeth  oftentimes ^  he  knoweth  not  what;  Hie- 
 rome  for  Origen,  Cyprian  for  Augustine,  Beda  for  Ambrose,  Juvencus  for  Vin- 
 centius,  Greek  for  Latin,  new  for  old.    As  for  this  authority,  wherein  you  say 
 DeConsecr.  we  are  deceived,  he  allegeth  it  in  two  sundry  places:  first  under  the  name  of 
 Episcopus.    Anacletus ;  next  under  the  name  of  Calixtus^ ;  meaning,  I  trow,  if  there  were 
 ofst.?.'"^"'  error  in  the  one,  at  least  to  redress  it  by  the  other.    Therefore,  M.  Harding, 
 Peracta.      j£>       j^^^^j  looked  better  upon  your  book,  whatsoever  opinion  ye  have  of  Gra- 
 tian your  doctor,  ye^  should  have  found  that  we,  for  our  part,  were*  nothing 
 deceived.    Howbeit,  your  Gratian  instead  of  one  error  hath  made  two:  for 
 indeed,  as  it  is  true  that  these  words  were  never  written  by  Calixtus,  so  of 
 the  other  side  it  is  likewise  true  they  were  never  written  by  Anacletus,  but 
 were  manifestly  forged  and  falsified  by  others  that  followed  afterward ;  as  in  my 
 Art.  iv.  Div.  former  Reply  I  have  declared  more  at  large  ^. 
 
 But  it  is  a  world  to  see  what  wiles  and  shifts  these  men  can  find  to  bear  out 
 error.  "  First  (ye  say)  these  words  were  spoken  of  the  priests,  deacons,  and 
 sub-deacons  serving  the  priest  at  mass  upon  solemn  feasts."  Pardon  me,  M. 
 Harding,  to  say  the  truth :  for  verily,  notwithstanding  this  solemn  tale,  it  seem- 
 eth  you**  know  not  what  you^  say.  For  it  may  please  you  to  remember,  that 
 your  Anacletus,  whose  forged  authority  ye  have  alleged,  was  bishop  in  Rome 
 in  the  time  of  St  Peter,  shortly  upon  the  death  of  Christ,  when  the  church 
 was  every  where  under  persecution  and  full  of  blood.  Now,  I  pray  3'ou,^who 
 ever  told  you  either  of  any  office  that  your  sub-deacons  had  in  the  holy  mi- 
 nistry, or  of  any  great  high  holy-days  of  duplex,  or  magis  duplex,  or  principal 
 solemn  feast''  in  the  church  of  God  in  all  that  time  ?  May  we  think  that  the 
 blessed  virgin's  and  the  apostles'  days  were  kept  high  and  holy  while  the  same 
 blessed  virgin  and  apostles  were  yet  alive  ?  Though  ye  had  none  other  regard 
 either  to  God  or  to  yourself,  yet  shame  should  force  you  to  foresee  more 
 advisedly  what  you*  say. 
 
 But  your  greatest  folly  appeareth  in  the  shifting  and  glossing  of  these  words. 
 For  you  say :  "  This  Calixtus  or  Anacletus  speaketh  only  of  the  priests,  the 
 deacons,  and  the  sub-deacons;  and  never  a  word  expressly  of  the  lay-people  ; " 
 and  "  therefore,"  ye  say,  we  "  deceive  the  unlearned  reader  with  a  lie."  Touching 
 your  uncourteous  speech,  I  weigh  it  none  otherwise  but  as  it  is.  The  truth  will 
 be  able  evermore  to  bear  itself.  But  that  these  words  of  Anacletus  or  Calixtus 
 touch  not  the  lay-people,  but  only  the  priests  and  the  ministers,  the  very  glosser 
 himself  was  never  either  so  unskilful  or  so  impudent  so  to  say.  For  whereas  the 
 words  be  these,  "  Let  them  all  communicate,  unless  they  will  be  removed  out  of 
 ije  cOgisecr.  the  church,"  he  setteth  thereto  this  exposition :  Hoc  antiquum  est ;  nam  hoc  hodie 
 Peracta,  in    relictum  vidctuv  avbitrio  cvjiislibet^  :  "  This  was  the  old  manner ;  for  now-a-days  it 
 
 is  free  for  every  man  to  do  therein  what  he  will." 
 Can.  Apost.  The  like  decree  is  found  under  the  name  of  the  apostles'  canons  :  Quicunque 
 can.  10.  Jideles  ingrediuntur  in  ecclesiam,  et  scripturas  audiunt,  non  autem  perseverant  in 
 oratione,  nec  sanctum  communionem  percipiunt,  velut  qui  oi'dinis  perturhationem 
 commovent,  ab  ecclesice  communione  arceri  convenit^^ :  "As  many  (not  only  of  the 
 priests  and  ministers,  but)  of  the  faithful  people  as  come  into  the  church,  and 
 hear  the  scriptures,  but  continue  not  out  the  prayers,  nor  receive  the  holy  com- 
 munion, let  them  be  put  from  the  communion  of  the  church,  as  men  that  work 
 
 ['  Oftetirnes,  15C7.] 
 
 Anaclet.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 j.  ean.  59.  col.  1907.  Dist.  ii.  can.  10.  col.  1917.  See 
 Vol.  I.  page  175,  note  15.] 
 
 Of  your  Gratian,  ye,  1.5G7.] 
 [■*  We  were,  15G7.] 
 
 See  Vol.  I.  pages  .341,  &c.] 
 ["  Ye,  15G7,  1670,  1609.J 
 
 [7  Feasts,  1567.] 
 ["  Ye,  15G7,  1570.] 
 
 [9  ...hoc  est  antiquum:  &c.  videtur  relictum  &c. 
 —Gloss,  in  can.  10.  col.  1917.] 
 
 Can.  Apost.  9.  in  Concil.  Stud.  Labb.  et 
 Cossart.  Lut.  Par.  1671-2.  Tom.  I.  col.  28.  Conf. 
 Crab.  Concil.  Col.  Agrip.  1551.  Tom.  I.  p.  16.J 
 
 ["  15G7  omits /leo/^/e.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 477 
 
 the  breach  of  order."    Likewise  it  is  noted  in  the  margin  upon  the  same  canons :  '^[^^^^]^ 
 
 Omnes  olim  qui  intererant  communicabant^'^ :  "In  old  times  all  that  were  present 
 
 did  communicate."    In  the  council  of  Antioch  it  was  decreed  thus  :  Omnes  qui  Calixtus. 
 
 ingrediuntur  in  ecclesiam  Dei,  et  sacras  scripturas  audiunt,  aversantur  autem  j>er-  ~  ^  ' 
 
 ceptionem  dominici  sacramenti,  ^-c.  ab  ecclesia  abjici  oportet,  "  All  that  come  ^an  g^i^"'''' 
 
 into  the  church  of  God,  and  hear  the  holy  scriptures,  and  refuse  the  receiving  of  l[^^cii. 
 the  Lord's  sacrament,  let  them  be  put  from  the  church."    These  decrees  reach  Antioch. 
 
 '  ^  can.  2. 
 
 not  only  to  the  ministers  of  the  church,  but  also  to  the  whole  people.  condi. 
 
 Clemens,  that  was  bishop  in  Rome,  as  it  is  thought,  next  after  this  Anacletus,  7". 
 saith  thus :  Tanta  in  altario  holocausta  offerantur,  quanta  jwpulo  sufficere  de-  2.'^™' 
 beant^* :  "Let  so  many  loaves  be  offered  at  the  altar  as  may  suffice  to  serve 
 (not  only  the  ministers,  but  also)  the  people." 
 
 St  Ambrose  saith  :  Munus. .  .oblatiim  totius  populifit;  quia  in  uno  pane  omnes  Ambros.  in 
 significantur.    Per  idem  enim,  quod  umim  sumus,  de  uno  pane  omnes .  . .  sumere 
 oportet^^ :  "The  oblation  ottered  is  made  the  whole  people's;  for  that  in  one 
 bread  all  are  signified.    For,  in  that  we  are  all  one,  we  must  all  receive  of 
 one  bread." 
 
 St  Chrysostom  saith  unto  the  people :  Neque  nos  abundantius,  vos  autem  chrysost.  in 
 minus,  de  sacra  mensa  participamus ;  sed  pariter  et  ex  aquo  illam  utrique  de-Hom.i 
 gustamus^^ :  "Neither  do  we  receive  more  and  you  less  of  the  holy  table;  but 
 we  taste  thereof  equally  both  together."    The  like  might  be  alleged  out  of  St 
 Hierome,  St  Augustine,  Dionysius,  and  others. 
 
 But,  forasmuch  as  ye  so  bitterly  tell  us  that  we  misconstrue  these  words  of 
 Anacletus,  and  deceive  the  unlearned  reader  with  a  lie,  may  it  therefore  please 
 you  further  1^  to  hear  what  your  own  late  scholastical  doctors  have  written  and 
 judged  in  this  behalf. 
 
 Thomas  of  Aquine  saith :  In  primitiva  ecclesia,  quando  magna  vigebat  devotio 
 fidei  cliristiame,  statutum  fuit  ut  fideles  quotidie  communicarent^^ :  "In  the  primi- 
 tive church,  when  great  devotion  of  the  christian  faith  was  in  strength,  it  was 
 ordained  that  the  faithful  should  receive  the  communion  every  day."  Durandus 
 saith  :  In  primitiva  . . .  ecclesia  omnes  fideles  quotidie  . . .  communicabant^^ :  "  In  the  Durand.  in 
 primitive  church  all  the  faithful  daily  received  the  communion."   Hugo  Cardinalis  i'^?cri".' iV.''' 
 saith  :  In  primitiva  . . .  ecclesia  omnes,  quotquot  intererant  canoni  missce,  singulis  Hug.  card. 
 diebus  communicabant ;  et,  si  nollent  commtmicare,  egrediebantur  post  offertorium'^^ :  xxi'^"'^' 
 "  In  the  primitive  church,  as  many  as  were  present  at  the  canon  of  the  mass 
 did  daily  communicate ;  and,  if  they  would  not,  they  departed  forth  after  the 
 offertory." 
 
 If  ye  think  these  authorities  are  not  sufficient,  Johannes  Cochlseus  saith : 
 Omnes  olim,  tum  sacerdotes  turn  laid,... cum  sacrificante  communicabant,  sicut  ex  johan. Cochi. 
 canonibus  apostolorum  et  ex  libi-is . . .  antiquissimorum  ecclesice  doctorum  perspicue  ^"sictiR^o. 
 cognoscitur.    Hie  unicum  hac  de  re  canonem  recitabo,  qui  Calixto ..  .adscribitur. 
 Peracta,  ^-c.^^ ;  "  In  old  times  both  all  the  priests  and  all  the  lay-people  received 
 the  communion  with  the  minister  that  had  made  the  oblation ;  as  it  is  plainly 
 perceived  by  the  canons  of  the  apostles,  and  by  the  books  of  the  ancient  doctors 
 of  the  church.    One  canon  hereof  I  will  allege,  written  by  Calixtus,"  &c.  Like- 
 wise saith  Judocus  Cliclithoveus :  In  j)rimitiva  ecclesia  fideles  quotidie  swme&ani  jud.ciichtov. 
 communionem,  secundum  illam  Calixti  sanctionem,  Peracta,  (^c.^^ :  "  In  the  primitive  uhix. 
 
 ["  Not.  ibid,  in  Crabb.  Concil.  p.  16;  where 
 communicabant  qui.'\ 
 
 Concil.  Antioch.  i.  can.  2.  in  Concil.  Stud. 
 Labb.  et  Cossart.  Tom.  I.  col.  601.    Conf.  Concil. 
 Aquisg.  cap.  70.  in  eod.  Tom.  VII.  cols.  1359,  60.] 
 Clem.  Epist.  ii.  in  Crabb.  Concil.  Tom.  I.  p.41.] 
 [15  Ambros.  Op.  Par.  1680-90.  Comm.  in  i.  Epist. 
 ad  Cor.  cap.  xi.  vv.  20-22.  Tom.  II.  Append,  col.  149.] 
 ['«  Chrysost.  Op.  Par.  1718-38.  In  ii.  Epist.  ad 
 Thess.  cap.  iii.  Horn.  iv.  Tom.  XI.  pp.  535,  6.] 
 Farther,  1507,  1570.] 
 
 Aquinat.  Op.  Venet.  1595.  Summ.  Theol. 
 Qnajst.  l.\xx.  Art.  10.  Tom.  XII.  fol.  260.  2;  where 
 quotidie  fideles.^ 
 
 ['»  Durand.  Rat.  Div.  Offic.  Lugd.  1565.  Lib.  iv. 
 
 cap.  Ivi.  1.  fol.  203.  2 ;  where  qualibet  die  for  quotidie.^ 
 j        [••">  Hugon.  de  S.  Charo  Op.  Col.  Agrip.  1621. 
 
 Evang.  sec.  Luc.  cap.  xxiv.  Tom.  VI.  fol.  275.  2; 
 
 where  singulos.] 
 
 [2'   Cochl.  Sacerd.  ac  Sacrif.  Nov.  Leg.  Def. 
 
 Ingoldst.  1544.  De  Applic.  Miss.  cap.  iii.  fol.  Hh.  iii. 
 
 2.   See  Vol.  II.  page  025.) 
 I        [^^  Nempe  in  primo  ejus  exordio...solebant  fideles 
 
 ex  constitutione  ecclesiastica  quotidie  sanctam  acci- 
 
 pere  communionem.  quemadniodum  satis  innuunt 
 
 ha;c  verba :  in  Actibus  apostolorum  conscripta  &c. — 
 '  Jud.  Clichtov.  Anti-Lutherus,  Par.  1524.  Lib.  ii. 
 j  De  Miss.  Offic.  cap.  ix.  fol.  70.  Conf.  ibid.  fol.  72.] 
 
478 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 church  the  faithful  received  the  communion  every  day,  according  to  this  decree 
 of  Calixtus,"  &c. 
 
 Here  you  may  see  not  only  that  these  words  are  alleged  by  your  own  doctors 
 imder  the  name  of  Calixtus,  wherein  you  have  noted  so  great  an  error ;  but  also 
 that  the  same  words,  by  the  judgment  of  the  same  doctors,  are  thought  to 
 pertain  no  less  to  the  lay-people  than  to  the  priest. 
 
 Now,  M.  Harding,  these  things  considered,  I  refer  the  indifferent  judgment 
 hereof  to  your  own  knowledge  and  conscience,  whether  of  us  two  hath  deceived 
 the  reader  with  a  lie. 
 
 The  Apology,  Chap.  xii.  Division  3. 
 
 Moreover,  when  the  people  cometh  to  the  holy  communion,  the  sacra- 
 ment ought  to  be  given  them  in  both  kinds ;  for  so  both  Christ  hath 
 commanded  and  the  apostles  in  every  place  have  ordained,  and  all  the 
 Deconsecr.  ancicut  fathers  and  catholic  bishops  have  followed  the  same.  And  whoso 
 Coaiperimus.  doth  contrary  to  this,  he  (as  Gelasius  saith)  committeth  sacrilege  ^  And 
 therefore  we  say  that  our  adversaries  at  this  day,  who,  ha\'ing  violently 
 thrust  out  and  quite  forbidden  the  holy  communion,  do  without  the  word 
 of  God,  Avithout  the  authority  of  any  ancient  council,  without  any 
 catholic  father,  without  any  example  of  the  primitive  church,  yea,  and 
 without  reason  also,  defend  and  maintain  their  private  masses,  and  the 
 mangling  of  the  sacraments,  and  do  this  not  only  against  the  plain  ex- 
 press commandment  Christ,  but  also  against  all  antiquity,  do  wickedly 
 therein,  and  are  very  church-robbers. 
 
 M.  HARDING. 
 
 Soft  and  fair,  masters.  Te  sheiv  more  heat  than  icit,  more  stomach  than  learning, 
 more  anger  than  reason.    Ye  say  much,  and  prove  little.    But  say  ye,  and  say  again 
 what  ye  will;  we  tell  you  boldly,  that  ^neither  Christ  ever  commanded, 
 •  Untruths,   ^nor  the  apostles  ordained,  ^nor  all  the  ancient  fathers  observed,  that  the  under  both 
 gether"boidiy  sacramcut  be  given  to  the  people  none  otherwise  but  binder  both  kinds  commanded 
 piesuiied.  Christ  had  expressly  commanded  it,  the  church  (of  Rome)  had  c^Zfl^ 
 
 not  so  long  time  received  and  kept  the  use  of  one  hind.     The  apostles  and  "tJ^e'apostiel 
 sundry  holy  fathers  ministered  both  hinds,  ice  confess.    That  the  one  kind 
 b  To  prove    '^^is  iiot  olso  by  them  ministered,  and  that  it  is  utterly  unlawful,  we  deny,  ^and  the 
 \iltTfo\ts.   same  shall  ye  never  be  able  to  prove.    Touching  this  ivhole  point,  and  how  little  that 
 never  prove''     allege  out  of  Gelasius  maketh  for  you,  and  concerning  mass  not  to  be  omitted  for 
 the^afflrma-   Iqq];  of  Company  to  communicate  sacramentally  ivith  the  priest,    I  have  said  enough 
 c  certami5j^  ^ //i,  my  answcr  to  your  felloiv  M.  Jewel  his  challenge^.    Bring  ye  other  stuff,  and 
 in  the  same   better  than  this;  or  else  all  the  ivorld  will  see  your  halting,  and  the  feebleness  of 
 ye  have*^      ijour  siclc.    That  wc  kuve  violently  thrust  out  and  quite  forbidden  the  holy  commu- 
 sTOre^and"^^  uiou,  unlcss  yc  mean  your  own  schismatical,  mutable,  and  polluted  communion,  if 
 umfuThs?     there  were  any  spark  of  shame  or  hatred  of  lying  in  you,  ye  would  never  unthame 
 "  I  ntruth,  so  imputc  it  uuto  US.    God  doth  know,  and  the  world  is  not  unwitting,  ^how  faced  aitdsian- 
 so  pross  that  Wl  uch,  how  often,  and  how  earnestly  the  catholic  church  exhorfeth  her  chil- 
 fe^irS    dren  to  prepare  themselves  to  receive  their  ^Jlaker.    And,  though  the  people  of  En- 
 ^Lntirth.'    gland  of  late  years  resorted  not  commonly  thereto,  yet  the  devotion  of  ch-istian  folk 
 fa?h'erev|?    ifi  ^Z"'*  countvy  of  Busc  Almaigu,  in  France,  in  Italy,  in  Spain,  and  in  sundry  other 
 Scramm     cJiristion  provinces,  is  so  fervent  in  frequenting  the  holy  communion,  as,  if  ije  saw  it, 
 Jj*^^odor    yg  icould  be  ashamed  of  your  slanderous  report.    Let  wise  men  and  good  men  judge 
 whether  we  be  church-robbers,  or  ye  unshamefaced  liars. 
 
 ['  Gelas.  in  Corp.  Jur.  Canon.  Liigd.  1624.  !       ['  Commandment  and  bidding  of,  Conf.] 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  [       P  See  Vol.  I.  pages  104,  &c.] 
 ii.  can.  12.  col.  1918.  See  Vol.  L  page  255.]  | 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 479 
 
 THE  BISHOP  OP  SARISBURT. 
 
 Institu- 
 tion in 
 both 
 kinds. 
 
 Where  nothing  is  answered,  it  were  not  amiss  to  reply  nothing.  If  M.  Harding 
 can  only  vouchsafe  to  call  us  "  slanderous  reporters  and  unshamefaced  liars,"  and 
 the  Lord's  supper  "a  schismatical,  mutable,  polluted  communion,"  it  is  sufficient: 
 the  case^  needeth  no  farther  proof.  To  this  whole  matter  M.  Harding  saith  he 
 hath  sufficiently  answered  M.  Jewel.  He  hath  answered,  I  grant ;  but  how  suffi- 
 ciently, the  matter  itself  will  declare.  Howbeit,  he  may  not  in  any  wise  forget 
 that,  in  the  same  two  short  treaties  to  M.  Jewel,  containing  only  two  and  forty 
 little  leaves  of  paper-*,  he  hath  sent  us  over  and  published  three-score  and  four 
 notable  and  great  untruths  ;  whereof  I  think  he  hath  no  great  cause  so  much  to 
 glory. 
 
 He  saith :  "  That  the  sacrament  should  be  delivered  to  the  people  in  both 
 kinds,  neither  Christ  commanded^  it,  nor  the  apostles  ever  ordained  it."  Thus 
 M.  Harding  saith  only  because  it  liketh  him  thus  to  say.  Yet  his  own  catholic 
 doctors  and  the  chief  champions  of  that  side  say  far  otherwise.  Gerardus  Lori- 
 chius  saith  :  Ipsius  sacramenti . . .  institutio  vult  ut  omnes  una  manducemus  et  biba-  De  Miss. 
 mus'^ :  "  The  very  institution  of  the  sacrament  itself  wiUeth  that  we  eat  and  drink 
 all  together." 
 
 And  Ruardus  Tapper,  the  dean  of  Lovaine,  saith  thus :  Habito  respectu  ad  y^^^"  g^f^^. 
 sacramentum  ejusque  perfectionem,  magis  conveniret  sub  utraque  specie  fieri  commu-  p-  29. 
 nionem,  quam  sub  altera  tantum.  Hoc  enim  magis  consonnm  est  ejus  institutioni 
 et  integritati,  et  refectioni  corporali,  imo  et  exemplo  Christi  et  patr^im  primitivce 
 ecclesice^ :  "  Consideration  had  unto  the  sacrament,  and  to  the  perfection  of  the 
 same,  it  were  more  convenient  that  the  communion  were  ministered  under  both 
 kinds  than  under  one  alone.  For  this  were  more  agreeable  to  the  institution  and 
 fulness  thereof,  and  to  the  outward  refection  of  the  body ;  yea,  and  to  the 
 example  both  of  Christ  and  also  of  the  fathers  of  the  primitive  church." 
 
 Certainly  these  words  of  Christ,  "  Drink  ye  all  of  this,"  "  Do  this  in  my  re- 
 membrance," are  very  plain  words  of  commandment  and  institution.  Therefore 
 Chrysostom  saith:  Et  in  pane  et  in  ealice  Christus  dixit,  Hocfacite  in  meani  com-  chrysost. 
 memorationem^ :  "  Christ,  both  in  the  bread  and  also  in  the  cup,  said,  '  Do  this  in 
 remembrance  of  me'." 
 
 Likewise  Theophylactus :  Tremendus  calix  pari  cunctis  conditione  traditus  est^° :  Theoph. 
 "The  reverend  cup  is  in  equal  manner  delivered  to  all."  And,  whereas  Christ  saith,  ' 
 "  Drink  ye  all  of  this;"  Paschasius,  to  make  the  matter  the  plainer,  putteth  thereto 
 these  words  :  Tarn  ministri  quam  .  . .  reliqui  credentes^^ :  "  As  well  the  ministers  as  paschasius. 
 the  rest  of  the  faithful."    In  like  manner  St  Augustine  saith  :  Simul , . .  hoc  sumi-  ne  consecr. 
 mus,  simul  hibimus  ;  quia  simul  vivimus^"^  :  "We  receive  together,  we  drink  toge-  Quia  f>assus. 
 ther,  because  we  live  together." 
 
 Addition.  ftS"  M.  Harding  :  "  The  hteral  sense  of  those  words,  '  Drink  ye  all  Addition, 
 of  this,'  was  none  other  than  that  the  cup  should  be  divided  between  all  the 
 twelve,  in  such  sort  that  two  or  three  of  them  should  not  drink  it  up,  as  thinking  foi.  .m.  i). 
 to  have  it  filled  again  for  the  rest :  but  that  Peter  should  so  drink  as  to  leave  '^"'^"^'^'■^ 
 some  for  John,  and  John  so  as  to  leave  some  for  Andrew ;  and  so  each  man  to 
 leave  some  deal,  till  the  very  last  man  had  drunk  of  that  cup,"  &c.     The  answer. 
 This  is  a  mannerly  kind  of  divinity,  and  meet  to  be  noted  by  M.  Harding  for 
 manners'  sake. 
 
 M.  Harding :  "  Paschasius  in  that  place  disputeth  of  spiritual  eating  or  drink-  m.  Hard, 
 ing,  and  saith,  that  as  well  the  faithful  people  as  the  ministers  must  drink  spiri-  [Detect.] 
 
 [*  The  matter,  1507.] 
 
 These  two  treaties  are  Harding's  replies  to 
 the  first  two  articles  of  .Tewel's  challenge.  They 
 occupy  in  the  answer  just  42  leaves.] 
 
 [''  Christ  ever  commanded,  15G7,  l  i)70.] 
 
 P  Ger.  Lorich.  De  Miss.  Publ.  Prorogand.  153C. 
 Lib.  II.  cap.  iii.  p.  214.] 
 
 P  Ruard.  Tapper.  Op.  Col.  Agrip.  1582-3.  De 
 Comm.  sub  Utraq.  Spec.  Art.  xv.  Tom.  II,  pp.  222, 
 3.  Conf.  Cassand.  Op.  Par.  IGIG.  Dc  Sacr.  Comm. 
 
 sub  Utraq.  Spec.  p.  1034.] 
 
 [0  Chrysost.  Op.  Par.  1718-38.  In  Epist.  i.  ad 
 Cor.  Horn,  xxvii.  Tom.  X.  p.  247.] 
 
 [">  Theophyl.  Op.  Venet.  1754-C3.  Comm.  in  i. 
 Epist.  ad  Cor.  cap.  xi.  Tom.  II.  p.  191. J 
 
 ["  Pasch.as.  Eadbert.  Op.  Lut.  Par.  1618.  Lib.  de 
 Corp.  et  Sang.  Dom.  cap.  xv.  col.  1598.] 
 
 ['^  August,  in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  can.  36.  col. 
 1929.  J 
 
480 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Institu- 
 tion in 
 both 
 kinds. 
 
 August, 
 contr.  Lit. 
 Petil.  Lib.  iii. 
 cap.  xlix. 
 Chryhost.  ia 
 JIatt.  Horn. 
 51. 
 
 Nic.  Cusan. 
 Epist.  2.  ad 
 Bohaern. 
 
 August, 
 contr.  Epist. 
 Farm.  Lib. 
 lii.  cap.  ii. 
 
 Hilar,  de 
 Trin.  Lib.  Ix. 
 
 tually  of  this  cup."  The  answer.  O  good  reader,  how  long  will  M.  Harding  abuse 
 thy  simplicity  ?  Verily  Paschasius  in  that  place  wrote  only  of  the  sacrament,  as 
 M.  Harding  well  knoweth.  But  he  saith :  Solus  [Christus']  est  qui  frangit  hunc 
 panem^ :  "It  is  Christ  only  that  breaketh  this  bread."  Will  you  therefore  say, 
 M.  Harding,  he  spake  not  of  the  sacrament?  The  next  words  following  are 
 these:  Per  mamis  ministrorum  distrlbuit  credentibus^ :  "Christ  divided-  the  cup 
 unto  the  faithful  by  the  hands  of  the  ministers."  I  beseech  you,  is  this  the 
 ministration  of  the  sacrament  ?  Or  what  will  you  call  it  ?  Must  Paschasius  be 
 forced  to  make  spiritual  ministers,  spiritual  hands,  spiritual  cups,  spiritual  re- 
 ceivers, spiritual  believers,  and  all  spiritual  for  your  pleasure  ?  But  Paschasius 
 saith :  "  Christ  breaketh  this  bread."  So  St  Augustine  saith  of  the  sacrament 
 of  baptism:  "It  is  Christ  that  baptizeth''."  And  Chrysostom  saith:  "It  is  not 
 the  priest  that  baptizeth  thee:  it  is  God  himself  that  holdetli  thy  head*."  Shall 
 we  therefore  say  that  these  words  belong  nothing  to  the  sacrament  of  outward 
 baptism,  but  onlj'  to  the  inward  and  spiritual  washing  of  the  soid?  Verily  Pas- 
 chasius is  as  clear  as  the  sun-beams.  Consider  the  whole  circumstance  of  the 
 place.  He  speaketh  only  of  the  sacrament.  His  words  be  evident :  "  Take  and 
 drink  ye  all  of  this,  as  well  the  ministers  as  the  rest  of  the  faithful."  Leave 
 this  vanity,  M.  Harding :  it  is  meet  for  children.  Manliness  is  more  seemly  for  a 
 man.  4^ 
 
 Notwithstanding  any  promise  of  constancy  made  to  the  contrary,  yet  I  trust 
 M.  Harding  of  his  comtesy  will  believe  either  St  Chrysostom,  or  St  Augustine, 
 or  Theophylact,  or  Paschasius,  or  Lorichius,  or  Tapper,  or  his  new  doctors,  or 
 the  old,  or  his  own,  or  others'.  Otherwise,  if  he  be  fully  determined  to  believe  no 
 man,  it  is  reason  that  no  man  believe  him. 
 
 Here  have  we  Christ's  word,  Christ's  exainple,  Christ's  ordinance ;  the  tradi- 
 tion, perfection,  and  institution  of  the  sacrament.  Now  let  M.  Harding  shew  us 
 the  authority  of  any  one  ancient  father,  either  Greek  or  Latin,  by  whom  it  may 
 appear  that  Christ  commanded  the  sacrament  to  be  delivered  to  the  people  in 
 one  kind  only,  and  not  in  both ;  or  that  Christ  appointed  one  order  of  receiving 
 the  sacrament  for  the  priest,  and  another  for  the  people ;  and  it  shall  be  suffi- 
 cient :  we  will  strive  no  further  ^. 
 
 Perhaps  he  will  say,  Notwithstanding  Christ's  words  be  plain,  yet  they  are  not 
 of  force  sufficient  to  bind  us  for  ever.  For  so  writeth  cardinal  Cusanus  touching 
 the^  self-same  matter'^:  Scripturce  ad  tempus  adaptantur,  et  varie  intelligunhtr,  ita 
 ut  uno  tempore  secundum  currentem  ecclesice  ritum  exponantur;  mutato  [vei'O^  ritu, 
 iterum  sententia  mntetur^ :  "  The  scriptures  are  applied  to  the  states  of  divers 
 times,  and  so  are  taken  in  divers  senses ;  so  that  at  one  time  they  are  expounded 
 according  to  the  current  order  of  the  church ;  but,  the  order  of  the  church  being 
 changed,  the  sense  of  the  scripture  is  likewise  changed."  So  St  Augustine  saith 
 of  the  heretics  the  Manichees :  Expendunt  ista,  non  in  statera  cequa  dicinarum 
 scripturarum,  sed  in  statera  dolosa  consuetudinum  suarum^ :  "  They  weigh  these 
 matters,  not  in  the  equal  balance  of  the  divine  scriptures,  but  in  the  deceitful 
 balance  of  their  own  customs." 
 
 Of  the  like  sort  of  heretics  St  Hilary  saith  :  Qui  [eaj  qua:  scripta  sunt  negas, 
 quid  restat,  nisi  ut  [eo]  quce  non  scripta  sunt,  credas^^  ?  "  Seeing  thou  deniest  the 
 things  that  be  written  in  the  scriptures,  what  remaineth  there  but  that  thou 
 must  believe  such  things  as  be  not  written  in  the  scriptures?" 
 
 But  where  have  these  men  the  institution  of  their  half-communion?  WTio 
 
 [»  Paschas.  Radbert.  Op.  Lut.  Par.  1618.  Lib.  de 
 Corp.  et  Sang.  Dom.  cap.  xv.  col.  1598.] 
 
 {-  Divideth,  1570.] 
 
 Cum  enim  dicimus,  Christus  baptizat,  non  visi- 
 bili  ministerio  dicimus,  &c. — August.  Op.  Par.  1679- 
 1700.  Contr.  Lit.  Petil.  Lib.  iii.  cap.  xlix.  59.  Tom. 
 IX.  cols.  326,  7.] 
 
 [*  ...oiiK  aiiTo's  are  /JoTTTi'^ft,  ciW  6  Beui  ecmi/  o 
 KOTeX"'"  oov  T^v  Ketpa\)]v,  k.t.\, — Chrysost.  Op. 
 Par.  1718-38.  In  Matt.  Hom.  1.  Tom.  VII.  p.  517.] 
 This  paragraph  is  not  in  1567.] 
 
 [»  This,  1570.] 
 
 P  The  preceding  four  words  are  not  in  1567.] 
 ["  ...scripturasque  esse  ad  tempus  adaptatas  et 
 Tarie  intellectas,  ita  &c.  currentem  universalem  ritum 
 exponerentur,  &c.  mutaretur. — N.  de  Cusa  Op.  Basil, 
 1565.  Ad  Bohem.  Epist.  ii.  Tom.  11.  p.  833.] 
 
 ...pensantes  ea,  non  &c. — August.  Op.  Contr. 
 Epist.  Parm.  Lib.  iii.  cap.  ii.  9.  Tom.  IX.  col.  61.J 
 
 [i»  Hilar.  Op.  Par.  1693.  De  Trin.  Lib.  ix.  35. 
 cols.  1005,  6.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 481 
 
 ordained  it?    Who  commanded  it?    What  apostle,  -what  ancient  doctor,  what  'j^^^^j^^ 
 holy  father  ever  used  it  ?    M.  Harding  himself  was^^  forced  to  confess,  by  the  ^Jqjj 
 report  of  Leo,  that  the  first  known  devisers  and  authors  of  it  were  the  old  here-  ^Q^h 
 tics  called  the  Manichees'^.  Such  is  the  institution  and  antiquity  of  their  doctrine,  kinds. 
 It  sprang  first  of  heresy,  and  was  founded  by  heretics.  iTli^ri — ' 
 
 Touching  Gelasius,  I  have  ah-eady  in  my  former  Reply    said  so  much  as  then  £• «  b. '  ^ 
 unto  me  seemed^*  sufficient.  The  words  be  plain  enough  of  themselves'^,  and  need  De  Quadra- 
 no  commentary :  Ant  integra  sacramenta  percipiant,  aut  ab  integris  arceantur ;  quia  De  consecr. 
 divisio  unhts  ejusdemque  mysterli  sine  grandi  sacrilegio  non  jjotest  pe/*fen/}-e ;  comperimus. 
 "  Either  let  them  receive  the  whole  sacraments  (in  both  kinds),  or  else  let  them 
 be  driven  from  the  whole."    By  which  words  of  Gelasius  it  may  appear  that, 
 wheresoever  the  sacrament  is  ministered  in  one  kind  only,  there  is  only  a  pieced 
 or  a  half-communion,  and  not  the  whole 
 
 Farther,  M.  Harding  saith :  "  God  doth  know  how  much,  how  often,  and  how 
 earnestly  the  cathohc  church  exhorteth  her  children  to  prepare  themselves  to 
 receive  their  Maker."    O  M.  Harding,  why  should  you  so  fondly  mock  the  world 
 with  so  manifest  follies  ?    By  what  words,  by  what  examples  exhort  you  them  ? 
 WTien  ever  said  you  as  Chrysostom  saith  to    the  people,  "  Depart  ye  hence  ;  ye  chrysost. 
 have  no  more  right  to  stand  here  than  heathens  and  infidels  ;  ye  are  wicked,  ye  AntiCch.'' 
 are  shameless,  ye  are  impudent,  that  stand  by  and  will  not  communicate    ?"  And,  JJ,''Epist.' 
 if  the  catholic  church  do  so  often  and  so  earnestly  exhort  her  children,  how  is  it  Hom^**!.*' 
 then-o  that  the  pope  and  his  cardinals  do  so  seldom  communicate,  scarcely  once 
 through  the  year  ?    May  we  think  that  the  pope  and  his  cardinals  be  not  the 
 children  of  the  church  ? 
 
 Last  of  all  ye  say  ye  "  exhort  the  people  to  receive  their  Maker."    I  beseech 
 you,  M.  Harding,  what  scripture,  what  father,  what  doctor  ever  taught  you  thus 
 to  say  ?    The  sacrament  is  a  sacrament :  it  is  not  God.    It  is  "  the  bread  of  our  August,  in 
 Lord,"  as  St  Augustine  saith  :  it  is  not  our  Lord^^   It  is  a  creature  corruptible  :  it  59.''""' 
 is  not  the  Maker  of  heaven  and  earth.    Accursed  is  he  that  giveth  the  name  and 
 glory  of  God  unto  a  creature,  that  is  no  God.    St  Chrysostom  saith :  Nolimus  Chrysost.  in 
 quteso  Creatorem  cum  creatura  confundere ;  ne  illud  audiamus,  Servierunt  creaturce  Hom^b. 
 potius  quam  Creatori^'^ :  "Let  us  not  confound  the  creature  and  the  Creator 
 both  together ;  lest  it  be  said  of  us,  They  have  honoured  a  creature  more  than 
 their  Maker." 
 
 Addition.  M.  Harding :   "  Good  words,  M.  Jewel.    Christ  saith,  '  He  Addition, 
 
 that  eateth  me  shall  live  for  me.'    Was  not  he  the  Maker  of  heaven  and  earth  ?  fi%  . 
 
 ,  M.  Hard. 
 
 If  he  were,  accursed  be  he  that  denieth  him  so  to  be."  The  answer.  Hereunto,  b. 
 M.  Harding,  we  say.  Amen.  We  know  that  Christ  is  very  God  of  very  God. 
 But  deceive  not  yourself.  We  speak  now  of  the  sacrament  of  Christ,  and  not  of 
 Christ.  The  sacrament  is  one  thing ;  and  Christ  is  another.  We  eat  Christ  only 
 by  faith :  we  eat  the  sacrament  only  with  the  mouth  of  our  body.  When  Christ 
 spake  these  words,  "  He  that  eateth  me  shall  live  by  me,"  he  spake  only  of  him- 
 self to  be  eaten  spiritually  by  faith ;  but  he  spake  not  one  word  there  of  the 
 sacrament.    He  that  knoweth  not  this  knoweth  nothing. 
 
 But  St  Augustine  saith  :  "  The  sacrament  is  called  life."    What  then  ?    Yet  m.  Hard, 
 he  saith  not,  The  sacrament  is  called  our  Maker.    St  Paul  saith :  Petra  erat  [Detect.] 
 Christiis :  "  The  Rock  was  Christ."    Yet  you  may  not  so  unadvisedly  conclude 
 hereof  that  the  same  Rock  was  the  Maker  of  the  world.   Howbeit,  St  Augustine^^ 
 saith,  "  The  sacrament  of  Christ's  body  was  called  life ;"  so  he  saith  even  in  August,  de 
 
 Pecc.  Mer. 
 
   et  Rem. 
 
 Lib.  i.  cap. 
 
 ["  Is,  1567,  1570.] 
 
 I"  Leon.  Op.  Lut.  162.3.  De  Quadrag.  Serra.  iv. 
 6.  col.  108.    See  Vol.  I.  pages  250,  7.] 
 
 ['3  See  Vol.  I.  pages  9,  255,  &c.] 
 
 ['<  Seemeth,  1570.] 
 
 ['5  Themself,  1507,  1570.] 
 
 Gelas.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 ii.  can.  12.  col.  1918;  where  provenire.] 
 
 This  sentence  does  not  appear  in  15C7.J 
 
 ['8  Unto,  1567.] 
 
 ["  Chrysost.  Op.  In  Epist.  ad  Ephes.  cap.  i.  Horn, 
 iii.  Tom.  XI.  pp.  23,  4.  See  Vol.  L  page  200,  note 
 1-] 
 
 [20  Is  then,  1570.] 
 
 August.  Op.  In  Johan.  Evang.  cap.  xiii.  Trac- 
 tat.  Ux.  1.  Tom.  III.  Pars  11.  col.  063.  See  before, 
 page  455,  note  lO.J 
 
 P  Chrysost.  Op.  In  Joan.  Horn.  iv.  Tom.  VIII. 
 p.  31.] 
 
 [2J  Howbeit  as  St  Augustine,  1570.] 
 
 [jewel,  m.] 
 
482 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Institu- 
 tion in 
 both 
 kinds. 
 
 Cypr.  de 
 Sinipl.  Prael. 
 Chrysost.  ad 
 Hebr.  Horn. 
 
 August,  de 
 Unic.  Bapt. 
 cap.  V. 
 Fulgent,  ad 
 Donat. 
 
 the  same  place :  "  The  sacrament  of  baptism  was  called  salus,  '  salvation  ^ '."  And 
 St  Cyprian  calleth  the  same  "  the  fountain  of  life 2."  And  St  Chrysostom  saith  : 
 "  The  baptism  of  Christ  is  Christ's  blood  3."  This  is  no  less  than  if  they  had 
 said,  Baptism  is  life.  And  yet  none  of  them  ever  said,  The  water  of  baptism  is 
 our  Maker.  St  Augustine  saith :  Plus  est  unus  Deus,  quarn  unus  baptismus.  Ne- 
 que  enim  est  baptismus  Deus.  Sed  ideo  magnum  allquid  est,  quia  sacramentum  est 
 Dei* :  "  One  God  is  more  than  one  baptism.  For  baptism  is  not  God.  Yet  is 
 baptism  a  great  thing,  because  it  is  a  sacrament  of  God."  Good  words  there- 
 fore, M.  Harding,  and  spare  these  blasphemies.  For  Fulgentius  saith :  Veritatem 
 Dei  tenere  est  umim  Deum  colere :  veritatem  Dei  in  mendacium  converters  est  crea- 
 turce  seri'ire^ :  "To  hold  the  truth  of  God  is  to  worship  the  only  God:  to  turn 
 the  truth  of  God  into  a  lie  is  to  do  homage  to  a  creature." 
 
 The  Apology,  Chap.  xiii.  Division  1. 
 
 In  Johan. 
 cap.  vi. 
 
 De  SaeraTTi. 
 Lib.  iv.  cap. 
 iv. 
 
 Gelas.  contr. 
 Eutych.i6 
 
 In  Dial.  1. 
 et  2. 
 
 In  Serm.  ad 
 Infant. 
 
 We  affirm  that  the  breacP  and  wine  are  the  holy^  and  heavenly- 
 mysteries  of  the  body  and  blood  of  Christ,  and  that  by  them  Christ  him- 
 self, being  the  true  bread  of  eternal  life,  is  so  presently  given  unto  us,  as 
 that  by  faith  we  verily  receive  his  body  and  blood  ^.  Yet  say  we  not  this 
 so  as  though  we  thought  that  the  nature  and  substance  of  the  bread  and 
 wine^  is  clearly  changed,  and  goeth  to  nothing,  as  many  have  dreamed 
 in  these  latter^"  times,  and^'  yet  could  never  agree  among  themselves 
 upon  their  own  dreams '2.  For  that  was  not  Christ's  meaning,  that  the 
 wheaten  bread  should  lay  apart  his  own  nature,  and  receive  a  certain  new 
 divinity;  but  that  he  might  rather  change  us,  and  (to  use  Theophylact's 
 words)  might  transform  us  into  his  body  For  what  can  be  said  more 
 plainly  than  that  which  Ambrose  saith,  "  Bread  and  wine  remain  still  the 
 same  they  were  before;  and  yet  are  changed  into  another  thing '^?"  or 
 that  which  Gelasius  saith,  "  The  substance  of  the  bread,  or  the  nature 
 of  the  wine,  ceaseth  not  to^'^  be'^?"  or  that  which  Theodoretus'*  saith, 
 "  After  the  consecration  the  mystical  signs  do  not  cast  off  their  own 
 proper  nature ;  for  they  remain  still  in  their  former  substance,  form,  and 
 kind^^?"  or  that  which  Augustine  saith,  "  That  which  ye  see  is  the  bread 
 and  cup,  and  so  our  eyes  do  telpi  us;  but  that  which  your  faith  requireth 
 to  be  taught  is  this,  the  bread  is  the  body  of  Christ,  and  the  cup  is  his 
 
 ['  Optime  Punk'i  Cliristiani  baptismmn  ipsiim 
 nihil  aliud  qtiam  saJutem,  et  sacramentum  corporis 
 Christi  nihil  aliud  quam  vitam  vocant.  —  August. 
 Op.  Par.  1679-1700.  De  Pee.  Mer.  et  Rem.  Lib.  i. 
 cap.  x.\iv.  34.  Tom.  X.  col.  19.] 
 
 Vitae  fonte  deserto,  vitalis  et  salutaris  aquae 
 gratiam  pollicentur. — Cypr.  Op.  Oxon.  1G82.  De 
 Unit.  Eccles.  p.  112.  But  by  the  term  vitie  fonte 
 Cyprian  would  seem  here  to  intend  God;  for  he  just 
 before  (juotes  Jer.  ii.  13.] 
 
 [3  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad  Hebr. 
 cap.  ix.  Horn.  xvi.  Tom.  XII.  p.  159.  See  Vol.  I. 
 page  518,  note  4.] 
 
 August.  Op.  Lib.  de  Unic.  Bapt.  Contr.  Petil. 
 cap.  V.  8.  Tom.  IX.  col.  531 ;  where  bapiisnms  Deus 
 est] 
 
 Fulgent.  Op.  Par.  1623.  Lib.  ad  Donat.  col. 
 
 220.] 
 
 [«  That  bread,  Conf.  and  Def.  1567.] 
 [7  Are  holy,  Conf.  and  Def.  1567.] 
 ["  And  his  blood,  Conf.  and  Def.  1567,  1570.] 
 Nature  of  bread  and  wine,  Conf.] 
 Later,  Conf.  and  Def.  1567,  1570.] 
 
 ["  Which,  Conf.] 
 
 ['2  Tliemself  of  this  their  dream,  Conf.] 
 ['3  Theophylactus,  Conf.] 
 
 P  Theophyl.  Op.  Venet.  1754-63.  In  Joan. 
 Comm.  cap.  vi.  Tom.  I.  p.  595.  See  below,  page  491, 
 note  11.] 
 
 [15  Ambros.  Op.  Par.  1686-90.  De  Sacram.  Lib.  iv. 
 cap.  iv.  15.  Tom.  II.  col.  369.  See  below,  page  497, 
 note  16.] 
 
 The  mark  of  reference  is  made,  but  the  re- 
 ference itself  not  given,  Conf.  Nor  does  it  appear 
 Def.  1567.] 
 
 Not  so  to,  Conf.] 
 [">  Gelas.  Episc.  Horn.  adv.  Eutych.  et  Nestor,  in 
 Mag.  Biblioth.  Vet.  Patr.  Col.  Agrip.  1618-22.  Tom. 
 V.  Pars  III.  p.  671.    See  Vol.  L  page  11,  note  11.] 
 [1=  Theodorete,  Conf.] 
 
 [2°  Oiioe  ydf>  neTo.  t6v  dyiacrndv  Ta  fiva-rtKa 
 trv/xfioXa  Tijs  oiKeius  e^iiTTaTcu  (pvaeajs.  iieuei  yap 
 eiri  Ti}9  irpo-repai  ovaias,  Kal  tuu  (rX'J/jiaTOS,  Kal  too 
 
 ei'oous  Theodor.  Op.  Lut.  Par.  1642-84.  Inconfus; 
 
 Dial.  11.  Tom.  IV.  p.  85.  Conf.  Immut.  Dial  i.  p.  18.] 
 Eyes  tell,  Conf.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 483 
 
 blood^^?"  or  that  which  Orifjen  saith,  "  The^^  bread,  which  is  sanctified  in  Matt. 
 
 •  1  .  1    Horn.  15. 
 
 by  the  word  of  God,  as  touching  the  material  substance  thereof,  goeth 
 into  the  belly,  and  is  cast  out  into  the  privy  2'*?"  or  that  which  Christ 
 himself  said,  not  only  after  the  blessing  of  the  cup,  but  also  after^*  he 
 had  ministered  the  communion,  "  I  will  drink  no  more  of  this  fruit  of 
 the  vine  ?"  It  is  well  known  that  the  fruit  of  the  vine  is  wine,  and  not 
 blood. 
 
 M.  HARDING 
 
 miat.  is  that  we  , . .  Iti  this  sacrament,  after  consecration,  the  substance  of  bread 
 {^eniy'mysurka?'  and  Wine  being  turned  into  the  substance  of  the  body  and  blood  of 
 
 Christ,  the  *outward  forms  of  bread  and  wine  which  remain  are  the  •  Untmth. 
 sacraments  of  holy  things,  the  body  and  blood  of  Christ. . . .  father  ever 
 
 taught  &uch 
 vain  follies. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 In  every  natural  thing  two  things  are  specially  to  be  considered,  the  sub-  '  gj|j_  ' 
 stance  and  the  accident,  or,  as  M.  Harding  calleth  it,  the  outward  form.    For  stance, 
 example :  In  bread,  the  material  thing  that  feedeth  us,  and  is  changed  into  the  Acci- 
 blood  and  nourishment  of  our  bodies,  is  called  the  substance  of  the  bread :  the  dents, 
 whiteness,  the  roundness,  the  thickness,  the  sweetness,  and  other  the  like,  that  '  ' 
 are  perceived  outwardly  by  our  senses,  are  called  accidents.    Now,  saith  M. 
 Harding,  forasmuch  as  the  substance  of  the  bread  and  wine  is  removed  by  con- 
 secration, and  for  that  cause  cannot  be  the  sacrament,  therefore  the  accidents 
 and  forms  which  remain  must  needs  be  thought  to  be  the  sacraments.    And  so, 
 upon  a  false  position,  as  shall  appear,  he  layeth  the  foundation  of  all  his  doctrine ; 
 by  the  old  rule,  I  trow,  that  he  learned  sometimes  in  his  sophistry :  Ex  impossibili 
 sequitur  quodlibet :  "  Of  an  impossibility  ye  may  conclude  what  ye  list" — even 
 as  aptly  and  as  truly  as  some  have  said :  If  Christ  were  not  Christ,  then  St 
 Patrick  should  be  Christ. 
 
 If  M.  Harding  had  alleged  either  scripture,  or  doctor,  or  father,  or  council,  or 
 any  other  authority  beside  his  own,  he  might  happily  have  been  believed. 
 
 To  this  whole  fancy,  gentle  reader,  in  my  former  Reply  I  have  made  a  several 
 answer  2''.   Verily  Christ  saith:  Non  bibam  ex  hoc  fructu  vitis :  "I  will  no  more  Matt.  xxyi. 
 drink  (not  of  these  accidents,  but)  of  this  generation  and  fruit  (and  substance)  of  i  cor.''x''."' 
 the  vine." 
 
 St  Paul  saith  :  Panis  quern  frangirnus :  (not  the  forms  or  accidents,  but)  "  The 
 bread  that  we  break."  And  again  :  Quoties  manducabitis  panem  hunc  :  "  As  often 
 as  ye  shall  eat  (not  these  accidents,  but)  this  bread." 
 
 St  Cyprian  saith  of  the  same :  Panis .  .  .  ex  multorum  granorum  adunatione  Cypnan.ts 
 congestus^^ :   "Bread  moulded  and  made  of  many  corns."    I  doubt  not  but  M. 
 Harding  will  confess  that  corns  yield  flour  and  substance,  and  not  only  forms 
 and  accidents.     St  Augustine  calleth  the  holy  mystery  sacramentum  panis  et  Augt.st.de 
 rmr""*,  "  the  sacrament  (not  of  forms  and  accidents,  as  M.  Harding  saitli,  but)  cap!  xix. 
 of  bread  and  wine."  Cyrillus  saith:  Credentibus  discipulis  fragmenta  panis  dedit^^ :  J^^jJ^j'^ji, 
 "  Christ  gave  unto  his  disciples,  believing  in  him,  pieces  of  bread"  (not  pieces  of  iv.  cap.  xxiv. 
 accidents). 
 
 But  M.  Harding,  having  in  his  fantasy  removed  the  whole  substance  of  the 
 
 [^^  Quod  ergo  videtis,  panis  est  et  calix;  quod  See  Vol.  II.  pages  791,  &c.] 
 
 ■vobis  etiain  oculi  ve.stri  renuntiant:   quod  autem  15G7,  157U  add  here  in  0;«<.  Z)onij«iVam.j 
 
 fides  vestra  postulat  instrnenda,  panis  est  corpus  [^i)  Cypr.  Op.  Ad  Magn.  Epist.  Ixix.  p.  182 ;  wliere 
 
 Christi,  calix  sanguis  Christi  Augu.st.  Op.  Serm.  panem,  de  for  ex,  and  cumjeslum.] 
 
 cclxxii.  ad  Infant.  Tom.  V.  cols.  1103,  4.]  ...sacrificium   panis  et  vini.— Fulgent.  Op. 
 
 Conf.  omits  the.]  i  Lib.  de  Tid.  ad  Petr.  Diac.  col.  350.  Conf.  August. 
 
 Orig.  Op.  Par.  173.3-59.  Comm.  in  Matt.  Tom.  i  Op.  Tom.  VI.  Append,  col.  30.; 
 
 XI.  14.  Tom.  III.  p.  499.   See  Vol.  11.  page  771.] 
 But  after,  Conf.J 
 ['^  Tlie  answer  to  this  division  has  been,  as  oc- 
 casionally elsewhere,  divided  into  several  portions.] 
 
 Cyril.  Alex.  Op.  Lut.  KiaS.  In  Joan.  Evang. 
 Lib.  IV.  cap.  ii.  Tom.  IV.  p.  3C0.  See  Vol.  I.  page 
 149,  note  14.J 
 
 31—2 
 
484 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.VRT 
 
 bread,  instead  thereof  hath  brought  us  in  holy  forms,  holy  shews,  and  holy 
 accidents.  His  accidents  be  the  mysteries  of  heavenly  things :  his  accidents  be 
 the  instruments  of  God's  grace  :  his  accidents  be  the  causes  of  remission  of  sin. 
 We  break  accidents :  we  cat  accidents :  we  drink  accidents :  we  are  fed  with 
 accidents :  the  substance  of  our  bodies  is  increased  with  accidents :  and,  to  be 
 short,  he  worketh  all  his  miracles  by  the  power  of  his  accidents. 
 
 M.  HAUDING. 
 
 •  Untruth. 
 For  this 
 phrase  is 
 used  com- 
 monly of 
 the  ancient 
 fathers, 
 as  shall 
 appear. 
 
 Bom.  vi. 
 Col.  ii. 
 Hieron.  de 
 Corp.  et 
 Sang.  Christ 
 
 August,  in 
 Johan. 
 Tract.  50. 
 
 Cyril,  in 
 Johan.  Lib. 
 xi.  cap.  xxvii. 
 
 Hilar,  de 
 Trin.  Lib. 
 viii. 
 
 August,  de 
 Bapt.  contr. 
 Donat  Lib. 
 iii.  cap.  X. 
 
 WJiy  be  ye  so  loth^  to  speak  as  the  church  speaTceth,  that  in  this  blessed  sa- 
 crament we  receive  the  body  of  Christ  ?    Wliy  had  ye  rather  say  after  j.^^  defenders 
 a  *  strange  manner,  that  "by  bread  and  tvine  Christ  himself  is  so  presently  ^as"oJ''jMrck 
 given  u7ito  us,  as  that  by  faith  we  verily  receive  his  body  and  his  ^p^^ikk 
 blood?" ... 
 
 THE  BISHOP  OF  SARISBURY. 
 
 I  never  thought  it  had  been  so  great  an  heresy  to  speak  as  the  apostles  of 
 Christ  and  the  learned  doctors  of  the  church  have  spoken  before  us.  St  Paul 
 saith  :  Consepulti  sumus  cum  Christo  jjer  baptismum  in  mortem :  "  We  are  buried 
 together  with  Christ  by  baptism  unto  death."  St  Hierome  saith :  Per  aquam 
 baptismi,  vel  per  ignem  Spiritus  Sancti,  ceterni  ilUus  panis  corpus  efficitur^ :  "By 
 the  water  of  baptism,  or  by  the  fire  of  the  Holy  Ghost,  he  is  made  the  body 
 of  the  everlasting  bread."  St  Augustine  saith :  Habes  Christum .  . .  in  prcesenti, 
 per  fidem ; .  . .  in  prcesenti,  per  baptismatis  sacramentum  ;  in  prcesenti,  per  altaris 
 cibum  et  potum* :  "Thou  hast  Christ  in  presence  by  faith,  in  presence  by  the 
 sacrament  of  baptism,  in  presence  by  the  meat  and  drink  of  the  altar."  St 
 Cyril  saith  :  Corporaliter  Filius  per  benedictionem  mysticam  nobis  unitur,  ut  homo^ : 
 "  The  Son  of  God  by  the  mystical  blessing  is  united  unto  us  as  man."  St  Hi- 
 lary saith  :  Christus  est  in  nobis  per  sacramentorum  mysterium^ :  "  Christ  is  in 
 us  by  the  mystery  of  the  sacraments." 
 
 And,  lest  M.  Harding  should  think  to  take  any  great  advantage  by  these 
 words  thus  uttered,  as  he  and  others  of  his  side  have  often  done,  St  Augustine 
 in  most  plain  wise  expoundeth  the  same :  Si . . .  ad  ipsas  res  visibiles,  quibus 
 sacramenta  tractantur,  animum  conferamus,  quis  nesciat  eas  esse  corruptibiles  ? 
 Si  autem  ad  id  quod  per  illas  [res]  agitur,  quis  non  videat  non  posse  corrumpi''  ? 
 "  If  we  behold  the  visible  creatures  (as  the  bread,  the  wine,  the  water)  wherein 
 the  sacraments  are  ministered,  who  seeth  not  that  they  be  corruptible  ?  But,  if 
 we  consider  the  things  that  are  wrought  thereby,  who  seeth  not  that  they  cannot 
 be  corrupted?" 
 
 Now  judge  thou,  good  christian  reader,  how  childishly  these  quarrels  be 
 sought  against  us  without  cause;  and  what  mystical  catholic  ears  M.  Harding 
 hath,  that  cannot  abide  the  phrases  and  speeches  of  the  ancient  fathers. 
 
 M.  HARDING. 
 
 If  a  man  should  press  you  with  your  own  words,  and  demand  what  manner 
 of  presence  ye  teach,  affirming  Christ  himself  presently  to  be  given,  I  ween  ye 
 would  be  found  halting.    For  hoio  say  ye,  if  Christ  be  presently  given  ^^^^ 
 unto  us  by  bread  and  wine  in  the  sacrament,  then  is  Christ  present?  of  Christ  in  the 
 If  he  be  present,  which  ye  must  needs  grant,  tell  us  further  how  is  he  the  defenders 
 present;  according  to  the  substance  of  his  body,  or  by  grace,  or  ac- 
 
 [' Yeloth,  Conf.]  I 
 [-  This  marginal  note  is  inserted  from  Conf.  and 
 
 Def.  1507,  1570,  l(i09.] 
 
 P  Hieron.  Op.  Par.  1G93-1706.  Horn,  de  Corp.  et 
 
 Sang.  Christ.  Tom.  V.  col.  393.    This  homily  is  not 
 
 Jerome's.] 
 
 August.  Op.  Par.  1G79-1700.  In  Johan.  Evang, 
 cap.  xii.  Tractat.  1.  12.  Tom.  111.  Pars  ii.  col.  G33.j  ' 
 Cyril.  Alex.  Op.  Lut.  1C3S.  Comm.  iu  Joan,  i 
 
 Evang.  Lib.  xi.  cap.  xii.  Tom.  IV.  p.  1001.  Conf  Op. 
 Insig.  Cyril.  Alex,  in  Evang.  Joan.  Par.  1508.  Lib. 
 XI.  cap.  xxvii.  fol.  182.] 
 
 [''  ...ille  rursum  in  nobis  per  sacramentorum  in- 
 esse  niysterium  crederetur. — Hilar.  Op.  Par.  10U3. 
 De  Trin.  Lib.  viii.  15.  col.  95G.] 
 
 ['  August.  Op.  De  Bapt.  Contr.  Donat.  Lib.  lu. 
 cap.  X.  15.  Tom.  IX.  col.  113.] 
 
n]  OF  THE  CHURCH  OF  ENGLAND.  485 
 
 cording  to  the  majesty  of  his  Godhead?  The  first,  what  shifts  soever  ye  see^,  ye  Absent' 
 will  not  grant :  and  therefore  is  your  own  apostle,  Martin  Lutlier,  at  foul  defi-  Body. 
 
 ance  with  your  masters,  Zuinglius,  (Ecolampadius,  Calvin,  and  you;  and  so  be  his  " — ~v  ■ 
 
 disciples,  Joachimiis  Westphalus,  Epinus,  Pomeran,  Heshusius,  Brentius,  Illyricus, 
 and  many  others,  as  ye  know.    If  ye  will  say  he  is  present  by  his  grace,  so  is  he 
 present  with  all  good  men ;  and  that  not  only  when  the  sacrament  is  ministered, 
 but  also  at  all  other  times. . . .  Again,  how  can  ye  make  good,  that  by  faith  ive  receive 
 his  body  and  blood?    By  faith  we  receive  grace,  and  the  merits  of  his  death  suf- 
 fered in  his  body  ivith  shedding  of  his  blood:  but  the  body  and  blood  itself,  that 
 is,  the  very  ^substance  of  his  body  and  blood,  tell  us  how  by  faith,  ^properly  ^^f^ " ^^"'^gj'],'';^ 
 truly  to  speak,  as  ivho  should  say,  by  faith  made  present,  ive  receive  it.    Further-  For  proreriy 
 more,  ^  what  have  ye  to  answer  to  this  question  ?    If  ice  receive  the  body  and  blood  stance  we 
 of  Christ  verily  by  faith  {for  so  ye  say),  we  demand  whether  we  receive  the  same  by  R^ad  the  an- 
 faith  only  without  the  body,  or  ivith  the  office  of  our  body  ?    If  the  office  of  our  Vwe  answer, 
 body  be  required  to  the  receiving  of  Christ's  body  in  the  sacrament,  as  Christ  him-  ?sh  q'uestfon. 
 self  "certainly  meant — {for  else  hoio  obeyed  the  disciples  his  commandment,  to  ivhom  p^"^^^^^- 
 he  said  at  his  supper,  "Take  and  eat;  this  is  my  body;"  likewise  of  the  c«j9,  meant  no 
 "  Take  and  drink;"  which  cannot  be  done  but  by  the  service  of  the  body?) — /iereo/avpeareth'by 
 
 then  it  folloiceth,  that  his  body  is  verily  present. . . .  Noiv,  that  it  is  not  re- 
 'a/ri'si  'nof^     ceived  by  faith  only,  thus  we  prove  it  by  your  own  doctrine:  ^It  is  *o  cafan^Xa'*''' 
 /afihoni!/!'      received  as  it  is  present :  but  it  is  present  by  bread  and  wine  {as  ye  say) ;  ^^^'j^'* 
 
 ergo,  it  is  received  by  bread  and  wine.     To  conclude,  if  by  bread  and  Read  the 
 wine,  then  not  by  faith  only.     Will  ye  give  me  leave  to  say  what  I  think  of  you  ? 
 Verily  it  seemeth  by  your  vain  jangling,  that,  as  St  Paul  saith  of  such  other  like 
 you,  ye  understand  not  what  ye  speak,  nor  wliereof  ye  affirm. 
 
 TIIE  BISHOP  OP  SARISBURT. 
 
 In  what  sense  we  may  truly  say,  Christ  is  either  present  with  us,  or  absent 
 from  us,  the  matter  is  not  doubtful '°  or  dangerous  to  be  answered,  unless  M. 
 Harding  have  forgotten  the  articles  of  his  creed.    For  thus  we  are  taught  to 
 believe  :  "  Christ  is  ascended  into  heaven,  and  sitteth  at  the  right  hand  of  God." 
 Which  article  St  Augustine  expoundeth  thus :  Noli . . .  dubitare,  ibi  nunc  esse  August. 
 hominem  Christum  Jesum,  unde  venturus  est ;  memoriterque  recole  et  fideliter  tene  Dard'.  * 
 christianam  confessionem,  quoniam  resurrexit  a  mortuis,  ascendit  ad  coilum,  sedet 
 ad  dextram  Patris,  nec  aliunde  quam  inde  venturus  est  ad  vivos  mortuosque  judi- 
 candos^^ :  "Doubt  thou  not  but  Christ  Jesus,  as  man,  is  there  now  from  whence 
 he  shall  come ;  and  bear  thou  well  in  mind  and  faithfully  believe  the  christian 
 confession,  that  Christ  is  risen  again  from  the  dead,  and  ascended  into  hea- 
 ven, and  sitteth  at  the  right  hand  of  the  Father,  and  that  he  shall  come  again 
 from  thence,  and  from  nowhere  else,  to  judge  the  quick  and  the  dead."  Again 
 he  saith  :  Homo . .  .  secundum  corpus  in  ccelo  est,  et  de  loco  migrat ;  et,  cum.  ad  August,  in 
 ali.um  locum  venerit,  in  eo  loco  unde  venit  non  est^^ :  "  Christ,  as  man,  according  to  Tract.  31. 
 his  body  is  in  heaven,  and  passeth  from  place  to  place ;  and,  when  he  cometh  to 
 another  place,  he  is  not  in  the  other  place  from  whence  he  came."  Likewise 
 again  :  Secundum  proesentiam  majestatis,  semper  habemus  Christum  [nobiscum^ ;  August,  in 
 secundum  prcesentiam  carnis,  recte  dictum  est  discipulis.  Me  autem  non  semper  habe-  Tract"5o. 
 hitis^^ :  "According  to  the  presence  of  his  majesty,  we  have  Christ  evermore  with 
 us ;  but,  according  to  the  presence  of  the  flesh,  it  is  true  that  Christ  said  to  his 
 disciples,  '  Me  you  shall  not  have  always  with  you '." 
 
 So  saith  the  holy  father  and  martyr  Vigilius :  Dei  Filius  secundum  humanita-  vigii.  eontr. 
 tem  suam  recessit  a  nobis ;  secundum  Divinitatem . . .  ait, . . .  Ecce,  ego  vobiscum  sum 
 ...usque  ad  consummationem  seculi^^ :  "The  Son  of  God,  according  to  his  man- 
 hood, is  gone  from  us  ;  but  according  to  his  Godhead  he  saith,  'Behold,  I  am  with 
 
 ["  Seek,  Conf.  and  Def.  1.5C7.] 
 Christ  is  not,  Conf.] 
 .         Not  .so  doulitfiil,  15G7.] 
 
 ["  Avifcust.  Op.  Lib.  ad  Dard.  seuEpist.  clxxxvii. 
 cap.  iii.  10.  Tom.  II.  col.  C81;  where  in  adum.] 
 
 Id.  ill  Johan.  Evang.  cap.  vii.  Tractat.  xxxi.  9. 
 
 Tom.  III.  Pars  ii.  col.  624;  where  in  loco  est,  and 
 
 non  erit.^ 
 
 ['3  Id.  ibid.  Tractat.  1.  13.  col.  C34.] 
 
 [14  Vigil,  adv.  Eutych.  Lib.  I.  in  Cassand.  Op. 
 
 Par.  ICIG.  p.  018.  j 
 
48G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 Absent 
 in  Bodv. 
 
 Cyril,  in 
 Johan.  Lib. 
 X.  cap.  vii. 
 
 Orig.  in  Matt. 
 Horn.  33. 
 
 Chrysost 
 1  Cor.  Horn. 
 6. 
 
 Faith 
 eateth. 
 
 Orig.  in 
 Malt. 
 Tract.  26. 
 Cypr.  de 
 Caea.  Som. 
 
 August,  in 
 Johan. 
 Tract.  l6. 
 
 you  until  the  end  of  the  world'."  And  again:  Et  nobiscum  est,  et  non  est  nohis- 
 cum;  quia  quos  reliquit . . .  humanitatc, . . .  non  . . .  deseruit  Divmitate^ :  "  Christ  is 
 with  us,  and  yet  he  is  not  with  us ;  for  whom  he  left  touching  his  hvunan  nature, 
 or  his  body,  touching  his  Godhead  he  left  them  not."  And  again :  Verhvm  ubique 
 est;  caro  autein  ejus  ubique  non  est-:  "The  Word  (or  Godhead  of  Christ)  is  every 
 where ;  but  his  flesh  or  body  is  not  every  where."  So  saith  St  Cyril :  Etsi  cor- 
 pore  abfuero,  prasens  tamen  ero  ut  Deus^ :  "Although  I  be  absent  as  touching  my 
 body,  yet  as  God  I  will  be  present." 
 
 And,  to  leave  an  infinite  number  of  other  learned  and  catholic  fathers  that 
 have  written  the  like,  Origen  saith  thus  :  Secundum . . .  Divinitatis . . .  naturam  non 
 peregrinatur  [a  nobis] peregrinatur  secundum  dispensationem  corporis  qvx)d 
 suscepit* :  "'  Christ,  according  to  his  Godhead,  is  not  a  stranger  to  us ;  but  he  is  a 
 stranger  according  to  the  dispensation  of  the  body  that  he  received." 
 
 Thus  is  Christ  both  absent  and  present ;  present  in  majesty,  absent  in  body. 
 And  in  this  sense  Chrysostom  saith:  Semper  nobiscum  est  Christus ;  neque  enim, 
 nisi  nobiscum  esset  Christus,  superesset  ecclesia^ :  "  Christ  is  evermore  present  with 
 us ;  for  unless  he  were  present,  the  church  of  God  could  not  continue." 
 
 But  Harding  saith  :  "  How  can  ye  make  good  that  by  faith  we  receive  his 
 body  and  blood  ?  By  faith  we  receive  grace,"  &c.  This  question  should  rather 
 have  been  demanded  of  St  Augustine,  and  of  other  learned  doctors  and  ancient 
 fathers  of  the  church.  How  could  St  Augustine  say,  Quid  paras  dentem  et  ven- 
 trem?  Crede,  et  manducasti^  ?  "What  preparest  thou  thy  tooth  and  thy  belly? 
 Believe,  and  thou  hast  eaten?"  How  could  Tertulhan  say,  Christus  auditu  devo- 
 randus  est ;  inteUectu  ruminandus  est ;  et  fide  digerendus  [es<] "  ?  "  Clurist  must  be 
 devoiu-ed  by  hearing,  chewed  by  understanding,  digested  by  faith?"  How 
 could  Origen  say.  Sanguis  testamenti  infusus  est  in  corda  7iostra^?  "  The  blood  of 
 the  testament  is  poured  into  our  hearts?"  How  coidd  St  Cyprian  say,  Esus .  .. 
 hujus  carnis  est  qucedam  aviditas,  et  quoddam  desiderium  manendi  in  Christo : . . . 
 quod  est  esca  carni,  hoc  est  animce  fides; .  . .  non  dentes  ad  mordendum  acuimus,  sed 
 fide  sincera  panem  sanctum  frangimus^  ?  "The  eating  of  this  flesh  is  a  certain 
 greediness,  and  a  certain  desire  to  tarry  in  Christ :  that  meat  is  unto  our  flesh, 
 the  same  is  faith  unto  our  souls  :  we  sharpen  not  our  teeth  to  bite  withal ;  but 
 with  pure  faith  we  break  this  holy  bread?"  To  be  short,  how  could  St  Augustine 
 say.  Credere  ..  .in  Christum,  hoc  est  manducare  panem  rivum^^  ?  "To  believe  in 
 Christ,  that  is  the  eating  of  the  bread  of  life?"  And  again,  Nolite  parare 
 fauces,  sed  cor".'  "  Prepare  not  your  mouths  (to  eat  of  this  bread),  but  prepare 
 your  hearts?"  To  these  and  other  like  ancient  catholic  fathers  M.Harding 
 should  have  said:  "How  can  ye  make  good  that  hy  faith  we  receive  Christ's  body 
 and  blood?"  Thus  they  witness;  thus  they  write;  thus  the}^  saj';  and  there- 
 fore, unless  M.  Harding  can  find  untruth  in  their  words,  they  "  make  it  good." 
 
 But  to  force  onward  his  matter  he  saith :  "  Properly  and  truly  to  speak,  how 
 can  we  eat  Christ's  body  by  faith?"  Here  it  might  have  pleased  M.  Harding  to 
 remember  that  these  phrases,  "  to  eat  Christ,"  "  to  drink  Christ,"  "  to  digest 
 Christ,"  "to  be  fed  with  Christ,"  "to  dwell  in  Christ,"  "to  be  clad  with  Christ," 
 "to  be  graft  in  Christ,"  and  other  the  like,  are  not  plain,  ordinary,  usual,  and 
 common  speeches ;  but  mystically  and  covertly  uttered  under  a  figure,  thereby 
 to  give  us  to  understand  that  Christ  is  our  spiritual  meat,  our  spiritual  drink, 
 our  siDiritual  sustenance,  our  spiritual  house,  oiu-  spiritual  robe,  and  our  spiritual 
 
 [1  Id.  ibid.] 
 
 [»  Ibid.  Lib.  iv.  p.  546.] 
 
 [3  C_\Til.  Alex.  Op.  Lut  1638.  Comm.  in  Joan. 
 Lib.  X.  Tom.  IV.  p.  839.  Conf.  Op.  Insig.  in  Evang. 
 Joan.  Par.  1508.  Lib.  x.  cap.  vii.  fol.  Ii5.  2.] 
 
 {*  Orig.  Op.  Par.  1733-59.  In  Matt.  Comm.  Ser. 
 65.  Tom.  IIL  p.  883.] 
 
 [5  Clirv.5ost.  Op.  Par.  1718-38.  In  Epist.  i.  ad  Cor. 
 Horn.  vi.  Tom.  X.  p.  47.] 
 
 August.  Op.  Par.  1C79-1700.  In  Johan.  Evang. 
 cap.  vi.  Tractat.  xxv.  12.  Tom.  IIL  Pars  ii.  col.  489; 
 where  dentes.\ 
 
 ...et  devorandns  auditn,  et  rnminandus  intel- 
 lectu,  et  &c.— TertuU.  Op.  Lut.  1641.  De  Resurr. 
 Cam.  37.  p.  406.] 
 
 [8  Orig.  Op.  In  Matt  Comm.  Ser.  86.  Tom.  III. 
 p.  899.] 
 
 ["  Cypr.  Op.  Oxon.  1682.  De  Coen.  Dom. 
 (Arnold.)  pp.  41,  4;  where  carnis  hujus  qutedam 
 aviditas  est,  i;i  ipso,  and  animie  est.] 
 
 [10  August.  Op.  In  Johan.  Evang.  cap.  vi.  Tractat 
 xxvi.  1.  Tom.  III.  Pars  ii.  col.  494;  where  in  eum.] 
 
 ["  Id.  de  Verb.  Evang.  Luc.  xiv.  Serm.  cxii.  5. 
 Tom.  V.  col.  560 ;  where  tioli.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 487 
 
 stock.  Therefore  St  Augustine  saith  :  Nisi  manducaveritis . . .  carnem  Filii  hominis  '"jr^^^j^ 
 et  sanguinem  hiberitis,  non  habebitis  vitam  in  robis.    Facinus  vel  flagitium  videtur  gatetli 
 
 jubere.    Figura  ergo  est,  priecipiens  jmssionis^^  Domini  [esse]  commimicandum,  et  ^- — v  ' 
 
 suaviter  atqxie  utiliter  recondendum  in  memoria,  quod  pro  nobis  caro  ejus  crucijixa  noSJchrist. 
 et  vulnerata  siY'^:  "Unless  ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his      "'•  "^^p- 
 blood,  ye  shall  have  no  life  in  you.    He  seemeth  by  these  words  to  command  us 
 to  do  an  horrible  wickedness.    (For  it  is  an  horrible  matter  to  eat  man's  flesh,  or 
 to  drink  man's  blood.)    Therefore  this  is  a  figure  (or  manner  of  speech)  com- 
 manding us  to  be  partakers  of  Christ's  jiassion,  and  comfortably  to  lay  up  in  our 
 mind,  that  his  flesh  was  crucified  and  wounded  for  our  sakes."    So  saith  Gratian 
 touching  the  same  :  Quidam  non  improbabiliter  exponunt . . carnis  et  sanguinis  De  consecr. 
 veritatem'  ipsam  earundem  rerum  efficientiam,  id  est,  remissionem  peccatorum^^ :  specie's. 
 "Touching  these  words,  'the  truth  of  Christ's  flesh  and  blood,'  some  men  not 
 unaptly  understand  thereby  the  effect  and  force  of  Christ's  flesh  and  blood, 
 that  is  to  say,  the  remission  of  our  sins."    And  so  St  Augustine  saith  :  Lavcrunt  August,  in 
 stolas  suas  in  sanguine  Agni, . . .  hoc  est,  in  gratia  Dei  per . . .  Christum^^ :  "  They  t^°'^' 
 washed  their  coats  in  the  blood  of  the  Lamb,  that  is  to  say,  in  the  grace  of  God 
 through  Christ."    This  grace  flowing  from  Christ's  body  upon  the  cross,  and 
 given  to  the  faithful  in  the  ministration  of  the  holy  mysteries,  oftentimes  bearetli 
 the  name  of  Christ's  body,  and  is  the  ground  and  substance  of  the  sacrament ; 
 and  whosoever  is  partaker  of  this  grace  is  also  partaker  of  Christ's  body. 
 Therefore  St  Augustine  saith  :  Cum  essent  omnibus  communia  sacramenta,  non  com-  August,  in 
 munis  erat  omnibus  gratia,  quce  est  virtus  sacramentorum    :  "  Whereas  the  sacra- 
 ments were  common  to  all,  yet  the  grace  thereof  was  not  common  to  all ;  and 
 that  is  the  power  and  strength  of  the  sacraments." 
 
 Likewise  St  Ambrose  :  In  similitudinein  quidem  accipis  sacramentum  ;  sed  vercs  Ambros.  de 
 naturce  gratiam  virtutemque  consequeris  ^ ' :  "  Ye  take  the  sacrament  in  represen-  vrSp!  i. '  ' 
 tation  or  remembrance ;  but  ye  obtain  thereby  the  grace  and  power  of  Christ's 
 very  nature." 
 
 Here  M.  Harding  once  again  moveth  a  very  needless  question.  "  We  demand," 
 saith  he,  "  whether  we  receive  the  same  body  of  Christ  by  faith  only,  without  our 
 body,  or  with  the  office  of  our  body."    Any  child  might  soon  be  able  to  assoil 
 this  riddle.    Rabanus  Maurus  saith,  as  it  is  alleged  before  :  Sacramentum . . .  ore  Raban.Maur. 
 percipitur;  virtute  [vero^  sacramenti  interior  homo  satiatur^^ :  "The  sacrament  is  xixi.'' ' 
 received  with  the  bodily  mouth ;  but  with  the  virtue  of  the  sacrament  (which  is 
 the  body  of  Christ)  the  inner  man  (that  is,  not  the  body,  but  the  soul)  is  filled." 
 So  saith  Augustine :  Cum  videbitis  Filium  hominis  ascendentem  uhi  erat  prius,  certe  August,  in 
 vel  tunc  videbitis  quia  non  eo  modo  quo  putatis  erogat  corpus  suum ;  certe  vel  Tract"  27. 
 tunc  intelligetis  quia  gratia  ejus  non  consumitur  morsibus^^ :  "When  ye  shall  see 
 the  Son  of  man  ascending  thither  where  he  was  before,  then  at  the  least  ye 
 shall  see  that  he  giveth  not  his  body  in  such  sort  as  you  imagine :  then  shall  you 
 understand  that  his  grace  is  not  consumed  with  the  bite  2"  of  mouth."    Again  he 
 saith :  Qui  manducat  intus,  non  /oris ;  qui  manducat  in  corde,  non  qui  premit  August,  in 
 dente^^ :  "  He  that  eateth  Christ's  body  inwardly,  not  that  eateth  (the  sacrament)  xract"'2G. 
 outwardly :  he  that  eateth  the  body  of  Christ  itself  in  his  heart,  not  that  press- 
 eth  (the  sacrament)  with  his  tooth." 
 
 M.  Harding  argueth  further-^:  "  Christ's  body  is  so  received  as  it  is  present; 
 but  it  is  present  by  bread  and  wine  (ye  say) ;  ergo,  it  is  received  by  bread  and 
 
 [12  Passioni,  1.5G7,  1570.] 
 
 ["  Id.  deDootr.  Christ. Lib.  m.  cap.  xvi.  24. Tom. 
 III.  Pars  I.  col.  ,')2 ;  where  Jigura  est  ergo  praicipiens 
 passioni  dominica.J 
 
 ['*  ...non  improbabiliter  quidam  exponunt,  &c. 
 ipsam  eorundem  efficientiam,  id  est,  peccatorum 
 remissionem.— Gregor.  in  Corp.  Jiir.  Canon.  Lugd. 
 1624.  Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr. 
 Dist.  ii.  can.  34.  col.  1926.] 
 
 ["  August.  Op.  In  B.  Johan.  Apoc.  Expos.  Hom. 
 Ti.  Tom.  HI.  Ajipend.  col.  166.] 
 
 Id.  in  Psalm.  Ixxvii.  Enarr.  2.  Tom.  IV.  col. 
 816;  where  essent  omnia,  and  sacramentorum  virtus 
 
 est.'] 
 
 ['7  Ambros.  Op.  Par.  1686-90.  De  Sacram.  Lib. 
 VI.  cap.  i.  3.  Tom.  II.  col.  380.] 
 
 ['8  Raban.  Mattr.  Op.  Col.  Agrip.  1626.  De  Inst. 
 Cler.  Lib.  i.  cap.  xxxi.  Tom.  VI.  p.  11.  See  Vol.  I. 
 page  453,  note  14.] 
 
 ['^  August.  Op.  In  Johan.  Evang.  cap.  vi.  Tractat. 
 xxvii.  3.  Tom,  HI.  Pars  ii.  col.  602;  where  cum 
 videritis.] 
 
 [20  With  bitte,  1567,  1570;  with  the  bit,  1609, 
 1611.] 
 
 [21  Id.  ibid.  Tractat.  xxvi.  12.  col.  499.] 
 P  Farther,  1567,  1570.] 
 
488 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 August,  in 
 Johan. 
 Tract  26. 
 
 Certainty 
 of  Doc- 
 trine. 
 
 De  Consecr. 
 Dist.  2. 
 Trib.  Grad. 
 in  Gloss. 
 
 iv.  Sent. 
 Dist  13. 
 
 wine :  to  conclude,  if  by  bread  and  wine,  then  not  by  faith  only."  If  M.  Hard- 
 ing had  better  considered  the  rules  of  his  old  sophistry,  he  might  soon  have  seen 
 the  wants  and  deformities  of  this  reason.  Amongst  children  it  is  called  ignoratio 
 elenchi,  which  is  the  simplest  fallax  of  all  the  rest. 
 
 It  is  true  that  of  our  part  it  is  not  either  our  hand  or  our  mouth,  but  faith 
 only,  that  receiveth  the  body  of  Christ ;  but  the  same  body  of  Christ  is  offered 
 and  represented  unto  our  faith  by  mean  of  the  sacraments.  We  speak  of  such 
 instruments  of  receiving  as  are  of  ourself,  and  be  within  us ;  M.  Harding  answer- 
 eth  of  the  sacraments  that  be  external  instruments,  and  are  wholly  without  us. 
 So  in  baptism,  notwithstanding  we  have  Christ  present  of  our  part  "  only  by 
 faith,"  yet  St  Augustine  saith,  as  it  is  said  before  :  Hahemus  Chinstum ...in  prcBsenti 
 per  haptisynatis  sacramentum^ :  "We  have  Christ  present^  by  the  sacrament  of 
 baptism."  Thus  is  Christ  present  unto  us,  of  his  part  "only  by  his  grace;"  of 
 our  part  "only  by  our  faith;"  by  the  sacraments  only  as  by  mean  of  outward 
 instruments  to  move  our  senses.  This  light  and  childish  error  I^  have  said 
 before  is  called  ignoratio  elenchi,  and  therefore  seemeth  to  proceed  of  ignorance. 
 M.  Harding  should  have  better  examined  the  force  of  his  arguments  before  he 
 thus  suddenly  sent  them  abroad. 
 
 Touching  the  matter  itself,  it  is  not  the  bodily  mouth,  but  faith  alone,  that 
 receiveth  and  embraceth  Christ's  body.  St  Augustine  saith  :  Panis . . .  iste  inte- 
 rioris  horninis  qucerit  esuriem. . . .  Qui  credit  [m  e?im]  manducat* :  "  This  bread  re- 
 quireth  the  hunger  of  the  inner  man.  He  that  believeth  in  him  eateth  his 
 body." 
 
 This  is  no  jangling,  as  you  say,  M.  Harding :  it  is  the  ancient  catholic  doc- 
 trine of  the  church  of  God.  We  be  well  assured  of  it,  and  know  certainly  what 
 we  say.  But,  touching  the  certainty  of  j'our  doctrine  in  this  point,  I  have  briefly 
 touched  it  in  my  former  Reply,  so  much  as  I  then  thought  might  seem  sufficient*. 
 Some  of  you  hold  that  "Christ's  body  passeth  down  into  the  stomach;"  some 
 say  that^  "it  entereth  only  into  the  mouth,  and  goeth  no  further;"  some 
 other^  say :  Quam  cito  species  tertintur  dentibus,  tarn  cito  in  ccelum  rapitur  corpus 
 Christi^ :  "As  soon  as  the  forms  of  the  bread  be  grated  with  the  teeth,  straight- 
 way the  body  of  Christ  is  caught  up  into  heaven."  Another  of  you  saith :  "  A 
 mouse  eateth  the  body  of  Christ."  Another  saith :  "  Nay,  a  mouse  cannot  eat 
 it."  Peter  Lombard,  the  grand  master  of  all  your  school,  is  piteously  confounded 
 in  the  case,  and  cannot  imagine,  poor  man,  what  thing  it  should  be  that  the 
 mouse  eateth^ :  for,  after  he  had  himself  moved  the  question,  Qiiid  igitur 
 sumit  mus,  vel  quid  manducat  ?  "  What  is  it  then  that  the  mouse  receiveth,  or 
 what  eateth  it?"  he  answereth,  Deus  novit^'^ :  "Now  God  knoweth ;"  (as  for  my 
 part  I  cannot  tell). 
 
 Such  be  your  doctors,  M.  Harding,  such  is  your  doctrine.  Therefore,  to  con- 
 clude with  your  own  words :  "  It  appeareth  by  your  agreement  and  your  answers, 
 ye  understand  not  the  things  ye  speak  of,  but  both  affirm  and  deny  ye  know  not 
 what." 
 
 •  Mark  this 
 antiquity. 
 This  council 
 was  Iiolden 
 twelve  hun- 
 dred and 
 fifteen  years 
 after  ClirisL 
 
 M.  HARDING. 
 
 As  ye  proceed  forth,  ye  give  ivarning  to  your  readers,  not  to  talce  you  so  as 
 though  you^^  held  with  transuhstantiation.  And  there^-  ye  speah  thereof  as  best  be- 
 cometh  your  scoffing  spirit,  calling  it  a  dream  of  men  of  latter^^  times,  lohereqf  they 
 could  never  yet  agree  within  themselves.  By  ivhich  words  your  eloquence  hath  set 
 forth  your  spite  and  lying  at  once.  For  albeit  the  term  of  "  transubstan-  Transuhstan- 
 tiation" be  ^of  no  greater  antiquity  than  the  council  of  Lateran^*  under  '""'<"'• 
 
 ['  See  before,  page  484,  note  4.] 
 [-  Presently,  15G7,  1570,  1609.] 
 P  As  1, 1567.J 
 
 August.  Op.  Par.  1G79-1700.  In  Johan.  Evang. 
 cap.  vi.  Tractat.  xxvi.  1.  col.  404.] 
 [5  See  Vol.  II.  pages  785,  6.] 
 ["  Some  that,  1507.]  Others,  15C7.] 
 
 Corp.  Jur.  Canon.  Lugd.  1G24.  Decret.  Gra- 
 tian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  iL  Gloss,  in 
 
 can.  23.  col.  1922 ;  where  species  quam  cito.  Conf. 
 
 ibid.  col.  1921. J 
 
 Imagine  what  to  say,  1567.] 
 ['<•  Pet.  Lomb.  Libr.  Sentent.  Col.  Agrip.  1576. 
 
 Lib.  IV.  Dist.  xiii.  A.  fol.  359.  2.] 
 
 ["  Ye,  Conf.  and  Def.  15G7,  1570,  1609.] 
 
 ['2  Here,  Conf.  and  Def  15G7.] 
 
 ['3  Later,  Conf.  and  Def.  1567,  1570.] 
 
 ['<  Council  Lateran,  Conf.  and  Def.  1567.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 489 
 
 Innocentius  the  third,  where  it  was  hy  the  Holy  Ghost  and  the  fathers  there  devised,  — * — p 
 as  very  fit  for  opening  of^  the  truth  impugned  hy  the  Berengarians ;  yet  is  the  doc-  g^^^^j^  " 
 trine  thereof  no  less  ancient  than  the  gospel  itself    For,  maugre  the  malice  of  the  ^j^^' 
 devil  and  of  all  the  sacramentaries,  the  old  truth  shall  prevail,  by  ivhich  ive  are 
 taught,  that  v-hich  was  bread  by  the  mystical  blessing  to  be  ^made  Christ's  body,  (Joulitful. 
 
 and  that  ivhich  was  vnne  to  be  made  his  blood,  as  I  have  other  wheres  sufficiently  
 
 declared.    And  the  church  hath  "ahvays  hereupon  perfectly accorded  touching  the^J^H^j^^j 
 substance ;  though  certain  schoolmen  in  the^^  scholastical  disputations,  ivhere  often-  ^uTSSfrn 
 times  victory  is  sought,  and  faith  not  imp^igned,  about  discussion  of  some  school-  other'wi^'it 
 point,  have  without  prejudice  of  our  belief  disagreed. . . .  umrath" 
 
 «  Untruth 
 manifest,  as 
 
 THE  BISHOP  OF  SARISBURY.  shall  appear. 
 
 As  for  the  scoffs,  and  spites,  and  lies,  ye  speak  of,  M.  Harding,  let  him  have 
 them  that  hath  best  deserved  them.  Then  verily,  without  great  wrong,  you 
 cannot  lose  them. 
 
 Touching  your  new  fantasy  of  transubstantiation,  whether  it  be  a  dream  or 
 no,  and  whether  the  dreamers  of  it  themselves  were  ever  yet  able  rightly  to  ex- 
 pound their  own  dream ;  it  appeareth  partly  by  your  own  confession.  Ye 
 grant,  the  name  and  term  thereof  was  never  known  or  heard  of  in  a\W  the 
 world  until  your  late  council  of  Lateran,  holden  in  Rome  under  pope  Innocen- 
 tius the  third,  in  the  year  of  our  Lord'*  1215,  in  the  time  of  king  John,  the  king  Anno  1215. 
 of  England,  and  never  before.  Then  did  your  strange  doctrine  and  new  divinity 
 touching  this  article  first  begin So  long  the  church  of  God  was  able  well  to 
 stand  without  your  transubstantiation. 
 
 And,  albeit  ye  tell  us,  "  Notwithstanding  the  newness  of  the  name,  yet  never- 
 theless the  doctrine  thereof  hath  still  continued  in  the  church,  and  hath  been 
 evermore  received  and  confessed  of  all  the  faithful ;  and  that,  maugre  the  malice 
 of  the  devil  and  all  the  sacramentaries,  it  is  as  ancient  as  the  gospel,  or  as 
 Christ  himself ;"  yet  of  the  other  side  ye  confess  plainly,  that  for  the  space  of 
 twelve  hundred  years  and  more  no  man  wist  by  what  name  to  call  it. 
 
 But,  forasmuch  as  you  think  it  lawful  for  you  to  avouch  and  affirm  what  you 
 list,  true  or  false,  without  controlment ;  whereas  ye  say,  this  late  faith  of  yours 
 is  as  ancient  as  the  gospel ;  know  you  that  some  of  the  best-learned  of  your  own 
 side  have  said,  "  It  is  a  new  point '"^  in  religion ;"  and  therefore  not  so  ancient  as 
 you  seem  to  make  it.  Some  others  say-',  "It  is  a  doubtful  conclusion;"  and 
 therefore  no  faith  at  all,  D.  Tonstal  thereof  saith  thus  :  De  modo,  quo  id  fieret,  Cuth.  Tonst. 
 [^fortasse  satius  erat~\  curiosum  quenque  sua3  relinquere  conjectura; ;  sicut  llberum  Lib.  i.  p!  46. 
 fuit  ante  concilium  Lateranum^'^ :  "  Of  the  manner  and  mean  how  this  might  be 
 (whether  by  transubstantiation  or  otherwise),  perhaps  it  had  been  better  to  leave 
 every  man  that  would  be  curious  to  his  own  conjecture ;  as  before  the  council  of 
 Lateran  it  was  left  at  liberty."  You  say,  "  It  is  as  ancient  as  the  gospel :"  D. 
 Tonstal  saith,  "  It  is  but  new,  and  came  in  twelve  hundred  years  and  more  after 
 the  gospel."  You  say,  "  It  is  the  catholic  faith :"  D.  Tonstal  saith,  "  It  is  a 
 conjecture  or  a  guess  (which  differeth  not  much  from  a  dream),  and  that  before 
 the  said  late  council  of  Lateran  no  man  was  bound  to  believe  it."  And  here  it 
 may  please  you  to  consider  indifferently  with  yourself :  "  If  it  were  left  at  liberty," 
 as  D.  Tonstal  saith,  for  any  man  either  to  receive  it  or  to  refuse  it,  as  he 
 thought  good,  how  could  it  then  be  the  catholic  faith  ?  If  it  were  the  catholic 
 faith,  as  you  say,  "  and  that  maugre  the  malice  of  the  devil,"  how  then  could  it 
 so  many  hundred  years  be  left  at  liberty  ? 
 
 Hereof  ye  say  ye  have  "written  sufficiently  other  wheres."  All  this  I  grant: 
 your  books  are  known.  Howbeit,  if  you  would  have  written  no  more  but  truth, 
 ye  might  have  saved  much  time,  and  spared  some  paper.  But,  if  it  shall  not 
 mislike  you  once  again  more  advisedly  to  view  the  same,  ye  shall  find  in  the 
 
 Perfitely,  Conf.  and  Def.  1.567, 1570.] 
 ['»  Their,  Conf.  and  Def.  1667,  1570,  1609.] 
 ["  Of  all,  1570.  J 
 [">  Of  Lord,  ICll.] 
 
 This  sentence  is  not  in  1567.] 
 
 [2"  Is  new  points,  1570.] 
 
 1567  has  not  these  three  words.] 
 Tonst.  De  Verit.  Corp.  et  Sang.  Dom.  in 
 Euch.  Lut.  1554.  Lib.  i.  foil.  46,  7;  wliere  ante  illud 
 concilium,.^ 
 
490  THE  DEFENCE  OF  THE  APOLOGY  [p,uit 
 
 Transub^  very  first  division  thereof  three  great  untruths  together,  all  within  the  space 
 '  ^.  ~  of  fourteen  lines. 
 
 ^Iqjj  Now,  whether  yoiu-  fantasy  of  transubstantiation  be  a  dream  or  no,  by  the 
 
 new  and  constancy  and  certainty  thereof,  and  by  the  agreement  of  your  doctors  that 
 doubtful,  founded  it  first,  it  may  appear.  Petrus  Lombardus,  the  only  general  of  all  this 
 camp,  hereof  useth  these  speeches :  Qinbusdam  ita  videiur :  quidam  dicunt :  qui- 
 dam  tradunt :  quidam  concedunt^ :  alii . , .  putai'erunt,  substantiam  ibi  panis  et  vini 
 remanere^ :  "Some  men  judge  thus,  some  say  thus,  some  have  written  thus, 
 some  grant  this :"  "  some  others  have  thought  thus,  that  the  very  substance  of 
 the  bread  and  wine  remaineth  still."  Here  is  a  strange  agreement  of  learned 
 men,  specially  in  a  case  of  the  catholic  faith.  But  hereto  what  saith  Peter  Lom- 
 bard himself,  that  taketh  upon  him  as  a  judge  to  determine  these  doubts  ? 
 How  is  he  resolved?  Or  how  agreeth  he  in  judgment  with  himself?  His  answer 
 is  this :  Si  autem  qnceritur  qualis  sit  ilia  conversio,  an  formalis,  an  substantialis,  an 
 alter  ius  genei'is,  definire  non  svfficio^ :  "If  a  question  were  moved,  what  manner 
 of  conversion  or  change  this  is ;  whether  it  be  in  form,  or  in  substance,  or  of 
 some  other  sort,  I  am  not  able  to  discuss  it."  Here  we  may  see  the  blind  leadeth 
 the  blind.  He  that  setteth  himself  before  all  the  rest,  and  would  be  taken  for  a 
 £ect  '«)^*"'  S^i*^^^*  knoweth  not  where  to  set  his  own  foot.  Gabriel  Biel  saith :  Quomodo  sit 
 ibi  corpus  Christi,  utrum  per  conversionem  alicujus  in  ipsum,  an  sine  conversione 
 incipiat  esse  corpus  Christi  cum  pane,  manentibus  substantia  et  accidentibus  panis, 
 non  invenitur  expressum  in  canone  biblioi* :  "  How  the  body  of  Christ  is  there, 
 whether  it  be  by  changing  of  something  into  it,  or  Christ's  body  begin  to  be 
 there  together  with  the  bread,  both  the  substance  and  the  accidents  of  the  bread 
 remaining  still  without  changing,  it  is  not  found  expi-essed  in  the  canon  of  the 
 bible."  I  leave  Innocentius,  Scotus,  and  sundry  others  of  your  scholastical  doc- 
 tors, with  their  doubtful  dreams  and  guesses  to  like  purpose. 
 
 Wliether  these  be  dreams  or  no,  I  leave  to  you,  M.  Harding,  to  consider. 
 Verily  Innocentius  HI.  saith :  Fuerunt,  qui  dicerent  quod,  sicut  post  consecrationem 
 vera  panis  remanent  accidentia,  ita  panis  remanet  vera  substantia^ :  "There  were 
 some  that  said  that,  as  after  consecration  there  remain  the  very  accidents  or 
 forms  of  bread,  so  likewise  the  very  substance  of  the  same  bread  remaineth 
 Exerdt^"'  And  Cardinal  Cusanus  saith :   Quidam  veteres  tJieologi  intellexisse  reperi- 
 
 Lib.  vi.  untur, . . .  panem  non  transubstantiari,  sed  supervestiri  nobiliori  substantia^ :  "Cer- 
 tain of  the  ancient  divines  are  foimd  of  this  mind,  that  the  bread  in  the  sacra- 
 ment is  not  transubstantiate  or  changed  in  nature,  but  remaineth  still,  and  is 
 clothed  with  another  substance  more  noble  than  itself."  This  was  the  judgment 
 of  sundry  the  fathers,  best  learned  in  divinity";  and  this  same  judgment  Du- 
 randus,  although  he  himself  hold  it  not,  yet  he  wUl  not  have  it  in  any  wise  to  be 
 condemned. 
 
 Now,  M.  Harding,  if  you  dissemble  not,  but  believe  constantly  as  you  say, 
 then  cannot  these  things  stand  without  prejudice  of  your  belief*.  For  faith 
 built  upon  uncertainty  is  no  faith  at  all'^. 
 
 M.  HARDING. 
 
 rpj  cnnlrarij  to 
 
 ■L  lieO-   these  dejend- 
 
 . . .  But,  Lord,  what  meant  ye  to  allege  Theophylact  and  St  Ambrose, 
 whose  doctrine  is  so  contrary  to  yours  as  light  is  to  darkness? 
 phylact,  expounding  these  words  of  Christ  in  St  John,  "As  the  living 
 Father  hath  sent  me,  even  so  live  I  by  the  Father,  and  he  that  eateth  me  shall  live 
 by  me"  saith  thus :  "  Dost  thou  not  hear  a  dreadful  saying  ?    We  eat  not  pure 
 
 ['  These  phrases,  with  slight  variations  of  words, 
 occur  repeatedly  in  Pet.  Lomb.  Libr.  Sentent.  Col. 
 Agrip.  1576.  Lib.  iv.  Distt.  xi.  xii.  foil.  353,  &c.] 
 
 [2  Ibid.  Dist.  xi.  D.  foL  353.  2 ;  where  ibi  sub- 
 stantiam.] 
 
 P  Ibid.  A.  fol.  .352.  2;  where  vel  alterius.] 
 
 [*  ...quomodo  ibi  sit  Christi  corpus  :  an  per  &c. — 
 
 Gab.  Biel.  Can.  ]Miss.  Expos.  Lugd.  1517.  Lect.  xl. 
 
 foil.  68,  9.] 
 
 Innoc.  Papaj  III.  Op.  Col.  1575.  Myst.  Miss. 
 
 Lib.  IV.  cap.  ix.  Tom.  I.  p.  379;  where  accidentia 
 sic  et  vera  panis  substantia.] 
 
 Nic.  de  Cusa  Op.  Basil.  1565.  Exercit.  Lib.  vi. 
 Tom.  II.  p.  522.  The  clauses  of  the  sentence  are 
 here  transposed.] 
 
 ['  The  piece  from  remaineth  still  is  not  in  1567.] 
 P  Believe,  1567,  1570.] 
 
 1567  has  not  this  last  sentence.] 
 ['»  The,  Conf.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 491 
 
 God :  for  he  is  untouchable  and  unbodily ;  neither  can  he  be  comprehended  with  eyes  ' 
 nor  teeth.    Neither  eat  we  the  flesh  of  a  pure  man ;  for  that  can  profit  nothing  at  phyj^ct. 
 all.    But  nov)  that  God  hath  united  unto  himself  flesh  after  an''  unspeakable  con- 
 temperament,  the  flesh  is  also  become  life-making.    Not  for  that  it  passed^^  away  God. 
 into  the  nature  of  God,  beware  of  that;  but  after  the  likeness  of  fiery  iron,  which  "  ' 
 
 ^  ^  This  simili- 
 
 abideth  iron,  and  sheweth  the  operation  of  fire,  even  so,"  quoth  he,  "the  flesh  of  our  tude  of  fiery 
 Lord,  abiding  flesh,  is  life-making,  as  being  the  flesh  of  God  the  Word.    Then  '  as  ove"rAroweth 
 (saith  he)  'I  live  by  the  Father,'  tvho  is  life,  'so  he  that  eateth  me  shall  live  by  me,'  fantTsy^of 
 being  tempered  icith  me,  as  also  being  transelemented  into  me,  tvho  have  poiver  to  {[ation^°'^"' 
 viviflcate  or  give  life^^."    Which  last  words  your  ozvn  doctor  (Ecolampadius  hath 
 thus  turned,  Dum  quodammodo  miscetur  et  transelementatur  in  me,  qui  vivifi- 
 care  potest,  corrupting  the  sound^^  doctrine  of  the  writer  with  his  forged  *quodam-  *  untruth, 
 modo,  which  he  found  not  in  the  Greek  there  placed,  and  breaking  the  congruity  ofl"y'^{%. 
 the  Latin  speech,  by  putting  that  in  the  third  person  that  ought  to  be  in  the  first. .  . .  ^"mquodam- 
 If  faith  wrought  all  this  matter,  then  after  your  meaning  might  we  eat  God,  ?<j/iic7t 'the'textl" 
 Theophylact  denieth. .  ..He  saith,  he  that  eateth  Christ's  flesh  is  tempered  toge-  'AvaKipvw- 
 ther  with  him,  and  transelemented  into  him,  so  as  he  is  made  one  body  with  him,  J^o-^e^  ^al 
 Cap.  Hi.  Cyrillus  expoundeth  the  place  of  St  Paid  to  the  Ephesians,  ivhere  he  i^eTacnoi- 
 
 saith  tluvt  ive  be  concorporalis'^,  that  is  to  say,  '■'■of  one  body  with^ll°"'^^' 
 Eph.v.  Christ^'^ ;"  and  another  where,  "flesh  of  his  flesh,  and  bone  of  his  bones." 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Of  Theophylact's  authority  we  never  made  any  great  account.  He  is  but  a 
 very  late  writer  in  comparison  of  the  ancient  fathers.  For  the  most  part  of 
 that  he  witeth,  he  is  but  an  abridger  of  Chrysostom.  He  writeth  against  the 
 church  of  Rome,  stoutly  maintaining  a  known  heresy  concerning  the  proceeding 
 of  the  Holy  Ghost.  Notwithstanding,  in  this  place  we  alleged  his  words  to  good 
 purpose :  for  as  he  saith,  "  We  are  transelemented  or  transnatured  and  changed 
 into  Christ ;"  even  so,  and  none  otherwise,  we  say,  "  The  bread  is  transelemented 
 or  changed  into  Christ's  body."  But,  notwithstanding  this  change,  we  remain  still 
 in  substance  as  we  were  before ;  therefore  we  say,  Notwithstanding  the  like 
 change,  the  substance  of  the  bread  in  like  manner  remaineth  still. 
 
 But  what  fancy  came  in  j'our  head,  M.  Harding,  thus  to  allege  and  so  vehe- 
 mently to  force  this  place  of  Theoijhylact  ?  What  one  word  speaketh  he  either 
 of  your  transubstantiation,  or  of  your  real  presence,  or  of  your  corporal  and 
 fleshly  eating?  Verily,  as  by  any  his  express  words  he  nothing  aideth  you,  so 
 by  his  example  of  fiery  iron  he  seemeth  quite  to  overthrow  you.  For,  if  ye 
 compare  the  sacrament  with  a  piece  of  burning  iron  (which  nevertheless  was 
 not  Theophylact's  meaning,  and  therefore  ye  are  therein  much  deceived) ;  then, 
 as  the  iron,  although  it  be  fiery,  yet  notwithstanding  in  nature  and  substance 
 is  iron  still ;  even  so  the  bread,  although  it  be  made  the  sacrament  of  Christ's 
 body,  and  so  the  instrument  of  the  grace  of  God,  yet,  that  notwithstanding,  in 
 nature  and  substance  is  bread  still. 
 
 Here,  lest  you,  giving  over  your  transubstantiation,  as  knowing  it  to  be  only 
 a  late-found  fantasy,  should  hope  nevertheless  by  this  example  of  fiery  iron  to 
 establish  your  real  presence,  and  to  say  that,  as  the  fire  is  really  and  indeed  in 
 the  iron,  so  the  body  of  Christ  is  indeed  and  really  in  the  sacrament ;  it  may 
 please  you  to  call  to  mind,  that  in  the  holy  learned  fathers  the  same  example 
 
 ["  A.Def.  1670.] 
 
 ['2  It  is  passed,  Def.  15G7.] 
 
 ['^  OuK  dKouei9  rppiKTov  aKovcrfia  ;  ovQedv  ifnXdv 
 Tptoyofieu,  duacjttj^  yap  etni  Kcd  dawfia-ro^,  Kai 
 ouTC  6(/)0a\/ioI?  ouTe  ooovcriu  dkiatrifioi'  ovSe  Trd\iv 
 xj/iXov  dvdpooTTOu  adpKa,  oiichv  yap  w'peXrjtrai  Ovva- 
 Tai.  dW  tTrcii5)i  0609  i/i/wo-ei/  eaVTUi  Tt)v  adpKa 
 Ka-rd  Tifv  dppriTOV  dvaKpaaiv,  X^wottoioi  VTrdpx^i- 
 V  "■"pSi  oiix  oTi  eh  Tr\v  tou  BeoO  tfivtriv  jieTaKexii- 
 priKcv,  airaye,  aWd  Ka-rd  Tfjw  o/ioiioaiv  Tov  ire- 
 irvptniievov  cnoi']pov,  os  Kid  aiorjpo^  fievei,  Kai  T»)V 
 TOU  TTupd's  deiKvvaiu  kvipyciav.  outojs  ovv  Kai  ij 
 TOU  Kupiou  <rap^,  /xivouaa  tidp^,  X^uioiroioi  kaTiv, 
 
 £iJs  TOU  Oeou  Aoyov  adp^.  unnrep  ovif  (jiijatu,  eyo) 
 ^ai  did  TOV  TlaTepa,  tovtgijtiv,  yei/vtjOeis  eK  tou 
 TiaTpo^i,  o9  etTTt  ^wTj,  ouTO)  Kai  6  Tpioyoiv  fxe 
 ^TjceTttt  ct  €fik,  dvaKipvijop.€vo^  (arrirep  Kai  fXGTa- 
 CToixeioupLevoi  6ls  epi  tov  X,iooyoveiv  ItrxyuvTa  — 
 Tlieophyl.  Op.  Venet.  1754-63.  In  Joan.  Comm.  cap. 
 
 vi.  Tom.  I.  pp.  rm,  6.] 
 
 ['^  Second,  Def.  1.570,  1C09,  1611.] 
 ['^  Concorporales,  Conf.  and  Def.  1567.] 
 ['®  Ei  a  avcrcTiopoi  travTei  d\\)|\ois  eerfxev...Kal 
 avTU>  orjXov  vTt  Tui  ev  Tjpiv  yivopiviLi  Sid  tjJs  ioias 
 iTapKoi. — Cyril.  Alex.  Op.  Liit.  1038.  Comm.  in  Joan. 
 Evang.  Lib.  xi.  cap.  xi.  Tom.  IV.  p.  999.] 
 
492 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Thco- 
 phylact. 
 To  eat 
 God. 
 
 Cone.  Nicen. 
 TrXiiptj... 
 Toxj  de'iuu 
 irvprn  vo'et 
 Ta  voaTa. 
 
 Hos.  in  Conf. 
 Petricov. 
 cap.  48. 
 
 Innoc.  (le 
 Myst.  Miss. 
 Lib.  ii. 
 
 Psal.  xxxiv. 
 1  Pet.  ii. 
 
 August,  de 
 Verl).  Dom. 
 secund. 
 Luc.  Serm. 
 2P. 
 
 August. 
 Conf.  Lib.  i. 
 
 Art.  viii. 
 Div.  Iti. 
 
 August,  in 
 Johan. 
 Tract.  25. 
 
 Heb.  i. 
 
 August,  in 
 Paal.  cxxxiv. 
 
 and  like  form  of  speech  is  used  also  of  the  sacrament  of  baptism.  In  the 
 council  of  Nice  it  is  written  thus :  Vides  aquam :  cogita  de  virttite  Dei  quce  latet 
 in  aqua;  cogita  aquam  esse  plenam  ignis  divini^ :  "Thou  seest  the  water:  think 
 thou  of  the  power  of  God  that  lieth  in  the  water :  think  thou  that  the 
 water  is  full  of  heavenly  fire."  Yet,  I  trow,  ye  will  not  have  us  believe  as  an 
 article  of  our  faith,  that  this  fire,  whereby  is  meant  the  blood  of  Christ,  is 
 indeed  and  really  in  the  water. 
 
 These  and  such  other  the  like  may  not  always  be  taken  as  phrases  of  precise 
 truth,  but  rather  as  amplifications  or  heats  of  speech,  the  better  to  stir  up  and 
 to  inflame  the  minds  of  the  hearers.  And  in  this  sort  and  sense,  to  leave  other 
 authorities,  Hosius,  your  own  doctor,  saith :  Opera  nostra  respersa  sunt  sanguine 
 Christi^ :  "  Our  works  be  sprinkled  with  the  blood  of  Christ."  So  saith  pope 
 Innocentius  III. :  Virtutes  nostrce  crticis  Christi  sanguine  purpiirantur^ :  "  Our 
 virtues  are  dyed  as  red  as  purple  in  the  blood  of  the  cross  of  Christ." 
 
 Thus  only,  M.  Harding,  and  none  otherwise,  the  holy*  f.ithers  say  the 
 bread  of  the  holy  mysteries  and  the  water  of  baptism  are  full  of  fire. 
 
 Further,  Theophylact  saith  :  "  The  body  of  Christ  is  eaten  ;  but  the  Godhead 
 is  not  eaten,  because  it  is  untouchable  and  uncomprehensible  unto  our  senses." 
 Hereof  you  would  seem  to  reason  thus :  If  faith  wrought  all  this  matter,  then 
 might  we  eat  God  ;  for  by  faith  we  believe  in  God. 
 
 First,  touching  the  eating  of  God,  God  himself  saith  :  Gustate  et  videte,  quod 
 suavis  est  Dominus :  "  Taste  and  see  that  the  Lord  is  delectable."  St  Augustine 
 saith  :  Panis  est,  et  panis  est,  et  panis  est :  Deus  Pater,  Deus  Filius,  \et'\  Deus  Spi- 
 ritus  Sanctus^ :  "It  is  bread,  it  is  bread,  and  it  is  bread:  God  the  Father,  God 
 the  Son,  and  God  the  Holy  Ghost."  Again  he  saith  :  Deus  . .  .panis  . . .  intus  [est] 
 animce  mece'^ :  "God  is  the  inward  bread  of  my  soul."  Therefore  it  is  not  so 
 thoroughly  and  undoubtedly  true  that  you  say,  "  The  nature  of  God  cannot  be 
 eaten." 
 
 Notwithstanding,  for  sparing  of  words  and  time  herein,  I  will  refer  you  to  my 
 former  Reply^.    There  shall  you  find  this  whole  objection  fully  answered. 
 
 You  say  Theophylact's  reason  standeth  thus :  God  cannot  be  eaten,  because 
 he  cannot  be  comprehended  either  with  eyes  or  with  teeth.  But  Christ's  body 
 may  be  eaten.  Therefore  it  must  follow  in  the  conclusion,  that  with  our  eyes  we 
 may  see  it,  and  with  our  teeth  we  may  receive  it*.  Here  would  I  fain  learn 
 of  you,  M.  Harding,  when  ye  saw  Christ's  body  visibly  in  the  sacrament  with 
 your  eyes,  or  when  ye  pressed  it  with  your  teeth.  If  your  teeth  can  receive  it, 
 why  saith  St  Augustine,  Quid  paras  dentem  et  ventrem^?  "  Why  preparest  thou  thy 
 tooth  and  thy  belly  ?"  If  your  bodily  eye  can  see  it,  why  say  you  it  is  invisible  ? 
 If  it  be  invisible,  how  is  it  seen  ?  If  it  be  seen,  how  is  it  invisible  ?  It  appear- 
 eth  that  either  Theophylact  the  master,  or  you  the  scholar,  are  deceived,  or  one 
 of  you  understandeth  not  the  other's  meaning.  Certainly,  as  Christ's  body  is 
 seen  in  the  sacrament,  so  is  it  eaten  in  the  sacrament.  But  it  is  not  really  or 
 fleshly  seen  ;  therefore  it  is  not  really  or  fleshly  eaten. 
 
 To  avoid  error  herein,  it  behoveth  us  to  understand  that  "to  eat  God"  is  to 
 have  the  fruition  of  the  divine  nature,  and  to  be  incorporate  into  God.  But  the 
 majesty  of  God  so  far  surmounteth  the  capacity  of  man,  that,  as  he  is  in  himself 
 in  nature  and  Godhead,  no  mortal  creature  is  able  to  conceive  him,  but  only  in 
 the  face  and  sight  of  Jesus  Christ  the  Son  of  God.  Therefore  St  Paul  saith : 
 Christus  est  splendor  glorice  et  character  substantice  Dei :  "  Christ  is  the  brightness 
 of  the  glory,  and  the  express  image  of  the  substance  of  God."  St  Augustine 
 saith :  Tu. .  .  quomodo  contingis  [Z)eitm]  ?    Quia  Verbum  caro  factum  est,  et  habi- 
 
 le Gelas.  Cyz.  Hist.  Concil.  Nic.  cap.  xxx.  in 
 Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1G71-2. 
 Tom.  II.  col.  233.    See  Vol.  I.  page  4CC,  note  1.] 
 
 ...operibus,  quse... Christi  sanguine. ..respersa 
 sunt — Hos.  Op.  Col.  1584.  Confess.  Fid.  cap.  xlviii. 
 Tom.  I.  p.  153.] 
 
 Quatuor  eruces  purpureae  sunt  quatuor  virtu- 
 tes...quse  nisi  crucis  Chri.sti  sanguine  purpurentur, 
 frustra  sibi  virtutis  nomen  usurpant. — Innoc.  PapaB 
 III.  Op.  Col.  1575.  Myst.  Miss.  Lib.  i.  cap.  Ixiii. 
 
 Tom.  I.  p.  334.] 
 
 Tlius  the  holy,  15G7.] 
 [5  August.  Op.  Far.  1679-1700.  De  Verb.  Evang. 
 Luc.  xi.  Serm.  cv.  4.  Tom.  V.  col.  542.J 
 
 Id.  Confess.  Lib.  i.  cap.  xiii.  21.  Tom.  I.  col.  77.] 
 [7  See  Vol.  I.  pages  528,  &c.] 
 
 Teeth  receive  it,  15G7.] 
 ["  Id.  in  Johan.  Evang.  cap.  vi.  Tractat.  xxv.  12. 
 Tom.  III.  Pars  n.  col.  489.    See  before,  page  466, 
 note  3.J 
 
II.]  OF  THE  CHURCH  OF  ENGLAND.  493 
 
 tavit  in  nohis^'^ :  "How  dost  thou  touch  God?"  He  answereth,  "Because  the  Word  '^o'eat^ 
 became  flesh,  and  dwelt  in  us."   Again  he  saith :  Si  l_Christus']  sic  veniret,  ut  Deus, 
 
 non  agnosceretuT^^ :  "If  Christ  came  so  as  he  is  God,  no  man  could  know  him."  v  
 
 St  Gregory  saith  :  Dominus  murus  nobis  non  esset,  si  forinsecus  non  fuisset. . . .  f^'^^^' 
 Litus  nos  non  protecjeret,  si  exterius  non  appai-eret^'^ :  "  Our  Lord  were  now  all  unto  Cf*|jo/jn 
 us,  if  he  had  not  been  in  the  form  of  man :  he  could  not  inwardly  defend  us,  if        Lib.  i. 
 
 ~       ,  ,  .  %J  y        Horn.  14. 
 
 he  had  not  outwardly  appeared."    So  saith  Dionysius :  Si  cupimus  cominunionem     les.  Hier. 
 habere  cum  Deo,  oportet  nos  in  divinissimam  illius  vitam,  quam  egit  in  came,  intueri^^:  '^^^ 
 "  If  we  desire  to  have  communion  with  God,  we  must  behold  that  heavenly  life 
 that  he  led  in  the  flesh."    Thus,  as  God  is  God  in  majesty  and  in  himself,  we 
 understand  him  not,  we  conceive  him  not,  we  know  him  not ;  that  is  to  say,  we 
 have  no  fruition  of  him,  we  eat  him  not.    Therefore  St  Augustine  saith :  Jesum  August,  in 
 Christum  . . .  secundum  id,  quod  erat  Verbum  apud  Deum, . . .  parvuli  non  capiunt. 
 Quomodo  ergo  capiunt,  qui  lac  capiunt  ?  Jesum  Christum,  inquit,  et  hunc  crucifixum. 
 Suge  quod  pro  te  /actus  est ;  et  cresces  ad  id  quod  est    :  "  Little  ones  understand 
 not  Jesus  Christ  according  to  that  he  was  the  Word  with  the  Father.    How  then 
 do  they  receive  him  that  receive  milk  ?     St  Paul  saith  they  receive  '  Jesus 
 Christ  crucified.'    Suck  that  thing  that  he  was  made  for  thee;  and  thou  shalt 
 grow  to  that  he  is." 
 
 Thus  in  the  holy  mysteries  there  is  presented    unto  us,  not  the  divine  nature 
 of  Christ,  whereby  he  is  equal  to  the  Father,  but  his  death  and  humility,  whereby 
 he  abased  himself,  and  was  made  equal  unto  us.    This  is  the  spiritual  meat  and 
 drink,  and  the  only  feeding  of  the  soul.    Thereof  St  Paul  saith  :  "As  often  as  ye  i  Cor.  xi. 
 shall  eat  of  this  bread,  and  drink  of  this  cup,  ye  shall  publish  (not  the  divine 
 nature  or  Godhead,  but)  the  Lord's  death  until  he  come."    So  saith  Hesychius : 
 Comedimus . . .  hunc  cibum,  sumentes  ejus  memoriam  passionis^^ :  "We  eat  this  food,  Hesych.  in 
 receiving  the  memory  (not  of  his  glory,  but)  of  his  passion."   So  saith  St  Ambrose:  ca^.'ii-  '  "  '' 
 Quia  . . .  morte  Domini  liberati  sumus,  hvjus  rei  memores  in  edendo  et  potando  car-  fcw^xi.'" 
 nem  et  sanguinem,  quce  pro  nobis  oblata  sunt,  significamus^'^ :  "  Because  we  are 
 delivered  by  our  Lord's  death,  being  mindful  thereof  in  eating  and  drinking, 
 we  signify  or  represent  the  flesh  and  blood  that  were  offered  up  for^^  us."  Thus 
 in  the  holy  mysteries  we  eat  and  drink  the  sacrament  of  Christ  crucified  in  the 
 humility  of  his  flesh.    But  his  divine  nature  in  Godhead  and  majesty  cannot  be 
 represented  or  expressed  by  any  sacraments. 
 
 It  was  all  vain  and  lost  labour  for  you,  M.  Harding,  so  earnestly  to  prove  that 
 Christ's  body  quickeneth  and  giveth  life.   We  know  it :  we  confess  it :  we  feel  it. 
 Christ  himself  saith  it:  "I  am  the  bread  of  life:"  "He  that  eateth  of  this  bread  John  vi. 
 shall  live  for  ever." 
 
 This  talk  impeacheth  no  man  but  yourself.  For  you  tell  us,  and  would  have 
 it  holden  as  an  article  of  your  faith,  not  only  that  the  wicked  man  without 
 faith,  but  also  that  the  dumb  creature  void  of  reason,  may  receive  the  very  body 
 of  Christ,  and  that  substantially,  verily,  and  indeed.  Thus  you  divide  and  sunder 
 Christ's  body  from  his  Spirit ;  and,  contrary  to  Theophylact,  and  to  all  the 
 ancient  fathers,  and  to  Christ  himself,  ye  say.  It  may  be  really  received  with- 
 out life. 
 
 But  we  say  with  St  Ambrose  :  Qui  accipit  hunc  panem  non  moritur  morte  pec-  Ambros.  de 
 catoris ;  quia  hie  panis  est  remissio  peccatorum    :  "  Whoso  eateth  this  bread  (not  PatrTarcii. 
 the  sacrament  of  Christ's  body,  but  Christ's  body  itself)  dieth  not  the  death  of 
 a  sinner ;  for  this  bread  is  the  remission  of  sins."  We  say  with  St  Augustine  :  Qui  August,  in 
 carnem  Domini  non  sumit  non  habet  vitam ;  et  qui  earn  sumit  habet  vitam,  et  hanc  Tract.'26. 
 
 Id.  in  Psalm,  cxxxiv.  Enarr.  5.  Tom.  IV.  col. 
 
 1495.] 
 
 [' '  1(1.  in  Johan.  Evang.  cap.  i.  Tractat.  ii.  4. 
 Tom.  III.  Pars  ii.  col  299.] 
 
 ['2  Gregor.  Magni  Papa;  I.  Op.  Par.  1705.  In 
 Ezeeh.  Lib.  ii.  Horn.  ii.  6.  Tom.  I.  col.  1322.] 
 
 l'"  Dion.  Areop.  Op.  Antv.  1(1.34.  De  Eccles. 
 Hierarch.  cap.  iii.  3.  12.  Tom.  I.  p.  299.J 
 
 August.  Op.  In  Psalm,  cxix.  Enarr.  2.  Tom. 
 IV.  col,  1366 ;  where  crescis.] 
 
 ['=  Represented,  15C7,  1.570.] 
 ["^  Isych.  in  Levit.  Basil.  1527.  Lib.  i.  cap.  ii.  fol. 
 14.] 
 
 fi7  Ambros.  Op.  Par.  1686-90.  Comm.  in  Epist.  i. 
 ad  Cor.  cap.  xi.  v.  26.  Tom.  II.  Append,  col.  149.] 
 
 ['^  1670  repeats  fir.} 
 
 ...qui  autem  accipit,  non  morietur  peccatoris 
 
 morte,  quia  panis  hie  remissio  peccatorum  est  Id. 
 
 Lib.  de  Bened.  Patriarch,  cap.  ix.  39.  Tom.  I.  col.  525.] 
 
494 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Christ's 
 body 
 giveth 
 life. 
 
 August,  in 
 Johan. 
 Tract,  eodem, 
 
 August. 
 Epist.  31. 
 August,  in 
 Johan. 
 Tract.  2.5. 
 Chrysost.  in 
 Epist.  ad 
 Kom.  Horn. 
 24. 
 
 Chrysost.  in 
 Epist.  ad 
 Col.  Horn.  6. 
 
 Chrysost.  in 
 Epist.  ad 
 Eph.  Horn. 
 20. 
 
 Leo.de  Nativ 
 Dom.  Serm. 
 3. 
 
 Hieron.  de 
 Vir.  Perfect 
 
 Ctirysost.  in 
 1  Cor.  Horn. 
 
 utique  feternam^:  "  He  that  receiveth  not  the  flesh  of  our  Lord  hath  no  life  ;  and 
 he  that  receiveth  it  hath  life,  and  the  same  everlasting."  Again  we  say  with  St 
 Augustine :  Hvjus  rei  sacramentum  . .  ,de  mensa  dominica  sumitur,  quibusdam  ad 
 vitam,  quibusdam  ad  mortem;  res  vero  ipsa,  cujus  sacramentum  est,  omni  homini 
 ad  vitam,  nulli  ad  exitimn,  quicunque  ejus  particeps  fuerit  ^ :  "  The  sacrament  (of 
 Christ's  body)  is  received  from  the  Lord's  table  to  some  unto  life,  to  some  imto 
 death ;  but  the  thing  itself  (that  is,  the  body  of  Christ,  whereof  this  is  a  sacra- 
 ment) is  to  all  men  unto  life,  and  to  no  man  unto  death,  whosoever  shall  be  par- 
 taker of  it." 
 
 For  some  further  declaration  hereof,  it  appeareth  by  the  witness  of  the  ancient 
 learned  doctors  and  fathers,  that  we  are  really  and  corporally  joined  and  united 
 unto  Christ,  not  only  by  the  mysteries  of  the  holy  supper,  but  also  by  faith,  by 
 baptism,  by  the  Spirit  of  God,  by  love,  and  other  ways.  Of  faith  St  Augustine 
 saith  thus  :  Per  fidem . . .  adcorporamur  in  Jesu  Christo^  Domino  nostra*:  "  By  faith 
 we  are  incorporate  in  Christ  Jesu  our  Lord."  And  again :  Qui  venit  ad  me  incor- 
 poratur  mihi^ :  "He  that  cometh  unto  me  is  incorporate  into  me."  St  Chryso- 
 stom  saith :  Quid  nobis  esse  non  vult,  omnibus  modis  nos  sibi  conglutinans  et  con- 
 jungens^  ?  "  What  will  not  Christ  be  unto  us  ?  For  by  all  manner  means  he 
 cleaveth  and  fasteneth  himself  unto  us."  Again  in  plainer  sort  he  saith :  Domi- 
 num  ipsum  amplecteris,  et  commisceris,  et  subvectus  conjungeris  corpori  illi,  quod 
 sursum  sedet  in  ccelis'^ :  "  Thou  embracest  the  Lord  himself,  and  art  mingled  with 
 him,  and,  being  here  beneath,  art  joined  to  that  body  that  sitteth  in  heaven 
 above." 
 
 In  like  manner  he  writeth  of  the  sacrament  of  baptism :  Quomodo  ex  came 
 ejus  sumus,  et  ex  ossibtis  ejus  ? . . .  Quemadmodum  ille  sine  virili  congressu  natus  est 
 ex  Spiritu  Sancto,  ita  nos  illud  efficimur  in  lavacro  * :  "  How  are  we  of  his  flesh  and 
 of  his  bones?"  He  answereth  :  "As  Christ  was  born  by  the  Holy  Ghost  without 
 the  knowledge  of  man,  even  so  in  the  font  (of  baptism)  we  are  made  the  same" 
 (that  is,  his  flesh  and  his  bones). 
 
 So  saith  Leo  :  Sicut  Dominus  /actus  est  caro  nostra  naseendo,  ita  . . ,  nos  facti 
 sumus  ipsius  (caro)  renascendo^  :  "As  our  Lord  was  made  our  flesh,  by  that  he 
 was  born ;  so  are  we  made  his  flesh,  by  that  we  are  new-born." 
 
 So  saith  St  Hierome :  De  came  ejus  sumus,  et  de  ossibus  ejus ;  ipse  enim  est 
 Caput  corporis  ecclesice^^ :  "We  are  of  his  flesh  and  of  his  bones;  for  that  he  is 
 the  Head  of  his  body,  which  is  the  church." 
 
 Thus,  M.  Harding,  we  are  joined  together  and  tempered  with  Christ,  not  only 
 by  the  holy  mysteries,  but  also  by  the  sacrament  of  baptism  and  by  faith.  And 
 Chrysostom  saith:  Ne  simpliciter  teneamus  Christum,  sed  etiam  illi  conglutinemur. 
 Nam,  si  quicquam  secesserimus  ab  eo,  perimus^^ :  "Let  us  not  only  hold  Christ,  but 
 also  let  us  be  fast  glued  unto  him.  For,  if  we  fall  any  thing  from  him,  we  are 
 utterly  lost."  Must  we  therefore  conclude,  M.  Harding,  that  the  water  of  bap- 
 tism is  transubstantiate,  no  part  of  the  substance  thereof  remaining  still ;  or  that 
 Christ's  body  is  really  and  grossly  present  in  that  sacrament,  as  you  have  ima- 
 ghied  of  the  other? 
 
 Ye  find  great  fault  with  CEcolampadius  for  "corrupting,"  as  ye  say,  "the  sound 
 doctrine  of  Theophylact  with  his  forged  quodammodo,  and  for  breaking  the  con- 
 gruity  of  the  Latin  speech,  by  putting  the  third  person  in  place  of  the  first." 
 Of  the  Latin  congruity  I  will  say  nothing :  the  learned  think  that  CEcolampadius 
 was  as  skUful  both  in  the  Latin  tongue  and  in  the  Greek  as  M.  Harding.   But,  for 
 
 ['  August.  Op.  Par.  1G79-1700.  In  Johan.  Evang. 
 cap.  vi.  Tractat.  x.xvi.  15.  Tom.  III.  Pars  ii.  col.  500  ; 
 where  earn  for  carnem  Domini.] 
 
 Id.  ibid. ;  where  quibusdam  ad  eritium.] 
 
 [3  Christi,  1611.] 
 
 [*  Ibid.  Paulin.  et  Theras.  ad  August.  Epist.  xxv. 
 1.  Tom.  II.  col.  36.  This  epistle  was  written  to,  not 
 by  Augustine.] 
 
 ['  August,  in  Johan.  Evang.  cap.  vi  Tractat.  xxr. 
 16.  Tom.  III.  Pars  ii.  col.  492 ;  where  gui  ad  me  venit] 
 
 ["  Chrysost,  Op.  Par.  1718-38.  In  Epist.  ad  Rom. 
 
 Horn.  xxiv.  Tom.  IX.  p.  696.] 
 
 [7  Id.  in  Epist.  ad  Col.  cap.  ii.  Horn.  vi.  Tom.  XI. 
 p.  370.] 
 
 [*  Id.  in  Epist.  ad  Ephes.  cap.  v.  Horn.  xx.  Tom. 
 XI.  p.  147.] 
 
 ["  Leon.  Magni  Op.  Lut.  162.3.  In  Nativ.  Dom. 
 Serm.  iii.  4.  col.  44;  where  /actus  est  Dominus.] 
 
 ['»  Hieron.  Op.  Par.  1693-1706.  De  Vir.  Perfect. 
 Tom.  V.  col.  61.   This  is  not  genuine.] 
 
 ["  Chrysost.  Op.  In  Epist.  i.  ad  Cor.  Horn.  viii. 
 Tom.  X.  p.  70.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 495 
 
 the  forging  of  quodammodo,  why  do  you  not  as  well  find  fault  with  Theophylact  Qj,o*dam'- 
 himself  ?    For,  if  it  be  a  forgery,  he  himself  hath  likewise  forged  the  same  q%io-  modo 
 
 dammodo ;  and  if  that  may  be  called  "  corruption,"  he  hath  also  corrupted  his  '  ^—^ 
 
 own  doctrine.    These  be  his  words  :  Qui  manducat  me,  hie  vivet  propter  me,  dum  Theoph.  in 
 quodammodo  miscettir  milii,  et  transelementatur  in  me^^ :  "He  that  eateth  me  shall  cap.  vi. 
 live  by  me  ;  forasmuch  as,  after  a  sort,  he  is  mingled  with  me,  and  transelemented  °  '^P'^y'"" 
 or  changed  into  me."    If  ye  doubt  whether  aaivep  in  Greek  may  be  expounded  by  o"i'  £/ie,aVa- 
 quodammodo,  then  is  not  your  skill  herein  so  great  as  ye  have  thought.  Here 
 you  see  that  not  only  fficolampadius,  but  also  Theophylactus  himself  saith  quo-  fie-racTTOi- 
 dammodo  xf^o"fievo9 
 
 Why  find  ye  not  fault  with  St  Augustine  for  saying  the  like  ?    Omnes  in  iUo  Augu^L  in 
 et  Christi  et  Christus  sumus ;  quia  quodammodo  totus  Christus  [et']  Caput  et  corpus  ^ ' 
 est^*:  "In  him  we  are  all  Christs,  and  Christ  himself;  for,  after  a  sort,  whole  Christ 
 is  both  the  Head  (of  the  church)  and  also  the  body."    And  again :  Qui . .  .in  August,  in 
 Christum  credit,  credendo  in  Christum  veniet,  [et]  in  eum  Christus,  et  quoquo  modo  serm.  ei. 
 unitur  in  eum,  et  membrum  in  corpore  ejus  efficitur^^:  "He  that  believeth  in  Christ 
 by  believing  cometh  into  Christ,  and  Christ  into  him,  and,  after  a  sort,  is  united 
 into  him,  and  is  made  a  member  in  his  body."    And  again  :  Paulum  Christus  August. 
 voce  mactavit,  et  in  suum  corpus  trajiciens  quodammodo  manducarit^^ :  "  Christ  cap^xviu!.' 
 killed  Paul  with  his  voice,  and,  after  a  sort,  did  eat  him,  swallowing  him  down 
 into  his  body."    Wlay  find  ye  not  the  same  fault  with  Cyrillus,  writing  thus, 
 Decebat  ergo  eum  quodammodo  uniri  corporibus  nosti-is   ?  "  It  was  meet  that,  after  cyni.  ad 
 a  sort,  Christ  should  be  united  unto  our  bodies?"  Or  with  St  Chrysostom,  wTiting 
 the  like,  Christus  nos  secum  in  unam,  ut  ita  dicam,  massam  reducit^^  ?  "  Christ  chrysost.  in 
 mouldeth  us,  if  I  may  so  say,  into  one  lump  with  himself?"  Matt.  Hom. 
 
 Why  say  ye  not  these  and  other  like  holy  fathers  were  sacramentaries  and 
 heretics?  Why  say  ye  not  that  St  Augustine,  St  Cyril,  St  Chrysostom,  with 
 their  forged  quodammodo,  corrupted  the  sound  and  catholic  doctrine  of  the 
 church  ? 
 
 Would  ye  rather,  for  the  better  facing  and  colouring  of  your  doctrine,  we 
 should  strike  out  this  forged  quodammodo,  and  amend  it  thus,  Qui  manducat  me 
 reipsa  miscetur  mihi,  et  transelementatur  in  me  ?  Would  ye  have  us  to  believe 
 that  we  are  wholly  and  thoroughly  changed  into  Christ's  body,  and  that  we  are 
 made  very  Christ,  God  and  man,  the  same  that  was  born  of  the  virgin,  and  nailed 
 to  the  cross;  and  that  not  quodammodo,  "after  a  sort,"  or  by  some  peculiar  phrase 
 of  speech  ;  but  substantially,  really,  verily,  and  indeed  ?  I  reckon  your  doctrine  is 
 not  fully  so  fond. 
 
 St  Paul  saith :  Sumus  alter  alterius  membra :  "  We  are  members  one  of  another."  Rom.  xii. 
 Cyrillus  saith:  Nos  inter  nos  unimur  corporaliter^^ :  "We  are  corporally  united  cyni.  in 
 together  among  ourselves."    St  Chrysostom  saith:  Si  quis  exuat  impudicarum  ii'cax>.^K^^u 
 mulierum  animas,  videbit  malum  dmmonem  illis  admixtum-°:  "  If  any  man ^'  will  open  !^COT!°Hom. 
 the  souls  of  unchaste  or  filthy  women,  he  shall  see  the  devil  tempered  together 
 and  mingled  with  them."    And  think  you,  M.  Harding,  that  these  and  other  like 
 speeches  of  the  holy  fathers  cannot  stand  without  your  transubstantiation  and 
 real  presence?  or  that  the  godly  be  substantially  and  indeed  in  their  bodies 
 joined  together  ?  or  that  the  ungodly  be  verily  united  and  mingled  with  the 
 devil,  without  any  quodammodo'^'^  ? 
 
 You  might  rather  have  remembered  that,  touching  this  unspeakable  unity 
 
 ['2  Theophyl.  Op.  Venet.  1754-63.  In  Joan. 
 Comm.  cap.  vi.  Tom.  I.  p.  595.] 
 
 ['^  This  last  sentence  is  not  in  15G7.] 
 
 August.  Op.  In  Psalm,  xxvi.  Enarr.  ii.  2.  Tom. 
 IV.  col.  119.J 
 
 Id.  de  Verb.  Evang.  Johan.  xvi.  Serm.  cxliv. 
 2.  Tom.  V.  col.  694 ;  where  venit,  and  quodam  modo. 
 The  punctuation  also  varies,  varying  the  sense.] 
 
 ['6  Unde  illi  persecutori,  quein  voce  &c. — Id.  ad 
 Inq.  Jan.  Lib.  ii.  Epist.  Iv.  ciip.  xvii.  .31.  Tom.  II. 
 col.  141.] 
 
 ["  The  epistle  to  Calosyrius  is  that  prefixed  to 
 the  book  adv.  Anthropomorphitas ;  but  the  passage 
 here  quoted  does  not  appear  in  it.    Perliaps  the  fol- 
 
 lowing may  be  that  intended :  ovKouv  dtiavewm^  /cat 
 
 olov  di/cnrXafTfio^  Tfi  dv^ptinrov  (puaei  yeyovev  ev 
 
 Xpit7TM — Cyril.  Alex.  Op.  Lut.  1638.  Lib.  adv.  An- 
 
 throp.  cap.  v.  Tom.  VI.  p.  372.  J 
 
 Chrysost.  Op.  In  Matt.  Hom.  Ixxxii.  Tom. 
 
 VII.  p.  788.  Conf.  Op.  Lat.  Basil.  1547.  In  cap.  Matt. 
 
 xxvi.  Hom.  Ixxxiii.  Tom.  II.  col.  069.] 
 
 Cyril.  Alex.  Op.  Comm.  in  Joan.  Evaug.  Lib. 
 
 XI.  cap.  xi.  Tom.  IV.  p.  999.] 
 
 [2"  Chrysost.  Op.  In  Epist.  i.  ad  Cor.  Hom.  xviiL 
 
 Tom.  X.  p.  155.] 
 
 P'  If  a  man,  1507,  1570.] 
 
 [-2  1507  has  not  the  last  three  words.] 
 
496 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 between  Christ  and  the  faithful,  that  is  to  say,  between  the  Head  and  the  body, 
 Cypr.de      St  C,\"prian  writeth  thus:  yostra...et  Christi  conjunctio  tiee  miscet  personam,  nec 
 unit  sitbstantias ;  sed  ajf'ectus  consociat,  et  confcederat  vohtntates^:  "The  conjunc- 
 tion that  is  between  us  and  Christ  neither  mingleth  persons  nor  uniteth  sub- 
 stances, but  joineth  affections  and  knitteth  wills."     Likewise  saith  St  C^tU: 
 Cyril,  in^^    Liitium  et  fundamentum  in  sanctiricatione  Christvs  est.  per  jidem  scilicet,  et  non 
 iv. cap. xxix.  aZ(fer;  hoc  enim  modo  in  nobis  habitat'-:  '"The  beginning  and  foundation  of  our 
 holiness  is  Christ ;  by  faith,  I  mean,  and  none  otherwise :  for  in  this  sort  Christ 
 Kit  Lyra  in  dwcllcth  in  US."    Likewise  Lyra,  one  of  yoiu-  own  late  doctors:  In  quantum  per 
 yi    -cap.  gQ(.f.(J„^(>)^fl^JJl  eucharisticB  unimur  Deo,  vivimus  spiritualiter nostra  autem  unio 
 apud  ipsum  est  per  ndem  et  dilectione-m^:  "So  (av  forth  as  we  are  united  unto  God 
 by  the  sacrament  of  thanksgi%'ing,  we  hve  spu-itually ;  but  the  union  that  is 
 between  him  and  us  is  by  faith  and  love."    And,  expounding  these  words  of  St 
 Kic.  L>-ra,    Paul,  Qui  adharet  Deo  unus  spiritus  est,  "  He  that  cleaveth  unto  God  is  one  spirit 
 with  God,"  he  saith:  Unvs,  ...  non  secundum  rem,  sed  secundum  ajf'ectionem^ :  "He 
 is^  one  spirit  with  God,  not  one  indeed,  or  according  to  the  truth;  but  one  in 
 affection,  or  according  to  love^" 
 
 And  yet,  somewhat  farther  to  remove  you  from  yom*  fantasy  of  your  "  real 
 chiysost  in  preseucc,"  St  Chrysostom  saith,  as  he  is  alleged  before:  Dominum  ipsum  ampJec- 
 Homiif      teris :  cum  illo  commisceris,  et  subvectus  conjungeris  corpori  iUi,  quod  sursum  sedet 
 in  cceJis':  '"  Thou  embracest  the  Lord  hkuself:  thou  art  tempered  with  him,  and, 
 being  carried  up  (by  faith  and  affection),  thou  art  joined  with  that  body  that  sitteth 
 Leode        in  heaven."    In  like  sense  saith  Leo:  [^Christus^  ineTr'abili  modo  ccejjit  esse  Divinitate 
 Serm.'3.     '  prcssentior.  qui  /actus  est  humanitate  longinquior'^ :  "  Christ  by  unspeakable  means 
 began  to  be  the  nearer^  to  us  by  his  Divinity,  the  further  he  is  made  from  us  by 
 his  humanity." 
 
 I  doubt  not,  M.  Harding,  but  ye  may  easily  see  that  hitherto  your  "  real  pre- 
 sence" is  but  weakly  proved. 
 
 M.  HAKDIXG. 
 
 Again,  tee  marvel  with  what  face  ye  dare  allege  Theophijlact  for  you,  icho  in  most 
 evident  words  overthroweth  your  jigurative,  tropical,  and  energical  doctrine  touching 
 this  blessed  sacrainenf.    For  he  saith  vpori  this  sixth  chapter  of  St  John :  "Mark 
 •  Untruth,    icell  that  the  bread  which  is  eaten  of  us  in  the  mysteries  *  is  not  only  a  v,>(  a  ttourf, 
 {^t\y\ffirnl'  certain  ngure  of  our  Lord's  fesh,  but  the  fesh  itself  of  our  Lord.    For  he  ^<^,!%u^rj' 
 Hu  wo^s  be  said  not.  The  bread  that  I  shall  give  is  the  figure  of  fiesh  ;  but,  it  '  is  my 
 u^toniya  J^sh.'    For  the  bread  is  irith  secret  icords,  through  the  mystical  blessing 
 ^oo  'he  coming  upon  of  the  Holy  Ghost,  changed  into  the  fiesh  of  our  Lord'^^." .  . . 
 
 granteih  it  is 
 a  figure. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Theophylact  saith  :  "  The  bread  is  not  only  a  certain  figm-e  of  our  Lord's  flesh, 
 but  the  flesh  itself  of  our  Lord."  This  objection  in  my  former  Eeply  is  many 
 wheres  answered.  We  grant  the  bread  is  not  a  bare  or  naked figure;  but,  by 
 way  of  sacrament  or  mystery,  it  is  the  body  of  Christ  itself.  So  the  water  of 
 baptism  is  not  an  empty  figure  of  the  blood  of  Christ ;  but  it  is  Christ's  blood 
 itself,  because  it  is  the  sacrament  of  Christ's  blood.  And  therefore  St  Bernard 
 ^™j^^p-  saith:  Lavemur  in  sanguine  ejus^-:  "Let  us  be  washed  (not  in  water,  but)  in  the 
 
 Horn.  3.   
 
 ['  Cvpr.  Op.  Oxon.  16S2.  De  CcEn.  Dom.  (Arnold.)  np6(rxes  ci,  oti  6  aprcK  6  iv  toIs  /luo-njpiois 
 
 p.  40;  ^  here  et  ipsius  conjunctio.]  i<p'  t'lficov  iaOio^ievo^  oiV  avTiTirwoii  eo-ri  t-^s  xoi 
 
 [-  CyriL  Ales.  Op.  Lut.  163S.  Comm.  in  Joan.  Kvpiov  aapKos,  dW  avrrj  ij  tov  Kupiov  trdp^.  oil 
 
 Erang.  Lib.  it.  cap.  iv.  Tom.  IV.  p.  39-3.]  yap  elTrev,  oti  6  apTos  on  eyw  cwaw  dirriTinroi) 
 
 BibL  cum  Gloss,  Ord.  et  Expos.  Js.  de  Lrra,  eo-rt  tvs  aapKo^  fiov,  dW  ij  aap^  fiov  to-ri.  /acra  - 
 
 Basil.  1502.  Johan.  cap.  \i.  Pars  V.  foL  20G.  2.]  I  iroieT-Tai  ydp  dTroppti-rots  Xdyojs  6  apTos  oStcw  cid 
 
 [*  Id.  Ad  Cor.  I.  cap.  viL  Pars  VI.  foL  41.  2.]  j         /uuo-tia-vs  tiXoyias,  koI  i-rt<poiTi\aewi  tov  dyiou 
 
 1567  omits  he  is.]  Iliievu.aTos,  eis  trdpKa  tov  Kvpiov — Theophvl.  Op. 
 
 One  in  love  or  according  to  affection,  1567.]  Venet.  1754-63.  In  Joan.  Comm.  cap.  vi  Tom.  I.  p. 
 
 ["  Chrvsost.  Op.  Par.  1718-38.  In  Epist.  ad  Col.  594.] 
 
 cap.  ii.  Horn.  vi.  Tom.  XI.  p.  370.]  ["  Or  a  naked,  1567.] 
 
 P  Leon.  Magni  Op.  Lut.  1623.  De  Ascens.  Dom.  ['»  Bernard.  Op.  Par.  1690.  Sup.  Missus  est  Horn. 
 
 Seim.  ii.  3.  col.  207.]  iiL  14.  Vol.  I.  Tom.  lii,  col.  74S.] 
 
 P  Neare,  15C7,  1570.]  | 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 497 
 
 blood  of  Christ."    St  Augustine  giveth  this  general  rule,  as  I  have  often  reported : 
 In  sacramentis  videndum  est,  non  quid  sint,  sed  quid  signijicent^^ :  "In  sacraments  August 
 we  must  consider,  not  what  they  be  (m  substance  and  nature),  but  what  they  Lib.  in. 
 signify."    Tertullian  saitli :  Christus  accepttim  panem,  et  discipulis  [suis]  distribu-  Tertuu. 
 turn,  corpus  suum  ilium  fecit,  dicendo,  Hoc  est  corpus  meum,  hoc  est,  jigura  corporis  Lib.  iV. 
 mei^*:  "  Christ,  having  taken  the  bread,  and  having  delivered  the  same  to  his  dis- 
 ciples, made  it  his  body,  saying,  '  This  is  my  body,'  that  is  to  say,  This  is  a  figure 
 of  my  body."    And  to  appoint  a  corruptible  creature  to  this  use,  and  to  make  it 
 an  effectual  instrument  of  such  high  and  hidden  mysteries,  it  is  not  the  work  of 
 any  mortal  man,  but  the  only  power  and  working  of  the  Holy  Ghost ;  as  it  shall 
 farther  appear  in  the  next  clause,  in  mine  answer  to  the  words  of  St  Ambrose. 
 Beda  saith  thus:  Panis  et  vini  creatura  in  sacramentum  carnis  et  sa7iguinis  Christi  Bed.  inoct. 
 imffabili  Spiritus  sanctijicatione  transfertur^^ :  "  The  creature  of  bread  and  wine,  by 
 the  unspeakable  sanctification  of  the  Holy  Ghost,  is  changed  (not  into  the  very 
 real  body  and  blood,  but)  into  the  sacrament  of  the  body  and  blood  of  Christ. 
 
 DcSacr.Li6.il'. 
 cap.  iv. 
 
 De  Pane. 
 
 Consecration. 
 
 M.  HABDING. 
 
 Neither  maketh  St  Ambrose,  which  also  ye  bring  in,  any  better  for  you.  V/ould 
 God  ye  would  admit  him  for  umpire  in  this  point !  Verily,  in  the  booh  and  chapter 
 that  ye  refer  us  unto,  he  disputeth  as  it  ivere  of  purpose  against  you,  as  though  he 
 foresaw  the  time  when  the  church  should  be  troubled  with  the  heresy  of  sacramen- 
 taries: . . .  Tu  forte  dicis,  &c.^'' :  "  Perhaps  thou  sayest.  My  bread  is  com- 
 mon :  but  this  bread  is  bread  before  the  words  of  the  sacraments ;  so  soon 
 as  consecration  cometh,  of  bread  is  made  the  flesh  of  Christ.  Let  us  then 
 avouch  this,  how  that  which  is  bread  may  be  the  body  of  Christ  ?  By  consecra- 
 tion. Then  with  tvhat  words  and  speech^'  is  consecration  made?  Even  with 
 those  of  our  Lord  Jesus.  For  whatsoever  else  is  said  (Jie  meaneth  at  the  mass),  it  is 
 praise-giving^^  to  God,  and  praying  for  the  people,  for  kings,  for  the  rest:  when  the 
 priest  cometh  to  the  consecration  of  the  honourable  sacrament,  there  he  useth  not  his  oivn 
 words,  but  the  words  of  Christ ;  therefore  it  is  the  ivord  of  Christ  that  maketh  the  sacra- 
 ment. ^  What  wo  rd  of  Christ  ?  Soothly  that  same  word  whereby  a  ll  things  be  made.  Our  •  God  may 
 Lord  commanded,  and  heaven  was  made.  Our  Lord  commanded,  and  earth  %vas  made,  nipotent 
 Our  Lord  commanded,  and  the  seas  ivere  made.  Our  Lord  commanded,  every  creature  ei'thlrTran- 
 operatorius.     was  engendered.  Seest  thou  then  how  workful  is  the  word  of  Christ  ?  Well  ti'o'n^"reai 
 
 then,  if  there  be  so  great  power  in  the  word  of  our  Lord  Jesus,  that  things  y^^^''^- 
 began  to  be  which  were  not,  how  much  more  is  it  workful,  ^ut  sint  quaj  erant,  et  in  aliud  ^  St  Ambrose 
 '^^^^^Vi^^H    commutentur !  '  that  things  he  which  iverey  and  be  changed  into  another  bread  and 
 bi/ the  defender,  thing'!"   Here,  sir  defender,  C07istrue  me  these  words,  and  what  sense  can  Mmeihmgs' 
 you  draw  forth  of  them,  but  this.  If  by  the  ivorking  power  of  our  Lord's  word  things  1,^^," eon- 
 have  a  being  which  before  were  nothing,  and  had  no  being  at  all,  as  heaven,  earth,  and  Jfot"-}™' 
 seas ;  how  much  more  power  hath  it  to  work  that  thinqs  which  were  before,  and  had  st^n't'ig  they 
 
 '  be  now  made 
 
 a  being,  now  also  be,  or  have  a  beimj,  but  be  changed  into  another  thing,  in  aliud,  asaciament. 
 "  "into  a  thing  of  another  substance!"  For  by  this  phrase  is  signified  a  substantial  cuntmeex- 
 changing,  which  aptly  is  called  transubstantiation.    And  I  pray  you,  good  sir,  who  That'were 
 
 contrary  to 
 
 ['3  August.  Op.  Par.  1679-1700.  Contr.  Max. 
 Arian.  LiV).  n.  cap.  xxiL  3.  Tom.  VIII.  col,  725.  See 
 Vol.  I.  page  4G7,  note  21.] 
 
 ['*  Tertull.  Op.  Lut.  1641.  Adv.  Marcion.  Lib.  iv. 
 40.  p.  671.  See  Vol.  I.  page  447,  note  13.] 
 
 Ven.  Bed.  Op.  Col.  Agrip.  1612.  Horn.  Hyem. 
 de  Sanct.  In  Epiph.  Dom.  Tom.  VII.  col.  320 ;  where 
 sanguinis  ejus.] 
 
 Tu  forte  dicis :  Meus  panis  est  usitatus.  Sed 
 panis  iste  panis  est  ante  verba  sacramentorum :  ubi 
 accesserit  consecratio,  de  pane  fit  caro  Christi.  Hoc 
 igitur  adstruamus.  Quomodo  potest  qui  panis  est, 
 corpus  esse  Christi?  Consecratione.  Consecratio 
 autem  quibus  verbis  est,  et  cujus  sermonibus?  Do- 
 mini Jesu.  Nam  reliqua  omnia,  qua;  dicuntur  in 
 Buperioribus,  a  sacerdote  dicuntur ;  laudes  Deo  de- 
 feruntiir,  oratio  petitur  pro  populo,  pro  regibus,  pro 
 
 [jewel,  III.] 
 
 ceteris :  ubi  venitnr  ut  conficiatur  venerabile  sacra- 
 mentum, jam  non  suis  sermonibus  utitur  sacerdos, 
 sed  utitur  sermonibus  Christi.  Ergo  sernio  Christi 
 hoc  conficit  sacramentum.  Quis  est  sermo  Christi  ? 
 Nempe  is  quo  facta  sunt  omnia.  Jussit  Dominus,  et 
 factum  est  coelum  :  jussit  Dominus,  et  facta  est  terra: 
 jussit  Dominus,  et  facta  sunt  maria:  jussit  Dominus, 
 et  omnis  creatura  generata  est.  Vides  ergo  (juam 
 operatorius  sit  sermo  Christi.  Si  ergo  tanta  vis  est 
 in  sermone  Domini  Jesu,  ut  inciperent  esse  quiB  non 
 erant,  quanto  magis  operatorius  est,  ut  sint  &c. — 
 Ambros.  Op.  Par.  1686-90.  De  Sacram.  Lib.  iv.  cap. 
 iv.  14,  5.  Tom.  II.  cols.  368,  9.] 
 
 ["  Speeches,  Conf.  and  Def.  1567.] 
 
 ['8  Praise  given,  Conf.] 
 Same  whereby,  Conf.] 
 
 32 
 
498 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 stAmtaose.  saitJi  that  the  elements  {I  mean  bread  and  trine)  pass  quite  atcay,  and  go  to  nothing  ? 
 were  they     Though  ijou  SO  belie  us,  tee  say  not  so:  God  forbid.'    We  say  that  after  TkteJa»tr,u 
 t^i^i^^  consecration  they  be.   But  tchat?   ^Xot  tlve  stlf-same  they  irere,  whereby  %'mu.""Zatr 
 'ofl^"*^  the  former  substance  is  excluded,  but  the  body  and  blood  oj  our  Lord.  " '^'"s- 
 ^^'h*re^  -igain,  in  thai  ice  say  tcith  St  Ambrose,  In  aliud  commutantur,  "  They  be  changed 
 into  another  thing  T  joUoiceth  it  not  thereof  by  good  logic,  ergo,  they  be?    Will  not 
 1^^**      this  argument  hold  in  school,  the  verb  passive  being  resolved,  ^  Sunt  commutata;  ergo 
 oiihf™se?^  sunt?    For  that  ichich  ceaseth  to  be,  or  goeth  to  nothing,  ye  cannot  properly  say  of 
 tbeansves.   it,  that  it  is  changed :  but  rather,  that  it  is  ended  or  perished^.  Xow,  sir,  I  report  me 
 to  every  man  that  hath  any  sense,  whether  I  may  not  laufuUy  give  you  the  menti,  as 
 for  manners'  sale  I  may  ttse  the  Italian  term,  and  challenge  you  in  plain  terms  of 
 a  lie,  for  uttering  this  untruth  upon  that  holy  doctor,  St  Ambrose;  specially  speaJdng 
 as  you  do  in  your  English  translation,  by  yourself  allowed  thus.    For  what  can  be 
 said  more  plainly  than  that  which  Ambrose  saith,  "Bread  and  wine  remain  still  the 
 same  they  irere  before,  and  yet  are  changed  into  another  thing?"    Zeal  moveth  me  to 
 M.  Haidii^s  say,  beyoiid  the  modesty  of  my  natural  disposition.  What  is  juggling,  what  is  lying, 
 what  is  falsehood-,  what  is  falsifying,  tchat  is  tcickedness  offalsaries,  if  this  be  not? 
 
 Seither  is  the  saying  wherewith  this  defender  belieth  St  Ambrose  alonely^  false, 
 and  contrary  to  the  catholic  faith,  bid  also  absurd,  unreasonable,  and  foolish.  For 
 if  bread  and  wine  remain  stiU  after  consecration  the  same  they  were  before, ...  how 
 then  are  they  changed  into  another  thing  ?  . .  . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Om^po^       Here.  M.  Harding,  unless  ye  had  made  St  Ambrose  a  prophet,  ye  thought  he 
 tent     could  not  so  handsomely  have  serv  ed  yoiu"  turn.    But  -what  and  of  whom  he  pro- 
 Power,   phesied,  and  how  far  he  saw  before,  we  shall  see  hereafter.    Verily,  if  that  be  the 
 •       heresy  that  you  imagine,  then  he  needed  not  greath"  any  spirit  of  prophecy  in  that 
 behalf :  for  he  foretold  us  of  no  new  heresy  that  was  to  come ;  but  rather  told 
 us  of  his  own  heresy,  that  then  was  present.    Doubtless  the  w  ords  that  we  report 
 are  not  ours :  they  are  his  own. 
 
 But  St  Ambrose  saith :  "  The  omnipotent  power  of  the  word,  wherewith  God 
 made  heaven  and  eaith,  the  same  omnipotent  power  of  the  same  word  he  useth 
 now  in  the  consecration  of  the  sacrament."  Therefore,  saith  M.  Harding,  it 
 must  needs  be  gathered  he  meant  transubstantiation  and  real  presence ;  as  if 
 without  these  new  fantasies  God  could  not  be  omnipotent.  I  may  well  answer 
 these  men  as  St  Ambrose,  upon  the  like  occasion,  sometime  answered  the  wilful 
 
 Amhras-de  bhndness  of  the  Jews:  Atramentum  vident :  Spiritum  Dei  non  vident*:  "They  see 
 the  ink  (of  the  letter  written/;  but  the  Spirit  of  God  they  see  not."  Even  so 
 M.  Hai-ding  and  others  of  that  side  weigh  the  words  of  St  Ambrose ;  but  his  sense 
 and  meaning  they  weigh  not. 
 
 Certainly  God  sheweth  his  omnipotent  power  as  well  in  the  sacrament  of  bap- 
 tism as  in  the  sacrament  of  thanksgi>Tng.     Hereof  I  have  said  somewhat,  as 
 
 Art-T.        occasion  was  offered,  in  my  former  Reply  to  M.  Harding^.    Leo  saith  thus: 
 
 iS^in       l^Christus^  originem  quam  sumpsit  in  utero  virginis  posuit  in  fonte  baptismatis. 
 
 yaar.Dam.  jj^^j^f  aquo:,  quod  dedit  matri^^:  "Christ  laid  in  the  font  of  baptism  the  same 
 begiiming  that  he  took  in  the  virgin's  womb.    He  gave  the  same  pre-eminence  to 
 
 chrysostin  the  water  that  he  gave  to  his  mother."    Even  so  Chrysostom :  Angeli  qui  adfue- 
 
 Haai.24.  runt  (  J 71  bai^tisino)  tam  ineyiarrabilis  operis  inodum  minime  possunt  enarrare.  Ad- 
 fuerunt  tantum,  et  viderunt ;  nihil  tamen  operati  su7it ;  sed  Pater  tantum,  et  Filius, 
 et  Spiritus  Sanct\is':  "  The  angels  that  were  present  at  the  baptism  are  not  able 
 to  utter  the  manner  of  that  unspeakable  work.  They  were  present  only,  and  saw, 
 but  they  did  nothing ;  but  only  the  Father,  the  Son,  and  the  Holy  Ghost."  Like- 
 
 ciiijso6t.m  wise  he  saith:  Ex  Spiritu  et  sensibili  aqua  omnia  hoc  admirabilia  et  humanam 
 
 Johan. 
 
 Baa>.3«.  — 
 
 P  Periiheth,  Con£  and  Def.  1567, 1570, 1609.J  ['  See  Vol.  L  pages  454,  5.] 
 
 [»  Fakhead,  Conf.  and  Del  1567, 157aj  Leon.  Magni  Op.  Lnt.  1623.  In  Sativ.  Dom. 
 
 p  All  onlT,  all  the  editions.]  Serin,  t.  5.  cols.  51,  2.] 
 
 [*  Ambros.  Op.  Par.  16S6-90.  Lib.de  Noe  et  Arc  ['  Chrvsost.  Op.  Par.  171S-38.  In  Joan.  Horn, 
 
 cap.  xiii.  46.  Tom.  I.  col.  245.]  xiv.  Tom.  YXII.  pp.  145,  6. J 
 
u.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 499 
 
 excedentia  cogitationem  exoriuntui'^ :   "  All  these  wonderful  works  (wrought  in  Qjj^pjpQl 
 baptism),  so  far  exceeding  the  thought  of  man,  spring  of  the  Spirit,  and  of  sen-  ^^^^ 
 sible  water."  Power. 
 
 Thus  the  holy  fathers  used  oftentimes  to  advance^  and  to  magnify  the  holy  ~  «  ' 
 
 mysteries,  the  better  to  bring  their  hearers  to  the  deep  and  inward  consideration 
 of  the  same;  and  therefore,  as  St  Augustine  saith,  sacramenta  .  .  .  tantce  rei  noii  August. ad 
 nisi  ejusdem  rei  vocabido  ninicvparunt^^ :  ''they  expressed  the  sacraments  of  sOEpist.23. 
 great  a  thing  none  otherwise  than  by  the  name  of  the  same  thing."    So  St  Paul 
 saith  :  "  The  rock  was  Christ."   So  another  saith,  as  I  have  other  wheres  alleged  :  1  cor.  x. 
 "The  oil  is  Christ"."  And  another:  Manna  erat  Christus,  qid  descendit  de  ccelo^'-:  Pachym.  in 
 "  The  manna  (that  rained  in  the  wilderness)  was  Christ,  that  came  down  from  Hierarch. 
 heaven."  Thus  are  Ave  taught  that  "  manna  was  Christ,"  that  "  the  oil  was  Christ,"  de  coi^^jt^ 
 and  that  "the  rock  was  Christ."    And  these  sayings  are  ti'ue.    And  yet  indeed 
 and  verily,  in  nature  and  substance,  neither  the  manna,  nor  the  oil,  nor  the  rock 
 was  Christ 
 
 So  saith  St  Chrj'sostom,  reporting  the  story  of  David  :  Accipiens  aquam  alia-  ^''J^*'- 
 tarn  bibere  noluit ;  sed  semetipsum  reprehendit,  et  Domino  earn  libavit.    Non  enim  Hom.  1. 
 aqua  erat,  sed  sanguis^*:  "David,  receiving  of  the  water  (that  his  men  had  gotten  2Sam.  xxiu. 
 with  great  danger  from  the  midst  of  their  enemies),  would  not  drink  of  it ;  but 
 found  fault  with  himself,  and  poured  it  out  unto  the  Lord.    For  it  was  not  water, 
 but  blood." 
 
 I  beseech  thee,  good  christian  reader,  mark  well  these  words.  The  story  is 
 clear.  It  was  indeed  only  a  cup  of  water,  and  nothing  else :  yet  Chrysostom 
 saith,  "  It  was  blood :  it  was  no  water." 
 
 In  those  days  it  was  no  danger  thus  to  say.    The  people  was  instructed,  and 
 well  acquainted  with  this  phrase  or  manner  of  speech,  and  knew  the  meaning. 
 They  were  taught  that  the  rock,  the  oil,  and  the  manna  in  the  wilderness  were 
 only  sacraments  of  Christ ;  and  that,  notwithstanding  they  were  called  by  the 
 name  of  Christ,  yet  indeed  and  in  substance  they  were  not  Christ. 
 
 Therefore  I  may  answer  M.  Harding  herein  as  St  Augustine  sometime  an- 
 swered the  Pelagian  heretics :  Vobis  [^Pelagianis'j  nondum  litigantibus,  securius  August.  ^ 
 loqiiebantur  \_patres  de  his  articidis]^^:  "Before  that  you,  the  Pelagians'',  began  Lib.  i.  cap.  ii. 
 to  quarrel,  the  fathers  and  doctors  spake  without  fear  and  freely  of  these  articles." 
 Athanasius  saith  of  the  Arian  heretics:  Incorporalia  corporaliter  excipientes,  qnce  Athanas. 
 probe  dicta  erant,  interpretationibus  depravaverunt^^ :  "Taking  spiritual  things  insenn.'4. 
 a  corporal  or  fleshly  meaning  (as  doth  M.  Harding  and  others  his  fellows),  by 
 their  interpretations  they  have  depraved  the  things  that  were  rightly  spoken." 
 
 St  Ambrose  saith  of  the  bread  and  the  wine:  Sunt  quce  erant,  et  in  aliud  mutan- 
 tur:  "  They  remain  the  same  that  they  were,  and  are  changed  into  another  thing." 
 Now  is  the  field  won :  M.  Harding  bloweth  a  main  triumph.  "  Here,"  saith  he, 
 "  sir  defender,  construe  me  these  words."  Soothly,  good  reader,  I  distrust  not 
 greatly  but  this  poor  defender  might  easily  "  construe  these  words,"  were  he 
 never  so  simple  a  clerk.  The  "  natural  creatures  of  the  bread  and  wine  "  in  the 
 supper  of  our  Lord  (saith  St  Ambrose)  "  remain  still  in  substance  as  they  were 
 before ;  yet  are  they  changed  into  another  thing ;"  that  is  to  say,  they  are 
 made  the  sacrament  of  the  body  and  blood  of  Christ,  which  before  they  were 
 not. 
 
 Notwithstanding  this  short  construction,  being  clear  and  plain,  may  seem 
 sufficient,  yet,  for  that  M.  Harding  so  deeply  apposeth  us,  and  willeth  us  to 
 "  construe  him  these  words,"  we  will  both  construe  and  parse  them  too  for  his 
 pleasure. 
 
 Id.  ibid.  p.  144.]  |        [>3  The  sentences  from  heaven  are  not  in  1567.] 
 
 Avance,  15G7,  1570.]  |  Chryscst.  Op.  In  Psalm.  1.  Hom.  i.  Tom.  V. 
 
 [">  August.  Op.  Par.  1679-1700.  Ad  Bonifac.      p.  581.   The  Greek  text  IS  ou  yap  vcwp  €CuK€i  eiifai, 
 
 Epist.  xcviii.  10.  Tom.  II.  col.  268;  where  sacra- 
 mentum,  and  nuncupavit.^ 
 
 ["  To  ct  fivpoi/  eo-Tlv  6  XpttTTo^  Paraphr.  Pa- 
 chym. in  Dion.  Areop.  Op.  Antv.  W-H.  De  Eccles. 
 
 aXV  aXpa.    This  homily  is  not  genuine.] 
 Thy,  1567.] 
 
 ["  August.  Op.  Contr.  Jul.  Pelag.  Lib.  i.  cap. 
 vi.  22.  Tom.  X.  col.  511 ;  where  loquebatur.] 
 
 Hierarch.  cap.  iv.  Tom.  I.  p.  353.]  '  You  Pelagians,  1-567.] 
 
 German,  de  Misa.  in  Liturg.  Sanct.  Patr.  Par.  '  ["  Athanas.  Op.  Par.  1698.  Contr.  Arian.  Orat. 
 1560.  p.  147.]  I  iii.  1.  Tom.  I.  Pars  i.  p.  551.j 
 
 32—2 
 
500 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 De  Consecr. 
 But-  -2. 
 Hoc  est. 
 In  Gloss. 
 
 August,  de 
 Doctr  Chiist 
 Lib.  ii.  cap.  L 
 
 August,  in 
 Johan. 
 Tract  4 
 
 Ambros.  de 
 lis  qui  init. 
 cap.  is. 
 
 Ambros. 
 1  Ckjr.  xi. 
 Ambros.  de 
 Sacram. 
 Lib.  iv.  cap. 
 iv.  et  V. 
 
 Ambros.  de 
 Sacram. 
 Lib.  i-  cap.  V. 
 
 Therefore,  to  warrant  our  former  construction,  St  Augustine  saith  thus :  Ac- 
 
 cedat  lerbum  ad  dt-mentum,  et  fit  saci-amentum^ :  "Let  the  word  be  added  to  the 
 element  or  outward  creature,  and  it  is  made  a  sacrament,"  that  is  to  say,  "another 
 thing."  Again  he  saith :  [Sacramenta^  sunt  signa  rerum,  aliud  existentia,  aliud 
 sigiilficantia-:  "Sacraments  are  signs  or  tokens  of  things,  being  by  substance  one 
 thing,  and  signifying  another  thing."  So  saith  Chrysostom  of  the  water  of  bap- 
 tism:  Cum  hoc  elementum  acceperit  Spiritum  Sanctum,  jit  sacramentum ;  et  jam  non 
 erit  aqua  potationis,  sed  sanctificationis.  Non  erit  aqua  communis,  sed  refectionis ^ : 
 "  When  this  creatm-e  of  water  hath  received  the  Holy  Ghost,  it  is  made  a  sacra- 
 ment;  and  now  is^  not  water  to  drink,  but  water  to  sanctify;  not  common 
 water,  but  water  to  refresh." 
 
 Thus  the  element  or  outward  creature  both  "remaineth"  and  is  "changed." 
 It  remaineth  in  proper  and  plain  kind  of  speech  :  it  is  changed  unproperly,  that 
 is  to  say,  by  the  waj-  of  a  sacrament  or  a  mystery.  So  M.  Harding's  own  gloss 
 saith  upon  the  decrees  :  Coeleste  sacramentum  . .  .  dicitur  corpus  Christi,  sed  impro- 
 prie.  Unde  dicitur,  Suo  modo:...non  rei  veritate,  sed  significante  mysterio ;  ut  sit 
 sensus,  Vacatur  corpus  Christi,  id  est,  sign{ficat  [corpus  Christi^^:  "  The  heavenly 
 sacrament  is  called  the  body  of  Christ,  but  unproperly  (that  is  to  say,  not  in  plain 
 and  simple  manner  of  speech).  Therefore  St  Augustine  saith  it  is  so  called  after 
 a  sort ;  that  is,  not  in  truth  of  matter,  but  by  a  mystery  signifying ;  that  the  sense 
 may  be  this,  It  is  called  the  body  of  Christ,  that  is  to  say,  it  signifieth  the  body 
 of  Christ."  So  saith  St  Augustine :  De  signis  disserens,  hoc  dico,  Xe  quis  in  eis 
 attendat  quod  sunt,  sed  jJotitis  quod  signa  sunt,  id  est,  quod  significant^ :  "  Entreating 
 of  signs  (or  sacraments)  thus  I  say.  Let  no  man  consider  in  them  that  they  be 
 in  substance,  but  rather  that  they  be  signs,  that  is  to  say,  that  they  signify"  some 
 other  thing.  In  this  sense  and  meaning  St  Augustine  saith  again :  Dominus  ait, 
 Ipse  {Johanms)  est  Elias;  Johannes  autem  ipse  ait.  Ego  non  sum  Elias.  ...  JRecte 
 ergo ...  Johannes  proprie  respondit;  nam  Dominus  jigurate' :  "  Our  Lord  said  of 
 John  the  Baptist,  '  This  is  lUias but  John  himself  saith,  '  I  am  not  Elias.'  There- 
 fore John  answered  well  in  plain  manner  of  words ;  for  our  Lord  spake  in  a 
 figure."  Thus  in  sundry  sorts  of  speech  "  John  is  Ehas,"  and  the  same  "  John  is 
 not  Elias  ;"  and  both  are  true. 
 
 But  what  better  expositor  of  St  Ambrose  can  we  find  than  St  Ambrose  him- 
 self? I  trust  M.  Harding  will  not  say  that  so  holy  a  father  was  a  "falsifier"  and 
 a  "  har,"  specially  in  declai-mg  his  own  mind.  Thus  therefore  he  saith  :  Ante  bene- 
 dictionem  verhorum  ccelestium  alia  species  nominatur :  post  consecr  at  ionem  corpus 
 [Christr  significatur^.  In  comedendo  et  potando,  carnem  et  sanguinem,  quce  pro 
 nobis  oblata  sunt,  significamus^.  In  similitudinem  . . .  accipis  sacramentum. ...  Est 
 figura  corporis  et  sanguinis  Domini.  . . .  Similitudinem  pretiosi  sanguinis  bibis  ^"r 
 "  Before  the  blessing  of  the  heavenly  words  it  is  called  another  kind :  after  the 
 words  of  consecration  the  bod^-  of  Christ  is  signified."  "  In  eating  and  drinking  we 
 signifj-  the  body  and  blood  that  were  oflfered  for  us."  "  Thou  receivest  the  sacra- 
 ment for  a  similitude  or  for  a  hkeness.  It  is  a  figure  of  the  body  and  blood  of 
 our  Lord.    Thou  drinkest  the  hkeness  of  the  precious  blood." 
 
 The  like  form  of  words  the  same  St  Ambrose  useth  of  the  sacrament  of  bap- 
 tism :  Vidisti  aquam  7  Sed  non  omnis  aqua  sanat.  Sed  aqua  sanat,  qu(x  habet 
 gratiam  Dei.    Aliud  est  elementum,  aliud  consecratio^^ :  "Hast  thou  seen  the 
 
 ['  August.  Op.  Par.  1679-1700.  In  Johan.  ETang. 
 cap.  XV.  Tractat.  lixx.  3.  Tom.  III.  Pars  ii.  col.  703; 
 where  accedit.] 
 
 Id.  contr.  Max.  Arian.  Lib.  ii.  cap.  xxii.  3. 
 Tom.  VIIL  col.  725;  where  signa  sunt.} 
 
 Chrvsost.  Op.  Lat.  Basil.  1547.  Expos.  Psalm, 
 xxii.  et  cxvi.  Horn.  Tom.  I.  coL  710;  where  cum 
 istud.] 
 
 [*  Now  it  is,  1567,  1570, 1609.] 
 
 Corp.  Jur.  Canon.  Lusrd.  1624.  Decret.  Gratian. 
 Deer.  Terr.  Pars,  De  Consecr.  Dist.  ii.  Gloss,  in  can. 
 4S.  col.  1937  ;  where  signijicati  mysterio,  and  vacatur  . 
 Christi  corpus.]  I 
 
 August.  Op.  De  Doctr.  Christ.  Lib.  ii.  cap.  L  i 
 
 1.  Tom.  III.  Pars  i.  col.  19.] 
 
 ['  Id.  in  Johan.  E-rang.  cap.  L  Tractat  iv.  5,  6. 
 Tom.  III.  Pars  ii.  cols.  314,  5;  where  Quare  ergo 
 ille,  \on  sum  Elias  :  et  Dominus,  Ipse  est  Elias.] 
 
 [8  Ambros.  Op.  Par.  16S6-90.  Lib.  de  Myst  cap. 
 ix.  54.  Tom.  II.  col.  339.] 
 
 Id.  in  Epist.  i.  ad  Cor.  cap.  si.  v.  26.  Tom.  IL 
 Append.  coL  149.  See  before,  page  493.] 
 
 Id.  de  Sacram.  Lib.  vi.  cap.  i.  3;  Lib.  iv.  cap. 
 T.  21 ;  cap.  iv.  20.  Tom.  II.  cols.  3S0,  70,  1 ;  where 
 Jigura  est.] 
 
 ["  Id.  ibid.  Lib.  i.  cap.  t.  15.  col.  352;  where 
 non  aqua  omnis.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 501 
 
 ChanCTed 
 
 into 
 another 
 thing. 
 
 water  ?  But  all  water  healeth  not.  But  that  water  healeth  that  hath  the  grace 
 of  God.  The  element  (or  creature  of  water)  is  one  thing ;  and  the  consecration 
 is  another  thing." 
 
 Thus  the  bread  "remaineth;"  and  thus  it  is  "changed."    It  remaineth  in 
 substance :  it'^  is  changed  in  mystery. 
 
 But  M.  Harding  heavily  presseth  these  words,  Mutantur  in  aliud :  "  That  is," 
 saith  he,  "into  a  thing  of  another  substance.  For  by  this  phrase  is  signified 
 a  substantial  changing,  which  aptly  is  called  transubstantiation."  I  wiU  not  here 
 use  your  courteous  eloquence,  M.  Harding,  nor  say  unto  you  as  you  say  to  others, 
 "  I  pray  you,  good  sir ;"  but  thus  I  say :  I  pray  you,  M.  Harding,  who  gave  you 
 this  rule  ?  Who  taught  you  this  lesson  ?  De  cfelo  est,  an  ex  liominihus  ?  "  Came 
 it  from  heaven,  or  is  it  of  men  ?"  Have  the  holy  fathers  thus  taught  you,  or  is  it 
 only  your  own  fantasy?  What  grammar,  what  logic,  what  philosophy,  what 
 divinity  ever  told  you  that  aliud  evermore  signifieth  "a  thing  of  another  sub- 
 stance ?"  If  ye  have  an  author,  why  come  you  without  him  ?  If  it  be  only  of 
 yourself,  why  should  we  believe  you  ? 
 
 If  aliud  signify  only  a  "  substance,"  and  nothing  else,  why  doth  St  Augustine 
 say,  as  it  is  before  alleged,  Sacramenta  sunt  sifjna  Teruw,  aliud  existentia,  aliud  August. 
 significantia^^ ?   Why  saith  St  Augustine  again,  Aliud  est  sacramentum,  aliud  virtus  iM>Aii!^'^^' 
 sacramenti^^  ?    Why  saith  St  Ambrose,  Aliud  est  elementum,  aliud  consecratio   ?  ASgu^"in 
 For  by  your  divinity  the  sacrament,  the  form,  the  consecration,  be  accidents  only,  T?ac"'26. 
 and  may  not  be  taken  for  the  substance.    Verily,  for  ought  that  I  can  learn,  aliud  s'^^am' 
 is  nothing  else  but  res  alia,  "another  thing,"  whether  it  be  the  substance  or  the  Lib.  i.  cap. v. 
 accident.    For  I  think  ye  have  not  forgotten  the  old  rule :  Unumquodque  in  suo 
 genere  est  quid. 
 
 Addition.  M.  Harding :  "  Who  would  think  that  a  man  of  your  study  Addition, 
 
 and  learning,  and  of  that  place,  would  say,  and  maintain  it,  that  St  Ambrose  ^^^^d 
 meaneth  bread  and  wuie  after  consecration  to  remain  still  in  substance  that  f"'-  w.  \>. 
 which  they  were  before  ?"    The  answer.    Who  would  think  that  a  man  of  your 
 learning,  M.  Harding,  would  be  so  vain  or  so  wilful  ?    Have  you  forgotten  that 
 Gelasius  saith,  Non  desinit  esse  substantia  vel  natura  panis  et  vini^^  ?  "  It  ceaseth  Gelas.  contr. 
 not  to  be  the  substance  or  nature  of  bread  and  wine?"    Have  you  forgotten  that 
 St  Chrysostom  saith,  Natura  panis  remanet  in  Sacramento^'  ?  "  The  nature  or  sub-  chrysost.  ad 
 stance  of  bread  remaineth  still  in  the  sacrament  ?"    Or  that  Theodoretus  saith, 
 Christus  natwram  panis  non  mutat^^  ?  "  Christ  changeth  not  the  nature  of  the  Tiieodor. 
 bread  ?"    Who  would  think  you  would  refuse  to  expound  one  father  by  another? 
 
 M.  Harding :   "  I   will  construe    these  words  for  him,   and  will    shew   h  is  M.  Hard, 
 extreme  blindness.   Ergo,  '  then,'  si  tanta  vis  est,  '  if  so  great  strength  be,'  in  [Dete*.]'" 
 sermone  Domini  Jesu,  '  in  the  speech  of  our  Lord  Jesus,'  ut,  '  that,'  &c.    M.  Jewel  foi.  349.  a. 
 supplieth  bread  and  wine  to  be  the  nominative  ease  to  the  verb  sint,  '  be,'  or  '^''^"''^'•^ 
 rather  to  the  verb  sunt.    He  beginneth  the  construction  Avith  the  verb  sint, 
 whereas  quce  erant  should  go  before.    Again,  between  quae  and  erant  M.  Jewel 
 conveyeth  in  a  pronoun  demonstrative,  which  hath  no  place  there,  saying,  '  which 
 they  were,' &c.    Is  sunt  to  be  Englished  'they  remain  the  same?'    Sunt  is  nofoi. 3«. b. 
 more  but  'they  be,'  &c.    All  St  Ambrose'  reason  proeeedeth  to  prove  that  God's 
 word  is  of  force  to  change  creatures ;  and  he  meaneth  of  change  in  substance. 
 For  all  his  comparison  consisteth  about  the  words  non  esse  and  esse,  and  esse 
 and  aliud  esse,  &c.    And  who  would  not  wonder  to  see  St  Ambrose  labour  so 
 vehemently  to  prove  that  God's  word  is  able  to  change  a  creature  in  quality ;  as 
 though  a  man  were  not  able  to  change  a  thing  in  quality  ?  &c.    When  consecra- 
 tion is  come  unto  it,  de  pane,  'from  of  bread,'  it  is  made  Christ's  flesh."  The 
 answer.    Good  reader,  the  words  that  I  have  already  written  may  suffice  thee  for 
 
 ['2  But  it,  1507. J 
 
 ['^  August.  Op.  Contr.  Max.  Arian.  Lib.  ii.  cap. 
 xxii.  3.  Tom.  VIII.  col.  72.5.  See  before,  page  500, 
 note  2.] 
 
 ['*  Id.  in  Johan.  Evang.  cap.  vi.  Tractat.  xxvi. 
 11.  Tom.  III.  Pars  ii.  col.  498.] 
 
 Ambros.  Op.  De  Sacram.  Lib.  i.  cap.  v.  1.5. 
 Tom.  II.  col.  352.] 
 
 [""  Gelas.  Episc.  Rom.  adv.  Eutycli.  et  Nestor,  in 
 Mag.  Biblioth.  Vet.  Patr.  Col.  Agrip.  1618-22.  Tom. 
 V.  Pars  III.  p.  G71.   See  Vol.  I.  page  11,  note  11.] 
 
 [>7  Chrysost.  Op.  Par.  1718-38.  Bpist.  ad  Ca;sar. 
 Monach.  Tom.  III.  p.  744.  See  Vol.  I.  page  545, 
 note  12.] 
 
 Theodor.  Op.  Lut.  Par.  1642-84.  Immut.  Dial. 
 I.  Tom.  IV.  p.  18.] 
 
502 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 Cliauged 
 
 into 
 another 
 thing. 
 
 M.  Hard, 
 fol.  349.  a. 
 [Detect.] 
 
 Fol.  349.  b. 
 [Detect.] 
 
 Ambros.  de 
 illis  gut  init. 
 cap. IX. 
 
 Chrysost.  ad 
 Hebr.  Horn. 
 16. 
 
 Tertull. 
 contr.  Marc. 
 Lib.  iv. 
 
 M.  Hard, 
 fol. b. 
 [Detect.] 
 
 answei-  in  thi.s  behalf.  But,  whereas  M.  Harding  seeketh  to  prevail  by  his  pretty- 
 constructions,  and  thus  nicely  teacheth  thee  to  expound  St  Ambrose,  " E?-go,  'then,' 
 si,  '  it','  vt,  '  that,'  sunt,  '  be,'  that  is  to  say,  have  a  being,  qum  erant  should 
 go  before,  sint  should  follow  after ;  his  dealing  herein  is  light  and  childish, 
 as  thou  mayest  see,  and  not  worthy  of  answer.  "  The  bread  and  the  wine,"  saith 
 St  Ambrose,  "  are  still  that  they  were,  and  yet  are  changed  into  another  thing." 
 Here  M.  Harding  crieth  out :  "  These  words,  '  bread  and  wine,'  are  not  in  St 
 Ambrose.  These  words  M.  Jewel  hath  supplied  to  be  the  nominative  case  to  the 
 verb  sint."  To  answer  your  grammatical  divinity,  M.  Harding,  if  St  Ambrose 
 meant  not  bread  and  wine,  I  pray  you  tell  us  what  things  meant  he  ?  If  ye  say 
 he  meant  nothing,  the  children  will  laugh  at  you :  if  ye  say  he  meant  any  other 
 things  than  bread  and  wine,  it  must  needs  follow  that  some  other  things  besides 
 bread  and  wine  are  changed  into  Christ's  body ;  which  would  be  the  overthrow  of 
 all  your  doctrine.  St  Ambrose  saith,  by  your  own  translation,  as  clear  as  mid- 
 night :  "  The  things  that  were,  be,  or  have  a  being,  and  they  are  changed  into 
 another  tiling."  What  things  were  they?  What  things  have  a  being?  What 
 things  are  changed  ?  Once  again  I  say  unto  you,  if  St  Ambrose  meant  not  bread 
 and  wine,  I  pray  you  tell  us  what  things  meant  he  ?  If  bread  and  wine  be  not 
 changed,  where  is  then  your  transubstantiation  of  bread  and  wine  ?  If  the  bread 
 and  wine  remain  not,  how  say  you  that  the  bread  and  wine  have  a  being  ?  Will 
 you  say  they  have  a  being  and  yet  be  nothing  ?  Leave  these  devices,  M.  Harding  : 
 they  become  you  not.  Why  should  you  so  vainly  encumber  the  world  with  such 
 follies  ?  St  Ambrose  saith :  "  They  are  changed  into  another  thing."  So  may 
 they  be,  though  the  former  substance  and  nature  of  bread  and  wine  remain  still. 
 But  you  say :  "  All  St  Ambrose's  reason  proceedeth  to  prove  that  God's  word  is 
 of  force  to  change  creatures,"  meaning,  as  you  say,  of  change  in  substance.  How 
 know  you  that,  M.  Harding  ?  Verily  St  Ambrose  himself  seemeth  not  to  know  it. 
 Behold  his  words :  thus  he  saith :  "  Moses  lifted  up  his  rod ;  and  the  water  was 
 divided,  and  stood  as  a  wall :  the  water  of  Jordan  turned  his  course,  and,  contrary 
 to  nature,  flowed  backward  to  his  head.  Is  it  not  clear  that  nature  was  changed?" 
 &C.1  Now  tell  us,  M.  Harding,  call  you  this  a  change  in  substance  ?  Was  not 
 the  water  both  of  the  Red  Sea  and  of  Jordan  in  nature  and  substance  as  it  was 
 before  ?  By  these  and  such  other  like  examples  it  appeareth  that,  notwithstand- 
 ing St  Ambrose  say  "  the  nature  is  changed,"  yet  he  meant  a  change  in  quality 
 only,  and  not  in  substance.  But  he  saith :  "  Of  bread  is  made  Christ's  body." 
 So  Chrysostom  saith :  "  The  baptism  of  Christ  is  Christ's  blood  But  St  Ambrose 
 saith  not,  The  bread  is  no  longer  bread ;  or,  The  bread  is  really  changed  into 
 Christ's  body.  His  words  agree  thoroughly  with  the  words  of  Tertullian,  that 
 Hved  before  him.  For,  as  St  Ambrose  saith,  "  Of  the  bread  is  made  Christ's 
 body;"  even  so  saith  Tertullian:  Christus  accejnt  jmnem,...et  corpus  suum  ilium 
 fecit,  dicendo.  Hoc  est  corpus  meum,  hoc  est,  figura  corporis  mei^ :  "  Christ  took 
 bread,  and  made  it  his  body,  saying,  '  This  is  my  body,'  that  is  to  say.  This 
 is  a  figure  of  my  body."  The  bread,  saith  he,  is  made  the  body  of  Christ.  What 
 thing  can  there  be  more  plainly  spoken  ?  But  he  thought  it  good  further  to  open 
 his  own  meaning,  lest  any  man  should  be  deceived.  "  He  made  it  his  body,"  saith 
 he,  "that  is  to  say,  he  made  it  a  figure  or  a  sacrament  of  his  body."  Even  so 
 meant  St  Ambrose ;  and  the  same  meaning  he  hath  many  ways  plainly  uttered, 
 as  I  have  said  before.  These  be  his  words  :  "  The  body  of  Christ  is  signified  : " 
 "We  signify  the  flesh  and  blood  of  Christ:"  "Thou  receivest  the  sacrament  for  a 
 likeness:"  "Thou  drinkest  the  similitude  of  the  precious  blood:"  "It  is  a  figure 
 of  the  body  and  blood  of  our  Lord."  In  this  sense  St  Ambrose  saith  "  the  bread 
 is  made  Christ's  body."  You  must  give  him  leave  of  courtesy,  M.  Harding,  to 
 expound  his  own  meaning,  unless  you  know  it  better  than  he  himself. 
 
 You  say :  "  Who  would  not  wonder  to  see  St  Ambrose  labour  so  vehemently 
 
 ['  ...virgam  levavit  Moyses,  separavit  se  aqua,  et 
 in  murorum  specie  coiip;elavit....Jordanis  retrorsum 
 conversus  contra  naturam  in  sui  fontis  revertit  ex- 
 ordium. Nonne  claret  naturam... esse  mutatam  ? — 
 Ambros.  Op.  Par.  168G-90.  Lib.  de  Myst.  cap.  ix.  51. 
 Tom.  II.  col.  338.J 
 
 [2  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad  Hebr. 
 cap.  ix.  Horn.  xvi.  Tom.  XII.  p.  159.  See  Vol.  I.  page 
 518,  note  4.] 
 
 [3  Tertull.  Op.  Lut.  1641.  Adv.  Marcion.  Lib.  iv. 
 40.  p.  571.  See  Vol.  I.  page  447.] 
 
OF  THE  CHURCH  OF  ENGLAJ^D. 
 
 503 
 
 Changed 
 
 into 
 another 
 thing. 
 
 Octav.Epiph. 
 
 to  prove  that  God's  word  is  able  to  change  a  creature  in  quality;  as  though  a  man 
 were  not  able  to  change  a  thing  in  quality  ? "  And  marvel  you  so  much  hereat, 
 M.  Harding  ?  It  appeareth  ye  have  not  so  advisedly  considered  the  holy  fathers. 
 St  Cyprian,  speaking  only  of  the  holy  oil,  saith  thus  :  Sanctijicatis  elenmitis,  jam 
 non  propria  natura  prcehet  ejf'ectum ;  sed  virUts  dirina  potentius  operatur : . . .  adest 
 Veritas  sig no,  et  Spiritus  sacramento* :  "Wlien  the  elements  (of  the  oil)  be  sanc-unct''^ 
 tified,  it  is  not  the  nature  thereof  that  giveth  effect ;  but  the  power  of  God 
 worketh  more  mightily  :  the  truth  is  present  with  the  sign ;  and  the  Holy  Ghost 
 is  present  with  the  sacrament."  "  It  is  not  nature,"  he  saith  :  "  it  is  the  power  of 
 God."  So  earnestly  he  laboureth  to  prove  a  change ;  and  yet  is  it  a  change,  not 
 in  substance,  as  you  know,  but  only  in  quality.  Such  extraordinary  speeches  be 
 very  common  in  the  ancient  writers.  Bertramus,  that  lived  about  eight  hundred  Bertram,  de 
 years  past,  saith  thus :  "  Christ  of  the  manna  that  fell  from  heaven  in  the  wilder-  EuJh.™" 
 ness  invisibly  made  his  own  body ;  and  of  the  water  that  flowed  from  the  rock 
 invisibly  he  wought  his  own  blood^."  These  words  be  vehement,  as  none  may 
 be  more.  Yet  was  this  change  in  quality  only,  and  not  in  substance.  So  saith 
 Beda :  Panis  et  vini  creatura  in  sacramentum  carnis  et  saiujuinis  Christi  ineffahili  Bed.  in 
 Spiritus  sanctificatione  transfertur^ :  "The  creature  of  bread  and  wine,  by  the 
 unspeakable  sanctification  of  the  Holy  Ghost,  is  turned  into  the  sacrament  of 
 Christ's  flesh  and  blood."  He  saith  not.  It  is  changed  in  substance,  or.  It  is  really 
 turned  into  Christ's  flesh  and  blood  ;  but  only,  "  It  is  turned  into  the  sacrament 
 of  Christ's  flesh  and  blood."  And  therefore  St  Ambrose,  after  all  other  his  vehe- 
 ment words,  saith  thus :  Vera  utique  caro  Christi,  qttcB  crucifixa  est,  quce  sepulta 
 est;  vere  ergo  carnis  illius  sacramentum  est.  Ipse  clamat  Dominus  Jesus,  Hoc  esi  cap.Tx. 
 corpus  meum.  Ante  benedictionem  verborum  coelestium  alia  species  nominatur :  post 
 consecrationem  corpus  {^Christi']  siynijicatur'^ :  "That  was  the  very  true  flesh  of 
 Christ  that  was  crucified,  and  that  was  buried ;  therefore  this  is  verily  a  sacra- 
 ment of  that  flesh.  The  Lord  Jesus  himself  saith,  '  This  is  my  body.'  Before  the 
 benediction  of  the  heavenly  words  it  is  named  another  kind ;  after  the  consecra- 
 tion the  body  of  Christ  is  signified." 
 
 And,  lest  any  man  should  wonder  at  these  strange  kinds  of  speeches,  like  as 
 St  Ambrose  speaketh  of  the  changing  of  the  bread  in  our  Lord's  supper,  even  so 
 he  speaketh  of  the  changing  of  the  water  in  the  sacrament  of  baptism.  These 
 be  his  words:  "First  of  all  the  apostle  teacheth  thee  not  to  behold  (in  baptism)  Psfisn"!. 
 the  things  that  are  seen,  but  the  things  that  are  not  seen,  &c.    Believe,  therefore, 
 the  presence  of  the  Godhead.    Believest  thou  the  work,  and  believest  thou  not 
 the  presence  ?  &c.    Believe  not  only  the  eyes  of  the  body.    That  thing  is  better 
 seen  that  is  not  seen,  &c.    This  is  that  mystery  that  eye  never  saw,  that  car  Cap.  iv. 
 never  heard,  that  never  entered  into  the  heart  of  man,  &c.    To  them  of  the  Jews  cap.  v. 
 an  angel  came  down :  unto  thee  cometh  down  the  Holy  Ghost.    Unto  them  the 
 creature  of  the  water  was  stirred :  unto  thee  Christ  himself  worketh,  that  is,  the 
 Lord  of  the  creature,  &c.    Believe,  therefore,  that  our  Lord  Jesus  is  present  in  Cap.  ix. 
 baptism  at  the  prayer  of  the  priest,  &c.    Say  not.  How  are  we  regenerate  ?  I 
 know  not  here  the  use  of  nature.    The  order  of  nature  is  not  there  where  as  is 
 the  excellency  of  God's  grace®."    These  and  such  other  like  words  St  Ambrose 
 uttereth  only  touching  the  sacrament  of  baptism.    "  Beheve  not,"  saith  he,  "thy 
 bodily  eyes :  God's  word  is  workful.   Here  is  no  order  of  nature  :  grace  excelleth : 
 
 ["  Cypr.  Op.  Oxon.  1682.  De  Unct.  Chrism. 
 (Arnold.)  p.  47.] 
 
 ['  Ipse  tunc  quoque  manna  de  cnelo  datum  cor- 
 pus suura,  et  aquam  de  petra  profasam  proprium 
 
 sanguinem,    invisibiliter   operatus   est  llatramn. 
 
 Lib.  de  Corp.  et  Sang.  Dom.  Oxon.  1838.  cap.  xxv. 
 p.  14.] 
 
 [s  Ven.  Bed.  Op.  Col.  Agrip.  1C12.  Horn.  Hyem. 
 de  Sanct.  In  Epiph.  Dom.  Tom.  Vll.  col.  320.  See 
 before,  page  407,  note  1.3.] 
 
 ['  Ambros.  Op.  Lib.  de  Myst.  cap.  ix.  53,  4. 
 Tom.  II.  col.  33!).] 
 
 Primo  omnium  docuit  te  apostolus  non  ea  con- 
 templanda  nobLs  ({uaa  videntur,  sed  quic  non  videntur. 
 
 &c.  Crede  ergo  divinitatis  illic  adesse  prsesentiam. 
 Operationem  credis,  non  credis  pra;sentiam  ?  &c. 
 Non  ergo  solis  corporis  tui  credas  oculis :  niagis 
 videtur  quod  non  videtur ;  &c.  Hoc  est  illud  mag- 
 num mysterium,  quod  oculus  non  vidit,  nec  auris 
 audivit,  nec  in  cor  hominis  adscendit  &c.  illis  angelus 
 descendebat,  tibi  S])iritus  sanctus :  illis  creatura 
 movebatur,  tibi  Christus  operatur  ipse  Dominus 
 creatura;,  &c.  Crede  ergo  adesse  Dominum  Jesum 
 invocatum  precibus  saeerdotum,  &c.  nee  dicaraus, 
 quoraodo  regenerati  sumus'?...non  agnosco  usum 
 naturje.   Sed  nulhis  bic  naturw  ordo,  ubi  excellentia 
 
 gratia;  est  Id.  ibid.  cap.  iii.  8,  15;  iv.  19,  22;  v.  27  ; 
 
 ix.  0!>.  cols.  327,  8,  9,  30,  2,  42.] 
 
504 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Sunt  qwse  nature  yieldeth :  Christ  is  the  Lord  of  the  creature :  God  is  present :  Christ  is 
 erant.    present."  So  earnestly  he  laboureth  to  prove  this  change.  And  yet  is  it  a  change 
 
 '  '  not  in  substance,  but  only  in  quality.    Such  change  is  there  in  the  water.  Such 
 
 change  is  there  in  the  bread  and  wine. 
 
 Last  of  aU,  whereas  I  have  thus  Englished  these  words,  sunt  quce  erant,  "  they 
 M.  Hard.     remain  the  same  that  they  w^ere,"  ye  charge  me  with  false  translation :  "  Is  sunt 
 [Detect.]^     (say  you)  to  be  Englished  'they  remain  the  same?'    Sunt  is  no  more  but  'they 
 be.'    If  St  Ambrose  would  have  said  as  you  untruly  translate  him,  his  words  had 
 been  these :  Manent  eadem."    Your  objection  is  pretty,  M.  Harding.    We  will  not 
 here  dispute  of  the  propriety  of  words.    Be  it  that  est  may  not  commonly  be 
 Englished  "to  remain;"  yet  sometimes  perhaps  and  in  some  sentence  it  may 
 Jer.  xxxi.     -well  bear  this  English.    Jeremy  saith :  Rachel  plorat  filios  suos,  quia  non  sunt. 
 Psai.  cxhi.   David  saith  :  Laudabo  Domimim  quamdiu  sum.  What  if  a  man  would  thus  English 
 these  words,  " Rachel  bewaileth  her  children,  because  they  remain  not ;"  "I  will 
 praise  the  Lord  while  I  remain  alive?"    Would  you  therefore  condemn  him  of 
 heresy  ?    Or  would  you  say  sum  may  not  be  Englished  "to  remain?"   As  for  the 
 place  of  St  Ambrose,  it  seemeth  it  may  well  be  so^  Englished:  Sunt  quce  erant: 
 "  They  remain  that  they  were  before."    If  this  mislike  you,  we  will  follow  your 
 own  English,  and  say  thus :  "  They  are  that  they  were  before."   Now,  I  pray  you, 
 what  advantage  have  you  gotten  by  this  exchange?  But  you  say:  "  If  St  Ambrose 
 had  thus  meant,  he  would  have  said,  Manent  eadem."  That  may  well  be  doubted ; 
 for  St  Ambrose  is  not  always  most  curious  in  choice  of  words.   Howbeit,  although 
 he  say  it  not,  yet  others  have  said  it.  For,  as  it  is  alleged  before,  St  Chrysostom 
 chrysost.  ad  saitli :  Natura  panis  remanet  in  sacramento- :  "  The  nature  of  bread  remaineth  in 
 Geias/contr.  the  sacramcnt."    And  Gelasius  saith :  "  It  ceaseth  not  to  be  the  substance  or 
 Eutych.      nature  of  bread  and  wine^."    If  it  cease  not  to  be,  then  must  you  confess  "it 
 remaineth  still."    And  thus  have  you  found  that  very  same  word  that  so  hath 
 f^oflfended  you.  ^ 
 
 We  say,  "  The  nature  and  substance  of  the  bread  and  wine  is  not  clearly 
 changed  or  consumed  into  nothing,  as  many  have  dreamed  in  these  latter*  days." 
 Here  M.  Harding  cometh  roughly  in,  as  his  manner  is,  and  saith :  "  Ye  belie  us  : " 
 "we  say  not  so :"  "God  forbid!"  Thus  he  crieth  out  before  he  be  stricken.  Salo- 
 Prov.  xxviu.  mon  saith :  Impius  fugit,  nemine  persequente :  "The  guilty  flieth-^  before  he  be 
 chased."    For,  notwithstanding  there  be  multitudes  of  follies  in  his  doctrine,  yet 
 with  this  folly  we  charge  him  not.    But  whether  any  of  his  fellows  have  so  said 
 iv.  Sent.      or  no,  I  report  me  to  his  master,  Peter  Lombard.    His  words  be  these  :  Quid 
 Quidam.      ergo  Jit  de  substantia  panis  et  vini?   Illi  dicunt,  vel  in  prcejacentem  materiam  re- 
 solvi,  vel  in  nihilum  redigi^ :  "What  then  becometh  of  the  substance  of  the 
 bread  and  wine  ?    They  say  either  that  it  is  resolved  into  the  matter  that  was 
 before,  or  else  that  it  is  consumed  into  nothing." 
 
 What  ?  "Into  nothing"?  Marry,  God  forbid!"  saith  M.  Harding.  So  coy  and 
 so  careful*  he  is  for  his  holy  forms,  and  his  kingdom  of  accidents.  He  saith, 
 The  whole  substance  of  the  bread  is  clean  abolished,  not  one  part  thereof 
 remaining ;  yet  may  it  not  be  turned  into  nothing.  And,  as  if  the  matter  were 
 well  worth  somewhat,  he  assureth  the  same  sadly  with  a  great  detestation :  "  God 
 forbid!"  God  shield  the  bread ^!  Hereof  something  might  be  said,  if  it  were 
 any  thing  worth  the  hearing.  But,  good  reader,  thou  shalt  lose  nothing  by  the 
 silence ;  for  I  assure  thee,  verily  it  is  worth  nothing. 
 
 Yet  M.  Harding  first  giveth  us  his  courteous  menti;  and  afterward,  in  his 
 familiar  manner,  chargeth  us  by  plain  terms  with  a  lie  ;  and  suddenly  crieth  out, 
 as  he  saith,  "  beyond  the  modesty  of  his  natural  disposition,  What  is  juggling, 
 what  is  lying,  what  is  falsehood^",  what  is  falsifying,  what  is  wickedness  of  fai- 
 
 ['  So  be,  1570,  1609.] 
 
 [2  Chr3sost.  Op.  Par.  1718-38.  Epist.  ad  Cansar. 
 Monacli.  Tom.  III.  p.  744.  See  Vol.  I.  page  545, 
 note  12.] 
 
 P  Gelas.  Episc.  Rom.  adv.  Eutych.  et  Nestor, 
 in  Mag.  Biblioth.  Vet.  Patr.  Col.  Agrip.  1618-22. 
 Tom.  V.  Pars  iii.  p.  671.  See  Vol.  1.  page  11, 
 note  ll.J 
 
 [■•  Later,  1567,  1570.] 
 ["  Fleeth,  1567,  1570.] 
 
 ["  Pet.  Lomb.  Libr.  Sentent.  CoL  Agrip.  1576. 
 Lib.  IV.  Dist.  xi.  D.  fol.  .353.  2.] 
 
 These  three  words  are  not  in  1567.] 
 ["  And  careful,  1567.] 
 
 1567  omits  this  clause.] 
 ['»  Falshead,  1567,  1570.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 505 
 
 saries,  if  this  be  not?"    I  might  say,  O  sirs,  hold  the  man.    Good  christian  Changed 
 reader,  in  all  these  "  whats  "  thou  wilt  happily  think  there  should  be  somewhat.  into 
 Howbeit,  indeed  it  is  but  a  pang  of  M.  Harding's  rhetoric.    He  speaketh  not  another 
 thus  of  his  own  natural  disposition,  as  he  himself  saith,  but  of  art  and  study •i;  thing, 
 lest  thou  shouldest  think  that,  having  spent  so  many  waste  words,  in  the  end  he       *  ' 
 had  said  nothing. 
 
 But  what  is  the  matter,  M.  Harding  ?  What  moveth  you  to  make  this  piteous 
 outcry  ?  Forsooth,  because  we  say,  "  The  bread  and  wine  remain  the  same  they 
 were  before."  But  these  be  St  Ambrose's  own  words,  they  be  not  ours  :  we 
 make  them  not,  we  change  them  not,  but  report  them  simply  as  we  find  them. 
 As  they  were  written  in  Latin  by  the  author,  these  they  are :  (Panis  et  vinum) 
 sunt  quce  erant,  et  in  aliud  mutantur :  "  The  bread  and  wine  are  the  same  that 
 they  were,  and  are  changed  into  another  thing."  Therefore  it  appeareth  all 
 these  exclamations  of  "  What  is  juggling,  what  is  lying  ?"  &c.,  pertain  unto  St 
 Ambrose,  the  author  hereof,  and  not  unto  us. 
 
 Now,  forasmuch'^  as  it  hath  pleased  M.  Harding  so  earnestly  to  call  us  forth 
 to  construe  him  these  words,  I  beseech  thee,  good  reader,  mark  well  what  con- 
 structions he  and  his  fellows  have  imagined  and  fancied  upon  the  same.  First  of 
 all,  Lanfrancus,  the  chiefest  champion  of  that  side,  thought  it  the  wisest  way 
 utterly  to  deny  these  words,  and  to  say,  "  They  were  never  written  by  St  Am- 
 brose." For  thus  he  stormeth  against  Berengarius  :  0  mentem  amentem  !  0  ho-  Lanfranc.  de 
 minem  impudenter  mentientem !  0  pnniendam  temeritatem  !  Ambrosium  accire 
 testem  prcesumis,  quod  panis  et  vinum  altaris  per  consecrationem  non  desinant  esse 
 quod  erant,  sed  commutentur  in  aliud  quod  non  erant  ?  et  quidem  si  de  sacramentis, 
 seu  [de]  ceteris,  de  quibus  Ambrosius  scripsit,  omnes  revolvat  libros,  quos  ecclesia  in 
 usu  nunc  habet,  tale  quid  ab  Ambrosio  dictum  taliterque  expositum  nusquam 
 reperire  valebit^^  :  "  O  mad  mind  !  O  impudent  liar !  O  rashness  worthy  of  punish- 
 ment !  Barest  thou  to  allege  St  Ambrose  for  a  witness,  that  the  bread  and 
 wine  of  the  altar  leave  not  by  consecration  to  be  that  they  were  before,  but  are 
 changed  into  another  thing,  that  they  were  not  ?  Now,  truly,  if  he  peruse  all 
 the  books  that  St  Ambrose  hath  written,  either  of  the  sacraments  or  of  other 
 matters,  I  mean  such  books  as  the  church  hath  now  in  use,  he  shall  never  find 
 any  thing  so  written  by  St  Ambrose,  and  so  expounded." 
 
 But  M.  Harding  thought  he  might  not  well  thus  do  without  impeachment  of 
 his  modesty.    For  the  very  same  words  are  to  be  found  extant  and  apparent  in 
 every  book.    Therefore,  allowing  the  words,  he  thought  it  best  to  follow  his 
 master,  Peter  a  Soto,  and  to  delay  and  qualify  the  same  with  some  construction. 
 Thus  therefore  he  saith  :  "  Sunt  quce  erant,  et  in  aliud  mutantur :  doth  it  not 
 follow  by  good  logic,  Mutata  sunt ;  ergo  sunt  ?  *  They  be  changed ;  ergo,  they 
 be'?"    In  Lovain,  perhaps :  in  other  universities  I  doubt  whether  it  have  hitherto 
 been  allowed  or  no.    For  by  this  logic,  whereas  St  Hierome  saith,  Superbia  mu-  Hieron.  in 
 tata  est  in  humilitatem^^ ;  M.  Harding  may  conclude  as  he  doth  now:  Superbia  ^vit 
 mutata  est ;  ergo  est :  "  Pride  is  changed  into  humility ;  ergo,  pride  is  or  re- 
 maineth  still."    And,  whereas  St  Paul  saith,  Commutaverunt  veritatem  Dei  in  Rom.  i. 
 mendacium ;  by  this  logic  M.  Harding  may  say :  Mutata  est ;  ergo  est :  "  The  truth 
 of  God  is  changed  into  a  lie  ;  ergo,  it  is  God's  truth  still  notwithstanding." 
 
 And,  to  take  further  view  of  M.  Harding's  construction,  thus  he  saith :  Panis 
 et  vinum  sunt  quae  erant,  id  est,  qualia  erant :  "  The  bread  and  wine  be  in  sub- 
 stance the  same  that  they  were ;  that  is  to  say,  they  be  in  qualities  or  accidents 
 as  they  were."  They  are  changed  in  aliud,  "into  another  thing;"  that  is,  into 
 another  substance.  "  They  are  changed ;"  that  is,  they  are  transubstantiate. 
 "  They  be ;"  that  is,  they  be  not :  "  that  they  were  ;"  that  is,  that  they  were 
 not.  Thus  substance  is  accidens ;  accidens  is  substance  ;  being  is  not  being ;  not 
 being  is  being ;  remaining  is  not  remaining ;  changing  is  not  changing ;  and  the 
 same  thing  is  not  the  same. 
 
 ["  The  clause  from  rhetoric  is  not  in  loG7.] 
 ['2  Forsomuch,  1007,  1.570,  1000.] 
 ['■'  Lanfranc.  Op.  Par.  I(i48.  Lib.  <le  Corp.  et 
 Sang.  Dom.  cap.  ix.  p.  238;  where  testem  accire, 
 
 revolvas,  tale  aliquid,  and  valehis.] 
 
 \}*  ...ut  superbiam  in  humilitatem  mutaret  
 
 Hieron.  Op.  Par.  lG!i3-170G.  Comm.  in  Matt.  cap. 
 xviii.  Tom.  IV.  Pars  i.  col.  81.] 
 
506 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 With  such  pretty  constructions  M.  Harding  can  teach  us  to  expound  the 
 ancient  fathers.  These  be  their  keys  of  the  kingdom  of  heaven.  Herewith 
 there  is  nothing  so  close  shut  but  they  can  open  it ;  there  is  nothing  so  open  but 
 they  can  shut  it.  Here  might  I  conclude  with  M.  Harding's  own  words,  and 
 rightly  say  as  he  saith,  "  What  is  juggling,  what  is  lying  ?  "  &c.  But  it  shall  be 
 best  to  leave  his  own  eloquence  and  modesty  to  himself. 
 
 M.  ELiRDIXG. 
 
 The  places  of  Gelasius  and  Theodoret  in  appearance  seem  to  maJce  much  ^  for 
 you,  and  more  than  any  other  doctors. . . .  And,  though  these  tico  doctors  were  alto- 
 gether  of  this  opinion,  that  after  consecration  the  substance  of  bread  and  wine 
 remaineth;  tvhat  reason  is  it  they  only  in  so  great  a  matter  should  prejudicate  all 
 
 •  Untruth.  otJievs^  hohj  and  learned  fathers,  and,  u'hich  is  more,  tlie  general  councils  and^the 
 tasywas  icholc  cliurch  of  Chi'ist  ?  . . .  The  catholic  faith  we  find  in  them  both  within  few  lines 
 aMowed  after  the  ivords  of  this  defender's  objection,  first  by  Gelasius  thus  expressed:  Sa- 
 the°»hoie  cramcuta  corporis  et  sanguinis  Domini  in  divinam  transeunt,  Spiritu  Sancto  per- 
 chrS'^^'^it  ficiente,  substantiam ;  permanent  tamen  in  suae  proprietate  naturae^  :  "  The  sacra- 
 shau appear,  mcnts,"  saitli  he,  "  of  the  body  and  blood  of  our  Lord  pass  over  into  a  divine* 
 
 substance  by  the  worMng  of  the  Holy  Ghost.     Yet  remain  they  still  in  the  propriety 
 
 of  their  own  natwe."    By  "divine  substance "  he  meaneth  the  fiesh  of  our  Lord 
 
 assumpted  of  the  Word.  "  Noiv,"  saith  Theodoretus,  "  the  mystical  tolcens 
 
 he  understanded  to  be  the  things  which  they  be  made,  and  are  believed  J^I^UJlf-^^ 
 
 and  adored  as  being  the  things  which  they  are  believed  to  be^."    But  ^"^f 
 
 every  man  Icnoxceth  they  are  believed  to  be  made  the  body  and  blood 
 
 of  Christ,  and  therefore  be  didy  adored  and  ivorshipped :  so,  after  the  mind  of 
 
 Theodoret,  they  be  the  body  and  blood  indeed,  not  bread  and  wine,  as  before 
 
 consecration. . . . 
 
 "  The  substance  or  nature  of  bread  and  wine  ceaseth  not  to  be,"  saith  Gelasius; 
 ''TTniruth.  {tvhereas  your  interpreter  addeth  of  his^  oicn  head  this  word  "so").  ^We  tell  you 
 question  it  is  cmd  him^,  in  Theodoret  it  is  not  so.  Ergo,  it  remaineth,  say  ye.  We  grant  tlie 
 wordsbe,"^^  substancc  or  nature  of  bread  and  ivine  remaineth  after  consecration, 
 e!':"e\nSstan-  ^'^  '^^  Gclasius  understandeth  by  the  name  of  substance,  ''which  is  no-  cd^i'If  'and 
 tia  pants.  filing  clsc  but  the  very  nature  {as  commonly  ive  speak  of  nature),  that  TTj^omit^" 
 untrmh.'St  is  to  soii,  the  uaturol  properties''  of  bread  and  wine;  for  so  he  ex-  f»kfi> for natu- 
 
 had  been  too  i  .,1    t       ij-     j^.  1  ■         it  ..7  •     •     ..7  k  Proptny. 
 
 greatafoiiy.  poundetli  himselj  ajterwara,  saying:  "  let  they  remain  in  the  property*" 
 
 of  their  own  nature."    "  They  remain,"  lihewise  saith  Theodoret,  "  in  Dial.  2. 
 their  former  substance,  figure,  and  form,  and  he  seen  and  felt  as  before." . . 
 
 And  thereto  may  Damascene's  definition  of  substance  pertain,  ivlio  saith  i„  Logka,cap. 
 that  "substance  is  every  that,  whatsoever  by  itself  is  being,  and  hath  not 
 i  un&uth     being  in  another        And  therefore,  ^sith  the  accidents  have  their  being  by  themselves 
 Read  the      ill  this  sacramcnt,  and  be  not  stayed  on  any  other  thing  in  this  consideration,  substance 
 
 •  Substantial  <^  them  may  so  he  reported  as  if  themselves  were  substance.  Which  "substantial  con- 
 accidents^ "'^  s?'sf<«(/  of  the  accidcnts,  lacJcing  a  jjroper  name,  because  it  is  the  mighty  and  extraordi- 
 ofoUy!       nai-y  hand  of  God,  is  also  extraordinarily  called  of  Gelasius  ami  Theodoretus  by  the 
 
 name  which  the  thing  had  before,  to  wit,  the  substance  of  bread  and  wine.  And  no 
 *o  exact  marvel  if  they  spake  not  in  ^  most  exact  wise  of  this  secret  point  of  doctnne  (of 
 of  untruths  ^  forms  and  accidents)  at  ichat  time  it  teas  not  as  yet  by  the  church  so  clearly  and 
 without  fully  discussed  (as  it  was  never  yet  until  this  day).  But  sithence  of  the  schoolmen 
 (ignorant  and  fantastical  sophisters)  it  hath  been  more  distinctly  named  the  ex- 
 
 cense. 
 
 ['  :More,  Conf.] 
 
 [■-  Other,  Conf.  and  Def.  1567,  1.570,  1C09.] 
 ...ut  sicut  in  banc,  scilicet  in  diFinam  trans- 
 eant,  Sancto  Spiritu  &c.  permanente  &e. — Gelas. 
 Episc.  Rom.  adv.  Eutych.  in  Mag.  Bibliotli.Vet.  Patr. 
 Col.  Agrip.  1018-22.  Tom.  V.  Pars  ill.  p.  571.  See 
 Vol.  I.  page  11,  note  11.] 
 
 ['  Into  divine,  Conf.J 
 
 ['  ...voeTxai  ce  UTrep  iyeveTO,  Kal  TricrTeveTai, 
 Ka'i  TTpoaKweX-rai,  ais  enelua  iivra  ciirep  Trtcxewexai. 
 — Tbeodor.  Op.  Lut.  Par.  1042-84.  luconfus.  Dial,  i 
 
 II.  Tom.  IV.  p.  85.] 
 Her,  Conf.] 
 ["  Proprieties,  Conf.] 
 
 [8  Propriety,  Conf.  and  Def.  1.567,  1.570.] 
 
 Here  in  Harding's  Confutation  are  some  of 
 the  paragraphs  which  Jewel  has  placed  and  discussed 
 afterwards.] 
 
 0u(7i'a  /xeu  ovv  e<TTi  to  Kvpioo-repov,  aJs  ev 
 kavrio,  Koi  fxi]  ev  e-repu),  eX""  ''"^1"  "'fip^f- — Da- 
 mascen.  Op.  Par.  1712.  Dialect,  cap.  iv.  Tom.  I.  p. 
 lU.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 507 
 
 istence  of  accidents  without  their  subject,  that  is,  without  another  thing  whereupon 
 
 thetj  might  stay.  _  glance. 
 
 Again,  whereas  bread  and  vnne  by  their  nature  do  nourish,  ^this  virtue  also  <  v  ' 
 
 remaineth  in  the  accidents  given  to  them  by  the  almighty  word  of  God,  who  changeth  M^HiTnlllig 
 creatures  to  their  bettering,  not  to  their  impairing.     This  was  the  meaning  of  Gela-  e^p^Jndeth™ 
 sius  and  Theodoretus,  where  tJiey  say  the  bread  and  wine  to  remain  in  the^^  former  another. 
 substance  or  nature.    Otherwise  should  they  be  contrary  to  themselves,  as  they  ivhich 
 also  do  acknowledge  the  nature  of  bread  and  ivine  to  be  changed  into  a  more 
 excellent  substance  by  the  workful  word  of  Christ. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 As  for  these  two  fathers,  Gelasius  and  Theodoretus,  notwithstanding  M.  Hard- 
 ing would  seem  to  make  small  account  of  them,  for  that  they  be,  as  he  saith,  "  but 
 only  two,"  yet  he  rather  catcheth  hold  in  some  dark  or  doubtful  word  by  them 
 uttered  than  he  would  seem  utterly  to  give  them  over.  Gelasius  saith  :  "  The 
 sacraments  pass  over  into  a  divine  substance."  If  he  had  said,  They  pass  over 
 into  a  divine  accident,  it  would  somewhat  better  have  shadowed  these  men's 
 purpose.  But  other  "  divine  substance "  M.  Harding  can  imagine  none,  saving 
 only  Christ's  body  substantially  and  really  contained  under  the  forms  of  bread  and 
 wine.  And  this  fantasy,  notwithstanding  Gelasius  never  knew  it,  must  needs  be 
 allowed  against  all  that  Gelasius  himself  can  say  to  the  contrary. 
 
 But,  if  M.  Harding  had  better  remembered  the  placing  and  meaning  of  this 
 word  siibstantia,  and  that  as  well  Gelasius  as  other  learned  fathers  use  the  same 
 as  ^2  divines,  and  not  as  natural  philosophers,  he  should  easily  have  found  his  own 
 error. 
 
 It  may  please  thee  therefore,  good  christian  reader,  to  understand  that  the 
 promise  of  mercy,  the  grace  of  God,  our  faith  in  Christ,  God's  word,  and  the  holy 
 sacraments,  that  are  the  aids  and  helps  of  our  faith,  are  of  the  holy  ancient 
 writers  called  a  "substance."  So  St  Cyprian  saith:  Suhstantiam  salutis  amittunt^^:  cypr.de 
 "  They  lose  the  substance  of  salvation."    So  saith  Irenaeus  :  Quamvis  sint  in  operi-  iren^LibM. 
 bus  materialibus,  tamen  putant  se  non  amittere  spiritualem  substantiam^* :  "Although 
 they  live  in  worldly  or  filthy  works,  yet  they  think  they  lose  not  the  spiritual 
 substance."    Likewise  again  he  saith  of  the  follies  and  vanity  of  the  Valentinian  in  eod.  cap. 
 heretics:  Insubstantiativum^^  ostendit  figmentum  ipsorum^'^:  "He  shewed  that  their  'Auu-mipK- 
 inventions  and  devices  were  void  of  substance."    So  St  Chrysostom  :  Fides  dat 
 
 ...  ^  ^  ■KO(rTaTov, 
 
 substantiam  rebus ;  imo  potius  non  dat  substantiam,  sed  ipsa  est  substantia  earum ;  chrysost.  m 
 "  Faith  giveth  things  their  substance  ;  or  rather,  it  giveth  not  substance  unto  riomi'si. 
 things,  but  itself  is  their  substance."    In  like  manner  saith  TertuUian :  Deus  xertuii.  adv. 
 idololatrice  suhstantiam  cohibuit^^:  "  God  forbad  the  substance  of  idolatry."  So 
 saith  abbat  Panormitane  :  Continentia  non  est ...  de  substantia  ordinis^^ :  "  Sinsle  Abiias,  Extr. 
 
 ~      fjg  Cleric 
 
 or  sole  2"  life  is  not  of  the  substance  of  holy  orders."    And  another  saith:  Enim,  conjwK.  ' 
 non  est  de  substantia  consecrationis^^ :  "  This  word  enim  is  not  of  the  substance  of  Pu'pu? ociii. 
 consecration."    By  these  and  other  like  examples  it  may  appear  that  in  cases  ^' 
 of  religion  "  substance "  is  not  evermore  taken  for  Christ's  body  covered  with 
 accidents. 
 
 If  all  these  examples  will  not  yet  suffice,  to  grow  near  to  our  purpose,  St  Am- 
 brose saith:  Quid  est .  .  .jejunium,  nisi  substantia  et  imago  coelestis'-- ?  "What  isAmbros.de 
 fasting  but  a  substance  and  an  heavenly  image    ;  cap.  in. 
 
 ["  Their,  Conf.  and  Def.  1.5G7,  1570,  1G09.] 
 Of,  I570.J 
 
 ['3  Cypr.  Op.  Oxon.  1GS2.  De  Unit.  Eccles.  p. 
 119;  where  am?"</(7.] 
 
 Iren.  Op.  Par.  1710.  Contr.  User.  Lib.  i.  cap. 
 Ti.  2.  pp.  2i),  .30.] 
 
 f ' Insuhstantivum,  1 5C7 ;  insnbstantativum,  1570.] 
 
 ['"  Id.  il)id.  cup.  ix.  4.  p.  47.  But  (ivinrnpKTou 
 does  not  appear  here.] 
 
 ["  Chry.sost.  Op.  Par.  171 8-38.  In  Epist.  ad 
 Hebr.  cap.  xi.  Horn.  xxi.  Tom.  XII.  p.  197.] 
 
 ["  Proinde  et  similitudinem  vetans  fieri. ..ostendit 
 
 et  causas,  idololatriae  scilicet  substantiam  cohibentes. 
 — Tertull.  Op.  Lut.  1641.  Adv.  Marcion.  Lib.  ii.  22. 
 p.  470.] 
 
 ['^  Panorm.  sup.  Tert.  Decretal.  Lugd.  1534.  De 
 Cler.  Conj.  Tit.  iii.  cap.  6.  fol.  16.] 
 [■^o  Lose,  1.570.] 
 
 P'  J.  de  Burg.  Pupill.  Ocul.  Argent.  1514.  Pars 
 I.  cap.  iv.  fol.  18;  where  substantia  Jorma  .] 
 
 ["  Ambros.  Op.  Par.  1686-90.  Lib.  De  Elia  et 
 Jejun.  cap.  iii.  4.  Tom.  I.  col.  537.] 
 
 [^^  An  image  of  heaven,  15G7.J 
 
508 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Sub- 
 stance. 
 
 Gelas.  contr. 
 Eutych. 
 
 De  Consecr. 
 Dist.  2. 
 Hoc  est,  quod 
 dicimus. 
 
 Cypr.  de 
 
 Unct. 
 
 Chrism. 
 
 De  Consecr. 
 Dist.  2. 
 Species. 
 
 Art  viii. 
 Div.  26.  et 
 Art.  X. 
 Div.  4. 
 
 Likewise  Tertullian  calleth  baptism  divinam  substantiam,  "  a  divine  substance." 
 His  words  be  these  :  Quid  festinat  innocens  cetas  ad  remissionem  peccatorum  ? 
 Cautivs  agitur  in  secularibus ;  ut  cui  substantia  terrena  non  creditur,  divina  creda- 
 tur^:  "  Why  hasteth  this  innocent  age  (he  meaneth  children)  to  the  remission  of 
 their  sins  ?  We  are  much  more  wary  in  worldly  things.  It  is  meet^  we  should 
 commit  the  sacrament  of  baptism,  which  is  a  divine  substance,  unto  them  unto 
 whom  we  would  not  commit  the  substance  of  the  earth." 
 
 By  these  we  may  see  in  what  sense  Gelasius  calleth  the  sacrament  of  thanks- 
 giving "a  divine  substance."  Verily  none  otherways^  but  even  as  St  Ambrose 
 calleth  "  fasting  a  heavenly  substance ;"  and  as  Tertullian  calleth  the  "  sacrament 
 of  baptism"  by  the  same  words,  "a  divine  substance."  And  what  can  this*  avail 
 M.  Harding,  to  prove  either  his  "  transubstantiation,"  or  his  "  real  presence  ?" 
 
 But  why  dealeth  he  so  doubly?  Wherefore  dissembleth  he  the  words  of 
 Gelasius  that  immediately  in  the  same  sentence  went  before  ?  For  Gelasius 
 himself  so  clearly  and  plainly  expoundeth  his  own  mind,  as  no  Lovanian  doctor 
 can  do  it  better.  Thus  he  saith  :  Non  desinit  esse  substantia  panis,  vel  natura  vini. 
 Et  certe  imago  et  similitudo  corporis  et  sanguinis  Cliristi  in  actione  mysteriorum 
 celebratur^:  "  There  leaveth  not  to  be  the  substance  of  bread  or  the  nature  of 
 wine.  And  indeed  the  image  or  representation  and  likeness  of  the  body  and  blood 
 of  Christ  is  published  in  the  ministration  of  the  mysteries."  And  again,  in  the 
 words  next  immediately  following  :  Sacramenta  transeunt  in  divinam,  Spiritu  Sancto 
 perficiente,  substantiam;  permanent  tamen  in  sum  proprietate  natural^:  "The  sacra- 
 ments, by  the  working  of  the  Holy  Ghost,  pass  into  a  divine  substance ;  yet  not- 
 withstanding they  remain  still  in  the  property'^  of  their  own  nature." 
 
 This  image,  or  representation,  or  likeness,  or  memory  of  the  body  and  blood 
 of  Christ  is  it  that  Gelasius  calleth  the  "  divine  substance." 
 
 And  in  like  sense  St  Augustine  calleth  the  same  ccelestem  panem,  "  the 
 heavenly  bread."  Thus  he  writeth,  as  he  is  alleged  by  Gratian :  Cmlestis  panis, 
 qui.  .  .caro  Cliristi  est,  suo  modo  vacatur  corpus  Cliristi;  cum  revera  sit  sacramen- 
 tum  corporis  Cliristi^:  "  The  heavenly  bread  (of  the  sacrament),  which  is  the  flesh 
 of  Christ,  after  this^  sort  is  called  the  body  of  Christ,  whereas  indeed  it  is  the 
 sacrament  of  Christ's  body."  Likewise  saith  St  Cyprian :  Diversa  nomina  vel 
 species  ad  unam  reducuntur  essentiam;  et  significantia  et  signijicata  eisdem  voca- 
 bulis  censentur "Divers  names  or  kinds  (of  things)  are  brought  unto  one  sub- 
 stance ;  that  is  to  say,  the  things  that  do  signify,  and  the  things  that  be  signified, 
 are  reckoned  both  by  one  name  ;"  that  is,  as  the  body  of  Christ  is  called  bread,  so 
 is  the  bread  called  Christ's  body. 
 
 To  be  short,  as  Gelasius  calleth  the  sacrament  "  a  divine  substance,"  even  so 
 Gratian  saith  to  the  same  purpose  :  Quidam  non  improbabiliter  exponunt  hoc  loco 
 carnis  et  sangivinis  veritatem  ipsam  earundem  efficientiam,  id  est,  peccatorum  remis- 
 sionem^^: "Some  there  be  that  in  this  place,  not  without  good  reason,  by  these 
 words,  'the  truth  of  Christ's  flesh  and  blood,'  understand  the  effect  or  working  of 
 the  same,  that  is  to  say,  the  remission  of  sins." 
 
 For  answer  unto  Theodoretus  it  may  please  thee,  for  sparing  of  time,  to  read 
 my  former  Reply  to  M.  Harding'^.  It  is  true  that  Theodoret  saith  :  "  The  mystical 
 tokens,"  that  is  to  say,  "the  sacraments,  be  understood  to  be  the  things  which  they 
 be  made  and  believed'^;"  that  is,  that  they  be  mysteries  of  Christ's  body;  or 
 that  in  a  mystery,  or  by  way  of  a  sacrament,  they  be  the  body  of  Christ.    But  it 
 
 ['  TertuU.  Op.  Lut.  1641.  De  Baptism.  18.  p.  2G4; 
 where  agetur.] 
 
 [2  Is  it  meet,  1567.] 
 
 P  Otherwise,  1567.] 
 
 Can  all  this,  1567,  1670,  1600.] 
 
 ...et  tamen  esse  non  desinit  substantia  vel 
 
 natura  panis  et  vini :  et  certe  &c.  celebrantur  
 
 Gelas.  Epise.  Rom.  adv.  Eutych.  in  Mag.  Biblioth. 
 Vet.  Patr.  Col.  Agrip.  1618-22.  Tom.  V.  Pars  in. 
 p.  671.] 
 
 ["  Id.  ibid.    See  before,  page  506,  note  3.] 
 Propriety,  1570.] 
 
 August,  in  Lib.  Sentent.  Prosp.  in  Corp.  Jur. 
 Canon.  Lugd.  1624.  Decret.  Gratian.  Deer.  Tert. 
 Pars,  De  Consecr.  Dist.  ii.  can.  48.  col.  1937  ;  where 
 
 Christus  caro  est.'\ 
 His,  1567.] 
 
 Cypr.  Op.  Oxon.  1682.  De  Unct.  Chrism. 
 (Arnold.)  p.  48;  where  reducerentur,  and  ceTiserentttr.^ 
 
 ["  Gregor.  in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  can.  34.  col. 
 1926;  where  non  improbabiliter  quidam.^ 
 
 f  '2  See  Vol.  I.  pages  647,  &e. ;  Vol.  II.  page  571.] 
 
 [■3  And  be  believed,  1667.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 509 
 
 is  true  also  that  he  saith,  both  immediately  following  in  the  same  place,  and  also 
 before :  Signa  mystica  post  sanctificationem  non  racedunt  a  natura  sua ;  manent  J^™^"""- 
 enim  in  priori  substantia,  et  figura,  et  forma^*:  "The  mystical  tokens  (or  sacra- inconfusus. 
 ments)  after  the  consecration  depart  not  from  their  own  natme ;  for  they  remain 
 still  in  their  former  substance  and  form  and  figure."    And,  as  I  have  often  alleged 
 out  of  St  Augustine  :  In  sacramentis  videndum  est,  non  quid  sint,  sed  quid  siynijicent  ^"^^^^^^ 
 "  In  sacraments  we  must  consider  not  what  they  be  (indeed  and  of  their  own  Lib-  iii.  cap. 
 natm-e),  but  what  they  signify." 
 
 So  saith  St  Chrysostom  :  Antequam  panis  sanctificetur,  panem  eum  nominamus ;  chrysost.  ad 
 divina  autem  ilium  gratia  sanctijicante,  mediante  sacerdote,  liberatus  est  quidem  db 
 appellatione  panis,  dignus  autem  habitus  est  dominici  corporis  appellatione ;  etiamsi 
 natura  panis  in  illo  remanserit^^:  "  Before  the  bread  be  sanctified,  we  call  it  bread. 
 But,  after  that,  by  the  mean  of  the  priest,  the  heavenly  grace  hath  hallowed  it,  it 
 is  discharged  from  the  name  of  bread,  and  is  vouchsafed  to  be  called  by  the  name 
 of  our  Lord's  body,  notwithstanding  the  nature  of  the  bread  remain  still." 
 
 So  saith  Theodoret  himself:  Servator  noster  eommutavit  nomina ;  et  corpori  nendor. 
 quidem  symboli  nomen  dedit,  symbolo  vero  nomen  corporis^"^ :  "Our  Saviour  hath 
 made  exchange  of  the  names ;  and  imto  his  body  hath  given  the  name  of  (bread, 
 which  is)  the  sacrament ;  and  unto  the  sacrament  hath  given  the  name  of  his 
 body." 
 
 Nevertheless,  notwithstanding  these  words  both  of  Theodoretus  and  of  Gela- 
 sius  ("  The  substance  of  bread  and  wine,  after  the  words  of  consecration,  remaineth 
 still,")  be  so  plain  that  no  man  without  blushing  may  deny  them,  yet  hath  M. 
 Harding  one  good  shift  left  in  store.  "  The  substance,"  saith  he,  "  sometimes  is 
 used  for  the  accident :" — even  as  discreetly  and  to  so  good  purpose  as  if  he  had 
 said.  Fire  is  water,  or  light  is  darkness.  And  so  by  this  construction  "  substance  " 
 sometimes  is  no  "  substance."  This  is  M.  Harding's  own  peculiar  divinity,  without 
 the  witness  of  any  of  all  the  learned  fathers,  Greek  or  Latin,  one  or  other.  For, 
 good  reader,  thou  mayest  not  think  that  any  man,  either  well-advised  or  learned, 
 would  say  the  like. 
 
 "  The  fathers,"  saith  he,  "  spake  not  hereof  in  most  exact  wise."  Perhaps 
 they  had  not  learned  their  logic  rules,  or  understood  not  the  principles  of  natural 
 reason,  no  not  so  much  as  a  child  may  easily  understand ;  but  used  "  substance  " 
 for  "  accidents,"  "  accidents  "  for  "  substance,"  and  one  thing  for  another,  as  men 
 that  knew  not  what  they  said.  Indeed,  M.  Harding,  this  is  not,  as  you  say,  "  exact 
 wise  :"  it  seemeth  rather  to  be  "  exact  folly." 
 
 Ye  add  further:  "Damascene  saith.  Substance  is  every  that  whatsoever  by 
 itself  is  being,  and  hath  no  being  in  another."  What  needed  you  here  to  allege 
 Damascene  ?  Children  know  that  Aristotle  and  others  long  before  him  wrote 
 the  like.  Notwithstanding,  to  this  major  ye  set  a  minor  of  your  own.  "  The 
 accidents,"  say  you,  "  have  their  being  by  themselves,  and  be  not  stayed  in  any 
 other  thing."  O  M.  Harding,  this  thing  would  have  had  some  better  proof. 
 Why  allege  you  not  either  St  Augustine,  or  St  Ambrose,  or  St  Chrysostom,  or 
 St  Hierome,  or  some  other  catholic  father,  to  this  purpose  ?  Your  simple  word  is 
 no  good  warrant.  Ye  prove  that  thing  that  is  universally  confessed,  and  needed 
 no  proof ;  but  that  ye  should  prove,  ye  leave  unproved.  This  in  sophistry  is 
 called  petitio  jjrincipii,  the  simplest  shift  that  can  be  used.  Damascene's  major  is 
 confessed,  and  true  ;  but  your  minor  and  conclusion  are  both  untrue.  For,  whereas 
 you  say  of  yourself,  "  The  accidents  have  their  being  by  themselves  ;"  we  say  :  The 
 same  accidents  have  their  being  in  the  bread  and  wine,  as  in  their  subjects. 
 Sundry  of  your  own  fellows  have  said :  Accidentia  ilia  sunt  in  acre,  tanquam  in  sub-  DeConsec. 
 jecto    :  "  These  accidents  are  in  the  air,  as  in  their  subject."    Therefore,  by  their  si'ieeie-;. 
 
 In  (ilois. 
 
 Theodor.  Op.  Lut.  Par.  1C12-84.  Inconfus. 
 Dial.  II.  Tom.  IV.  p.  85.J 
 
 ['5  Augu.st.  Op.  Par.  1G79-1700.  Contr.  Max. 
 Arian.  Lib.  ii.  cap.  xxii.  3.  Tom.  VIII.  col.  725. 
 See  Vol.  I.  page  467,  note  21.] 
 
 ['«  Chrysost.  Op.  Par.  1718-38.  Epist.  ad  Ca;sar. 
 Monach.  Tom.  III.  p.  744.   See  Vol.  I.  page  545, 
 
 note  12.] 
 
 ['7  Theodor.  Op.  Immut.  Dial.  i.  Tom.  IV.  p. 
 17.] 
 
 These,  15G7.] 
 
 ['^  ...et  eorum  quidam  dicunt,  quod  in  aere  
 
 Corp.  Jur.  Canon.  Decret.  Gratian.  Deer.  Tert.  Pars, 
 De  Consecr.  Dist.  ii.  Gloss,  in  can.  34.  col.  1926.] 
 
510 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 judgment,  they  have  not  "  their  being  (as  you  say)  by  themselves."  You  may 
 Virtue    ^^^^  remember  that  your  master  himself  never  durst  precisely  to  determine  this 
 
 ■  V— I'  matter,  but  only  passeth  it  over  dai-kly  and  doubtfully,  as  being  not  well  resolved 
 
 iv.  sentDUt.  M'hat  to  Say.  His  words  be  these  :  Jilihi  videtur  fatendum  [accidentia  illa^  existere 
 ai'temi       sine  suhjecto^ :  "It  seemeth  unto  me,  or,  as  I  can  guess,  these  accidents  have 
 
 their  being  without  a  subject."    Such  is  the  assurance  and  certainty  of  your 
 
 doctrine-. 
 
 M.  H.UlDtN'G. 
 
 "We  rmist  not  ieJiold,"  saith  Euthymius,  a  Greelc  doctor,  "the  nature  of  the 
 •  WTiatuthe  tMngs  which  be  set  before  m,  *but  the  virtue  or  power  of  tJiem^. . . . 
 
 virtue  and 
 power  of 
 
 your  aca- 
 dents? 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Cyril,  in 
 Johan.  Lib. 
 iv.  cap.  xii. 
 
 Basil,  de 
 Spir.  Sanct. 
 cap.  XT. 
 
 OUK  eK 
 €(jTi  TOV 
 
 Cvpr.  de 
 
 Unct. 
 
 Chrism. 
 
 Chrysost 
 
 1  Cor.  Horn. 
 
 23L 
 
 Grig,  in 
 HaU.  cap.  %M. 
 
 Euthym.  in 
 Matt.  cap. 
 xxvi 
 
 Euthymius,  although  one  of  the  meanest  doctors,  saith  right  well,  and  as  the 
 learned  fathers  said  before  him.  But,  M.  Harding,  do  you  take  your  authors  at 
 all  adventures,  as  they  come  to  hand,  or  do  you  consider  what  they  say  ?  Tell  us, 
 I  beseech  you,  in  your  fantasy,  what  are  those  things  that  Euthymius  saith  are  set 
 before  us?  Whether  are  they  the  body  and  blood  of  Christ,  or  else  your  accidents? 
 If  it  be  Christ's  very  body  and  blood  substantially,  really,  and  indeed,  why  should 
 we  not  consider  the  nature  of  them  ?  ^^^lat  have  they  offended  you  ?  Or  what 
 imperfection  find  you  in  them?  C^tIIIus  saith  :  Caro  Christi  natura  vivifica  est*: 
 "  The  flesh  of  Christ  by  nature  hath  power  to  give  life."  And  Christ  himself 
 saith :  "  My  flesh  is  verily  meat ;  and  my  blood  is  verily  drink."  Therefore  the 
 natiu-e  hereof  is  well  worthy  to  be  considered.  But,  if  there  be  nothing  else 
 there  ^  set  forth,  but  only  your  bare  and  naked  accidents,  what  power,  what 
 virtue  is  there  in  them  ?  What  doctor  or  father  ever  taught  us  that  we  should 
 have  remission  of  sin  and  be  saved  by  your  accidents  ? 
 
 But,  as  I  said,  Euthymius  writeth  well,  following  herein  the  doctrine  of  the 
 ancient  learned  fathers.  St  Basil  saith :  Si  qua  gratia  est  in  aqua,  ea  non  est  ex 
 natura  aquce,  sed  ex  prcesentia  Spiritus^ :  "  If  there  be  any  grace  in  the  water  (of 
 baptism),  it  is  not  of  the  nature  of  the  water,  but  of  the  presence  of  the  Spirit." 
 Cyprian,  speaking  of  the  oil,  saith  thus:  Sanctilicatis  elementis  jam  non  propria 
 natura  prcebet  etf'ectum,  sed  virtus  divina  jjotentius  operatur' :  "  It  is  not  nature 
 that  giveth  effect  or  force  unto  the  elements,  being  sanctified,  but  the  di^^ne 
 power  worketh  more  mightUy."  So  saith  St  Chrysostom  :  Petra  erat  Christus : 
 non  enim  ipsius  petrce  natura  aqua  scaturiebat ; . . .  sed  alia  qucedam  spiritualis 
 Petra  omnia  operata  est,  hoc  est,  Christus^:  "The  rock  was  Christ.  For  it  was 
 not  by  the  nature  of  the  rock  that  the  water  gushed  out ;  but  a  certain  other 
 spiritual  Rock  wought  all  these  things,  that  is  to  say,  Christ."  In  like  manner 
 the  ancient  father  Origen,  speaking  of  the  power  and  virtue  of  our  Lord's  supper, 
 saith  thus  :  Illud,  quod  sanctificatur  per  verhum  Dei  et  per  obsecrationem,  non 
 suapte  natura  sanctificat  ntentem^ :  "The  thing  that  is  sanctified  by  the  word  of 
 God  and  by  prayer  sanctifieth  not  him  that  useth  it  by  the  nature  of  itself."  By 
 these  and  other  like  advertisements  these  godly  fathers  meant  to  withdraw  our 
 minds  from  the  outward  corruptible  creatures  to  the  spiritual  and  inward  imder- 
 standing  of  the  sacraments.  Therefore  Euthymius  in  the  same  place  saith : 
 Panis  hahet  similitudinem  quondam  ad  corpus,  et  vinum  ad  sanguitiem^'^ :  "The 
 bread  hath  a  certain  Ukeness  unto  the  body,  and  the  wine  a  certain  likeness  unto 
 the  blood." 
 
 ['  Pet.  Lomb.  Libr.  Sentent.  Col.  Agrip.  1576. 
 Lib.  IV.  Dist.  xiL  A.  fol.  355.  2.] 
 
 This  sentence  is  not  in  1567.] 
 
 •••XP'i  f'i  '""pos  T-»j(/  (pv(Tiv  Twv  irpoKeiuevuiv 
 opav*  dWd  irpo^  tijv  cvvafiiv  avTwt/. — Euthym, 
 Zigab.  Comm.  in  Quat.  Evang.  Lips.  1792.  Matt, 
 cap.  xxvi.  T.  28.  Tom.  I.  Pars  ii.  p.  1017.] 
 
 [*  Cvril.  Alex.  Op.  Lnt.  1638.  Comm.  in  Joan. 
 Evang.  Lib.  iv.  cap.  ii.  Tom.  IV.  p.  354.] 
 
 Nothing  there,  1567.] 
 
 BasQ.  Op.  Par.  1721-30.  Lib.  de  Spir.  Sanct. 
 cap.  XV.  Tom.  in.  p.  29.] 
 
 ["  Cvpr.  Op.  Oxen.  1682.  De  Unct.  Chrism. 
 (Arnoldl)  p.  47.] 
 
 [8  Chrysost.  Op.  Par.  1718-38.  In  Epist.  i.  ad 
 Cor.  Horn!  xxiii.  Tom.  X.  p.  203.] 
 
 [9  Orig.  Op.  Par.  1733-59.  Comm.  in  Matt. 
 Tom.  XI.  14.  Tom.  HI.  p.  499.] 
 
 ['»  Euthym.  Zigab.  Comm.  in  Quat.  Evang. 
 Matt.  cap.  xxvi.  t.  28.  Tom.  I.  Pars  ii.  p.  1019.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 511 
 
 M.  HARDING. 
 
 The  doctrine  of       When  it  pleased  our  Saviour  Christ  at  his  last  supper  to  institute 
 «on" this  blessed  sacrament,  at  which  he  took  bread  and  wine,  and  turned  Change 
 them  into  his  body  and  blood,  he  woidd  in  such  ivise  advance  these  Acci- 
 
 creatures  to  a  much  excellenter  condition,  as  they  should  lose  no  whit  of  their  former   ^"  ^'  . 
 
 Lih.  ixxxiii.  virtues.  *"  For  the  Son  of  man  came  not  to  destroy,  but  to  save;"  as^^  St  fondali'd''' 
 Qutest.         Augustine  saith,  is  not  cause  tliat  any  thing  tend  unto  not  being. . . .  Ali'though 
 
 Christ  had 
 died  to  save 
 accidents. 
 
 THE  BISHOP  OP  SARISBURT.  Luke  ix. 
 
 At  the  last  M.  Harding  hath  found  some  scripture ;  and  that,  God  wot,  full 
 aptly  he  applieth  to  serve  his  purpose.  "  The  Son  of  man,"  saith  he,  "  came 
 not  to  destroy,  but  to  save ;  ergo,  the  bread  and  wine  lose  no  whit  of  their 
 former  virtues." 
 
 Here  I  beseech  you,  M.  Harding,  what  came  the  Son  of  man  to  save  ?  Must 
 we  believe  he  came  from  heaven  to  save  your  accidents  ?  Was  this  the  cause  of 
 Christ's  coming  ?  Is  this  the  religion  ye  have  learned  in  Lovaine  ?  St  Paul 
 saith  :  Nunquid  de  hubus  cura  est  Deo  ?  "  Hath  God  any  special  care  for  oxen  ?"  i  cor.  ix. 
 Might  not  one  much  better  say  to  you^'',  Hath  God  any  care  for  your  forms,  for 
 your  shews,  for  your  empty  accidents  ? 
 
 Perhaps  ye  will  say,  I  press  you  over  heavily :  ye  meant  that  Christ  came  to 
 save  bread  and  wine,  and  not  only  accidents".  Howbeit,  so  ye  cannot  say.  For, 
 by  your  own  doctrine  the  nature  and  substance  of  the  bread  and  the  wine,  by 
 the  coming  and  presence  of  Christ,  is"*  quite  abohshed,  nothing  remaining  but 
 only  the  accidents.  But  be  it  that  Christ  came  to  save  these  creatures ;  then  is 
 your  religion  much  like  unto  the  divinity  of  the  old  heretics  called  the  Manichees. 
 Of  them  St  Augustine  writeth  thus  :  Herbas, . . .  atque  arbores  sic  putant  vivere,  ut  August,  ad 
 [ea]  . . .  et  sentire  credant,  et  dolere  ctim,  Iceduntur ;  nec  aliquid  inde  sine  cruciatu 
 eorum  quenquam  posse  vellere^"^ :  "  They  think  that  herbs  and  trees  have  life,  so 
 far  forth  that  they  believe  they  have  sense  and  feeling,  and  suffer  grief  and  pain 
 when  they  be  hurt ;  and  that  no  man  can  pull  or  pluck  ought  from  them  without 
 their  smart."  And  again  he  saith  :  Nec  ova . . .  summit,  quasi  et  ipsa,  cum  fran-  ma.  Haer. 
 guntur,  expirent^^ :  "  They  eat  no  eggs,  imagining  that,  when  they  be  broken, 
 their  life  or  soul  passeth  from  them."  Such  a  careful  consideration  it  appeareth 
 ye  have  for  your  poor  accidents 
 
 These  be  mere  follies,  M.  Harding.  Christ  himself  saith  he  "came  to  save," 
 not  your  accidents,  but  "sinners;"  not  bread  and  wine,  but  "the  thing  that  was 
 lost."  And  will  ye  tell  us  that  your  accidents  were  lost  ?  Or  that  bread  and  wine 
 were  such  sinful  creatures  as  could  not  otherwise  be  saved  than  by  the  blood 
 of  Christ  20  ? 
 
 O  M.  Harding,  have  more  reverence  to  God's  word.  It  is  holy.  It  is  it  whereby 
 you  shall  be  judged.  Have  better  regard  henceforth  to  that  ye  write.  Christ 
 himself  saith :  Filius  hominis  non  venit,  ut  j^erdat  animas  hominum,  sed  ut  servet :  Luke  ix. 
 "  The  Son  of  man  came  not  to  destroy  the  souls  of  men,  but  to  save  them." 
 Here,  in  favour  of  your  case  2',  ye  have  left  out  the  souls  of  men,  which  was  the 
 knot  of  the  whole,  and  have  thrust ^2  in  accidents-^.  And  so  there  must  needs 
 appear  in  you  either  gross  ignorance,  wherewith  you  charge  others or  wilful 
 corruption. 
 
 ["  And  as,  Conf.  and  Def.  1567.] 
 
 ['2  Hear,  ICO!J,  ICll.] 
 
 These  two  words  are  not  in  LW?.] 
 
 The  last  four  words  do  not  appear  in  15G7.] 
 
 Your  doctrine,  1567.] 
 
 ['«  Are,  15C7.] 
 
 I"  Id.  Lib.  de  Hser.  ad  Quodvultd.  Haer.  jdvi. 
 Tom.  VIII.  col.  16.] 
 
 ['8  Id.  ibid.  col.  15.] 
 
 This  sentence  is  not  in  1567.] 
 [2"  The  closing  part  of  the  sentence  from  creatures 
 is  not  in  1567.] 
 
 Your  accidents,  1567.] 
 [22  Trust,  1670.] 
 
 1567  has  not  tlie  last  five  words.] 
 [''''  The  four  preceding  words  are  not  in  1567.] 
 
512 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PABT 
 
 Change 
 in  Acci- 
 dents. 
 
 Ad  Infant. : 
 **Quod...vide- 
 tis.  panis 
 est  :...quod... 
 etiatn  oculi... 
 renuntiant." 
 
 Chrysost.  in 
 Matt  Horn. 
 83. 
 
 August,  ad 
 Bonifae. 
 Epist  23. 
 
 In  ead.  EpisL 
 
 August, 
 contr. 
 Adimant. 
 cap.  xii. 
 
 Tcrtull. 
 contr.  Marc. 
 Lib.  iv. 
 
 M.  HARDING. 
 
 Seeing  then  tJiere  is  a  change  by  all  consent,  ^and  certain^  it  is  that  change  in  tub- 
 the  change  is  not  in  the  accidents,  because  we  see  them  remain  as  they 
 were  before,  and  God  deceiveth  not  our  senses  in  tJieir  true  and  proper  object,  which 
 is  colour,  taste,  smell,  S,-c. ;  it  mu^t  needs  be  that  the  change  be  in  substance,  ^  which 
 is  to  sense  incomprehensible. . . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 "  There  is  a  change  in  the  bread,"  saith  M.  Harding,  "  but  not  in  the  accidents 
 thereof;  ergo,  in  the  substance."  In  the  hke-  order  of  reason  he  might  have  said, 
 It  is  not  a  fern-bush ;  ergo,  it  is  a  fox.  Ye  may  not  look,  M.  Harding,  to  steal 
 thus  away  with  so  simple  sophisms.  This  poor  shift  among  children  is  called 
 petitio  principii. 
 
 Your  minor,  wherein  standeth  the  whole  doubt,  and  which,  by  some  authority 
 or  shew  of  reason,  one  way  or  other,  ye  should  have  proved  true,  ye  have  passed 
 slUy^  over  without  any  manner  of  proof  at  all,  and  presume  it  only  to  be  true. 
 And  so  the  whole  weight  hereof  standeth  not  by  truth  or  reason,  but  hangeth 
 only  by  presumption. 
 
 For  what  doctor  or  father  ever  told  you,  or  made  you  so  certain,  that  in  the 
 bread  there  is  no  change  touching  the  accidents  ?  Ye  say  your  "  senses  teU  you 
 that  the  accidents  remain  still  as  they  were  before."  And  the  same  senses  may 
 also*  tell  you,  as  St  Augustine  saith,  that  the  substance  of  the  bread  remaineth 
 still  as  it  was  before^.  But  will  you  so  suddenl}-  forsake  jour  old  lesson?  Will 
 you  now  put  this  matter  in  compromise  to  your  senses  ?  How  often  and  how 
 sadly  have  you  told  us,  that  "  these  be  cases  of  onlj^  faith,  and  that  in  the 
 judgment  hereof  both  sense  and  reason  must  be  abandoned  7'  And  have  you 
 forgotten  that  Chrysostom  saith.  Nihil  sensibile  traditum  7iobis  est  a  Christo. 
 QucEcunque  Christus  tradidit,  insensibilia  sunt^ :  "  There  is  no  sensible  thing  deli- 
 vered unto  us  by  Christ"  (in  these  mysteries)  ?  And  again,  "  Whatsoever  things 
 Christ  hath  given  us,  they  are  unsensible."  If  they  be  things  utterly"  unsensible, 
 how  then  can  they  be  judged  by  your  senses  ?  Why  come  ye  not  forth  with  the 
 learned  doctors  and  catholic  fathers,  of  whom  ye  say  ye  have  such  plenty? 
 If  it  be  true,  as  you  say,  that  "  there  is  no  change  in  accident,"  why  is  it  not 
 proved?  If  it  be  false,  why  is  it  avouched?  TeU  us,  how  long  shall  we  be 
 bound  to  your  bare  word  ? 
 
 A'erily,  St  Augustine  would  have  told  you  that  this  change  is  in  accident,  and 
 not  in  substance.  For  thus  he  saith,  as  it  hath  been  often  remembered  :  Nisi 
 sacramenta  similitudinem  quondam  haberent  earum  rerum,  quarum  sacramenta 
 sunt,  omnino  sacramenta  non  essent.  Ex  hac  autem  similitudine  plerunque  rerum 
 ipsarum  nomina  accipiunt^ :  "Unless  sacraments  had  a  certain  likeness  of  the 
 things  of  which  they  be  sacraments,  then  indeed  they  were  no  sacraments.  And 
 of  this  likeness  oftentimes  they  bear  the  names  of  the  things  themselves  that 
 are  represented  by  the  sacraments^."  Again  he  saith:  Secundum  quendam  mo- 
 dum  sacramentum  corporis  Christi  corpus  Cliristi  est^'^ :  "  The  sacrament  of  Christ's 
 body  after  a  certain  manner  is  Christ's  body."  And  again  :  Non  . . .  dubltavit 
 Dominus  dicere,  Hoc  est  corpus  meum,  cum  daret  signum  corporis  sm«''  ;  "  Our  Lord 
 doubted  not  to  say,  '  This  is  my  body,'  when  he  gave  a  token  of  his  body."  Like- 
 wise saith  Tertullian,  expounding  and  opening  the  meaning  of  Christ's  words : 
 Hoc  est  corpus  meum,  hoc  est,  jigura  corporis  mei^- :  "'This  is  my  body,'  that  is  to 
 
 ['  And  most  certain,  Conf.] 
 [2  In  Uke,  1567.] 
 [3  Passed  it  slUy,  1567.] 
 [*  Senses  also,  1567.] 
 
 [*  August.  Op.  Par.  1679-1700.  ad  Infant.  Serm. 
 cclixii.  Tom.  V.  cols.  1103,  4.] 
 
 [6  Chrysost.  Op.  Par.  1718-38.  In  Matt.  Horn. 
 l.\xxii.  Tom.  VII.  p.  787.] 
 Utter,  1570.] 
 
 August.  Op.  Ad  Bonifae.  Epist.  xcviii.  9. 
 Tom.  II.  coL  267.   See  Vol.  I.  page  50-3.] 
 
 The  last  six  words  are  not  in  1567.] 
 [i»  Id.  ibid.] 
 
 Id.  Lib.  contr.  Adimant.  cap.  xii.  3.  Tom. 
 VIII.  col.  124;  where  Dominus  dubitavit,  and 
 signum  daret. '\ 
 
 Tertull.  Op.  Lut.  1641.  Adv.  Marcion.  Lib.  it. 
 40.  p.  571.  See  Vol.  I.  page  447,  note  13.j 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 513 
 
 say,  this  is  a  figure  of  my  body."    You  know,  M.  Harding,  that  modus,  simile, 
 dissimile,  signum,  and  Jigura,  be  in  the  predicament  of  quality ;  and  therefore  Jq  ^"^^ 
 pertain  to  accident,  and  not  to  substance.  dents. 
 
 So  Chrysostom,  whereas  he  amplifieth  the  change  of  the  bread  in  the  sacra-  ~  •  ' 
 
 ment  of  thanksgiving,  he  addeth  immediately  withal :  Sic  etiam  in  haptismo^'^ :  ^-r^^^^- ■^'^ 
 "  Even  so  is  it,"  that  is  to  say,  the  like  change  there  is  "  in  the  water  of  k  ' 
 baptism."    In  these  mutations  the  substance,  as  well  of  the  bread  and  wine 
 as  of  the  water,  remaineth  stilF^ ;  but  the  respect,  or  quality,  or  accident,  is 
 changed.    And  this  is  it  that  St  Ambrose  said  before  :  Sunt  qme  erant,  et  in  aliud  Ambros.  de 
 
 Sacrain. 
 
 mutantur^^ :  (In  substance)  "they  are  the  same  they  were  before;  but  (in  acci- Lib.  iv.  cap. 
 dent  or  quality)  they  are  turned  into  another  thing." 
 
 M.  HAKDING. 
 
 Theodorrt  "^^^  ^^''^  "^'^  mind  of  ijouT  falsifying  of  TJieodoret's 
 
 "defender"  '^^  words,  in  that  ye  make  him  to  say  in  your  English,  "  The  mystical  signs 
 
 do^^  remain  in  their  former  substance,  form,  and  kind;"  where  he  saith 
 
 *not  so,  hut,  in  their  former  suhstance,  figure,  and  shape.     Ye  know,  pardy,  there  '  vntrutu. 
 
 is  great  difference  between  the  kind  of  a  thing  and  his  shape.    The  oftener  ye  use  sauT.^"  ^ 
 
 that  falsehood^" ,  as  ye  use  it  very  often,  the  more  shall  ye  be  espied  to  fee /a/se  M.'^H^dins 
 
 teachers,  and  grow  out  of  credit  ivhere  truth  is  loved.  stance  with- 
 
 out kind. 
 
 THE  BISHOP  OP  SARISBURY. 
 
 If  there  be  any  falsehood  or  fault  herein,  by  your  own  confession  it  is  the 
 interpreter's,  and  not  the  author's.  You  know  well  our  contention  is  not  of  the 
 shape  of  bread,  but  of  the  substance.  Theodoretus  saith :  "  The  bread  depart- 
 eth  not  from  his  own  nature,  but  remaineth  still  in  the  former  substance, 
 figure,  and  form."  Say  you  as  Theodoretus  saith  :  confess  plainly  as  he  doth, 
 that  "the  substance  of  the  bread  remaineth  still,"  and  with  good  leave  take 
 the  shape  unto  yourself. 
 
 And  j^et  I  see  no  great  cause  why  ye  should  so  mightily  cry  out,  "  False 
 teachers,"  "falsehood '*,"  "falsifying,"  for  that  the  interpreter  hath  expounded  this 
 Latin  word  forma,  by  this  English  word  "  kind."    For,  as  it  is  proved  before  by  Before  in  tiie 
 sundry  examples  more  at  large in  the  ancient  fathers  these  two  words, /orma  Tcap!" 
 and  natura,  are  often  used  for  one  thing.    Athanasius  saith :  Natura,  essentia,  Athanas.  de 
 genus,  forma,  unum  sunt'^'^ :  "Nature,  substance,  kind,  and  form,  be  all  one." 
 Certainly,  if  the  very  substance  of  the  bread  should  remain,  as  Theodoretus 
 saith,  and  yet  the  kind  of  the  bread  should  not  remain,  it  were  a  wonder :  for, 
 as  there  is  no  kind  without  substance,  so  is  there  no  substance  without  kind. 
 
 M.  HARDIXG. 
 
 Answer  tn  the  ^'^^  words  ichich  Tjc  rccitc  out  of  St  Augustine's  sermon  ad  In- 
 'outof'sCAu-  f^ntes  we  find  in  Bede,  upon  the  tenth  chapter  of  the  first  epistle  to 
 gutdne.  the  CorintMans.  The  whole  jilace  is  this :  "  Tlds  thing  which  ye  see 
 in  the  altar  of  God,  ye  have  seen  it  also  in  the  night  past.  But  what  it  teas,  what 
 it  meaneth,  the  sacrament  of  how  great  a  thing  it  containcth-^,  as  yet  ye  have  not 
 heard.  That  then  u-hich  ye  saw  is  bread  and  chalice,  which  even  your  eyes  tell 
 you.  But,  that  tnhich  your  faith  requireth  to  he  instructed  of,  bread  is  the  body 
 of  Christ,  the  chalice  his  blood^^." .  ..If  the  substance  of  bread  remained  as  before 
 
 [13  OuTw  yap  Kat  iv  tw  PairTianaTi  Si  ala%i]ToZ 
 fiiv  TTpay/xaxos  y'lvcTai.  tov  uoutos  to  cuifiov,  vorirov 
 C6  TO  CLTroTeXou/ici/ou, )/  yti/Krjcris'  Kal  a'i/ayc'i/w);<ris, 
 ijTovv  dvaKaivim^ — Chrysost.  Op.  In  Matt.  llom. 
 Ixxxii.  Tom.  VII.  p.  787. J 
 
 ['■'  Substance  reniainetli  still,  15G7.] 
 [15  Ambros.  Op.  Par.  1080-90.  De  Sacram.  Lib. 
 IV.  cap.  iv.  15.  Tom.  II.  col.  300.  See  before,  page 
 497,  note  10.] 
 
 ['«  To,  Conf.  and  Def.  1507,  1570.] 
 
 ["  Falsehead,  Conf.  and  Def.  1507,  1570.] 
 
 ['8  Falsehead,  1507,  1570.J 
 
 [jewel,  III.] 
 
 ['9  See  before,  pages  261,  2.] 
 
 Athanas.  Op.  Par.  1098.  Lib.  de  Def.  i.  8. 
 Tom.  II.  p.  244.] 
 
 [2'  Contained,  Conf.] 
 
 ["  Hoc  qiiod  videtis  in  altari  Dei  etiam  transacta 
 nocte  vidistis :  sed  quid  esset,  quid  sibi  vellet,  quam 
 magnae  rei  sacranientum  contineret,  nondum  audisti-s. 
 
 Quod  ergo  &c  August.  Op.  Ad  Infant.  Serm. 
 
 cclxxii.  Tom.  V.  cols.  1103,  4.  Conf.  Ven.  Bed.  Op. 
 Col.  Agrip.  1012.  Ad  Cor.  i.  cap.  x.  Tom.  VI.  col. 
 305.    See  before,  page  483,  note  22.] 
 
 33 
 
514 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 consecration,  what  need  had  they  to  learn^  what  it  were  ?  For  of  themselves  they 
 might  hnoio  the  things  proponed  to  he  bread  and  wine.  But  St  Augustine,  ye  say, 
 calleth  that  they  saw  bread  and  tvine.  Yea,  sir,  so  it  was,  so  far  as  their  eyes 
 tohP.  But  what  their  faith  ought  to  tell  them  he  instructeth  them,  saying : 
 "  Bread,  to  loit, .is  . . .  the  holy  body  of  Christ."  To  this  construction  must  we 
 stand,  by  St  Augustine  himself  so  set  forth. . . . 
 
 August  ad 
 Dard. 
 Epist.  57. 
 
 Hesych  in 
 Levit.  Lib. 
 ii.  cap.  viii. 
 
 De  Consecr. 
 Dist.  2. 
 Hoc  est  quod 
 In  Gloss. 
 
 August,  de 
 Bapt.  contr. 
 Donat.  Lib. 
 ii.  cap.  X. 
 
 August,  in 
 Serm.  ad 
 Infant. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 St  Augustine's  words  are  plain  enough,  howsoever  it  like  you  to  shadow  them 
 with  your  glosses.  Thus  he  saith  :  Quod  vidistis  panis  est  et  calix ;  quod  vobis 
 etiam  oculi  vestri  renuntiant :  "  The  thing  that  you  saw  is  the  bread  and  the  cup  ; 
 which  thing  your  eyes  do  report  unto  you."  Where  also  may  be  noted,  as  by 
 the  way,  that  St  Augustine,  contrary  to  your  doctrine,  M.  Harding,  referreth 
 the  judgment  hereof  to  the  report  and  trial  of  the  senses.  And  again  he  saith 
 of  himself  in  the  like  case :  Vereor  ne  ipsis  sensibus  twstris  facere  videamur  in- 
 juriam,  quando  id  loquendo  suademus,  ubi  omnes  vires  officiumque  sermonis  facil- 
 lime  superat  evidentia  veritatis^ :  "  I  fear  me  we  should  do  wrong  unto  our  senses, 
 if  we  would  go  about  to  prove  that  thing  by  speaking,  wherein  the  evidence  of 
 the  truth  itself  passeth  all  duty  and  power  of  speech." 
 
 Howbeit,  St  Augustine  saith  further  :  Quod  autem  fides  vestra  postulat  instru- 
 enda,  panis  est  corpus  Christi,  calix  sanguis.  This  objection  may  be  answered 
 by  that  is  said  before.  These  two  sayings  are  both  true.  Hesychius  saith  : 
 Mysterium  [nostruni]  . . .  simul  [ei]  panis  et  caro  est*  :  "  Our  mystery  is  both  bread 
 and  flesh."  It  is  bread  in  substance  and  indeed ;  it  is  also  the  body  of  Christ, 
 not  in  substance,  but  in  a  mystery.  Your  own  gloss  saith,  as  it  is  before  al- 
 leged :  Dicitur  corpus  Christi,  sed  improprie : . . .  ut  sit  sensus,  Vacatur  corpus 
 .  Christi,  id  est,  significat  [corpus  Christi']  ^ :  "  It  is  called  the  body  of  Christ,  but 
 unproperly,  or  not  in  due  and  usual  form  of  speech ;  the  meaning  thereof  may 
 be  this,  It  is  called  Christ's  body,  that  is  to  say,  it  signifieth  Christ's  body." 
 
 In  a  sacrament  we  must  behold  not  only  the  outward  element,  but  also  the 
 thing  itself  whereof  it  is  a  sacrament.  St  Augustine  saith :  Si. .  .ad  ipsas  res 
 visibiles  quibus  sacramenta  tractantur,  animum  conferamus,  quis  nesciat  eas  esse 
 corruptibiles  ?  Si  autem  ad  id  quod  per  illas  [res]  agitur,  quis  non  videat  non 
 posse  corrumpi^  ?  "  If  we  consider  the  visible  creatures  wherein  the  sacraments 
 are  ministered,  who  knoweth  not  they  be  things  corruptible  ?  But  if  we  con- 
 sider the  thing  that  is  wrought  thereby,  who  seeth  not  it  cannot  be  corrupted  ?" 
 
 And,  in  the  same  place  before  alleged,  St  Augustine  fully  expoundeth  his  own 
 meaning,  in  what  sense  the  bread  may  be  called  the  body  of  Christ.  These  be 
 his  words:  [Christus']  levavit  corpus  suum  \in  caelum],  unde  venturus  est,  utjudicet 
 vivos  et  mortuos.  Ibi  est  modo  sedens  ad  dextram  Patris.  Quomodo  est  panis 
 corpus  ejus  ?  Et  calix,  vel  quod  habet  calix,  quomodo  est  sanguis  ejus  ?  Ista, 
 fratres,  idea  dieuntur  sacramenta,  quia  in  eis  aliud  videtur,  aliud  intelligitur'' : 
 "  Christ  hath  lifted  up  his  body  into  heaven,  from  whence  he  shall  come  to 
 judge  the  quick  and  the  dead.  There  is  he  now  sitting  at  the  right  hand  of 
 the  Father.  How  then  is  the  bread  his  body?  And  the  cup,  or  that  is  in  the 
 cup,  how  is  it  his  blood?"  His  answer  is  this:  "O  my  brethren,  these  be 
 called  sacraments,  for  that  in  them  one  thing  is  seen  and  another  thing  is 
 understanded." 
 
 Thus,  therefore,  the  thing  that  we  see  with  our  bodily  eyes  is  the  very  nature 
 and  substance  of  bread ;  but  the  thing  that  we  see  with  our  faith  is  the  very 
 natural  body  of  Christ  sitting  in  heaven,  and  represented  unto  us  in  the  mys- 
 teries. 
 
 ['  Hear,  Conf.] 
 
 P  Told  them,  Conf.  and  Def.  1567.] 
 
 [3  August.  Op.  Par.  1079-1700.  Lib.  ad  Dard. 
 
 seu  Epist.  clxxxvii.  cap.  vii.  25.  Tom.  II.  cols.  685, 
 
 6.] 
 
 [■•  Isych.  in  Levit.  Libr.  Sept.  Basil.  1527.  Lib.  11. 
 cap.  viii.  fol.  49.  2.] 
 
 Corp.  Jur.  Canon.  Lngd.  1624.  Decret.  Gratian. 
 Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  Gloss,  in  can. 
 48.  col.  1937.   See  before,  page  500,  note  5.] 
 
 August.  Op.  De  Bapt.  Contr.  Donat.  Lib.  ni. 
 cap.  X.  15.  Tom.  IX.  col.  113.] 
 
 ['  Id.  ad  Infant.  Serm.  cclxxii.  Tom.  V.  col.  1104; 
 where  inde  est  venturus.l^ 
 
 I 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 515 
 
 Now  I  beseech  thee,  good  christian  reader,  mark  what  descant  M.  Harding 
 playeth  upon  these  words.  St  Augustine  saith,  Believe  the  judgment  of  your 
 eyes ;  M.  Harding  saith,  Senses  be  deceitful :  believe  not  the  judgment  of  your 
 eyes.  St  Augustine  saith,  "The  thing  that  you  see  is  bread;"  M.  Harding 
 saith.  It  is  not  so :  it  is  no  bread.  So  handsomely  this  gloss  groweth  to  the 
 text. 
 
 The  Apology. 
 
 Or  that  which  Origen  saith,  "  The  bread,  which  is  sanctified  by  the 
 word  of  God,  as  touching  the  material  substance  thereof,  goeth  into  the 
 belly,  and  is  cast  out  into  the  privy 
 
 M.  HARDING. 
 
 origen's  wordt  alleging  Origen,  sir  defender,  ye  play  your  accustomed  false  play, 
 
 M'ffJnraisified  ^Corrupting  his  sentence  and  falsifying  his  words.   For  they  be  not  as.  untruth. 
 by  the  ie/mder.        recitc  them,  but  thus:  Ille  cibus  qui  sanctificatur  per  verbum  Dei,  coTnTpted^^ 
 perque  obsecrationem,  juxta  id  quod  habet  materiale,  in  ventrem  abit,  et  in 
 secessum  ejicitur^**:  "  That  meat,  which  is  consecrated  by  the  word  of  God  and  by  ^.f^^l^l^ 
 prayer,  according  to  that  material  which  it  hath,  it  goeth  into  the  belly,  and  is  voided  material 
 forth  into  the  privy."    Here  neither  nameth  he  ^  bread,  as  you  do  (to  cause  the  people 
 to  think  it  is  but  very  bread),  but  meat.    And  that  you  have  in  your  Latin,  Quod  For  he 
 quidem  ad  materiam  attinet ;  ivhich  is,  by  your  interpreter,  "As  touching  the  mate-  bread  seven 
 rial  substance  thereof;"  ''it  is  not  Origen's,  but  your  own  forged  stuff  to  deceive  the  onej<'"ce.^ 
 ignorant  withal,  to  the  end  they  might  be  moved,  by  your  false  handling  of  that  uniesJyoii"' 
 doctor,  to  believe  the  matter  and  substance  of  very  bread  to  remain.    He  speaheth  ^^li,' 
 not  of  the  ^matter  of  bread,  but  of  that  which  is  material  in  this  sacrament,  "i-'iefi^J 
 
 '  acetdent. 
 
 meaning  the  accidents  or  qualities  remaining  after  consecration,  which  be  material,  p^lJ^^^e' 
 but  not  the  matter  itself  of  bread  {as  matter  is  taken  for  the  one  part  of  a  perfect  same  r^ace 
 substance),  ^and  the  same  accidents  be  voided  forth,  as  Origen  had  good  cause  by  nk  materia 
 occasion  of  Christ! s  word}'^  to  declare,  you  had  none  to  record  the  same.    But  it  ^"untruth, 
 liketh     your  filthy  spirit  ivith  vile  words  to  bring  that  holy  mystery  and  blessed  of  sens"'"' 5!°' 
 sacrament  into  contempt.     Wherein  ye  do  the  devil,  author  of  heresies^*,  the  greatest  cidemsbe'"' 
 service  that  may  be  devised. . . .  7onh? 
 
 THE  BISHOP  OF  SARISBURY. 
 
 "  Heresies,  false  play,  falsehood  falsifying,  vile  words,  filthy  spirits,"  are  now 
 become  M.  Harding's  ordinary  and  usual  eloquence.  Here  have  we  "  corrupted," 
 as  he  saith,  "and  belied  Origen,"  for  that  we  place  this  word  pants  instead  of 
 cibus ;  and  for  that  we  say,  Panis,  quod  ad  materiam  attinet,  instead  of  these  words, 
 Cibus,  juxta  id  quod  habet  materiale.  "  This,"  saith  M.  Harding  "  is  forged  stuff :" 
 this  is  "  horrible  and  shameful  corruption  to  deceive  the  ignorant."  He  that  knew 
 not  M.  Harding's  modesty  and  manner  of  writing  would  think  these  tragical  terms 
 should  bear  some  weight :  for  sober  men  seldom  use  thus  to  cry  without  some 
 cause.  Touching  these  words,  cibus,  panis,  materiale,  materia,  if  there  be  any  thing 
 that  may  mislike  him,  it  shall  be  lawful  for  him  to  reform  the  same,  and  to  use 
 either  the  one  word  or  the  other  at  his  pleasure.  We  stand  only  upon  the  sub- 
 stance of  matter,  and  seek  no  such  wanton  advantages  by  shift  of  words. 
 
 Nevertheless,  Origen  himself,  as  itappeareth,  was  not  so  dangerous  in  the  case. 
 For,  whereas  M.  Harding  so  sharply  overlooketh  us  for  once  using  this  word  panis 
 instead  of  cibus,  Origen  himself  useth  the  same  word  panis  seven  times  together 
 
 ["  This  sentence  is  repeated  here  from  the  para- 
 graph, page  48;{.] 
 Nor,  15G7.] 
 
 [">  Orig.  Op.  Par.  173.3-59.  Comm.  in  Matt.  Tom. 
 XI.  14.  Tom.  III.  p.  499.  The  Greek  text  has  t6 
 dyia'^ufievov  fipw/ia  Sid  \6yov  9eov  koI  tVTeufews, 
 KUT  aiiTo  fiiv  TO  uXiKov  eis  Tiji/  Koikiav  X^P^', 
 
 ["  Ye,  15G7,  l.';70,  1G09.] 
 ['2  Words,  Conf.] 
 
 ['3  Liked,  Conf.  and  Def.  1507,  1570,  1009.] 
 ['■•  Of  all  heresies,  Conf.  and  Def.  1507,  1570.] 
 Untruth,  shameless  and  without  sense,  15G7.] 
 f""  Falsehead,  15G7,  1570.] 
 [''  These  three  words  are  not  in  1607.] 
 
 33—2 
 
51G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 icor.xi.     in  the  self-same  place  without  reproof  ^ :  like  as  St  Paul  also  five  times  in  one 
 Cyril,  in      placc  calleth  it  panis ;  and  St  Cyril  calleth  the  portions  thereof  fragmenta  panis^, 
 ivrcap.'xiv.  "  pieces  of  bread;"  and  yet  were  none  of  these  ever  condemned  therefore  as 
 "corrupters"  and  "falsifiers." 
 
 But  I  beseech  you,  M.  Harding,  if  this  word  cibus,  "  meat,"  which  Origen  useth, 
 and  you  seem  to  allow,  were  not  "  bread,"  what  kind  of  "  meat "  then  will  you  call 
 it?    Flesh,  fish,  or  fruit,  I  trow  it  was  not.    You  say,  Origen  meant  thereby 
 your  "forms,"  and  "accidents,"  and  "shews"  of  bread.    Now  verily  this  was 
 but  a  quasi  "  meat ;"  and  I  marvel  that  ever  any  wise  man  would  call  it  "  meat." 
 iren.  Lib.  v.  IreufEus  saitli :  "  Of  the  same  meat  is  increased  and  consisteth  the  substance  of 
 A^rgetu'rct    our  flesh 3."    And  Rabanus  saith :  Sacramentum  .  .  .  in  alimentum  corporis  redigi- 
 carals'nos-    ttw* :  "The  sacrauicnt  (whicli  is  the  bread)  is  turned  into  our  bodily  nourishment." 
 trffisubstan-  <(  g^g^^yg  »  -^jjj  "accidcnts"  are  but  a  simple  food  to  increase  the  substance  of  our 
 
 Maur.  Lib.i.  UOUlCb  . 
 
 cap.  xxxi.  Touching  the  other  foul  fault,  M.  Harding  saith  his  "accidents  and  qualities 
 
 be  things  material ;  but  the  matter  itself,"  he  saith,  "  they  be  not."  But  where 
 learned  he  this  strange  doctrine  ?  What  divine,  what  philosopher,  what  logician, 
 what  sophister,  what  wise  man  ever  taught  him  thus  to  say  ?  Who  ever  said  that 
 "  accidents  are  things  material  ?"  It  is  well  known  that  materia  evermore  is  suh- 
 stantia,  and  never  otherwise.  Therefore  M.  Hai'ding  might  as  easily  have  said, 
 Accidents  be  things  substantial^.  Certainly  "accidents"  and  "qualities"  be 
 accidentales  format,  and  in  the  schools  are  called  things  "formal;"  which  are  as 
 far  from  things  "  material"  as  fire  from  water.  Notwithstanding,  these  men  have 
 power  to  make  of  "  accidents  "  "  substance,"  of  "  forms  "  "  matters,"  of  things 
 " formal "  things  "material,"  and  of  one  contrary  to  make  another;  and  all  this 
 only  of  themselves,  without  any  manner  other  authority. 
 
 M.  Harding  saith  that  "  the  meat  whereof  Origen  speaketh  is  a  material"  (for 
 this  is  the  light  and  clearness  of  his  eloquence),  "  but  not  materia ;"  and  by  this 
 pretty  distinction  he  thinketh  the  whole  matter  is  fully  discharged.  And  among 
 the  ignorant  that  cannot  judge  perhaps  he  may  seem  to  say  somewhat.  But 
 Origen  himself,  that  best  understood  his  own  meaning,  calleth  the  same  meat,  in 
 the  same  place,  by  express  and  plain  words,  not  only  a  "  thing  material,"  or  "  a 
 material,"  as  M.  Harding  rather  delighteth  to  call  it*,  but  also  the  very  "  matter 
 Orig.  in  of  bread  itself."  His  words  be  these  :  Nec  materia  panis,  sed  super  ilium  dictus 
 XV.  sermo  est,  qui  prodest  non  indigne  Domino  comedenti^:  "  It  is  not  the  matter  of  the 
 
 bread,  but  the  word  spoken  over  it,  that  profiteth  him  that  eateth  not  unworthily 
 for  the  Lord."  Now  judge  thou  indiflferently,  gentle  reader,  how  just  causes 
 M.  Harding  had  to  move  these  tragedies. 
 — "  Further  he  saith  it  liked  our  "  filthy  spirit  with  vile  words  to  bring  the  holy 
 mysteries  into  contempt,  and  therein  we  do^'^  the  devil  great  service."  O  M. 
 Harding,  some  other  speech  would  better  become  a  man  of  your  gravity.  Such 
 liquor  seldom  floweth  from  the  Spirit  of  God.  We  neither  increase  nor^'  diminish, 
 nor  any  way  alter  the  words  of  Origen,  but  lay  them  forth  plainly  and  simply  as 
 we  find  them.  For  thus  he  writeth  :  Ille  cibus  qui  sanctijicatur  per  verbum  Dei,  et 
 per  obsecrationem,  juxta  id  quod  habet  materiale,  in  ventrem  abit,  et  in  secessum  eji- 
 citur.  Ceterum  juxta  precationcyn  qtice  illi  accessit,  pro  portione  Jidei  fit  utilis^: 
 "The  meat,  that  is  sanctified  by  the  word  of  God  and  by  prayer,  according  to 
 that  material  part  that  is  in  it,  passeth  into  the  belly,  and  so  forth  into  the 
 privy,"  &c.  If  there  be  any  "  filthiness  "  or  "  villany "  herein,  it  is  this  ancient 
 father's,  whom  ye  ought  not  so  uncourteously  to  revile  for  uncleanness  of  spirit : 
 it  is  not  ours. 
 
 Speed 
 
 [1  Orig.  Op.  Par.  1733-59.  Comm.  in  Matt.  Tom. 
 XI.  14.  Tom.  nr.  pp.  498-500.] 
 
 Cyril.  Alex.  Op.  Lut.  1C38.  In  Joan.  Evang. 
 
 [°  This  sentence  is  not  in  15G7.] 
 
 These  three  sentences  are  not  in  15G7.] 
 ['  Amongst,  1567,  1570,  1G09. J 
 
 Lib.  IV.  cap.  ii.  Tom.  IV.  p.  3G0.  See  Vol.  I.  page  [«  The  last  eleven  words  are  not  in  15G7.] 
 
 149,  note  14.]  I  Orig.  Op.  Comm.  in  Matt.  Tom.  xi.  14.  Tom. 
 
 [3  Iren.  Op.  Par.  1710.  Contr.  IIa;r.  Lib.  v.  cap.  I  III.  pp.  499,  500.] 
 ii.  3.  p.  294.]  [>"  Therein  do,  15G7.] 
 
 [*  Raban.  Maur.  Op.  Col.  Agrip.  1G2G.  De  Inst.  ["  Or,  1567,  1570.] 
 
 Cler.  Lib.  i.  cap.  .\xxi.  Tom.  VI.  p.  11.]  1 
 
OF  THE  CHUIICH  OF  ENGLAND. 
 
 517 
 
 Howbeit,  this  is  not  Origen's  only  judgment,  but  the  general  and  agreeable  '~yi]^ 
 doctrine  of  all  others  the  catholic  fathers.    And,  to  allege  one  instead  of  many,  gpyg,.], 
 
 St  Augustine  saith,  as  he  is  before  alleged :  Si.  , .  ad  res  ipsas  quibus  sacramenta  '  ' 
 
 tractantur  animum  conferamus,  quis  nesciat  eas  esse  corruptibiles?   Si... ad  id  quod  Ba'iu^TOnfr. 
 per  illas  [res]  agitur,  quis  non  videat  non  posse  corrumpi^^?  "If  we  consider  the  l?"^!; 'j^'''- 
 things  themselves  wherein  the  sacraments  be  ministered,  who  knoweth  not  that 
 they  be  things  corruptible  ?    But,  if  we  consider  the  thing  that  is  wi-ought  there- 
 by, Avho  seeth  not  that  it  cannot  be  corrupted  ?"    The  holy  fathers  speak  not 
 thus  of  Christ's  body,  but  of  the  bread,  which  is  the  sacrament  of  Christ's  body. 
 So  saith  St  Ambrose  :  Non  iste  panis . . .  qui  vadit  in  corpus ;  sed . . .  panis  vitce  De  consecr. 
 ceternce,  qui  animcB  nostrce  s\ihstantiam  fulcit^^ :  (The  bread  that  I  mean  is)  "not  this  Non  iste. 
 bread  (of  the  sacrament),  that  passeth  into  the  body;  but  the  bread  of  everlasting 
 life,  that  maintaineth  the  substance  of  the  soul." 
 
 Now,  if  there  were  such  "  filthiness  "  as  you  have  imagined  in  the  holy  learned 
 bishops  and  doctors  of  the  church,  for  uttering  these  and  other  like  words  of  the 
 corruptible  creatures  of  bread  and  wine,  what  clean  spirit  then  is  there  in  them 
 that  speak  so  filthily  of  Christ's  body  itself,  being  now  uncorruptible  and  glori- 
 ous at  the  right  hand  of  the  Father  ?  Hereof  I  had  occasion  to  speak  somewhat 
 in  my  former  Reply  J"  "l^  -i 
 
 ^  ....  .  article. 
 
 Alexander  of  Hales  saith  :  Quidam  dicunt,  iCbicunque  ponantur  species,  sive  in  Aiex.Haiens. 
 mundo  loco,  sire  in  immundo,  sire  in  rentre  muris,ihi  est  corpus  Christi:  "Some  say,  Quffist'4,5. 
 wheresoever  the  forms  or  accidents  be  laid,  whether  the  place  be  clean  or  unclean, 
 3'ea,  although  it  be  in  the  mouse's  bell^^  yet  there  is  the  body  of  Christ."  Again 
 lie  saith :  Si  canis  rel  porcus  deglutiret  hostiam  consecratam  intvgram,  non  video 
 qttare  corpus  Domini  non  simul  trajiceretur  in  ventrem  canis  vel  porci^^:  "  If  a  dog 
 or  hog  should  swallow  down  the  host  consecrate,  being  whole,  I  see  no  cause  to 
 the  contrary  but  the  body  of  Christ  may  pass  withal  into  the  belly  of  the  dog  or 
 of  the  hog." 
 
 Likewise  your  own  Clemens,  whom  ye  so  often  call  "  the  apostles'  fellow," 
 writeth  thus:  Ne  murium  stercora  inter  f ragmenta  dominicce  portionis  appareant^' :  element. 
 "  Let  not  mice-dung  be  found  among  the  fragments  or  pieces  of  the  Lord's  por-  ^' 
 tion."    By  which  "portion"*'  he  meaneth  the  sacrament.     Your  own  catholic 
 allowed  gloss  saith:  Corpus  Christi  potest  evomi^^ :  "The  body  of  Christ  may  be  DeConsecr. 
 vomited  up  again."  si'quu 
 
 It  abhorreth  my  heart  to  utter  these  words ;  they  be  so  horrible  and  full  of 
 filth.  Yet  this,  M.  Harding,  is  your  own  doctrine  :  this  is  your  "  spirit :"  this  is  it 
 that  ye  have  so  long  maintained  with  fire  and  sword.  By  such  unclean  and 
 uncivil  speech  ye  bring  Christ's  body  itself  into  contempt  and  loathsomeness  in 
 the  hearts  of  the  people. 
 
 But,  that  you  may  the  better  see  the  consent  and  certainty  of  your  own  doc- 
 trine, whereas  you  are  well  content  to  expound  these  words  of  Origen  as  undoubt- 
 edly spoken  of  the  sacrament  of  Christ's  body,  your  instructor  and  master.  Doctor 
 Gardiner,  telleth  you  that  the  same  words  pertain  nothing  at  all  unto  the  sacra- 
 ment ;  and  yet  unto  what  thing  else  they  should  pertain,  it  seemeth  by  the  doubt- 
 fulness of  his  answer  he  was  never  well  resolved.  His  words  be  these :  Non  de  Marc.  Anton. 
 eucharistia  loquitur  Origencs,  sed  de  pane  sanctijicato  per  rerhum  Dei  et  orationem,  ad  o^ect. 
 quern  communiter  manducamus ;  vel  de  eo  qui  sole1)at  dari  catecJmmenis,  de  quo 
 Augustinus'^° :  "  Origen  speaketh  not  (these  words)  of  the  sacrament ;  but  either  of 
 the  bread  that  is  sanctified  by  our  Lord's  word  and  by  prayer,  which  we  commonly 
 
 t"  Au^^ust.  Op.  Par.  1G79-1700.  De  Bapt.  Contr. 
 Donat.  Lib,  m.  cap.  x.  15.  Tom.  IX.  col.  IIS.J 
 
 ['^  Ambros.  in  Corp.  Jur.  Canon.  Liigd.  1C24. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 ii.  can.  r>(j.  col.  lfM2.j 
 
 ['*  See  Vol.  II.  pages  782,  &c.] 
 
 ['5  Though,  15C7,  1570.] 
 
 Alex.  Alens.  Op.  Col.  Agrip.  1622.  Summ. 
 Theol.  Pars  IV.  Qiifcst.  xi.  Memb.  ii.  Art.  4.  p.  407. 
 See  Vol.  II.  page  783,  note  7.] 
 
 ["  Clement.  Epist.  ii.  in  Crabb.  Concil.  Col. 
 
 Agrip.  1551.  Tom.  I.  p.  42;  where  non  for  nc] 
 ['^  These  three  words  are  not  in  1507.] 
 ['^  Si  quis  per  ebrietatem...euchari3tiam  evo- 
 
 muerit,  &c  Ex  Po-n.  Bed.  in  Corp.  Jur.  Canon. 
 
 Decret.  Gratian.  Deer.  Tert.  Pars,  DeConsecr.  Dist. 
 
 ii.  can.  28.  col.  1924.    The  gloss  on  eucharhtiam 
 
 is :  id  est,  sacramentum  eucharistiie,  id  est,  corpus 
 
 Christi.] 
 
 [«»  Confut.  Cavill.  in  Ven.  Euch.  Sacr.  A''erit,  Par. 
 1652.  fol.  115.  J 
 
518 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 use  to  eat ;  or  else  he  speaketh  of  the  bread  that  was  given  to  the  novices,  called 
 catechumeni,  whereof  St  Augustine  speaketh."  If  this  tale  be  true,  then  is  yours 
 untrue,  M.  Harding;  and  all  your  long  commentary  of  "forms"  and  "accidents" 
 is  but  in  vain.  It  were  good  ye  took  a  day,  that  ye  may  be  better  agreed  upon 
 that  ye  tell  us. 
 
 And  whereas,  to  shift  the  matter,  ye  put  your  poor  "spiritual  forms"  and  "holy 
 accidents  "  to  all  the  pains  to  pass  into  the  belly,  and  so  forth  into  the  draught, 
 and  avouch  the  same  in  such  sober  wise  as  if  ye  partly  understood  what  ye  said, 
 it  may  please  you  to  understand  that,  by  the  judgment  of  your  own  school-fellows 
 the  canonists,  ye  are  foully  deceived.  For  thus  they  determine  the  matter  quite 
 nfsf  2"  Trib  ^»^^"^^  •  'S^jccies  illcB  aliis  cibis  non  permiscentur ;  non  enim  in  stomachum  de- 
 Grad.  in  scenclunt ;  quare  per  secessum  non  emittuntur^ :  "These  forms  or  accidents  are  not 
 mingled  with  other  meats.  For  they  go  not  down  into  the  stomach ;  and  therefore 
 they  pass  not  into  the  privy."  Now,  M.  Harding,  if  the  bread  be  utterly  con- 
 sumed, and  have  no  being  at  all,  and  if  the  "  accidents  "  pass  not  into  the  privy, 
 what  other  thing  else  remaineth  there  to  pass  that  way  ?  It  is  a  strange  kind  of 
 passage  where  as  is  nothing  to  pass  2. 
 
 Hereby  it  may  appear  that  either  the  gloss  or  M.  Harding  is  in  error.  But 
 the  gloss  is  allowed  and  counted  catholic ;  therefore  the  error  must  be  M. 
 Harding's.  Howbeit,  to  say  the  truth,  M.  Harding  and  his  gloss  too  are  both 
 in  error. 
 
 The  Apology  ^ 
 
 Or  that  which  Christ  himself  said,  not  only  after  the  blessing  of  the 
 cup,  but  also  after  he  had  ministered  the  communion :  "I  will  drink  no 
 more  of  this  fruit  of  the  vine."  It  is  well  known  that  the  fruit  of  the  vine 
 is  wine,  and  not  blood''. 
 
 M.  HARDING. 
 
 . . .  Christ  (say  they)  himself  said,  not  only  after  the  blessing  of  the  cup,  but  after 
 he  had  ministered  the  communion,  "/  will  drink  no  more  of  this  fruit  of  the  vine^." 
 •  Untruth.    Hereunto  they  add  of  their  own  heads,  *"  It  is  well  Jcnoivn  that  the  fruit  of  the  vine  is 
 
 For  these  be  ^ 
 
 stchryso-    ivinc,  and  not  blood."   But^  this  they  would  signify,  that  in  the  chalice  we  have  not 
 andnorours!  Christ's  blood,  as  himself  said,  but  mere  wine,  as  against  Christ  they  labour  to 
 persuade . . . 
 
 This  is  M.  But  ive  say  that  those  ivords,  "  I  will  not  drink  from  henceforth  of  this  generation 
 
 undoIiWed    of  the  vinc,"  either  ivere  sjjokcn  only  before  the  communion,  or  only  after,  or  in 
 certainty.     j)Qf]i  Hmes.    If  they  tvere  spoken  before  the  communion'  (ivhich  opinion  is  the  more 
 probable),  it  is  very  clearly  proved  by  them,  that  wine  remaineth  not,  as  it  shall  here- 
 after be  deduced. . . . 
 
 . . .  For  these  causes  it  may  well  be  said  that  we  should  rather  follow  the  cap.  xxu. 
 order  of  St  Luke^,  who  witnesseth  that  Christ  spake  these  words  before  his  maundy, 
 1"  M.  Harding  ^than  Matthew  and  Mark,  ivho  tell  it  as  spoken  after.    Secondly,  the  order  of  Luke 
 Mauhew^s    ^s  Confirmed  by  the  circumstance  of  the  things  that  he  describeth,  more  than  the  other 
 ITdef.^'^'^^^  evangelists^. ...  Now,  because  in  the  chalice  of  the  old  law  there  was  certainly  not 
 c  As  by  way  blood,  but  winc  (whereas  Christ  teacheth  that  in  his  chalice  his  own  blood  is  '^con- 
 nient!"^'^''"     tained),  let  the  discreet  reader  judge  whether  we  must  not  rather  think  that  these 
 i*i'untrue.^ "  words  of  Christ,  "  /  will  not  from  henceforth  drink  of  this  generation  of  the  vine," 
 do  not  rather  pertain  to  the  cup  of  the  old  law  {as  Luke  placeth  them),  than  to  the 
 chalice  of  Christ  after  the  consecration,  whereof  Matthew  and  Mark  rehearse  them. . . . 
 
 ['  Corp.  Jur.  Canon.  Lugd.  1624.  Decret.  Gra- 
 tian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  Gloss,  in 
 can.  23.  col.  1921 ;  where  nec  species,  the  non  being 
 omitted.] 
 
 The  last  two  sentences  do  not  appear  in  1567.] 
 This  portion  is  here  repeated  from  the  para- 
 graph, page  483.] 
 
 [*  ...fK  Tov  yeputj/xaro^,  (pii(n,Trj's  d/j.Tr^\ov,  a/x- 
 
 \os  Se  oluov,ovx  'vSu>p,yevva. — Chrysost.  Op.  Par. 
 18-38.  In  Matt.  Horn.  Ixxxii.  Tom.  VII.  p.  784.] 
 [5  Wine,  Conf.] 
 
 [«  By,  Conf.  and  Def.  1567,  1570,  1609.] 
 
 Before  communion,  Conf.] 
 ["  Of  Luke,  Conf.  and  Def.  1567, 1570,  1609.] 
 P  In  the  sentence  omitted,  Harding  declares 
 at  Luke  mentions  two  chalices.J 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 519 
 
 Fourthly  and  lastly,  when  Matthew  and  Mark  rehearse  that  Christ  said  he  would 
 not  from  henceforth  drinh  of  that  generation  of  the  vine,  they  both,  in  much  liJce  sort 
 of  speaking,  add  thereunto  these  words  (tohich  in  the  Apology  are guile- 
 Marie  xiv.'     fully  left  out),  "  Until  that  day  when  I  ivill  drink  it  new  tvith  you  in  the 
 New  drinking,  kingdom  of  God  my  Father."  If  Christ  spake^^  of  a  new  drinking  tvhich 
 is  to  come,  by  likelihood  the  drink^^  past  is  old. . . .  What  exclamation  would  be  suffi- 
 cient to  express  that  in  this  ^iveighty  point  of  salvation  our  English  clergy  are  A  weighty 
 content  ^to  blind  the  people,  the  right  worshipful,  yea,  the  honourable  of  our  country,  vation;  yet 
 in  so  vile  a  sort,  tliat,  after  many  fathers^  words  misreported  and  wrongfully  wrested,  himself  by^ 
 they  doubt  not  to  attempt  the  same  in  Christ's  ovm  sayings,  and  in  those  sayings  q/'sionunto- 
 his  which  evidently  prove  the  contrary  ?  not"'''''^  " 
 
 But  now  let  us  grant  of  our  free  liberality,  contrary  to  many^^  good  and  strong  v^na™d*ar- 
 reasons,  that  Christ  said  after  consecration,  "  /  will  not  from  henceforth  drink  of  this  ''oga.nt. 
 Generation  of  the  vine,  until  the  kinqdom  of  God  come ;"  then  it  must  be 
 
 Thekinndom  of  „      ,  7,1         77.7  ^^7.^7 
 
 God  taken  two  jurthcr  understanded  that  the  kingdom  oj  God  is  taken  in  scripture  some- 
 time  for  the  present  state  of  the  church  after  Christ's  resurrection  of^^  this 
 Matt.  in.  world,  according  to  that  is  said  oftentimes  in  scripture,  "  The  kingdom  of 
 God  draweth  nigh  ;"  sometimes  also  for  the  joy  of  heaven,  as  when  Christ 
 Luke  xxii.  saith,  "  /  dispose  for  you  a  king(jlom,  as  my  Father  hath  disposed  for  me, 
 that  ye  may  eat  and  drink  at  my  table,"  ^c.  Now,  if  we  take  these  words  of  Christ 
 spoken  before  consecration,  it  is  not  unconvenient  to  understand  them  of  either  of 
 both  kingdoms ;  that  is  to  say,  of  the  kingdom  of  resurrection  or  of  glory,  as  Chry- 
 sostom  and  other  do  witness,  because  both  were  to  come  at  that  time.  But,  if  we 
 take  them  spoken  after  consecration,  as  we  rather  upon  confidence  of  the  truth  than 
 for  necessity  at  this  time  do  grant,  then  these  words,  "  until  the  kingdom  of  God 
 come,"  are  to  be  meant  only  of  the  kingdom  of  glory.  For  these  holy  mysteries  belong 
 to  the  kingdom  of  Christ's  resurrection  and  ascension.  Neither  ivere  they  practised 
 by  the  apostles  in  the  church  of  Christ  until  the  Holy  Ghost  came  down  upon 
 them. ... 
 
 And  so  the  newness  of  it  there  is  fruition  of  it,  not  under  the  forms  of  bread  and 
 wine,  ^as  we  have  it  now,  but  face  to  face,  without  all  fiqure  and  form.   Then  is  it^^  fUntrutii, 
 
 't/i/'  •'t/  ^  grounded 
 
 to  be  noted,  that  Christ  said  not,  I  will  drink  no  more  of  the  fruit  of  the  vine,  but,  upon  a  mere 
 "  I  will  not  from  henceforth  drink  of  this  generation  of  the  vine : "  of  this,  I  say,  ' 
 whereof  now  I  have  drunken,  ^  which  is  {under  the  form  of  wine)  my  blood,  ivhich  am  s  untruth, 
 the  true  Vine.   For,  whereas  this  Apology  saith,  "It  is  well  known  that  the  fruit  o/'chruth™-" 
 the  vine  is  wine,  and  not  blood,"  it  seemeth  to  declare  that  the  authors  thereof  are 
 ignorant  in  the  holy  scriptures,  where  ^they  might  have  found  the  fruit  of  some  vine  i-Afond 
 to  be  called  blood.  For  Jacob  said  to  his  soti  Judas,  bearing  the  figure  of  Christ,  fm' we  speak 
 Gen  jclix        "      shall  ivash  his  robe  in  wine,  and  his  cloke  in  the  blood  of  a  grape."  natur^vine. 
 
 Lo,  a  grape  hath  his  blood;  a  grape  is  the  fruit  of  the  vine;  and  therefore 
 it  is  not  "well  known  that  the  fruit  of  the  vine  is  not  blood."  The  Holy  Ghost  did  in 
 these  words  of  Jacob  prophesy  that  Christ,  the  true  Vine,  should  give  the  grape  of  his 
 body  to  be  pressed  upon  the  cross,  from  whence  the  wine  was  shed  ^  which  is  in  our  'As  in  a 
 chalice,  as  Chrysostom  also  noteth^^. .  . .  And  now  it  is^''  no  wonder  if 
 we  expound  the  word  "vine"  mystically. . . . 
 0  what  strength  truth  hath !  How  plainly  she  dareth  to  shew  her  face,  not 
 nipping  the  scriptures,  nor  mis-Englishing  them,  nor  dissembling  any  jot  that  may 
 seem  to  make  against  her! 
 
 hi  1  Cor.  X. 
 
 ^mystery, 
 herwise  it 
 is  untrue. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Mark,  gentle  reader,  how  mightily  M.  Harding  wrestleth,  and  what  pains  he 
 taketh  to  draw  this  place  to  his  purpose.  First,  he  assureth  us  for  certain  that 
 Christ  spake  these  words  before  the  consecration;  and  that  therefore  they  per- 
 
 [>»  Were,  Conf.  and  Def.  15G7.J 
 ["  Speake,  Conf.  and  Def.  15G7.] 
 ['2  Drinking,  Conf.] 
 
 ['»  To  so  many,  Conf.  and  Def.  1667, 1570, 1609.] 
 ['^  In,  Conf.  and  Def.  1667.] 
 [1=  It  is,  Conf.] 
 
 ['^   ...  OTl  TOVTO  TO   Iv  -TTOTIjjOl'u)   OV,  CKelvo  eOTTl 
 
 TO  d-TTO  Trji  TrXevpds  peutrav,  Kal  eKe'ivov  ficTCX"- 
 
 fiev  Chrjsost.  Op.  In  Epist.  I.  ad  Cor.  Horn.  x.\iv. 
 
 Tom.  X.  pp.  212,  3.] 
 
 ["  Is  it,  Conf.  and  Def.  15G7.] 
 Nor,  Conf.  and  Def.  1507,  1570.] 
 
520 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 3. 
 
 ijj^^'^r^j.  tain  nothing  to  the  sacrament.  Nevertheless,  afterward  he  granteth,  as  he  saith, 
 of  the  ^^'^  '  ^^^^  liberality,  that  Christ  spake  the  same  words  after  the  consecration  ;" 
 Vine.  ^"'^  "^^^'^^  tJ^^y  pertain  specially  to  the  sacrament.  And  yet  again,  upon  fmther 
 affiance  and  boldness  of  the  cause,  he  seenieth  to  say,  it  may  be  that  Christ 
 spake  the  same  words  at  both  times ;  that  is,  as  well  after  the  consecration 
 as  before. 
 
 4.  Again  he  saith :  St  Luke's  rehearsal  is  more  likely  than  St  Matthew's,  for 
 that  St  Luke  writeth  each  thing  in  order,  and  St  Matthew  out  of  order. 
 
 5.  Again,   One  cup  is  first  the  wine  of  the  old  testament ;  and  immediately 
 after  ^,  The  same  cup  is  the  wine  of  the  new  testament. 
 
 6.  Again :  The  kingdom  of  God  sometime  is  the  state  of  the  church,  sometime 
 
 7.  it  is  the  state  of  glory.    Again  :  The  fruit  of  the  gi'ape  sometime  is  very  natural 
 wine,  sometime  it  is  the  very  blood  of  Christ.  Notwithstanding,  Stephen  Gardiner 
 
 Anton.       saith  that  neither  the  natural  wine  nor  Christ's  very  blood,  but  the  accidents 
 
 Constant  ad  .  . 
 
 Object.  27.    and  forms,  are  the  fruits  of  the  vine-.  Yet  again  he  saith  :  "  Christ  drank  his  own 
 °'   very  blood  at  the  supper  ;  and  even  now  himself  drinketh  the  same  his  own  blood 
 in  the  kingdom  of  heaven^." 
 
 In  the  end  M.  Harding,  after  he  hath  well  wandered  and  walked  himself,  both 
 before  and  after,  in  order  and  out  of  order,  this  way  and  that  way,  with  the 
 old  cup  and  with  the  new,  and  hath  well  stayed  himself  hy  conjectures  and  hke- 
 lihoods,  at  the  last  he  bloweth  up  the  triumph  with  a  jolly  courage,  and  crieth 
 out  with  an  end  of  an  old  song^  :  "  O  what  strength  truth  hath,  and  how  plainly 
 she  dareth  to  shew  her  face  I" 
 
 Here,  by  the  way,  a  man  might  demand  of  M.  Harding,  notwithstanding  the 
 great  confidence  he  pretendeth  to  have  in^  his  cause :  If  Christ  spake  these  words 
 
 Before.  before  the  consecration  of  the  very  natural  wine  of  the  grape,  and  of  the  cere- 
 monial cup  of  the  old  law,  how  drank  he  then  afterward  of  the  same  natural  wine 
 of  the  grape  after  a  new  sort  ?  Or  how  was  the  same  natural  wine  fulfilled  in  the 
 
 After.  kingdom  of  God  ?  If  Christ  spake  the  same  words  after  the  consecration,  the 
 svibstance  of  wine  by  these  men's  fantasy  being  utterly  abolished,  and  nothing 
 there  remaining  but  only  the  accidents,  how  was  it  then  the  fruit  or  generation 
 of  the  vine  ?  Thus,  howsoever  he  take  it,  either  before  or  after,  he  shall  hardly 
 be  able  to  shift  his  hands ^. 
 
 But,  to  leave  these  unfruitful  guesses  until  M.  Harding  hath"  better  agreed 
 with  himself  upon  some  certainty,  we  say  that  the  cup  of  blessing,  which  Christ 
 calleth  the  cup  of  the  new  testament,  notwithstanding  it  were  made  in  a  mystery 
 the  sacrament  of  Christ's  blood,  yet  in  nature  and  substance  was  very  wine  still ; 
 and,  as  Christ  himself  calleth  it,  the  very  fruit  and  generation  of  the  grape,  as  it 
 Avas  before. 
 
 Matt.  xxTi.         The  words  of  the  evangelist  St  Matthew  are  very  plain  :  "  He  took  the  cup  ; 
 
 and,  when  he  had  given  thanks,  he  gave  it  them,  saying,  Drink  ye  all  of  it ;  for 
 this  is  my  blood  of  the  new  testament,  that  is  shed  for  many  for  the  remission  of 
 sins.  I  say  unto  you,  that  I  will  not  drink  henceforth  of  this  fruit  of  the  vine, 
 until  that  day  when  I  shall  drink  it  new  with  you  in  the  kingdom  of  my  Father." 
 To  avoid  the  manifest  truth  of  this  rehearsal,  M.  Harding  saith,  St  Matthew 
 uttered  one  thing  for  another,  the  latter*  for  the  former,  the  cup  consecrate  for 
 the  cup  unconsecrate,  and  placed  his  matters  out  of  order.  And  by  this  poor 
 shift  he  tliinketh  the  plain  story  ^  of  the  gospel  is  fully  answered. 
 
 But  let  us  see  what  the  learned  fathers  have  judged  and  written  in  this  behalf. 
 So  shall  the  weight  of  these  conjectural  guesses,  and  the  face  of  M.  Harding's 
 truth,  which  he  so  much  magnifieth  without  cause,  the  better  appear.  Clemens 
 
 ['  1570  prints  these  words  from  the  beginning  of 
 the  sentence  twice.] 
 
 ...quid  prohibet  Christnm  appellare  accidentia 
 rini  in  sacramento  genimen  vitis. — Confut.  Cavill.  in 
 Yen.  Euch.  Sacr.  Vent.  Par.  1552.  fol.  28.  2.] 
 
 Eiicherius  sic  scribit:  Regnum  Dei  ecclesiaest 
 in  quo  quotidie  bibit  sanguinem  suum  per  sanctos 
 Buos  &c.  Ergo  necesse  est  illius  pronominis  (Hoc) 
 aliquam  esse  emphasim,  ut  significet  secundum  Hie- 
 
 ronymnm,  genimen  vitis  verae,  nempe  suum  sangui- 
 nem &c. — Ibid.  fol.  28.] 
 
 [■*  1567  has  not  these  seven  words.] 
 P  Pretendeth  in,  1.5G7.] 
 [6  This  sentence  is  not  in  1567. J 
 ['  Hare,  15C7,  1-570.] 
 Later,  1567,  1570.] 
 The  story,  1567.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 521 
 
 Alexandrinus  hereof  writeth  thus :  Quod  vinum  esset  quod  henedictu.a  est,  Christus  'fjj^pYuTt 
 ostetidit,  diceus  discipulis,  Noii  biham  ex  fructu  vitis  hvjus,  donee  hibero  ipsum  vo- 
 hiscum  in  regno  Pair  is  mei^^ :  "  That  it  was  wine  that  was  blessed  (at  the  supper),  yjne. 
 
 Christ  himself  shewed  his  disciples,  saying,  '  I  will  no  more  drink  of  the  fruit  of  "  «  ' 
 
 this  vine,  until  I  shall  drink  it  with  you  in  the  kingdom  of  my  Father'."  p'Sg^ub. 
 
 St  Basil  saith :  Fructus  terrm  genituras  et  genimina,  non  natos  appellamus ;  non  '^^^^.o^^^^ 
 enim  bibam,  inquit,  de  genimine  vitis  hvjus^^ :  "  We  call  the  fruits  of  the  earth  the 
 generations  or  springs  of  the  earth ;  but  the  children  of  the  earth  we  do  not  call 
 them.    For  so  saith  Christ :  '  I  will  no  more  drink  of  the  generation  of  this  vine'." 
 Here  the  wine  that  Christ  had  blessed  is  called  by  St  Basil,  after  the  time  of  con- 
 secration, not  only  the  generation  of  the  vine,  but  also  the  fruit  of  the  earth 
 Whatsoever  it  shall  please  M.  Harding  to  think  of  the  sense  hereof,  he  must  needs 
 confess  the  words  are  very  plain.    Likewise  saith  St  Cyprian :  \_Dominus2  sangui-  Cypr.  i.ib.  i. 
 nem  suum  vinum  appellavit,  de  botris  et  acinis  plurimis  expressum,  atque  in  vinum, 
 coactum    :  "  The  wine  pressed  out  of  clusters  and  many  grapes,  and  so  made 
 wine,  our  Lord  called  his  blood."    St  Augustine  saith ;  Et  vinum  fuit  in  redemp-  August,  de 
 tionis  nostrce  mysterio,  cum  [I)ominus'\  diceret,  Non  bibam  amodo  de  hoc  genimine  Dogmat. 
 vitis^*:  "There  was  wine  in  the  mystery  or  sacrament  of  our  redemption  when 
 our  Lord  said,  '  I  will  no  more  drink  henceforth  of  this  fruit  of  the  vine'." 
 
 Here  note  thou,  good  reader,  how  handsomely  St  Augustine  and  M.  Harding 
 agree  together.  St  Augustine  saith  plainly,  it  was  the  sacrament :  M.  Harding 
 saith  plainly,  it  was  not  the  sacrament.  St  Augustine  saith,  These  words  were 
 spoken  after  the  consecration :  M.  Harding  findeth  fault  with  St  Matthew's  order, 
 and  saith,  "  They  were  spoken  before  the  consecration."  St  Augustine,  following 
 the  plain  words  of  Christ,  saith  it  was  wine  :  M.  Harding,  following  his  own  words, 
 against  both  St  Augustine  and  Christ  too,  saith  undoubtedly  it  was  no  wine. 
 
 Again  St  Augustine  saith :  [Dominus]  per  vini  sacramentum  commendat  sangui-  August. 
 nem  suum.     Quid  [enim]  aliud  novtim  vinum  nisi  immortalitatem  renovandorum  ^^g.  Lib. 
 corporum  intelligere  debemus    ?  "  Our  Lord  by  the  sacrament  (not  of  forms  or 
 accidents,  but)  of  wine,  commendeth  unto  us  his  blood.    For  what  other  thing 
 may  we  understand  the  new  wine  to  be,  but  the  immortality  of  our  bodies  that 
 shall  be  renewed  ? "    St  Chrysostom  saith :   Cum  Dominus  hoc  mysterium  tra-  chrysost.  in 
 deret,  vinum  tradidit.    Et  jam  post  resurrectionem  sine  mysteriis  in  simplici  mensa  83. 
 vino  usus  est.    Ex  genimine,  ait,  vitis;  quae  certe  vinum,  non  aquam  jiroducit^^ : 
 "  Our  Lord,  when  he  delivered  this  mystery,  delivered  (not  accidents,  but)  wine. 
 And  after  his  resurrection,  being  at  a  plain  table  without  the  mysteries,  he 
 used  wine.   For  so  he  saith,  '  Of  the  fruit  of  the  vine';  which  vine  surely  beareth 
 not  water,  but  wine." 
 
 M.  Harding  saith.  Whosoever  expoundeth  these  words  as  spoken  of  the 
 mysteries,  belieth  both  the  holy  fathers  and  Christ  himself.  St  Chrysostom  ex- 
 poundeth the  same  words  "  as  spoken  of  the  mysteries,"  and  to  that  purpose 
 applieth  the  words  of  Christ.  Therefore,  by  M.  Harding's  conclusion,  "  he  belieth 
 both  the  holy  fathers  and  Christ  himself." 
 
 In  like  manner  St  Hierome  saith :  [Christus]  in  trjpo  sanguinis  sui  non  obtulit  Hieron.  adv. 
 aquam  sed  vinum^' :  "Christ,  in  the  signification  of  his  blood,  offered  not  water  p°74  Tom.' ' 
 but  wine."  "• 
 
 By  these  few  I  trust  it  may  easily  appear  to  the  indifferent  reader,  how  just 
 cause  M.  Harding  had  thus  to  proclaim  and  publi.sh  "the  face,"  as  he  saith,  "'of 
 his  truth ; "  and  with  such  courage  and  countenance  to  cry  out,  that  we  have 
 "wilfully  corrupted  the  words  of  Christ." 
 
 [">  Clement.  Alex.  Op.  Oxon.  1715.  Pasdag. 
 Lib.  II.  cap.  ii.  Tom.  I.  p.  18G.  The  Greek  text  is : 
 oil  HI)  Trim      tou  yei/i/ij/uaTos  Tti<:  d/iTrcXuv  TauTi|S.] 
 
 ["  Basil.  Op.  Par.  1721-30.  Adv.  Eunom.  Lib. 
 n.  8.  Tom.  I.  p.  244.] 
 
 ['^  The  sentences  from  Father,with  the  marginal 
 reference,  are  not  in  1567.  ] 
 
 ['»  Cypr.  Op.  Oxon.  1C82.  Ad  Magn.  Epist.  Ixix. 
 p.  182 ;  where  appellat,  atque  acinis,  and  in  unum 
 coactum,  J 
 
 ['■>  August.  Op.  Par.  1679-1700.  Lib.  de  Eccle-s. 
 Dogmat.  cap.  xlii.  Tom.  VIII.  Append,  cols.  79,  80; 
 where  cum  dixit.] 
 
 Id.  Qusest.  Evang.  Lib.  i.  Qusest.  xliii.  Tom. 
 III.  Pars  II.  col.  248;  where  renovatomm.] 
 
 ['«  Chrysost.  Op.  Par.  1718-38.  In  Matt.  Horn. 
 Ixxxii.  Tom.  VII.  p.  784.] 
 
 ['7  Hieron.  Op.  Par.  1693-1706.  Adv.  Jovin.  Lib. 
 II.  Tom.  IV.  Pars  ii.  col.  198.J 
 
522  THE  DEFENCE  OF  THE  APOLOGY  [pabt 
 
  ^       M.  Harding  saith  further :  "  These  defenders  add  of  then-  own  heads,  '  It  is 
 
 The  Fruit  well  known  that  the  fruit  of  the  vine  is  wine,  and  not  blood'."    I  thought  M. 
 of  the    Harding  would  not  have  picked  so  simple  a  quarrel  to  these  words,  of  whose 
 Vine,    hejifi  soever  they  had  been  added :  for,  I  trow,  he  hath  but  seldom  heard  or 
 seen  that  a  natural  vine  hath  borne  natural  blood.    Howbeit,  these  words  pro- 
 chrysost  in  cceded  uot  altogether  "of  our  own  heads."    St  Chrysostom  also  of  his  head 
 83.  uttereth^  the  same.    For  thus  he  writeth :  Ex  genimine  vitis ;  quce  certe  vinum 
 
 producit,  non  aquatn^ :  "  Of  the  fruit  of  the  vine ;  which  vine  verily  bringeth 
 cypr.  Lib.  ii.  forth  not  water,  but  wine."  St  Cyprian  saith :  Inveniimis  . . .  vinum  fuisse,  quod 
 EpisL3.  ^Domirms]  sanguinem  suum  dixit^ :  "  We  find  it  was  wine  that  our  Lord  called  his 
 blood."  And  Dionysius,  Lyra,  and  other  like  doctors  of  M.  Harding's  own  side, 
 pion.etLyra,  say  :  De  Jioc  genimine  vitis;  id  [_est]  de  vino,  quod  generatur  in  vinea^ :  "Of  this 
 lap.  xxvi.     fruit  of  the  vine ;  that  is  to  say,  of  the  wine  that  groweth  of  the  vine." 
 
 Again  M.  Harding  saith :  "  It  is  to  be  noted  that  Christ  said  not,  I  will  drink 
 no  more  of  the  fruit  of  the  vine ;  but,  '  I  will  not  from  henceforth  drink  of  this 
 generation  of  the  vine ; ' "  as  if  there  were  some  marvellous  great  difference  be- 
 tween these  two  words,  "fruit"  and  "generation."    "And  this  thing,"  he  saith, 
 "  is  well  worthy  to  be  noted."    Verily,  the  difference  between  these  two  words  is 
 as  great  as  is  the  difi'erence  between  ensis  and  gladius,  or  libe7'  and  codex; 
 between  which  words,  sound  only  excepted,  it  is  hard  to  discern  whether  is 
 other.    M.  Harding  saith  :  "  It  is  to  be  noted  that  Christ  said  not,  I  will  drink  no 
 Hilar,  in      morc  of  the  fruit  of  the  vine."    Yet  St  Hilary  saith  :  Bibentes  ex  vitis  istius 
 30.       "    fructu^:  "Drinking  of  the  fruit  of  this  vine."    If  these  words,  as  being  doubt- 
 fully spoken,  may  be  shifted  into  some  other  sense,  yet  Clemens  Alexandrinus,  as 
 he  is  before  alleged,  and  as  he  is  translated  by  Gentianus  Hervetus,  saith  plainly : 
 Clemens,  in  Non  Mbam  de*^  hoc  fructu  vitis"^ :  "I  will  no  more  drink  of  this  fruit  of  the 
 Lib.  ii.'cap.ii.  viuc."    And  St  Cypijan,  somewhat  in  plainer  wise,  saith  :  Non  hibam . .  .ex  ista 
 EpuLs.'"*'"'  creatura  vitis  ^ :  "  I  will  no  more  drink  of  this  creature  of  the  vine."    Therefore  I 
 think  M.  Harding  himself  will  say  this  note  was  not  greatly  worth  the  noting. 
 
 Yet  further  9  he  saith :  "  These  defenders  seem  to  be  ignorant  of  the  holy 
 scriptures,  where  they  might  have  found  the  fruit  of  some  vine  to  be  called 
 blood.  For  Jacob  said  of  Christ,  '  He  shall  wash  his  robe  in  wine,  and  his  cloke 
 in  the  blood  of  a  grape '."  It  is  a  hard  shift,  M.  Harding,  so  suddenly  to  convey 
 the  matter  from  ordinary  use  of  speech  unto  an  allegory.  We  speak  of  a 
 natural  growing  vine,  which,  we  say,  beareth  not  blood,  but  only  wine.  But,  as 
 touching  that  ye  say,  Christ  is  sometimes  called a  "Vine"  in  the  holy  scriptures, 
 it  is  only  an  allegory  or  a  figure  of  speech.  And  in  that  sort  he  is  called  also 
 sometimes  a  "  Lamb,"  and  sometimes  a  "  Rock"."  For,  although  Christ  for  certain 
 properties  may  be  resembled  unto  a  vine,  yet  is  he  not  therefore  verily  and 
 indeed  a  natural  growing  vine ;  no  more  than  he  is  a  natural  lamb,  yeaned  of 
 a  ewe,  or  a  natural  growing  rock^^.  Therefore  it  was  great  violence  thus  to 
 force  the  words  of  the  scriptures  to  this  purpose.  Otherwise,  by  the  like  phrase 
 of  speech  one  saith :  Lacryma  est  quidam  animce  sanguis :  "  A  tear  is  a  certain 
 blood  of  the  soul."  And  St  Augustine  saith :  Vident  sanguinem  corporum ;  ani- 
 marum  sanguinem  non  vident:  "They  see  the  blood  of  the  bodies,  but  the  blood 
 Androcides.  of  the  souls  they  SCO  not."  Another  called  wine  terrce.  sanguinem,  "  the  blood 
 of  the  earth."  Yet  may  not  M.  Harding  therefore  say^^,  that  either  the  soul  of 
 man  or  the  mould  of  the  earth  indeed  hath  natural  and  real  and  very  blood. 
 These  be  only  certain  figures  and  forms  of  speech.    But  Christ,  when  he  said,  "  I 
 
 [•  Uttered,  1567.] 
 
 [2  Chrysost.  Op.  Par.  1718-38.  In  Matt.  Horn. 
 Ixxxii.  Tom.  VII.  p.  784.] 
 
 [3  Cypr.  Op.  Oxon.  1682.  Ad  CascQ.  Epist.  Ixiii. 
 p.  152.] 
 
 [*  Dion.  Carthus.  in  Qnat.  Evang.  Enarr.  Col. 
 1532.  In  Evang.  Matt.  cap.  xxvL  Art.  xli.  fol.  90.  2. 
 
 Bibl.  cum  Gloss.  Ord.  et  Expos.  N.  deLyra,  Basil. 
 1502.  Matt.  cap.  xxvi.  Pars  V.  fol.  79.  2.] 
 
 [5  Hilar.  Op,  Par.  1693.  Comm.  in  Matt.  cap. 
 XXX.  2.  col.  740.] 
 
 [«  Bibam  sed  de,  1611.] 
 
 P  Clement.  Alex.  Op.  Oxon.  1715.  Paedag.  Lib. 
 II.  cap.  ii.  Tom.  I.  p.  186.  See  before,  page  621, 
 note  10.] 
 
 ["  Cypr.  Op.  Ad  Csecil.  Epist.  Ixiii,  p.  152.J 
 
 ["  Fartlier,  1507,  1570.] 
 
 ['»  Is  called,  1567.] 
 
 ["  This  sentence  is  not  in  1567.] 
 
 ['2  The  clause  from  grov)ing  vine  is  not  in  1567.] 
 
 ['3  M.  Harding  say,  1567.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 523 
 
 will  no  more  drink  of  this  fruit  of  the  vine,"  spake  plainly  and  simply,  and  with- 
 out figure.    And  therefore  Chrysostom  saith,  as  it  is  alleged  before :  Ex  geni-  chrysost.  in 
 mine  vitis ;  quce  certe  vinum  producit,  non  aquam^^ :  "Of  the  fruit  of  the  vine ;  83^"' 
 which  vine  verily  bringeth  forth  not  water,  but  wine."    But  Chrysostom  saith : 
 "  The  wine  that  was  shed  from  Christ's  body,  that  is  to  say,  the  blood  of  Christ,  chrysost. 
 is  in  the  cupi^."    This  is  true  as  in  a  mystery  or  by  a  figure  of  speech ;  because  Hom.'24. 
 Christ's  blood  is  represented  in  the  cup.    Otherwise,  if  we  speak  simply  and 
 plainly,  and  without  figure,  Chrysostom  saith  :  In  VQsis  sctnctijiccitis  non  est  ipsum  chrysost.  in 
 corpus  Christi,  sed  mysterium  corporis  ejus  continetur    :  "  In  the  sanctified  vessels  Hom!"uf 
 there  is  not  the  very  body  of  Christ  indeed;  but  a  mystery  of  that  body  is 
 therein  contained." 
 
 The  Apology,  Chap.  xiv.  Division  1. 
 
 And  in  speaking  thus  we  mean  not  to  abase  the  Lord's  supper,  or  to 
 teach  that  it  is  but  a  cold  ceremony  only,  and  nothing  to  be  wrought 
 therein  (as  many  falsely  slander  us  we  teach).  For  we  affirm  that  Christ 
 doth  truly  and  presently  give  himself  wholly  in  his  sacraments  ;  in  baptism, 
 that  we  may  put  him  on ;  and  in  his  supper,  that  we  may  eat  him  by 
 faith  and  spirit,  and  may  have  everlasting  life  by  his  cross  and  blood. 
 And  we  say  not  this  is  done  slightly  or'^  coldly,  but  effectually  and  truly. 
 For,  although  we  do  not  touch  the  body  of  Christ  with  teeth  and  mouth, 
 yet  we  hold  him  fast,  and  eat  him  by  faith,  by  understanding,  and  by 
 spirit^".  And  it^'  is  no  vain  faith  that  comprehendeth^^  Christ;  neither  is 
 it  received with  cold  devotion  that^*  is  received  with  understanding, 
 faith,  and  spirit For  Christ  himself  altogether  is  so  offered  and  given 
 us  in  these  mysteries,  that  we  may  certainly  know  we  be  "  flesh  of  his 
 flesh,  and  bone  of  his  bones ; "  and  that  Christ  "  continueth  in  us,  and  we 
 in  him." 
 
 M.  HAKDING. 
 
 By  whom  i?  our        It  is  easy  to  be  perceived  who  abaseth  more  our  LorcVs  supper ^  wJie^ 
 
 more  abased, 
 
 ther  ye,  that  teach  it  to  be  very  ^baker's  bread  and  wine,  with  the  '^only 
 eriorbythe'  figure  of  Christ^ s  body  and  blood;  or  we,  who  believe  it  to  be  his  true 
 eathoixsf  body  and  blood,  with  the  only  forms  of  bread  and  wine.  (Of  which 
 forms  neither  Christ  nor  his  apostles  ever  told  us  one  word.)  Whether  ye,  that  will 
 have  it  a  figure  of  Christ's  ivhole  body  absent ;  or  we,  icho  will  have  Christ's  body 
 present  indeed,  with  a  figure  of  his  death,  which  ^  death  is  absent  only.  Whether 
 ye,  that  call  it  an  "  idol  when  it  is  worshipped ;  or  we,  that  do,  according  to  our  duty, 
 adore  it,  because  "that  royal  body,"  as  Chrysostom  saith,  "which  is  set  before  us 
 ^to  be  seen  now  in  earth,  is  loorthy  of  the  most  high  honour"^^."  But  whether  of 
 those  two  is  the  colder  ceremony  and  more  simple  supper,  to  have  bread  and  wine, 
 with  a  sign  only  of  flesh  and  blood,  or  to  have  real  flesh  and  blood,  ivith  such  form'^'' 
 of  bread  and  wine  as  ^by  the  power  of  God  do  no  less  bodily  nourish  us  than  the 
 substance  itself  ivould  have  done,  we  doubt  not  of  wise  men's  judgment.  Ye  have 
 your  carnal  banquets  fat  and  full  enough  of  the  best  flesh,  and  it  is  ivith  you 
 superstitious  to  eat  dry  and  lenten  meats.    But  ye  will  have  your  spiritual  banquets 
 
 'Untruths, 
 two  together. 
 For  we  never 
 called  it 
 either  baker's 
 bread  or  only 
 figure. 
 
 ['■'  See  preceding  page,  note  2.] 
 P  Id.  in  Epist.  i.  ad  Cor.  Horn.  xxiv.  Tom.  X. 
 pp.  212,  3.  See  before,  page  .519,  note  16.] 
 
 Id.  Op.  Imperf.  in  Matt.  Horn.  xi.  ex  cap.  v. 
 Tom.  VI.  p.  Ixiii.    See  before,  page  467,  note  11.] 
 In  Matt.  1.5G7.] 
 ["  His  own  self  in,  Conf.] 
 ['»  And,  Conf.  and  Def.  1567.] 
 By  the  spirit,  Conf.J 
 
 [='  This,  Conf.] 
 
 [■22  "Which  doth  comprehend,  Conf.] 
 ['■'^  And  that  is  not  received,  Conf.] 
 ["  Which,  Conf.] 
 
 [^^  With  faith  and  with  spirit,  Conf.] 
 
 ...ouTw  Kal  eu  tois  ovpavoZi  to  tov  fia<Ti\eui^ 
 (TWfjLa.  dWd  TOVTo  aoi  vvv  e^euTiv  enrX  yF/^  ISeTi/. — 
 Id.  in  Epist.  i.  ad  Cor.  Hom.  xxiv.  Tom.  X.  p.  218.] 
 
 [27  Forms,  Conf.  and  Def.  1567,  1570,  1609.] 
 
 b  Untruth. 
 For  Christ's 
 death  is  as 
 present  as 
 his  body. 
 ^  Whatsoever 
 corruptible 
 creature  is 
 honoured  as 
 God,  it  is 
 an  idol. 
 ■1  Untruth, 
 standing  in 
 wrong  expo- 
 sition. For 
 Chrysostom 
 saith  :  As- 
 ct'nde  ad  arli 
 portas ;  imo 
 non  ca'H^  ned 
 cwti  calo- 
 rum. 
 
 «  Untruth, 
 grounded 
 upon  a 
 dream. 
 No  learned 
 doctor  e\  er 
 said  thus. 
 
524 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 so  lean  and  carrion  as  a  man  may  well  discern  whether  ye  have  more  fantasy  to 
 your  flesh  or  to  your  spirit. 
 
 Ye  write  that  many  falsely  slander  you,  saying  that  ye  teach  nothing  The  sacramen- 
 to  be  icrought  in  the  Lord's  supper,  whereas  ye  affirm,  that  "  Chnst  doth  Iwthin^io'be 
 truly  and  presently  give  his  own  self  in  his  supper,  that  ive  may  eat  him  Yord^sVuppa-'. 
 by  faith  ami  spirit."  And  other  worTc  in  the  Lord's  supper  ye  shew  none. 
 And  this  ichich  ye  sheio  a  man  may  doubt  ivhether  it  be  a  thing  wrought  in  the  Lord's 
 supper  or  no.  Well  may  ye  say  that  it  is  a  thing  wrought  in  them  which  come  to  the 
 supper;  but  that  it  is  wrouqht  in  the  supper  itself,  ye  shew  it  not;  the  sup-  i  cor.xi. 
 
 .    .       .7    .      ,.,    .        „  J  ^       u   ^7  y         -     J         J  f^liat  <s  supper 
 
 per  being  that  which  is  called  ccena,  to  ivit,  the  meat  received ;  not  ccenatio,  properly, 
 which  is  tlie  act  of  supping.    For,  sith  that  supper  is  nothing  else  but  meat  and 
 drink,  set  upon  the  table  to  be  received  by  such  as  come  unto  it,  that  ichich  is  wrought 
 f  The  bread   in  the  Lord's  supper  must  be  icrought  ^  in  the  meat  and  drink  which  our  Lord  hath 
 we'^for^e""'  dt  Ms  table.    And,  as  the  matter  whereof  our  Lord's  supper  is  made  is  bread  and 
 ''"^        wine ;  so  the  supper  made  thereof  is  our  Lord's  body  and  blood,  into  ichich  the 
 bread  and  wine  by  the  almighty  power  of  the  Word  is  changed.    So  that,  if  ye  will 
 gchristmade,  sheto  Christ  himself  to  be  ^made  or  ^wrought  in  our  Lord's  supper,  ye  must  shew 
 wJought.      bread  and  wine  to  be  changed  into  Christ  himself,  and  so  to  be  eaten  of  his  faithful 
 divlmtx^     a<  his  table.    But,  whereas  there  are  three  things,  Christ  that  maketh  the  supper, 
 For"x7""''    '^'^  communicants  that  receive  the  supper,  and  the  supper  itself;  ye  say  that  Christ 
 weiunoweth-^'*''*       i^f"'^  "  giveth  liis  own  self  verily  present ;"  likewise  that  the  communicants  for 
 fondfouy     their  part  "eat  him  by  faith  and  spirit."    And  so  ye  shew  that  the  maker  of  the 
 was  never     supper  workcth,  and  that  the  communicants  v:ork.    But  all  this  while  ye  shew  us 
 not  what  is  wrought  in  the  matter  of  the  supper,  that  is  to  say,  in  the  bread  and 
 wine,  nor  what  is  made  of  them.    0  great  slander  that  ye  were  charged  withal, 
 which  not  so  much  as  by  your  oicn  word  ye  are  discharged  of! 
 'Untruth.         Uow  much  souuder  is  the  ^catholic  doctrine,  which  teacheth  the  proper  The  proper 
 fnd'is'Se*^™  ioork  of  our  Lord's  supper  to  be  the  turning  of  the  substance  of  bread  Lord''s  supper. 
 cS'st^s^ery         wiiic  luto  Ms  body  and  blood!    Which  work  because  ye  will  not 
 ih^l^l-'^  (Confess,  ye  have  devised  a  work  of  your  own  working,  which  is  not  proper  to  our 
 ordam^     io/rfs  Slipper.    For,  if  I  can  receive  Christ  in  my  house  at  home  by  faith  and 
 Jui4?°'the  ^P"''^'  ''^"^  ^         work  ^proper  to  his  supper  which  may  be  wrought  without  his 
 supper.       supper?    Or  can  I  not  believe  in  Christ,  or  lift  up  my  spirit  unto  him,  ^except  I 
 christian      coffie  to  Slipper  ?    Or,  if  I  do  call  for  Christ,  doth  he  not  give  himself  by  grace 
 
 scorns  ,  „ 
 
 against  UntO  me? 
 
 ordinances         But  {say  ye)  at'  the  Lord's  supper  "  Christ  giveth  himself  verily  present."  How  make  Oe 
 unsMmiy.  wJmt  puvposc,  I  pray  you  ?    "  Tlmt  ice  may  eat  him  {say  ye)  by  faith  nrinveriiy 
 
 femh  mm-  "'"^  spirit."  Well  reasoned,  forsooth.  Have  ye  forgotten  the  giving  to  Zp^rf"  "'' 
 foit'^h'^and"'  caf,  and  eating  that  which  is  given,  to  be  relatives,  one  of  them  having 
 byour^faith  relation  to  the  other?  If  Christ  do  exhibit  himself^  verily  present,  as  your  Latin 
 ceived.  text  hath,  or  giveth^  his  own  self  verily  and  presently,  as  your  interpreter^  telleth 
 "This  is  the  youv  tale  for  you,  ^doth  not  he  so  exhibit  or  give  himself  as  he  icill  be  received? 
 luv^iuy!*  Or  doth  he  shew  in  one  hand  a  piece  of  bread,  and  with  the  other  strike  us  on  the 
 sliit^^?im  head  with  a  stone  ?  If  he  give  himself^  verily  present,  as  ye  say,  we  take  him  verily 
 ^qit'voMiin  pi'eseiit.  And  then  {unless  ye  mean  by  "himself"  his  grace  ichich  is  of  Christ,  and  not 
 ventremr.  Christ^  himself)  we  eat  him  verily  present,  not  only  by  faith  and  spii-it,  but  by  taking 
 "Untruth.  Mm  into  ^  our  mouth  and  body .  If  it  please  him  at  any  time  to  be  eaten  by  faith 
 andb^t^"^'  and  spirit  alone  {after  which  sort  he  is  daily  eaten  by  those  that  humbly  call  upon 
 f^heS" have  him),  tJieii  lie  giveth  not  himself  verily  present,  but  by  faith  and  spirit,  otherwise 
 the'L'me^  jia?ne(Z  grace,  or  some  spiritual  effect  of  his  working.  But  in  our  Lord's  supper 
 shaiiappear.  ^/jg  scripturc  requircth  a  special  and  peculiar  presence  of  Christ,  to  wit,  of  his  flesh, 
 so  as  it  may  be  eaten.  If  then  he  give  himself  verily  present,  as  ye  say,  he  is  jivcsent 
 in  his  own  person,  God  and  man,  with  body,  with  blood,  with  soul,  with  God- 
 head.   If  ye  mean  tJie  very  presence  of  his  Godliead,  that  presence  belongeth  no  more 
 
 [1  Their,  Conf.  and  Def.  1567,  1570,  1609.] 
 [2  All,  Def.  1570.] 
 
 His  own  self,  Conf.] 
 [*  Given,  Def.  1570,  1609,  1611.] 
 
 Uentlen-oman,  Conf.] 
 
 [«  Give  us  himself,  Conf.  and  Def.  1567.] 
 
 Ambros.  Op.  Par.  16«6-90.  De  Sacram.  Lib. 
 V.  cap.  ir.  24.  Tom.  II.  col.  378.  See  before,  page 
 517,  note  13.] 
 
 [»  Not  of  Christ,  1609,  1611.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 525 
 
 to  Christ  than  to  the  Father  and  to  the  Holy  Ghost.  And  so  have  ye  not  declared 
 any  peculiar  presence  belonging  to  his  sripper.  For  by  presence  of  his  Godhead  he  is 
 always  verily  present,  as  well  before  supper  as  at  or  after  supper ;  because  he  flleth 
 heaven  and  earth.  It  remaineth  that  either  ye  understand  not  yourselves,  or  wilfully 
 deceive  that  infinite  number  of  souls  for  ivhose  sake  Christ  hath  shed  his  blood. 
 The  presence  of  °  Your  error  in  making  the  presence  of  Christ  in  baptism  like  to  Jiis 
 tism''andh/''  prcsence  in  the  supper  is  too  gross.  For,  although  Christ  work  both 
 dfJiVrl'! which  our  regeneration  and  our  nourishment  by  his  divine  sacraments,  yet  in 
 m'ak^''tobe"ke  baptism  our  regeneration  is  by  name  attributed  in  the  gospel  to  the  Holy 
 
 Ghost  also,  to  shew  that  Christ's  presence  there  is  spiritual.    But  his 
 supper  consisteth  of  his  body  and  blood,  winch  are  so  united  to  Christ  as  they  are 
 peculiar  to  the  second  Person  in  God^.    Again,  forasmuch  as  they  are  received  into 
 us  as  food  to  nourish  our  bodies  to  resurrection,  °as  the  gospel  saith,  and  no  man's  p^",'^*:. 
 body  is  otherwise  nourished  than  by  eating  indeed  that  meat  whereof  he  is  nourished,  no  such  word 
 and  tlie  flesh  of  Christ,  as  himself  saith,  is  meat  indeed,  and  his  blood  drink  indeed,  gospei. 
 we  are  forced  to  believe  another  manner  of  presence  in  the  sacrament  of  the  altar  saith,  C/fc?'/4" 
 than  in  baptism.    And  therefore  ye  have  handled  this  matter  too  slightly  and  coldly.  ve"tris"T 
 That  tve  touch         WJicreas  ye  say,  "we  do  not  touch  the  body  of  Christ  ivith  teeth  and 
 amuatu'wi'th  mouth,"  ^ are  ye  so  accustomed  to  swalloiv  down  whole  morsels  as  ye  p  Heathenish 
 mr^mouih.uHd  ^^^^j^  fj^^^  ^^-^j^  y^^j,  f^^^j^p         j^^^^      learned  to  eat  that  which  t^an ""oulna. 
 
 ye  touch  not  with  your  mouth  ?    If  Christ  said,  "  Take,  eat ;  this  is  my 
 body ;"  and  the  apostles  took  and  ate  the  same,  neither  could  they  take  and  eat 
 vnthout  touching ;  it  seemeth  ye  handle  eating  too  slightly  and  coldly,  when  ye  tvill 
 have  it  without  touching.    Chrysostom,  a  more  substantial  handler  of  things  than 
 In  I  Cor.        any  of  you  is,  saith  of  Christ's  body :  Quod  omnium  maximum  est 
 Horn.  24.        atque  prsecipuum     in  terra  non  conspicaris  tantum,  sed  tangis  ;  neque 
 solum  tangis,  sed  comedis,  et  eo  accepto  domum  redis^^:  "Of  all  things  that  be  in 
 earth,  what  is  the  greatest  and  the  chief  est,  '^that  dost  thou  not  only  see,  but  touchest;  q  As  you  see 
 neither  only  dost  thou  touch  it,  but  also  eat  it,  and,  having  received  it,  thou  goest  in'thesacra-^ 
 home  again."    How  we  touch  it  ive  know,  for  it  is  not  now  a  mortal  and  corruptible  M^ye'tout'h 
 body,  wherein  we  may  fasten  our  teeth,  but  glorious  and  immortal,  ^and  therefore  ive  eau"';' ami'' 
 touch  it  by  the  reason  of  the  accidents  of  bread  and  wine,  with  whose  forms  {as  """" 
 
 wise.   St  Am- 
 
 In  Lib.  Sen- 
 lent.  Prosp. 
 
 St  Augustine  speaketh)  it  is  "  covered  or  vailed    ;"  ajid  so  cometh  it  to  ^"'pj!',''*"''  ■ 
 
 nnry 
 Jiiihliini  of 
 Christ  hdlileth 
 '/lot  Christ  as 
 
 Clirisliis 
 
 our  teeth,  and  to  our  mouth,  and  nourisheth  both  our  bodies  and  souls  $"";''f,"',^-/,;/ 
 Tiie defenders'  to  life  everlasting.    Nay,  but  "ive  {say  ye)  hold  him  fast,  and  eat  him  cop'on-K 
 rm.mtnnry      by  faith,  by  understanding,  and  by  the  spirit."    I  pray  you,  be  not  too  childish  and 
 hasty  to  hold  him  before  ye  have  him.    How  came  ye  by  him  ?    His  xhe^iearala 
 cnime'nt'''''      i/'*«ce  he  givcth  divers  ways,  but  himself,  bodily  and  presently  as  man,  he  knew ih'ose'^^e 
 Malt.  xxvi.      never  promised  to  give  otherwise  than  when  he  said,  "  Take,  eat ;  this  is  '^""'^^ 
 
 my  body."    And  theii  Judas  ^{ivho  had  but  a  very  mean  faith),  ftecowse  •  Judas  had 
 he  received  the  sacrament,  received  him  also.   And  our  blessed  lady,  although  she  had  faiui? 
 a  most  perfect^'  faith,  received  him  not  after  that  sort,  because  then  she  received  not 
 the  sacrament.    How  can  ye  assure  yourselves  that  your  faith  taketh  the  body  of 
 Christ,  ^  which  was  never  promised  to  your  faith  ?    If  your  faith  take  him  not  as  he  'Untruth,  as 
 is  in  the  sacrament,  how  can  your  faith  hold  him  fast  there  ?    As  here  before  ye  have  ButwX're"' 
 said  much  and  proved  little  against  the  real  presence,  wresting  and  stretching  certain  ZnXy^V^ " 
 fathers'  sentences  and  the  scripture  itself  to  that  purpose,  not  ivholly  and  faithfully,  your'' 
 but  by  piecemeal  and  patchedly  alleged,  so  as  ye  might  best  make  them  serve  to  the  """"'h*'"' 
 maintenance  of  your  false  doctrine ;  right  so,  in  the  conclusion  of  that  part  of  your 
 Apology,  with  a  like  grace  ye  heap  a  number  of  mangled  authorities  together,  whereby 
 to  persuade  that,  forasmuch  as  the  fathers  have  advertised  us  to  lift  up  our  minds  to 
 
 •     [8  Godhead,  Conf.  and  Def.  1.5G7,  1570,  1609.] 
 
 ["'  This  note  is  inserted  from  1.567.] 
 
 ["  Cypr.  0[).  O.xon.  1682.  I)e  Coen.  Dom.  (Ar- 
 nold.) i>.  44.    See  Vol.  I.  page  141,  note  11.] 
 
 ['■'  Principium,  Def.  1,570,  1609,  IGll.] 
 
 ['2  Ohrysost.  Op.  Par.  1718-38.  In  Epist.  i.  ad 
 Cor.  Horn.  xxiv.  Tom.  X.  p.  219.] 
 
 f Caro  ejus,  quam  forma  panis  opertam  in  Sa- 
 cramento accipimus,  &c  August,  in  Lib.  Sentent. 
 
 Prosp.  in  Corp.  Jur.  Canon.  Lugd.  1624.  Decret. 
 Gratian.  Deer.  Tert.  Pars,  De  Conaecr.  Dist.  ii.  can. 
 48.  col.  1937.J 
 
 ['^  Anibros.  Op.  Expos.  Evang.  sec.  Luc.  Lib. 
 VI.  cap.  ix.  Tom.  I.  col.  1.397.  See  below,  page 529.] 
 These,  Def.  1667,  1570.] 
 
 ['7  Perfite,  Conf.  and  Def.  15G7,  1570.] 
 
 ['»  Mouth,  Def.  1507.] 
 
526 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Baker's 
 Bread. 
 
 »  Untruth. 
 For  we  rob 
 them  not, 
 but  offer 
 them  indeed 
 and  verily 
 the  body  of 
 Christ,  and 
 shew  them 
 where  and 
 wherewith 
 they  may 
 receive  it. 
 
 JI.  Hard. 
 Art  xxiv.2 
 
 August, 
 contr.  Max. 
 Lib.  iii.  cap. 
 xxii. 
 
 Chrysost.  in 
 Gen.  Horn. 
 24. 
 
 August,  in 
 Johan. 
 TracL  26. 
 
 August,  de 
 Doctr.  Christ 
 Lib.  ill.  cap. 
 
 Orig.  in 
 Prolog,  in 
 Cant.  Cantic. 
 
 heavenward,  we  should  not  thinJc  we  eat  the  flesh  of  Christ  as  being  here  present  with 
 us  under  the  form  of  bread.  Therefore,  ivhereas  ye  lay  to  the  catholics'  charge,  as 
 though  by  their  sacrilege  the  people  were  bereft  of  a  great  benefit,  in  that  they  be 
 taught  to  be  content  ivith  the  one  kind,  under  the  same  receiving  no  less  than  if  they 
 had  both;  how  much  more  worthily  are  ye  to  be  charged  with  the  crime  of  sacrilege, 
 that  "rot  them  of  tlie  greatest  treasure  that  is  in  the  church,  so  much  as  in  you 
 lieth,  the  body  and  blood  of  our  Lord,  and  instead  thereof  pretend  to  deliver  unto 
 them  a  piece  of  baJcer's  bread  and  a  cup  of  trine  !  But  let  us  see  what  good  reason 
 or  authority  ye  bring  out  of  the  fatliers  against  the  true  presence  of  Christ  in  the 
 blessed  sacrament. 
 
 THE  BISHOP  OF  S.UIISBURT. 
 
 O  M.  Harding,  your  conscience  knoweth,  and  will  testify  against  yourself,  that 
 ■we  never  called  the  holy  sacrament  of  Christ's  body  "  baker's  bread,"  no  more 
 than  we  caU  the  sacrament  of  baptism  a  pail  of  water.  We  have  always  spoken 
 honourably  and  reverent]}'  thereof^,  as  it  was  meet  we  should  speak  of  the  mys- 
 teries of  the  death  of  Christ,  and  as  the  holy  catholic  fathers  have  evermore 
 used  to  speak  before  us. 
 
 These  wild,  and  wanton,  and  unseemly  speeches  agree  rather  with  your  doc- 
 trine. For  call  your  own  words  a  little  to  remembrance.  In  your  first  answer 
 ye  call  the  holy  sacrament,  as  it  is  used  and  ministered  by  us,  according  to  the 
 order  of  the  holy  fathers,  "  a  piece  of  bread  not  worth  a  point^."  In  this  place 
 ye  call  the  holy  ministration,  so  used  by  us,  "  a  lean  and  a  carrion  banquet."  In 
 the  next  division  ye  call  it  "  a  toy."  These  be  your  words,  M.  Harding,  and  may 
 well  stand,  both  with  the  sobriety  of  your  spirit,  and  also  with  the  whole  sub- 
 stance and  tenor  of  j^our  religion. 
 
 We  call  it  the  sacrament  of  thanksgiving,  and  the  sacrament  of  Christ's 
 body  and  blood.  And,  with  the  holy  father  St  Augustine,  we  say :  In  sacramentis 
 videndum  est,  non  quid  sitd,  sed  quid  significent* :  "  In  sacraments  we  must  con- 
 sider, not  what  they  be  (in  themselves),  but  what  they  signify." 
 
 We  have  no  special  regard  to  the  bread,  wine,  or  water ;  for  they  are  crea- 
 tures corruptible,  as  well  after  consecration  as  they  were  before.  But  we  direct 
 our  faith  only  unto  the  very  body  and  blood  of  Christ ;  not  as  being  there  really 
 and  fleshly  present,  as  ye  have  imagined,  but  as  sitting  in  heaven  at  the  right 
 hand  of  God  the  Father.  The  holy  father  Chrysostora  saith,  although  in  general 
 words,  not  speaking  specially  of  tliis  sacrament:  Oculifidei,  quando  vident  hcec  in- 
 effabilia  bona,  ne  sentiunt  quidem  hcec  visibilia.  Tantum  inter  hcec  et  ilia  interest^: 
 "  The  eyes  of  our  faith,  when  they  behold  these  unspeakable  good  things,  they 
 do  not  so  much  as  mark  these  outward  things  that  we  see  Mith  our  bodily  eyes. 
 So  great  is  the  difference  between  these  things."  And  herein  resteth  the  grossness 
 of  your  error,  that  ye  divide  not  the  one  thing  from  the  other.  St  Augustine 
 saith  :  Aliud  est  sacramentum,  aliud  res  sacramenti^ :  "  The  sacrament  of  Christ's 
 body  is  one  thing,  and  the  substance  of  the  sacrainent  (or  Christ's  body  repre- 
 sented by  the  sacrament)  is  another  thing."  And  again  he  saith  :  Ea  demum  est 
 '  miserabilis  animi'  servitus,  signa  pro  rebus  accipere^ :  "  To  take  the  signs  (or  sacra- 
 ments) instead  of  the  things  themselves  (that  be  signified,  as  M.  Harding  doth^), 
 is  the  miserable  bondage  of  the  soul."  In  like  manner  Origen  saith :  Simpliciores 
 ...  nescientes  distinguere  ac  secernere  quce  sint,  quce  in  scripturis  divinis  interiori 
 homini,  quce  vera  exteriori  deputanda  sint,  vocabidorum  similitudinibus  falsi,  ad  in- 
 eptas  quasdam  fabulas  et  figmenta  inania  se  contulerunt^^ :  "  Simple  men,  not  able 
 to  discern  in  the  holy  scriptures  what  things  ought  to  be  applied  to  the  outer" 
 
 ['  Hereof,  1.567.] 
 
 This  reference  is  inserted  from  1567,  1570.] 
 P  See  Vol.  II.  page  787.] 
 
 [*  August.  Op.  Par.  1679-1700.  Contr.  Max. 
 Arian.  Lib.  ii.  cap.  xxii.  3.  Tom.  VIII.  coL  725.  See 
 Vol.  I.  page  467,  note  21.] 
 
 [5  Chrysost.  Op.  Par.  1718-38.  In  cap.  vii.  Gen. 
 Horn.  xxiv.  Tom.  IV.  p.  228.] 
 
 August.  Op.  In  Johan.  Evang.  cap.  vi.  Trac- 
 
 tat.  xxvi.  11.  Tom.  III.  Pars  ii.  col.  498;  where 
 virtus  for  res.] 
 
 [7  Anima;,  1567,  1570.] 
 
 ["  Id.  de  Doctr.  Christ.  Lib.  in.  cap.  v.  9.  Tom. 
 III.  Pars  I.  coL  47  ;  where  am'm<E.] 
 
 These  four  words  are  not  in  1567.] 
 
 ['»  Orig.  Op.  Par.  1733-59.  In  Cantic.  Canticor. 
 Prolog.  Tom.  III.  p.  28;  where  eontulerint.] 
 
 ["  Utter,  1567,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 527 
 
 man,  and  what  to  the  inner,  being  deceived  by  the  likeness  of  words,  have  turned   . 
 
 themselves  to  a  sort  of  peevish  fables  and  vain  fantasies."  r  igure. 
 
 You'^  call  our  doctrine  naked  and  cold,  for  that  we  say  the  sacrament  is  a 
 figure.  And  yet,  because  ye  cannot  in  any  wise  deny  but  the  same  word  "  figure" 
 to  the  same  purpose  is  commonly  used  of  all  the  ancient  catholic  fathers  and 
 doctors  of  the  church,  therefore  ye  thought  it  good  to  qualify  and  to  mince  the 
 matter,  and  to  say,  '*  It  is  a  figure,  not  of  the  body,  but  of  the  death  of  Christ." 
 And  here  it  is  a  world  to  see  how  pitifully  ye  trouble  yourself  with  your  variety, 
 and  change,  and  shift  of  figures. 
 
 First  you  say,  "  The  sacrament,  by  the  judgment  of  Damascene,  is  called  a  m.  Hard, 
 figure  before  the  consecration  ;"  that  is  to  say,  before  the  sacrament  be  a  sacra-  DiV.a!'' 
 ment^^:  for  before  consecration  it  is  no  sacrament  i*.   Afterward,  upon  better  ad- 
 vice    ye  say,  "  The  forms  only  and  the  shews  and  accidents  are  the  figure  of 
 Christ's  body."   Again  you  say,  "  Christ's  body  invisible  is  a  figure  of  Christ's 
 body  visible  ;"  that  is  to  say,  a  thing  uncertain  is  a  figure  of  a  thing  most  certain. 
 Now  last  of  all  ye  say,  as  I  think  no  man  ever  said  before,  "  The  very  body  of 
 Christ  itself  is  a  figure  of  the  death  of  Christ."    Thus  many  pretty  strange  un- 
 known figures  ye  are  driven  to  devise,  thereby  to  avoid  one  simple,  plain,  usual, 
 and  common  figure.    For,  to  leave  an  infinite  number  of  other  ancient  fathers, 
 St  Augustine  saith  :  Dominus  fifjuram  corporis  sni  discipulis  [suis]  commendavit  et  August,  in 
 tradidit^^ :  "  Our  Lord  commended  and  delivered  to  his  disciples  a  figure  (not,  as 
 ye  say,  of  his  death,  but)  of  his  body." 
 
 Whereas  you  say,  "  The  body  of  Christ  is  present  indeed,  and  that  his  death  •  ^— p 
 
 is  absent  only ;''  if  ye  list  to  cavil,  as  ye  do,  and,  as  your  manner  is,  idly  to  play   j^^^^j*  ^ 
 with  the  words  and  phrases  of  the  ancient  fathers,  ye  might  as  well  and  by  as  ^jjggj^^ 
 good  warrant  say  that  Christ's  death  is  as  present  as  his  body.    For  St  Cyprian  ^j.  g_ 
 saith  :  Passio  Christi  est  sacrificium,  quod  ojftrimtis^'' :  "  The  sacrifice  that  we  offer  ggjj^ 
 
 is  the  passion  of  Christ."    Chrysostom  saith  :  In  mysteriis  mors  Christi  perjicitur^^ :  '  ' 
 
 "  The  death  of  Christ  is  wrought  in  the  mysteries."    St  Hierome  saith  :  Christus  EplTi.  a"''' 
 nobis  quotidie  crucifirjitur^^ :  "Unto  us  Christ  is  crucified  every  day."    And  St  ^^pg^jj*^ '^j 
 Gregory  saith:  [Christus']  iterum  in  hoc  mysterio  moritur'^'^ :  "In  this  mystery  (of  p^^f™;,^^j 
 the  holy  communion)  Christ  is  put  to  death  again."   By  these  words,  thus  pressed 
 and  racked,  as  your  manner  is,  ye  may  easily  prove,  not  only  that  Christ's  body,  Quid  sit. 
 but  also  that  his  passion  and  death  and  blood-shedding  is  verily  present. 
 
 Ye  say  ye  "  adore  the  sacrament  with  godly  honour."    We  answer  you,  as 
 Christ  sometime  answered  2"  the  woman  of  Samaria :  Vos  udorcitis  quod  ncscitis :  John  iv. 
 "  Ye  adore  and  worship  ye  know  not  what."    For  who  ever  willed  you  thus  to 
 adore  the  sacrament  ?    Who  taught  you,  who  bade  you  so  to  do  ?    What  pro- 
 phet ?  What  apostle  ?  What  father  ?  What  doctor  of  the  church  ? 
 
 But  here,  M.  Harding,  ye  do  us  great  wrong,  to  say  we  call  Christ's  body  an 
 idol,  saving  that  ye  have  a  charter  to  speak  what  ye  list--.    For  we  know  and 
 have  evermore  confessed  with  Chrysostom,  that  "  the  body  of  Christ  is  worthy  chrysost. 
 of  the  highest  honour^'^;"  and  we  adore  it  and  worship  it  even  as  the  very  body  24."'  ° 
 of  the  Son  of  God.    Hovvbeit,  as  it  is  said  before,  Christ's  body  is  one  thing,  and 
 the  sacrament  is  another.    The  sacrament  is  in  earth :  Christ's  body  is  in  heaven, 
 at  the  right  hand  of  God  the  Father.    And  therefore  Chrysostom  saith  in  the 
 same  place :  Ascende  ergo  ad  cceli  jiortas,  et  diligenter  attcnde ;  imo  non  cceli,  chrysost.  in 
 sed  cceli  ccelorum ;  et  tunc  quod  dicimus  intueberis  - ' ;  "  Mount  up  therefore  unto  the 
 gates  of  heaven,  and  diligently  consider.    Nay,  I  say  not,  unto  the  gates  of  hea- 
 
 ['2  Ye,  1507.] 
 
 ["  See  Vol.  II.  page  59-'!,  note  14.] 
 This  sentence  is  not  in  1.5G7.J 
 Cause,  1570.] 
 ['^  August.  Op.  In  Psalm,  iii.  Enarr.  1.  Tom. 
 IV.  col.  7.    See  below,  page  5.32.] 
 
 ["  ...  passio  est  enim  Domini  sacrificium  &c  
 
 Cypr.  Op.  Oxon.  1682.  Ad  Cajcil.  Epist.  Ixiii.  p. 
 166.] 
 
 ['^  Chrysost.  Op.  In  Act.  Apost.  Hom.  xxi.  Tom. 
 IX.  p.  176.] 
 
 Hieron.  Op.  Par.  1693-1706.  Breviar.  in  Psalt. 
 Psalm,  xcv.  Tom.  II.  Append,  col.  377 ;  where  quo- 
 tidie nobis  ChrisUis.] 
 
 l^"  Gregor.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 ii.  can.  73.  col.  1953.  See  Vol.  II.  page  726,  note  5.] 
 [2'  Answer,  1570.] 
 
 The  last  eleven  words  are  not  in  1567.] 
 Chrysost.  Op.  In  Epist.  i.  ad  Cor.  Horn,  xitiv. 
 Tom.  X.  pp.  218,  9.] 
 [2^  Id.  ibid.  p.  218.] 
 
528 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.VRT 
 
 TertuU.  in 
 Epist  de 
 Cib.  Jud. 
 
 Hilar,  in 
 P»al.  Ixiv. 
 
 Hieron.  ad 
 Nepot. 
 
 Erasm.  in 
 Annot.  in 
 xiv.  ad  Bom. 
 
 Chrysost. 
 1  Cor.  Horn. 
 24. 
 
 ven,  but  unto  the  gates  of  the  heaven  of  heavens;  and  so  shall  you^  see  the 
 things  that  we  speak  of." 
 
 But  what  meant  you,  M.  Harding,  thus  out  of  season  to  press  in  with  your 
 lent  en  argument,  and  to-  say,  "  It  is  superstitious  Avith  you  to  eat  dry  and  lenten 
 meats  ?"  If  ye  say  there  can  be  no  superstition  in  choice  of  meats,  either  ye  ai'e 
 deceived  yourself,  or  else  ye  seek  occasion  by  the  way  to  deceive  others. 
 
 TertuUian  saith :  Deus  ventre  non  colitiir  nec  cibis,  quos  Dominus  dicit  perire, 
 et  in  secessu  naturali  lege  purgari.  Nam  qui  per  escas  Dominum  colit  prope  est 
 ut  Dominum  Jiaheat  ventrem  suum^ :  "  God  is  not  honoured  Avith  the  belly,  nor  with 
 meats,  which  the  Lord  Christ  saith  do  perish,  and  are  purged  in  conveyance  by 
 natiu-al  order."  For  whoso  by  meats  honoureth  the  Lord,  in  a  manner  maketh 
 his  belly  to  be  his  Lord.  St  Hilary  saith :  Hceretici  sicco  panis  cibo  vivunt.  Sed 
 guis  tandem  otiosi  liujus  propositi  profectus  est  ?  Totum  hoc  inane  atque  ridicu- 
 lum  est,  et  cum  ipsis  superstitionis  causis  miserahile^ :  "Heretics  hve  by  dry 
 bread ;  but  what  profit  is  there  in  this  idle  purpose  ?  It  is  altogether  vain  and 
 foolish,  and,  in  respect  of  the  causes  of  their  superstition,  it  is  also  miserable." 
 
 St  Hierome  saith :  Quid  prodest  oleo  non  vesci,  et  molestias  quasdam  difficulta- 
 tesque  ciborum  qucerere,  caricas,  piper,  nuces,  pahnanim  fructus,  similam,  mel, 
 pistacia  ? . . .  Audio  prceterea,  quosdam  contra  regulam  hominumque  naturam  aquam 
 non  bibere,  nec  vesci  pane;  sed  sorbitiunculas  delicatas,  et  contrita  olera,  betarum- 
 que  succtim,  non  calice  sorbere  sed  concha.  Pro  pudor .'  Non  erubescimus  istius- 
 modi  ineptiis  ?  Nec  ttedet  superstitionis  ?  Insuper  etiam  famam  abstinentice  in  deliciis 
 qucerimus'^ :  "What  availeth  it  to  eat  no  oil,  and  with  pain  and  much  ado 
 curiously  to  seek  for  meats,  figs,  pepper,  nuts,  dates,  fine  white  bread,  honej^ 
 and  pistacia?  Beside  this,  I  hear  say  there  be  some  which,  contrary  to  the 
 common  order  and  nature  of  men,  wiU  neither  drink  water  nor  eat  bread ;  but 
 seek  for  delicate  suppings,  and  herbs  shred  together,  and  the  juice  of  beets,  and 
 receive  the  same,  not  out  of  a  cup,  but  out  of  a  shell.  Fie,  for  shame !  Do  we 
 not  blush  at  such  foolishness  ?  Are  we  not  weary  of  such  superstition  ?  And 
 yet  beside  all  this,  li^dng  in  such  curious  delicacy,  we  look  to  be  praised  for  our 
 fasting."  To  leave  aU  others,  Erasmus,  a  man  of  great  judgment,  saith :  Major 
 est  in  his  rebus  superstitio  apud  Christianos,  quam  unquam  fuit  inter  Judceos^: 
 "  There  is  more  superstition  herein  among  Christians  than  ever  was  among  the 
 Jews."  We  weigh  not  the  choice  of  fish  or  flesh,  but  the  burden  of  the  mind 
 and  the  snare  of  the  conscience. 
 
 But,  to  pass  over  your  needless  lenten  talk,  the  feast  that  we  set  before  the 
 people  is  neither  dry  nor  carrion  (notwithstanding  it  liketh  you  by  your  uncivil 
 terms  so  to  call  it),  but  spiritual,  holy,  and  heavenly;  I  mean  the  very  body 
 of  Jesus  Christ  the  Son  of  God,  to  the  comfort  and  relieving  of  body  and  soul. 
 And  yet,  forasmuch  as  it  so  well  delighteth  your  ears  to  call  it  carrion,  we 
 refuse  not  the  name.  Chrysostom  likewise,  although  in  more  reverend  and  civil 
 sense,  caUeth  it  carrion.  These  be  his  words :  Ubi  est  cadaver,  ibi  sunt  aquilce. 
 Cadaver  Domini  corjms  est  propter  mortem.  . .  .  Aquilas  autem  appellat,  ut  os- 
 tendat,  ad  alta  eum  oportere  contendere,  qui  ad  hoc  corpus  accedit,  et  nihil  cum 
 terra  debere  ilium  habere  commune,  nec  ad  inferiora  trahi,  et  repere,  sed  ad  supe- 
 riora  semper  volare,  et  in  Sole7n  justitice  intueri,  mentisque  oculum  habere  acutissi- 
 mum.  Aquilarum  enim,  non  graculorum,  est  hcec  mensa ' :  "  Where  as  the  caiTion 
 is,  there  are  the  eagles.  The  carrion  is  the  body  of  Christ,  in  respect  of  his 
 death.  But  he  nameth  eagles  to  shew,  that  whoso  will  approach  to  his*  body 
 must  mount  aloft,  and  have  no  dealing  with  the  earth,  nor  be  drawn  and  creep 
 downward ;  but  must  evermore  fly  ^  up,  and  behold  the  Sun  of  justice,  and  have 
 
 ['  Ye,  loCr,  1570,  1609.] 
 P  IGll  repeats  /o.] 
 
 P  Tertull.  Op.  Franek.  1597.  De  Cib.  Jud.  Epist. 
 p.  G54.  The  work  here  quoted  is  not  by  TertuUian  : 
 it  is  ascribed  to  Novatian.J 
 
 \*  Hilar.  Op.  Par.  1G93.  In  Psalm.  Ixiv.  Tractat. 
 3.  col.  1G3;  where  qui  tandenu] 
 
 [5  Hieron.  Op.  Par.  1093-1706.  Ad  Nepot.  Epist. 
 u.xir.  Tom.  IV.  Pars  ii.  col.  261;  where  contra 
 
 rerum  hominumque.^ 
 
 At  hodie  videmns  inter   Christianos  prope 
 plus  esse  superstitionis  in  ciborum  delectu,  quam 
 unquam  fuerit  apud  Judajos. — Erasm.  Op.  Lugd. 
 Bat.  1703-6.  In  Epist.  ad  Rom.  cap.  xiv.  Tom.  VI. 
 [  col.  638.] 
 
 I        ['  Chrysost.  Op.  Par.  1718-38.  In  Epist.  i.  ad 
 
 Cor.  Horn.  xxiv.  Tom.  X.  p.  216.] 
 I       [8  This,  15G7,  1570.]  Flee,  1567,  1570.] 
 
 J 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 529 
 
 the  eye  of  his  mind  quick  and  sharp.  For  this  is  a  table  of  eagles  (that  fly^  '"veriTv^ 
 on  high),  not  of  jays"  (that  creep  beneath).  present. 
 
 Ye  add  further:  "But,  say  ye,  'at  the  Lord's  supper  Christ  giveth  himself  verily  '  v  • 
 
 present.'  To  what  purpose,  I  pray  you  ?  '  That  we  may  eat  him  (say  ye)  by  faith 
 and  spirit.'  Well  reasoned,  forsooth."  Now,  forsooth,  M.  Harding,  this  is  hick- 
 scorner's  logic,  far  unmeet  for  a  man  of  your  gravity. 
 
 "Have  ye  forgotten,"  say  you,  "the  giving  to  eat,  and  eating  that  which  is 
 given,  to  be  relatives,  one  of  them  having  relation  to  the  other?  If  Christ  do 
 exhibit  himself  verily  present,  doth  not  he  so  exhibit  or  give  himself  as  he 
 will  be  received?"  "If  he  give  himself  verily  present,  we  take  him  verily  present, 
 and  then  we  eat  him  verily  present,  not  only  by  faith  and  spirit,  but  by  taking 
 him  into  our  mouth  and  belly," 
 
 Verily,  M.  Harding,  this  of  your  part  was  not  very  well  reasoned.  For  a  man 
 may  have  Christ  verily  present,  although  he  have  him  not  in  his  mouth.  St  Augus- 
 tine saith :  Habes  Christum . . .  in  prcesenti  per  signum ;  in  prcesenti  per  fidem ;  ^^s^^^- 
 in  prcesenti  per  baptismatis  sacramentum^'^ :  "Thou  hast  Christ  in  the  time  pre- Tract,  su. 
 sent  by  his  sign  or  token,  in  the  time  present  by  faith,  in  the  time  present 
 by  the  sacrament  of  baptism."  Thus  many  ways  we  have  Christ  present,  and 
 verily  present  And  St  Augustine  imagineth  Christ  thus  to  say  unto  the  people 
 of  Capernaum :  Non  hoc  corpus  quod  videtis  manducaturi  estis ;  "  Ye  shall  not  Aufmst.  in 
 
 /    .  Psal  xcviii. 
 
 eat  (with  your  bodily  mouth)  this  body  of  mine  that  you  see."  We  remember 
 well  the  relation  that  is  between  giving  and  receiving ;  and  therefore  we  marvel 
 so  much  the  more  that  you  so  unskilfully  would  abuse  it.  For,  as  Christ  offered 
 his  body  spiritually  to  our  faith  and  spirit,  even  so  spiritually  by  our  faith  and 
 spirit  we  receive  it.  And  where  ye  say,  "We  take  Christ's  body  into  our  mouths 
 and  bodies,"  as  having  forgotten  that  Christ  saith,  "  The  words  that  I  have 
 spoken  be  spirit  and  life  ;"  St  Augustine  would  soon  have  removed  you  from  this 
 gross  error.  For  thus  he  saith  unto  you  :  Quid  paras  dentem  et  ventrem  ?  Crede, 
 et  manducasti^* :  "What  preparest  thou  thy  tooth  and  thy  belly?"  (This  eating  is 
 spiritual.)    "  BeHeve  (in  Christ),  and  thou  hast  eaten." 
 
 St  Ambrose  saith  :  Fide  tanqitur  Christus  ;  fide  . . .  videtur.    Non  tanqitur  cor-  Ambms,  in 
 
 T  -I         T         ir  T-»n*i!r-ii*  •  111         n   •   1      1         •      Luc.  Lib.  vi. 
 
 pore;  non  oculis  comprehend  itur  ^■^ :     By  laith  Christ  is  touched:  by  laith  he  is  cap.  viii. 
 seen.    He  is  not  touched  with  body  :  he  is  not  seen  with  eye." 
 
 Likewise  saith  Grecrorius  Nvssenus,   St  Basil's  brother:   Eqo  aliam  escam  Gregor.Nyss. 
 
 ,  .      .  T    .  .  DeCreat. 
 
 agnosco ;  quce  simiutudinem  quanaam  proportionis  escce  hvjus  corporis  gerat ;  Hom.  cap. 
 cujus  voluptas  atque  suavitas  ad  animum  solummodo  transeat^'' :  "I  know  another 
 kind  of  meat,  bearing  the  hkeness  and  resemblance  of  our  bodily  meat  (for  that 
 this  inwardly  feedeth  the  mind,  as  the  other  outwardly  feedeth  the  body);  the 
 pleasure  and  sweetness  whereof  (goeth  not  into  the  mouth  or  belly,  but)  passeth 
 only  into  the  soul."  Thus  we  understand  ourselves,  M.  Harding,  and  deceive  not, 
 as  3'ou  say,  the  souls  that  Christ  hath  bought.  God  forgive  you  and  others  that 
 so  have  done,  that  the  blood  of  many  be  not  required  at  your  hands ! 
 
 "  Your  error,"  ye  say,  "  in  making  the  presence  of  Christ  in  baptism  like  to 
 his  presence  in  the  supper,  is  too  gross."    Here  is  one  error  more  than  any  of  the 
 learned  catholic  fathers  ever  noted.    St  Chrysostom  saith  :  "  In  the  sacrament  chrysost.  in 
 of  baptism  we  are  made  flesh  of  Christ's  flesh,  and  bone  of  his  bones         St  Kplies.  Hom. 
 Bernard  saith:  Lavemur  in  sanguine  ejus^^ :  "Let  us  be  washed  in  his  blood."  lemard.sup. 
 Leo  saith  :  Christi  sanguine  rigaris,  quando  in  mortem  ipsius  baptizaris    :  "  Thou  Hom"^3^*'' 
 art  washed  in  the  blood  of  Christ,  when  thou  art  baptized  in  his  death."  d^Fet.""' 
 
   cap.  i. 
 
 [">  August.  Op.  Par.  1C79-1700.  In  Johan.Evang.  |        ['«  Gregor.  Nyss.  Op.  Par.  1638.  De  Hom.  Opific. 
 
 cap.  xii.  Tractat.  1.  12.  Tom.  III.  Pars  ii.  col.  633;  j  cap.  xix.  Tom.  I.  p.  95.] 
 
 ■where  one  clause  is  transposed.]  Ilcos  ovv  ck  t^s  aapKoi  auTov  etr/iev,  Kal  e/c 
 
 ["  This  sentence  is  not  in  1567.]  i  tmv  ou'tuiu  a\iTov;...o'vr<i3  kol  nixcii  yevv(o/j.eda  iv 
 
 ["  Id.  in  Psalm,  xcviii.  Enarr.  9.  Tom.  IV.  col.  Tui  XovTpw. — Chrysost.  Op.  In  Epist.  ad  Ephes.  cap. 
 
 1066.]  ,  V.  Horn.  XX.  Tom.  XI.  p.  147.] 
 
 ['^  Offereth,  1.5C7,  1570.]  !  Bernard.  Op.  Par.  1G90.  Sup.  Missus  est, 
 
 ['*  August. Op. In  Johan.Evang. cap.  vi.  Tractat.  ;  Ilom.  iii.  14.  Vol.  I.  Tom.  iii.  col.  748.] 
 
 XXV.  12.  col.  489.    See  before,  page  486,  note  6.] 
 
 ["  Ambros.  Op.  Par.  1680-90.  Expos.  Evang. 
 Bee.  Luc.  Lib.  vi.  cap.  viii.  57.  Tom.  I.  col.  1397; 
 ■where  corpore  tanijitur.] 
 
 [jewel,  III.] 
 
 ["  Probably  the  sermon  from  which  this  passage 
 is  taken  is  not  rightly  attributed  to  Leo.  It  is 
 found  among  Augustine's  works;  but  the  Benedic- 
 tine editors  imagine  it  not  really  from  the  pen  of 
 
530 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Spiritual 
 eating. 
 
 Beda  in 
 1  Cor.  X. 
 
 August,  in 
 Johan. 
 Tract.  27. 
 
 August,  in 
 Johan. 
 Tract.  25. 
 
 Basil,  in 
 Psal.  xxxiii. 
 "EarTL...Kal 
 
 VOt^TOV 
 VTOfXa  TOU 
 
 ev^uv  CIV- 
 
 Basil,  in 
 euniL  P.sal. 
 
 apTO£... 
 d\i}div6i 
 o  Ky^tos 
 
 7;/U(OJ/,  Kul 
 
 aiiTou  d\ij- 
 6ij^...pp6>- 
 ffis,  dvay- 
 
 «■)/  Tlj'i/ 
 
 TOlf  dpTou 
 Sid  yeu- 
 <T€(I)S  t'lfiTv 
 vorjTii^  ey- 
 y'Lvea-Qut. 
 Cypr.  de 
 CcEU.  Dom, 
 August,  in 
 Psal.  xlviii. 
 August,  in 
 Johan. 
 Tract.  26. 
 
 By  these  few  it  may  appear  that  Christ  is  present  at  the  sacrament  of  bap- 
 tism, even  as  he  is  present  at  the  holy  supper :  unless  ye  will  say  we  may  be 
 made  flesh  of  Christ's  flesh,  and  be  washed  in  his  blood,  and  be  partakers  of  him, 
 and  have  him  present,  without  his  presence.  Therefore  Chrysostom,  when  he 
 hath  spoken  vehemently  of  the  sacrament  of  the  supper,  he  concludeth  thus : 
 Sic  et  in  haptismo  ^ :  "  Even  so  is  it  also  in  the  sacrament  of  baptism."  The  body 
 of  Christ  is  likewise  present  in  them  both.  And  for  that  cause  Beda  saith  : 
 Nulli  est  aliquatenus  ambigendum,  tunc  unumquenque  fideVmm  corporis  sanguinisque 
 dominici  participem  fieri,  quando  in  baptismate  membrum  Christi  efficitur^ :  "No 
 man  may  doubt  but  every  faithful  man  is  then  made  partaker  of  the  body  and 
 blood  of  Christ,  when  in  baptism  he  is  made  the  member  of  Christ."  As  for 
 your  real  and  fleshly  presence,  it  hath  been  often  talked  of  on  your  part,  but 
 never  proved. 
 
 We  say ;  "  We  touch  not  Christ's  body  with  our  mouth  or  teeth."  "  What," 
 say  3'ou,  "  be  ye  used  to  swallow  down  whole  morsels  ?"  Such  childish  and  wanton 
 talk,  M.  Harding,  specially  in  the  debating  of  matters  of  religion,  would  better 
 become  some  lighter  person.  We  know  that,  as  St  Augustine  saith.  Gratia 
 Christi  non  consumitur  morsibus^ :  "The  grace  of  Christ  is  not  consumed  by 
 morsels."  Ye  might  have  made  the  like  answer  to  St  Augustine ;  for  he  saith  to 
 you,  as  I  have  alleged  him  before :  "  What  preparest  thou  thy  tooth  and  thy 
 belly*?"  O  M.  Harding,  the  eating  of  the  body  of  Christ is  a  work  spiritual,  and 
 needeth  neither  bruising -of  tooth,  nor  swallowing  of  the  throat*',  nor  help  of  the 
 outward  and  bodily  mouth.  If  ye  know  thus  much,  why  do  ye^  dissemble  it?  If 
 ye  know  it  not,  ye  come  too  rathe  to  speak  of  these  things. 
 
 St  Basil  saith :  Est  spirituale  os  interioris  hominis,  quo  ®  nutritur,  recipiens 
 Verbutn  vitce,  quod  Verbum  est  panis  qui  descendit  de  coelo^ :  "  There  is  a  spiritual 
 mouth  of  the  inner  man,  by  which  he  is  ^°  nourished  by  receiving  (Christ)  the  Word 
 of  life,  which  is  the  bread  that  came  from  heaven." 
 
 Again  he  saith  :  Gnstate,  et  videte  quod  suavis  est  Dominus.  Scepe  observavi- 
 mus  vires  animi  habere  nomina  ab  aliqua  similitudine  membrorum  corporis.  Quo- 
 niam  ergo  Dominus  noster  est  verus  panis,  et  ejus  caro  est  verus  cibus,  necesse  est 
 earn  voluptatem,  quce  ex  illius  panis  delectatione  affertur,  iw"  nobis  per  gustum 
 existere  spiritualem^^ :  "  Taste  ye,  and  see  that  our  Lord  is  gracious.  We  have 
 oftentimes  marked  that  the  powers  of  the  mind  have  their  names  from  some 
 likeness  of  the  parts  of  the  body.  Therefore,  seeing  our  Lord  is  bread  indeed, 
 and  his  flesh  is  verily  meat,  it  cannot  be  chosen  but  the  pleasure  and  sweet- 
 ness of  that  bread  must  be  wrought  in  us  (not  by  our  bodily  mouth,  but)  by  the 
 spiritual  taste  of  the  soul." 
 
 St  Cyprian  saith  :  Esus . . .  carnis  ejus  qucedam  est  aviditas  et  quoddam  deside- 
 rium  manendi  in  eo^^ :  "The  eating  of  that  flesh  is  a  certain  greediness  and  a 
 certain  desire  to  dwell  in  him."  St  Augustine  saith:  Ipse  est  panis  cordis  nostri^^  : 
 "  Christ  is  the  bread  (not  of  our  belly,  but)  of  our  heart."  And  again :  Int^is 
 esuri,  intus  siti^^ :  "Hunger  thou  within,  thirst  thou  within."  Likewise  again  he 
 saith  :  Videte, . .  .fratres,  panem  coelestem;  spirituali  ore  manducate^'' :  "  O  my  bre- 
 thren, behold  this  heavenly  bread ;  eat  it  with  the  spiritual  or  inner  mouth  of 
 the  mind." 
 
 that  father.  See  August.  Op.  Par.  1679-1700.  Serm. 
 de  Quart.  Fer.  cap.  ii.  3.  Tom.  VI.  col.  698;  where 
 ejus  for  Christi,  and  in  morfe.] 
 
 ['  See  before,  page  613,  note  13.] 
 
 P  Ven.  Bed.  Op.  Col.  Agrip.  1612.  Ad  Cor.  i. 
 cap.  X.  Tom.  VI.  col.  365.  See  Vol.  I.  page  132, 
 note  2.] 
 
 [3  ...  gratia  ejus,  &c — August.  Op.  In  Johan. 
 Evang.  cap.  vi.  Tractat.  xxvii.  3.  Tom.  III.  Pars  11. 
 col.  602.] 
 
 Id.  ibid.  Tractat.  xxv.  12.  col,  489.  See  be- 
 fore, page  529.] 
 
 IJ"  Body  Christ,  IGll.] 
 [8  Of  throat,  1607,  1670.] 
 [■'  You,  1667,  1670,  1609.] 
 
 [6  Quod,  1567.] 
 
 P  Basil.  Op.  Par.  1721-30.  In  Psalm,  xxxiii. 
 Hom.  i.  Tom.  I.  p.  144.] 
 
 ['»  Man  which  is,  1667.]  ["  Id,  1570.] 
 
 P  Id.  ibid.  6.  pp.  148,9.] 
 
 [13  Cypr.  Op.  O.\on.  1682.  De  Ccen.  Dom.  (Ar- 
 nold.) p.  41;  where  carnis  hujus  quadam  aviditas 
 est,  and  in  ipso.] 
 
 August.  Op.  In  Psalm,  xlviii.  Enarr.  Serm.  ii. 
 8.  Tom.  IV.  col.  441.] 
 
 Id.  in  Psalm,  ciii.  Enarr.  Serm.  iii.  14.col.  1160.] 
 
 Manducare,  1670.] 
 [>'  Id.  in  Johan.  Evang.  cap.  \i.  Tractat.  xxvi. 
 11.  Tom.  III.  Pars  ii.  col.  498;  where  spiritalittr 
 manducateJ] 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 531 
 
 Thus  are  we  taught  to  eat  that  spiritual  meat  without  chewing  or  swallowing,  g~^~^^~^ 
 or  use  or  office  of  the  bodily  mouth.    Therefore  St  Augustine  saith :  Non  man-  ' 
 
 Ccltlll"'- 
 
 ducans  manducat ;  et  manducans  non  manducat^^ :  "He  that  eateth  not  eateth,  ■  ^  '^i, 
 
 and  he  that  eateth  eateth  not."  \i  f^nt. 
 
 IJlst.  10. 
 
 But  Chrysostom  saith :  Quod  omnium  maximum  est  atque  prmdpuum,  in  terra  secundum 
 non  conspicaris  tantum,  sed  etiam  tangis ;  nec  tangis  tantum,  sed  etiam  comedis^^ :  chrysost.  in 
 "  The  greatest  and  worthiest  thing  that  is  thou  dost  not  only  behold  in  the  24. 
 earth,  but  also  touchest  it ;  neither  dost  thou  only  touch  it,  but  also  eatest  it." 
 Here  I  beseech  you,  M.  Harding,  dissemble  no  longer,  but  speak  plainly.  How 
 do  you  behold  the  body  of  Christ  in  the  sacrament  ?    With  what  senses,  with 
 what  eyes  do  you  see  it  ?    If  ye  say,  with  your  bodily  eyes ;  why  say  you, 
 Christ's  body  is  there  invisible,  covered  with  accidents,  and  cannot  be  seen? 
 If  ye  say  (as  it  is  indeed)  that  ye  see  the  same  body  only  with  the  spiritual 
 eyes  of  your  mind,  then  ye  allege  Chrysostom  directly  and  plainly  against 
 yourself. 
 
 But  St  Augustine  saith  :  Habet .  .  .fides  oculos  smos^";  "  Faith  hath  her  eyes  to  August, 
 see  withal."    And  St  Bernard  saith  :  Visio . . .  animce  intellectus  est^^ :  "  The  seeing  of  lemard ' 
 the  soul  is  understanding."    With  these  eyes  we  see  Christ,  that  is  to  say,  we 
 understand  Christ,  or  believe  in  Christ.    St  Augustine  saith  :  Velamen  positum  August,  in 
 erat  contra  faciem  eorum,  ne  viderent  Christum  in  scripturis    :  "  There  was  a  veil  sec^  ifuc. 
 laid  over  their  face,  that  they  should  not  see  Christ  in  the  scriptures." 
 
 Chrysostom  saith :  Non  tanttim  prcestare  possunt  corporales  oculi,  qui  visi-  chrysost.  in 
 bilia  cernunt,  quantum  oculi  spiritus,  qui  ea  qum  non  videntur  neque  subsistunt  lo!"'  ° 
 videre  possunt"^^ :  "These  bodily  eyes,  that  see  things  visible,  cannot  do  so  much 
 as  the  eyes  of  the  spirit.    For  these  eyes  are  able  to  see  the  things  that  be  not 
 seen,  and  have  no  being."    Likewise  again  he  saith  :  Oculi  animi,  etiamsi  parietes,  chrysnst.  <!e 
 etiamsi  mainia,  etiamsi  montium  moles,  etiamsi  caelor^im  corpora  compererint  oh-  vfui  bom!" 
 stantia,  omnia  facile  pnetercurrunt'^* :  "  The  eyes  of  the  mind,  notwithstanding  ^' 
 they  find  walls,  or  mountains,  or  the  bodies  of  the  heavens  to  stand  against  them, 
 yet  will  they  easily  pass  through  them  all."     With  these  eyes,  saith  Chryso- 
 stom, we  see  that  most  worthy  and  most  glorious  body  of  Christ.  Therefore 
 he  saith:  Credamus,  et  videmus  prcesentem  Jesum-^ :  "Let  us  believe,  and  we  see  chrysost.  in 
 Jesus  present  before  us."    Likewise  St  Hierome  saith  :  Est  intelUgentia  spiritualis  e."'^'  ° 
 qua  Christus  cernitur'^^ :  "There  is  a  spiritual  understanding  wherewith  Christ  is  AmoTLib. 
 seen."    Otherwise  St  Ambrose  saith :  [Christum]  nunc  secundum  veritatem  videre  A'rn?ros"in 
 non  possumus^'' :  "As  now  according  to  the  truth  (with  bodily  sight)  we  cannot  ^^^^'^^^^ 
 see  Christ." 
 
 Now,  as  the  body  of  Christ  is  seen,  so  is  it  touched ;  and,  as  it  is  touched,  so 
 is  it  eaten.    But  it  is  not  seen  with  bodily  eyes  ;  it  is  not  touched  with  bodily 
 fingers;  for  St  Ambrose  saith:  Fide  tangitur  Christus ;  fide  Christus  OTc7etw^* :  ^mbros.  in^ 
 "  By  faith  Christ  is  touched ;  by  faith  Christ  is  seen."    Therefore  the  body  of  cap.  viii. 
 Christ  is  not  eaten  with  the  bodily  mouth,  but  only  by  faith,  which  is  the  spiritual 
 mouth  of  the  soul. 
 
 "  Judas,"  ye  say,  "  who  had  but  a  mean  faith,  because  he  received  the  sacra- 
 ment, received  him  also."    O  how  much  is  poor  Judas  beholden  to  these  men ! 
 Christ  calleth  him  the  "  child  of  perdition."    St  Jolm  saith  :  "  The  devil  was  John  vi. 
 entered  into  him."    Again  Christ  saith  :  "  He  was  a  devil."    Therefore  this  mean  " 
 faith  that  you  allow  him  must  needs  be  a  very  little  pretty  faith ;  even  such  a 
 faith  as  ye  might  well  allow  the  devil. 
 
 Id.  in  Pet.  Lomb.  Libr.  Sentent.  Col.  Agrip. 
 167G.  Lib.  iv.  Dist.  ix.  C.  fol.  ;j.50.] 
 
 ['»  Chrysost.  Op.  Tar.  1718-a8.  In  Epist.  i.  ad 
 Cor.  Horn.  xxiv.  Tom.  X.  p.  2H).] 
 
 [^^  August.  Op.  Ad  Consent.  Epist.  cxx.  cap.  ii. 
 a  Tom.  li.  col.  349.] 
 
 ["  Bernard.  Op.  Par.  1690.  Medit.  Piis.  cap.  v. 
 16.  Vol.  II.  Tom.  V.  col.  326.  This  work  is  not 
 genuine.] 
 
 August.  Op.  De  Verb.  Evang.  Jolian.  cap.  x. 
 germ,  cxxxvii.  6.  Tom.  V.  col.  GOO.] 
 
 Chrysost.  Op.  In  cap.  i.  Gen.  Horn.  x.  Tom, 
 
 IV.  p.  76.] 
 
 ["  Id.  in  illud,  Vidi  Dom.  &c.  Horn.  Tom.  VI. 
 p.  107.] 
 
 f"  Id.  Op.  Lat.  Basil.  1547.  In  Marc.  Hom.  vi. 
 Tom.  II.  col.  1262.] 
 
 [2''  ...intelligentia>  spiritualis,  in  qua  &c — Hie- 
 ron.  Op.  Par.  1C93-1700.  Comm.  Lib.  ii.  in  Amos 
 Proph.  cap.  viii.  Tom.  III.  col.  1443.] 
 
 ["  Ambros.  Op.  Par.  1C86-90.  De  Fid.  Rcsurr. 
 Lib.  II.  109.  Tom.  II.  col.  1164.] 
 
 Id.  Expos.  Evang.  sec.  Luc.  Lib.  vi.  cap.  viii. 
 67.  Tom.  I.  col.  1397.J 
 
 34—2 
 
532 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Spiritual 
 eating. 
 Judas. 
 
 August  in 
 Johan. 
 Tract.  59. 
 
 August,  in 
 FsaL.  iiL 
 
 August  de 
 Civ.  Lib.  xxi. 
 cap.  XXV. 
 
 Promise 
 made  to 
 Faith. 
 
 John  vi. 
 
 Orig.  in  Cant 
 Horn.  2. 
 
 Clemens  in 
 Pa?dag.  Lib. 
 L  cap.  vi. 
 
 Yet  with  the  same  mean  faith,  ye  say,  "receiving  the  sacrament,  he  re- 
 ceived Christ  also."  First,  it  is  not  well  and  thoroughly  agreed  upon,  that  Judas 
 received  the  sacrament,  or  was  present  at  aU  at  the  last  supper.  St  Hilary 
 saith  plainl}' :  "  He  was  gone  forth  about  his  wicked  purpose,  and  received  it 
 not^"  But  be  it  that  St  Hilarj-  were  deceived,  and  that  Judas  indeed  received- 
 the  sacrament ;  yet,  as  it  is  said^  before,  Christ's^  body  is  one  thing,  and  the 
 sacrament  of  Clu-ist's  body  is  another  thing. 
 
 St  Augustine  saith:  'Discipuli]  manducahant  partem  Dominum;  Judas  panem 
 Domini,  contra  Dominum^ :  "  The  disciples  did  eat  the  bread,  which  is  the  Lord; 
 but  Judas  did  eat  (not  the  Lord,  but)  the  (sacrament,  which  is  the)  bread  of  the 
 Lord,  against  the  Lord."  And  yet  in  plainer  sort  he  saith  :  [Christum]  adhibuit 
 [Juda77i]  ad  convivium,  in  quo  corporis  et  sanguinis  sui  figuram  discipulis  [suis] 
 commendavit  et  tradidit^ :  "  Christ  admitted  Judas  unto  his  table,  whereat  he  gave 
 and  delivered  unto  his  disciples  a  figure  of  his  body." 
 
 Again  St  Augustine  saith,  as  in  the  person  of  Christ :  Qui  in  me  non  manet,  et 
 in  quo  ego  non  maneo,  ne  se  dicat  aut  existimet  manducare  corpus  meum,  aut  san- 
 guinem  meum  bibere' :  "  He  that  abideth  not  in  me,  and  I  in  him,  let  him  not  say 
 or  think  that  he  either  eateth  my  body  or  drinketh  my  blood." 
 
 The  objection  that  ye  make  of  the  resurrection  of  our  bodies  is  light  and 
 vain,  and  to  small  purpose.  For,  if  no  man  shall  have  part  in  the  resurrection 
 but  only  they  that  have  received  the  sacrament  of  Christ's  body,  then  are  all  the 
 holy  fathers,  patriarchs,  and  prophets  of  the  old  testament,  Abraham,  Isaac, 
 Jacob,  Moses,  Aaron,  and  such  others;  then  are  infinite  numbers  of  christian 
 children ;  then  are  many  godly  martyrs,  which,  being  baptized  in  the  blood  of 
 Christ,  were  taken  out  of  this  life  before  they  could  receive  the  sacrament, 
 utterly  excluded  for  ever  from  aU  hope  of  resurrection  :  which  were  a  thing  too 
 horrible  to  enter  into  christian  ears*.  But  Christ,  when  he  spake  these  words, 
 meant  not  the  receiving  of  the  sacrament,  but  the  spiritual  eating  of  his  very 
 body,  and  the  spiritual  drinking  of  his  very  blood ;  whereof  he  is  made  partaker 
 unto  resurrection  and  life  everlasting,  whosoever  believeth  in  the  death  of  Christ. 
 And  therefore  St  Basil  saith  of  the  sacrament  of  baptism :  Baptisma  est  vis  et 
 efficacia  ad  resurrectionem^ :  "Baptism  is  a  power  and  a  strength  unto  resurrec- 
 tion."   But  hereof  we  shall  have  occasion  offered  to  say  more  hereafter. 
 
 Further :  "  How  can  ye  assure  j'ourselves,"  say  you,  "  that  your  faith  receiveth 
 the  body  of  Christ,  which  was  never  promised  to  your  faith?"  By  the  way,  I 
 beseech  you,  M.  Harding,  when  or  where  was  Christ's  body  ever  promised  to 
 jour  mouth  ?  Verily,  Christ  promised  his  body  to  be  received  by  faith,  and 
 by  faith  only,  and  none  otherwise.  For  thus  he  saith  :  Ego  sum  panis  ille  vitce : 
 qui  venit  ad  me  non  esuriet ;  et  qui  credit  in  me  non  sitiet  unquam:  "  I  am  that 
 bread  of  life :  he  that  cometh  unto  me  shall  never  hunger  ;  and  he  that  believeth 
 in  me  shall  never  thirst."  Here  have  you,  M.  Harding,  a  plain  promise  made 
 unto  your'"  faith.  But  of  your  "mouth"  we  hear  nothing.  If  you  have  ought  to 
 shew  out  of  the  scriptures,  doctors,  or  councils,  let  it  appear,  and  that  in  plain 
 words  without  colour.  Otherwise,  if  ye  cavil  in  words,  we  must  say  je  have 
 nothing.  Therefore  the  ancient  father  Origen  saith:  Idcirco  [dicitur]  ...  panis 
 vitce,  ut  habeat  gustus  animce  quod  degustet^^ :  "Therefore  is  Christ  called  the 
 bread  of  life,  that  (our  faith,  which  is)  the  taste  of  our  soul  may  have  what 
 to  taste." 
 
 Clemens  Alexandrinus  saith :  Comedite  cames  meas,  et  bibite  sangninem  meum ; 
 evidenter  Jidei  et  promissionis  quod  est  [escMlentum  ei]  poculentum  dicens  allego- 
 
 f  ...Judas. ..sine  quo  pascha  accepto  calice  et 
 fracto  pane  conficitur:  dignus  enim  Eeternorum  sa- 
 
 cramentorum  communione  non  fuerat  Hilar.  Op. 
 
 Par.  1093.  Comm.  in  Matt.  cap.  xxx.  2.  col.  740.] 
 Judas  received,  15G7.] 
 
 P  It  said,  1611.] 
 
 [*  Christ,  1611.J 
 
 ['  Aupist.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  xiii.  Tractat.  lix.  1.  Tom.  III.  Pars  ii.  col.  663; 
 where  ille  for  Judas.] 
 
 Id.  in  Psalm,  iii.  Enarr.  1.  Tom.  IV.  col.  7.] 
 ['  Id.  de  Civ.  Dei,  Lib.  xxi.  cap.  xxv.  4.  Tom. 
 VII.  col.  647 ;  where  qui  non  in  me,  non  se,  and  bi- 
 bere sanguinem  meum.'] 
 
 The  clause  after  resurrecHon  is  not  in  1567.] 
 P  Basil.  Op.  Par.  1721-30.  In  Sanct.  Bapt.  Horn, 
 xiii.  1.  Tom.  II.  p.  114.] 
 Our,  1567,  1570.] 
 
 Orig.  Op.  Par.  17-33-59.  In  Cantic.  Canticor. 
 Lib.  II.  Tom.  IIL  p.  66.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 533 
 
 rice^^:  "'Eat  my  flesh,  and  drink  my  blood  ;'  meaning  hereby  under  an  allegory,  or 
 by  way  of  a  figure,  the  meat  and  drink  that  is  of  (our)  faith  and  (his)  promise." 
 
 Tertullian  saith :  Eundem  sermonem  \Christus]  etiam  carnem  suam  dixit,  quia...  Tertuii.de 
 Sermo  caro  /actus  est:  proinde  in  causa  vitce  recipiendus ; . . .  devorandus  auditu;...  "fC-Tn." 
 ruminandus  inteUectu ;  et  fide  digerendus  [esit]    ;  "  The  same  Word  Christ  called 
 his  flesh ;  for  the  Word  was  made  flesh.    Therefore  he  must  be  received  in  cause 
 of  life  ;  he  must  be  devoured  by  hearing ;  he  must  be  chewed  by  understanding ; 
 he  must  be  digested  by  faith." 
 
 St  Cyprian  saith  :  Qtiod  est  esca  carni,  hoc  est  animce  fides^^ :  "  As  meat  is  to  the  cypr.  de 
 flesh,  so  is  faith  unto  the  soul."    St  Augustine  saith  :  Credere  .  . .  in  eum,  hoc  est  Augus?.°S 
 manducare^^.  Illud  bibere,  quid  est  nisi  vivere^''  ?  "  To  believe  in  him  is  to  eat  him.  ivact"'26. 
 That  drinking  of  him,  what  is  it  else  but  to  live  by  him  ?"  Vefb.  Apost. 
 
 I  trust,  M.  Harding,  it  may  appear  hereby  there  is  some  promise  made  hereof  ^• 
 unto  your^*  faith.    Now  shew  you  as  evident  promise  made  to  your  mouth  and 
 belly ;  and  then  your  reader  happily  wiU  believe  you. 
 
 The  Apology,  Chap.  xiv.  Division  2. 
 
 And  therefore,  in  celebrating  these  mysteries the  people  are  to  good  'g^^^T^^J — > 
 purpose  exhorted,  before  they  come  to  receive  the  holy  communion,  to  corda 
 
 lift  up  their  hearts,  and  to  direct  their  minds  to  heaven-ward ;  because  " — '  ' 
 
 he  is  there  by  whom  we  must  be  fed  2"  and  live. 
 
 M.  HAKDING. 
 
 /  praxj  you,  which  these  mysteries  mean  you    ?   Those  that  ye  have  in  your  new 
 communion,  or  those  that  ive  have  at  the  altar  of  God  in  the  catholic  church  of 
 Christ?    If  you"^'^  mean  your  own  new-devised  toy,  thereof  ye  cannot  bring  any  suffix 
 dent  reason  against  the  church,  pardy,  which  condemneth  the  same.    If  ye  mean  the 
 holy  mysteries  of  the  catholic  church,  ye  misreport  the  matter :  for  by  that  exhorta- 
 tion ye  speah  of  ^the  people  are  not  prepared  to  receive  the  communion  only,  no?- •untruth 
 chiefly,  but  to  dispose  themselves  accordingly,  and  as  it  becometh  them  to  pray ;  for  Han'i.ng  mis- 
 to  that  end  be  these -'^  words,  Sursum  corda,  "  Up  with  your  hearts,"  pronounced  by  own  mass-'''* 
 the  priest  in  the  preface  before  prayer.    Befld  St  Cyprian,  In  Sermone  6,  De  Ora- 
 tione  Dominica     and  ye  shall  find  him  to  refer  the  whole  to  prayer.  But  ivhat  if  we 
 admit  your  words,  refusing  your  heretical  meaning  ?    We  grant,  the  people  are  to 
 good  purpose  so  exhorted  as  ye  say,  and  that  he  is  in  heaven  whose  flesh  we  feed  on 
 in  this  sacrament,  thereby  to  attain  to  life  everlasting.     What  conclude  ye  of  this  ? 
 Ergo,  he  is  not  here  ?    For  at  that  mark  ye  shoot,  every  man  may  see.    Here  we  tell 
 A  foolish  argu-  you,  that  your  rhetoric  is  better  stufi'than  your  logic:  for  your  argument 
 is  foolish.     With  the  one  ye  may  lead  the  simple,  perhaps :  with  the 
 other  ye  move  the  learned  to  laugh  at  you.    For  Christ  is  in  heaven,  and  also  here, 
 In  Epist.  ad     as  Chvysostom  saith :  Et  hie  plenus  existens,  et  illic  plenus,  unum 
 "hris"h'hoth    corpus^"':  ^  "He  is  here  fully,  and  there  fully,  one  body."  These  tivo  propo-  kchristisin 
 Tiso'kfrTin'ihe  sitions,  "  Christ  is  in  heaven,"  and  "  Christ  is  here,"  may  well  stand  together  fhrsuLunce 
 lacrament.      without  jutting  the  ouc  the  other  out  of  place.    He  is  there  at  the  right  llAUerTby' 
 hand  of  the  Father  visibly ;  he  is  here  under  the  forms  of  bread  and  ivine  invisibly  ;  ^y'grai^'2°' 
 there  in  glory,  here  in  mystery'^"';  yet  as  truly  andfully-^  here  as  there  concerning  his  .vntn,th. 
 "substance,  as  Chrysostom  saith.     Ye  proceed  forth,  and  saii.  Forchryso 
 
 ['2  Clement.  Alex.  Op.  Oxon.  1715.  Psedag.  Lib. 
 I.  cap.  vi.  Tom.  L  p.  121.] 
 
 ['^  The  latter  part  of  the  marginal  reference  is 
 supplied  from  1567,  1570.] 
 
 Tertull.  Op.  Lut.  1641.  De  Resurr.  Carn.  37. 
 p.  406 ;  where  caro  erat  /actus  proinde  in  causam 
 vitce  appetendus.] 
 
 ['^  Cypr.  Op.  Oxon.  1682.  De  Ccen.  Dom.  (Ar- 
 nold.) p.  41 ;  wliere  anima;  est.] 
 
 August.  Op.  In  Johan.  Evang.  cap.  vi.  Tractat. 
 
 1.  Tom.  V.  col.  641.]  so. 
 
 ['8  Our,  1567,  1570,  1609.] 
 
 Here  Conf.  inserts  {say  ye).] 
 [™  Full-fed,  Conf.] 
 P'  Ye,  Conf.  and  Def.  1.567,  1570.] 
 
 Ye,  Conf.  and  Def.  1567,  1570,  1609.] 
 [23  Those,  Conf.] 
 [2"'  See  below,  page  534,  note  4.] 
 [2^  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad 
 Hebr.  cap.  x.  Horn.  xvii.  Tom.  XII.  p.  169.] 
 
 stom  never 
 neither  wrote 
 so  nor  meant 
 
 xxvi.  1.  Tom.  III.  Pars  ii.  col.  494.]  [26  Graces,  1611.]  ["  Majesty,  1609,  1611.] 
 
 ["  Id.  de  Verb.  Evang.  Johan.  vi.  Serm.  cx.xxi.  |       [28  fun^^  Canf.] 
 
534 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 Sursum 
 corda. 
 
 Soer.  Lib.  iii. 
 cap.  xxii. 
 Chrisliano- 
 rum  libri 
 ruiicnii  et 
 nugaces,  si 
 cum  Juliani 
 libris  con- 
 ferantur. 
 
 Cypr.  in 
 Oral.  Dom. 
 
 Chrysost.  ex 
 Var.  Loc.  in 
 Matt.  Horn. 
 9. 
 
 August,  in 
 Fsal.  xxxix. 
 
 August  de 
 Bon.  Persev. 
 Lib.  ii.  cap. 
 xiii. 
 
 August,  de 
 Bon.  Vid. 
 cap.  xvi. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 It  may  become  you,  M.  Harding,  as  well  to  call  the  reverend  ministration  of 
 Christ's  holy  mysteries  a  toy,  as  to  call  the  gospel  of  Christ  error  and  heresy. 
 So  likewise  Libanius  the  heathen,  although  a  man,  I  trow,  not  of  your  profession, 
 said  sometime,  that  all  the  books,  either  of  the  scriptures  or  any  of  the^ 
 christian  fathers,  in  comparison  of  Julianus  the  renegate's  books,  were  toys  and 
 trifles^.  Howbeit,  om*  toys  be  the  same  toys  that  were  once  used  and  allowed 
 imiversally  throughout  the  catholic  church  of  God,  before  your  mass  was  ever 
 known,  and  were  then  thought  to  be  no^  toys. 
 
 Touching  these  words,  Sursum  corda,  "  Lift  up  your  hearts,"  (ye  say)  they  were 
 applied  in  old  times  unto  prayer,  and  not  only  or  chiefly  to  the  ministration  of  the 
 sacrament,  and  that  (as  ye  seem  to  say)  by  the  witness  of  St  Cyprian.  As  for 
 these  empty  words,  "  only"  or  "  chiefly,"  ye  use  them  only  as  a  false  light  to  bhnd 
 your  reader  :  for  in  our  Apology  ye  found  them  not. 
 
 Touching  St  Cyprian,  ye  thought  it  best  to  dissemble,  and  to  shift  his  words, 
 and  to  command  him  to  silence.  For  thus  he  saith,  even  directly  against  the 
 whole  practice  of  your  church :  Sacerdos  ante  orationem,  prcefatione  prcemissa, 
 parat  fratrum  mentes  dicendo,  Sursum  corda ;  ut,  dum  respondet  plebs,  Habemus  ad 
 Dominum,  admoneatur  nihil  aliud  se  quam  Dominium  cogitare  debere* :  "  Before 
 prayer  the  priest  with  a  preface  prepareth  the  hearts  of  the  brethren,  saying  unto 
 them,  '  Lift  up  your  hearts ;'  that,  when  the  people  answereth,  '  We  lift  them  up 
 unto  the  Lord,'  they  may  be  put  in  mind  to  think  of  nothing  else  but  of  the 
 Lord."  Where  is  this  order,  M.  Harding  ?  Where  is  this  ecclesiastical  tradition 
 now  become?  Throughout  your  whole  territory  of  Rome,  in  what  church,  in 
 what  chapel  is  it  kept  ?  Where  doth  your  people  answer  the  priest  at  the  com- 
 mon praj'cr  ?  Or  where  doth  the  people  understand  either  the  meaning  of  the 
 sacraments,  or  any  thing  that  is  pronounced  by  the  priest  ?  Or  why  are  you  so 
 unadvised  to  allege  manifest  authorities  against  yourself? 
 
 Ye  say :  "  The  people  was  taught  by  these  words  not  to  consider  what  was 
 meant  only  by  the  sacraments,  but  to  give  attendance  unto  the  prayer."  Wherein 
 your  own  mass-book  is  easily  able  to  control  you.  And  in  the  Greek  liturgies, 
 not  before  any  other  public  prayer,  but  immediately  before  the  holy  ministration, 
 the  priest  saith  :  "Avco  o-xto/nev  ras  Kapdias^  :  "  Let  us  lift  up  our  hearts."  And  Chry- 
 sostom  saith:  Clamamus  in  conspectu  sacrificii,  Sursum  corda^ :  "We  cry  aloud 
 in  the  sight  of  the  oblation,  '  Lift  up  your  hearts'."  St  Augustine  saith  :  Sursum 
 corda  habeamus.  Si  resurrexistis  cum  Christo,  dicit  fiddihus,  corpus  et  sanguinem 
 Domini  accipientibus  dicit,  Si  resurrexistis  cum  Christo,  quce  sursum  sunt  sapite, 
 ubi  Christus  est  in  dextra  Dei  sedens:  quce  sursum  sunt  qucerite,  7ion  quce  super 
 terram'' :  "Let  us  lift  up  our  hearts.  If  ye  be  risen  again  with  Christ,  he  saith 
 unto  the  faithful,  he  saith  unto  them  that  receive  the  body  and  blood  of  our 
 Lord,  '  If  ye  be  risen  again  with  Christ,  savour  those  things  that  are  above,  where 
 Christ  is  at  the  right  hand  of  God :  seek  for  the  things  that  be  above,  not  for 
 the  things  that  be  in  earth'."  Again  he  saith:  In  sacramentis  fidelium  dicitur, 
 Ut  sursum  corda  habeamus  ad  Dominum^ :  "At  the  ministration  of  the  sacraments 
 of  the  faithful  it  is  said,  '  Let  us  lift  up  our  hearts  unto  the  Lord'." 
 
 Likewise  again:  Inter  sacra  mysteria  cor  habere  sursum  jubemur^ :  "  In  the 
 time  of  the  holy  mysteries  we  are  commanded  to  lift  up  our  hearts." 
 
 But  Avhat  need  we  to  rehearse  the  ancient  fathers  ?  Your  own  late  new 
 doctors  have  said  the  like.  And,  to  leave  the  rest,  your  own  Manipuliis  Cura- 
 torum,  that  is  to  say,  the  ordinary  and  du'ection  of  all  your  whole  clergy,  saith 
 
 ['  Any  the,  1567,  1570.] 
 
 [2  Soer.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  III.  cap.  xxii.  p.  161.] 
 [3  Thought  no,  1567.] 
 
 [*  Cypr.  Op.  Oxon.  1682.  De  Orat.  Domin.  p. 
 152.] 
 
 [*  Liturg.  Vet.  Patr.  Par.  1560.  Lit.  Jacob,  p. 
 21 ;  Basil,  p.  53 ;  Chrysost.  p.  95.] 
 
 Chrysost.  Op.  Lat.  Basil.  1547.  Ex  Matt.  cap. 
 
 v.  De  Orat.  Domin.  Horn.  Tom.  V.  col.  715.] 
 
 [7  August.  Op.  Par.  1679-1700.  In  Psalm,  xxxix. 
 Enarr.  28.  Tom.  IV.  col.  343 ;  where  sursum  corde 
 habitemus.2 
 
 [8  Id.  de  Don.  Persev.  cap.  xiii.  33.  Tom.  X.  col. 
 839  ;  where  cor.] 
 
 Id.  de  Bon.  Vid.  cap.  xvi.  20.  Tom.  VI.  col 
 
 380.J 
 
 I 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 535 
 
 thus :  Sacerdos  ante  canonem  dicit,  Sursum  eorda.  Quasi  dicat,  Quod  volens  sumere  Aiex.  Aicns. 
 istud  sacramentum  debet  habere  cor  suum  elevatum  ad  Deum^^:  "  Before  the  canon  Memb.  i.'  ' 
 the  priest  saith,  'Lift  up  your  hearts.'  As  if  he  would  say,  Whoso  will  receive  this  i/cap.'ix."' 
 sacrament,  ought  to  have  his  heart  lifted  up  unto  God." 
 
 The^^  words  be  plain,  and  can  in  nowise  be  denied.  It  were  wisdom,  M. 
 Harding,  in  such  cases  to  avouch  no  more  than  ye  know :  otherwise  your  words 
 will  go  for  toys. 
 
 Howbeit,  the  matter  being  granted  that  these  words  pertain  to  the  holy  minis- 
 tration, yet,  if  we  would  reason  thus,  Christ's  body  is  in  heaven,  therefore  it  is  not 
 really  and  fleshly  in  the  sacrament,  ye  say  we  should  make  a  foolish  argument ; 
 our  rhetoric  is  better  stuff  than  our  logic. 
 
 This  argument,  M.  Harding,  is  taken  of  the  nature  of  Christ's  humanity ;  which,  'chrisiFs' 
 being  the  very  natural  body  of  a  man,  by  the  judgment  of  the  ancient  fathers  Body  in 
 must  needs  be  in  one  only  place  at  one  time,  and  can  reach  no  further :  for  one  place. 
 
 otherwise  it  were  not  a  very  natural  man's  body.    Therefore  St  Augustine  saith,  '     "  ' 
 
 as  he  is  alleged  by  Gratian :  Corpus . . .  Domini  in  quo  resurrexit  [in]  uno  loco  esse  De  consecr. 
 oportet  12 :  "  The  body  of  our  Lord,  wherein  he  rose  again,  must  needs  be  in  one  Prima.' 
 place."    Likewise  again  he  saith  :  [C/m'sfMs]  secundum  prcesentiam  .  . .  corporalem  August. 
 simul  et  in  sole,  et  in  luna,  et  in  cruce  esse  non  potuit    :  "  Touching  bodily  pre-  Lib!  xx^  cap^ 
 sence,  Christ  could  not  be  in  the  sun,  in  the  moon,  and  upon  the  cross  all  at 
 once." 
 
 And  again :  Christus  ubique  est  virtute,  non  opere ;  Divinitate,  non  came    :  August. 
 "  Christ  is  every  where  by  his  power,  not  in  deed ;  by  his  Godhead,  not  by  his 
 flesh." 
 
 St  Cyril  saith :   Christus  cum  discipulis  suis,  etsi  non  corpore,  tamen  virtute  cjtiI.  in 
 Deitatis  semper  futurus  est'^^ :  "  Christ  will  evermore  be  with  his  disciples  by  the  u.^^p.  xxii. 
 power  of  his  Divinity,  although  not  in  his  body." 
 
 Therefore,  to  conclude,  St  Augustine  saith :  Videte  ascendentem  ;  credite  in  Au^st.  in 
 absentem ;  sperate  venientem ; , .  .  tamen  per  misericordiam  occultam  etiam  sentite  ' 
 pra^sentem^'^ :  "  Behold  Christ  ascending:  believe  in  Christ  being  absent :  trust  in 
 Christ  that  shall  come  again ;  and  yet  by  his  privy  mercy  feel  him  present." 
 Believe,  saith  St  Augustine,  in  "  Christ  being  now  absent,"  and  not  here. 
 
 Thus  the  ancient  catholic  fathers  were  bold  reverently  to  reason  of  Christ's 
 humanity ;  yet  was  not  M.  Harding  yet  born,  that  should  so  bitterly  charge  them 
 with  foolish  arguments.   Nay  rather,  Ruffinus  saith  :  Stulta  .  ,  .  adinventio  calumnice  Ruffin.  in 
 est,  corpus  humanum  aliud  esse  putare  quam  carnem^^ :  "  It  is  but  a  foolish  finding  invect'prior. 
 of  a  cavil  to  say,  that  the  body  of  man^'  is  any  other  thing  than  flesh." 
 
 But  Chrysostom  saith :  "  Christ  is  whole  here,  and  whole  there."   But  Chry- 
 sostom  in  the  same  place  many  ways  expoundeth  his  whole  meaning.    For  thus 
 he  saith,  if  it  would  have  pleased  M.  Harding  to  have  seen  his  words  :  Offerimus  chrysost.  in 
 quidem,  sed  ad  recordationem  facientes  mortis  ejus.  . . .  Hoc  sacrificium  exemplar  illius  He'b.''Hom. 
 est.  .  . .  Hoc  quod  nos  facimus,  in  commemorationem  Jit  ejus  quod  factum  est. 
 Idipsum  semper  offerimus;  magis  autem  recordationem  sacrificii  operamur'^^ :  "We 
 offer  indeed,  but  in  remembrance  of  his  death.    This  sacrifice  is  token    or  figure 
 of  that  sacrifice.    The  thing  that  we  do  is  done  in  remembrance  of  that  thing 
 that  was  done  before.    We  offer  alway  the  same  thing  (that  Christ  offiered).  Nay 
 rather,  we  work  the  remembrance  of  that  sacrifice"  (that  Christ  offered).  Not- 
 
 Manip.  Curat.  Pars  i.  Tractat.  iy.  cap.ix.  fol. 
 
 61. 
 
 Alex.  Alens.  Summ.  Theol.  Col.  Agrip.  1622. 
 Pars  IV.  Quaest.  x.  Tractat.  de  Offic.  Miss.  Pars  ii, 
 p.  284.  J 
 
 ["  These,  1.5C7,  1.570,  1009.] 
 
 ["  Auf^st.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 ii.  can.  44.  col.  19.3.5.] 
 
 ['3  Id.  Contr.  Faust.  Lib.  xx.  cap.  xi.  Tom.  VIII. 
 col.  .34]  ;  where  posset.'] 
 
 \}*  Ego  igitur  elaborans  approbare  ubique  esse 
 Christum  virtute  &c  Consent,  ad  August,  in  Au- 
 gust. Op.  Kpist.  cxix.  4.  Tom.  II.  col.  y44.] 
 
 fi5  Cyril.  Alex.  Op.  Lut.  1038.  Comm.  in  Joan. 
 Evang.  Lib.  ix.  Tom.  IV.  p.  749.  Conf.  Opus 
 Insig.  Cyril.  Alex,  in  Evang.  Joan.  Par.  1508.  Lib. 
 IX.  cap.  xxii.  fol.  124.  J 
 
 ['«  Sentire,  1570.] 
 
 ["  August.  Op.  In  Psalm,  xlvi.  Enarr.  7.  Tom. 
 IV.  col.  411.] 
 
 ['^  Ruffin.  in  Div.  Hieron.  Invect.  Lib.  i.  in  Hie- 
 ron.  Op.  Par.  1093-1706.   Tom.  IV.  Pars  ii.  col. 
 
 362 ;  where  putare.  esse.] 
 
 Of  a  man,  1507,  1570,  1009.] 
 
 P»  Chrysost.  Op.  Par.  1718-38.  In  Epist.  ad  Hebr. 
 cap.  X.  Hom.  xvii.  Tom.  XII.  p]).  108,  9. J 
 
 [21  Is  a  token,  1507,  1570,  1009.J 
 
536  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 ■withstanding,  to  spare  time,  this  objection  is  answered  more  at  large  in  my  former 
 
 Art  vi.       Reply  to  M.  Harding  i. 
 
 But,  whereas  M.  Harding  saith,  "  Christ's  body  is  as  fully  here  as  it  is  in 
 heaven  concerning  the  substance,  as  Chrysostom  saith,"  he  would  under  the 
 name  of  that  holy  father  wilfully  warrant  a  great  imtruth.  For  Chrysostom 
 saith  not  Christ's  body  is  present  in  substance :  he  hath  no  such  words :  he 
 saith  not  so.    He  saith  the  contrary ;  as  namely  where  he  saith,  as  it  is  before 
 
 chrysost.  in  alleged  :  "  The  very  body  of  Christ  itself  is  not  in  the  holy  vessels ;  but  the 
 
 Matt.  Horn.  "  ,  ■       ■,  n  „ 
 
 11.  mystery  or  sacrament  thereof  is  there  contained''. 
 
 Touching  these  words,  unless  ye  can  devise  a  new  grammar,  and  make  sursum 
 to  be  deorsiim,  and,  contrary  to  nature,  turn  all  things  upside  down,  and  thus 
 make  your  construction,  Sursum  corda,  "  Look  downward ;"  they  will  but  meanly 
 
 Hieron.  in    make  for  your  purpose.    St  Hierome  saith  :  Secundus  adventus  Salvatoris  . .  .in 
 
 Matt.  cap.  . 
 
 xxiv.'  '  gloria  demonstrandus  est.  Stidtum  est  ergo  ilium  in  parvo  aut  abscondito  loco 
 qucerere,  qui  totius  est  mundi  Lumen^ :  "  The  second  coming  of  our  Saviour  shall 
 be  declared  in  glory.  Seeing  therefore  he  is  the  Light  of  the  world,  it  is  great 
 folly  to  seek  him  in  any  small  corner."  Here,  M.  Harding,  St  Hierome  saith :  "  It 
 is  great  folly  to  seek  Christ"  as  you  seek  him*. 
 
 The  Apology,  Chap.  xiv.  Division  3. 
 
 Cyrillus^  saith,  when  we  come  to  receive  these  mysteries,  all  gross 
 imaginations  must  quite  be  banished. 
 
 •  This  is  a 
 quaint  cast 
 of  M.  Hard- 
 ing's copia 
 veiborum. 
 
 •  Nestorius" 
 heresy  stood 
 neither  in 
 transubslan- 
 tiation  nor 
 in  real  pre- 
 sence. 
 
 t  The  mean- 
 ing is  this : 
 We  cannot 
 be  fed  or 
 nourished  by 
 Christ  as  he 
 is  in  ins  <li- 
 \ine  nature, 
 but  only  by 
 the  faith 
 that  we  Iiave 
 in  his  flesli 
 crucitied. 
 
 M.  HARDING. 
 
 Why  do  ye  not  by  your  quotation  direct  us  to  the  place  where  this  saying  of 
 Cyril  may  he  found?   *Know  ye  not  that  we  have  good  cause  to  srispect  cyrii puuefuiiy 
 your  dealing  ?   Do  we  not  almost  every  where  find  you  in  manifest  lies  ?  ''"^sed. 
 If  ye  mean  plain  truth,  why  deal  ye  not  plainly  ?    Christ's  saying  must  needs  be 
 true,  "  Who  evil  doth  hateth  light."    Because  ye  knew  the  place  maketh  John  m. 
 directly  against  you,  and  subverteth  your  whole  sacramentary  doctrine,  ye  thought  it 
 good  policy  to  take  a  word  or  tioo  for  your  purpose,  and  leave  the  rest,  trusting  it 
 should  not  be  espied :  wherein  ye  do  like  the  scorpion,  that  casieth  forth  his  venom 
 with  the  spirt  of  his  tail,  and  forthtvith  creepeth  away  into  a  hole.     Would  God,  as 
 ye  abuse  the  name  of  Cyril,  so  ye  would  stand  to  the  truth,  by  him  (even  in  that  place 
 which  ye  allege)  substantially  declared!    Who  listeth  to  see  the  place,  let  him  read 
 Cyril's  Answer  to  Theodoret's  reprehension  of  the  eleventh  Anathematism  The  place  cif 
 against  Nestorius.    There  lie  sheweth  that  Nestorius  destroyed  the  mean  uplnthe'de^ 
 of  the  union  of  both  natures  in  Christ,  to  the  intent  the  body  of  Christ  ■^^^<^«^'- 
 might  be  found  but  a  common  body,  as  men  have,  and  not  a  body  proper  of  the 
 Word,  having  power  to  vivificate  or  quicken  all  things.    ^ For  Nestorius  The  heresy  o/ 
 divided  Christ,  and  taught  the  Word  to  be  the  Son  of  God,  not  of  Mary ;  ^Morius. 
 and  Christ  man  the  Son  of  Mary  only,  as  man;  and  dissolved  the  whole  mystery  of 
 the  incarnation,  so  as  Christ  should  be  another  certain  Son  beside  the  Word.  And, 
 because  the  ^nature  of  the  Godhead^  cannot  be  eaten,  thereof  he  talked  vainly  and 
 jjrofanely,  that  in  the  sacrament  we  eat  flesh,  and  not  Godhead.    For  confutation  of 
 this  detestable  heresy,  Cyril  bringeth  him  to  the  consideration  of  the  blessed  sacrament, 
 and  apposetW  him,  whether  he  thought  that  in  the  sacrament,  Christ  being  '^by  his 
 doctrine  man,  besides  God  the  Word,  we  eat  a  man,  as  one  would  say,  after  such  sort 
 as  the  barbarous  people  of  the  new-found  land,  America,  called  cannibals,  eat  one 
 another.    But,  because  that  were  absurd  and  beastly,  Cyril  saith  that  ive  eat  not  a 
 
 [1  See  A^ol.  I.  pages  493,  4.] 
 
 [2  Clirysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Hoin.  xi.  ex  cap.  v.  Tom.  VI.  p.  Ixiii.  See 
 before,  page  523.] 
 
 ...quod  secundus  Salvatoris  adventus. ..in  &c. 
 demonstrandus  sit.  Stiiltum  est  itaque  cum  in  parvo 
 loco  vel  abscondito  quierere,  qui  totius  mundi  lumen 
 
 sit  Hieron.  Op.  Par.  1G93-170G.  Comm.  Lib.  it.  in 
 
 Matt.  cap.  xxiv.  Tom.  IV.  Pars  i.  col.  116.1 
 
 [■*  The  last  sentence  is  not  in  15G7.J 
 
 [6  Cyril,  Conf.] 
 
 Nature  of  Godhead,  Conf.  and  Def.  1667, 
 1570,  1609.] 
 
 ['  Opposeth,  Conf.  and  Def.  1567,  1570.] 
 
u.]  OF  THE  CHURCH  OF  ENGLAND,  537 
 
 common  body,  though  the  nature  of  Godhead  '^properly  he  not  eaten,  hut  that  hody  '  Untruth  ^ 
 which  is  proprium  Verbi,  "  the  proper  body  of  the  Word,"  which  quickeneth  all  things,  closed ;  for 
 by  receiving  whereof  '^we  receive  ichole  Christ,  God  and  man.    And  here  Cyril  layeth  fiestfoi'  ^ 
 to  Nestorius'  charge,  as  thotigh  he  drave  men  to  gross  cogitations  touching  this  sa-  propeVspeech 
 crament.    The  words  be  these :  Num  horninis  comestionem,  &c.* :  "  What,  dost  thou  TwTrece<"e 
 pronounce  this  our  sacrament  to  be  eating  of  a  man  {tJie  Greek  is  dvdpa>7ro(f)ayiav),  and  God  and"^'"*'' 
 ^  drivest  unreverenthi  the  mind  of  them  as  have  believed  unto  qross  imani-  ""^"^ 
 
 The  grots  tma-  ^  ^  with  our 
 
 gindtiom  that    nations,  and  attemptest  with  human  imaqinations  to  treat  of  those  thinas  mouth,  but 
 
 Ciiril  would  to        ,  •  ,  «    •      7  »,  7  7  -V     ^  Ul  ^»      rri         J,  by  faith  and 
 
 he  eschewed  in   which  are  attained  by  an  only,  pure,  and  exquisite  jaith  ?     1  hese  be  the  spint. 
 biessed"facr^-    gross  imaginations  which  Cyril  would  to  be  banished  at  the  receiving  of 
 this  sacrament,  and  that  we  eat  the  hody  of  Christ,  not  as  being  a  com- 
 mon body,  as  the  hody  of  every  mortal  man ;  and,  though  the  nature  of  Godhead  he 
 not  eaten,  that  yet  we  eat  that  hody  which  is  the  proper  body  of  the  Word,  that 
 quickeneth  all  things^.    Noiv  as  "we  have  not  that  gross  imagination  of  eating  a'.Afondeva- 
 common  hody  {which  of  the  Greeks  by  a  term  plainer  to  the  learned  is  called  ctvOpa-  the  grossness 
 7ro(j)ayla)  when  wc  receive  this  sacrament;  so  it  z's'"  evident  by  Cyril,  that  in  the  same  Sonr/chrilt-s 
 ^we  eat  verily  and  indeed  the  hody  of  Christ,  the  Word  incarnate :  for  otherwise  his  the  mail'neT 
 sayings  had  not  made  ought  against  the  heresy  of  Nestorius.    And  thus  receiving  ?\v?th"our 
 Christ's  body  in  the  sacrament,  we  receive  it  truly,  and  with  faith,  and  without  gross  ^e""eor!!\y  tu^ 
 imaqinations.    All  this  weiqlied,  how  prove  lie  now  Christ  to  he  so  lodqed  in  heaven,  sacrament. 
 
 1  -7  7-7-  7»  777.T  -7  77  .  WlthOUrlaith 
 
 that,  notwithstanding  his  own  word,  ^  we  lack  him  here  in  these  holy  mysteries  ?   But  ^i>e 
 let  us  consider  your  other  authorities.  Christ  incar. 
 
 nate,  verily 
 and  indeed. 
 
 THE  BISHOP  OF  SAKISBURY.  pros'Xss! 
 
 We  lack  not 
 
 Touching  the  quotation  in  the  margin,  escaped  in  the  print,  that  fault,  I  trust,  [iJ'o'^^h'l^e 
 shall  be  amended.    But  how  will  you  amend  your  fault,  M.  Harding,  so  often  fl"hiv''"re^°' 
 alleging  such  things  as  your  conscience  knoweth  to  be  most  untrue  ?    I  will  not  ^Q^jjj,""'^ 
 wander  far  to  put  you  in  mind.    In  the  last  line  of  your  former  division  ye  avouch 
 that  upon  Chrysostom,  that  you  know  Chrysostom  never  neither  wrote  nor 
 meant.    As  for  the  manifest  lies  wherewith  ye  so  sharply  and  so  often  charge 
 us,  though  there  were  some  truth  in  your  challenge,  as  there  is  none,  yet  might 
 not  we  therein  in  any  wise  compare  with  you.    Concerning  the  affiance  ye  would 
 seem  to  have  in  these  words  of  Cyril,  ye  thought  it  good  skill  thus  to  crow  out 
 with  some  courage  before  the  fight. 
 
 In  what  sense  the  Godhead  may  be  eaten  or  not  eaten,  I  have  already  said 
 so  much  as  then  seemed  sufficient  in  my  former  Reply  to  your  first  answer      The  Art.  viii. 
 meaning  of  Cyrillus  is  this :  We  cannot  neither  know,  nor  believe  on,  nor  feed 
 upon  the  divine  majesty  of  God,  as  it  is  pure  and  simple  and  in  itself ;  but  all 
 our  knowledge  and  aU  our  faith,  which  is  our  spiritual  feeding  and  life,  is  derived 
 unto  us  through  Jesus  Christ,  and  standeth  only  and  wholly  in  this,  that  the  Son 
 of  God  hath  taken  the  very  nature  and  substance  of  our  corruptible  flesh,  and 
 joined  the  same  in  one  Person  unto  his  Godhead.    Therefore  St  Hilary  saith : 
 Cognitus  fieri  Dens  hominibus,  nisi  assumpto  homine,  non  potuit ;  quia  incognos-  Hilar,  in 
 cibilem  cognoscere,  nisi  per  naturam  nostram,  natura  nostra  non  potuit^^ :  "  God 
 could  not  be  known  unto  men  but  by  the  receiving  of  man  unto  him :  for  God, 
 that  surmounteth  all  knowledge,  our  nature  could  not  know  but  by  the  mean  of 
 our  nature."    So  saith  St  Augustine :  "  Qiuereham  viam  comparandi  roboris,  quod  August. 
 esset  idoneum  ad  fruendum  te ;  nec  inveni,  donee  amplecterer  Mediatorem  Dei  et  vii"capi 
 hominum,  hominem  Christum  Jesum^^  :  "  I  sought  a  way  to  get  strength,  whereby  I 
 might  be  able  to  enjoy  thee ;  but  I  found  it  not  before  that  I  embraced  Jesus 
 Christ,  which  is  the  Mediator  between  God  and  man."   Again  he  saith  :  [C/tm(Ms] 
 cibum,  cui  capiendo  invalidus  eram,  miscuit  carni;  quoniam  Verhum  caro  factum  est, 
 ut  infantice  nostrce  lactesceret  sapientia  tua^^ :  "  Christ  tempered  and  mingled  his 
 
 [0  Cyril.  Alex.  Op.  Lut.  1638.  Apolog.  adv. 
 Orient.  Anath.  xi.  Def.  Cyril.  Tom.  Yl.  p.  193.  See 
 Vol.  I.  page  141,  note  13.] 
 
 [9  Thing,  Def.  1567,  1570,  1609.] 
 
 ['»  Is  it,  Conf.] 
 
 ["  See  Vol.  1.  pages  528,  &c.] 
 
 ['=  Hilar.  Op.  Par.  1693.  In  Psalm,  cxliii.  Tractat. 
 8.  col.  556  ;  where  Deus  homini.  ] 
 
 ['3  August.  Op.  Par.  1679-17UO.  Confess.  Lib.  vn. 
 cap.  xviii.  24.  Tom.  I.  col.  142;  where  inveniebam.] 
 
 ['*  Id.  ibid.;  where  miscentem.] 
 
538 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Nesto- 
 
 Hieron.  ad 
 Ephes.  cap. 
 
 Cyril,  ad 
 Regin.  ex 
 Kpist.  ad 
 Heb. 
 
 Cyril,  in 
 Johan.  Lib. 
 iv.  cap.  xviii. 
 
 Leo  de 
 Pass.  Dom. 
 Serm.  13. 
 
 Spiritual 
 eating. 
 
 Cyril.  Anath 
 11. 
 
 Only  by 
 Faith. 
 
 De  Consecr. 
 Dist.  2. 
 Ego  Beren- 
 garius. 
 
 meat  (which  is  his  Godhead)  with  his  flesh ;  which  Godhead  otherwise  I  was  not 
 able  to  receive.  For  the  Word  was  made  flesh,  that  thy  wisdom  (O  God)  might 
 become  milk  mito  our  childhood." 
 
 Nestorius'  heresy  stood  not  either  in  transubstantiation  or  in  real  presence  ; 
 but  only  in  the  dissolution  of  the  person  of  Christ,  in  that  he  divided  the  man- 
 hood' of  Christ  from  his  Godhead,  and  so  concluded  in  the  end,  that  Christ  was 
 only  a  bare  natural  man  in  all  respects  as  others  were.  If  it  had  been  so,  then 
 could  we  not  have  been  saved  by  the  death  of  Christ,  no  more  than  by  the  death 
 of  Codrus  and  Decius,  who,  being  nothing  else  but  very  natural  men,  gave  them- 
 selves to  death  for  the  safety  of  their  countries  2.  Neither  could  we  believe  in 
 Christ  crucified;  that  is  to  say,  we  could  not  eat  nor  feed  upon  the  body  of 
 Christ,  or  have  life  by  it.  Cyi'illus  saith  :  Quomodo  purgabit  nos  ab  operihus  mor- 
 tuis  ?  Sanguis  enim  communis  hominis  nihil  Jiabet  majus  quam  sanguis  tauri  aut 
 hirci^ :  "  How  then  shall  Christ  deliver  us  from  deadly  works  ?  For  the  blood  of 
 a  common*  man  hath  nothing  more  (to  work  salvation)  than  the  blood  of  a  bull 
 or  a  goat."  And  therefore  the  same  Cyril  ^  imagineth  Christ  thus  to  say^:  Mor- 
 talem  carnem  assumpsi;  sed,  quia  naturaliter  vita  existens  habito  in  ea,  totam  ad 
 meam  vitam  reformavi'^ :  "  I  have  taken  mortal  flesh  upon  myself* ;  but,  foras- 
 much as  I  naturally  being  life  dweU  in  the  same,  I  have  reformed  that  whole 
 flesh  unto  my  life."  So  saith  Leo  ;  Verus . . .  venerator  dominicce  passionis  sic 
 crucifixum  Jesum  oculis  cordis  aspiciat,  ut  illius  carnem  suam  esse  cognoscat^ :  "  Let 
 the  true  worshipper  of  our  Lord's  passion  so  behold  Christ  crucified  with  the  eyes 
 of  his  heart,  that  he  may  understand  that  the  flesh  of  Christ  is  his  flesh."  But 
 hereof,  I  trow,  M.  Harding  will  move  no  great  question. 
 
 Further,  it  is  fuUy  confessed  of  either  side,  that  we  by  faith  eat  the  very  body 
 of  Christ,  not  as  the  body  of  any  other  common  natural  man,  but  as  the  body  of 
 the  Son  of  God ;  and  that  the  same  body  so  eaten  by  faith,  and  none  otherwise, 
 giveth  life.  But  how  that  body  may  be  eaten,  therein  standeth  the  whole  doubt. 
 Hereunto  St  Cyril  answereth  thus :  Num  hominis  comestionem  hoc  nostrum  sacra- 
 mentum  pronuntias  ?  Et  irreligiose  ad  crassas  cogitationes  urges  mentem  eorum  qui 
 crediderunt  ?  Et  attentas  humanis  rationibus  tractare  ea,  quce  sola,  pura,  et  exqui- 
 sita  fide  accipiuntur^'^?  "Dost  thou  say  that  our  sacrament  is  the  eating  of  a 
 man?  And  dost  thou  unreverently  and  without  religion  force  the  mind  of  the 
 faithful  unto  gross  (and  fleshly)  cogitations  ?  And  goest  thou  about  with  natural 
 imaginations  to  deal  those  things  that  be  received  by  only,  pure,  and  perfecf 
 faith  ?"  These  words  seem  plain,  and  free  from  quarrel.  Yet  hereof  may  grow 
 another  doubt.  For,  by  M.  Harding's  judgment,  to  think  that  Christ's  body  is  to 
 be  received  into  our  mouths  and  bellies  is  no  manner  gross  imagination.  But  we 
 say,  as  Cyrillus  saith,  to  avoid  all  such  uncomely  and  fleshly  vanities,  Christ's 
 body  and  blood  are  a  spiritual  food,  and  must  be  received,  not  with  mouth  or 
 teeth,  but  "with  only,  pure,  and  perfect"  faith." 
 
 Concerning  M.  Harding's  fantasy.  Pope  Nicolas  under  a  solemn  protestation 
 would  have  us  to  say  :  Ego  . . .  corde  et  ore  prqfiteor, . . .  non  tantum  sacramentum, 
 sed  etiam . . .  corpus  Christi.  ..in  veritate,  sensualiter  . . .  manibus  sacerdotum  tractari, 
 frangi,  et  dentibus  fidelium  atteri^^ :  "  I  profess  with  heart  and  mouth,  that  not  only 
 the  sacrament,  but  also  the  body  of  Christ  itself  in  very  truth  and  indeed is 
 sensibly  touched,  and  broken  with  the  priests'  hands,  and  torn  with  the  teeth  of 
 the  faithful."  But  this  talk  is  so  fond,  and  so  utterly  void  of  discretion,  that  the 
 very  barbarous  gloss  is  fain  to  control  it  in  this  sort :  Nisi  sane  intelligas  {ista) 
 
 ['  Manhead,  15G7,  1.570.] 
 
 P  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  i.  in 
 Epist.ad  Ephes.  cap.  i.  Tom.  IV.  Pars  i.  col.  328.] 
 
 [3  Cyril.  Alex.  Op.  Lut.  1638.  Lib.  de  Rect.  Fid. 
 ad  Regiu.  Tom.  V.  Pars  ii.  p.  72.] 
 
 ["  Of  common,  1567,  1.570.] 
 Same  St  Cyril,  1.567,  1.570.] 
 
 [6  To  say  thus,  1567, 1570.] 
 
 Id.  Comm.  in  Joan.  Evang.  Lib.  iv.  cap.  iii. 
 Tom.  IV.  p.  .366.] 
 
 ["  Meself,  1567,  1570.] 
 
 P  Leon.  Magni.  Op.  Lut.  1623.  De  Pass.  Dom. 
 Serm.  xiii.  3.  col.  172.] 
 
 Cyril.  Alex.  Op.  Apolog.  adv.  Orient.  Anath. 
 xi.  Def.  Cyril.  Tom.  VI.  p.  193.] 
 
 ["  Perfite,  1567,  1570.] 
 
 ['^  Ego. ..ore,  et  corde  profiteor...non  solum  sa- 
 cramentum, &c.  sensualiter. ..in  veritate  manibus  &c. 
 fidelium  dentibus  &c  Confess.  Bereng.  in  Corp. 
 
 I  Jur.  Canon.  Lugd.  162-1:.  Decret.  Gratian.  Deer.  Tert. 
 
 I  Pars,  De  Consecr.  Dist.  ii.  can.  42.  col.  1932.] 
 
 j       ['3  And  deed,  1667.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 539 
 
 verba  Berengarii,  in  majorem  incides  Jiceresim  quam  ipse  habuit^^ :  "Unless  thou 
 wisely  understand  these  words  of  Berengarius,  thou  wilt  fall  into  a  greater  heresy 
 than  ever  he  held  any." 
 
 St  Cyi'il's  words  be  plain:  Sola,  pura,  et  exquisita  fide  accipiuntur:  "  These  soia.pura, 
 things  be  received  (not  by  mouth,  but)  by  only,  pure,  and  perfect"  faith."  Like- 
 wise  again  he  saith :   Initium  et  fundamentum  in  sanctificationem  et  justitiam  cyrii.  in^^ 
 Christus  est,  per  fidem  scilicet,  et  non  aliter.    Hoc  enim  mode  in  nobis  habitat    :  iv.  cap.  xxi'x. 
 "  Christ  is  the  beginning  and  foundation  unto  holiness  and  righteousness ;  I  mean 
 by  faith,  and  none  otherwise.    For  by  faith  Christ  dwelleth  in  us."    So  saith 
 Clemens  Alexandrinus :  Hoc  est  bibei'e  Jesu  sanguinem,  participem  esse  incorrup-  ciemens  in 
 tionis  ejus^^ :  "This  is  the  drinking  of  the  blood  of  Jesus,  to  be  made  partaker  of  a'caff'u!'''' 
 his  immortality."    Origen  saith:  Est  ergo  ipse  vulneratus ;  cujus  nos  sanguinem  Orig.m^um. 
 hibimus,  id  est,  doctrince  ejus  verba  suscipimus    ;  "  He  was  wounded,  whose  blood 
 we  drink,  that  is  to  say,  the  words  of  whose  doctrine  we  receive." 
 
 But  what  is  there  so  plain  as  these  words  of  Athanasius  ?    Quot  hominibus 
 
 n.    .  .  1      •!  •         •  T      T         •  illud  Evang. 
 
 suffecisset  corpus  ejus  ad  cibum,  ut  umverst  mundi  ahmonia  fieret  ?    Propterea  Quicunque 
 ascensionis  suce  in  ccelum  mentionem  fecit,  ut  eos  a  corporali  intellectu  abstraheret^^.  bum. 
 "  Unto  how  many  men  could  Christ's  body  have  sufficed  for  meat,  that  he  should 
 be  the  food  of  all  the  world  ?    Therefore  he  made  mention  of  his  ascension  into 
 heaven,  that  he  might  withdraw  them  from  corporal  and  fleshly  understanding." 
 
 Here,  M.  Harding,  I  beseech  you  tell  us  by  the  way,  when  ye  teach  us  that 
 Christ's  body  is  fleshly  present,  that  it  is  received  into  the  mouth,  that  it  is 
 chewed  and  bruised  with  teeth,  and  that  it  passeth  further  into  the  belly,  how 
 do  you  withdraw  our  minds  from  "  fleshly  and  corporal  understanding  ?"  If  this 
 eating  be  spiritual,  what  eating  may  be  counted  corporal  ?  If  this  be  ghostly, 
 what  is  fleshly ? 
 
 Hereof  St  Augustine  saith  thus :  Cum  videritis  Filium  hominis  ascendentem  ubi  August,  in 
 erat  prius,  certe  vel  tunc  videbitis  quod  non  eo  modo  quo  putatis  erogat  corpus  Tractlar. 
 suum ;  certe  vel  tune  intelligetis  quod  gratia  ejus  non  consumitur  morsibus'^^ :  "When 
 ye  shall  see  the  Son  of  man  ascending  up  where  he  was  before,  then  shall  ye  see 
 that  he  giveth  not  his  body  (to  be  eaten)  in  such  sort  as  you  imagine ;  then  shall 
 ye  understand  that  his  grace  is  not  consumed  by  morsels."  And  therefore 
 again  he  saith  :  Nolite  fauces  parare,  sed  cor  '^^ :  "  Prepare  not  your  jaws,  but  August,  de 
 
 1         .  »  Verb  I)om. 
 
 your  heart.  sec.  Luc. 
 
 This  is  the  very,  true,  spiritual,  and  only  eating  of  Christ's  body ;  and  whatso-  ^ 
 ever  fantasy  M.  Harding  hath  devised  besides  of  his  mouth  and  teeth  is,  as  St 
 Cyril  saith,  "  a  vain,  unreverend,  gross,  and  fleshly  imagination." 
 
 The  Apology,  Chap.  xiv.  Division  4. 
 
 The  council  of  Nice,  as  it  is  alleged  by  some  in  Greek,  plainly  for- 
 biddeth  us  to  be  basely  afFectioned  or  bent  toward  the  bread  and  wine 
 which  are  set  before  us^^. 
 
 M.  HAKDING. 
 
 As  for  the"^^  former  part  of  tlie  sentence  which  ye  bri7ig  out  of  the  Nicene  council, 
 
 ^  soundeth  nothing  against  the  catholics  {for  theg  also  teach  the  same),  "so  the  latter^*  "Untruths, 
 
 part  is  directly  contrary  to  your  doctrine,  which  ye  thought  good  to  leave  out,  lest  ReaaXJ  an- 
 swer. 
 
 Gloss,  ibid.] 
 
 Cyril.  Alex.  Op.  Comm.  in  Joan.  Evang.  Lib. 
 IV.  cap.  iv.  Tom.  IV.  p.  393.] 
 
 ['«  Clement.  Alex.  Op.  Oxon.  1715.  Psedag.  Lib. 
 II.  cap.  ii.  Tom,  I.  p.  177.] 
 
 ["  Grig.  Op.  Par.  1733-69.  In  Num.  Hom.  xt!. 
 9.  Tom.  II.  p.  334.] 
 
 Athanas.  Op.  Par.  1698.  Ad  Serap.  Epist.  iv. 
 19.  Tom.  I.  Pars  u.  p.  710.] 
 
 f '°  The  last  sentence  is  not  in  1567.] 
 [2"  August.  Op.  Par.  1679-1700.  In  Johan. Evang. 
 cap.  vi.  Tractat.  xxvii.  3.  Tom.  III.  Pars  ii.  col.  602; 
 where  quia  twice  for  <jiwd.~\ 
 
 Noli  parare  fauces,  &c. — Id.  de  Verb.  Evang. 
 Luc.  xiv.  Serm.  cxii.  5.  Tom.  V.  col.  66G.J 
 [^^  See  below,  page  640,  note  1.] 
 As  the,  Conf.  and  Def.  1567.] 
 [-■•  Later,  Conf.  and  Def.  1567,  1570.] 
 
540  THE  DEFENCE  OF  THE  APOLOGY  [p.uit 
 
 thereby  ye  should  have  marred  your  whole  matter.    Such  nipping  and  a  maru  to 
 rounding  of  sentences  hath  ever  been  taken  for  a  marJc  to  Jcnow  heretics 
 by.    Among  icise  men  such  practice  worthily  bringeth  you  into  suspicion 
 of  untruth.     The  words  of  the  council  truly  reported  be  these:  "  Let  us  Tht%eordtof 
 not  at  the  divine  table  basely  behold  the  bread  and  cup  set  before  us;  but,  ^ounc'if"^hich 
 lifting  up  our  mind,  let  us  by  faith  understand  on  tliat  holy  table  to  be  ^'o,f'cJli!oiie 
 laid  the  Lamb  of  God,  that  tahtth  away  the  sins  of  the  tvorld,  of  priests  fZ'm"ta^^ 
 sacrificed  unbloodily.    And,  receiving  his  precious  body  and  blood  verily,  "jj^'^"'^'*' 
 let  us  believe  these  to  be  the  pledges  of  our  resurrection.    For  in  con- 
 sideration hereof  ice  tahe  not  imich,  bid  a  little,  that  ice  may  Jcnow  we  receive  not  to 
 filing  (of  the  body),  but  to  sanctimony^."    Take  the  end  with  the  beginning,  and 
 what  maketh  this  decree  of  that  holy  council  for  defence  of  your  sacramentary 
 doctrine  ?    And  here,  who  be  more  basely-affectioned  and  bent  toward  tlie  things  set 
 on  that  table ;  ye  that  make  them  but  bread  and  wine,  or  we  that,  after  consecration, 
 believe  under  the  forms  of  bread  aiid  wine  verily  to  be  made  present  the  body  and 
 "■Untnith.    blood  of  Christ  ?    Whether  is  a  baser  exercise,  to  feed  on  ^common  bread  and  wine, 
 derous:  we   and  to  dwcll  in  tlie  judgment  of  the  senses,  or  to  eat  tlie  very  flesh  of  Christ,  the 
 common"'^"  bread  of  life  that  came  down  from  heaven,  to  immortality  of  the  body  and  soul ;  to 
 ^St^vt    forsake  the  senses,  andfoUoic  the  understanding  of^faith?    Well  we  agree  tcith  you, 
 v^n  body'*'*  Tiot  to  fog  ovcv-basely  intent  to  the  bread  and  cup.    But  why  do  not  ye  perform  that 
 chT^t°^°^      followeth  there  after  your  own  allegation  out  of  that  council?    Why  do  ye  not 
 wKhout*''*'  M'iY/i  those  three  hundred  and  eighteen  holy  fathers,  and  with  the  ichole  church  of 
 Christ,  understand  by  faith  on  that  holy  table  to  be  laid  the  Lamb  of  God,  that 
 taketh  away  the  sins  of  the  ivorld  ?    Why  do  ye  not  recant  your  wicked  doctrine 
 against  the  blessed  sacrifice  of  tJie  mass  ?    Eead  the  whole  sentence,  joining  the  end 
 to  the  beginning.    Say  not  all  those  holy  and  learned  fathers,  "  The  Lamb  of  God  on 
 this  sacred  table  (they  mean  the  altar)  to  be  sacrificed  of  the  priests  unbloodily  ?'  . .  . 
 Again,  why  bring  ye  the  christian  people  from  the  body  of  Christ,  ivhereby  they  are 
 « Untruth,    redeemed,  to  a  ^bare  piece  of  bread,  teaching  it  to  be  but  the  figure  of  his  body? 
 ncithe?bare  Saith  not  tMs  councH,  that  wc  rcccive  the  precious  body  and  blood  of  our  Lord 
 h^^Tnlme.   ^aXrjBcDs,  that  is,  vcrily  and  indeed,  ^whereby  indeed  all  your  tropes  and  figures  ah  trope*  and 
 anTwe'r^     be  Quitc  cxcluded  ?    Again,  if  these  were  but  bread  and  wine,  as  ye  teach,  ^^ram^fJat-iei 
 chrilt'^venYy  tt-'ouM  the  councH  soy  that  we  take  them  not  to  satiety,  but  to  sanctimony  ^eiiictofthJ' 
 luhoig^'^   a?u2  holiness  ?    What  holiness  can  we  have  of  bread  and  wine  ?    What  ^'"n^^nca. 
 iTnorwfth**  ^^oUiiess  obtain  ice  not  by  eating  of  the  body  of  Christ,  being  the  proper  body  of 
 nm'tL       ^^'^  Word,  or  God  the  Word's  own  body,  that  hath  power  to  vivificate  and  quicken 
 '  Untruth,    all  things  ?    Thus  we  come  within  you  defenders,  as  it  were,  and,  clasping  with  you, 
 e°dociotf^  wring  your  ^ weapon  out  of  your  hands,  and  with  the  tother  end  of  it  strike  you 
 u^^com-^    down.    As  it  is  not  hard-  to  us  by  learning  to  overthrow  you,  so  we  beseech  God 
 Sme'tropes  *o  Strike  down  the  pride  and  stubbornness  of  your  hearts,  as  he  did  Paul,  acuu. 
 e'obrlve^   v^li^rewith  ye  resist  the  manifest  truth. 
 
 captain '. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 We  allege  this  place,  although  briefly,  vet  simply  and  truly,  and  without  any 
 manner  fraud  or  guile.  But  if  rounding  and  clipping  of  the  holy  fathers  be 
 the  mark  of  an  heretic,  as  it  is  here  avouched,  then  have  we  one  mark  more 
 whereby  to  know  M.  Harding  :  for  this  is  his  ordinary  usage  and  practice  of 
 course. 
 
 Touching  either  the  beginning  or  the  end  of  this  decree,  there  is  no  cause 
 wherefore  any  word  therein  written  should  of  our  part  be  dissembled.  The  holy 
 fathers  in  that  council  teach  us  utterly  to  withdraw  our  eyes  from  the  bread  and 
 wine,  being  nothing  else  but  creatures  transitory  and  corruptible,  and  by  faith  to 
 behold  the  very  body  of  Christ,  which  is  represented  in  the  mysteries.  To  like 
 August  de    purnose  St  Ausustine  saith,  as  it  is  allesred  before :  Ea  demum  est  miserabilis 
 
 Doct.  Christ.   '  °    .  7  •  ^  *  7 
 
 Lib.  iii.  cap.  animcE  scrvitus,  signa  pro  rebus  accipere,  et  supra  creaturam  corpoream  oculum 
 *■  mentis  ad  hauriendum  ceternum  lumen  levare  non  posse^ :  "  This  is  the  miserable 
 
 ['  Gelas.  Crz.  Hist.  ConciL  Nic.  cap.  xxx.  in 
 Concil.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1671-2. 
 Tom.  II.  col.  233.  See  Vol.  I.  page  4G4,  note  3.] 
 
 [*  Heard,  1611.] 
 
 August,  Op.  Par.  1679-1700.  DeDoctr.  Christ. 
 Lib.  III.  cap.  T.  9.  Tom.  Ill,  Pars  i.  coL  17.] 
 
II.]  OF  THE  CHURCH  OF  ENGLAND.  541 
 
 bondage  of  the  soul,  to  take  the  signs  instead  of  the  things  that  be  signified  ;  and  '  ' 
 not  to  be  able  to  lift  up  the  eye  of  the  mind  above  the  corporal  creature,  to  La^,^^ij 
 receive  the  light  everlasting."     And  therefore,  immediately  before  the  holy  j^jj  upon 
 ministration,  the  priest  saith  unto  us,  as  it  is  said  before :  "  Lift  up  your  hearts."  the  table. 
 
 In  this  sort  the  same  fathers  spake*  of  the  water  of  baptism  :  Baptisma  nostrum  '  ' 
 
 oculis  sensibiltbus  spectandum  non  est,  sed  oculis  intellectus.    Vides  aquam  ?    Cogita  ^^J^^  ^^^f^. 
 vim  et  potestatem  Dei,  quce  in  aquis  latet^ :  "  Our  baptism  may  not  be  considered  vo'ijo-ov  t-?)V 
 with  the  sensible  or  bodily  eyes,  but  with  the  inner  eyes  of  the  mind.    Seest  thou  ^^a^i'Ipu- 
 the  water  ?    Think  of  the  might  and  power  of  God,  that  lieth  hidden  in  the  TrTOfievvu 
 water."    Thus,  as  in  the  one  sacrament  they  withdraw  us  from  the  water,  even 
 so  in  the  other  sacrament  they  withdraw  us  from  the  bread. 
 
 But  it  followetli  in  the  same  decree :  "  Let  us  by  faith  understand  on  that  holy 
 table  to  be  laid  the  Lamb  of  God,  that  taketh  away  the  sins  of  the  world."  If 
 the  ancient  fathers,  to  the  end  to  stir  up  and  to  inflame  the  hearts  of  the  people, 
 had  not  sometime^  used  vehement  phrases  and  extraordinary  kinds  of  speech,  M. 
 Harding  might  many  times  spare  his  pen  and  keep  silence.  But  he  doth  the 
 fathers  great  wrong,  that  presseth  only  their  bare  words,  and  dissembleth  their 
 meaning.  Gregory  Nyssene,  St  Basil's  brother,  discreetly  and  learnedly  openeth 
 this  whole  matter.    Thus  he  writeth  :  Cum  in  habitudine  loci  alicujus,  feZ  wegofii  Gregor.  Nyss. 
 
 .7  .  ....  .  .  ....  T  •  ^         lie  Anim. 
 
 4ft  loco  existentis,  intelligibilium  aliquod  extiterit,  abusive  id  ibi  esse  dicimus,  propter  cap.  xi. 
 operationem  ejus  quce  ibi  est,  locum  pro  habitudine  et  operatione  accipientes.  Cum 
 enim  dicere  deberemus,  Ibi  operatur,  dicimus,  Ibi  est' :  "  When  any  spiritual  thing  is 
 in  the  consideration  of  some  place,  or  else  in  consideration  of  some  matter  being 
 in  a  place,  we  say  the  same  spiritual  thing  is  there,  by  an  abuse  or  by  an  extra- 
 ordinary use  of  speech,  because  of  the  effect  of  that  spiritual  thing  that  there  is 
 wrought,  taking  the  place  instead  of  consideration  or  working  in  the  place.  For, 
 where  we  should  say,  '  There  it  worketh,'  thus  we  say,  *  There  it  is'."    Even  so, 
 whereas  these  fathers  should  have  said,  The  effects  or  graces  that  we  have  by 
 Christ's  body  are  laid  before  us  upon  the  table,  by  abuse  of  speech  they  say.  The 
 body  of  Christ  is  laid  upon  the  table.    Likewise  saith  Gratian :  Quidam  non  im-  DeConsecr. 
 probabiliter  exponunt .  .  .  carnis  et  sanguinis  veritatem  ipsam  eorundem  efficientiam,  species. 
 hoc  est,  remissio7iem  peccatorum^ :  "  Some  men,  not  without  good  reason,  by  the 
 truth  of  Christ's  flesh  and  blood  understand  the  effect  or  working  of  the  same, 
 that  is  to  say,  the  remission  of  sins." 
 
 And  as  these  fathers  say,  "  Christ  is  laid  upon  the  table,"  even  so,  by  like 
 phrase  of  speech,  St  Gregory  saith,  "  Christ  is  killed  upon  the  table :"  \_Christus]  De  Consecr. 
 iterum  in  hoc  mysterio  moritur : .  .  .  ejus  caro  in  populi  salutem  patitur^ :  "  Christ  Quid  sit 
 dieth  again  in  this  mystery  :  his  flesh  suffereth  for  the  salvation  of  the  people." 
 So  saith  Chrysostom :  Ut  in  ccelo  celatur  Deus,  sic  in  scripturis  absconditur.  .  . .  chrysost.  in 
 Non  . . .  omnes  intelUgunt  Deum  veritatis,  positum  in  scripturis^^ :  "As  God  is  covered  J?*"'' 
 in  heaven,  so  is  he  covered  in  the  scriptures.    All  men  understand  not  God  that 
 is  laid  in  the  scriptures."    So  saith  Athanasius :  Est  etiam  in  verbis  scripturarum  Athanas.  de 
 Dominus^^ :  "  Our  Lord  is  in  the  words  of  the  scriptures."    So  saith  St  Hierome  : 
 Supra  nudum  metuis  humum  exesa  jejuniis  membra  collidere.    Sed  Dominus  tecum  Hieron.  de 
 jacet^^ :  "Thou  art  afraid  to  lay  thy  body,  worn  out  with  fasting,  upon  the  bare 
 ground.    Yet  the  Lord  lieth  there  with     thee."    Again  :  Nudus  atque  esuriens  Hieron.  ad 
 ante  fores  nostras  Christus  in  paupere  moritur    :  "  Christ,  naked  and  hungry,  lying 
 before  our  gate,  dieth  in  the  poor." 
 
 And,  to  leave  other  like  sayings  and  sentences  of  the  ancient  fathers,  pope 
 
 ["  Speak,  1567,  1570.] 
 
 Gelas.  Cyz.  Hist.  Concil.  Nic.  cap.  xxx.  in 
 Concil.  Stud.  Labb.  et  Cossart.  Tom.  II.  col.  233.] 
 Sometimes,  1567,  1570.] 
 [7  Gregor.  Nyss.  Op.  Par.  1638.  De  Anira.  Tom. 
 II.  p.  111.] 
 
 ["  Gregor.  Papa  in  Corp.  Jur.  Canon.  Lugd. 
 1624.  Becret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr. 
 Dist.  ii.  can.  34.  col.  1926;  where  non  improbabiliter 
 quidam,  and  id  est  peccatorum  remissionem.] 
 
 Id.  ibid.  can.  73.  col.  1053.  See  Vol.  II,  page 
 726,  note  5.J 
 
 [i»  Clirysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Hom.  iv.  ex  cap.  iii.  Tom.  VI.  p.  xliii. ;  where 
 sicut  enim  in  cwlo.] 
 
 ["  Athanas.  Op.  Par.  1G98.  In  Interp.  Psalm,  ad 
 Marcellin.  Epist.  33.  Tom.  I.  Pars  ii.  p.  1002.] 
 
 ['2  Hieron.  Op.  Par.  1693-1706.  Ad  Heliod.  de 
 Vit.  Erem.  Epist.  v.  Tom.  IV.  Pars  ii.  col.  11;  where 
 super.} 
 
 ['^  Lieth  with,  1567.] 
 
 ['■*  Id.  ad  Gaudent.  Epist.  xcviii.  Tom.  II.  Para 
 II.  col.  799.] 
 
542 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 De  Consecr. 
 Dist.  2. 
 Quia  passus. 
 
 — >  Adrian  saith  in  your  late  council  of  Nice :  In  scripturis  sanctarum  imaginum  Agnus 
 Lamb  P^'f'^^^^^'^oris  dlgito  ostensus  depingitur^ :  "  In  the  scriptures  of  the  holy  images  is 
 laid  UDon  P^^^^ed  the  Lamb  of  God,  that  John  Baptist  shew  ed  with  his  finger." 
 the  table.  These  sayings  must  be  qualified  with  a  gentle  exposition ;  and  may  not  be 
 racked  extremely  to  the  sound  and  rigour  of  the  letter.  Chrj'sostom  thus  ex- 
 poundeth  these  words  of  St  Paul  to  the  Galatians :  Quibus  Christus  ante  oculos 
 2}rius  depictus  erat,  in  vobis  crucifixus.  Atqui  Christus  non  apud  Galatas,  sed  Hie- 
 rosolymis  fuit  crucifixus.  Quomodo  igitur  dicit,  in  vohis  ?  Ut  ostendat  vim  fidei, 
 quce  potest  etiam  procul  dissita  cernere ;  indicans  quod  illi  oculis  fidei  exactius 
 cernerent,  quam  nonnulli  qui  prassentes  adfuerant,  eaque  quce  gerebantur  conspex- 
 erant^ :  "Unto  whom  Christ  was  painted  out  and  crucified  among  you  before 
 your  eyes.  Yet  was  not  Christ  crucified  in  Galatia,  but  at  Hierusalem.  How 
 then  saith  St  Paul  unto  the  Galatians,  '  Christ  was  crucified  amongst  you?'  His 
 meaning  was  to  shew  the  strength  of  faith,  which  is  able  to  see  things  though 
 they  be  far  away ;  and  that  they  by  the  eyes  of  faith  saw  the  death  of  Christ 
 more  plainly  and  perfectly  ^  than  many  that  were  present  at  his  death,  and  saw 
 all  that  was  done." 
 
 Thus  the  fathers  in  this  council  said,  "  Christ's  body  is  laid  forth  upon  the 
 communion-table,"  that  is,  not  unto  our  bodily  eyes  or  senses,  but  unto  the  eyes 
 of  our  faith ;  I  mean,  by  way  of  a  mystery  or  sacrament,  but  not  verily  or 
 indeed.  In  this  sense  St  Augustine  saith  unto  the  people:  Vos  estis*  in  mensa; 
 . . .  vos  estis  in  calice^ :  "You  are  laid  upon  the  table  ;  you  are  in  the  cup."  As 
 the  people  is  laid  upon  the  table,  so  is  Christ's  body  laid  upon  the  table :  and, 
 as  the  people  is  in  the  cup,  so  is  Christ's  blood  in  the  cup.  The  people  is  there 
 by  way  of  a  mystery ;  even  so  is  Christ's  body  and  blood  there  by  way  of  a 
 mystery,  and  none  otherwise.  Thus,  M.  Harding,  we  withdraw  not  the  people  of 
 God,  as  ye  untruly  say,  from  Christ's  body  to  a  piece  of  bread ;  but  rather  we 
 lead  them,  as  the  ancient  fathers  ever  did,  from  the  creature  of  bread  to  the  be- 
 holding, receiving,  and  eating  of  Christ's  very  body  and  blood. 
 
 In  what  sort  and  sense  Christ  is  now  "unbloodily  sacrificed  by  the  priest," 
 for  shortness  sake,  gentle  reader,  I  must  refer  thee  unto  my  former  Reply  to 
 M.  Harding  6. 
 
 How  the  holy  mysteries  be  pledges  of  our  resurrection,  it  hath  partly  been 
 said  before,  and  partly  shall  be  said  hereafter  more  at  large. 
 
 How  we  may  receive  the  body  of  Christ  indeed  and  verily,  without  either 
 transubstantiation  or  real  presence,  I  have  both  touched  before  in  this  treaty, 
 and  also  in  my  former  Reply''.  Certainly  St  Augustine  saith,  the  receiving  of 
 Christ's  body  indeed,  and  the  receiving  of  the  sacrament,  are  sundry  things. 
 Thus  he  writeth :  Ostendit  [  Christus^  quid  sit  non  Sacramento  tenus,  sed  re  vera 
 corpus  Christi  manducare,  et  ejus  sanguinem  bibere^ :  "  Christ  sheweth  what  it  is  to 
 eat  his  body  and  to  drink  his  blood,  not  by  way  of  sacrament,  but  verily  and 
 indeed."  For  the  eating  of  the  sacrament  with  mouth  and  tooth  is  not  the  very 
 true  eating  of  Christ's  body,  but  a  token  or  mystery  of  the  same.  St  Augustine 
 saith :  Qui  manducat  intus,  non  /oris ;  qui  manducat  in  corde,  non  qui  premit 
 dente^ :  "  He  that  eateth  within,  not  he  that  eateth  Avithout ;  he  that  eateth 
 (Christ's  body)  in  his  heart,  not  he  that  bruiseth  (the  sacrament)  with  his  tooth." 
 Whoso  by  faith  receiveth  the  body  of  Christ,  receiveth  it  substantiately '°,  really, 
 verily,  and  indeed  ;  and  dwelleth  in  Christ  and  Christ  in  him.  Thus  is  Christ's 
 body  received,  as  these  holy  fathers  say,  not  to  the  filling  or  contentation  of  the 
 body,  but  unto  the  hoHness  and  sanctification  of  the  mind. 
 
 Thus  ye  come  within  us,  M.  Harding,  as  ye  say,  and  clasp  with  us,  and 
 overthrow  us  by  learning,  and  wring  our  weapon  out  of  our  hands,  and  with  the 
 
 Art.  xviu 
 Div.  li. 
 
 Art.  iv. 
 Div.  & 
 
 August,  de 
 Civ.  Lib.  xxi, 
 cap.  xxi. 
 
 August,  in 
 Johan. 
 Tract.  26. 
 
 ['  Hadr.  Papa  in  Act.  sec.  Sept.  Synod,  in  Corp. 
 Jur.  Canon.  Lugd.  1624.  Decret.  Gratian.  Deer.  Tert. 
 Pars,  De  Consecr.  Dist.  iii.  can.  29.  col.  1973;  where 
 in  quibus  pictura  sanctarum.  Conf.  Gloss,  ibid. J 
 
 P  Chrysost.  Op.  Par.  1718-38.  In  cap.  ii.  Epist. 
 ad  Gal.  Comm.  Tom.  X.  pp.  695,  6.] 
 
 Perfitely,  1.567,  1570.]  Istis,  1611.] 
 
 August,  in  Corp.  Jur.  Canon.  Decret.  Gratian. 
 
 Deer.  Tert.  Pars,  Dist.  ii.  can.  36.  col.  1929.] 
 See  Vol.  II.  pages  733,  &c.] 
 P  See  Vol.  I.  Art.  v.  pages  405,  &c.  ] 
 
 Id.  Op.  Par.  1679-1700.  De  Civ.  Dei,  Lib.  xxi. 
 cap.  XXV.  4.  Tom.  VII.  col.  646,  7.] 
 
 Id.  in  Johan.  Evang.  cap.  vi.  Tractat.  xxvi.  12. 
 Tom.  III.  Pars  ii.  col.  499.] 
 ['»  Substantially,  1567,  1670.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 543 
 
 other  end  thereof  ye  strike  us  down.    Methinketh  I  hear  one  say,  Denique  me-  xhras.  in 
 tuebant  omnes  jam  me^^ :  if  some  handsome  Gnatho'^  stood  by  you,  I  trow,  we 
 should  have  a  pretty  play.    But  unsensible  men  are  we,  that  feel  none  of  these 
 deadly  blows.   I  will  answer  you  as  St  Augustine  sometime  answered  Pascentius, 
 the  Arian  heretic :  Facile  est  tit  quisque  Augustinum  vincat ;  videris  utrum  veritate  August,  ad 
 an  clamore    :  "  It  is  an  easy  matter  to  overcome  Augustine  ;  but  see  you  whether  Epist.  174. 
 it  be  by  truth  or  by  noise  of  words."    And  again  :  Non  . . .  honum  Jiomini  est  Jiomi- 
 nem  vincere ;  sed  honum  est  homini  ut  eum  Veritas  vincat  volentem ;  quia  malum  est 
 homini  ut  eum  Veritas  vincat  invitum.    Nam  ipsa  vincat  necesse  est,  sive  negantem, 
 sive  confitentem^* :  "  It  is  not  good  for  a  man  to  conquer  a  man;  but  it  is  good  for 
 a  man  that  the  truth  may  conquer  him  with  his  good-will.    For  it  is  ill  for  a  man 
 that  the  truth  should  conquer  him  against  his  will.    But  whether  he  will  or  nof^, 
 the  truth  must  needs  conquer  him." 
 
 The  Apology,  Chap.  xiv.  Division  5. 
 
 And,  as  Chrysostom  very  aptly  writetli,  we  say  that  "the  body  of 
 Christ  is  the  dead  carcase,  and  we  ourselves  must  be  the  eagles;"  mean- 
 ing thereby,  that  we  must  fly  on  high^^  if  we  will  come  to  the  body  of 
 Christ.  "  For  this  table,"  as  Chrysostom  saith,  "  is  a  table  of  eagles,  and 
 not  of  jays."  Cyprian  also  :  "  This  bread,"  saith  he,  "  is  the  food  of  the 
 soul,  and  not  the  meat  of  the  belly  ^^," 
 
 M.  HARDING. 
 
 In  1  Cor.  cap.  Indeed,  Chrysostom  saitJi  as  ye  report.  But,  sirs,  what  mean  ye  ?  To 
 X.  Horn.  24.  ^^^g  hody  of  Ckvist,  ivhich  is  the  dead  carcase,  in  respect  of  his  death 
 
 {for  unless  he  had  fallen  we  had  not  risen  again),  must  we  so  be  eagles  as  we  use  no 
 office  of  man's  body  to  this  hind  of  eating  ?  Must  ive  fly  so  high  as  ice  look  not  to 
 find  this  body  in  earth  ?  Can  tve  not  eat  this  body  except  we  fly  up  to  heaven  ? 
 Can  we  not  come  by  it  hut  there  ?  Can  we  not  eat  him  hut  there  ?  Yes,  forsooth. 
 ^We  need  not  to  go^^  out  of  the  earth  for  the  matter.  For  Chrysostom  himself ,  ^  p  eanhiy 
 in  the  same  homily  from  whence  ye  fetch  this,  saith  that,  ^'whiles  we  he  in  this  life  The"''* 
 
 en  have 
 
 this  mystery  is  cause  that  the  ^ earth  to  us  is  become  heaven^'^."    He  that  dom' heaven. 
 mustwehe^fand  desireth  to  hnov)  what  eagles  we  must  he,  and  how  high  ice  must  fly,  to  i>  Not  by  pui- 
 we/*;to  ToZl   come  to  the  eating  of  this  body  worthily,  let  Chrysostom  even  there  ex-  down  to'us ; 
 affst-sbX?  pound  Chrysostom.     "He  nameth  eagles,"  saith  he,  ''to  shew  that  /le  up?/r "earif 
 
 must  get  him  on^"  high  that  cometh  to  this  hody,  and  that  he^^  must  have 
 nothing  to  do  with  the  earth,  neither  he  drawn  downward  to  base  things  and  creep, 
 hut  always  fly  upward  and  behold  the  Su7i  of  Righteousness^^,"  ^c.  Will  ye  yet  hear 
 What  is  meant  more  plainly  declare  what  he  meaneth  by  this  high  eagle's  flight  ? 
 bp  the  high  "  Wipe  aicay,"  saith  he,  "  all  filth  from  thy  soul,  prepare  thy  ■  mind  to 
 eagles  fliyu.  ^^(.^i^^  these  mysteries.  If  tJie  Icing's  child,  arrayed  in  purple  and  dia- 
 dem, were  delivered  unto  thee  to  hear,  wouldest  thou  not  cast  down  on  the  ground  all 
 that  thou  holdest,  and  receive  him?  But  now,  when  thou  receivest  not  the  king's 
 child,  ''but  the  only-begotten  Son  of  God,  tell  me,  I  pray  thee,  art  thou  not-^  afraid? « with  thy 
 And  dost  not  cast  away  all  love  of  worldly  things,  and  garnish  thyself  with  him  with  thy' 
 only,  hut  dost  thou  yet  look  down  on  the  earth,  art  thou  yet  in  love  of  thy  money  ? 
 
 ["  Terent.  Eunuch,  iii.  i.  42,  3.]  |  to  fivcrWiptou  Chrysost.  Op.  In  Epist.  i.  ad  Cor. 
 
 ['2  Some  Gnato,  1567.]  \   Horn.  xxiv.  Tom.  X.  p.  218.] 
 
 ['^  August.  Op.  Ad  Pascent.  Epist.  ccxxxviii. 
 cap.  V.  27.  Tom.  II.  col.  862.] 
 
 ['*  Id.  ibid.  29.  col.  863  ;  where  bonum  hominis.] 
 ['5  Or  will  not,  1567,  1570.] 
 [i«  Fly  high,  Conf.] 
 
 Cypr.  Op.  Oxon.  1682.  De  Coen.  Dom.  (Ar- 
 nold.) p.  44.   See  Vol.  I.  page  141,  note  11. J 
 
 Not  go,  Conf.  and  Def.  1567,  1570,  1609.] 
 'Ei/TaGtta  yap  aoi  t>(V  yriu  ovpavov  iroiel  toutI 
 
 P»  Him  up  on,  Conf.  and  Def.  1567,  1570.] 
 He  that,  1611.] 
 
 [^^  de  KaXet,  SeiKvv9  oTt  Kat  v\]/rt\6v  eli/at 
 
 Set  Tov  'jrpo<Ti6vTa  tw  awfiaTL  tovtw,  kui  fjLT]Seu  "Trpos 
 TfiV  yfju  KOwbv  cy^eiv,  /iriSk  Katia  (Tvpecrdai  Kai  ep- 
 ireiv,  dW  dvo)  TreTecOat  oitjvtKto?,  Kai  7rpd9  tov 
 fjXiou  tt)?  oiKaincrvi/119  tvopau,  k.  t.  \. —  Ibid.  p.  216.] 
 
 l'^  Art  not,  Conf.  and  Def.  1567,  1570,  1609.] 
 
544  THE  DEFENCE  OF  THE  APOLOGY  [pakt 
 
 art  thou  yet  given  to  the  earth  ?    If  it  he  so,  what  forgiveness,  v-lmt  excuse  shalt 
 
 thou  fimU?"    This  spiritual  Jitjing  up  requireth  Chrysostom;  and  yet 
 <i  Untruth,    in  that  homily,  he  declareth  ^the  body  of  Christ  to  be  present  here  in  ackhowledgeth 
 ftom'^s'Ma'k^  earth  {meaning  in  this  holy  sacrament),  yea,  that  very  body  which  "tvas  bodp  ' p^esmt 
 theprelLnce  nailed,  beaten,  which  was  not  overcome  by  death,  which  the  sun  seeing  meni!*'"^'^" 
 "lifpo^  °^  crucified  turned  away  his  beams,  for  which  the  vail  of  the  temple  was 
 presmcehe  osuudcr,  stoucs  and  all  the  earth  quaked,  the  body  that  was  made  all  bloody, 
 
 thing""      ojirf,  being  thrust  in  tvith  a  spear,  poured  forth  fountains  of  blood  and  ivater,  to  all 
 
 the  world  healthfuP."  Thus  ye  see  how  far  Chrysostom.  is  from  your  strange 
 •  Untruth,  doctvinc  Concerning  the  very  and  ^real  presence  of  Christ's  body  in  the  sacrament 
 stomnotoiice  of  the  altar.  Of  u'hich  altar,  and  of  the  sacrifice  of  that  body  made  and  offered  by 
 prwence^^^'  the  pricsts,  and  of  the  adoration  due  thereto,  in  that  homily  he  speaJceth  most 
 answer!"*     plainly :  that  to  prove  your  purpose,  ye  must  seek  for  another  homily,  which  ye 
 
 are  never  like  to  find;  for  Chrysostom  serveth  not  your  turn.    As  nei-  ^ 
 
 •  7  77  7  •     ^      7  /<  1  1  ^1        Tr    -7  Ciwnananeped 
 
 ther  Cyprian,  ivhom  ye  allege,  ana  against  ivnom,  (jod  knowetk.  Verily  bii  the  defenders 
 we  confess  with  holy  Cyprian  and  the  fathers  of  the  Nicene  council,  that 
 the  body  of  Christ  zvhich  ice  receive  in  the  blessed  sacrament  is  the  food  of  the  soul, 
 and  not  common  meat  to  fill  the  paunch.  And  therefore  of  the  outward  forms  we 
 f^untmth.  take  but  little,  *  according  to  the  Nicene  decree,  acknowledging  that  spiritual  food  to 
 eene  council  scrvc  to  sauctimony,  not  to  satiety.    Lastly,  ye  bring  for  you  St  Augustine  in  these 
 
 maketh  no  , 
 mention  of  U'OrdS. 
 any  such 
 
 behrgbut"  '  THE  BISHOP  OF  SARISBURT. 
 
 idle  forms 
 
 h"t'are"hey  Here  M.  Harding  casteth  his  colours  to  shadow  that  thing  that  will  not  be 
 fooTor how  ^T^iereas  Chrysostom  saith,  "  Thou  receivest  not  the  king's  child,  but  the 
 
 Sr^rto^raake  onlj-begotten  Son  of  God,"  he  so  racketh  and  presseth  these  words,  as  if  the 
 you  holy?     fathers  in  their  writings  had  never  used  any  kind  of  figure,  and  as  if  we  were 
 bound,  under  pain  of  damnation,  to  receive  what  sentence  soever  they  have 
 spoken,  according  to  the  very  rigour  and  extremity  of  the  letter. 
 
 But,  the  better  to  disclose  the  sensible  grossness  of  this  error,  I  trust,  gentle 
 reader,  it  shall  not  be  neither  painful  nor  unprofitable  for  thee  to  consider  a  few 
 other  such  examples  and  phrases  of  speech,  commonly  and  familiarly  used  by 
 the  catholic  learned  fathers  to  like  purpose.    Therefore,  as  Chrysostom  saith, 
 "  We  receive  in  the  holy  mysteries  the  only-begotten  Son  of  God,"  meaning  by 
 ciirysost.  in  faith  Only,  not  by  mouth ;  even  so  he  writeth  of  the  sacrament  of  baptism :  Si 
 Horn!  10.^°  quis  tibi  purpuram  aut  diadema  dedisset,  nonne  prce  quoi'is  auro  accepisses  ?  Ego 
 vero  tibi  non  ornatum  regium  tribuam,  sed  ipsum  Eegem  induendum  exhibeo.  Et 
 quomodo,  inquies,  Christum  poterit  quis  induere  ?    Audi  quid  Paulus  dicat,  Quot- 
 quot  in  Christum  baptizati  estis,  Christum  induistis*:  "If  any  man  had  given  thee 
 a  princely  robe  or  a  crown,  wouldest  thou  not  set  more  by  it  than  by  any  gold  ? 
 But  I  will  give  thee,  not  a  princely  robe,  but  the  Prince  himself,  to  put  upon  thee. 
 Thou  wilt  say.  How  may  a  man  put  on  Christ  upon  him  ?    Hear  what  St  Paul 
 saith,  'As  many  of  you  as  are  baptized  in  Christ  have  put  on  Christ'."  Here 
 Chrysostom  teacheth  us,  that  in  baptism  we  receive  not  only  the  King's  princely 
 johln'"iib   ^^b^'        also  the  King  himself  5.    St  Cyril  saith  :  Discant  omnes, . . .  ne,  antequam 
 ii  cup. xxxvi.  firmioi'es  sint  catechumeni,  Christum  eis  antequam  oporteat  baptismi  mysterio  com- 
 mendent^:  "Let  all  men  take  heed  that  they  deliver  not  Christ  in  the  sacrament 
 
 ['  'Aird<T^iT)Xf  ToLvvv  Ti/V  \\/vxnv,  TtapaaKeiaXe 
 
 Tt)l/  CldvOiaV  7r/)ds  TJjV  TOVTUiV  TWV  /J.V(TTt]piWU  VTTO- 
 
 ooxijf.  Ka'i  ydp  el  iraiSiov  ^a<riXi(vdf  /MCTa  Tov  Koa- 
 fjLOv  Kal  T^s  dXovpyioo^  Kat  tov  ciaotifxaTo^  ei/cx^ 'pi- 
 adijs  (pepetv,  iravTa  dv  eppi\j/as  xa  ev  tt}  yij '  vvvt  de 
 ou  Traioiou  dvdpioirov  fiaa-iXtKOi/f  dW  avTov  tov 
 fiovoyci/rj  Xafil^duwv  tov  Beou  Traloa,  ov  (^pIxTeiS, 
 f'nre  fiot,  Kal  TrdvTa  tov  tu>v  I^iuitikwv  e^fidWeti 
 epwTa,  Kai  T(2  K6(Tp.(a  KaWwTrl'^ri  p.6vov  ineivw, 
 dW  ext  -TT^ds  Till/  yijv  vpdt,  Kal  yjyrifidTiov  epa-i, 
 Kat  Trpds  'xpvcrov  tTTToriaai;  Kal  Tiva  dv  tr)(Dirjs  o-uy- 
 yvwu^iv;  Tto'iav  diToXoyLav  ; — Ibid.  p.  210.J 
 [■•<  Very  and  real  body,  Conf.] 
 
 ["  ...toOto  to  aCo/ia  ■Trpo<rt)\ovnevov  Kal  jiaa- 
 
 TiX^o^evov  ovK  ifveyKcv  6  0avaxos,  touto  to  arca/uLa  Kal 
 7j\ios  CTavpovfjievov  iouiy  xas  aKTivas  aVeVx^ei^e  • 
 Old  TovTo  Kal  KaTaireTacfia  ecx'S^xo  xdre,  kuI 
 ireTpat  epp^yvvvTO^  Kal  yi]  Trdcra  eTtvdiraeTo.  touto 
 eKcTvo  TO  aw  fid  f(TTt,  to  ^j/iayfievov,  to  TrXtjyiv,  Kal 
 xas  crwTrjpiov^  Trrjyd^  dvaf3K0aav,  Tijv  tov  aV/iaxo9, 
 T}]V  tov  vOaTO<i  Trj  oiKnviJLevrj  irda-i]. — Ibid.  p.  217. j 
 
 Id.  in  Epist.  ad  Cor.  cap.  iv.  Horn.  x.  Tom. 
 XI.  p.  402.] 
 
 This  sentence  is  not  in  1567.] 
 P  Cyril.  Alex.  Op.  Lut.  1638.  Comm.  in  Joan. 
 Evang.  Lib.  Ii.  cap.  i.  Tom.  IV.  p.  144.  Conf.  Op. 
 Insig.  Cyril.  Alex,  in  Evang.  Joan.  Par.  1508.  Lib.  ii. 
 Cap.  xxxW.  fol.  40.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 545 
 
 of  baptism  unto  the  beginners  or  novices,  before  they  be  strong  in  the  faith,  and 
 before  it  be  convenient." 
 
 St  Augustine  saith :  Sancti . . .  Christum  accipiunt  in  manu  et  in  fronte'':  "Holy  August,  in 
 men  receive  Clirist  both  in  their  hand  and  in  their  forehead."  u'."^' 
 
 St  Chrysostom  saith :  Adest  sacerdos,  non  ignem  gestans,  sed  Spiritum  Sane-  Chrysost.  de 
 tum^:  "  The  priest  is  present,  bearing  not  fire,  but  the  Holy  Ghost."  Sacerd.  Lib. 
 
 St  Ambrose  saith :  Portant  in  typo  Christi  iminera ;  portaturi  in  evangelio  mu-  Ambros. 
 nerum  largitorem^ :  "  They  carry  Christ's  gifts  in  a  figure ;  in  the  gospel  they  shall  Patriarch, 
 carry  (Christ  himself),  the  giver  of  the  gifts."    And  again  :  Mortem  non  timebis,  si  Ambros.  de 
 geras  Christum^^ :  "  Thou  shalt  not  fear  death,  if  thou  bear  Christ."  Sjf  ix*''^' 
 
 Athanasius  saith :   Apud  nos  servatur  puerulus  ille,  quern  Herodes  interficere  Athanas. 
 satagebat^^:  "The  same  child  is  kept  amongst  us  whom  Herod  laboured  so  comr.  Amn. 
 earnestly  to  destroy."    St  Chrysostom  saith :  Credo  apostolo  Paulo,  Christum  in  chryso.st  in 
 se  loquentem  circumferenti^^ :  "  I  believe  the  apostle  Paul  carrying  Christ  about 
 speaking  within  him." 
 
 St  Augustine  saith :  Concionatores  tradunt  Christum  discentibus   :  "  The  preachers  August,  de 
 deliver  Christ  unto  their  learners."    St  Cyril  saith :  Verum  manna  Christus  erat,  ub.  iv.  cap. 
 qui  per  figuram  mannce  priscis  illis  a  Deo  dahatur^*:  "  Christ  was  the  very  true  cyrii.  in 
 manna,  whom,  under  the  figure  of  manna,  God  gave  unto  the  fathers  of  the  old  fohai'.  Lib. 
 testament."    It  is  written  in  M.  Harding's  own  legend:  Christophorus ...  porta- ^^^^f^; 
 vit . .  .  Christum  . .  .in  humeris, .  . .  [eij  in  ore  per  confessionem^^ :  "  Christopher  bare  Legend'"5j"''' 
 Christ  on  his  shoulders,  and  he  bare  Christ  in  his  mouth  by  his  confession." 
 
 Another  of  his  doctors  saith  :  Christus  venditus  [fuit]  in  Josepho. . . .  ligatus  in  J"^'^^- 
 Sampsono. .  . .  suspensus  in  botro. . . .  et  in  serpents  ceneo. . . .  crucifixus  in  Isaaco^^: 
 "  Christ  was  sold  in  Joseph,  he  was  bound  in  Sampson,  he  was  hanged  up  in  the 
 cluster  of  grapes  and  in  the  brasen  serpent,  and  he  was  crucified  in  Isaac." 
 
 Chrysostom  saith :  Quocunque  quis  pervenerit,  Paulum  videbit  ubique  in  om-  chr>sost.  ad 
 nium  ore  circumferri^'^ :  "Whithersoever  a  man  come,  he  shall  see  Paul  carried  Hom.^6.'' 
 about  every  where  in  the  mouth  of  every  man."    And,  to  end  this  long  rehearsal, 
 St  Augustine  saith:  Detractor  ...  diabolum  portat  in  lingua^^:  "The  slandererAugust.de 
 carrieth  the  devil  upon  his  tongue."  Docura.  cap. 
 
 I  doubt  not  but  M.  Harding  will  better  bethink  himself,  and  not  require  us  to 
 take  all  these  sayings  without  any  manner  of  favourable  exposition,  barely  and 
 nakedly  as  they  lie.  Otherwise  he  must  needs  encumber  himself  with  a  great 
 number  of  inconveniences. 
 
 Of  these  phrases  and  manners  of  speech  St  Augustine  giveth  his  judgment  in 
 this  sort :  Omnia  significantia  videntur  qiiodammodo  earum  rerum  quas  significant  August,  de 
 sustinere  persomts^'-* :  "All  signs  or  tokens  seem  in  a  manner  to  bear  the  persons  Libixvii'i. 
 of  the  things  themselves  2°  that  they  signify."  As  for  example  he  saith:  Sicut 
 dictum  est  ab  apostolo,  Pttra  erat  Christus ;  qtioniam  petra  ilia,  de  qua  hoc  dictum 
 est,  significabat .  . .  Christum^^:  "  So  the  apostle  saith,  '  The  Rock  was  Christ;'  for 
 that  the  rock  whereof  it  was  spoken  signified  Christ." 
 
 Likewise  Athanasius  saith :  Qui  rents  imaqinem  videt  reqem  videt,  et  dicit.  En  Athanas. 
 
 ..,  .  ,r  ^  ,  •         .  ..     ,  Orat.  conlr. 
 
 iibi  regem.    JSeque  tamen  duos  reges  constitmt ;  neque  imagmem  particulam  esse  sabeii. 
 
 ['  August.  Op.  Par.  1G79-1700.  In  B.  Johan. 
 Apoc.  Expos.  Horn.  xi.  Tom.  III.  Append,  col.  172.] 
 
 [8  Chrysost.  Op.  Par.  1718-38.  De  Sacerd.  Lib. 
 III.  Tom.  I.  p.  ,38.3.] 
 
 f  Ambros.  Op.  Par.  1G80-90.  Lib.  de  Jos.  Pa- 
 triarch, cap.  xiii.  77.  Tom.  I.  coL  608.] 
 
 [>»  Id.  Lib.  de  Fug.  Sec.  cap.  ix.  5G.  Tom.  I. 
 coL  440 ;  where  timeas.] 
 
 ["  ...Trap'  vniv  Tcn'ipiiTai   t6   ■jraiSiov,  oirep 
 
 'UpwSri^  dveXc'iu  e^iiVfi  Athanas.  Op.  Par.  1698. 
 
 Ad  Epi.sc.  JE'^y\A.  Epist.  20.  Tom.  I.  Pars  i.  p.  291.] 
 
 ['2  Chrysost.  Op.  In  ii.  Epist.  ad  Tim.  cap.  i. 
 Hom.ii.  Tom.  XI.  p.  G69.] 
 
 ['^  ...cur  non  et  in  eis,  qui  tradunt  discentibus 
 Christum?— August.  Op.  De  Doctr.  Christ.  Lib.  iv. 
 cap.  XV.  32.  Tom.  IIL  Pars  i.  coL  77.] 
 
 ['*  Cyril.  Alex.  Op.  Comm.  in  Joan.  Evang.  Lib. 
 
 [jewel,  III.] 
 
 ni.  cap.  vi.  Tom.  IV.  pp.  312,  3.] 
 
 ['^  Opus  Aur.  et  Legend.  Insig.  cum  Hyst.  Lomb. 
 Lugd.  1526.  Legend,  xcv.  fol.  73 ;  where  Christum 
 precedes  portavit.] 
 
 ["'  FortaJ.  Fid.  Nurm.  1494.  Lib.  i.  Consid.  iii. 
 fol.  19.  2;  where  Samsone  and  clavis  affixus  in 
 Ysaac.'\ 
 
 ["  Chrysost.  Op.  Ad  Pop.  Ant.  Horn.  xvi.  Tom. 
 IL  p.  164.] 
 
 August.  Op.  Lib.  de  Salutar.  Dooum.  cap. 
 xxvi.  Tom.  VI.  Append,  col.  198.  The  Benedictine 
 editors  consider  this  a  work  of  Paulinus,  patriarch  of 
 Aquileia.] 
 
 Id.  de  Civ.  Dei,  Lib.  xviii.  cap.  xlviii.  Tom. 
 VII.  col.  631.] 
 
 \">  Themself,  1567,  1570.] 
 
 35 
 
54G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 regis,  neque  regent  particulam  imaginis  esse  judicata :  "He  that  seeth  the  image  of 
 a  king  seeth  the  king,  and  saith,  Behold,  there  is  the  king;  and  yet  (so  saj^ing)  he 
 maketh  not  two  kings,  nor  thinketh  he  either  that  the  image  is  a  parcel  of  the 
 king,  or  that  the  king  is  parcel  of  the  image." 
 ?ob^LVb'"  Gregory  in  plainer  wise  saith  thus :  Enndem  Agnum  Johannes  ostendendo, 
 
 xxix.  cap.  Esaias  prceridendo,  Abel  offerendo  loquutus  est.  Et  quern  Johannes  in  ostensione, 
 qupin  Esaias  in  loquutione,  htinc  Abel  signifieando  in  manibus  tenuit^:  "John  the 
 Baptist  by  pointing  with  his  finger,  Esaias  by  foreseeing,  Abel  by  offering,  spake 
 all  three  of  one  Lamb.  And  Abel  by  signifying  held  the  same  Christ  in  his 
 hands  whom  John  held  by  pointing,  and  whom  Esaias  held  by  prophesying." 
 Gregor.m    Again  he  saith:  Intus  ad  Christum  respicit,  quern  per  considerationem  portat  in 
 
 ii.  L^.if.'''    corde^:  "Inwardly  he  beholdeth  Christ,  whom  by  meditation  he  beareth  in  his 
 
 heart." 
 
 Such  amplifications  and  vehement  and  extraordinary  speeches,  notwithstand- 
 ing in  some  cases  they  may  be  dangerous,  yet  oftentimes  they  seem  necessary, 
 the  better  to  quicken  the  dulness  and  negligence  of  the  people.    And  therefore 
 chrysost  de  Chrysostom  saith :  "  Behold,  the  Lamb  of  God  is  slain :  the  blood  even  now  is 
 
 iii.  drawn  from  his  side,  and  the  whole  people  is  coloured  and  made  red  and  bloody 
 with  the  same*."  Not  for  that  it  was  so  indeed ;  but  to  lift  up  and  to  withdraw 
 the  hearts  of  the  people  from  the  outward  corruptible  creatures  of  the  bread  and 
 wine  to  a  spiritual  and  mystical  understanding,  that  is  to  say,  to  the  eating  and 
 drinking  of  the  very  body  and  blood  of  Christ.  And  to  that  end  he  saith  :  Aquilas 
 appellat,  ut  ostendat  ad  alia  eum  oportere  contendere,  qui  ad  hoc  coi'pus  accedit^: 
 "  He  calleth  us  eagles,  to  shew  that  he  must  mount  on  high  and  fly  ^  aloft  whoso 
 will  approach  near  to  that  body."  Likewise  he  saith  :  In  caelum  vocat  nos,  ad 
 magni  Regis  mensanV :  "Christ  calleth  us  up  into  heaven,  unto  the  table  of  the 
 great  King."    And  again  :  Ilium  stir  sum  sedentem. .  .  hie  degustamus^ :  "  We  being 
 
 Hieron.  ad  here  beneath  taste  him  sitting  in  heaven  above."  So  saith  St  Hierome :  Ascen- 
 damus  cum  Domino  [in]  ccenaculum  magnum,  sti-atum  atque  mundatum ;  et  accipia- 
 mus  ab  eo  sursum  calicem  nori  testamenti^ :  "  Let  us  ascend  up  with  our  Lord  into 
 that  great  dining-chamber,  adorned  and  made  clean,  and  there  above  let  us  receive 
 of  him  the  cup  of  the  new  testament." 
 August.  So  saith  St  Augustine  :  Ubifuerit  corpus,  illue  congregabuntur  aquilce,  id  est,  in 
 
 tvang.  Lib.  coelum : . . .  illuc  congregabuntur  aquilm :  dictum  est  de  sjyiritualib^is,  qui,  ejus  passio- 
 1.  cap.  X  u.  fiem  humilitatemque  imitando,  tanquam  de  ejus  corpore  saturantur^^ :  "'Where  as 
 the  carcase  shall  be,  thither  shall  the  eagles  resort  together,'  that  is  to  say,  into 
 heaven ;  thither  shall  the  eagles  resort  together :  this  is  spoken  of  the  spiritual 
 faithful  men  that,  following  his  passion  and  humility,  be  filled  as  it  were  with 
 his  body." 
 
 De  Consecr.  So  saith  Lco  :  Circa  hoc  corpus  aquilce  stmt,  quce  alls  circumvolant  spiritualibus^^ : 
 inquibus.     "  About  this  body  there  are  eagles  that  fly^  about  with  spiritual  ^vings." 
 
 Thus  are  the  faithful  made  "eagles."    Thus  is  the  "  earth  become  heaven  :" 
 not  for  that  Christ's  body  is  pulled  down,  as  M.  Harding  imagineth,  but  for  that 
 our  minds  and  affections  be  lifted  up.    For  so  Chrysostom  himself  expoundeth 
 Chrysost.  in  his  own  meaning  :  Hodie  nobis  terra  facta  est  cmlum,  non  stellis  de  ccelo  in  terram 
 Pentecost,     descendentibus,  sed  apostolis  ad  coelum  ascendentibus :  quia  effusa  est  copiosa  gratia 
 Spiritus  Saneti,  et  universum  orbem  operata  est  ccelum ;  non  immutans  naturam,  sed 
 
 ['  Athanas.  Op.  Par.  1698.  Contr.  Sabell.  Gregal. 
 6.  Tom.  II.  p.  42.  Conf.  Basil.  Op.  Par.  1721-30. 
 Contr.  Sabell.  Horn.  xxiv.  4.  Tom.  II.  p.  192.] 
 
 Gregor.  Magni  Papse  I.  Op.  Par.  1705.  Lib. 
 XXIX.  69.  in  cap.  xxxviii.  B.  Job.  Tom.  I.  col. 
 948.] 
 
 Id.  in  prim.  Reg.  cap.  iii.  24.  Tom.  III.  Pars 
 
 II.  col.  92.] 
 
 [■*  "Oral/  yap  10175  tov  Kvpiov  TeSvjxevov...Kai 
 ■jrdvTa^  tKeivia  tm  -rifxita  ipoiviacroi^ivovi  aipaTL' 
 K.T.X — Chrysost.  Op.  Par.  1718-38.  De  SaceriLib. 
 
 III.  Tom.  I.  p.  382.] 
 
 Id.  in  Epist.  i.  ad  Cor.  Horn.  xxiv.  Tom.  X. 
 p.  216.] 
 
 [«  Flee,  1567, 1570.] 
 
 Id.  Op.  Lat.  Basil.  1547.  De  Sacr.  Part.  Myst.  ad 
 Ant.  Horn.  Ixi.  Tom.  V.  col.  404;  where  vos  voca- 
 vit.] 
 
 P  Id.  ibid.  col.  402;  where  hunc  for  hie] 
 
 P  Hieron.  Op.  Par.  1693-170G.  Epist.  ad  Hedib. 
 cap.  ii.  Tom.  IV.  Pars  i.  col.  172.] 
 
 ['»  August  Op.  Par.  1079-1700.  Quaest.  Evang. 
 Lib.  I.  cap.  xlii.  Tom.  III.  Pars  11.  col.  247;  where 
 illo  for  illuc  t^^^ce.] 
 
 ['1  Leo  in  Corp.  Jnr.  Canon.  Lugd.  1624.  Decret. 
 Gratian.  Deer.  Tert.  Pars.De  Consecr.  Dist.  ii.  can. 
 38.  col.  1931.  See  Vol.  I.  page  451,  note  14.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 547 
 
 voluntatem  emendans^^ :  "This  day  the  earth  is  made  heaven;  not  by  the  stars 
 coming  down  upon  the  earth,  but  by  the  going  up  of  the  apostles  into  heaven. 
 For  the  abundant  grace  of  the  Holy  Ghost  is  poured  out,  and  hath  turned  the 
 whole  world  into  heaven ;  not  by  changing  of  nature,  but  by  correcting  the  will  of 
 man."    Likewise  again  he  saith  :  ApostoU  in  terra  constituti  in  ccelo  conversaban-  chrysost.  ad 
 tur.    J^t  quia  dico,  in  ccelo  ?    Altiores  erant  ccelo,  ettam  alio  ccelo ;  et  ad  ipsum  i6. 
 Dominum  pervenerunt^^ :  "  The  apostles  dwelling  in  the  earth  had  their  conversa- 
 tion in  heaven.    But  what  say  I,  in  heaven?    They  were  higher  than  heaven,  yea, 
 than  the  second  heaven,  and  came  even  unto  the  Lord  himself."   Again  he  saith : 
 [David^  terram  in  ccelum  vertit;  et  homines  facit  angelos^*:  "David  turneth  thechrysost.de 
 earth  into  heaven ;  and  of  men  he  maketh  angels."    Again  he  saith  in  this  self-  Hom.'e. 
 same  place  by  M.  Harding  alleged :  Ut  terra  nobis  ccelum  sit,  facit  hoc  mj/sterium.  Chrysost.  in 
 Ascende  igitur  ad  cceli  portas,  et  diligenter  attende ;  imo  non  cceli,  sed  cceli  ccelorum ;  1^°'^' 
 et  tunc  quod  dicimus  intueberis^^:  "This  mystery  causeth  that  unto  us  the  earth 
 is  heaven.    Ascend  up  therefore  unto  the  gates  of  heaven,  and  mark  diligently. 
 Nay,  I  say  not  unto  the  gates  of  heaven ;  but  unto  the  gates  of  the  heaven  of 
 heavens.    And  so  shalt  thou  see  the  things  that  I  tell  thee." 
 
 Now  judge  thou,  good  christian  reader,  how  true  it  is,  and  how  agreeable  with 
 St  Chrysostom's  doctrine,  that  M.  Harding  saith:  "Must  we  fly^  so  high  that 
 we  look  not  to  find  this  body  in  earth?  Can  we  not  eat  this  body  except  we  fly^ 
 up  into  heaven  ?  Can  we  not  come  by  it  but  there  ?  Can  we  not  eat  him  but 
 there  ?  yes,  forsooth.  We  need  not  go  out  of  the  earth  for  the  matter."  If  it  be 
 so,  then  may  you  rest  in  the  earth,  and  tarry  there  still,  and  never  trouble  your 
 eyes  to  look  up  to  heaven 
 
 Verily,  Chrysostom,  when  he  saith  "we  receive  the  Son  of  God,"  maketh 
 mention  neither  of  transubstantiation  nor  of  real  and  fleshly  presence,  nor  of 
 eating  with  mouth  or  teeth,  but  only  sendeth  us  to  the  force  and  working  of  faith 
 and  spirit ;  whereby  only,  and  by  no  way  else,  we  I'eceive  and  eat  indeed  and 
 verily  the  body  of  Christ. 
 
 The  Apology,  Chap.  xiv.  Division  6. 
 
 And  St  Augustine  saith:  "How  shall  I  hold  him,  being  absent'^?  in  Johan. 
 How  shall  I  reach  my  hand  up  to  heaven,  to  lay  hold  upon  him  sitting 
 there'*?"    He  answereth :  "Reach  thither  thy  faith,  and  then  thou  hast 
 laid  hold  on  him '9." 
 
 M.  HARDING. 
 
 John  xi. 
 
 Upon  these  words  of  St  John,  "  The  bishops  and  Pharisees  gave  com- 
 mandment that,  if  any  hnew  where  Jesus  were,  he  should  sheio  it,  that  they 
 might  apprehend  him,"  St  Augustine,  expounding  the  same  in  a  contrary  sense,  saith : 
 "  Let  us  now  shew  the  Jews  where  Christ  is ;  would  God  they  would  hear  and  lay 
 St  Aug^utine  hold  ou  Mm ! "  Where  he  speaketh  not  of  receiving  Christ  so  as  u-e  receive 
 '//cepfng"'''^  sacramcnt,  *  but  of  receiving  him  by  faith  only.    And  there  •  And 
 
 Christ  in  the     Jig  idshetk  Olid  cxhortcth  the  Jews  to  come  to  the  faith,  and  teacheth  rece'iv^"chrTst 
 
 sacrament,  but  ^  in  the  sacra 
 
 hy  faith  only,    them  how  they  may  profitably  lay  hold  on  Christ,  whom  their  forefa-  ment. 
 
 thers  laid  hold  on  with  violent  hands  to  their  damnation.  "Let  them 
 come  to  the  church,"  saith  he:  "let  them  hear  where  Christ  is,  and  lay  hold  on  him." 
 After  certain  words  he  maheth  this  objection  to  himself:  "  Well,  the  Jew  ansv^ereth 
 me,  How^'^  shall  I  hold  him  that  is  absent?    How  shall  I  reach  up  my  hand  to 
 
 ['2  Chrysost.  Op.  In  Pentecost.  Serm.i.  Tom.  III. 
 p.  787.  This  is  not  by  Chrysostom.] 
 
 ['^  Id.  in  Epist.  ad  Hebr.  cap.  ix.  Hom.  xvi.  Tom. 
 XII.  p.  lC2.  j 
 
 ["  Id.  de  Pocnit.  Hom.  vi.  Tom.  II.  p.  32.3.  Conf. 
 Op.  Lat.  Tom.  V.  col.  871.] 
 
 ["  Id.  in  Epist.  i.  ad  Cor.  Horn.  xxi?.  Tom.  X. 
 p.  218.] 
 
 ['"  This  sentence  is  not  in  150".] 
 
 ['■  Augustine:  How  shall  I  hold  him,  saith  he, 
 whidi  is  absent?  Conf.] 
 
 ["*  Him  that  sitteth  there,  Conf.] 
 
 August.  Op.  In  Johan.  Evang.  cap.  xi.  Trac- 
 tat.  1.  4.  Tom.  III.  Pars  ii.  col.  C30.J 
 
 [■'"  Whom,  Conf.] 
 
 35—2 
 
548 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 heaven,  that  I  may  lay  hold  on  him  which  sitteth  there  ?    Reach  thither  thy  faith," 
 saith  Augustine,  "  and  then  thou  hast  laid  hold  on  him."    Then  followeth  in  the 
 same  line  that  which  plainly  declareth  all  this  to  he  meant  of  laying  hold  of^ 
 •Hespeaketh  Christ  hy  faith,  *not  by  receiving  the  communion:  Parentes  tui  tenuerimt  carne ; 
 ceivingof    tu  tene  corde-:  "  Thy  forefathers  {thou  Jeiv)'tooh  hold  on  Christ  in  flesh;  take 
 mtnu'lmthe  tliou  hoM  Oil  him  ill  thy  heart,"    There  he  sheweth  how  Christ  may  he  holden, 
 Srreceiv^ng  thougli  {concerning  the  visible  and  sensible  presence  of  his  body)  he  be  in  heaven 
 bodyVf'^'^        the  right  hand  of  the  Father.    All  this,  and  whatsoever  is  said  there  upon  the 
 ^''wrought'^''        before  recited,  implietli  not  so  much  as  any  colour  of  argument  against  the 
 only  by  faith,  truth  of  Christ's  very  body  in  this  most  blessed  sacrament.    And  thus  all  your 
 allegations  and  reasons  concerning  this  matter  be  sufficiently  answered. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 It  is  true  that  M.  Harding  saith,  St  Augustine  in  this  place  speaketh  no- 
 +?>  i?"iV'  of  purpose  and  specially  of  the  sacrament.    Certainly  it  ha'd  been  great 
 
 vanity  for  him  to  will  his  hearers  to  seek  for  the  sacrament  in  heaven  above. 
 But  he  speaketh  of  the  embracing  and  holding  the  very  body  of  Christ,  being 
 now  in  heaven :  which  thing  is  wrought  only  by  faith,  and  none  otherwise,  whe- 
 ther it  be  in  the  sacrament  or  without  the  sacrament.  Infinite  sentences  have 
 been  uttered  by  the  holy  fathers  to  like  purpose. 
 
 St  Augustine  saith  :  Accedite  ad  eum,  et  illuminamini :  quid  est  Accedite,  nisi 
 Credited?  "  Come  unto  him  and  receive  the  hght:  what  is  '  Come  unto  him,'  but 
 Believe  in  him  ?"  Again  :  Amhulando  non  laborabitis ;  ibi  enim  acceditis,  ubi  cre- 
 ditis^ :  "Your  walking  shall  not  be  painful  to  you;  for  there  ye  come  to  him 
 where  ye  believe  in  him." 
 
 Again  he  saith :  Exiit  de  manibus  eorum ;  non  enim  apprehendere  eum  potue- 
 runt,  quia  manus  fidei  non  habuerunt* :  "  Christ  departed  out  of  their  hands  ;  for 
 they  could  not  lay  hold  on  him,  because  they  had  not  the  hands  of  faith."  Again  : 
 [Christus^  non  recte  tangitur ;  id  est, . . .  non  recte  in  eum  creditur^ :  "  Christ  is  not 
 well  touched  ;  that  is  to  say,  Christ  is  not  well  believed."  Likewise  again  he 
 saith:  Sunt  in  corde  spirituales  manus  ^ :  "There  be  certain  spiritual  hands  in 
 the  heart."  And  therefore  St  Ambrose  saith :  Stephanus  in  terris  positus  Chris- 
 tum tangit  in  coelo'' :  "  Stephen  being  in  the  earth  (by  faith)  toucheth  Christ 
 being  in  heaven." 
 
 But  as  St  Augustine  so  often  saith,  "  We  embrace  and  hold  Christ  by  faith ; " 
 so  is  not  M.  Harding  able  to  shew  that  he  ever  once  said,  We  hold  Christ  with 
 mouth  or  teeth,  or  receive  him  down  into  our  bellies.  And  therefore  St  Ambrose 
 saith  :  No7i . . .  corporali  tactu  Christum,  sedfide  tangimus^ :  "  We  touch  not  Christ 
 by  bodily  touching ;  but  we  touch  him  by  faith."  And  again :  Fide  Christus  tan- 
 gitur; fide  Christus  videtur :  non  corpore  tangitur;  non  oculis  comprehenditur^ : 
 "  By  faith  Christ  is  touched ;  by  faith  Christ  is  seen :  he  is  not  touched  with 
 our  bodies',  he  is  not  holden  with  our  eyes."  Likewise  St  Augustine  saith: 
 Augiist.  Dominus  consolatur  nos,  qui  ipsum  jam  in  cceZo  sedentem  manu  contrectare  non 
 Tracu  1.  possumus ;  sed  fide  contingere  {possumus)^'^ :  "The  Lord  comforteth  us,  that 
 cannot  now  touch  him  with  hand,  sitting  in  heaven ;  but  by  faith  we  may 
 touch  him." 
 
 Now,  forasmuch  as  M.  Harding  saith,  St  Augustine  in  this  place  maketh 
 no  mention  of  the  receiving  of  Christ's  body  in  the  sacrament,  it  shall  not  be 
 from  the  purpose  to  consider  what  he  hath  written  otherwhere"  touching  the 
 
 to  hold 
 Christ. 
 
 August,  adv. 
 Jud.  cap.  ix. 
 
 August,  in 
 Johan. 
 Tract.  4& 
 
 August  in 
 Johan. 
 Tract.  121. 
 
 Augu'Jt.  de 
 Nat.  et  Grat. 
 cap. Ixix. 
 
 Ambros. 
 Serm.  58 
 
 Ambros.  in 
 Luc.  Lib.  X. 
 cap.  xxiv. 
 Ambros.  in 
 Luc.  Lib.  vi. 
 cap.  viii. 
 
 ['  On,  Conf.] 
 
 [-  See  below,  page  549,  note  20.] 
 [3  August.  Op.  Par.  1C79-1700.    Tractat.  adv. 
 Jud.  cap.  ix.l4.  Tom.  VIII.  col.  40.] 
 
 [*  Id.  in  Johan.  Evang.  cap.  x.  Tractat.  xlviii.  11. 
 Tom.  III.  Pars  u.  col.  618;  where  non  eum  appre- 
 henderuni  quia.'} 
 
 Id.  ibid.  cap.  xx.  Tractat.  cxxi.  3.  col.  808.] 
 Id.  Lib.  de  Nat.  et  Grat.  cap.  Ixix.  8.3.  Tom. 
 X.  col.  1G4;  where  in  corde  enim  sunt  spiritales.] 
 
 JIaxim.  Taur.  Horn,  ad  calc.  Leon.  Magni  Op. 
 
 Lut.  1623.  De  Sep.  Dom.  et  de  Mar.  Magdal.  Hom. 
 iv.  col.  612.  See  Vol.  I.  page  499,  note  lO.J 
 
 [8  Ambros.  Op.  Par.  1686-90.  Expos.  Evang. 
 see.  Luc.  Lib.  x.  cap.  xxiv.  155.  Tom.  I.  col.  1537. J 
 
 Id.  ibid.  Lib.  vi.  cap.  viii.  57.  col.  1397;  where 
 tangitur  Christus.] 
 
 August.  Op.  In  Epist.  Johan.  cap.  i.  Tractat. 
 i.  3.  Tom.  III.  Pars  II.  col.  828;  where  Dominus 
 consolans.  ] 
 
 ["  Otherwheres,  1567,  1570.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 540 
 
 same.  Thus  he  saith :  [Christus^  est  cihus  noster,  quo  nihil  dulcius ;  sed  si  quis  ■^"jj^  j.^' 
 Jiaheat  palatum  sanum  in  corde^'^ :  "Christ  himself  is  our  meat,  than  which  meat  ^gj^p^^i^" 
 there is  nothing  more  savoury,  so  that  a  man  have  a  sound  taste  in  his  heart."  ' 
 
 Again  he  saith  :  Dominus . . .  dixit  se  panem  qui  de  coelo  descendit,  hortans  ut  >  ,  
 
 credamus  in  eum.    Credere  enim  in .  eum,  hoc  est  manducare  panem  vivum.    Qui  ^"hlTnVract. 
 credit  [in  eum]  manducat :  invisibiliter  saginatur,  quia  invisihiliter  renascitur.    In-  ^^^^^ 
 fans  intus  est:  novus  intus  est:  ubi  novellatur,  ibi  satiatur^^ :  "  Our  Lord  calleth^^  johan. Tract, 
 himself  the  bread  that  came  from  heaven,  exhorting  us  to  beUeve  in  him.  For 
 to  beUeve  in  him,  that  is  to  eat  the  bread  of  life.    He  eateth  that  believeth  in 
 him.    He  is  fed  invisibly,  because  he  is  new-born  invisibly.    Inwardly  he  is  an 
 infant :  inwardly  he  is  new.    Where  he  is  renewed,  there  is  he  filled." 
 
 So  saith  Eusebius  Emissenus,  as  he  is  alleged  by  Gratian :  Cum  [ad]  reveren-  De  Consecr. 
 dum  altare  coelestibus  cibis  satiandus  accedis,  sacrum  Dei  tui  corpus  et  sanguinem . . .  Quia  corpus. 
 respice,  honora,  mirare,  mente  continge,  cordis  manu  susci2}e,  et  maxime  haustu 
 interiori  assume^^ :  "When  thou  comest  unto  the  reverend  altar  (or  communion- 
 table) to  be  fed  with  the  heavenly  meats,  behold  the  holy  body  and  blood  of  thy 
 God ;  honour  it ;  wonder  at  it ;  touch  it  (not  with  thy  bodily  mouth,  but)  with 
 thy  mind ;  receive  it  (not  with  thy  bodily  hand,  but)  with  the  hand  of  thy 
 heart ;  and  specially  take  it  with  thy  inner  taste." 
 
 Therefore  St  Augustine  saith  :  Quisquis  cum  fide  et  timore  verbum  Dei  audis, 
 consolatur  te  fractio  panis.    Absentia  Domini  non  est  absens.    Habeto  fidem ;  et  Pasch.  serm. 
 tecum  est,  quem  non  vides. . . .  Ideo  . . .  Dominus  absentavit  se  corpore  ab  omni  ecclesia, 
 et  ascendit  in  caelum,  ut  fides  cedificetur^'' :  "  Wliosoever  thou  be  that  with  faith  and 
 fear  hearest  the  word  of  God,  the  breaking  of  bread  doth  comfort  thee.  The 
 absence  of  our  Lord  is  not  absent.    Have  thou  faith ;  and  he  whom  thou  seest 
 not  is  with  thee.    Therefore  our  Lord,  as  touching  his  body,  hath  absented  him-  f^ojjf  afnu"' 
 self  from  all  his  church,  and  is  ascended  into  heaven,  that  our  faith  may  be  church  le. 
 edified." 
 
 And  in  this  self-same  place,  that  M.  Harding  saith  maketh  so  little  for  our 
 purpose,  he  saith  thus  :  Quomodo  tenebo  absentem  ? 
 mittam,  ut  ibi  sedentem  teneam  ?    Fidem  mitte,  et  tenuisti. 
 
 came:  tu  tene  corde;  quoniam  Christits  absens  etiam  prcesens  est.  Nisi  prcesens 
 esset,  a  nobis  ipsis  teneri  non  posset.  Sed  quoniam  verum  est  quod  ait,  Ecce  ego 
 vobiscum  sum  usque  ad  consummationem  seculi,  et  abiit,  et  hie  est;...et^^  rediit,  et 
 nos  non  deseruit.  Corpus  enim  suum  intulit  cado ;  majestatem  [autem]  non  abstulit 
 m.undo^'^ :  "How  shall  I  hold  Christ,  being  absent?  How  shall  I  thrust  my  hand 
 into  heaven,  that  I  may  hold  him  sitting  there  ?  Send  up  thy  faith,  and  thou 
 boldest  him.  Thy  fathers  (the  Jews)  held  him  in  flesh :  hold  him  thou  in  thy 
 heart :  for  Christ  being  absent  is  also  present.  Unless  he  were  present,  we 
 could  not  hold  him.  But,  forasmuch  as  it  is  true  that  he  saith,  *  Behold,  I  am 
 with  you  until  the  end  of  the  world,'  therefore  he  is  gone,  and  yet  is  here.  He  is 
 come  again,  and  hath  not  forsaken  us.  For  he  hath  advanced  his  body  into 
 heaven ;  but  he  hath  not  withdrawn  his  Majesty  from  the  world." 
 
 All  these  things  well  considered,  whereas  M.  Harding  in  the  end  concludeth 
 with  these  words,  "  Thus  all  your  allegations  and  reasons  concerning  this  matter 
 be  sufficiently  answered ; "  I  doubt  not  but  his  discreet  and  indifferent  reader  will 
 think  he  crew  long  before  it  was  day. 
 
 Quomodo  in  caelum  manum  August,  in 
 
 ^  .  Johan. 
 
 Parentes  tui  tenuerunt  Tract  fio. 
 
 ['^  Id.  in  Johan.  Evang.  cap.  i.  Tractat.  vii.  2. 
 Tom.  III.  Pars  ii.  col.  342 ;  where  cibus  noster  est, 
 and  habet.] 
 
 ['3  Which  there,  1%7.] 
 
 f Id.  ibid.  cap.  vi.  Tractat.  xxvi.  1.  col.  494.] 
 Called,  1667,  1670,  1009.] 
 
 ["  Euseb.  Emiss.  in  Corp.  Jur.  Canon.  Lugd. 
 1624.  Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr. 
 Dist.  iL  can.  35.  col.  1928 ;  where  satiandus  ascendis, 
 and  interiore.] 
 
 ['7  August.  Op.  Serm.  ccxxxv.  3,  4.  In  Dieb. 
 Pasch.  vi.  Tom.  V.  col.  990;  where  quisquis  verbum 
 Dei  cum  timore  et  spe  audis  consoletur,  and  non  est 
 absentia.] 
 
 This  marginal  note  is  not  in  1567.] 
 
 1611  omits  et.] 
 
 Id.  in  Johan.  Evang.  cap.  xi.  Tractat.  1.  4. 
 Tom.  III.  Pars  ii.  cols.  630, 1 ;  where  deserit.] 
 [21  Avanced,  1667,  1670.j 
 
550 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The  Apology,  Chap.  xv.  Division  1. 
 
 Neither  can  we  away'  in  our  churches  with  these ^  shews  and  sales 
 and  markets  oP  masses,  nor  with  the*  carrying  about  and  worshipping  of 
 the  breads  nor  with  such''  other  idolatrous  and  blasphemous  fondness, 
 which  none  of  them  can  prove  that  Christ  or  his  apostles  ever  ordained'^ 
 or  left  unto  us.  And  we  justly  blame  the  bishops  of  Rome,  who,  with- 
 out the  word  of  God,  without  the  authority  of  the  holy  fathers,  without 
 any  example  of  antiquity,  after  a  new  guise  do  not  only  set  before  the 
 In  Ceremon.  people  the  sacramental  bread  to  be  worshipped  as  God,  but  do  also  carry 
 the  same  about  upon  an  ambling  palfrey^  whithersoever  themselves 
 journey  ^  in  such  sort  as  in  old  times  the^**  Persians' fire  and  the  reliques'^ 
 of  the  goddess  Isis  were  solemnly  carried  about  in  procession ;  and  have 
 brought  the  sacraments  of  Christ  to  be  used  now  as  a  stage-play  and  a 
 solemn  sight,  to  the  end  that  men's  eyes  should  be  fed  with  nothing 
 else  but  with  mad  gazings  and  foolish  gauds,  in  the  self-same  matter, 
 wherein  the  death  of  Christ  ought  diligently  to  be  beaten  into  our 
 hearts,  and  wherein  also  the  mysteries  of  our  redemption  ought  with  all 
 holiness  and  reverence  to  be  executed. 
 
 Bom.  £ccles. 
 
 M.  HARDING. 
 
 . . .  The  things  vjhich  it  liketh  your  satanical  spirit  with  blasphemous  words  to 
 •  Untruth,    '^dishonour  and  bring  in  contempt,  are  such  as  neither  your  praises  can  make 
 noir"thehoiy  morc  praiseworthy  nor  your  upbraidings  any  ivhit  of  less  estimation.    If  any  by 
 Sid*y?u  pro-       Stinking  breath  of  your  vile  icords  be  puffed  away  into  your  damned  side,  who- 
 honour'them.  socvcr  they  be,  they  shew  themselves  to  have  been  light  chaff,  not  sound  j^^^u 
 wheat. . . .  Yet,  for  good  folks'  sake,  that  I  may  leave  your  vile  eloquence  ^"'^ 
 to  yourselves,  and  answer  the  matter  by  you  railed  at  and  belied,  and  otherwise 
 not  disproved;  I  pray  you,  good  sirs,  the  ^mass  being  the  highest  and  most  honour- 
 able service  that  is  done  to  God  in  his  church  {ivhich,  otherivheres  being  already 
 proved,  I  treat  not  of  in  this  place),  ivhy  should  not  a  priest,  by  whom  only  it  is 
 greater'bias-         '"'^^V      douc,  ''being  Called  to  that  vocation  or^^  state  of  life,  have  Spriest  may 
 reward  and  living  for  it? .. .  Rail  against  the  mass  and  priests  serving  ^nfcluTJyiiv-'' 
 at  the  altar  of  God,  until  your  tongues  burn  in  your  head  in  hell-fire ;  al%raitar"^ 
 his  disciples  we  tell  uou,  pvicsts  of  the  catholic  church  sell  ^not  the  fruit  and  merit  of  and  for  saying 
 
 or  sent  them  ^      ,  .       ^  ,     /.      ,7.  777  mass. 
 
 abroad  to     Ghvist  s  blood  offered  m  the  mass,  but  only  jor  their  ministry  and  labour 
 
 say  mass.  .  '  ,  7  •  /■ 
 
 1  Alas!  they  require  necessary  sustenance  oj  iije. . . . 
 
 o'ther wise  for  But,  for  your  defcHce,  ye  confess  that  ye  cannot  away  with  the  carrying  about 
 should  away.  onfZ  loorshipping  of  bread.  No  more  cannot  ive.  To  whose  charge  lay  ye  this  ? 
 Be  there  any  such  idolaters  now  that  worship  bread?  They  would  be  ^^^^^^^^ 
 known.  ®  God  forbid  ive  should  suffer  idolaters  to  live  amongst  us !  worshippers  of 
 Soothly,  in  the  catholic  church  we  know  none.  If  ye  cannot  away  with 
 the  honour  which  *  all  devout  christian  people  do  to  the  *  blessed  sacrament  (we  mean 
 to  Christ's  body,  and  Christ  himself  *  present  in  substance  under  *  the  forms  of 
 foMies  ftj'cac?),  then  cannot  we  take  you  for  Christians.  Mock,  scoff,  jest,  and  rail  at  us  u-ith 
 the  Jews :  we  dare  not  but  honour  our  Lord  Christ  wheresoever  our  faith  findeth  him 
 verily  and  in  substance  present, .  . . 
 
 If,  through  fervent  zeal  {as  sometime     it  happeneth)  abuses  in  certain  places 
 
 >>  Untruth. 
 For  as  it  is 
 now  used, 
 there  is  no 
 viler  disho- 
 
 phemy. 
 ^  Untruth. 
 For  Christ 
 never  called 
 
 *  God  forbid 
 there  should 
 be  water  in 
 the  sea ! 
 
 *  Untruths, 
 and  most 
 fond  and 
 
 ['  We  cannot  also  away,  Conf.J 
 [=  The,  Conf.j 
 
 And  bitjing  and  selling  of,  Conf.] 
 [*  Nor  the,  Conf.] 
 P  Of  bread,  Conf.] 
 ["  Nor  such,  Conf.] 
 ['  Did  ever  ordain,  Conf.] 
 ["  Horse,  Conf.j 
 
 [9  See  below,  note  18.] 
 
 Journey  as  in  old  time  the,  Conf.] 
 ["  Reliquies,  Conf.] 
 ['2  And,  Conf.  and  Def.  156",  1570. J 
 P  At  haulter,  Conf.] 
 [1*  Forme,  Conf.  and  Def.  15C7.] 
 ['5  Sometimes,  Conf.  and  Def.  1567.] 
 
II.]  OF  THE  CHURCH  OF  ENGLAjJ^D.  551 
 
 have  crept  in,  no  good  catholic  man  ^defendeth  them.    Marry,  we  know  all  is  not  to  '^^^^^f^^^^^ 
 be  abrogated,  that  misliheth  your  corrupt  taste ;  '^and  much  is  right  holy  devotion,  catiioiic  pre- 
 pleasant  in  the  sight  of  God,  and  therefore  allowed  in  the  church,  which  your  hot  eth  them. 
 spirit  calleth  idolatrous  and  blasphemous  fondness.    And,  though  the  ceremony  and  fond'and''' 
 manner  tvhereby  such  devotion  is  shewed  cannot  be  proved  by  ordinance  of  Christ  or  foTGodh™- 
 of  the  apostles,  expressed  in  scripture,  yet  christian  people  doubt  not  but  God  -  In'^vain 
 
 accepteth  their  good  hearts   *|y6."'"'''''P 
 
 The  bishop  of  Borne  ye  blame  unjustly,  I  might  say  also  proudly.   For  procuring 
 *  honour  and  worship  to  Christ  in  the  blessed  sacrament,  he  hath  the  *  word  of  God.  *  Untruths, 
 
 t/  ?  four  to- 
 
 *the  authority  of  all  holy  fathers,  and  *the  examples  of  antiquity,  as^I  have  at  large 
 proved  in  my  answer  to  your  companion  Blaster  Jewel  his  eighth  negative  article     eth  chri^t?""^ 
 But  the  ambling  horse  offendeth  you.    Wliy  be  ye  not  also  offended  with  the  ass  and  ther'^God"^' 
 her  foal  that  bare  the  ^same  body  at  Jerusalem  which  the  horse  beareth  at  Eome ;  ^hjtathmity 
 then  visible  and  iveighty,  now  invisible  and  of  no  weight  ?    That  ivas  done  in  pomp,  fiiher^nor 
 to  the  honour  of  Christ ;  and  so  is  this.     Ye  say  this  is  done  after  a  neiv  guise.    So  of  amiqufty  ^ 
 theii  was  that  Neither  is  it  true  which  ye  say,  that  the  bishops  of  Rome  do  cam/  '■Note  that 
 
 ,  k  •'in  the  same 
 
 about  with  them  the  sacrament  whithersoever  they  journey.    ^Ye  might  have  ^^^^^^d 
 hib.  cerem.  booTc  out  of  wMch  yc  allege  that  matter  to  scoff  at,  that  such  a  Harding  hath 
 
 ^f'cap'iBai-  solemnity  is  used  specially  when  the  pope  rideth  in  pontificalibus.    "  Then  sreat  un-^ 
 dachinum.       {as  the  booh  telleth)  a  white  palfrey,  trapped,  gentle,  and  fair,  ivith  a  clear-  'umruth. 
 sounding  bell  hanging  at  his  neck,  is  led,  which  carrieth  the  monstrance  or  pix,  with  oniy'thes^- 
 the  most  holy  body  of  Christ,  over  the  which  noble  citizens  shall  bear  a  canopy''-^."  tl^^tamf 
 Thus  the  book  of  ceremonies.  k"^lth  m 
 
 . . .  ^And,  I  pray  you,  what  evil  is  this  ?    If  it  be  good  to  carry  about  that  most  atYhe"!  ^'^""^ 
 Jioly  body,  by  ivhich  as  Christ  once  redeemed  us,  so  by  the  same,  devoutly  honoured  of 
 faithful  people,  and  carried  abroad  and  brought  to  certain  places,  hath  in  old  times  in  earnest? 
 (as  yet  also  doth  continually^,  to  the  great  comfort  and  help  of  sundry  persons  being  a^iseman'*^ 
 in  distress,  wrought  miraculously  healthful  remedies ; .  .  .  if  the  Israelites  fomiiy  ?" 
 found  help  at  God's  hand  by  "^bringing  the  arJc  into  the  field  with  them,  fm^e^^ 
 as  they  marched  forward  against  the  Philistians ;  if  the  Philistians  cned  "gain'st  God's 
 out  for  fear  when  they  perceived  the  arlc  to  be  in  the  Israelites'  army,  and  ™ '"j 
 said,  Venit  Deus  in  castra :  vae  nobis !  "  God  is  come  into  their  tents :  alas,  we 
 
 '  '         the  answer. 
 
 are  undone !  SfC  
 
 r        J    ^       And,  conceminq  the  order  of  the  ceremony,  ivhereas  °  the  people  be  °  ^""^^e  <^o"- 
 
 Jn  the  order  0/  '         ,,,,     ,,,        ^    i    ■     r,    ^  .,  siderations. 
 
 this  ceremony    dcsirous  to  behold  the  oodti  Of  their  Redeemer  with  their  faith  bii  their 
 
 nothinqap-  i      ^'y-tt  • 
 
 pearetii  to  a  camal  cijc  directed  to  the  Jorm  oj  bread,  no  man  is  able  to  hold  up  on 
 unseemly  orurir  high  the  sacrament,  so  as  convenient  it  were  to  be  done,  both  to  satisfy 
 reasonable.  fji^ij.  devotion  and  to  maintain  their  faith;  for  the  pope  himself  commonly 
 is  an  aqed  man,  and  therefore  over  weak  °for  that  service,  specially  arrayed  in  pon-  "Ahorse 
 
 .  ,       ,         ..7.  J      .       ,.  ,  ^        supplieth  the 
 
 tmcalibus,  as  m  such  solemnities  he  ts.    Again,  the  instrument  that  serveth  for  that  pope's  office. 
 
 purpose  is  so  great  and  weighty  {for  so  it  appertaineth  to  the  honour  of  Christ),  the 
 
 way  so  long,  the  air  for  the  more  part  there  so  hot,  as  no  other  man  is  well  able,  for 
 
 lack  of  strength,  to  bear  it  so  as  meet  it  is  to  be  borne.    In  this  case  "ivhy  may  not 
 
 a  horse  be  put  to  that  service,  to  supjily  that  which  by  natural  weakness  faileth  in 
 
 man  ?    Wherein  he  serveth,  not  as  one  that  beareth  a  male,  but  as  the  ass  that  bare 
 
 Christ,  as  tlie  kine  that  dretv  the  ark. 
 
 The  custom  of  Neither  ought  the  custom  of  bearing  the  most  holy  body  of  Christ  where 
 aument  where'  the  pope  gocth  sccm'^^  ucw  aud^^  strange.  For  ive  i-ead  in  the  life  of  the 
 nemernewmr  blcsscd  martyr  Stephen  the  first,  who  tvas  pope  of  Rome  above  thirteen 
 strange.  hundred  years  past,  that  Tharsitius  the  deacon  (ivho  at  length  also  suffered 
 death  for  Christ)  bare  our  Lord's  body  at  tvhat  time  he  attended  upon  the  blessed  man 
 pope  Stephen,  as  he  went  to  his  martyrdom'^^.  Who  desireih  to  see  this  described  at 
 large,  tlie  same  may  he  find  in  (that  great  fond  fabular)  Simeon  Metaphrastes,  a 
 
 ['6  Me  &c.  Def.  I5C7,  1.570.] 
 
 ["  See  Vol.  I.  pages  514,  &c.]  j 
 ['^  ...duciturpost  hosequusaUius  phaleratus,  man- 
 suetus  et  piilcher,  cum  tintinnabulo  ad  collum  bene 
 sonante,  qui  capaulam  vehit  cum  saeratissimo  Christi 
 corpore,  supra  quod  cives  nobiles  portabunt  balda- 
 chinum.— J{it.  Ecdos.  sive  Sacr.  Cerim.  Jlom.  Eccles.  ' 
 Libr.  Col.  Agrip.  1557.  Lib.  i.  Sect.  xii.  cap.  i.  fol. 
 
 108.  2.] 
 
 ['^  Harding  proceeds  to  infer  the  benefit  christian 
 people  may  look  for,  having  the  body  of  Christ  car- 
 ried among  them.] 
 
 ['•"'  To  seem,  Conf.] 
 
 P'  An,  Def.  1570.] 
 
 Bolland.  Act.  Sanctor.  Antr.  1643  &c.  Aug.  2. 
 p.  143.    Conf.  p.  124.J 
 
552 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 p  It  was  a 
 great  abuse 
 of  the  sacra- 
 ment, and 
 yet  without 
 either  pix  or 
 pomp,  and 
 therefore  was 
 afterward 
 utterly  taken 
 away 
 
 throui;hout 
 the  wnole 
 church  of 
 God. 
 
 q  If  ye  had 
 
 not  these 
 games  from 
 thence,  then 
 tell  us  from 
 whence  ye 
 had  them. 
 
 Sale  of 
 Masses. 
 
 I  Cor.  ix.u 
 
 Const.Othon 
 Leqat  fol. 
 143. 
 
 In  Collnq. 
 Worm. 
 Conses.  5. 
 
 Greek  writer,  toell  approved  and  MgMy  esteemed  in  the  Greek  cJmrcJi,  In  Vita 
 Stephani  Primi. 
 
 . .  .  For  tvitness  ti'Jiereof^  we  have  St  Ambrose,  who  describeth  how  cer-  j„  oraiione 
 tain  faithful  persons  carried  ^this  blessed  sacrament  with  them  tvhen  they  fyr^^'pr!^.^' 
 went  to  the  sea,  of  who7n  his  brother  Satyrus  obtained  the  same  in  a  ship-  trem  '. 
 wreck,  and  by  help  thereof,  hanging  it  in  a  stole  about  his  neck,  seeking  for  none  other 
 succour,  cast  himself  into  the  sea,  and  miraculously  escaped  safe  to  lamP.  . . .  Neither 
 is  the  same  by  him  done  tvithout  a  special  mystery,  though  unknown  to  the  more 
 part.    '^Although,"  saith  a  learned  pope,  "a  reason  cannot  be  given  of  inmc.iu.De 
 all  things  whatsoever  have  been  brought  in  ure  by  our  forefathers ;  yet  I 
 think,"  quoth  he,  "  that  tJierein  lie  hidden  profound  mysteries*." 
 
 I  report  me  now  to  the  secret  consciences  of  good  christian  people,  whether  the 
 bishops  of  Rome  use  not  the  blessed  sacrament  reverently  and  honourably  or  no,  but 
 rather  '^as  the  Persians'  fre  and  the  reliques  of  the  goddess  Isis,  as  "a  stage-play," 
 "  mad  gazings,  and  foolish  gauds,"  as  it  liketh  this  wicked  Cham's  brood  to  rail : 
 wherein  they  folloiv  the  steps  ichich  Julian  the  apostata,  Lucian,  Porphy-  t,,,-,  defender 
 rius,  Celsus,  and  such  other  profane  hell-hounds  have  trodden  before  them.  {{an""l^cfan 
 For  after  the  like  manner  they  railed  at  the  holy  mysteries  of  christian  ce'iJils^andsuch 
 religion  ;  namely  Celsus,  ivho,  as  Origen  writeth  of  him,  objected  to  the  o^herwickedin- 
 Christians  the  sacrifices  of  Mithra  (which  was  an  idol  that  the  Persians  contr.Ceis.Lib. 
 
 .  .  iv'.  tie  Mith. 
 
 worshipped,  and  called  it  the  sun^),from  whence  {he  said)  they  had  taken  v'idesuid.  in 
 all  their  sacraments,  rites,  and  ceremonies^.     And  right  so  (as  ive  find 
 in  St  Augustine,  writing  against  the  Manichees)  the  painims  found  fault  with  the 
 christian  people  for  *  honour  done  to  the  body  and  blood  of  Christ  under  *  forms  of 
 bread  and  wine,  saying  that  they  honoured  Bacchus  and''  Ceres^. 
 
 THE  BISHOP  OP  SARISBURT. 
 
 Concerning  these  "  satanical  spirits,  and  stinking  breaths,  and  vile  words,"  and 
 such  other  like  flowers  of  your  eloquence,  M.  Harding,  I  confess  myself^"  to  be 
 far  inferior,  and  never  able  to  make  you  answer.  It  is  true  that  ye  say :  "  The 
 workman  is  worthy  of  his  hire."  St  Paul  saith :  "  The  Lord  hath  appointed  that 
 whoso  preacheth  the  gospel  should  live  by  the  gospel."  But  where  did  Christ 
 ever  say  unto  you,  Go  into  all  the  world  and  say  private  mass,  and  offer  me  up 
 unto  my  Father  for  remission  of  sins?  What  apostle,  what  prophet,  what 
 doctor,  what  father  ever  taught  you  so  to  do  ?  If  ye  set  yourself  a-work  without 
 commission,  and  run  forth  when  no  man  biddeth  you ;  then  are  ye  your  own  men, 
 and  of  reason  ought  to  pay  yourselves. 
 
 If  your  masses,  as  you  say,  "were  never  set  to  open  sale,"  wherefore  then  was 
 this  decree  written  in  the  council  of  Oxford,  Venalitatem  missarum  districte  inhi- 
 bemus^'^?  "We  straitly  forbid  the  sale  of  masses?"  Think  you  that  so  many 
 wise  fathers  would  forbid  that  thing  that  never  was  used?  In  the  late^^  con- 
 ference holden  at  Worms,  the  bishop  of  Sidon,  being  there  present,  durst  not  say, 
 as  you  dare  say,  there  was  no  such  unlawful  sale ;  but  only  said  it  was  "  out  of 
 season  to  talk  thereof."  His  words  be  these :  Quid  attinebat  de  missis  venalibus, 
 de  mercatu  indulgentiarum,  4"C.  mentionem  intempestivam  inducere^*?  "  Wliat  was  it 
 to  the  purpose  to  speak  of  the  selling  of  masses  and  pardons  out  of  season  ?" 
 
 "  The  priests  (ye  say)  of  the  catholic  church  sell  not  the  fruit  and  merit  of 
 
 ['  Viz.  that  it  was  the  custom  to  carry  the  sa- 
 crament about.] 
 
 [■■^  These  references  are  inserted  from  Conf.  and 
 Def.  15G7.] 
 
 [3  Ambros.  Op.  Par.  1680-90.  De  Excess,  fratr. 
 Satyr.  Lib.  i.  43.  Tom.  II.  col.  1125.j 
 
 Et  licet  non  omnium,  quae  a  majoribus  intro- 
 ducta  sunt,  ratio  reddi  possit,  reor  tamen  quod  in  his 
 profunda  lateant  sacramenta. — Innoc.  III.  Op.  Col. 
 1575.  Myst.  Miss.  Lib.  vi.  cap.  ix.  Tom.  I.  p.  415.] 
 
 [■^  Called  by  the  name  of  the  sun,  Conf.  and  Dei. 
 15G7,  1570.] 
 
 ["  Orig.  Op.  Par.  17;«-59.  Contr.  Cels.  Lib.  vi. 
 22,  &c.  Tom.  I.  pp.  646,  &c.j 
 ['  An,  Def.  1570.] 
 
 ...nos  propter  panem  et  calicem  Cereremac 
 Libenim  colere  existimant. — August.  Op.  Par.  1679- 
 1700.  Contr.  Faust.  Lib.  xx.  cap.  xiii.  Tom.  Vlll. 
 col.  342.] 
 
 Neither  of  honour  nor  of,  Def.  1567,  1570.] 
 ['"  Meself,  1567,  1570.] 
 
 ["  This  reference  is  inserted  from  1507,  1570.] 
 L'-  The  practice  of  receiving  money  for  the  admi- 
 nistration of  the  sacrament  is  strictly  forbidden,  but 
 not  in  the  words  here  used.  Const.  Dom.  Othon.  ad 
 calc.  Lyndw.  Provinc.  Oxon.  1079.  p.  12.  Conf.  Const, 
 in  Concil.  Oxon.  in  Crabb.  Concil.  Col.  Agrip.  1551. 
 Tom.  II.  pp.  1009,  10.]  f Like,  1011.] 
 
 This  has  not  been  found  in  the  account  of  the 
 conference  of  Worms  consulted.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 553 
 
 Christ's  blood."  No  marvel ;  for  they  have  it  not  to  sell.  But,  if  ye  had  Christ  yain  De- 
 himself,  ye  would  set  him  to  sale,  as  other  your  fathers  have  done  before  you.  yo^ioj. 
 
 Such  a  one  was  he  of  whom  St  Gregory  writeth :  Jesum  CJmstmn  Dominum  nos-  •  *  
 
 trum  luBretico,  accepta  pecunia,  venundedit^^ :  "He  took  money,  and  sold  Jesus  ^''^^'^j^^- 
 Christ  our  Lord  unto  an  heretic."    And,  when  the  bishop  of  Rome  selleth  his 
 pardons,  what  other  thing  would  he  seem  to  sell  but  only  the  fruits  and  merits  of 
 the  blood  of  Christ? 
 
 Ye  say  further :  "  God  forbid  we  should  suffer  idolaters  to  live  amongst  us !" 
 And  yet  your  near  friends  have  thought  ye  have  not  been  far  from  the  mainte- 
 nance of  idolatry.  Polydorus  Vergilius,  entreating  of  the  worshipping  of  images, 
 saith  thus :  Eo  insanke  deventum  est,  ut  hcec  pars  pietatis  parum  differat  ab  im-  Poiyd.  de 
 pietate^^:  "  They  are  so  far  proceeded  in  madness,  that  this  part  of  holiness  is  not  Lib^vt  cap.' 
 far  from  wickedness."  And  Ludovicus  Vives  saith  he  seeth  no  great  difference 
 between  certain  Christians  worshipping  their  images,  and  the  old  heathens  adoring 
 their  idols. 
 
 Ye  say :  "  The  carrying  about  of  the  sacrament  is  right  holy  devotion,  pleasant 
 in  the  sight  of  God ;  and  christian  people  doubt  not  but  God  accepteth  their  good 
 hearts."    Even  so,  no  doubt,  as  when  he  said  sometime  unto  the  Jews  :  Quis  re-  isai.  i. 
 quisivit  ista  de  manibus  vestris  ?  "  Who  required  these  things  at  your  hands  ?" 
 
 St  Augustine  saith:  Socratis . . .  sententia  est,  unumqtiemque  deum  sic  coll  oportere,  August,  de 
 quomodo  se  ipse  colendum  esse  prceceperit^'' :  "The  judgment  of  Socrates  is  this,  Evans"\ib. 
 that  every  god  ought  so  to  be  worshipped  as  he  himself  hath  commanded."  Again  '■ 
 he  saith :  Constat  fidem  strdtam  non  solum  mi nime  prodesse,  sed  [etiam^  o&esse'^:  August  in 
 
 Qufpst.  ex 
 
 "  It  is  certain  that  a  foolish  faith  not  only  doeth  not  good     but  also  hurteth."   vet.  Test. 
 
 Chrysostom  saith:   Tales  sunt  diabolo  venandi  artes;   qui  prcetextu  pietatis  Chrysost.  in 
 laqueos  tegit'^^':  "Such  sleights  of  hunting  hath  the  devil:  under  the  colour  of 
 holiness  he  hideth  his  snares." 
 
 But,  as  touching  the  solemnity  of  carrying  the  sacrament,  your  own  doctor, 
 Gabriel  Biel,  could  have  told  you :  Christus  non  dedit  discipulis  [sacramentuni],  ut  oabr.  Lect. 
 ipsum  honor ifice  conservarent ;  sed  dedit  in  sui  usum,  dicens,  Accipite,  et  manducate^^ : 
 "  Christ  gave  not  the  sacrament  to  his  disciples  to  the  end  they  should  keep  it 
 with  honour ;  but  he  gave  it  to  them  for  their  use,  saying  to  them,  '  Take  and 
 eat'."    Likewise  saith  Humbertus :  Christus  non  tantum  benedixit  panem,  et  reser-  aut.  a 
 vavit  frangendum  in  crastinum ;  nee  /regit  tantum,  et  reposuit,  sed  fractum  statim  LUu'Jg. 
 distribuit^^ :  "  Christ  did  not  only  bless  the  bread,  and  reserve  it  to  be  broken  the 
 next  day ;  nor  did  he  only  break  it,  and  lay  it  up ;  but,  being  broken,  straightway 
 he  delivered  it." 
 
 All  this  strange  solemn  festival-guise  pope  Urbanus  the  fourth  learned,  not  of 
 Christ  or  Paul,  but  only  by  the  revelation  of  dame  Eve^^  the  anchoress;  and  by 
 her  good  advice  founded  the  new  feast  of  Corpus  Christi,  and  caused  the  sacrament 
 to  be  borne  about  in  procession. 
 
 But  the  ancient  and  worthy  father  Chrysostom  saith  :  Discamus  .  . .  Christum  Chrysost.  in 
 ex  ipsius  voluntate  honorare ;  nam  qui  honoratur  eo  maxime  honore  Icetatur,  quem  m?"' 
 ipse  vult,  non  quem  nos  optamus'^^:  "  Let  us  learn  to  honour  Christ  after  his  own 
 will ;  for  he  that  is  honoured  delighteth  most  in  that  honour  that  he  himself 
 would  have,  not  in  that  honour  that  we  can  fancy."  Notwithstanding,  when  the 
 sacramental  bread  is  carried  only  upon  a  horse,  and  the  pope  himself  is  borne 
 aloft  in  a  chair  of  gold  upon  the  shoulders  of  six  or  eight  noblemen,  I  pray  you 
 whether  of  them  hath  greater  honour  ? 
 
 Gregor.  Magni  Papac  I.  Op.  Par.  1705.  Epist. 
 Lib.  II.  Indict,  x.  Ad  Columb.  Episc.  Epist.  xlviii. 
 Tom.  II.  col.  G12.] 
 
 ["=  Polyd.  Verg.  De  Invent.  Rer.  Amst.  1C71. 
 Lib.  VI.  cap.  xiii.  p.  423;  where  pietatis  pars. 
 
 ['7  August.  Op.  De  Consens.  Evang.  Lib.  i.  cap. 
 xviii.  2G.  Tom.  III.  Pars  ii.  col.  12.] 
 
 Id.  QmL'st.  ex  Vet.  Test.  Qu»st.  xliii.  Tom.III. 
 Append,  col.  .50  ;  where  constet.^ 
 
 Doth  no  good,  1.5G7,  1570;  doth  not  good, 
 
 1609.] 
 
 [20  Chrysost.  Op.  Par.  1718-38.  In  Act.  Apost. 
 
 Horn.  xlix.  Tom.  IX.  p.  3CG.] 
 
 [^^  ...  neque  dedit  discipulis  &c.  —  Gab.  Biel. 
 Can.  Miss.  Expos.  Lugd.  1517.  Lect.  xxxvi.  fol.  GO.] 
 
 Non  enim  benedixit  tantum  et  servavit  fran- 
 gendum &c. — Humbert,  contr.  Nicet.  in  Mag.  Bi- 
 blioth.  Vet.  Patr.  Col.  Agrip.  1G18-24.  Tom.  XI.  p. 
 .333.  Conf.  Cassandr.  Op.  Par.  1616.  Liturg.  cap. 
 xxix.  pp.  67,  8.] 
 [23  Eva,  1567.] 
 
 Chrysost.  Op.  In  Matt.  Horn.  1.  Tom.  VII. 
 p.  518.] 
 
5H 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 xu.  cap.  V. 
 
 I  Sam.  iv. 
 
 Tlie'car  '  "  "^^^^  Pope  (saith  M.  Harding)  is  an  old  man  :  he  rideth  in  his 
 
 r  'in   of  /'^"'j/'^"''^"*  •'  loaden  with  apparel ;  the  pix  is  weighty  :  the  weather  is  hot : 
 
 the^Sa-  none  other  creature  to  supply  his  room."  Therefore  it  is  lately  concluded 
 
 crament       Lovaine  in  great  solemn  sadness,  that  a  horse  must  be  had  in  to  play  the 
 
 > — -V  •  pope's  part,  and  to  carry  the  monstrance. 
 
 Here,  forasmuch  as  M.  Harding  hath  purposely  made  mention  of  the  pope's 
 riding  in  his  pontijicaUbus,  and  the  solemnity  and  pomp  thereof  is  known  to  few, 
 it  shall  not  be  impertinent  briefly  to  disclose  the  order  thereof.  Thus  therefore 
 Cerem.  Sect  it  is  Written  in  the  Ceremoniary  of  Rome :  <S'/c  papa  equitut  in  pontificalibus  in 
 aliquam  cii'itatem.  Cardinales  descenclunt  ex  equis,  et  accedunt  reverenttr  ad 
 papam,  et  osculantur  illi  pedem.  Episcopus  civitatis  accedit  ad  papam  cum  debitis 
 reverentiis,  et  offert  illi  crucem  osculandam;  quam  pontifex  reverenter  cum  mitra 
 tamen  oscidabitur.  Non  enim  commode  poterit  ei  abstrahi  equiti  ab  equestribus. 
 Si  tamen  placuerit  et  mitram  deponere,  non  erit  inconveniens.  Deinde  proilatus 
 incipiat  antiphonam,  Ecce  sacerdos  maynus^ :  "  Thus  the  pope's  holiness  rideth  into 
 any  city  in  his  pontificalibus.  The  cardinals  light  from  their  horses,  and  come 
 reverently  unto  the  pope,  and  kiss  his  foot.  The  bishop  of  the  city  cometh 
 likewise  to  the  pope  with  due  reverence,  and  ofFereth  him  the  cross  to  kiss ; 
 which  the  pope  shall  kiss  reverently,  keeping  on  his  mitre  notwithstanding.  For, 
 while  he  sitteth  on  horseback,  his  horsemen  cannot  very  easily  take  off  his  mitre 
 and  set  it  on  again.  Howbeit,  if  it  shall  like  him  to  put  off  his  mitre,  it  shall  be 
 no  great  inconvenience.  Afterward  the  bishop  shall  begin  this  anthem,  '  Behold 
 the  great  priest'."    And  so  he  pricketh  forth  along  in-  his  pontificalibus. 
 
 The  carrying  out  of  the  ark  of  God  into  the  field,  in  the  time  of  Eh  the  high 
 priest,  bodeth  no  very  good  argument  for  the  carrying  of  the  sacrament.  For  at 
 that  time  the  army  of  Israel  was  overthrown,  thuty  thousand  soldiers  were  slain, 
 and  amongst  them  the  two  sons  of  Eli ;  the  ark  was  taken ;  Eli  himself  fell  back 
 from  his  chau',  and  brake  his  neck.  Therefore,  M.  Harding,  ye  shall  have  much 
 ado  to  make  good  your  procession  by  this  example. 
 
 This  matter  (ye  say)  hath  been  proved  by  sundry  miracles.    First,  whether 
 there  have  been  any  such  mhacles  wrought  or  no,  it  is  uncertain.    But,  were  it 
 granted,  yet  may  not  your  miracles  always  stand  for  good  proofs.    Your  own 
 Alex.  Hales,  doctor,  Alexander  de  Hales,  saith:  Miracida  fiunt  aliquando  liumana  procuratione, 
 QujDst.  53.     aliquando  diabolica  oneratione^  :  "  Miracles  be  wrought  sometime  by  the  working 
 
 Memb.  4.  ^  „  ,  .        ,        i  i       i     ■,  ,  „ 
 
 Art.  lii.       and  procurement  oi  men,  and  sometime  by  the  conveyance  or  the  devii^*. 
 
 The  tales  that  ye  allege  of  Tharsitius  and  Satyrus  make  nothing  either  for 
 the  adoration  of  the  sacrament,  or  else  for  the  pope's  palfrey.  Women,  and 
 children,  and  laymen  used  then  to  carry  home  the  sacrament  in  their  napkins, 
 and  to  keep  it  in  forcelets,  as  in  my  former  Reply  it  is  largely  shewed^.  But 
 these  were  abuses  of  the  mystery ;  and  therefore  afterward  were  abolished. 
 
 It  grieveth  you  much  that  we  say.  The  pope  causeth  the  sacramental  bread 
 to  be  carried  before  him  upon  a  horse,  as  the  kings  of  Persia  used  in  old  times 
 to  carry  the  fire,  which  they  called  Orimasda,  and  imagined  the  same  to  be  their 
 god.  And  therefore  ye  ci-y  out  in  your  passion,  "  Cham's  brood,"  "  hell-hounds," 
 and  whatsoever  might  serve  you  best ;  even  with  like  sobriety  and  modesty  as 
 
 Actsxix.  they  who  sometime  in  the  like  case  cried  out.  Magna  Diana  Ephesiorum,  "Great 
 is  Diana  of  the  Ephesians."  Howbeit,  other  example,  more  agreeable  to  resemble 
 your  folly,  we  could  find  none. 
 
 Neither  may  ye^  justly  and  truly  say,  ye  have  received  none  of  your  orders 
 
 SfstT^"'         usages  from  the  heathens.    Your  own  gloss  noteth  upon  the  decrees :  Clerici 
 
 rnGios^"*'"  ^"'i^fi*        tumulos  mortuoruni],  portabant  secum  sacramenta  corporis  et  sanguinis 
 
 ['  Cum  autem  pontifex  voluerit  intrare  aliquam 
 insignem  urbem  &c.... Cardinales  autem  descendant 
 ex  equis  suis  remote,  et  accedant  reverenter  ad  pa- 
 pam, et  primo  osculentur  ei  pedem  et  manum...Cum 
 pontifex  erit  prope  portam  civitatis,  pra-latus  illius 
 accedet  ad  pontificem  debitis  &c.  abstrahi  equestri 
 ab  &c.  incipiet  &c. — Rit.  Eccles.  sive  Sacr.  Cerim. 
 Rom.  Eccles.  Libr.  Col.  Agrip.  1557.  Lib.  i.  Sect.xii. 
 cap.  V.  fols.  112,  3.] 
 
 P  Forth  in,  1567.] 
 
 P  Alex.  Alens.  Summ.  Theol.  Col.  Agrip.  1622. 
 Pars  IV.  Qusest.  xi.  Memb.  ii.  Art.iv.3.  p.  410.  See 
 before,  page  197,  note  18.] 
 
 [*  There  are  inserted  here  in  15G7  two  passages 
 from  Lvra,  and  St  Augustine,  referring  to  feigned 
 and  false  miracles.] 
 
 See  Vol.  I.  pages  148  &c.] 
 
 [«  You,  1567,  lo70.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 555 
 
 Christi,  et  super  tumulos  ea  distribuehant.    Et  hcec  consuetudo  facta  fuit  a  genti-  Xhe^car^ 
 bus'' :  "  The  clerks  (or  priests),  going  to  the  graves  of  the  dead,  carried  with  them  rying  of 
 the  sacraments  of  the  body  and  blood  of  Christ,  and  made  distribution  thereof  the  8a- 
 over  the  graves.    And  this  same  custom  was  used  among  the  heathens."    Nico-  crament. 
 laus  Leonicenus  saith :  Isidis  sacerdotes  in  ^qiipto  utehantur  lineis  vestibus,  et  ' 
 
 .  7-7  Nic.  Leon. 
 
 semper  erant  detonso  cajnlto ;  quod  etiam  per  manus  traditum  ad  nostra  usque  tern-  in  var.  Hist. 
 po7'a  pervenisse  videtur :  siquidem  ii  qui  apud  nos  divino  cultui  et  sacris  altaribus  xxu  "' 
 prcesident,  barbam  comamque  nutrire  prohibenttir ;  et  in  sacris  rduntur  lineis  amic- 
 tibus^ :  "The  priests  of  the  goddess  Isis  in  Egypt  used  to  wear  linen  surplices, 
 and  evermore  had  their  head  shaven ;  which  thing  seemeth  to  have  been  derived 
 from  them  unto  our  time,  from  hand  to  hand.    For  they  that  among  us  minister 
 God's  service,  and  serve  the  holy  altars,  are  forbidden  to  suffer  the  hair  of  their 
 head  or  their  beard  to  grow;  and  in  their  divine  service  they  use^  linen  gar- 
 ments."   Epiphanius  saith  that  the  heretics  called  CoHyridiani  used  to  set  forth  f/^^^^^'}!; 
 and  to  carry  about  bread  (no  doubt  but  the  sacrament)  in  the  honour  of  the  pe  coiiyrVd'. 
 blessed  virgin  Mary       Nazianzenus  seemeth  thus  to  complain  of  some  such  tporSiaa-t 
 unseemly  behaviours  in  his  time  :  Quid  referam  (saith  he)  [to]  fivar^jpia  Koj^wSou/xera  dua<pi- 
 "  What  shall  I  speak  of  the  holy  mysteries  turned  now  into  a  play  or  a  comedy  ?"  ^l^^'^  ^'^ 
 For  so  Claudius  du  Sainctes,  your  own  doctor,  expoundeth  these  words :  Mysteria  Manias. 
 
 , .  1 Nazianz.  ad 
 
 in  comoedias  conversa^-.  Heron. 
 
 Of  the  like  disorder  of  the  heathens  Apuleius  seemeth  to  say:  Dicimus  deos  slnct.de" 
 incedere  humanis  pedibus :  "  We  tell  you  that  our  gods  go  on  men's  feet."    The  ApurL^b*xi. 
 whole  difference  between  you  and  them  in  this  behalf  standetli  only  in  this,  that 
 your  god  goeth  on  horse  feet  and  theirs'^  on  man's  feet. 
 
 But  the  holy  sacrament  of  Christ's  death  was  never  appointed  unto  us  to  this 
 end,  to  be  carried  thus  about  in  open  shew,  but  only  to  be  received  as  Christ 
 himself  commanded,  in  remembrance  of  his  body  and  blood.  And  therefore  St 
 Cyprian  saith:  Eecipitur,  non  includitur^^:  "It  is  received:  it  is  not  shut  up."  oom''^^"'"' 
 
 That  ye  allege  as  out  of  St  Augustine,  that  "  the  painims  found  fault  with 
 the  christian  people  for  honour  done  to  the  body  and  blood  of  Christ  under  your 
 forms  of  bread  and  wine^^"  it  is  an  open  and  a  manifest  untruth.    For  St  Angus-  August. 
 
 .  ~        contr.  Paust. 
 
 tine  in  that  place  speaketh  not  one  word,  neither  of  the  body  and  blood  of  Christ,  Lib.  xx.  cap. 
 nor  of  your  forms  and  accidents,  nor  of  any  manner  adoration  or  honour  done 
 unto  the  sacrament.    It  shall  behove  you  to  write  hereafter  more  advisedly ; 
 otherwise  the  learned  will  say,  ye  either  know  not  or  care  not  what  ye  write. 
 This  objection  of  St  Augustine  is  answered  more  at  large  in  my  former  Reply       Art.  viii. 
 
 Touching  th'e  matter  itself",  St  Augustine  saith  :  Deus  nieus  ubique  prcesens  est,  August,  de 
 ubique  totus,  nusquam  inclusus ;  qui possit  adesse  secrctus,  abesse  non  motus'^^:  "My  Lib.  i  cap. 
 God  is  everywhere  present,  everywhere  whole,  shut  up  or  inclosed  no  where ; 
 able  secretly  to  be  present,  and  to  be  absent  without  moving."    And  St  Chryso- 
 stom  saith:  Magnum,  crede  mihi,  bonum  est,  scire  quid  sit  creatura,  et  quid  siichrysost.de 
 Creator ;  et  quoi  sint  opera,  quis  vero  Opifex.  Si  enim  hoc  diligenter  scirent  discernere  Lect"'Gen. 
 hceretici,  nunquam  utique  omnia  confunderent,  et  quce  sursum  sunt  facerent  deorsum. 
 Non  dico  quod  ccelum  et  Stellas  deorsum,  terram  autem  sursum  ducerent ;  sed  quod 
 Regem  ah  excelsis  sedibus  deducentes  cum  creaturis  et  operibus  collocaverint ;  creatu- 
 ram  vero  divinis  honoribus  affecerint^^:  "  Believe  me,  it  is  a  great  matter  to  under- 
 
 Cleric!  illic  euntes  secum  portabant  &c.  tumu- 
 los eas  &e  Corp.  Jur.  Canon.  Lugd.  1G24.  Decret. 
 
 Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  i.  Gloss, 
 in  can.  29.  col.  1890.  J 
 
 ["  ...priscis  notissimum  seculis  .35gyptos  Isidis 
 sacerdotes  lineis  uti  solitos  vestibus,  et  detonso 
 omnes  capillo  semper  fuisse:  quod  &c.  divino  praesi- 
 dent  cultui  sacris  legum  decretis,  barbam  comamve 
 
 &c  Nic.  Leonic.  Thom.  De  Var.  Hist.  Libr.  Basil. 
 
 1531.  Lib.  II.  cap.  xxi.p.  145.] 
 
 [»  Service  use,  1567.] 
 
 [">  Epiph.  Op.  Par.  1C22.  Adv.  Hser.  Lib.  iii. 
 Hser.  Ixxix.  1.  Tom.  I.  p.  1058.] 
 
 f"  Gregor.  Naz.  Op.  Par.  1778-40.  In  Laud. 
 Heron.  Orat.  xxv.  12.  Tom.  I.  p.  464.] 
 
 ['2  F.  Claud,  de  Sainctes  Pra;f.  in  Lit.  Sanct.  Patr. 
 j  Antv.  1.5G0.  cap.  i.  fol.  4.] 
 t       ['3  Their,  1507,  1570.] 
 
 [>•*  Cypr.  Op.  0.xon.  1682.  De  Coen.  Dom.  (Ar- 
 nold.) p.  42.] 
 
 August.  Op.  Par.  1679-1700.  Contr.  Faust. 
 Lib.  XX.  cap.  xiii.  Tom.  VIII.  col.  342.  See  before, 
 page  552,  note  8.] 
 
 ['6  See  Vol.  I.  pages  644,  5.] 
 ["  1567  omits  itself.] 
 
 Id.  de  Civ.  Dei,  Lib.  i.  cap.  xxix.  Tom.  VII. 
 col.  27.] 
 
 I  Chrysost.  Op.  Par.  1718-38.  In  Gen.  Serm.  i. 
 
 I  Tom.  IV.  p.  645.] 
 
556 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 stand  what  is  the  creature,  and  what  is  God  the  Creator;  what  are  the  works,  and 
 what  is  the  Workman.  For,  if  these  heretics  could  make  dihgent  difference  hereof, 
 they  would  not  thus  make  confusion  of  all  things,  nor  place  those  things  beneath 
 that  be  above.  I  mean  not,  they  either  pull  down  the  heaven  or  the  stars,  or  set 
 up  the  earth  (in  their  place) ;  but  that  they  pull  down  the  King  himself  from  his 
 high  throne,  and  place  him  amongst  his  works  and  creatures ;  and,  of  the  other 
 side,  worship  a  creature  with  godly  honour." 
 
 The  Apology,  Chap.  xv.  Division  2. 
 
 Besides,  where  they  say,  and  sometime  do  persuade  fools,  that  they 
 are  able  by  their  masses  to  distribute  and  apply  unto  men's  commodity 
 all  the  merits  of  Christ's  death,  yea,  although  many  times  the  parties 
 think  nothing  of  the  matter,  and  understand  full  little  what  is  done,  this 
 is  a  mockery,  a  heathenish  fancy,  and  a  very  toy.  For  it  is  our  faith  that 
 applieth  the  death  and  cross  of  Christ  to  our  benefit,  and  not  the  act 
 of  the  massing  priest.  "  Faith  had  in  the  sacraments,"  saith  Augustine, 
 orig. ad  "doth  justify,  and  not  the  sacraments And  Origen  saith:  "Christ  is 
 cap.  iu.  ■  '  the  priest,  the  propitiation,  and  sacrifice ;  which  propitiation  cometh  to 
 every  one  by  mean  of  faith^."  And  so  by^  this  reckoning  we  say  that 
 the  sacraments  of  Christ,  without  faith,  do  not  once  profit  these*  that  be 
 alive ;  a  great  deal  less  do  they  profit  those  that  be  dead. 
 
 M.  HARDIXG. 
 
 •  Untruth,  *Zesf  any  piece,  of  your  Apology  should  he  mtliout  a  witness  for  proof  that  ye 
 For'^'is  are  his  children  icho  is  the  father  of  lies,  ye  maJ:e  us  to  affirm  that  by  our  masses  we 
 Soctrin^^"  distribiite  and  apply  to  men  indifferently,  howsoever  they  he  clisposed  {for  so  ye  mean, 
 shall  appear.  appeoreth  partly  by  that  ye  say  here,  and  specially^  by  your  doctrine  other- 
 
 b  Your  own  tcheres  uttered)  all  the  merits  of  Christ's  death.  But  tell  us,  ^ivho  ever  taught  this 
 Sthoiicdoc-  doctrine  in  the  catholic  church  ?  .  . . 
 
 M!^kardmg:       ^fO)  God  is  SO  good,  and  prone  to  hestoiv  his  mercy,  that  not  only  ichen  a  man  is 
 ^ier.^      throvgh  faith  prepared  for  it  he  giveth  it  abundantly  unto  him,  hut  also  though  he  as 
 of^  his  oicn  part  have  no  faith  presently,  yet  for  others'  sal-e,  which  are  God's  dearly- 
 c  A  proper    belovcd  fricuds,  he  fareth  the  better,  and  hath  that  gift  obtained  to  hitn.    "As  when 
 sp^ko^f  ^    St  Stephen  prayed  at  his  death  for  those  that  persecuted  him,  for  whom  prayed  he 
 j^^H?tding  then,  but  for  those  rvho  had  no  faith  at  all  in  Christ  ?    And,  when  thi^  grace  teas 
 of  praye?  ^  given  wito  them,  as  that  from  their  Jen-ishness  they  came  to  the  faith  of  Christ,  tcho 
 shall  exclude  that  blessed  martyr  from  this  icorship  and  honour,  that  through  his 
 prayer,  as  by  one  sj^ecial  mean,  that  grace  icas  applied  unto  them  ? 
 
 Wliat  effect  his  prayer  took,  if  any  man  thereof  doubt,  he  may  think  The  effect  of 
 it  to  have  wrought  much  for  the  benefit  of  others  of  less  malice,  seeing  pray^''."^' 
 that  it  did  so  much  in  Paul;  toho,  as  the  scripture  saith,  "yet  breathing  Acuix. 
 out  tlireatenings  and  slaughter  against  Christ's  disciples,"  ivas  so  changed 
 and  converted,  that  of  a  persecutor  he  became  an  apostle.   For,  as  St  Au- 
 gustine writeth :  Si  sanctus  Stephanus  sic  non  orasset,  ecclesia  Paulum  serm.  i.  de 
 .  . .  non  haberet'  :  "  If  St  Stephen  had  not  prayed  so,  the  church  shoidd  a^ntr'auat 
 not  have  had  Paul."    Xow,  if  those  that  be  no  priests,  u-ithout  public  au-  wfrnnfjuc.' 
 thority  of  consecrating  the  body  and  blood  of  Christ,  yet  by  way  of  prayer  ^-^l  "^"P' 
 do  obtain  that  men  be  converted  to  the  faith,  which  is  the  applying  of  one  fruit  of 
 Christ s  merits ;  much  more  the  public  minister  and  bishop,  which,  "  assumpted  from 
 
 ['  See  below,  page  558,  note  8.] 
 
 ...ipsum  et  propitiatorium,  et  pontifieem,  et 
 hostiam  quae  offertur  pro  populo...quse  tamen  propi- 
 tiatio  ad  unumquemque  eredentium  per  viam  fidei 
 venit.— Ori":.  Op.  Par.  1733-59.  In  Epist.  ad  Kom. 
 Lib.  m.  8.  Tom.  IV.  p.  515.J 
 So  that  by,  Conf.] 
 
 !  Those,  Conf.] 
 
 P  Special,  Conf.  and  Def.  1567.] 
 He  of,  Conf.  and  Def.  1567.] 
 
 ['  August.  Op.  Serm.  ccxv.  5.  In  Natal.  S.  Steph. 
 ;  vi.  Tom.  V.  col.  358.  This  sermon  is  probably  not  by 
 I  Augustine.  Conf.  Contr.  Du.  Epist.  Pelag.  Lib.  i. 
 I  cap.  xix.  37.  Tom.  X.  col.  427.] 
 
II.]  OF  THE  CHURCH  OF  ENGLAND.  557 
 
 ♦ 
 
 Heb.  V.         among  men,  is  ordained  for  men  in  matters  belonging  to  God,  that  lie  may 
 
 offer  up  gifts  and  sacrifices  for  sins." . . . 
 mat  kind  of        Aiid  11010  if  yc  list  to  learn  what  Mnd  of  applying  we  use  in  our 
 oielamjiceQf  masses,  ive  do  offer  up  unto  God  first  ^his  Son,  representinq  his  passion,  ■*  untruth, 
 
 themass.  i       i  i      ^-  e  T        ^      m    •  i'       •  blaspheiiumg 
 
 and  celebratinq  the  memory  of  the  same  ^accordinn  to  vhnsts       and  horriiiie. 
 
 ...  'Untruth. 
 StltUtlOn.  .  .  .  For  Christ 
 
 But  what  measure  of  good  we  procure  them,  to  God  only  is  that  Jcnown.  you"o''offcr 
 Lib.  i.  de  vo-  "  If  {as  the  learned  bishop  Prosper  saith)  the  grace  of  our  Saviour  h™Father.'° 
 cap.  fjf"''"'"'  pass  over  some  persons  {as  we  see  it  to  happen),  and  if  the  prayer  of  the 
 church  (wJierein  the  sacrifice  is  contained,  after  St  Augustine's  mind)  he 
 not  admitted  for  them ;  it  is  to  be  referred  to  the  secret  judgments  of  God's  justice, 
 and  it  is  to  be  acTinowledged  that  the  depth  of  this  secret  may  not  be  opened  in  tJiis 
 lifeV'...^ 
 
 THE  BISHOP  OF  SARISBUKT. 
 
 Thus  ye  say,  M.  Harding :  "  Ye  make  us  to  affirm  that  by  our  masses  we  . 
 
 distribute  and  apply  to  men  indifferently  the  merits  of  Christ's  death,  howsoever  "^P" 
 they  be  disposed,  in  token  that  ye  are  the  children  of  him  who  is  the  father  of  ^^j'^r^" 
 lies."  Therefore  ye  say :  "  Tell  us,  who  ever  taught  this  doctrine  in  the  catholic  j)ga^],* 
 church  ?"  '  , — 1^ 
 
 If  you^'^  be  so  unskilful,  M.  Harding,  and  so  far  to  seek  in  your  own  doctors, 
 then  it  may  please  you  to  understand  that  the  most  catholic  pillars  of  your 
 catholic  church  have  even  thus  taught  us.    Thomas  de  Vio,  otherwise  called 
 Cajetanus,  a  catholic  cardinal  of  your  catholic  church  of  Rome,  in  the  conference 
 he  had  at  Augusta  in  Germany  with  Doctor  Luther,  said  thus  :  Fides  non  est  Paraiip. 
 necessaria  accessuro  ad  eucharistiam}^ :  "  Faith  is  not  necessary  for  him  that  will  Ann  "ims. 
 receive  the  sacrament  of  thanksgiving."    Notwithstanding,  otherwhere he  ac- 
 knowledgeth  this  was  an  error,  and  confesseth  it  was  commonly  received  and 
 believed  of  many  even  in  your  catholic  church  of  Rome.    Thus  he  writeth  : 
 In  hoc  videtur  communis  multorum  error,  quod  putant  hoc  sacrificium  ex  solo  opere  card.  Cajet. 
 operato  habere  cevtum  meritum,  vel  certam  satisfactionem,  quce  applicatur  huic  veZ  QuffistllP'"'* 
 illi^^ :  "Herein  standeth  the  common  error  of  many,  that  they  think  that  his^* 
 sacrifice  hath  a  certain  merit  or  satisfaction,  which  is  applied  to  this  man  or  to 
 that  man  (not  by  mean  of  the  faith  of  the  receiver,  but)  by  the  only  mean  of  the 
 work  that  is  wTought"  (by  the  priest).    Gabriel  Biel  saith  :  "  The  priest  receiveth  Biei.  Lectsi. 
 the  sacrament ;  and  the  virtue  thereof  passeth  into  all  the  members  of  the 
 church 'V    Jacobus  de  Valentia  saith :  "The  priest  is  the  mouth  of  the  body.Jacob.de 
 Therefore,  when  the  priest  receiveth  the  sacrament,  all  the  members  are  re-  se''rm"2.  de 
 freshed  ^^."    Again  he  saith:  Nos  communicamus  ore  sacerdotis^^ :  "  We  that  be  of 
 the  people  do  communicate  or  receive  the  sacrament  by  the  mouth  of  the 
 priest."    Thomas  of  Aquine,  your  angelical  doctor,  saith  thus :   Sicut  corpus  Thom.  de 
 Domini  semel  oblatum  est  in  cruce  pro  debito  originaU,  ita  qffertur  jugiter  pro  .  .  .  Ait.'aip.T^' 
 quotidianis  delictis  in  altari^'' :  "  As  the  body  of  our  Lord  was  once  offered  upon 
 the  cross  for  debt^^  of  original  sin,  so  it  is  daily  offered  upon  the  altar  for  the 
 debt  of  daily  sins." 
 
 Addition.  M.  Harding :  "  You  have  corrupt  St  Thomas'  words  with  false  Addition, 
 
 translation,  Englishing  pro  quotidianis  delictis,  '  for  the  debt  of  daily  sin,'  where  ^ 
 
  foi.  356.  ' 
 
 ["  Quod  si  aliquos,  sicut  videmus  accidere,  sal-  |       ["  Thom.  de  Vio  Ca,iet.  Opusc.  et  Quol.  Venet.  '-^'^'^'"'^ 
 vantis  gratia  prKterierit,  et  pro  eis  oratio  ecclesiie  ,  1614.  De  Celebr.  pro  alt.  fol.  55.  2.  See  Vol.  II.  page 
 recepta  non  fuerit;  ad  occulta  divinjejustitiaejudicia  ,  752,  note  1.] 
 
 ['■>  Think  this,  1.5G7,  1570.] 
 [•5  Can.  Miss.  Expos.  Lugd.  1517.  Lect.  Ixxxi.  fol. 
 173.  2.  See  Vol.  II.  page  714,  note  4.] 
 
 ['®  Vincent.  Serm.  Hyemal.  Antv.  1572.  In  Epiph. 
 Dom.  Serm.  ii.  p.  203.  See  Vol.  II.  page  744,  notes 
 5,  G.  There  is  a  sliglit  error  in  the  marginal  reference 
 here,  .Tacobus  for  Vincentius.li 
 
 ["  Aquinat.  Op.  Venet.  1595.  De  Ven.  Sacram. 
 Altar.  Opusc.  lviii.  cap.  i.  Tom.  XVII.  p.  5G7; 
 where  sic  offeratur.] 
 
 ['8  For  the  debt,  15G7.] 
 
 referendum,  et  agnoscendum  secret!  hujus  profundi 
 tatem  nobis  in  hac  vita  patere  non  posse. — Incert. 
 Auct.  De  Vocat.  Gent.  Lib.  i.  cap.  xiii.  in  Prosp. 
 Op.  Par.  1711.  col.  805.] 
 
 Harding  goes  on  to  say  that  there  may  be 
 greater  boldness  used  in  praying  for  the  dead  in 
 Christ  than  for  the  living.] 
 ,         Ye,  15G7.] 
 
 ["  Paraleip.  Rer.  Memor.  ad  calc.  Chron.  Abbat. 
 Ursperg.  Argent.  1537.  p.  472.  See  Vol.  II.  page 
 751,  note  16.J 
 
 ['»  Otherwheres,  1567,  1570.] 
 
558 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The  ap- 
 plying of 
 Christ's 
 Death. 
 
 Isai.  lix. 
 Luke  XV. 
 Rom.  vi. 
 Matt  Ti. 
 
 Cath.  de 
 Incruent. 
 Sacrif.  Nov, 
 et  ^tem. 
 Test. 
 
 Euseb.  Lib. 
 iv.  cap.  viii. 
 
 Cypr.  de 
 
 Laud. 
 
 Martyr. 
 
 August. 
 Confess.  Lib. 
 iiu  cap.  iv. 
 
 August 
 contr.  Faust 
 Lib.  xix. 
 cap.  xvi. 
 
 August,  in 
 Johan. 
 Tract  80. 
 
 debt  is  not  in  the  Latin."  The  ansiver.  What  meaneth  this  childishness,  M. 
 Harding  ?  Was  this  the  greatest  corruption  ye  could  espy  ?  Can  you  imagine 
 any  sin  to  be  without  debt  ?  I  beseech  you,  wherefore  saith  almighty  God, 
 "  Your  sins  have  made  division  between  you  and  me  ?"  Wherefore  doth  the 
 wasteful  son  cry  out,  "  O  father,  I  have  offended  against  heaven  and  against 
 thee?"  Wherefore  saith  St  Paul,  "Death  is  the  reward  of  sin?"  Wherefore 
 hath  Christ  taught  us  to  say,  Dimitte  nobis  dehita  nostra  ?  "  O  Lord,  forgive  us 
 our  debts  ?" — but  only  in  respect  of  debt  that  is  due  to  sin  ?  Regard  better  what 
 ye  write.    Why  should  such  follies  come  from  Lovaine  ?  4^ 
 
 This  doctrine  not  long  sithence  was  holden  for  catholic,  and  was  strongly 
 maintained  by  your  catholic  doctors.  Catharinus,  one  of  the  worthies  of  your 
 late  chapter  of  Trident,  saith  :  Apparet  quod  pro  peccatis,  sub  novo  testamento 
 post  acceptam  salutaris  hostke  in  baptismo  efficaciam  commissis^,  non  habemus  pro 
 peccato  hostiam  illam,  quam  Christus  obtulit  pro  peccato  mundi  et  pro  delictis  bap- 
 tismum  prcecedentibus :  non  enim  nisi  semel  ille  mortuus  est ;  et  ideo  semel  duntaxat 
 hostia  ilia  ad  hunc  effectum  applicatur^ :  "It  appeareth  that,  for  the  sins  com- 
 mitted under  the  new  testament,  after  that  we  have  received  in  baptism  the 
 power  of  the  healthful  sacrifice,  we  have  no  more  that  sacrifice  for  sin,  which 
 Christ  once  offered  for  the  sin  of  the  world,  and  for  sins  committed  before  bap- 
 tism. For  Christ  never  died  but  once ;  and  therefore  that  sacrifice  of  Christ 
 crucified  is  applied  unto  us  once  only  to  this  effect." 
 
 Hereby,  M.  Harding,  ye  may  see  that  this  doctrine  lacketh  no  defence  amongst 
 your  catholics.  The  sum  and  meaning  hereof  is  this,  that  our  sins  committed 
 after  baptism  are  not  forgiven  by  the  death  of  Christ,  but  only  by  the  sacrifice 
 of  the  mass.  Which  thing,  what  it  seemeth  to  you  I  cannot  tell ;  but  unto  all 
 godly  ears  it  seemeth  an  horrible  great  blasphemy. 
 
 Here  to  speak  of  prayers,  specially  in  so  large  a  sort,  it  was  far  impertinent  to 
 your  purpose,  as  being  utterly  no  part  of  this  question. 
 
 The  merits  of  Christ's  death,  whereof  we  entreat,  are  conveyed  unto  us  by 
 God,  and  received  by  us.  God  conveyeth  them  to  us  only  of  his  mercy ;  and  we 
 receive  them  only  hj  faith.  But  the  ways  whereby  either  to  procure  God's 
 mercy  or  to  enkindle  our  faith  are  many  and  sundry.  God's  mercy  is  procured 
 sometime  by  praj  er,  sometime  by  other  means.  But  to  breed  or  increase  faith 
 in  us,  thei'e  are  more  ways  than  can  be  reckoned.  Some  men  are  moved  only  by 
 the  hearing  of  God's  word,  some  others  by  the  beholding  and  weighing  of  God's 
 miracles.  Justinus  the  martyr  was  first  allured  to  the  faith  by  the  cruelty  of  the 
 tyrants  and  by  the  constancy  and  patience  of  God's  saints  ^.  St  Cj^prian  saith : 
 Tanta  est  vis  martijrii,  lit  per  illam  credere  etiam . .  .cogatur,  qui  te  vult  occidere* : 
 "  So  great  is  the  power  of  martyrdom,  that  thereby  even  he  is  forced  to  beheve 
 that  would  kill  thee."  St  Augustine  saith  he  was  stirred  up  to  come  to  Christ 
 by  reading  a  heathen  book  written  by  Cicero,  called  Hortensius.  Thus  he  saith : 
 Ille.  . .  liber  mutavit  affectum  meum,  et  ad  te  ipsum,  Domine,  mutavit  preces  meas^ : 
 "  That  (heathen)  book  changed  my  mind,  and  turned  my  prayer",  O  Lord,  unto 
 thee." 
 
 Among  other  causes,  the  sacraments  serve  specially  to  direct  and  to  aid  our 
 faith.  For  they  are,  as  St  Augustine  calleth  them,  verba  visibilia',  "visible 
 words,"  and  seals  and  testimonies  of  the  gospel. 
 
 All  this  notwithstanding,  we  say,  it  is  neither  the  work  of  the  priest,  nor  the 
 nature  of  the  sacrament  as  of  itself,  that  maketh  us  partakers  of  Christ's  death, 
 but  only  the  faith  of  the  receiver.  St  Augustine  saith :  Unde  [est']  ista  tanta 
 virtus  aquae,  ut  corpus  tangat,  et  cor  abluat,  nisi  faciente  verbo  ?  Non  quia  dicitur, 
 sed  quia  creditur  * :  "  From  whence  hath  the  water  this  great  power,  that  it 
 
 ['  Commissi,  1611.] 
 
 [2  The  editor  has  not  discovered  this  treatise  of 
 Catharinus.] 
 
 P  Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  IV.  cap.  viii.  pp.  !)8,  9.] 
 
 [*  ..  .virtus  est  tanta  martyrii,  &c.  voluit  occidere. — 
 Orat.  de  Laud.  ^Martyr,  ad  calc.  Cypr.  Op.  Oxon. 
 1082.  p.  12.  This  piece  is  not  by  Cyprian.] 
 
 [5  August.  Op.  Par.  1079-1700.  Confess.  Lib. 
 III.  cap,  iv.  7.  Tom.  I.  col.  90.J 
 Prayers,  1507,  1570.] 
 
 ['  Id.  contr.  Faust.  Lib.  xix.  cap.  xvi.  Tom.  VIIL 
 col.  321.] 
 
 [8  Id.  in  Johan.  cap.  xv.  Tractat.  Ixxx.  3.  Tom. 
 III.  Pars  II.  col.  703.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 559 
 
 toucheth  the  body  and  washeth  the  heart,  saving  by  the  working  of  the  word  ? 
 Not  for  that  it  is  pronounced,  but  for  that  it  is  beheved." 
 
 So  saith  Hesychius  :  Gratia  [De/J  . .  .  comprelienditur  sola  fide^  :  "  The  grace  Hesych.  in 
 of  God  (of  our  part)  is  received  by  only  faith."    So  saith  Cyrillus  :  Siclus  .  .  .Jidei  capXw!'  ' 
 nostrce  formam  habet.    Si  enim  fidem  obtuleris  tanquam  pretium,  [a]  Christo,  velut  Levu.  Ub. 
 ariete  immaculato  in  hostiam  dato,  accipies  remissionem  peccatorum^^ :  "The  side"'" 
 hath  the  form  of  our  faith.    For  if  thou  offer  up  thy  faith  as  the  price,  thou  shalt 
 receive  remission  of  thy  sins  from  Christ,  that  unspotted  ram,  that  was  given  for  a 
 sacrifice." 
 
 Where  ye  say  ye  offer  up  Christ  the  Son  of  God  really  and  substantially 
 unto  God  the  Father ;  if  ye  speak  in  your  dream,  it  is  a  very  pleasant  fantasy ; 
 but  if  ye  be  a  wake,  and  know  what  ye  say,  then  is  it  a  great  blasphemy ;  as  in 
 my  former  Reply  it  may  appear  more  at  large  Art.xvii.n 
 
 The  Apology,  Chap.  xvi.  Division  1. 
 
 And  as  for  their  brags  they  are  wont  to  make  of  their  purgatory,  . — *  > 
 
 though  we  know  it  is  not  a  thing  so  very  late  risen  among  them,  yet  is  it  o^°py'r 
 no^*  better  than  a  blockish  and  an  old  wives'  device.  gatory. 
 
 M.  HARDING. 
 
 Purgatory  ac-        Purgatovy  seemeth  not  to  us  a  thing  that  we  should  much  brag  of;  No  marvei. 
 thefefmdtr/to  «o  more  than  ye  will  brag  of  hell.     We  tremble  at  the  remembrance  Jeive^  S" the 
 
 be  of  antiquity,  ^j- {f.  ^^^j^^^  ^j^^^^   Well,  hoivsoever  it  be,  will  ye,  nill  rje,l^^^^J:°S.^ 
 
 we  see,  ye  be  driven  to  confess  the  same  to  be  no  new  thing. .  . .  bom™"'"^^ 
 
 Indeed  if. .  .  you  call  them  papists,  among  whom  the  doctrine  of  praying  for  the 
 dead,  ^whereof  necessarily  followeth  the  doctrine  of  purgatory,  is  delivered,  taught,  « untmth. 
 and  holden,  then  are  the  apostles,  who  delivered  it  by  tradition  {as  Chrysostom  I^iTwen^ 
 and  Damascene  report), . .  .papists.  . . .  First,  ^forasmuch  as  nothing  that  is  defiled  b  This  fantasy 
 Rev.  xxi.     Cometh  into  the  kingdom  of  heaven,  and  some  depart  out  of  this  life,  ZhZjr^e 
 
 though  in  the  faith  of  Christ  and  children  of  the  everlasting  hingdom,  gltloTin""^' 
 yet  not  throughly  and  perfectly    clean;  it  remaineth  that  such  after  this  life,  before  biood  ^ 
 they  come  to  the  place  of  everlasting  joy,  have  their  purgation. . . .  Furthermore  . . . 
 2  Cor.  vii.     the  apostle  saith :  "  Seeing  then  we  have  these  promises,  dearly  beloved, 
 
 let  "us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and  sjjirit,  making  =  a  doughty 
 perfect^^  our  satisfaction  in  the  fear  of  God."    Who  seeth  not  hereof  to  follow,  prlTpu^-'" 
 that  to  many  which  be  justified  somewhat  of  satisfaction  and  holiness  lacketh  ?  s^'^y- 
 Which,  if  they  be  taken  from  hence  before  they  attain  to  the  measure  of  holiness 
 requisite,  be  they  not    then  after  this  life  in  state  to  be  purged  and  cleansed  ? .  . . 
 
 THE  BISHOP  OP  SARISBURT, 
 
 Here  are  we  come  to  the  "  paper  walls "  and  "  painted  fires  "  of  purgatory. 
 For  so  it  liked  M.  Harding  not  long  sithence  pleasantly  to  sport  at  it  in  the 
 pulpits,  as  a  bug  meet  only  to  fray  children.  Yet  now,  upon  better  advice  and 
 deeper  study,  he  trembleth,  God  wot,  and  quaketh  for  fear,  to  remember  the 
 torments  that  somebody  hath  sithence  told  him  to  be  there.  Howbeit,  let  him 
 not  so  much  dismay  himself.  The  pope,  as  he  either  first  made  it,  or  received  it 
 by  hand  from  the  heathens  and  first  allowed  it,  even  so  hath  he  the  whole  juris- 
 diction and  power  over  it,  and  commandeth  in  and  out  at  his  pleasure. 
 
 Whether  ye  make  brags  hereof  or  no,  I  leave  it  in  question.  Certainly  for 
 this  and  other  Uke  causes  one  of  your  fellows  saith :  Excepto  peccato,  papa  potest  Panorm.  de 
 
   Elect,  cap. 
 
 Licet. 
 
 Isych.  in  Levit.  Basil.  1527.  Lib.  iv.  cap.  xiv. 
 fol.  81.] 
 
 ['»  Orig.  Op.  Par.  1733-59.  In  Lovit.  Horn.  iii.  8. 
 Tom.  II.  p.  198;  where  formam  tenet,  and  remissio- 
 nem accipies.   See  Vol.  II.  page  55.3,  note  4. J 
 
 ["  See  Vol.  IL  pages  708,  &c.] 
 
 This  reference  is  inserted  from  15C7,  1570.] 
 Amongst,  Conf.  and  Def.  1667,  1570,  1C09.J 
 ['^  Not,  Def.  1570.] 
 
 ['■5  Perfitely,  Conf.  and  Def.  1567,  1570.] 
 ['«  Perfite,  Conf.  and  Def.  I5G7,  1570.] 
 ['7  1611  omits  not] 
 
5G0 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 giiasi  omnia  facere,  quce  Deus  potest ' :  "  Sin  excepted,  the  pope  can  do  in  a  manner 
 Johan-        all  things  that  God  can  do^."  Another  saith :  Animcc  existentes  in  pnrgatorio  sunt 
 de  jurisdictione  papm;  et  papa,  si  vellet,  jjosset  totum  purgatorium  evacuare^  :  "  The 
 souls  being  in  purgatory  are  (in  the  pope's  peculiar,  and)  under  the  pope's  juris- 
 diction ;  and  the  pope,  if  it  might  stand  with  his  pleasure,  were  able  (to  make  gaol- 
 ciemens      delivery,  and)  to  avoid  all  purgatory."    And  to  this  purpose  the  pope  himself 
 in^uua'.     commandeth  and  chargeth  the  angels  of  God  to  fetch  forth  from  thence  whom- 
 soever and  how  many  soever  he  will  have  delivered*,  as  hereafter  in  a  place  more 
 convenient  it  shall  better  appear.    If  these  seem  to  be  no  brags,  then  let  them 
 hardly  be  called  by  some  other  name  that  may  seem  to  please  you  better. 
 
 Ye  take  good  hold  in  that  we  confess  this  imagination  of  purgatory  is  no  new 
 fancy.    Howbeit,  your  advantage  herein  is  not  so  great.    There  have  been  errors 
 August,  de    and  great  errors  from  the  beginning.     St  Augustine  saith  :   Origenes  . . .  ipsum 
 Lib.  xxi'      diabolunt  atque  angelos  ejus  post  graviora  pro  meritis  et  diuturniora  supplicia  ex 
 lap.  xviL     ^^.^  cruciatibus  eruendos  atque  sociandos  Sanctis  angelis  credidit^ :  "The  ancient 
 learned  father  Origen  believed  that  the  devil  himself  and  his  angels,  after  great 
 and  long  punishment  suffered  for  their  wickedness,  shall  be  delivered  from  their 
 torments,  and  shall  be  placed  (in  heaven)  with  the  holy  angels  of  God."  Origen 
 orig.  in       liimsclf  saith :  "  There  were  some  that  thought  that  Christ  should  go  down  into 
 nSm.  rap.  vi.  hell,  and  there  be  crucified  again,  to  save  them  that  by  his  preaching  and  former 
 Orig. Luc.  death  could  not  be  saved''."    Again  the  same  Origen  saith  of  himself :  Ego  puto, 
 Horn.  14.     quod .  ,  ,  post  resurrectionem  ex  mortuis  indigebimus  sacramento  eluente  nos  atque 
 purgante"' :  "  I  think  that,  after  we  shall  rise  again  from  the  dead,  we  shall  have 
 need  of  the  sacrament  (of  baptism)  to  wash  us  and  to  purge  us  clean." 
 August  de         St  Augustine  saith :  Quidam  nullas  pcenas,  nisi  purgatorias,  volunt  esse  post 
 £'ib.Mi'cap.  mortem^:  "Some  men  will  have  no  punishment  to  be  after  death,  but  only  the 
 pains  of  purgatory." 
 
 1  Cor.  XV.  Even  in  Paul's  time  there  were  some  that,  being  alive,  were  "baptized  for  the 
 
 dead."  And  by  the  council  of  Carthage  it  appeareth  there  were  some  that  used 
 to  thrust  the  sacrament  into  the  mouth  of  the  dead  body,  meaning  thereby, 
 as  it  may  be  thought,  to  procure  some  relief  for  the  soul.    The  words  be  these : 
 
 concii.       Placuit,  ut  corporibus  defnnctorum  eucharistia  non  detur.    Dictum  est  enim  a 
 
 can'e!^' Domino,  Accipite,  et  edite.  Cadavera  autem  nec  accipere  possunt  /tec  edere^ :  "  We 
 think  it  good  that  the  sacrament  be  not  given  to  the  bodies  of  the  dead.  For 
 our  Lord  saith,  *  Take,  and  eat.'  But  dead  bodies  can  neither  take  nor  eat." 
 These  were  ancient  errors  in  old  times'",  as  it  is  easy  to  be  seen. 
 
 As  for  the  fantasy  of  purgatory,  it  sprang  first  from  the  heathens,  and  was 
 received  amongst  them  in  that  time  of  darkness,  long  before  the  coming  of  Christ ; 
 
 Plato  in  Tim.  as  it  may  plainly  appear  by  Plato  and  Virgil,  in  whom  ye  shall  find  described  at 
 large  the  whole  commonweal  and  all  the  orders  and  degrees  of  purgatory.  St 
 
 August  de    Augustine  saith,  the  old  heathen  Romans  had  a  sacrifice  which  they  called  sacrum 
 
 Lib.vfi'.'      purgatorium^^,  "a  purgatory  sacrifice." 
 
 cap.  vii.  Yon  say :  "  If  they  be  papists  that  defend  purgatory,  then  must  Christ's 
 
 ['  Panonn.  sup.  Prima  Prim.  Lugd.  1534.  Tit. 
 vi.  De  Elect,  cap.  6.  fol.  123.  2.  See  before,  page  270, 
 note  13.] 
 
 [-  Saith:  Papa  potest  guicquid  Detts  ipse  potest : 
 The  pope  can  do  whatsoever  God  himself  can  do, 
 1567.1 
 
 Fabricius  speaks  of  a  work  De  Inferno,  Purga- 
 torio,  et  Paradiso,  by  Johannes  Angelus,  still  un- 
 printed.  It  is  possible  this  may  be  that  referred  to. 
 See  Fabric.  Biblioth.  Lat.  Med.  et  Infim.  jEtat. 
 Hamb.  1734-46.  Vol.  IV.  p.  135.] 
 
 [*  Item  concedimus,  si  verus  confessus  in  via  mo- 
 riatur,  quod  ab  omnibus  peccatis  suis  penitus  sit  ab- 
 solutus.  Et  nihilominus  prorsus  mandamus  angelis 
 paradisi,  quantum  animam  illius  a  purgatorio  peni- 
 tus absolutam  in  paradisi  gloriam  introducant  
 
 Bull.  Ann.  Jubil.  ad  calc.  Hoornbeek  Exam.  Bull. 
 Urban.  VIII.  contr.  Jesuit.  Ultraj.  1653.  p.  275.] 
 
 [5  August.  Op.  Par.  1679-1700.  De  Civ.  Dei,  Lib. 
 XXI.  cap.  xTO.  Tom.  VII.  col.  637.] 
 
 Unde  miror  quosdam...Telle  asserere,  quod  in 
 futuris  iterum  seculis  vel  eadem  vel  similia  pati  ne- 
 cesse  sit  Christum,  ut  liberari  possint  etiam  hi  quos 
 I  in  prsesenti  vita  dispensationis  ejus  medicina  sanare 
 non  potuit. — Orig.  Op.  Par.  1733-59.  In  Epist.  ad 
 Rom.  Lib.  v.  10.  Tom.  IV.  p.  668.] 
 
 ['  Id.  in  Luc.  Horn.  xiv.  Tom.  III.  p.  948;  where 
 indigeamus.'l 
 
 Qui  hoc  opinantur,  nullas  &c. — August.  Op. 
 De  Civ.  Dei,  Lib.  xxi.  cap.  xiii.  Tom.  VII.  col.  633.] 
 
 P  Concii.  Carthag.  iii.  cap.  6.  in  Crabb.  Concii. 
 Col.  Agrip.  1551.  Tom.  I.  p.  427.] 
 
 ['»  Time,  1567.] 
 
 ["  ...  sacrum  purgatorium,  quod  vocant  Fe- 
 bruum. — August.  Op.  De  Civ.  Dei,  Lib.  vii.  cap.  vii. 
 Tom.  VIL  col.  1G8.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 561 
 
 apostles  needs  be  papists.  For  they  have  taught  us  purgatory  (not  by  any  thing  ^J^^"^^^ 
 that  ever  they  wrote,  but)  by  tradition."  This  is  as  true  as  that  St  Peter  said  mass  j^jfmi^^y 
 in  Rome  with  a  golden  cope  and  a  triple  crown — unless  perhaps  some  man  will  pnj-,ra- 
 think,  whereas  St  Paul  saith,  Homines  privati  veritate,  existimantes  qucestum  esse  tory. 
 
 pietatem ;  "  They  be  men  void  of  truth,  thinking  that  their  gain  is  godliness ;"  or  — ^  ' 
 
 whereas  St  Peter  saith,  Per  avaritiam  fictis  sermonihus  negotiahuntur  de  vobis ;  I  p™  u"" 
 "  Through  covetousness  hy  feigned  talk  they  shall  make  sale  of  you ;"  that  by 
 these  words  they  gave  us  warning  of  the  very  form  and  doctrine  of  your  purga- 
 tory :  for  better  authorities  than  these  be  I  reckon  ye  can  lightly  find  none. 
 
 As  for  prayer  for  the  dead,  which  (ye  say)  ye  have  received  by  tradition  from 
 the  apostles,  notwithstanding  it  were  granted  to  be  true,  yet  doth  it  not  evermore 
 import  purgatory.     For  Chrysostom  and  Basil  in  their  liturgies  make  their 
 public  and  solemn  prayer  in  this  sort :  Offerimus  tihi  rationalem  hum  cultum  pro  Basu.  et 
 in  fide  requiescentibus  majoribus,  patribus,  patriarcMs,  prophetis,  et  apostolis,  prce-  LUurg"'**' 
 conibus,  et  evangelistis,  martyribus,  confessoribus,  ^c.  Prcecipue  vero  pro  sanctissima, 
 immacidata,  super  omnes  benedicta,   domina  nostra  Deipara  et  semper  virgine 
 Maria^'^ :  "We  offer,  O  Lord,  unto  thee^*  this  reasonable  service  for  them  that 
 rest  in  faith ;  our  elders,  our  fathers,  the  patriarchs,  the  prophets,  the  apostles,  the 
 preachers,  the  evangelists,  the  martyrs,  the  confessors,  &c.    Specially  for  the 
 most  holy,  without  spot,  blessed  above  all,  our  lady,  God's  mother,  and  ever  virgin 
 Mary."    St  Cyprian  saith  in  like  manner :  Sacrificamus  pro  martyrib^is    :  "  We  cypr.  Lib. 
 make  sacrifice  for  the  martyrs."    Yet,  I  trow,  ye  will  not  conclude  hereof  that  **" 
 the  patriarchs,  prophets,  apostles,  preachers,  evangelists,  martyrs,  confessors,  and 
 the  blessed  virgin  Mary,  were  all  in  purgatory.    Otherwise  you'^  would  much  en- 
 large the  pope's  dominion. 
 
 Of  the  other  side,  in  your  masses  for  the  dead  ye  have  used  to  pray  thus : 
 Libera  eos  a  tartaro ;  e  profundo  lacu ;  ex  ore  leonis^'' :  "Deliver  them,  O  Lord, 
 (not  from  purgatory,  but)  from  hell ;  from  that  deep  dungeon ;  from  the  lion's 
 mouth."  I  trow,  ye  are  not  so  much  thrall  unto  the  pope,  that  for  his  sake  ye^^ 
 will  turn  the  lion's  mouth,  the  deep  dungeon,  and  all  the  world,  and  hell  itself, 
 into  purgatory. 
 
 Thus  ye  see,  M.  Harding,  by  your  own  doctrine,  ye  may  pray  for  the  dead, 
 and  yet  be  never  the  near  of  your  purgatory. 
 
 But,  to  help  forward  the  matter  at  the  least  by  some  natural  reason,  ye  say 
 thus :  "  Forasmuch  as  nothing  that  is  defiled  cometh  into  the  kingdom  of  heaven, 
 and  some  depart  out  of  this  life,  though  in  the  faith  of  Christ  and  children  of  the 
 everlasting  kingdom,  yet  not  throughly  and  perfectly clean;  it  remaineth  that 
 such  after  this  life,  before  they  come  to  the  place  of  everlasting  joy,  have  their 
 purgation."  To  warrant  your  minor  in  this  argument,  ye  bring  in  the  words  of 
 St  Paul,  as  rightly  and  as  well  to  purpose  as  your  manner  otherwise  is  commonly 
 to  handle  the  scriptures  :  "  Though  our  outward  man  be  corrupted  and  weakened  2  Cor.  iv. 
 (which  words  St  Ambrose  expoundeth  thus,  '  By  oppression,  by  stripes,  by  hunger, 
 by  thirst,  by  cold,  by  nakedness' 2°) ;  yet  our  soul  is  renewed  and  made  stronger 
 day  by  day."  And  again :  "  Let  us  cleanse  ourselves  from  all  filthiness  of  flesh 
 and  spirit."  Ergo  (say  ye),  we  must  confess  by  force  of  these  words,  that  there  2Cor.  vu. 
 must  needs  be  a  place  wherein  to  purge  us  clean  after  this  life.  Here  may 
 we  a  little  put  you  in  remembrance  by  the  way :  if  we  cleanse  ourselves,  accord- 
 ing to  these  words  of  St  Paul,  from  all  manner  filthiness,  both  of  flesh  and  of 
 spirit,  I  beseech  you,  what  remaineth  there  then  further  to  be  pui'ged  in 
 purgatory  ? 
 
 ['2  Word,  1.5G7;  1570  omits  the  word  altogether.] 
 ['•*  Chrysost.  Miss,  in  Biblioth.  Gr.-Lat.  Vet.  Patr. 
 
 Par.  1624.  Tom.  II.  p.  80.  Conf.  Basil.  Miss,  in  eod. 
 
 ibid.  p.  52. j 
 
 1670  omits  <Aee.] 
 
 ...celebrentur  hie  a  nobis. ..sacrificia  ob  cora- 
 
 memorationem  eorum  Cypr.  Op.  0.\on.  1682.  Ad 
 
 Presbyt.  et  Diac.  Epist.  xii.  p.  28.] 
 ['«  Ye,  1567,  1570,  1609.] 
 
 ['^  ...libera  aninias  ...  fidelium  defunctorura  de 
 [jewel,  III.] 
 
 manu  inferni  et  de  profundo  lacu :  libera  eas  de  ore 
 leonis,  ne  absorbeat  eas  tartarus. — Manual,  ad  Us. 
 Eccles.  Sarisb.  Rothom.  1555.  Miss,  pro  Defunct,  fol. 
 149.  2,  150.] 
 
 ['»  Pope  that  ye,  1507.] 
 
 [19  Perfitely,  1567,  1570.] 
 
 [-20  Pressuris,  plagis,  fame^  siti,  frigore,  nuditate 
 
 caro  corrumpitur  Ambros.   Op.  ^  Par.  lGSO-90. 
 
 Comm.  in  Epist.  ad  Cor.  ii.  cap.  iv.  v.  16.  Tom.  II. 
 Append,  col.  180.  ] 
 
 36 
 
562 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Un- 
 
 cleansed. 
 
 Bom.  vii. 
 August,  in 
 Fsal.  cxliii. 
 
 Orig.  in  Psal. 
 XXXV  i.  Horn. 
 3. 
 
 Orig.  in  Luc. 
 Horn.  14. 
 
 1  John  i. 
 
 Isai.  i. 
 
 Heb.  i. 
 
 Cypr.  de 
 Pass.  Christ 
 
 Cypr.  de 
 Coen.  Dom. 
 
 Chrysost.  in 
 Gen.  Hom. 
 27. 
 
 Howbeit,  to  prove  the  imperfection  and  corruption  of  nature,  that  evermore 
 hangeth  in  our  flesh,  ye  might,  in  my  judgment,  have  alleged  many  other  autho- 
 rities, fiir  more  pregnant  and  clearer  than  these.  Esay  saith  :  "  All  our  righteous- 
 ness is  likened ^  unto  a  foul  stained  clout."  Job  saith:  Inter  sanctos  ejus  nemo 
 est  fidelis ;  et  cceli  non  sunt  mundi  in  conspectu  ejus:  "Among  the  saints  of  God 
 there  is  none  faithful :  the  heavens  are  not  clean  in  his  sight."  St  Paul  saith : 
 "  I  know  there  is  no  good  thing  in  my  flesh."  St  Augustine  saith :  "  Let  the 
 apostles  of  Christ  themselves ^  say,  O  Lord,  forgive  us  our  offences''." 
 
 Such  imperfections  and  corruptions,  while  we  hve,  we  evermore  carry  in  our 
 flesh.  Therefore,  say  you,  to  be  purged  hereof,  that  we  may  be  clean  and  fit  to 
 enter  into  heaven,  we  must  needs  pass  thorough  the  fires  of  purgatory.  By  this 
 mean  ye  have  well  enlarged  the  pope's  jurisdiction.  For,  this  being  true,  neither 
 is  there  nor  never  was  there  any  creature,  neither  prophet,  nor  apostle,  nor 
 martyr,  nor  angel,  nor  archangel,  nor  heaven  itself,  Christ  only  excepted,  but  of 
 force  must  needs  be^  cleansed  in  your  purgatory.  And  therefore  Origen,  a  great 
 fautor  of  this  error,  saith  thus  :  Ut  ego  arbitror,  omnes  nos  necesse  est  venire  in 
 ilium  iynem;  etiamsi  Paulus  aliquis  sit,  vel  Petrus^ :  "As  I  suppose,  all  we  must 
 needs  come  into  that  fire ;  yea,  although  it  be  Paul  or  Peter."  And  therefore 
 he  saith,  as  it  is  alleged  before :  Ego  jmto,  quod  et  post  resurreetionem  ex  mortuis 
 indigebimus  sacramento  eluente  nos  atque  purgante.  Nemo  enim  absque  sordibus  resur- 
 gere  poterit.  Ncque  ullam  [p?/io]  posse  animam  reperiri,  quce  universis  statim  vitiis 
 careat^ :  "I  think  that,  after  the  resurrection  from  the  dead,  we  shall  need  the 
 sacrament  (of  baptism)  to  wash  us  and  to  make  us  clean.  For  no  man  can  rise 
 again  without  filth.  Neither  do  I  think  there  can  any  soul  be  found  void  from  all 
 manner  of  sin." 
 
 But  all  these  be  vain  fantasies  ;  I  mean  as  well  these  of  M.  Harding  as  also 
 the  other  of  Origen.  St  John  saith :  Sanguis  Jesu  Christi  Filii  Dei  purgat  nos  ab 
 omni  peccato :  "  The  blood  of  Jesus  Christ  the  Son  of  God  purgeth  us  and  maketh 
 us  clean  from  all  our  sins."  The  prophet  saith :  "  In  what  hour  soever  a  sinner 
 shall  repent  and  mourn  for  his  sins,  he  shall  be  safe."  Esay  saith  :  "  If  your  sins 
 shall  be  as  red  as  scarlet,  yet  shall  they  be  made  as  white  as  snow."  St  Paul 
 saith :  Christus  purgationem  peccatorum  nostrorum  fecit :  "  Christ  (by  his  blood) 
 hath  wrought  the  purgation  of  our  sins."  Therefore  St  Cj^prian  saith :  Sanguis 
 tuus'',  Domine,  non  qumrit  ultionem.  Sanguis  tiius  lavat  crimina,  peccata  co7ido7iat^: 
 "  Thy  blood,  O  Lord,  seeketh  no  revenge.  Thy  blood  washeth  our  sins  and  par- 
 doneth  our  trespasses." 
 
 And,  whereas  you  tell  us,  out  of  some  heathenish  fantasy,  that  sins  cannot  be 
 washed  away  but  with  long  tract  of  time  and  pain  in  purgatory,  St  Cyprian  saith: 
 In  eodem  articulo  temporis,  cum  jam  anima  festinat^  ad  exitum,  et  egrediens  ad  labia 
 expirantis  emerserit,  pcenitentiam  clementissimi  Dei  benignitas  non  aspernatur.  Nec 
 serum  est,  quod  verum  [esi]  :  "  In  that  very  moment  of  time,  even  when  the  soul 
 is  ready  to  pass,  and  is  even  at  the  lips  of  the  party  ready  to  yield  up  the  spirit, 
 the  goodness  of  our  most  merciful  God  refuseth  not  repentance.  And  whatsoever 
 is  truly  done  is  never  too  late." 
 
 St  Chrysostom  saith  :  Latro  in  cruce  neque  uno  die  optts  habebat.  Et  quid 
 dico,  uno  die?  Neque  brevi  hora.  Tanta  est  Dei  erga  nos  misericordia^^ :  "The 
 thief  on  the  cross  needed'-  not  so  much  as  one  day  to  repent  himself.  \Miat 
 speak  I  of  one  day  ?  No,  he  needed  not  one  hour.  So  great  is  the  mercy  of  God 
 towards  us." 
 
 f '  Like,  1567 ;  liked,  1570.] 
 
 P  Christ  them  themselves,  1570.  J 
 
 Dicant  ergo  apostoli,  dicant,  Dimitte  nobis 
 
 debita  nostra  August.  Op.  Par.  1679-1700.  In 
 
 Psalm,  cxlii.  Enarr.  6.  Tom.  IV.  col.  1593.] 
 
 [*  Must  be,  1567.] 
 
 P  Orig.  Op.  Par.  1733-59.  Select,  in  Psalm.  Sup. 
 Psalm,  xxxvi.  Hom.  iii.  1.  Tom.  II.  p.  664;  where 
 venire  necesse  est  ad  ilium  ignem,  and  sit  aliquis.^ 
 
 ['^  Id.  in  Luc.  Hom.  xiv.  Tom.  III.  p.  948;  where 
 indigeamus,  and  nec  ullam.    See  before,  page  560,  I 
 
 note  7.] 
 
 ['  Tuis,  1611.] 
 
 [8  Cypr.  Op.  Oxon.  1682.  De  Pass.  Christ.  (Ar- 
 nold.) p.  51.] 
 
 Festinet,  1567,  1570.] 
 
 ['»  Ibid.  De  Ca?n.  Dom.  p.  43;  where  festinet.] 
 
 ["  Chrysost.  Op.  Par.  1718-38.  In  eap.ix.  Gen. 
 Hom.  xxvii.  Tom.  IV.  p.  264.] 
 
 ['2  Neede,  1611.] 
 
 ['3  Toward,  1567,  1570.J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 503 
 
 Of  the  other  side,  if  any  man  depart  hence  without  repentance,  St  Augustine 
 saith :  Imparatum . . .  inveniet  ilium  dies  Domini,  qiiem  imparatum  invenerit  suce  aurusi. 
 vitce  hujus  ultimus  dies^* :  "Him  shall  the  day  of  the  Lord  find  unprovided,  whom  Ambros.  de 
 the  last  day  of  this  life  findeth  unprovided'''."    St  Ambrose  saith  :  Qui . . .  hie  non 
 accipit  remissionem  peccatorum,  ibi  non  erit    :  "  He  that  here  in  this  life  receiveth 
 not  remission  of  his  sins,  shall  not  be  there."    And  St  Hierome,  expounding  these 
 words  of  Christ,  "  Thou  shalt  not  go  forth  hence until  thou  hast    paid  the  last 
 farthing,"  saith  thus :  [^Significat^  semper  non  exiturum  esse ;  quia  semper  solvat  Hieron.  in 
 novissimum  quadrantem,  dum  sempiternas  pumas  terrenorum  j)^ccatorum  luit^^ :  merem. 
 "  Christ's  meaning  is,  that  he  shall  never  come  out ;  for  that  he  must  evermore 
 pay  the  last  farthing,  whiles  he  sufFereth  everlasting  punishment  for  his  sins  com- 
 mitted in  this  world." 
 
 So  saith  St  Augustine  :  Donee  solvas  novissimum  quadrantem. . . .  Miror  si  non  August,  de 
 earn  signifieat  pcenam  quoi  vocahir  ceterna^'^ :  "'Until  thou  pay  the  last  farthing.' in  Mont. 
 I  marvel  but  he  meaneth  that  pain  which  is  called  everlasting." 
 
 Hereby,  M.  Harding,  I  think  it  may  partly  appear  that  you  maintain  your 
 "painted  fire"  and  "paper  walls"  with  painted  authorities  and  paper  reasons.  Verily, 
 the  christian  people  of  the  east  church  of  God,  Avhich  sometime  was  as  great 
 and  as  famous  as  the  church  of  the  west,  notwithstanding  they  believed  in  God 
 and  his  Christ,  and  knew  there  was  both  hell  and  heaven,  yet  in  your  purga- 
 tory they  had  no  skill.  One  of  your  doctors  saith :  Usque  in  hodiernum  diem  ^'f 
 purgatorium  non  est  a  Grcecis  creditum-^ :  "  Until  this  day,  of  the  Grecians  or  of  viii.  de 
 the  east  church  purgatory  was  never  believed."  Therefore  ye  cannot  justly  say 
 that  your  fantasy  herein  was  evermore  accounted  universal  or  catholic. 
 
 The  Apology,  Chap.  xvi.  Division  2. 
 
 Augustine  indeed  sometime  saith  there  is  such  a  certain  place ;  some-  August,  in 
 time  he  denieth  not  but  there  may  be  such  a  one^^j  sometime  he  doubt- 
 eth ;  sometime  again  he  utterly  denieth  there  is  any  at  alP^  and 2*  August.  Lib. 
 thinketh  that  men  are  therein  deceived  by  a  certain  natural  good-will 
 they  bear  their  friends  departed.  But  yet  of  this  one  error  hath  there 
 grown  up  such  a  harvest  of  those  massmongers,  that  the  masses  being 
 sold  abroad  commonly  in  every  corner,  the  temples  of  God  became  shops 
 to  get  money;  and  silly  souls  were  borne  in  hand  that^^  nothing  Avas 
 more  necessary  to  be  bought.  Indeed  there  was  nothing  more  gainful  for 
 these  men  to  sell. 
 
 M.  HARDING. 
 
 Well  railed.  If  your  reasons  or  authorities  ivere  so  pithy  as  your  mocks  and 
 scoffs  be  spiteful,  ye  were  to  be  heard.  But  thanks  be  to  God  that  such  shrewd 
 beasts  have  short  horns.  Noiv  to  St  Augustine.  . .  .  And,  as  Festus  said  to  St  Paul, 
 Acts  XXV.  "  Hast  thou  appealed  to  Ccesar  ?  To  Coisar  shalt  thou  go ;"  so  say  we 
 to  you,  though  not  having  that  authority  over  you  which  Festus  had 
 over  St  Paul:  To  Augustine  ye  refer  this  matter,  and  by  Augustine  shall  ye  be 
 judged. 
 
 I  would  allege  unto  you  sundry  places  of  the  ^scriptures,  ivhich  may  sufficiently ' ^as  a ^ 
 
  —   of  skiVl  with 
 
 P'  Alfons.  de  Castr.  adv.  Haer.  Col.  1539.  Lib.  fenaneeX"' 
 
 August.  Op.  Ad  Ilesych.  De  Fin.  Sa!c.  Epist. 
 cxcix.  cap.  i.  3.  Tom.  II.  coL  743;  where  ille  dies.] 
 ['^  Unproved,  1570.] 
 
 ['«  Ambros.  Op.  Par.  1G86-90.  Lib.  De  Bon.  Mort. 
 cap.  ii.  5.  Tom.  I.  col.  391 ;  wliere  acceperit,  and  illie 
 non  erit.] 
 
 L''  Thence,  1507,  1.570.] 
 Have,  1507,  l.'-)70.] 
 
 Hieron.  Op.  Par.  1093-1706.  Comm.  Lib.  i.  ^ 
 in  Lament.  Jer.  cap.  i.  Tom.  V.  col.  807.  These  com-  |        ["  This  reference  is  not  in  Def.  1507,  1570 
 mentaries  are  spurion.s.]  I        [2*'  Conf.  omits  that.] 
 
 [20  August.  Op.  De  Serm.  Dom.  in  Mont.  Lib.  i.  [       p  Were  persuaded  that,  Conf.] 
 cap.  xi.  30.  Tom.  III.  Pars  ii.  col.  177.J 
 
 36—2 
 
 VIII.  Indulg.  fol.  142.  2.]  SJe^"'^'" 
 
 ["  ...est  aliud  inferius,  quo  eunt  mortui,  unde 
 voluit  Deus  eruere  animas  nostras,  &c — August.  Op. 
 In  Psalm.  lx.\xv.  Enarr.  17.  Tom.  IV.  col.  912.] 
 
 Id.  Hypogn.  Lib.  v.  cap.  v.  Tom.  X.  Append, 
 col.  40.  See  below,  page  567.  These  books  are  not 
 by  Augustine.] 
 
 Denieth  it  to  be  and,  Conf.] 
 
5G4 
 
 THE  DEFENCE  OF  TFIE  APOLOGY 
 
 [part 
 
 k  Untruth.  It 
 
 shall  be 
 shewed. 
 Read  the 
 answer. 
 
 O,  so  careful 
 this  good 
 m.iii  i>  for 
 our  cares. 
 
 '  Untruth 
 rnanifest. 
 Read  St 
 Augustine's 
 words  in  the 
 answer. 
 
 0  Untnith. 
 I'or  the  mar- 
 gin was  so 
 noted  by 
 Erasmus. 
 
 •  Untruth, 
 blasphemous 
 against  the 
 blood  of 
 Christ  Read 
 the  answer. 
 
 '  O  grave 
 commentary, 
 and  a  wi^e 
 matter  to  be 
 called  in 
 question! 
 
 prove  purgatory  to  a  cJii-istian  man  that  is  not  contentious;  hut  that  wiU  we  do 
 herea  fter  as  occasion  serveth.    Noiv  to  St  Augustine.    We  saij  plainly  st  Augustine 
 that  St  Augustine  affirmeth  purgatory,  and  that  it  ^cajinot  be  shewed  ^f(™/'i).p;aii. 
 where  he  doubteth  of  it,  much  less  ichere  he  utterly  denieth  any  such  to  "J^'^d^r"' 
 be.    In  sundry  places  of  hi^  worhs  he  expoundeth  the  woi-ds  of  St  Paul 
 to  the  Coi'inthiatis  of  purgatory ;  where  the  apostle  saitli  that  the  works  iCor.ui. 
 
 ichich  he^  builded  upon  the  foundation  {irhich  is  Christ)  shall  be  tried  by  Jire^  ^ 
 
 In  the  twenty-first  book  de  Civitate  Dei,  after  that  he  hath  declared  his  judgment 
 touching  pains  of  divers  soi-ts  which  men  suffer  for  sitis  committed,  he  saith  thus : 
 "  But  pains  temporal  some  suffer  in  this  life  only  ;  some  after  their  death ;  some  both 
 now  and  also  then,  yet  before  that  most  severe  and  last  judgment^." . . . 
 
 May  it  therefore  please  you,  sirs,  to  read  St  Augustine  in  some  such  places  {for 
 to  read  all  that  he  hath  written  to  that  end  icere  very  much,  and  a  great  let  to 
 your  domestical  cares),  and  that  I^  thiyik  verily  ye  will  secretly  agree  in  judgment 
 u-ith  %is,  though,  for  shame  and  consideration  of  the  stage  ye  play  your  part  on, 
 openly  the  same  ye  trill  not  confess.  .  .  .  And  therefore,  in  his  book  de  Haeresibus 
 ad  Quodvultdeum,  he  condemneth  Aerius  of  heresy  [and  so  consequently  all  others 
 that  be  of  his  opinion),  because  to  tlie  heresies  of  the  Avians  he  had  added  this  also, 
 that  none  ought  to  pray  or  make  oblations^  for  the  dead". .  . . 
 
 Where  ye  make  St  Augustine  very  uncertain  in  this  point,  as  though  he  said 
 "sometime  there  is  such  a  certain  place,  sometime  there  may  be  such  a  one,  some- 
 time he  doubted  of  it,  sometime  plainly  denied  any  such  to  be;"  either  ye  under- 
 stand not  St  Augustine,  or  ye  say  contrary  to  your  own  knowledge.    Verily,  ye  be  too 
 bold  icith  him.    "^First,  that  he  denieth  purgatory,  that  is  false.   And,  where  ye 
 allege  Hypognostica  in  the  margin^  of  your  book,  read  it  once  again  at  Ltb.v.Hypogn. 
 my  request,  a7id  yourselves  will  say  the  place  proveth  not  your  purpose^. 
 The  author  of  that  ivork,  whether  he  xvere  St  Augustine,  ivhich  Erasmus  believeth 
 not,  or  whosoever  he  was,  denieth  not  purgatory ;  but  that  after  the  day  of  general 
 judgment  there  is  any  place  of  everlasting  rest  or  pain  but  kingdom^^  of  heaven  and 
 hell,  that  lie  denieth:  which  ice  also  deny.    And  there  he  speaketh  against  the 
 Pelagians,  who,  as  St  Augustine  ivriteth  of  them  ad  Quodvviltdeum,  pro-    H<er.  88. 
 mised  to  infants  dying  without  baptism  a  certain  everlasting  and  blessed 
 life,  icithout  and  besides  the  kingdom  of  God^^ :  which  heresy  in  sundry  places  he 
 reproveth.    It  seemeth  the  tvord  purgatorium,  noted  in  the  margin^  of  that  hook  ^by 
 the  unlearned  printer,  beguiled  you :  ivhich  sheweth  how  profoundly  ye  be  seen  in 
 the  doctors....  The  thing  he  doubteth^'-  of  touching  this  matter  is  this,  what  u  thai 
 whether  those  temporal  pains  do  only  punish  for  the  "satisfaction  of  ,^o«l('«/"o/"* 
 the  justice  of  God,  or  also  do  purge  and  correct  the  souls  of  the  dead  'gatfry.^ 
 in  such  wise  as  temporal  pains  are  wont  to  do  in  this  life.. .  .But  now, 
 whether  the  smart  and  sorrow  of  things  left  behind,  ichich  proceeded  in  this  life 
 of  carnal  affection,  remain  also  to  the  souls  after  their  departure  from  the  body, 
 whereof  St  Augustine  sheweth  himself  to  stand  in  doubt  in  Enchiridio  ad  Laurent, 
 cap.  Ixviii.  et  Ixix.^^;  and  whether  the  f  re  ichich  souls  feel  in  purgatory,  as  it  paineth 
 them,  ^so  also  do  by  degrees  diminish  and  correct  those  venial  and  secular  affections 
 ichich  they  carried  with  them  at  their  death;  or  whether  death  itself  do  so  end  them  as 
 there  remain  not  any  correction  of  the  mind  yet  being  vicious,  but  only  the  punish- 
 
 ['  Be,  CoDf.  and  Def.  1567,  1570.] 
 [■•^  Here  Harding  refers  to  Augustine  on  Psalm 
 xxxvii.    There  are  also  other  passages  cited.] 
 
 [3  August.  Op.  Par.  1C79-1700.  In  Psalm,  xxxvii. 
 Enarr.  3.  Tom.  IV.  col.  295.] 
 
 Sed  temporarias  ptpnas  alii  in  hac  vita  tantum, 
 alii  post  mortem,  alii  et  nunc  et  tunc,  rerumtamen 
 ante  judicium  illud  severissimum  novissimumque  pa- 
 tiuntur. — Id.  de  Civ.  Dei,  Lib.  xxi.  cap.  xiii.  Tom. 
 VII.  col.  6;34.] 
 
 [5  And  I,  Conf.  and  Def.  1567.] 
 [»  Oblation,  Conf.  and  Def.  1567,  1570.] 
 ["  ...et  in  Arianorum  hajresim  lapsus,  propria 
 quoque  dogmata  addidisse  nonnulla,  dicens  offerri 
 pro  dormientibus  non  oportere  Id.  Lib.  de  H»r.  ad 
 
 Quodvultd.  Haer.  liiL  Tom.  VIIL  col.  18.] 
 Margent,  Conf.  and  Def.  1567,  1570.] 
 P  Id.  Hypogn.  Lib.  v.  cap.  v.  Tom.  X.  Append. 
 coL  40.] 
 
 ['»  But  the  kingdom,  Conf.  and  Def.  1567.] 
 ["  Nam  etiam  si  non  baptizentur,  promittnnt 
 eis  extra  regnum  quideni  Dei,  sed  tamen  a;ternam  et 
 beatam  quamdam  vitam  suam. — Id.  Lib.  de  Haer.  ad 
 Quodvultd.  H;Br.  Lxxxviii.  Tom.  VIII.  col.  26.] 
 ['2  Doubted,  Conf.  and  Def.  1567,  1570,  1609.] 
 ['^  ...urit  eum  rerum  dolor,  quas  dile.xerat,  a- 
 missarum  ...  Tale  &c. — Id.  Enchir.  de  Fid.  &c. 
 capp.  Ixviii.  Ixix.  18.  Tom.  VI.  col.  222.    See  below, 
 next  page.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 5G5 
 
 ment  of  the  sin  ^*  past;  that  is  the  thing  whereof  St  Augustine  ^seemeth  to  have  doubted.  8  This  whole 
 In  effect  his  question  is,  whether  the  fire  of  purgatory  he  not  ^  double ;  the  one  which  conthuii  ii 
 punisheth  the  venial  sin  past,  the  other  which  diminisheth  and  talceth  away  the  rnli  nkcM-'"^ 
 lie  Civil.  Dei,  ojfection  of  siu  yet  remaining.  Of  the  first  he  doubteth  not :  of  the  other  ['"double  fire 
 xxvi^^' he  saith :  Non  redargue  ;  quia  forsitan  verum  est  :  "  /  say  not  against  '^^SftMy. 
 it ;  for  peradventure  it  is  true." 
 
 THE  BISHOP  OP  SARISBURY. 
 
 We  rail  at  you,  M.  Harding,  even  as  Christ  railed  at  certain  others  in  whose  ' 
 steps  ye  seem  to  tread,  for  that  they  had  made  of  the  house  of  God  a  cave  tn^gg  to 
 of  thieves.  prove 
 
 The  places  of  the  scriptures  which  ye  thought  it  best  to  pass  over,  and  Purga- 
 whereby  your  purgatory,  by  your  judgment,  undoubtedly  may  be  proved,  if  a  man  tory. 
 be  not  very  contentious,  I  trow,  be  these :  "  Verily,  verily,  I  say  unto  you.  He  ' 
 that  heareth  my  word,  and  believeth  in  him  that  sent  me,  hath  everlasting  life, 
 and  shall  not  come  into  damnation ;  but  hath  passed  from  death  unto  life."  Or 
 that  Esay  the  prophet  saith  of  Christ :  "  He  was  wounded  for  our  transgressions  :  isai.  ini. 
 he  was  broken  for  our  iniquities :  the  chastisement  of  our  peace  was  upon  him  ; 
 and  with  his  stripes  we  were  made  whole."    Or  that  St  Paul  saith  ;  "  Christ  hath  coi.  u. 
 taken  the  obligation  that  was  against  us,  and  hath  fastened  it  unto  his  cross." 
 Or  that  St  John  saith :  "  Blessed  be  the  dead  that  die  in  the  Lord.    Even  so,  Rev.  xiv. 
 saith  the  Spirit ;  for  they  rest  from  their  labours ;  and  their  works  follow  them." 
 He  saith  not,  they  be  in  purgatory ;  but,  they  "  rest  from  their  labours."  And 
 again  :  "  They  shall  hunger  no  more  :  they  shall  thirst  no  more.    For  the  Lamb  R^v.  vii. 
 which  is  in  the  midst  of  the  throne  shall  govern  them,  and  shall  lead  them  (not 
 into  purgatory,  but)  unto  the  lively  fountains  of  waters ;  and  God  shall  wipe  away 
 all  tears  from  their  eyes."    These  or  such  other  like  places,  I  trow,  they  be 
 whereby  ye  assure  yourself  so  certainly  of  your  purgatory. 
 
 But  unto  St  Augustine  we  have  appealed,  and  to  St  Augustine  (ye  say)  we 
 shall  go.    Howbeit,  if  ye  consider  the  matter  well,  ye  shall  find  that  our  appeal 
 lieth  not  unto  St  Augustine.    It  had  been  more  indifferent  dealing  to  have  said 
 with  St  Bernard  :  [Ad^  evangelium  appellasti ;  [ef]  ad  evangelium  ibis    :  "  Ye  have  ^^Jj^fJ'*' 
 appealed  unto^the  gospel,  and  to^'  the  gospel  ye  shall  go."  serm.  cs. 
 
 As  for  St  Augustine,  notwithstanding  his  authority  be  great  and  his  learning  'gt~^[^ 
 deep,  yet  in  these  cases,  as  it  shall  well  appear,  he  can  be  but  a  doubtful  judge,  gygti^g 
 And  a  doubtful  judge,  so  far  forth  as  he  doubteth,  is  no  judge.    Your  own  canon  doubtetli. 
 
 telleth  you :   In  erroris  labyrinthum  nonnulli  intricando  impingunt,  cum  ante  - —  
 
 judicant  qtiam  intelUgant^^ :  "Many  men,  giving  judgment  before  they  can  under-  scienuum. 
 stand,  by  entangling  themselves  fall  into  a  maze  of  error."    For  how  can  he 
 pronounce  sentence  of  that  he  confesseth  he  knoweth  not?    Or  how  can  he 
 assure  us,  that  is  not  able  to  assure  himself?    Touching  the  certainty  of  this 
 doctrine,  to  allege  one^^  or  two  places  out  of  many,  St  Augustine  writeth  thus: 
 Tale  aliquid  etiam  post  hanc  vitam  fieri,  incredibile  non  est ;  et  utrum  ita  sit  quieri  August  ad 
 potest^^ :  "Some  such  thing  (he  meaneth  the  fire  of  purgatory)  to  be  after  this  ixWi.%t' 
 life,  it  is  not  incredible ;  and  whether  it  be  so,  or  no,  f  it  may  be  a  question."  vu^  Qua!"t. 
 Again :  \_Qi(od]  spiritus  defunctorum,  Sfc.  ignem  transitorice  tribulationis  inveniant,  (juacstl'i'!' 
 non  redarguo  ;  quia  forsitan  verum  est^^ :  "  That  the  spirits  of  the  dead  find  a  fire  IquSn.^ 
 of  transitory  tribulation,  I  reprove  it  not;  for  *  perhaps  it  is  true."    Again:  Sive  ^■'/^l'^^^^'^^^^ 
 ergo  in  hac  vita  tantum  homines  ista  patiuntur,  sive  etiam  post  hanc  vitam  talia  T^;^^h]!i,l  u 
 qucedam  judicia  subsequuntur,  non  abhorret,  \ quantum  arbitror,  a  ratione  veritatis '^^j"^^-^ 
 iste  intellectus  hums  seidentioi'^'^ :  "  Therefore,  whether  men  suffer  such  things  only  Fi,i.  et  up. 
 
 caj).  xvi. 
 
   t  Quantum 
 
 arbitiur. 
 
 ['*  Of  the  of  sin,  Dcf.  1570.] 
 
 Id.  de  Civ.  Dei,  Lib.  xxi.  cap.  xxvi.  4.  Tom. 
 VII.  col.  G49.] 
 
 ['^  Bernard.  Op.  Par.  1090.  In  Cantic.  Serm.lxv. 
 7.  Vol.  I.  Torn.  iv.  col.  14t):J.] 
 ['7  Unto,  1.5G7,  1570.] 
 
 Isidor.  in  Corp.  Jur.  Canon.  Ln^d.  1C24.  Deer. 
 Prim.  Pars,  Dist.  x.xix.  can.  1.  col.  143;  where  im- 
 pinguntur.] 
 
 On,  1611.] 
 
 [20  August.  Op.  Enchir.  de  Fid.  &c.  cap.  Ixix. 
 
 Tom.  VI.  col.  222.  Conf.  Lib.  de  Oct.  Dulc.  Quaest. 
 
 1.3.  Tom.  VI.  col.  128.    In  the  last-named  treatise 
 
 Auffustine  quotes  his  Enchiridion.] 
 
 [  21  Id.  de  Civ.  Dei,  Lib.  xxi.  cap.  xxvi.  4.  col.  C40.] 
 [^^  Sive  ergo  in  hac  tantum  vita  ista  homines  iVc. 
 
 hujusce  sententia;.  — Id.  Lib.  de  Fid.  et  Op.  cap.  xvi. 
 
 29.  Tom.  VI.  col.  182.J 
 
56G 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 St  Au- 
 gustine 
 doubteth. 
 
 I  could  never 
 attain  to  the 
 knowledge. 
 
 in  this  life,  or  else  some  such  judgments  follow  even  after  this  life,  *as  much  as 
 I  think,  the  understanding  of  this  sentence  disagreeth  not  from  the  order  of  the 
 truth." 
 
 And  again  he  saith :  Quts  sit  iste  modtts,  et  qiim  sint  ista  peccata,  quae  ita 
 impediant  pervmtionem  ad  regnum  Dei,  ut  tamen  sanctorum  amicorum  meritis 
 impetrent  indulgentiam,  difficillimum  est  invenire,  periculosissimum  dejinire;  ego 
 certe  usque  ad  hoc  tempus,  cum  inde  sotagerem,  ad  eorum  indaginem  pervenire  f  non 
 potui^ :  "  What  mean  this  is,  and  what  sins  these  be,  which  so  let  a  man  from 
 coming  unto  the  kingdom  of  God,  that  they  may  notwithstanding  obtain  pardon 
 by  the  merits  of  holy  friends,  it  is  very  hard  to  find,  and  very  dangerous  to 
 determine.  Certainly  I  myself^,  notwithstanding  great  study  and  travail  taken  in 
 that  behalf,  could  never  attain  to  the  knowledge  of  it."  Thus,  touching  purga- 
 tory, St  Augustine  saith :  "  Whether  there  be  any  such  place  after  this  life,  or  no, 
 it  may  be  a  question:"  "perhaps  it  is  true:"  "as  much  as  I  think:"  "I  cannot 
 tell :"  "I  could  never  attain  to  the  knowledge  of  it^." 
 
 By  these  it  is  plain  that  St  Augustine  stood  in  doubt  hereof,  whether  there 
 be  any  such  purgatory  fire,  or  no.  Therefore  undoubtedly  he  took  it  neither  for 
 an  article  of  the  christian  faith  (for  thereof  it  had  not  been  lawful  for  him  to 
 doubt)  nor  for  any  tradition  of  the  apostles. 
 
 Ye  say  :  "  St  Augustine  never  doubted  whether  there  were  any  such  place  of 
 purgatory,  or  such  fire,  or  no ;  but  only  whether  the  torments  there  do  satisfy 
 the  justice  of  God  for  sin,  or  no ;  and  whether  the  same  torments  do  by  degrees 
 diminish  the  venial  sins  and  secular  affections  which  the  parties  carried  with 
 them,  or  no."  These,  you  say,  were  St  Augustine's  doubts^.  Notwithstanding, 
 what  should  any  question  be  raised  hereof?  Plato,  and  Virgil,  and  other  heathen 
 writers,  from  whom  this  doctrine  first  flowed  abroad,  would  soon  have  put  you 
 quite  out  of  doubt.    Virgil  hereof  amongst  others  saith  thus  : 
 
 Quin  et  supremo  cum  lumine  vita  reliquit, 
 Non  tamen  omne  malum  miseris,  nec  funditus  omnes 
 Corpore.TB  excedunt  pestes;  penitusque  necesse  est 
 Multa  diu  concreta  modis  inolescere  miris. 
 Ergo  exercentur  poenis,  veterumque  malorum 
 Supplicia  expendunt :  aliae  panduntur  inanes 
 Suspensse  ad  ventos:  aliis  sub  gurgite  vasto 
 Infectum  eluitur  scelus,  aut  exuritur  igni''. 
 
 But  read  you  St  Augustine,  M.  Harding ;  you,  I  say,  that,  to  use  your  own 
 words,  are  so  "  profoundly  seen  in  all  the  doctors,"  that  ye  may  boldly  despise  all 
 others  whatsoever :  read,  I  say,  St  Augustine :  examine  better  the  places,  and 
 weigh  the  words ;  and  ye  shall  find  that  he  never  neither  mentioneth  nor 
 toucheth  any  of  these  your  pretty  fantasies,  but  saith  plainly :  "  Whether  it  be 
 so,  or  no,  it  may  be  a  question :"  "I  reprove  it  not ;  for  perhaps  it  is  true." 
 
 And  are  ye  so  "profoundly  seen  in  all  the  doctors"  and  scriptures,  M.  Harding, 
 that  ye  think  there  is  either  fire,  or  water,  or  any  other  creature,  wherewith  to 
 satisfy  the  justice  of  God  against  sin,  saving  only  the  blood  of  "  the  Lamb  of 
 God,  that  taketh  away  the  sin  of  the  world  ?"  Or  think  you  that  St  Augustine 
 would  turn  us  from  the  satisfaction  of  Christ,  and  send  us  to  seek  for  any  other  ? 
 Certainly  St  Augustine  himself  saith :  Valeat  mihi  ad  perfectionem  liberationis 
 tantum  pretium  sanguinis  Domini  mei^ :  "  Let  only  the  price  of  the  blood  of  my 
 Lord  avail  me  to  the  perfection  of  my  delivery." 
 
 Again  he  saith :    Quando  aliquis  se  converterit  ad  Deum, . . .  prorsus  [illil 
 omnia  dimittuntur.    Nemo  sit  sollicitus,  quod  aliquid  ei  non  dimittatur'^ :  "  When- 
 soever any  man  turneth  himself  unto  God,  all  things  utterly  are  forgiven  him. 
 Let  no  man  be  doubtful,  lest  any  thing  happily  be  not  forgiven."  Chrysostom 
 chrysost.  in  imagincth  God  thus  to  say  of  a  sinner :    Unum  tantum  requiro,  ut  conjiteattir 
 44.         "   —  
 
 jEn.  VI. 
 
 Augusi 
 Psal.  X 
 
 August.  <le 
 Verb.  Dom. 
 Serm.  &'J. 
 
 ['  Sed  quis  iste  sit  modus,  et  quae  sint  ipsa  pec- 
 cata, quae  ita  impediunt  &c. — August.  Op.  Par.  1679- 
 1700.  De  Civ.  Dei,  Lib.  xxi.  cap.  xxvii.  6.  Tom.  VII. 
 cols.  G.53,  4.] 
 
 [2  Meself,  15G7, 1570.] 
 
 This  sentence  is  not  in  1667.] 
 
 Virg.  ^neid.  Lib.  vi.  735-42.] 
 
 August.  Op.  In  Psalm,  xxv,  Enarr.  i.  11.  Tom. 
 IV.  col.  109.] 
 
 ...quando  quisque  se  &c.  ad  fidem  ipsius  &c. — 
 Id.  de  Verb.  Evang.  Matt.  xx.  Serm.  Ixxxvii.  cap.  viii. 
 10.  Tom.  V.  col.  4G6.J 
 
11.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 5G7 
 
 peccata,  et  ah  eis  desistat;  nec  ultra  infero  pcemam  peccatis'^ :  "This  thing  only 
 (saith  God)  I  require  of  a  sinner,  that  he  confess  his  sins  (unto  me),  and  leave 
 the  same.  Afterward  I  lay  no  more  punishment  upon  his  sins."  Likewise  again 
 he  saith :  Ego  fidejiibeo ;  si  quis  nostrum  recedat  a  peccatis  ex  animo,  et  vere 
 promittat  Deo  se  ad  ilia  now  rediturum,  nihil  Deum  reqtiisiturum  ad  satis/actionem^ :  ^  '"'"^ 
 "  I  will  stand  bound  in  God's  behalf,  if  any  of  us  forsake  his  sins  with  all  his 
 heart,  and  make  true  promise  unto  God,  that  he  will  no  more  return  unto  them, 
 that  then  God  shall  require  nothing  else  unto  satisfaction."  He  that  knoweth 
 not  thus  much  hath  no  great  cause  to  vaunt  himself  of  his  profound  knowledge 
 in  the  doctors.  But,  if  God's  justice  against  your  sin  be  fully  satisfied  by  the 
 blood  of  Christ,  if  the  only  price  of  our  Lord's  blood  have  wrought  the  per- 
 fection of  your  delivery,  if  there  remain  nothing  unforgiven,  if  God  require 
 no  further  punishment,  what  should  you  seek  for  other  satisfaction  in  your 
 painted  fires  and  smokes  of  purgatory? 
 
 To  conclude,  ye  say  thus :  "  In  effect  St  Augustine's  question  is,  whether  the  '^^j^^^ 
 fire  of  purgatory  be  not  double."    O  M.  Harding,  if  ye  were  simple,  and  meant  pj^.^ 
 
 simply,  ye  would  not  so  vainly  double  the  point.    I  beseech  you,  what  double  fire  •  ,r-^ 
 
 of  purgatory  meant  St  Augustine?    Or  where  was  he  ever  so  double* in  dealing? 
 
 By  your  double  divinity,  and  "  profound  knowledge  in  the  doctors,"  ye  have  at  the 
 
 last  skilfully  found  out  a  double  purgatory  fire  and  a  double  purgatory.  How- 
 
 beit,  as  you  are  now  troubled  about  the  fire  of  your  purgatory,  so  were  some 
 
 others  of  your  friends  not  long  sithence  as  much  troubled  about  the  water. 
 
 Sir  Thomas  More  said,  and  held  for  certain,  that  in  all  purgatory  there  is  no  sir  Thomas 
 
 water ;  no,  not  one  drop.    And  that  he  said  he  would  prove  by  the  words  of  the 
 
 prophet  Zachary :  Eduxisti  vinctos  tuos  de  lacu,  in  quo  nan  erat  aqua :  "  Thou  zech.  ix. 
 
 hast  dehvered  thy  prisoners  out  of  the  dungeon,  wherein  there  was^  no  water  i'^." 
 
 Of  the  other  side,  Roffensis  saith  :  "  Yes,  there  is  in  purgatory  good  store  of  The  bishop 
 
 water,"   And  that  he  saith  he  can  prove  by  the  prophet  David  :  Transivimus  per  Psai.  ' 
 
 ignem  et  aquam ;  et  eduxisti  nos  in  rcfrigerium :  "  We  liave  passed  through  fire 
 
 and  water;  and  thou  hast  brought  us  forth  into  a  place  of  refreshing  ^i."  Albertus 
 
 and  Roffensis  say,  the  executioners  and  ministers  of  purgatory  be  holy  angels  : 
 
 Sir  Thomas  More  saith,  Out  of  doubt  they  be  no  angels,  but  very  devils  So 
 
 handsomely  these  dreams  agree  together. 
 
 To  return  to  the  matter.     Where  ye  say  we  much  mistook  the  place  of 
 St  Augustine,  being  deceived  by  the  ignorant  note  in  the  margin ;  where  also  ye 
 so  pleasantly  sport  yourself  with  our  "  profound  knowledge  in  the  doctors ;"  the 
 words  of  St  Augustine  that  ye  mean  be  these:  Primum... locum  fides  catholicorum  August, 
 divina  auctoritate  regnum  credit  esse  ccelorum,  unde . . .  non  baptizatus  excipitur ;  ''*■ 
 secundum,  gehennam,  ubi  omnis  apostata  et  a  Christi  fide  alienus  ceterna  supplicia 
 experietur ;  tertium  penitus  ignoramus,  imo  nec  esse  in  scripturis  Sanctis  invenie- 
 mus    ;  "  The  first  place  the  catholic  faith,  by  God's  authority,  believeth  to  be  the 
 kingdom  of  heaven,  from  whence  whosoever  is  not  baptized  is  excluded ;  the 
 second  place  the  same  catholic  faith  believeth  to  be  hell,  where  all  renegates, 
 and  whosoever  is  without  the  faith  of  Christ,  shall  taste  everlasting  punishment ; 
 as  for  any  third  place,  we  utterly  know  none,  neither  shall  we  find  in  the  holy  No  third 
 scriptures  that  there  is  any  such."    If  these  words  make  not  against  your  ^^^"^ 
 purgatory,  yet  truly  in  any  appearance  they  make  but  slenderly  for  your  purga- 
 tory.   St  Augustine  saith :  "  Any  other  third  place  (after  this  fife,  besides  heaven 
 
 ['  Chrysost.  Op.  Par.  1718-38.  In  cap.  xix.  Gen.  | 
 Horn.  xliv.  Tom.  IV.  p.  450.] 
 
 ["  Id.  de  Beat.  Philog.  Horn.  Tom.  I.  p.  499.] 
 ["  Is,  15C7.] 
 
 ['°  What  say  they  to  y  wordes  of  the  prophete 
 
 Zachary :  Tu  quoque  &c  And  in  y  he  saith  that 
 
 there  is  in  that  lake  no  water,  we  may  wel  pceiue 
 that  he  spake  it  I  descripcio  of  tliat  drie  pit  of  fire, 
 wherin  ther  is  no  refreshig. — The  Workes  of  Sir 
 Thomas  More,  Lond.  1557.  Tlie  Supplicacion  of 
 Soules,  p.  317.] 
 
 ["  Ceterum  quod  per  ignem  et  aquam  purgandiE 
 sint  anima;...testatur  Orig.  hom.  25.  super  Numeros 
 
 &c.— J.  Fisch.  Roff.  Op.  Wirceb.  1597.  Assert.  Luth. 
 Confut.  Art.  xxxvii.  col.  721.  Conf.  Orig.  Op.  Par. 
 1733-59.  In  Num.  Hom.  xxv.  5,  6.  Tom.  II.  p. 
 3G8.J 
 
 ['2  Hi  inquam  angeli...haud  dubie  consolantur... 
 quatenus  bono  sint  animo,  patienterque  ferant  illos 
 cruciatus,  &c. — Id.  ibid.  Art.  xxxviii.  col.  730.] 
 
 ...our  kepers  are  such  as  God  kepe  you  from, 
 cruell  damned  spirites.—  The  Workes  of  Sir  Thomas 
 More,  ubi  supr.  p.  .337.] 
 
 ['■'  August.  Op.  Hypogn.  Lib.  v.  cap.  v.  Tom.  X. 
 Append,  col.  40 ;  where  vel  a  Christi.'] 
 
 ['^  This  marginal  note  is  not  in  1567.] 
 
568 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 "^^l^^;!^  and  hell)  we  utterly  know  none ;  neither  can  we  find  in  the  holy  scriptures  that 
 
 ^jlj'gi     there  is  anj^  such." 
 denieth  these  three  places,  heaven,  hell,  and  purgatory,  had  been  certainly 
 
 Purga-  known  and  universally  received  in  the  church,  and  yet  besides  these  three  places 
 torv.     the  Pelagian  heretics  would  have  devised,  as  you  imagine,  another  several  place 
 
 "   '  to  receive  the  souls  of  such  children  as  departed  out  of  this  life  without  baptism  ; 
 
 then  could  not  St  Augustine  have  truly  said,  Tertium  locum  ignoramus,  "  We  know 
 no  third  place ;"  but  rather  he  should  have  said,  Quartum  locum  ignoramus, 
 Fourth  place.  "  Fourth  place  we  know  none."  For  by  your  judgment  the  doubt  had  been,  not 
 of  the  third  place,  but  of  the  fourth.  And  it  had  been  a  great  oversight  for  St 
 Augustine,  in  the  reckoning  only  of  four  places,  to  have  forgotten  one ;  and 
 specially  such  a  one  too  as  hath  been  found  more  gainful  of  late  years  than  the 
 other  three.  But  his  words  be  plain  :  "  Heaven  we  know,  and  hell  we  know ;  but 
 any  third  place  besides  heaven  and  hell  we  know  none." 
 
 This  word  purgatorium  was  noted  in  the  margin,  not  hy  the  printer,  as  you 
 say,  but  by  Erasmus,  a  man  of  famous  memorj',  whose  name  for  learning  and 
 judgment  hath  at  all  times  among  the  learned  been  much  esteemed,  with  whom 
 your  young  Lovanian  clergy  may  not  well  compare  in  the  "profound  knowledge  of 
 the  doctors"  without  great  blushing.  And  thus  much  touching  this  one  place  of 
 St  Augustine,  wherein  it  hath  pleased  you  so  deeply  to  charge  us  with  gross  igno- 
 rance. But,  for  better  trial  of  his  judgment  herein,  ye  should  have  considered 
 what  he  hath  written  otherwheres  to  like  purpose. 
 August.  In  his  epistle  to  Hesychius  he  saith  thus :  In  quo . .  .  quemque  invenerit  suus 
 
 Epist.80.     novissitnus^  dies,  in  hoc  eum  comprehendet  mundi  novissimus  dies;  quoniam  qualis 
 in  die  isto  quisque  moritur,  talis  in  die  illo  judicahitur^:  "  In  what  state  his  own 
 last  day  shall  find  each  man,  in  the  same  state*  the  last  day  of  the  world  shall 
 find  him.   For  such  as  every  man  in  this  day  shall  die,  even  such  in  that  day  shall 
 August,  in    he  be  judged."    Again  :  Qualem. . .  invenit  Dominus  cum  hinc  vocat,  talem  et  judi- 
 Hom.'u.      cat^:  "As  our  Lord  findeth  a  man  when  he  calleth  him  hence,  even  so  he  judgeth 
 August. ad    him."    And  again:  Qui  in  hac  vita  Deo  non  placuerit  habebit  quidem  poenitentiain 
 cap.' iii.'^'^'    in  futuro  seculo  de  malis  suis ;  sed  indulgentiam  in  conspectu  Dei  non  inveniet ; 
 
 quia  etsi  erit  ibi  stimulus  poenitudinis,  nulla  tamen  . . .  erit  correctio  voluntatis^: 
 "  Whoso  in  this  fife  shall  not  please  God  shall  in  the  world  to  come  have  repent- 
 ance for  his  sins ;  but  pardon  in  the  sight  of  God  he  shall  not  find.  For,  although 
 there  shall  be  there  the  prick  of  repentance,  yet  there  shall  be  no  amendment  of 
 August,  in    the  will."    Again  he  saith  :  Unusquisque  . . .  cum  causa  sua  dormiet,  et  cum  causa 
 
 Johan.  Tract.  J'  ,  . 
 
 49.  sua  resurget ' :  "  Every  man  shall  die  with  his  own  cause,  and  rise  again  with  his 
 
 oiymp-^in,^  own  cause."  Olympiodorus  saith:  In  quocunque  loco,  4'C.  deprelieiuhtur  homo  cum 
 moritur,  in  eo  gradu  atque  ordine  permanet  in  ceternum^:  "In  what  place  or  state 
 soever  a  man  shall  be  found  when  he  dieth,  in  the  same  state  and  degree  shall 
 he^  remain  for  ever." 
 
 But  to  reckon  up  all  that  might  be  said  in  this  behalf,  it  would  be  long.  A 
 simple  man,  M.  Harding,  without  any  "  profound  knowledge  of  the  doctors,"  may 
 easily  see  that  these  sayings  will  hardly  stand  with  your  doctrine  of  purgatory. 
 Poiydor.de  Your  owu  RofFcnsis  saith:  Nemo  nunc  dubitat  orthodoxus  an  purgatorium  sit;  de 
 viii.  cap.  i. '  quo  tamcn  apud  priscos  [reZ]  nulla  vel  quam  rarissima  Jiebat  mentio.  Sed  et  Grcecis 
 ad  hunc  usque  diem  non  est  creditum.  .  . .  Quamdiu  enim  nulla  esset  cura  de  purgato- 
 rio,  nemo  qucesivit  indulgentias^^ :  "No  catholic  man  now  doubteth  of  purgatory; 
 whereof  notwithstanding  among  the  ancient  fathers  there  is  either  no  mention  at 
 all,  or  very  seldom.    Yea,  even  until  this  day  the  Grecians  beheve  it  not.    For,  so 
 
 ['  St  Augustine,  1567,  1570.] 
 [-  Norissimos,  1570.] 
 
 P  August.  Op.  Par.  1679-1700.  Ad  Hesych.  De 
 Fin.  Saec.  Epist.  cxcix.  cap.  i.  2.  Tom.  II.  col.  743.] 
 The  state,  1570.] 
 
 ['  Id.  in  B.  Johan.  Apoc.  Expos.  Horn.  xi.  Tom. 
 III.  Append,  col.  173;  where  evocat.] 
 .    [°  Fulgent.  Op.  Par.  1623.  Lib.  de  Fid.  ad  Petr. 
 col.  .346 ;  where  quod  qui  in  hac  vita  non  fecerit,  and 
 stimulus  pleniiudinis.] 
 
 ['  August.  Op.  In  Johan.  Evang.  cap.  xi.  Tractat. 
 xlix.  9.  Tom.  III.  Pars  ii.  col.  623 ;  where  dormit, 
 and  surgit.] 
 
 Olymp.  Comm.  in  Eccles.  cap.  xi.  v.  3.  in  Bi- 
 blioth.  Ve't.  Patr.  Gr.-Lat.  Par.  1624.  Tom.  II.  p.  670.] 
 
 [=•  He  shall,  1567, 1570.] 
 
 Pol.yd.  Verg.  De  Invent.  Rer.  Amst.  1671, 
 Lib.  VIII.  cap.  i.  p.  476;  where  nemo  cer-te  dubitat, 
 and  nulla  fuerat  de  puryatorio  cura.  Conf.  Vol.  I. 
 page  101,  note  6,  page  14,  note  6.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 569 
 
 long  as  there  was  no  care  for  purgatory,  no  man  sought  after  pardons."  By  which 
 witness  it  appeareth,  that  pardons  and  purgatory  were  brought  in  jointly  botii 
 together.  And,  as  the  case  now  standeth,  and  as  most  men  think,  the  pope  could 
 be  contented  to  lose  both  heaven  and  hell  to  save  his  purgatory. 
 
 The  Apology,  Chap.  xvii.  Division  1. 
 
 As  touching  the  multitude  of  vain  and  superfluous  ceremonies,  we  Cerem 
 know  that  St  Augustine"  did  grievously  complain  of  them  in  his  own  nies. 
 time'2;  and  therefore  have  we  cut  off  a  great  number  of  them,  because  ^ 
 we  know  that  men's  consciences  were  encumbered'^  about  them,  and  the 
 churches  of  God  overladen  with  them.  Nevertheless  we  keep  still  and 
 esteem  not  only  those  ceremonies  which  we  are  sure  were  delivered  us 
 from  the  apostles,  but  some  others  too  besides,  which  we  thought'*  might 
 be  suffered  without  hurt  to  the  church  of  God'^;  for  that'^  we  had  a 
 desire  that  all  things  in  the  holy  congregation  might,  as  St  PauP^  com- 
 mandeth,  "  be  done  with  comeliness  and  in  good  order :"  but,  as  for  all 
 those  things  which  we  saw  were  either  very  superstitious,  or  utterly  un- 
 profitable'^, or  noisome,  or  mockeries,  or  contrary  to  the  holy  scriptures, 
 or  else  unseemly  for  sober '^  and  discreet  people,  Avhereof  there  be  in- 
 finite numbers^"  now-a-days  where  the  Roman  religion  is^'  used,  these, 
 I  say,  we  have  utterly  refused  without  all  manner  exception,  because  we 
 would  not  have  the  right  worshipping  of  God  to  be  any  22  longer  defiled 
 with  such  follies. 
 
 M.  HARDING. 
 
 St  Augustine,  wJiom  ye  allege  tvrongfuUy  against  the  ceremonies  of  the  catholic 
 church,  speaketh  only  of  the  cutting  away  of  such  manners  and  rites  as  be  crept  into 
 some  one  particular  country,  neither  contained  in  holy  scriptures,  nor  established  by 
 councils  of  bishops,  nor  confirmed  by  custom  of  the  whole  church.    But  hoiv  prove 
 you'^^  by  that  place  that  you-^  may  pull  down  altars  and  images,  disallow  the  vow  of 
 poverty,  Lent,  oil  ?  &c.-'' . . .  St  Augustine  referreth  the  talcing  aivay  of  any  custom  or 
 manner  unto  due  authority,  exhorting  it  to  be  done  ubi  facultas  tribuitur'^^,  "where 
 power  is  given  to  do  it."  Neither  else  may  it  be  done  laufully  at  all,  &c.  ...  Ye  think 
 we  have  many  ridiculous  and  fond  things  in  our  ceremonies.    If  we  had,  "as  indeed  vntmth. 
 we  have  not,  would  ye  laugh  at  them,  as  Cham  did  at  the  nalcedness  of  his  father  Noe  ?  gu  Jtfnef 
 S{c.  . . .  Laugh  on,  ye  cursed  Chananees ;  but  we  will  dance  before  the  ark, ...  we  will  h'js'ti'me^"*^ 
 ^  shear  our  head  with  Paul,  Sfc.  . . .  • 
 
 RUiitptiunibus 
 ila  plriia 
 
 THE  BISHOP  OP  SARISBURY.  sunt  omnia. 
 
 This  matter  had  been  over  cold,  had  not  M.  Harding  a  little  inflamed  his  dmimc^s^Jr 
 choler  in  the  end,  and  cried  out  upon  his  "cursed  Chananees."  His  altars,  his  images,  foJ  thi  wS 
 his  vows,  his  Lents,  and  his  oils,  be  answered  sufficiently  otherwheres.    St  Angus-  crremony"'*'' 
 tine's  words  concerning  this  matter  are  pregnant  and  plain :  Hoc  nimis  doleo,  quia  August. 
 multa  quce  in  divinis  libris  saluberrime  prcecepta  sunt,  minus  curantur ;  et  tarn  multis 
 prcesumptionibus  sic  plena  sunt  omnia,  ^c.^^:  "  This  thing  grieveth  me,  that  so 
 
 ["  That  Augustine,  Conf.]  I       [2°  Discreet  folks  as  there  be  an  infinite  number, 
 
 ['^  See  below,  notes  25,  20,  and  page  570,  notes  Conf.] 
 
 1,  9.] 
 
 ['^  Cumbered,  Conf. J 
 [I*  Though,  Conf.] 
 
 See  Constitutions  and  Canons  Ecclesiastical, 
 can.  30.} 
 
 Because,  Conf.]  [i7  As  Paul,  Conf.] 
 
 ['«  Or  unprofitable,  Conf.] 
 
 [21  Where  papistry  is,  Conf.] 
 [22  God  any,  Conf.] 
 ['^  Ye,  Conf.] 
 
 [2*  Here  Jewel  compresses  into  a  few  words  the 
 substance  of  several  sentences.] 
 
 [25  August.  Op.  Ad  Inq.  Jan.  Lib.  11.  Epist.  Iv. 
 cap.  xix.  35.  Tom.  II.  col.  142.] 
 
 ['°  Honest,  Conf.]  |        [-"'  Id.  ibid.;  -wh^rc  (piod  multa.'\ 
 
570 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Ceremo- 
 nies. 
 
 Chrysost. 
 in  Matt. 
 Horn.  52. 
 
 Cyril,  in 
 Juhan.  Lib. 
 viii.  cap.  i. 
 
 Socrat.  Lib. 
 T.  cap.  xxii. 
 
 'EfJLoi  06 
 
 <j>aLVeTaL 
 bTi...'jro\' 
 \d  Kara 
 
 Socrates, 
 eodem  loco. 
 August 
 £pist.  119. 
 
 Dist.  63. 
 Quia  sancta. 
 
 many  things  wholesomely  commanded  in  the  holy  scriptures  are  not  regarded  ;  and 
 all  things  are  full  of  so  many  presumptions,"  &c.  And  again  :  Quamvis  ista  contra 
 fidem  non  sint,  tamen  ipsam  religionem,  quam  paucissimis  et  manifest issimis  celehra- 
 tiomim  sacramentis  misericordia  Dei  liheram  esse  voluit,  seri-ililnis  oneribus  ['Va] 
 premunt,  ut  tolerahilior  sit  conditio  Judieorum ;  qui,  etsi  tempus  libertatis  non  agno- 
 verint,  legalibus  tamen  sarcinis,  non  humanis  prifsumptionibiis  sid>jiciuntur^ :  "  Albeit 
 these  things  be  not  against  the  faith,  yet  with  servile  burdens  they  so  oppress  our 
 very  religion,  which  God  of  his  mercy  would  have  to  be  free  under  very  few  and 
 most  manifest  sacraments  of  divine  service,  that  the  state  of  the  Jews  is  much 
 more  tolerable  (than  the  state  of  the  church  of  Christ).  For  the  Jews,  notwith- 
 standing they  knew  not  of  the^  time  of  liberty,  yet  were  they  subject  to  the 
 packs  and  burdens  of  the  law  (of  God),  and  not  unto  the  devices  and  presump- 
 tions of  men." 
 
 Of  such  devnces  and  presumptions  Chrysostom  saith :  Non  dicnnt,  Cur  legem 
 Mosis^,  sed,  Cur  traditionem  seniorum  transgrediuntur  ?  Unde  patet  eos  multa  in- 
 novasse,  ciim  Deus  contra  vetuisset  ne  quid  adderent  aut  minuerent. .  . .  Sed  illi,  cum 
 timerent  ne  prineipatum  amitterent,  ceu  legum  latores,  ut  majores  esse  viderentur,  plu- 
 rima  innovarunt.  Quce  res  ad  tantam  perrenit  nequitiam,  ut  pra;cepta  sua  custodi- 
 rent  magis  quam  prcecepta  Dei*:  "  The  Pharisees  say  not  unto  Christ,  Wherefore 
 do  thy  disciples  break  the  law  of  Moses  ?  but, '  Wherefore  do  they  break  the  tradi- 
 tions of  the  elders  ?'  Whereby  it  appeareth  that  they  had  altered  many  things, 
 whereas  God  had  commanded  that  they  should  neither  add  nor  diminish  ;  but, 
 fearing  lest  they  should  lose  their  authority,  as  if  they  had  been  law-makers,  to 
 the  end  they  might  seem  the  greater,  they  altered  much.  WTiich  thing  (in  the 
 end)  grew  to  such  a  wickedness,  that  they  kept  their  own  commandments  more 
 than  the  commandments  of  God." 
 
 In  like  manner  saith  St  Cyril :  Vellent  suam  doctrinam  et  paternas  traditiones 
 ah  liominibus  potius  suscipi,  atque  in  admiratione  honoreque  haberi.  Quicquid  igi- 
 tur  Christo  credentium  accesserit,  sibi  detractum  putant^:  The  Pharisees  would 
 that  men  should  receive  and  magnify  their  doctrine  and  the  traditions  of  the 
 fathers :  therefore  how  many  soever  faithful  men  came''  unto  Christ,  they 
 thought  so  many  were  lost  from  them." 
 
 It  is  not  true  that  ye  say.  Traditions  may  not  be  changed  or  abolished  with- 
 out the  general  consent  of  the  whole  church.  F"or  ceremonies,  as  they  never 
 grew  together  at  one  time  in  all  places,  so  can  they  not  lightly  be  abolished  to- 
 gether at  one  time  in  all  places.  Socrates  saith  plainly :  Videtur  mild  midta  modo 
 in  his  regionibus,  modo  in  illis,  consuetudinem  obtinuisse"' :  "  It  seemeth  unto  me 
 that  many  things  have  been  received  by  custom,  now  in  one  country,  and  now  in 
 another."  Again  he  saith :  In  unirersum  certe,  et  in  omnibus  observationibus  pia- 
 rum  precum,  non  possunt  duce  ecclesice  inveniri,  quce  prorsus  inter  se  consentiant^ : 
 "  Verily,  to  speak  imiversally,  in  all  manner  of  observations  or  forms  of  common 
 prayer  there  cannot  two  churches  be  found  that  agree  thoroughly  between  them- 
 selves." St  Augustine  saith  plainly:  Omnia  . . .  talia,  ^c.  ubi  facultas  tribuitur,  sine 
 omni  dubitatione  resecanda  exist imo^:  "  All  such  things,  in  my  judgment,  ought 
 to  be  cut  off  as  soon  as  just  occasion  or  power  is  given,  without  any  manner  of 
 doubting."  So  saith  pope  Stephen:  Si  nonnuUi  ex  prtedecessoribus  et  majoribus  nos- 
 tris  fecerunt  aliqua,  quce  illo  tempore  potuerunt  esse  sine  culpa,  et  postea  vertuntur  in 
 errorem  et  superstitionem,  si7ie  tarditate  aliqua  et  cum  magna  auctoritate  a  posteris 
 destruantur^'^ :  If  sundry  of  our  predecessors  or  elders  have  done  certain  things 
 which  at  that  time  might  well  be  done  without  hurt,  and  afterward  are  turned 
 
 ['  Quamvis. ..neqne  hoc  inveniri  possit,  quomodo 
 contra  fidem  sint :  ipsam  tamen  &c.  esse  liberam  &c. 
 qui  etiamsi  &c.  agnoverunt  &c. — Id.  ibid,  j 
 Not  the,  15G7,  1570.] 
 
 P  Mosi,  1567,  1570,  1609.] 
 
 [■■  Clirysost.  Op.  Par,  1718-38.  In  Matt.  Hom.  IL 
 Tom.  VII.  p.  520.] 
 
 Comm.  Cyril,  adject.  Lib.  viii.  cap.  i.  in  Op. 
 Insig.  Cyril.  Alex,  in  Evang.  Joan.  Par.  1508.  fol. 
 62.  2.  Tlii.s  passage  is  from  one  of  the  books  added 
 by  Cliclitoveus.] 
 
 [«  Faithful  came,  1567,  1570,  1609.] 
 P  Socr.  in  Hist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  V.  cap.  xxii.  p.  232.] 
 [«  Id.  ibid.  p.  236.] 
 
 P  August.  Op.  Par.  1679-1700.  Ad  Inq.  Jan. 
 Lib.  II.  Epist.  Iv.  cap.  xix.  35.  Tom.  II.  col.  142 ; 
 ■where  sine  ulla  ditbitafione.] 
 
 Steph.  Papa  in  Corp.  Jnr.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Prim.  Pars,  Dist.  Ixiii.  can. 
 28.  col.  327;  vihere  nonmtllis.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  571 
 
 into  error  and  superstition,  without  any  staggering  and  with  great  authority  let  q^^^^^ 
 them  be  destroyed  and  abolished  by  the  successors."    And  pope  Damasus  saith  :  ^^^^ 
 
 Quod  ratione  caret,  extirpare  necesse  est^^ :  "  Whatsoever  wanteth  reason  must  of  •  v-^ — ■ 
 
 necessity  be  rooted  out  Dist.  es. 
 
 .  Cnorepiscopi. 
 
 We  laugh  not,  as  ye  say,  M.  Harding,  at  the  nakedness  of  our  father  Our 
 Father  is  in  heaven,  the  Father  of  light,  the  God  of  glory  ;  and  in  him  there  is  no 
 nakedness.    We  laugh  not  at  any  of  these  things ;  but  we  say  with  St  Augustine, 
 as  it  is  alleged  before  :  Hoc  nimis  doleo,  i^c. "  This  thing  very  much  grieveth  me,  August, 
 that  so  many  things  wholesomely  commanded  in  the  holy  scriptures  are  not 
 regarded ;  and  that  all  things  are  full  of  so  many  presumptions ;"  and  that,  as  St 
 Chrysostom  saith,  "  these  things  are  called  upon  and  more  regarded  than  the  Chrysost.  in 
 laws  and  commandments  of  our  Father'^."    Om*  Father  saith  of  you  and  of  your 
 fellows :  Vohint  facere,  ut  ohliviscatur  populus  mens  nomiuis  md  propter  somnia  Jer.  xxiii. 
 sua :  "  They  will  cause  that  my  people  shall  forget  my  name  for  love  of  their 
 dreams."    Our  Father  saith :  "  Two  evils  have  my  people  done  :  they  have  for-  Jer-  !>• 
 saken  me,  the  fountain  of  the  water  of  life,  and  they  have  ripped  up  to  themselves 
 broken  cisterns,  that  can  hold  no  water."  Our  Father  saith:  "What  is  chaff  unto  Jer.  xxiii. 
 the  corn  ?"    "  Who  hath  required  these  things  at  your  hands  ?"    To  be  short,  isai.  i. 
 hereof  Christ  himself  saith  thus  :  "  Every  plant  that  my  heavenly  Father  hath  not  Matt.  xv. 
 planted  shall  be  plucked  up  by  the  roots." 
 
 The  Apology,  Chap,  xviii.  Division  1. 
 
 We  make  our  prayers  in  that  tongue  which  all  our  people,  as  meet  is, 
 may  understand,  to  the  end  they  may  (as  St  Paul"'  counselleth  us)  take 
 common  commodity  by  common  prayer,  even  as  all  the  holy  fathers  and 
 catholic  bishops,  both  in  the  old  and  new  testament,  did  use  to  pray  them- 
 selves, and  taught  the  people  to  pray  too ;  lest,  as  St  Augustine  saith, 
 '•  like  parrots  and  ousels  we  should  seem  to  speak  that  we  understand 
 not'^"  Neither  have  we  any  other  mediator  and  intercessor,  by  whom 
 we  may  have  access  to  God  the  Father,  but  only  Jesus  Christ,  in  whose 
 only  name  all  things  are  obtained  at  his  Father's  hand.  But  it  is  a 
 shameful  part,  and  full  of  infidelity,  that  we  see  everywhere  used  in  the 
 churches  of  our  adversaries,  not  only  in  that  they  will  have  innumerable 
 sorts  of  mediators,  and  that  utterly  without  the  authority  of  God's  word ; 
 so  that,  as  Jeremy  saith,  the  saints  be  now  "  as  many  in  number,  or  Jer.  cap.  ii. 
 rather  above  the  number  of  the  cities ;"  and  poor  men  cannot  tell  to " 
 which  saint  it  were  best  to  turn  them  first;  and,  though  there  be  so 
 many  as  they  cannot  be  told,  yet  every  one  of  them  hath  his  peculiar 
 duty  and  office  assigned  unto  him  by^^  these  folks,  what  thing  they 
 ought  to  ask,  what  to  give,  and  what  to  bring  to  pass — but,  besides  this 
 also,  in  that  they  do  not  only  wickedly,  but  also  shamefully  call  upon 
 the  blessed  virgin,  Christ's  mother,  to  have  her  remember  that  she  is 
 the^^  mother,  and  to  command  her  Son,  and  to  use  a  mother's  authority 
 over  him^^ 
 
 ["  Damas.  Papa  in  eod.  ibid.  Dist.  Ixviii.  can.  5. 
 
 col.  345;  where  cxtirpari  ] 
 
 ['^  This  sentence  with  the  referenceis  not  in  1667.] 
 
 ['3  M.  Harding  follows  our  Father,  1567.] 
 
 ['■*  August.  Op.  Ad  Inq.  Jan.  Lib.  ii.  Epist.  Iv. 
 
 cap.  xix.  35.  Tom.  II.  col.  142.  See  before,  page  569, 
 
 note  26.] 
 
 Chrysost.  Op.  In  Matt.  Horn.  li.  Tom.  VII. 
 p.  620.  See  before,  page  570.] 
 As  Paul,  Conf.] 
 As  Augustine,  Conf.] 
 ['8  August.  Op.  In  Psalm,  xviii.  Enarr,  ii.  1.  Tom.  ] 
 
 IV.  col.  81.  See  Vol.  I.  page  8,  note  5.] 
 
 ['^  Harding  here  interposes  a  sentence  to  refer 
 for  reply  to  Iiis  Answer  to  Jewel's  challenge,  art. 
 iy.    See  Vol.  I.  pages  282,  3.] 
 
 ['^"  Father  than  Jesu,  Conf.] 
 Ilath  peculiar,  Conf.] 
 
 ["  Of,  Conf.] 
 
 [^^  Shamelessly,  Conf.] 
 A,  Conf.  and  Def.  1567.] 
 
 [■^'*  Bonavent.  Op.  Mogunt.  1609.  Coron.  B.  Mariae 
 Virg.  Tom.  VI.  p.  466.  See  Vol.  H.  pages  899,  900, 
 1083.] 
 
572 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 M.  HARDING. 
 
 We  have  hut  only  one  Mediator  to  salvation,  Jesus  Christ,  by  whose  There  is  hnt 
 merits  God  is  reconciled  unto  us.    But,  where  ye  say  that  besides  the  o/'saiZ'uJiZ 
 jjThisjs  M.  same  one  Mediator  ye  have  none  other  that  ^may  pray  or  make  inter-  ^itiiniiuilhe 
 |er(ieniain.    cessiou  far  you,  that  point  of  false  belief  ye  may  keep  to  ^  yourselves.  ^".i",%g'il  ^e- 
 onwTfsSch^  We  had  rather  hold  ivith  ^  St  Paul,  toho,  as  he  is  prayed  for  of  all^  diaiorso/in- 
 
 mediators  as     7    .  7  r-i  lercession. 
 
 wf  ought  to  christian  men,  so  he  doubted  not  to  say  to  the  Corinthians,  that  he 
 
 fAJifst"'    hoped  to  escape  danger,  adjuvantibus  vobis  in  oratione  pro  nobis,  2cor.i. 
 
 eve"r'wiifed    "  ^1/        ^^^^P  of  you  in  prayer  for  us."     If  one  good  man  may  help 
 
 to  saints/  another  in  this  life  by  prayer,  whiles  he  hath  yet  somewhat  of  his  own  to  be  careful 
 for ;  much  more  the  saints,  ivhich  are  dissolved  and  reign  with  Christ,  can  help  us 
 tvith  their  perfect^  prayer.  Ye  can  tell  (/  troiv)  that  St  Hierome  made  this  argu- 
 ment within  little  of  twelve  hundred  years  past.  Neither  make  we  them  gods,  as  ye 
 would  seem  to  say  by  the  place  which,  being  spoken  by  the  prophet  Jeremy  of 
 
 [Ps  cxxxix.  very  idols,  ye  apply  to  the  friends  of  Christ,  whom  David  saith  to  be  Psat.  cxxxvui. 
 
 17.  Sept.]     ^fifQ  jiijjfi  most  honourable,  and  their  dominion  to  be  most  strong.  There 
 
 is  no  cause  tvhy  ye  should  ivonder  if  divers  cities  do  gladly  acknowledge  some  one 
 holy  angel,  apostle,  martyr,  or  confessor,  as  their  chief  patron  and  friend.  Saints  be  pecu- 
 For  if  {as  it  is  written)  Michael  the  archangel  was  once  prince  of  the  ca^tJinpTacetf 
 Jews,  and  stood  always  for  the  children  of  God's  people*,  it  is  not  to  be 
 
 '  Untruth,    doubtcd  but  that  christian  people  have  now  also  their  "  patrons.    To  this  purpose 
 
 proceeding  of  ,  ^      ^  ,  ■'  J' 
 
 va|n dotage,  ^somc  apply  that  which  IS  written:  Fulgebunt  justi,  et  tanquam  scintillse  wisd.in. 
 authority,     in  arundineto  discurrent,  judicabunt  nationes,   et  dominabuntur  po- 
 th^very  °   puHs ;  et  regnabit  Dominus  illorum  in  perpetuuin  :  "  The  just  men  shall  shine,  and, 
 portuise.      y^^^  sparks  of  fire  in  dry  kicks,  shall  run  abroad :  they  shall  judge  nations  and 
 bear  rule  over  peoples ;  and  our  Lord  shall  reign  over  them  far  ever.    St  Ambrose 
 is  of  that  opinion  plainly,  where  he  saith,  writing  upon  St  Luke :  Sicut  in  fine  Lib. 
 angeli  prajsunt,  ita  et  ii  qui  vitam  meruerint  angelorum^:  "As  the       <^<""'»- "* 
 angels  be  over  nations,  so  they  also  which  deserve  the  life  of  angels." 
 
 Concerning  the  offices  that  ye  say  we  appoint  unto  the  saints,  ye  must  under- 
 stand that,  as  God  hath  shewed  by  any  miracle  what  good  works'^  he  hath  wrought 
 by  this  saint  rather  than  by  that,  so  the  people  desire  to  obtain  of  God,  by  the 
 cJrtlinty  of  saint's  prayer,  that  thing  ivherein  they  may  ^conjecture  that  God  hath  given 
 
 M.  Harding's  /j/,^  most  gvacc.    And,  because  our  lady  the  blessed  virgin  Mary  hath  more  grace 
 Kangethofa  given  to  her  than  any  other  creature  {except  ye  can  name  ^  a  greater  grace  than  to 
 jecuire.°"     be  the  mother  of  God) ;  therefore  all  christian  nations  are  most  bold  to  desire  in 
 er'^f^ace^o"'  prayer  to  be  relieved  by  her  intercession  and  mediation"'  of  her  prayer  made  intercession  of 
 of  God.'''"''*  to  her  Son  Jesus  Christ,  ivho  {we  doubt  not)  heareth  her  most  gladly,  as  gi^'Mary."^''' 
 no  less  intending  to  do  good  by  her  continually  to  us,  than  we  are  sure 
 that  by  her  he  hath  done  for  us  those  great  benefits  which  continually  we  do  re- 
 ceive, forsomuch  as  he  took  flesh  of  her.    And,  seeing  that  Christ  is  "  the  first- 
 begotten  among  many  brothers,"  we,  that  are  called  into  one  heritage  Rom.  via. 
 until  him  and  by  him,  may  take  heart  to  account  Chris  fs  mother  for  our  Mary  mother  to 
 mother,  specially  whereas  he  said  to^  John  his  disciple,  and  in  him  to  all  ciriH.  '""^ 
 the  children  of  grace,  "  Behold  thy  mother."  Johnxix. 
 
 If  now  any  spiritual  man,  such  as  St  Bernard  was,  deeply  consider-  Spiritual /ami- 
 ing  the  great  honour  and  dignity  of  Christ's  mother,  do  in  excess  of  mother  0/  Cod, 
 s Open  bias-  mind  ^spiritually  sport  and  dally  {as  it  ivere)  with  her,  bidding  her  to  'minTanfsove- 
 spirimardai-  remember  that  she  is  a  mother,  and  that  thereby  she  hath  a  certain  right  ''<^^o'""'- 
 wherf'wii?  to  Command  her  Son,  and  require  in  a  most  siveet  manner  that  she  use  her  right ; 
 MnfesJ'!'"^  is  this  either  impiously  or  impudently  spoken  ?  Is  not  he  rather  most  impious  and 
 impudent,  that  findeth  fault  therewith  ?    If  ever  any  of  you  had  practised  in  con- 
 
 ['  For,  Conf.  and  Def.  15G7,  1570,  1G09.] 
 
 [2  He  prayed  for  all,  Conf.  and  Def.  luG7.] 
 
 [•■^  Perfite,  Conf.  and  Def.  15G7,  1570.] 
 
 [■•  Children  God's  people,  1611.] 
 
 [5  Ambros.  Op.  Par.  1G8G-90.  Expos.  Evang.  sec. 
 
 Luc.  Lib.  vm.  cap.  xix.  v.  17.  Tom.  I.  col.  1494 ; 
 
 where  ita  et  hi  qui.'\ ' 
 
 Work,  Conf.  and  Def.  15G7.] 
 [■^  And  the  mediation,  Conf.J 
 ["  Unto,  Conf.  and  Def.  15G7,  1570,  1G09.] 
 
n.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 573 
 
 templation  any  of  that  sweetness  wJiicli  is  in  Canticis  Canticorum,  ye  shoiild  have 
 found  that  there  the  spiritual  soul  is  holder  with  God  her  Creator  and  Spouse  than 
 St  Bernard  ever  was  with  our  lady,  being  but  a  creature,  and  a  member  of  the  same 
 church  with  him. 
 
 TIIB  BISHOP  OF  SARISBURT. 
 
 Ye  say,  there  is  "  one  only  Mediator  of  salvation,"  but  there  are  many  "  me- 
 diators  of  intercession."    And  thus  with  this  pretty  simple  distinction  ye  convey  inter- 
 yourself  away  invisibly^  in  a  cloud.    But,  to  cut  off  quarrels,  M.  Harding,  let  us  cession. 
 
 have  that  one  only  Mediator  of  salvation ;  and  then  afterward  take  to  you  your  '  »  ' 
 
 other  mediators  of  intercession  at  your  pleasure. 
 
 Howbeit,  if  Christ  only  be  the  Mediator  of  salvation,  wherefore  then  do  you 
 thus  call  upon  the  blessed  virgin,  Christ's  mother,  Salva  omnes  qui  te  glorificant^^ ? 
 "Save  thou  all  them  that  glorify  thee?"  Here  you'^  intrude  upon  Christ's  office, 
 and  make  the  holy  virgin  a  mediator,  not  only  of  intercession,  as  you  say  but 
 also  of  salvation. 
 
 Addition.  M.  Harding :  "  A  wrangler  will  never  lack  words,  &c.    When  Addition, 
 
 we  say  to  the  virgin,  '  Save  us,'  we  mean  thus.  Pray  for  us  to  God,  that  we  may  be  ^^^^^ 
 saved."  The  ansiver.  It  appeareth  well  by  you,  M.  Harding,  that  a  wrangler  will  '^^'^^^ss- 
 never  lack  shift  of  words.  To  desire  salvation  of  any  creature,  and  that  for 
 glorifying  and  praising  of  the  same,  it  is  nothing  else  but  vain  and  childish  blas- 
 phemy. We  can  desire  no  more  of  God  himself.  And  yet  by  wrangling  words  it 
 must  be  holpen.  When  ye  say  to  the  blessed  virgin,  "  Save  us,"  your  meaning  is 
 this,  as  you  say,  "  Pray  for  us  to  God,  that  we  may  be  saved." 
 
 First  we  tell  you,  as  St  Paul  hath  taught  us :  "  There  is  one  Mediator  be-  i  Tim.  li. 
 tween  God  and  man,  Chi  ist  Jesus  being  man."  Hereunto  ye  make  answer  : 
 "  There  are  two  mediators ;  the  one  of  salvation,  which  only  is  Christ ;  the  other 
 of  intercession  or  prayer,  which  (you  say)  may  belong  to  the  saints  of  God."  Here 
 I  reply,  and  shew  you  by  your  own  prayers,  and  by  the  practice  of  your  church 
 of  Rome,  that,  contrary  to  your  own  distinction,  you  desire  salvation  of  our  lady, 
 and  so  make  her  a  mediator,  not  only  of  prayer,  but  also  of  salvaiion.  Unto 
 this  you  answer,  that  by  these  words,  "  Save  us,"  ye  mean  nothing  else  but  "  Pray 
 for  us."  Thus  you  can  shift  praying  into  saving,  and  saving  again  into  praying, 
 at  your  pleasure.  All  this  notwithstanding,  we  must  think  you  deal  plainly,  and 
 want  words,  and  are  no  wrangler. 
 
 But,  if  you  crave  nothing  of  our  lady  but  only  her  prayer,  what  shall  we  then 
 do  with  meritis  et  precibus  suce  j)ice  matris  ?  Here  are  not  only  prayers,  but  also 
 merits.  Must  we  think  that  merit  and  prayer  in  your  divinity  is  all  one  thing? 
 What  shall  we  do  with  these  words,  that  were  wont  to  ring  in  all  your  churches, 
 Monstra  te  esse  matrem^^?  "  Shew  thyself  to  be  the  mother,  and  let  him  know  it '}" 
 That  is  to  say.  Command  him :  he  is  thy  Son. 
 
 Howbeit,  perhaps  you  will  likewise  turn  commandment  into  prayer  ;  and  thus, 
 when  you  list,  salvation  is  prayer,  merit  is  prayer,  and  commandment  is  prayer. 
 So  easily  an  ill  thing  may  be  smoothed.  And  all  this  can  you  defend  and  save 
 upright  without  wrangling.  4^ 
 
 Wherefore  say  ye  thus  of  Thomas  Becket,  of  whose  sainthood,  for  ought  1^  > 
 
 that  I  know,  ye  may  well  stand  in  doubt,  Tu  per  Thomce  sanguinem,  quern  pro  j^i^J^.^ 
 te  impendit,  fac  nos,  Christe,  scandere  quo  Thomas  ascendit  ''^  ?  "  O  Christ,  make  us  -  — . 
 to  ascend  unto  heaven,  whither  Thomas  is  ascended,  even  by  the  blood  of  Thomas 
 that  he  shed  for  thy  sake?"  Here  you  seek,  not  only  intercession,  but  also  salva- 
 tion in  the  blood  of  Thomas. 
 
 Addition.  M.  Harding :  "  This  is  an  objection  for  a  cobbler,  as  the  other  Addition, 
 
 was,  and  not  for  a  divine,  whose  duty  it  were  to  depend  of  things,  and  not  of -^^^ 
 words,  &c.    Now  because  we  know  it  was  a  most  gracious  gift  of  God  that  he  foi.  .m\ 
 
 3-)!).  a. 
 
   [Detect.] 
 
 Invisible,  1567.] 
 
 See  before,  page  571,  note  25.] 
 ["  Ye,  1567.] 
 
 ['^  1507  omits  these  three  words.] 
 [•^  You,  1570,  160y.] 
 
 ['"'  Howbeit  here  perhaps,  1570.] 
 
 Portifor.  seu  Breviar.  ad  us.  Eccles.  Sarisb. 
 Par.  1510.  In  Translat.  S.  Tliom.  Mart.  vii.  Jul.Lect. 
 ix.  fol.  cc.  7.  See  Vol.  II.  page  1082,  note  4.J 
 
574 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 gave  St  Thomas  grace  to  die  for  his  honour,  when  we  desire  to  be  holpen  by  his 
 blood,  representing  the  memory  of  St  Thomas  unto  Christ,  &;c.  Your  words  be 
 fair,  M.  Jewel,  but  your  heart,  unawares^  to  yourself,  doth  honour  the  idol  Calvin 
 more  than  Christ  Jesus,  &c.  The  trim  strumpet  of  Calvin's  setting  out  pleaseth 
 you  well.  It  is  that  foul  and  blind  heart  of  yours  that  shall  condemn  you,"  &c. 
 The  ansicer.  Alas,  good  christian  reader,  that  ever  man  should  thus  wastefully 
 bestow  his  words  !  I  am  afraid  we  see  a  member  of  him  of  whom  Daniel  saith  : 
 Consurgit'^  rex  impiidens  facie:  "  There  shall  rise  up  a  prince  with  an  impudent 
 face,"  that  shall  never  be  ashamed  of  any  thing  whatsoever  he  say  or  do.  St 
 Peter  saith :  "  There  is  no  other  name  or  creature  given  to  men  under  heaven, 
 whereby  we  shall  be  saved,  but  only  the  name  of  Christ  Jesus."  And  there- 
 fore the  ancient  father  Origen  saith :  Ipse  solus  est  hostia  pro  jjeccatis ;  et  ipse 
 est  hostia,  Saticta  sanctorum^:  "Christ  only  is  the  sacrifice  for  sins:  he  is  the 
 sacrifice,  the  Holy  of  holy  Leo  saith :  Nullius  .  . .  insontis  occisio  propitiatio 
 fuit  mundi^:  "  The  death  of  no  innocent  was  the  sacrifice  or  redemption  of  the 
 world."  Yet  here  w  e  are  taught  to  seek  our  salvation  in  the  blood  of  Thomas 
 Becket,  of  whose  virtue  and  innocency  we  may  well  stand  in  doubt.  Notwith- 
 standing ye^  tell  us  "  this  was  an  objection  for  a  cobbler." 
 
 "  But  it  was  a  most  gracious  gift  of  God,"  you  say,  "  that  he  gave  this 
 Thomas  grace  to  die  for  his  honour."  For  his  honour,  say  you  ?  Now  for 
 shame,  M.  Harding,  advise  yourself  better  what  you  write:  perhaps  some  man 
 of  simplicity  will  believe  you.  The  very  true  cause  of  Thomas  Becket's  death 
 was  his  ambition,  and  vanity,  and  wilful  maintenance  of  manifest  wickedness  in 
 the  clergy,  to  the  great  dishonour  of  God's  holy  name,  as  by  the  writers  of  that 
 time  it  doth  well  appear.  For  proof  whereof  it  may  please  you  to  read  the 
 story  of  Gulielmus  Neubrigensis,  that  lived  in  the  same  age. 
 
 It  is  written,  that  this  Thomas  Becket's  father  was  a  Jew,  and  a  beer- 
 brewer  of  London,  and  that  from  his  house  began  a  fire  in  the  time  of  king 
 Stephen,  that  consumed  all  the  one  side  of  London,  from  the  bridge  where  he 
 dwelt  unto  Temple  Bar.  Neubrigensis  saith  that  king  Henry  the  second  "  took 
 him  into  his  special  favour,  and,  being  only  the  archdeacon  of  Canterbmy,  made 
 him  lord  chancellor  of  his  realm,  and  so  entreated  him  with  all  kind  of  honour, 
 that  he  seemed  to  reign  as  well  as  the  king ;  and  that  afterward  he  promoted 
 him  to  the  archbishoprick  of  Canterbury,  and  sent  him  to  the  council  of  Tours, 
 then  holden  in  France.  Being  there,  as  upon  some  remorse  of  conscience,  he 
 misliked  and  secretly  refused  the  king's  gift,  and  resigned  his  archbishoprick  unto 
 the  pope,  and  received  it  again  at  his  hands,  and  so  secretly  and  in  covert  be- 
 trayed his  prince's  right  unto  a  stranger.  At  his  retm^n  there  grew  a  great  ques- 
 tion within  this  realm  touching  the  prerogative  of  the  clergy.  The  judges  com- 
 plained that  there  were  many  robberies,  and  rapes,  and  murders,  to  the  number 
 of  one  hundred,  then  presently  committed  within  the  realm  by  ecclesiastical  per- 
 sons ;  and  therefore  made  request  in  parliament  that  there  might  be  some  good 
 consideration  had  of  it,  for  that  they  themselves,  being  temporal  ministers,  had 
 neither  law  nor  jurisdiction  to  deal  against  them.  As  for  the  bishops  (saith  Neu- 
 brigensis), whose  part  it  was  to  see  such  disorders  corrected  of  so  many  thousand 
 wicked  priests,  they  never  disgraded  nor  punished  so  much  as  one.  For  they 
 (saith  he),  seeking  more  carefully  how  to  maintain  the  dignity  and  liberties  of 
 their  clergy  than  the  correction  of  then*  manners,  think  they  do  good  service  to 
 God  and  his  church,  if  they  maintain  wicked  priests  against  the  good  order  of 
 commonweals ;  whereby  (saith  he)  it  cometh  to  pass  that  the  priests,  that  should 
 shine  as  stars  in  the  heavens,  having  free  liberty  to  do  what  they  list,  care  neither 
 for  God  nor  for  man.  For  redi-ess  hereof  the  king  was  earnestly  minded  to  take 
 order  by  his  parliament.  All  the  rest  of  the  bishops,  not  one  excepted,  agreed 
 thereunto,  and  confirmed  the  same  under  their  seals :  only  Thomas  Becket,  the 
 archbishop  of  Canterbmy,  stood  stiff  and  stout,  and  would  not  yield.  Afterward, 
 
 ['  TJnwares,  1570.] 
 
 Consurget,  1570.] 
 P  Orig.  Op.  Par.  1733-59.  In  Levit.  Horn.  v.  3. 
 Tom.  II.  p.  207.    Conf.  Horn.  iv.  8.  p.  a03.] 
 
 [*  Holy  of  the  holy,  1570,  1609.] 
 [5  Leon.  Magni  Op.  Lut.  1623.  Ad  Falsest.  Episc. 
 Epist.  Ixxxiii.  'L  col.  441.] 
 [«  You,  1570, 1609.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  515 
 
 when  he  saw  the  king's  displeasure  grew  against  him,  in  the  morning  before  he  - — 
 should  come  to  make  his  answer,  he  caused  the  mass  of  St  Stephen's  office  solemnly  Mediator 
 to  be  sung  before  him,  with  this  preface:  Sederunt  principes,  ^c:  'The  kings  sat  •'f  I'^'^t-i- 
 down  to  speak  against  me,  and  the  wicked  sought  to  persecute  me.'    This  done,  . 
 he  took  his  silver  cross  in  his  hand,  and  got  him  boldly  to  the  court.    But,  per- 
 ceiving that  the  king  was  much  moved  and  misliked  his  stoutness,  the  next  night 
 following  he  fled  over  into  France,  and  afterward  sought  aid  of  the  pope.  At 
 the  last,  being  reconciled  unto  his  prince,  and  returning  again  into  England,  he 
 brought  with  him  the  pope's  suspension,  and  thereby  suspended  all  the  bishops  of 
 this  realm,  and  would  never  agree  to  release  them :  by  mean  whereof  the  whole 
 country  being  sore  disordered,  shortly  after  ensued  his  death."    This  is  the  true 
 story  of  Thomas  Becket.    So  stoutly  he  maintained  the  robberies,  the  rapes,  the 
 murders,  and  open  wickedness  of  his  clergy,  and  would  not  sufi^er  any  law  to  pass 
 against  them.    Neubrigensis  saith  :  "  This  stoutness  in  him  I  can  in  no  wise  com- 
 mend.   He  boiled,"  saith  he,  "  with  zeal  of  justice  ;  but  whether  it  were  according 
 to  knowledge  or  no,  God  only  knoweth''."    All  this  notwithstanding,  M.  Harding, 
 you  tell  us  that  "  God  gave  him  a  special  grace  to  die  for  his  honour,  and  that  by 
 his  blood  we  shall  be  holpen  and  saved,  and  come  to  heaven."    Put  hereto  what 
 sense  ye  will,  verily,  to  use  your  own  words,  this  divinity  is  much  fitter  for  a 
 cobbler  than  for  a  grave  man  of  your  profession. 
 
 Wherefore  doth  St  Ambrose  say  (if  it  were  St  Ambrose  that  wrote  the  book), 
 Beddere  debemus  samtis  Jionorijicentiam,  qui  nobis  salutem  profusione  sui  sanguinis  Ambros.  m 
 pepererunt ;  qui  tarn  sacra  hostia  pro  nostra  propitiatione  Domino  sunt  oblati^?  "We  Des.'Marg. 
 must  yield  honour  unto  the  saints,  which  have  procured  salvation  for  us  by  the 
 shedding  of  their  blood ;  which  also  were  offered  up  unto  the  Lord  so  holy  a 
 sacrifice  for  our  salvation  ?"  If  we  have  salvation  in  the  blood  of  saints,  then  is 
 not  Christ  the  "  only  Mediator  of  our  salvation." 
 
 He  is  no  indifferent  umpire,  that  first  divideth  offices  equally  between  two, 
 and  afterward  allotteth  both  offices  to  one  alone. 
 
 Notwithstanding,  the  end  and  office,  as  well  of  intercession  as  also  of  salvation, 
 is  to  reconcile  us  unto  God,  and  to  procure  us  mercy.    But  this  is  Christ's  only 
 office :  he  reconcileth  us  unto  God :  he  presenteth  us  unto  the  throne  of  grace. 
 And  therefore,  as  St  Paul  saith,  "  he  evermore  maketh  intercession  for  us."    And  Rom.  viii. 
 for  that  cause  also  he  saith:  Unus  est  Mediator  Dei  et  hominum,  homo  Christus  inm.n. 
 Jesus:  "  There  is  one  Mediator  between  God  and  man,  Christ  Jesus  being  man." 
 
 "  St  Paul  (you  say)   requireth  the  people  to  make  intercession  and  to  pray  for 
 him."    This  is  true ;  and  God  hath  commanded  that  all  the  faithful  should  pray 
 one  for  another :  but  St  Paul  never  required  the  people  to  pray  to  saints.  St 
 Augustine  saith  :  Paulus  non  facit  se  mediatorem  inter  populum  et  Deum ;  sed  ro-  August. 
 gat  ut  pro  se  orent  invicem  omnia  membra  corporis  Christi^^:  "  Paul  maketh  not  Pa"m.Lfb!ii. 
 himself  a  mediator  between  God  and  the  people ;  but  requireth  that  they  pray 
 one'i  for  another,  being  all  the  members  of  the  body  of  Christ."    Again  he  saith 
 of  St  John :  Si  Johannes  ita  diceret,  Hoc  scripsi  vobis,  ut  non  peccetis ;  et,  si  quis  August,  in 
 peccaverit,  mediatorem  me  habetis  apud  Deum,  et  ego  exoro  pro  peccatis  vestris,  sicut 
 Parmenianus  quodam  loco  mediatorem  posuit  episcopum  inter  populum  et  Deum,  quis 
 eum  ferret  bonorum  atque  fidelium  Christianorum  ?  Quis  sicut  apostolum  Christi,  et 
 non  sicut  antichristum  intuerctur^"^?  "  If  St  John  would  say,  '  This  have  I  written 
 unto  you  that  ye  sin  not ;  and,  if  ye  sin,  ye  have  me  your  mediator  before  God, 
 and  I  will  entreat  for  your  sins,'  as  Parmenian  (the  heretic)  in  a  certain  place  made 
 the  bishop  a  mediator  between  God  and  the  people ;  what  good  and  faithful 
 
 ['  Gul.  Nevbrig.  Rer.  Anglic.  Libr.  Quinque.  Antv. 
 1567.  Lib.  II.  capp.  xvi.  xxv.  pp.  l;!6-41, 162,  &c.  It  has 
 not  been  thought  necessary  to  print  the  original  of 
 this  long  citation.  It  is  rendered  faithfully  by  Jewel, 
 though  with  some  abridgement.  The  statements 
 however  of  the  author  are  not,  perhaps,  quite  accu- 
 rate.] 
 
 ["  Ambros.  Op.  Par.  1686-90.  De  neglect,  solem. 
 apoat.  Petr.  et  Paul.  Serm.  liv.  5.  Tom.  II.  Append. 
 
 col.  465 ;  where  debemus  reddere  illis,  and  qui  tam- 
 quam  sacrati.    This  sermon  is  not  genuine.] 
 
 ["  1567  omits  you  say.] 
 
 ...nee  meditatorem  se  facit  inter  &c. — August. 
 Op.  Par.  1679-1700.  Contr.  Epist.  Farm.  Lib.  n. 
 cap.  viii.  16.  Tom.  IX.  cols.  34,  5.] 
 
 ["  Pray  aU  one,  1567,  1570,  1609.J 
 
 f ''^  Si  vero  ita  diceret,  Usee  scripsi  &c.  habetis  ad 
 Patreni  &c  Id.  ibid.  15.  col.  34.J 
 
5V6 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 christian  man  could  abide  him  ?  Who  would  look  upon  him  as  the  apostle  of 
 Christ,  and  not  rather  think  him  to  be  antichrist?" 
 
 Here,  M.  Harding,  your  seely  distinction  of  intercession  and  salvation  cannot 
 save  you.  For  Parmenian  never  thought  the  bishop  was  a  mediator  of  salvation  : 
 and  yet  St  Augustine  saith,  "  If  St  John  would  have  said  so  much  of  himself,  he 
 had  not  been  the  apostle  of  Christ,  but  rather  should  have  been  judged  and  taken 
 for  antichrist." 
 
 Ye  think  the  words  of  the  prophet  Hieremy,  spoken  of  idols  and  false 
 gods,  may  not  justly  be  applied  to  the  saints  of  God.  Indeed,  of  the  saints' 
 part,  it  were  great  blasphemy  to  call  them  idols ;  for  they  see  God  face  to  face, 
 and  evermore  be  with  God  in  glory :  but,  in  respect  of  your  horrible  abuses  and 
 vain  fantasies,  the  words  of  the  prophet  be  rightly  applied.  For  you  in  your 
 imagination  of  the  saints  of  God  have  made  idols,  and  have  so  multiplied  and  in- 
 creased the  same,  that  the  number  of  them  hath  far  passed  the  number  of  all  your 
 towns  and  cities.  And  therefore  the  ancient  father  Epiphanius  applieth  the  like 
 words  of  the  same  prophet  Hieremy  unto  the  blessed  virgin  Mary,  being  then 
 idolatrously  abused  by  the  heretics  called  Collyridiani,  even  as  the  same  blessed 
 virgin  and  other  saints  are  by  you  abused  now.  Thus  he  writeth :  Ne  quis 
 comedat  de  errore,  qui  est  propter  S.  Mariam.  Tametsi  enim  pulchrum  sit  lignum, 
 tamen  non  est  ad  cibum.  Etsi  pulcherrima  est  Maria,  et  sancta,  et  honorata  ;  at  non 
 ad  adorationem.  Hce  vera  mulieres,  colentes  Mariam,  rursus  renovant  Fortunce  mix- 
 turam,  et  prceparant  mensam  diabolo,  non  Deo ;  quemadmodum  scriptum  est,  Pas- 
 cuntur  cibo  impietatis ;  et  rursus,  Etfoemince  terunt  pollinem,  et  filii  coUigunt  ligna, 
 ut  faciant  placentas  oleo  subactas  regince  cceli.  Compescantur  a  Eieremia  tales 
 mulieres;  et  ne  turbent  orbem  terrarum  :  ne  dicant,  Honoramus  reginam  cceli^:  "Let 
 no  man  eat  of  this  error  touching  St  Mary,  For,  though  the  tree  be  fair,  yet  is 
 not  this  fruit  to  be  eaten.  Although  Mary  be  beautiful,  and  holy,  and  honourable, 
 yet  is  she  not  to  be  adored.  But  these  women,  worshipping  St  Mary,  renew  again 
 the  sacrifice  of  wine  mingled  in  the  honour  of  the  goddess  Fortuna,  and  prepare 
 a  table  for  the  devil,  and  not  for  God:  as  it  is  written  in  the  scriptures,  'They 
 are  fed  with  the  meat  of  wickedness ;'  and  again,  '  Their  women  boult  flour, 
 and  their  children  gather  sticks,  to  make  fine  cakes  in  the  honour  of  the  queen 
 of  heaven.'  Therefore  let  such  women  be  rebuked  by  the  prophet  Hieremy,  and 
 let  them  no  more  trouble  the  world.  And  let  them  not  say,  'We  worship  the 
 queen  of  heaven'." 
 
 Here  we  see  the  words  that  were  spoken  of  the  heathenish  idols  are  applied 
 by  Epiphanius  unto  the  mother  of  Christ,  not  to  deface  the^  blessed  virgin,  but 
 to  declare  the  fond  errors  of  those  heretics. 
 
 As  for  the  distribution  of  offices  and  several  duties,  limited  and  appointed  to 
 each  saint  in  his  degree,  it  shall  be  best,  for  modesty's  sake,  to  say  nothing. 
 St  Augustine,  speaking  of  the  heathens,  from  whom  this  part  of  your  divinity, 
 M.  Harding,  was  first  derived,  saith  thus :  [Dicebat'],  ita  esse  utilem  cognitionem 
 deorum,  si  sciatur  quam  quisque  deus  vim . . .  aut  potestatem  habeat  cujusque  rei. 
 Ex  eo  enim  poterimus,  inquit,  scire,  quern  cvjusque  [rei]  causa  deum  advocare 
 atque  invocare  debeamus ;  ne  faciamus  ut  mimi  solent,  et  optemus  a  Libero  aquam, 
 a  Lymphis  vinum^:  "  Varro  said,  the  knowledge  of  the  gods  is  profitable,  if  a  man 
 understand  what  power  and  authority  each  god  hath  in  every  thing.  For  so, 
 saith  he,  we  may  know  whom  to  call  upon,  and  whom  to  pray  unto ;  lest  happily 
 we  do,  as  certain  mimi  are  wont  to  do,  that  is  to  say,  lest  of  Bacchus,  the  god  of 
 wine,  we  beg  water;  or  of  Lymphae,  the  goddess*  of  water,  we  beg  wine." 
 
 These  things,  having  their  beginning  among  the  heathens,  have  sithence  been 
 brought  even  into  the  church  of  God,  and  all  the  saints  in  heaven  have  been 
 appointed,  each  one  in  order,  to  his  several  office ;  lest  any  one  should  intrude 
 into  another's  room.  Antoninus^  saith,  in  his  time,  where  St  Paul  and  friar  Domi- 
 
 ['  Epiph.  Op.  Par.  1622.  Adv.  Ha>r.  Lib.  iii. 
 Haer.  Ixxix.  7, 8.  Tom.  I.  p.  1065;  where  Tfi  (TTpareta 
 Tou  oupavov.^ 
 
 ["  That,  1567.] 
 
 l>  August.  Op.  Par.  1679-1700.  De  Civ.  Dei,  Lib. 
 
 IV.  cap.  xxii.  Tom.  VII.  col.  103;  where  ac  potes- 
 tatem cujusque  rei  habeat.] 
 ['  Goddesses,  15G7,  1570.] 
 Antonius,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 577 
 
 nic  were  painted  together,  the  manner  was,  under  the  image  of  St  Paul  to  write 
 these  words,  Per  hunc  itur  ad  Christum,  "We  may  come  to  Christ  by  this  saint;" 
 but  under  the  image  of  friar  Dominic  they  wrote  thus,  Sed  magis  per  istum,  "  Yet 
 much  rather  by  this  saint."  Whereby  was  meant  that  friar  Dominic's  office  and 
 authority  before  God  was  somewhat  better  and  of  more  credit  tlian*^  St  Paul's. 
 
 Whereas  ye  teach  the  people  thus  to  pray  unto  the  blessed  virgin,  Monstra 
 te  esse  matrem,  "  Command  thy  Son :  use  thy  motherly  authority  over  him  :  let 
 him  know  thee  to  be  his  mother;"  this,  you  say,  "is  no  blasphemy,  but  a 
 spiritual  dallying."  Now  verily,  M.  Harding,  this  must  needs  be  a  blessed  kind 
 of  divinity,  that  can  turn  prayer  into  dalliance. 
 
 One  of  your  beauperes  of  Lovain,  as  a  man  carrying  his  face  in  his  hand, 
 saith  boldly,  these  words  were  never  used  in  your  church.  And  therefore  he 
 saith  with  good  courage  :  Interim  a  bonis  istis  viris  qucero,  Cur  non  nominant  illas  copus.  Dial. 
 ecclesias,  quoe  virginem  matrem  tarn  impudenter  appellant  ?  Cur  eas,  inquam,  non  '  ^' 
 nominant''?  "  In  the  mean  season  (saith  he)  this  question  I  demand  of  these 
 honest  men,  Why  name  they  not  those  churches  which  so  impudently  call  upon 
 that  virgin  Christ's  mother  ?  I  say,  why  do  they  not  name  them  ?"  Your  modesty 
 herein,  M.  Harding,  is  more  praise-worthy.  You  are  contented  to  grant  the  fact, 
 and  pleasantly  to  excuse  it  by  a  spiritual  dallying. 
 
 But  ye  may  tell  your  said  fellow,  that  this  kind  of  prayer  was  universally  used 
 throughout  all  your  whole  church  of  Rome ;  that  men,  women,  and  children, 
 learned  and  unlearned,  were  taught  and  forced  thus  to  pray  :  "  Thou  art  the 
 queen  of  heaven  ;"  "  Thou  art  the  lady  of  angels  ;"  "  Command  thy  Son  ;"  "Shew 
 thyself^  to  be  the  mother."   Ye  may  tell  him  that  cardinal  Bembus,  sometime  the 
 pope's  secretary,  calleth  the  same  blessed  virgin  dominam  et  dean  nostrum^,  Bemb.  in 
 "  our  lady  and  goddess."    Tell  him  that  Ambrosius  Catharinus,  in  your  late  chap-  cS.  v: 
 ter  at  Trident,  representing,  as  you  say,  your  whole  catholic  church,  calleth  the 
 same  blessed  virgin  God's  fellow  by  these  words,  Fidelissima  [ejus']  socm     coneii.  Trid. 
 "  God's  most  faithful  fellow." 
 
 And  therefore  perhaps  Nicolaus  Cusanus,  a  cardinal  of  Rome,  saith:  Hoc  cecZ/i  Nic.  Cusan. 
 ad  laudem  Dei  et  virginis  Marice  matris,  quod  ipsa  sub  principatu  auctoris  mortis  viii. 
 nullo  unquam  tempore  fuit. .  .  .Non  indiguit  virgo  liberatore  qui  ipsam  absolveret^^  Hoccedif. 
 a  sententia  in  Adam  et  in  posteros  .  . .  lata  . . .  Maria  non  est  deleta  de  libro  mor- 
 tis, ...quia  nunquam  in  eo  scripta  fuit^^:  "This  thing  turneth  to  the  praise  of 
 God  and  of  the^^  virgin  Mary  the  mother,  that  she  was  never  at  any  time  under 
 the  princehood  of  the  author  of  death.    That  virgin  needed  no  deliverer  that 
 should  redeem  her  from  the  sentence  pronounced  against  Adam  and  his  posterity. 
 Mary  was  never  rased  out  of  the  book  of  death ;  for  she  was  never  written  in  it." 
 Here  we  are  taught  that  Mary  the  virgin  is  our  lady  and  goddess,  that  she  is 
 God's  fellow,  and  that  she  had  no  need  to  be  saved  by  the  death  of  Christ.  What 
 is  blasphemy,  if  this  be  none?   Yet  this  is  the  divinity  of  the  clergy  of  Rome^*. 
 
 Ye  may  further  tell  him,  that  in  your  council  of  Oxford  Christ's  name  is  quite 
 forgotten  and  left  out,  and  our  lady's  name  put  in  place.  For  thus  it  beginneth : 
 Auctoritate  Dei  Patris,  et  beatw  virginis,  et  omnium  sanctorum,  ^c.^'^:  "By  the  au-  concii.Oxon. 
 thority  of  God  the  Father,  and  of  the  blessed  virgin,  and  of  all  saints."  Notwith- 
 standing, ye  may  well  answer  as  before,  that  all  this  was  no  manner  blasphemy 
 against  God,  but  only  a  pretty  spiritual  dalliance ;  even  such  dalliance,  I  trow,  as 
 St  Paul  meaneth  by  these  words :  Sedit  populus  ad  manducandum  et  bibendum,  et  i  cor.  x. 
 surrexerunt  ad  ludendum :  "  The  people  sat  down  to  eat  and  drink,  and  rose  up 
 again  to  play  or  dally ;"  that  is  to  say,  to  commit  idolatry. 
 
 Better  than,  1567.] 
 
 P  Copi  Dial.  Sex,  Antv.  15C6.  Dial  iii.  cap.  viii. 
 p.  340.] 
 
 ["  Theeself,  1667,  1670.] 
 
 The  editor  has  not  found  this  expression  in 
 any  epistle  of  Bembus  to  Charles  V. ;  but  it  appears 
 elsewhere  :...ne  turn  nos,  turn  etiam  Deam  ipsam  inani 
 
 lignorum  inutilium  donatione  lusisse  videamini  
 
 P.  Bemb.  Epist.  Leon.  X.  nom.  script.  Col.  Agrip. 
 1584.  Ad  Reean.  Lib.  viii.  Epist.  xvii.  p.  189.] 
 
 [jewel.  III,] 
 
 Ambros.  Catharin.  Polit.  Orat.  in  sec.  Sess. 
 Synod.  Trident,  in  Concil.  Stud.  Labb.  et  Cossart. 
 Lut.  Par.  1671-2.  Tom.  XIV.  col.  1007 .] 
 ["  Absolverent,  1570.] 
 
 ['2  Nic.de  Cusa  Op.  BasU.15C.5.  Excitat.  Lib.  viii. 
 Tom.  II.  p.  616;  where  non  est  Maria.] 
 
 ['=•  And  the,  1570  ] 
 
 ['■'  This  paragraph  is  nut  in  1567.] 
 
 ['^  Const,  in  Concil.  Oxon.in  Crabb.  Concil.  Col. 
 Agrip.  1551.  Tom.  II.  p.  1004.J 
 
 37 
 
578 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 You  say :  "  Our  lady  the  blessed  virgin  hath  more  grace  given  her  than  any 
 other  creature,  except  ye  name^  a  greater  grace  (say  you)  than  to  be  the  mother 
 Child  of      God."    Verily,  M.  Harding,  to  be  the  child  of  God  it  is  a  great  deal  greater 
 God.    gi'ice  than  to  be  the  mother  of  God.    St  Augustine  saith :  Beatior  ergo  Maria 
 
 "  ^  '  [y"'*J  pcrdpiendo  fidem  Christi,  quam  concipiendo  carnem  Christi.  . .  Materna  pro- 
 
 san?L  v?rg.  pinQuitcts  nihil  Marice  profuisset,  nisi  felicius  Christum  corde  quam  came  gestas- 
 cap. 111.       set'^:  "Mary  was  more  blessed  (or  fuller  of  grace)  in  that  she  received  the  faith 
 of  Christ  than  in  that  she  conceived  the  flesh  of  Christ.    Motherly  kindred 
 could  have  done  Mary  no  good,  unless  she  had  borne  Christ  more  blessedly  in  her 
 August,  in    heart  than  she  bare  him  in  her  flesh."    And  again  he  saith :  Mater  mea,  quam 
 Tract  10.     appellastis  felicem,  itide  ftlix  est,  quia  verbum  Dei  custodivit ;  non  quia  in  ilia 
 Verhum  caro  factum  est  '^:  "  My  mother,  whom  ye  have  called  blessed,  therefore 
 is  blessed,  because  she  hath  kept  the  word  of  God ;  not  because  the  Word  in 
 her  was  made  flesh.  ' 
 
 Epigh.  Lib.        Therefore  saith  Epiphanius  :  Christus  diodt,  Quid  mihi  et  tibi  est,  mulier  ?  Non- 
 
 contrfcouV  dum  venit  hora  mea.  Quo  non  putarent^  aliqui  magis  eximiam  esse  sanctam  vir- 
 ginem,  mulierem  earn  appellavit;  veluti  prophetans  quce  essentfutura  in  terra  secta- 
 rum  et  haresewn  genera;  ut  ne  aliqui,  nimium  admirati  sanctam,  in  hanc  hceresim 
 ejusque  deliramenta  dilabautur.  Est  enim  ludibrium  tota  res,  et  anicularum  fabula, 
 et,  ut  ita  dicam,  tota  hasresis  tractatio^:  "Christ  said  unto  his  mother,  'Woman, 
 Avhat  have  I  to  do  with  thee  ?  My  hour  is  not  yet  come.'  Lest  any  man  should 
 think  our  lady  was  of  greater  excellency,  he  called  her  woman,  as  it  were  pro- 
 phesying of  the  kinds  and  sects  of  heresies  that  were  to  come  into''  the  world; 
 lest  any  man,  having  too  great  opinion  of  that  holy  saint,  should  fall  into  this 
 heresy,  and  into  the  dotage  of  the  same.  For  indeed  the  whole  matter  is  but 
 a  mockery  and  an  old  wives'  tale,  and,  soothly  to  say,  nothing  else  but  the 
 
 Honi  "25^"''  handling  of  an  heresy."  Origen  hereof  saith :  Si  mensuram  transcenderit  cari- 
 tatis,  et  qui  diligit  et  qui  diligitur  in  peccato  est'':  "  If  love  pass*  the  measure 
 of  charity,  as  well  he  tliat  loveth  as  also  he  that  is  loved  is  in  sin." 
 
 Ambros.  ad         But,  touchiug  the  matter  itself,  St  Ambrose  saith :  Ideo  ad  reqes  itur  per 
 
 Bom.  cap.  i.  '  .  .  '  .  .,  ,  7  ,,. 
 
 tribunos  et  comites,  quia  homo  utique  est  rex,  et  nescit  quibus  debeat  rempubli- 
 cam  credere.  Ad  Deum  autem,  quem  . .  .  nihil  latet  {omnium  enim  merita  novit), 
 promererulum,  siiffragatore  non  est  opus,  sed  mente  devota.  Ubicunque  enim  talis 
 loquutus  fuerit  ei,  respondebit  illi^:  "Therefore  we  are  brought  unto  the  pre- 
 sence of  kings  by  lords  and  officers,  because  the  king  is  a  man,  and  knoweth 
 not  to  whom  he  may  commit  his  realm.  But  to  obtain  God's  favour,  from  whom 
 nothing  is  secret^  as  knowing  what  every  man  is  meet  to  have,  we  need  no 
 spokesman,  but  a  devout  mind.  For  wheresoever  such  a  one  speaketh  unto 
 God,  God  will  answer  him." 
 
 The  Apology,  Chap.  xix.  Division  1. 
 
 We  say  also,  that  every  person  is  born  in  sin,  and  leadeth  his  life  in 
 sin;  that  nobody  is  able  truly  to  say  his  "heart  is  clean;"  that  the  most 
 righteous  person  is  but  an  "  unprofitable  servant ;"  that  the  law  of  God 
 is  perfect***,  and  requireth  of  us  perfect and  full  obedience;  that  we  are 
 able  by  no  means  to  fulfil  that  law  in  this  worldly  life ;  that  there  is  no 
 one  mortal  creature  which  can  be  justified  by  his  own  deserts  in  God's 
 sight ;  and  therefore  that  our  only  succour  and  refuge  is  to  fly  to  the 
 
 Ye  can  name,  1567.] 
 
 ['  August.  Op.  Par.  1G79-1700.  Lib.  dc  Sanct. 
 Virg.  cap.  iii.  3.  Tom.  VI.  col.  342.] 
 
 P  Id.  in  Johan.  Evang.  cap.  ii.  Tractat.  x.  3. 
 Tom.  III.  Pars  ii.  col.  309;  where  eustodit.] 
 
 [■*  Putarunt,  1570.] 
 
 P  Epiph.  Op.  Par.  1G22.  Adv.  Haer.  Lib.  lii. 
 User.  Ixxix.  4,5.  Tom.  I.  pp.  1061,  2.] 
 [«  In,  1507,  1570,  ICOy.J 
 
 ['  Orig.  Op.  Par.  1733-59.  In  Luc.  Horn.  xxv. 
 Tom.  III.  p.  902;  where  si  mensuram  caritaiis 
 modumqiie  transcmderit,  and  peccato  erunt.] 
 
 ["  Passeth,  1570.] 
 
 P  ...ideo  ad  regem  per  tribunos  aut  comites  itur; 
 quia  &c.  non  opus  est  &c — Ambros.  Op.  Par.  1080- 
 90.  Comm.  in  Epist.  ad  Rom.  cap.  i.  v.  22.  Tom.  II. 
 Append,  col.  33.] 
 
 Perfite,  Conf.  and  Def.  1507,  1570.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 579 
 
 mercy  of  our  Father  by  Jesu  Christ,  and  assuredly  to  persuade  our  minds 
 that  he  is  the  obtainer  of  forgiveness  for  our  sins  ;  and  that  by  his  blood 
 all  our  spots  of  sin  be  washed  clean  ;  that  he  hath  pacified  and  set  at  one 
 all  things  by  the  blood  of  his  cross ;  that  he  by  the  same  one  only 
 sacrifice,  which  he  once  offered  upon  the  cross,  hath  brought  to  effect  and 
 fulfilled  all'i  things,  and  that  for  that  cause  he  said,  when  he  gave  up  the 
 ghost,  "  It  is  finished ;"  as  though  he  would  signify  that  the  price  and 
 ransom  was  now  full  paid  for  the  sin  of  mankind '2.  If  there  be  any  that 
 think  this  sacrifice  not  sufficient,  let  them  go  in  God's  name  and  seek  a 
 better  "We  verily,  because  we  know  this  to  be  the  only  sacrifice,  are 
 well  content  with  it  alone,  and  look  for  none  other ;  and,  forasmuch  as  it 
 was  to  be  offered  but  once,  we  command  it  not  to  be  renewed  aerain : 
 and,  because  it  was  full  and  perfect^"  in  all  points  and  parts,  we  do  not 
 ordain  in  place  thereof  any  continual  succession  of  offerings. 
 
 M.  HARDING. 
 
 . .  .Ye  .  . .  make  a  sophistical  argument  vjhen  ye  teach,  because  the  law  of  God 
 requireth  of  us  full  obedience,  that  tlierefore  it  cannot  be  satisfied  in  this  life  by  any 
 means.    For,  ivhen  ye  say  it  requireth  of  us  full  obedience,  if  ye  mean  ^ such  full 'AvamfoWy. 
 obedience  as  is  required  only  in  this  life,  then  conclude  ye  falsely  that  ice  can  by  uiw  was* " 
 no  means  satisfy  it.    But  if  ye  mean  such  full  obedience  ^  as  is  only  performed  in  men  fn  earth, 
 heaven,  then  ye  conclude  well  that  ive  in  this  life  cannot  fulfil  such  perfection  aSgeis^"n^"' 
 is  required  in  heaven.    But  then  have  ye  said  nothing  to  the  purpose.    For  toe  Icnoiv  "f^^^^"- 
 tvhat  mark  ye  shoot  at,  by  your  doctrine  uttered  in  other  places.     Your  meaning 
 is  ^  that  no  man  in  this  life  is  able  by  the  grace  of  God  to  fulfil  the  command-  a  horrible 
 
 God  command-  mcuts  We  bcUeve  God  commandeth  us  nothing  impossible  to  us.    Other-  Aimi^s'tine' 
 
 'whiThifim-  wise  how  could  he  justly  punish  for  not  doing  that  commandment  iiMchfittaifiim'^ 
 vZn'in'grL.       ^o  mcaus  wc  orc^^  able  to  fulfil?    We  are  sure  that  God  punisheth  Znus'iT-'' 
 
 no^^  man  unjustly;  for  non  est  apud  Dominum  Deum  nostrum  iniquitas,  f^TonA 
 "  there  is  no  iniquity  in  our  Lord  God."  .  .  .  lof  God' m 
 
 Deut.xxx.  Moses,  speahinq  of  the  fuMllinq  of  the  commandments  of  God,  lohich  'sheth in/ants 
 
 for  their  ori- 
 
 Rom.  X.        also  St  Paul  repeateth,  saith  that  they  are  "  not  above  us  in  heaven,  ginai  sin ;  yet 
 neither  far  from  us  beyond  the  sea;  but  hard  by  thee^''  (saith  he)  is  the^^  no  means  ^ 
 word,  in  thy  mouth  and  in  thy  heart,  that  thou  mayest  do  it."  And  Christ  f^}'' ^°  ^"""^ 
 Matuxi.        saith:  Jugum  meum  suave  est,  et  onus  meum  leve:  ^"  My  yoke  is  sweet,  ■'The  cause 
 1  John  V.        and  my  burden  light ;"  and  St  John,  "  His  commandments  be  not  heavy."  God  s  merey. 
 
 . .  .He  then  that  saith  tve  can  by  no  means  fulfil  the  lata  of  God,  maketh  saith"^»!«/a 
 ^God  unjust  and  evil,  or  impotent  and  not  able  to  give  so  much  grace  as  may  help  jlutTdefu- 
 to  fulfil  his  law.    Let  the  discreet  reader  judge  what  blasphemy  your  words  contain.  do1/l7c(j"ifd' 
 . . .  Belie  us  no  more  hereafter.    This  is  our  doctrine,  better  founded  in  the  word  of""i'^{^'^l'J"/! 
 God,  and  in  the  tradition  of  the  apostles,  and  in  the  custom  of  the  ivJiole  church,  ^"untruth 
 than  that  ye  shall  ever  be  able  to  overthrow  it.    Blaspheme  and  bark  against  it  ye  nofGod^un*^ 
 may;  overcome  it  ye"^"  cannot.  just,  but  we 
 
 confess  our- 
 selves to  be 
 
 THE  BISHOP  OF  SARISBURT.  sinners. 
 
 All  other  things  here  by  you  touched,  M.  Harding,  I  will  pass  over,  thinking 
 it  sufficient  to  note  a  few  words  of  the  possibility  and  performance  of  the  law ; 
 and  so  much  the  more  for  that  ye  seem  therein  in  some  part  to  renew  the  Pela- 
 gian heretics'  old  condemned  error. 
 
 As  touching  that  full  and  perfect  21  obedience  that  is  required  of  us  by  the 
 
 ["  The,  Conf.] 
 
 ['2  Of  all  mankind,  Conf.  and  Bef.  1567.] 
 ['^  Seek  another  that  is  better,  Conf.] 
 ['*  August.  Op.  Lib.  de  Grat.  etLib.  Arbitr.  cap. 
 xvi.  32.  Tom.  X.  col.  734.] 
 
 [I*  Were,  Conf.  and  Def.  1567  ;  were  are,  1570.] 
 Punisheth  us  no,  Conf.] 
 
 ["  Hardly  thee,  Conf.] 
 
 ['8  His,  Conf.  and  Def.  15G7, 1570.] 
 
 Id.  Retract.  Lib.  i.  cap.  xix.  3.  Tom.  I.  col.  29; 
 where  Jit  for  factum  est.'\ 
 
 Overcome  ye,  Conf.] 
 [2'  Perfite,  16C7,  1570.] 
 
 37—2 
 
580 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Possibi- 
 lity of 
 the  Law 
 
 Deut  vi. 
 Matt.  xxii. 
 Deut.  xvii. 
 Deut.  xxvU. 
 
 Gal.  iii. 
 James  ii. 
 Matt  V. 
 
 Hieron.  ad 
 Ctesiph 
 contr.  Pelag. 
 
 August  de 
 Grat.  et  Lib. 
 Arbitr.  cap. 
 xvi. 
 
 Hieron.  ad 
 Ctesiph. 
 contr.  Pelag. 
 
 law,  ye  answer,  there  are  sundry  sorts  of  perfection ;  namely,  that  there  is  per- 
 fection in  cliildren,  perfection  in  men,  perfection  in  angels,  and  perfection  in  God. 
 ,  And  further  ye  say  that  "  in  this  life  we  cannot  fulfil  such  perfection  as  is  re- 
 quired of  the  angels  of  God  in  heaven."  And  this  answer  ye  make  touching  the 
 obedience  and  performing  of  the  law ;  as  if  ye  would  say,  the  law  of  God  was 
 given  to  angels,  and  is  to  be  performed  not  in  the  earth  but  only  in  heaven ;  and 
 as  if  God  had  said  to  those  blessed  spirits,  "  Thou  shalt  not  kill :  thou  shalt  not 
 commit  adultery  thou  shalt  not  steal  ^:  thou  shalt  not  covet,"  &c.  In  your 
 sundrj^  perfections  of  children,  men,  angels,  and  God,  I  have  no  skill.  The  Apology 
 meant  only  of  that  perfection  that  is  required  in  man.  Howbeit,  in  every  kind 
 they  say,  Perfectum  est,  cui  nihil  deest ;  "That  thing  is  perfect^  that  is  full  and 
 absolute,  and  wanteth  nothing." 
 
 And  here,  lest  ye  should  deceive  yourself  by  wrong  measure,  God  himself 
 hath  shewed  you  what  perfection  he  requireth  in  man^.  Thus  he  saith :  "  Thou 
 shalt  love  the  Lord  thy  God  with  all  thy  heart,  with  all  th}^  soul,  and  with^  all 
 thy  power."  "  Thou  shalt not  turn  neither  to  the  right  hand  nor  the'  left." 
 "Accursed  is  he  that  standeth  not  in  every  thing  that  is  written  in  the  law,  to 
 perform  the  same."  And  St  James  saith :  "  Whoso  ofFendeth  in  one  command- 
 ment is  guilty  of  all."  And  Christ  saith :  "  Be  ye  perfect^  (not  measuring  your- 
 selves by  your  own  ability,  but)  as  your  Father  is  perfect  3,  which  is  in  heaven." 
 And  yet  hereby  he  meaneth  not  the  perfection  that  is  in  God  and  his  angels,  but 
 only  that  perfection  that  is  required  in  man. 
 
 St  Hierome  saith,  the  Pelagian  heretics  in  old  times  used  the  same  shifts  that 
 you  use  now.  For,  whereas  the  catholic  learned  fathers  said,  "  No  man  is  perfect^ 
 and  void  of  sin,"  they  answered  even*  then  even  in  such  sort  as  you  do  now :  No 
 man  is  perfect^  in  such  degree  of  perfection  as  God  is  perfect^.  St  Hierome's 
 words  be  these:  Aiunt .  .  .  ad  comparationem  Dei  nullum  esse  perfectum;  quasi 
 scriptura  hoc  dixerit^ :  "  They  say  (even  as  you,  M.  Harding,  say)  that,  in  com- 
 parison of  God,  no  man  is  perfect^;  as  though  this  were  the  saying of  the 
 scriptures."  And  therefore  he  saith  unto  them  :  JS'unquid  prcecepit  mihi  Dens,  ut 
 essem  quod  Deus  est  ?  ut  nihil  inter  me  esset  et  Dominum  Creatorem  ?  ut  major 
 essem  angelorum  fastigio?  ut  haberem  quod  angeli  nan  habent^^  ?  "  I  beseech  j'ou, 
 hath  God  commanded  me  that  I  should  be  the  same  that  God  is  ?  That  there 
 should  be  no  difference  (in  perfection)  between  me  and  my  Lord  the  Creator  ? 
 That  I  should  be  above  the  highness  of  angels  ?  Or  that  I  should  have  that  the 
 angels  have  not  ?"  It  was  in  vain  therefore,  M.  Harding,  thus  to  borrow  the 
 Pelagians'  weapons,  and  to  make  matter  of  this  perfection  :  for  we  speak  not  of 
 angels,  but  only  of  men. 
 
 Further,  to  entreat  of  the  perfect^  fulfilling  and  accomphshing  of  the  law,  I 
 mean  so  far  as  the  law  requireth,  the  Pelagian  heretics  herein  also  said  even  as 
 you  say,  and  none  otherwise.  St  Augustine  thereof  reporteth  thus  :  Magnum  ali- 
 quid  Pelagiani  se  scire  putant,  quando  dicunt,  Kon  jvberet  Deus,  quod  sciret  ab 
 homine  non  posse  fieri.  Quis  hoc  nesciat  ?  Sed  ideo  jubet  aliqua  quce  non  possumtis, 
 ut  noverimus  quid  ab  ipso  petere  debeamus^^ :  "The  Pelagians  think  themselves 
 cunning  men  when  they  say,  God  would  not  command  that  thing  that  he  knoweth 
 a  man  is  not  able  to  do.  And  who  is  there  that  knoweth  not  this  ?  But  there- 
 fore God  commanded us  to  do  some  things  that  we  are  not  able  to  do,  that  we 
 may  understand  what^*  we  ought  to  crave  of  him." 
 
 St  Hierome  saith  unto  one  of  the  same  Pelagians  :  Facilia  esse  dicis  Dei  man- 
 data;  et  tamen  nullum  proferre  potes,  qui  universa  compleverit^° :  "Ye  say  God's 
 
 ['  Advoutry,  1567,  1570.] 
 [■■'  Shalt  steal,  1570.] 
 P  Perfite,  15G7,  1570.] 
 
 [*  These  last  two  words  are  not  in  1567  ;  in  a 
 man,  1-570.] 
 
 P  Soul  with,  1567.] 
 ["  Ye  shall,  1567.] 
 
 Nor  to  the,  1567,  1570.] 
 ['  JEven  does  not  appear,  1567.] 
 l"  Hieron.  Op.  Par.  161i3-i:06.  Ad  Ctesiph.  adv. 
 
 Pelag.  Epist  xliii.  Tom.  IV.  Pars  li.  col.  475.] 
 Sayings,  1611.] 
 ["  Ibid.  col.  479.] 
 
 ['=  August.  Op.  Par.  1679-1700.  Lib.  de  Grat.  et 
 Lib.  Arbitr.  cap.  xvi.  32.  Tom.  X.  col.  734;  where 
 non  posse  ab  homine,  and  quid  ab  illo.] 
 
 ['•>  Coniniandeth,  1567.] 
 
 ['*  That,  1570. J 
 
 ['5  Hieron.  Op.  Ad  Ctesiph.  Epist.  xliii.  Tom.  IV. 
 Pars  II.  col.  479;  where  facilia  dicis  Dei  esse.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 581 
 
 commandments  be  easv ;  and  yet  ye  are  able  to  shew  us  no  man  that  ever  '——^  ■ 
 
 fulfilled  them  altogether."  fectn^'er- 
 
 Therefore  again  he  saith  unto  them :  Noli  ponere  in  ccelum  os  tuum,  ut  per  esse 
 
 et  esse  posse  stultorum  auribus  illudas.    Quis  enim  tibi  concedet^'^ ,  posse  hominem  •  ^ — ^ 
 
 facere,  quod  nullus  unquam  hominum potuerit^^  ?  "  Set  not  thy  face  against  heaven  ^^^[""peiag 
 to  mock  fools'  ears  with  these  words,  'be'  and  'can  be.'    For  who  will  grant  Lib. i. 
 you  that  a  man  can  do  that  thing  that  no  man  ever  was  able  to  do  ?" 
 
 Likewise  St  Augustine  saith  :  Dixi  fieri  posse,  ut  sit  homo  sine  peccato,  si  vo-  Auf^st.  de 
 luntas  ei  non  desit,  ope  divina  adjuvante ;  sed  tamen  prceter  unum,  in  quo  omnes  cap.'i  "* 
 vivificabuntur,  neminem  [vel]  fuisse  vel  fore,  in  quo  hie  vivente  esset  ista  perfectio  : 
 "  I  said,  it  is  possible  that  a  man  may  be  without  sin  if  he  want  not  will,  the 
 power  of  God  assisting  him;  and  yet  I  said  that,  besides  only  Christ,  in  v\hom 
 all  men  shall  be  quickened  to  life,  there  was  never  man  nor  never  shall  be,  who, 
 being  in  this  life,  shall  have  this  perfection."  St  Augustine  saith :  "  No  man  can 
 attain  to  this  perfection ;"  and  he  speaketh  of  the  perfection  that  is  I'equired  not 
 of  angels  but  of  men. 
 
 Ye  will  say  as  the  Pelagians  did,  Wherefore  then  doth  Christ  say,  "  Be  ye  Matt.  v. 
 perfect^?"  Wherefore  doth  St  Paul  say,  "As  many  of  us  as  be  perfects?"  &c.  pmi.  m. 
 Hereto  St  Hierome  answereth  thus :  Quid  ergo  sapimus  ?    lino  quid  sapere  debe-  Hieron  adv. 
 mus,  qui  perfecti  non  sumus  ?   Imperfectos  nos  esse  confiteri,  et  nondum  comprehen- 
 disse,  necdum  accepisse.    Hcec  est  hominis  vera  sapientia,  imperfectum  esse  se  nosse. 
 Atque,  utita  loquar,  cunctorum  in  came  justorum  imperfecta  perfectio  est^° :  "What 
 then  do  we  think,  or  what  ought  we  to  think,  that  be  not  perfect  ^  ?    We  ought 
 to  confess  that  we  are  unperfect^^,  and  that  we  have  not  yet  gotten  nor  taken 
 (that  perfection)  that  is  required.    This  is  the  true  wisdom  of  a  man,  to  know 
 himself  to  be  unperfect       And,  as  I  might  say,  the  perfection  of  all  just  men 
 living  in  the  flesh  is  unperfect 
 
 Again  he  saith :  Justi  appellantur,  non  quod  omni  vitio  careant,  sed  quod  majori  Hieron.  ad 
 parte  virtutum  eommendentur^^ :  "  They  are  called  just  men,  not  for  that  they  be 
 void  of  all  manner  sin,  but  for  that  they  are  furnished  with  the  greater  part  of 
 virtues."    So  likewise  saith  St  Augustine  :  Virtus,  quce  nunc  est  in  homine  justo,  August,  ad 
 hactenus  perfecta  nominatur,  ut  ad  ejus  perfectionem  pertinent  etiam  ipsius  imper-  ui.™ap.  lii. 
 fectionis  et  in  veritate  agnitio  et  in  humilitate  confessio'^'^ :  "  The  virtue  that  is  now 
 in  a  just  man  so  far  forth  is  called  perfect^,  that  it  pertaineth  to  the  perfection 
 thereof  both  in  truth  to  know,  and  in  humility  to  confess,  that  it  is  unperfect 
 Again  he  saith:  Omnia.  ..  ma  ndata  facta  deputayitur,  quando  quicquid  non  fit  ig-  August. 
 noscitur^^ :  "  All  the  commandments  of  God  are  accounted  to  be  done,  when  that  Tcap.'^xix.'''' 
 thing  that  is  not  done  is  forgiven."    To  conclude,  he  saith :  Multum  in  hac  vita  August,  de 
 ille  profecit,  qui  quam  longe  sit  a  perfectione  justitice  proficiendo  cognovit"^* :  "  He  eap!'xxx\'.'' 
 hath  much  profited  in  this  life,  that  by  his  profiting  hath  learned  how  far  he  is 
 from  the  perfection  of  righteousness." 
 
 Yet  nevertheless  we  may  truly  use  St  Hierome's  words,  uttered  in  the  defence 
 and  right  of  this  same  cause :  Hcec  dicentes,  non  adulamur  vitiis,  sed  auctoritatem  Hieron.  ad 
 sequimur  scripturarum,  quod  nullus  homo  sit  absque  peccato.  Sed  conclusit  Deus 
 omnia  sub  peccato,  ut  omnium  mtsereatur^° :  "Notwithstanding  we  say  thus,  yet  we 
 flatter  not  vices ;  but  we  follow  the  authority  of  the  scriptures,  that  there  is  no 
 man^^  without  sin.  But  God  hath  shut  up  all  things  under  sin,  that  he  may  have 
 mercy  of  all."  Again  he  saith  :  Perspicuum  est  omnem  hominem, . . .  quamvis  ad  Hieron.  in 
 perfectionem  venerit,  tamen  indigere  misericordia  Det  i  et  plenam  perfectionem  ex  xiv.  cap.  xwi. 
 
 ['^  Unperfite,  1.567,  1570.] 
 ["  Concedit,  1567,  1570.] 
 
 Id.  Lib.  I.  Dial.  adv.  Pelag.  Tom.  IV.  Pars  n. 
 coL  488;  where  illudas  auribus.] 
 
 ...fieri  posse  dixi,  &c.  voluntas  ejus  &c.  ad- 
 juvante divina,  et  tamen  &c  August.  Op.  Lib.  de 
 
 Spir.  et  Lit.  cap.  i.  1.  Tom.  X.  col.  85.] 
 
 [20  Hieron.  Op.  Lib.  i.  Dial.  adv.  Pelag.  Tom.  IV. 
 Pars  II.  col.  4'.j2;  where  necdum  cnmprchendisse.] 
 
 Id.  ad  Ctesiph.  Epist.  xliii.  Tom.  IV.  Pars  ii. 
 coL  483 ;  where  appellentur.  ] 
 
 ...virtutem,  quae  &o.  perfectam  hactenus  no. 
 minari,  ut  &c.  veritate  cognitio,  &c — August.  Op. 
 Contr.  Du.  Epist.  Pelag.  Lib.  iii.  cap.  vii.  19.  Tom. 
 X.  col.  460.] 
 
 Id.  Retract.  Lib.  i.  cap.  sax.  3.  Tom.  I.  col.  29.] 
 ["  Id.  Lib.  de  Spir.  et  Lit.  cap.  xxxvi.  64.  Tom, 
 X.  col.  11.'3.] 
 
 ["  Hieron.  Op.  Lib.  Qusst.  Ad  Algas.  Quaest. 
 viii.  Tom.  IV.  Purs  i.  col.  202;  where  nec  hcBc  dicentes 
 adulamur,  and  Deus  omnes.'\ 
 Nothing,  1567.J 
 
582 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 gratia,  non  ex  merito  possiclere^ :  "  It  is  most  certain  that  every  man,  yea,  although 
 he  be  grown  to  perfection,  yet  needeth  the  mercy  of  God ;  and  that  he  enjoyeth 
 full  perfection,  not  of  his  own  deserving,  but  of  grace."  Even  so  St  Augustine 
 civ^Ubliix  ^*'*^*  Zip*"  justitia  nostra  ...  tanta  est  in  hac  vita,  ut  potius  peccatorum^  re- 
 cap.  xxvii.  misstone  constet  quam  per/ectione  virtutum^ :  "  Our  very  righteousness  itself  is  so 
 great  in  this  life,  that  it  standeth  rather  in  forgiveness  of  our  sins  than  in  per- 
 fection of  righteousness." 
 
 The  Apology,  Chap.  xx.  Division  1. 
 
 Merit 
 and 
 Mercy. 
 
 Besides,  though  we  say  we  have  no  meed  at  all  by  our  own  works 
 and  deeds,  but  appoint  all  the  means  of  our  salvation  to  be  in  Christ 
 alone,  yet  say  we  not  that  for  this  cause  men  ought  to  live  loosely  and 
 dissolutely  ;  nor  that  it  is  enough  for  a  Christian  to  be  baptized  only,  and 
 to  believe,  as  though  there  were  nothing  else  required  at  his  hand :  for 
 true  faith  is  lively,  and  can  in  nowise  be  idle.  Thus  therefore  teach  we 
 the  people,  that  God  hath  called  us,  not  to  follow  riot  and  wantonness, 
 but,  as  St  Paul*  saith,  "  unto  good  works,  to  walk  in  them ;"  that  we  are 
 delivered  "from  the  power  of  darkness,  to  the  end  that  we  should  serve ^ 
 the  living  God,"  to  cut  away  all  the  remnants  of  sin,  and  "  to  work  our 
 salvation  in  fear  and  trembling  ;"  that  it  may  appear  that^  the  Spirit  of 
 sanctification  is  in  our  bodies,  and  that  Christ  himself  dwelleth^  in  our 
 hearts. 
 
 M.  HARDmG. 
 
 With  what  face  can  these  defenders  affirm  that  they  teach  the  people  to  walk  in 
 good  works,  whereas,  beginning  the  treatise  of  works  in  this  present  Apology,  they 
 say  that  ive  have  ^no  help  or  aid  in  our  ivorks  and  deeds?  For  so  their  Latin  word 
 prsesidium  doth  signify,  which  in  the  English  is  turned  into  "  meed."  What,  masters, 
 is  this  the  icay  to  make  men  work  well,  to  tell  them  beforehand  that  their  works  be 
 nothing  icorth,  and  that  they  help  them  never  a  whit  ?  Why  then  let  the  labourer's 
 proverb  take  place,  "I  had  rather  play  for  nothing  than  work  for  nothing."  ^Is 
 there  any  labourer  so  mad  as  to  work  for  nothing  ?  First  ye  tell  the  labourers  that 
 there  is  no  help  for  them  in  their  ivorks,  and  then  ye  cry  unto  them  to  labour;  ''yea, 
 forsooth,  as  hard  as  they  list.  Is  not  this  to  mock  God  and  the  world  ? . . .  Whereas 
 ye  speak  to  christian  men,  to  those  that  be  baptized,  to  such  as  have  faith ;  yet  ye  tell 
 
 them  they  may  work  as  much  as  they  will,  ^but  all  in  vain,  &c  Ergo,  then  although 
 
 a  lively  faith  cannot  be  idle,  and  some  true  faith  is  lively,  yet  in  another  sense  ^  there 
 is  a  true  faith  ivhich  is  not  lively,  but  idle :  which  true  faith  shall  become  lively,  and 
 wfth'st  pLi,  have  great  aid  in  ivorks,  if  it  wilP  learn  to  leave  idleness,  and  practise  that  in  will 
 shin  noTbe^^  and  heart  which  it  believeth  in  understanding. 
 
 in  vain  in  the 
 Lord." 
 «  Untruth. 
 Read  the 
 answer, 
 f  Untruth. 
 For  it  is  no 
 heresy ;  it  is 
 the  faith  of 
 Christ. 
 Bead  the 
 answer. 
 
 •  No  aid  or 
 
 help  unto 
 salvation. 
 Otherwise 
 this  report  is 
 untrue. 
 
 ^  Nazianz. 
 
 5i  mercena- 
 rius  es,  tan- 
 turn  eispecta 
 merccdi'in. 
 De  Sanet. 
 Baptism. 
 c  Is  not  tJiis 
 a  folly,  M. 
 Harding? 
 God's  truth 
 is  no  mock- 
 ery. 
 
 d  Untruth 
 
 But,  ivhereas  these  defenders  would  no  help  or  aid  to  be  in  christian  men's  works, 
 that  ^heresy  may  not  so  escape.  Christ,  being  demanded  of  one,  what  good  he  should  do 
 to  obtain  everlasting  life,  said :  '■^  If  thou  wilt  enter  into  life,  keep  the  commandments." 
 To  keep  the  commandments  is  a  work :  to  enter  into  life  is  some  help  to  a  Thai  good 
 man:  therefore  it  is  falsely  spoken,  that  in  our  works  there  is  no  help 
 for  us.    Again  Christ  saith:  "  Whosoever  forsaketh  his  house,  or  brothers,  Matt.xix. 
 or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands  for  my  sake, 
 he  shall  receive  an  hundred-fold,  and  shall  inherit  life  everlasting."    St  Paul  saith : 
 "  God  will  render  to  every  man  according  to  his  work   ;  to  those  that  seek  for 
 
 ['  Hieron.  Op.  Par.  3693-1706.  Comm.  Lib.  xiv. 
 in  E/.ech.  Proph.  cap,  xlvi.  Tom.  III.  col.  1048 ; 
 where  tunc  indigere.] 
 
 [■^  Peccatorem,  1570.] 
 
 P  August.  Op.  Par.  1679-1700.  De  Cir.  Dei, 
 Lib.  XIX.  cap.  xxvii.  Tom.  VIL  col.  671;  where  ipsa 
 quoque  nostra  jiLStilia.] 
 
 [*  As  Paul,  Conf.] 
 
 That  God  hath  plucked  us  out  from  the  power 
 of  darkness  to  serve,  Conf.] 
 
 Appear  how  that,  Conf.] 
 ['  Doth  dwell,  Conf.]  See  below,  note  12.] 
 
 P  Well,  Def.  1567,  1570,  1609.J 
 Works,  Conf.] 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 583 
 
 glory,  and  honour,  and  incorruption,  according  to  the  svfferance  of  good  works  {he  '"^j^^^j^"^ 
 will  render)  life  everlasting.". .  . 
 
 Mercy. 
 
 THE  BISHOP  OF  SARISnURT.  '  v— 
 
 Here  ye  trifle,  M.  Harding,  although  not  much  besides  your  common  wont,  j'et 
 somewhat  above  your  ordinary.  Our  doctrine  herein  is  grounded  upon  these 
 words  of  Christ:  "When  ye  have  done  all,  say  that  ye  be  improfitable  servants,  Lukcxvii. 
 and  therefore  have  deserved  nothing."  Indeed  of  late  years  this  hath  been  the 
 general  doctrine  of  your  schools  :  Vita  ceterna  est  merces  debita  pro  nostris  meritis. 
 Vita  ceterna,  nisi  esset  merces  debita,  esset  incerta.  Quia  dehitum  certum  est;  miseri^ 
 cordia  incerta :  "  Everlasting  life  is  a  reward  due  for  our  deservings.  If  ever- 
 lasting life  were  not  a  due  reward,  it  were  uncertain.  For  due  debt  is  certain  : 
 mercy  or  favour  is  uncertain."  Thus  have  you  utterly  drowned  the  grace  of  God 
 and  the  salvation  that  we  have  only  in  Jesus"  Christ,  and  have  turned  the  most 
 comfortable  doctrine  of  the  gospel  into  a  dungeon  of  desperation. 
 
 "  Then  (say  you)  let  the  labourer's  proverb  take  place,  *  I  had  rather  play  for 
 nothing  than  work  for  nothing'."  Verily,  M.  Harding,  when  other  reason  could 
 not  serve  you,  it  was  reason  your  labourer's  idle  reason  should  take  place.  How- 
 beit,  if  ye  will  do  nothing  at  God's  request  of  good-will  without  reward,  but  must 
 be  hired  only  for  your  penny ;  then  may  your  labourer,  be  he  never  so  simple, 
 easily  tell  you,  ye  are  not  the  child  of  God,  but  only  a  hireling  and  a  labourer : 
 for  the  natural  loving  child  will  obey  his  father,  not  for  reward  but  of  love,  only 
 because  he  is  his  father. 
 
 Gregory  Nazianzene  saith  :  Si  sennts  es,  time  plagas ;  si  mercenarius,  tantum  oregor.  Naz. 
 specta  mercedem.    At  si  supra  hos  es  etiam  filius,  reverere  tanquam  Patrem  tuum.  Blpt!"*^'' 
 Benefacito,  quia  pulchrum  est  ohsequi  Patri.    Et,  quamvis  nihil  aliud  futurum  sit,  ^'^^^^"^"g^j 
 tamen  vel  hoc  ipsum  erit  merces  tua,fecisse  quod  gratum  esset  Patri^'^ :  "  If  thou  be  a  KaXdi/  Tw 
 bond-slave,  then  fear  the  whip.    If  thou  be  a  hireling,  then  look  only  for  thy  J^J^^^^'^^^' 
 reward.    But,  over  and  besides  these,  if  thou  be  a  (natural)  child,  then  reverence  Kwi^  ci  croi 
 (God)  as  thy  Father.    Do  well,  because  it  is  good  to  obey  thy  Father.    Yea,  and  (^''"^^ 
 although  thou  shalt  have  nothing  else,  yet  even  this  shall  be  thy  reward,  that  thou  ^c\x«(, 
 hast  been  obedient  to  thy  Father."  '^""■^o  «"  o 
 
 St  Hilary  saith :  Nos  si  semel  jejunamus,  satisfecisse  nos  arbitramur.    Si  ali-  ^'^^■^uTpl 
 quid  ex  horreo  domesticarum  faeultatum  inopi  damns,  implexrisse  nos  justitiam  credi-  X«/"S'- 
 mus,  4rc.    Sed  propheta  totum  a  Deo  sperat,  totum  a  misericordia  ejus  exspectat^^ :  Iwur'.  m 
 "  If  we  fast  once,  we  think  we  have  satisfied.  If  out  of  the  barns  of  our  household-  capii.'^''™'' 
 store  we  give  somewhat  to  the  poor,  we  believe  we  have  fulfilled  the  measure  of 
 righteousness.    But  the  prophet  hopeth  all  of  God,  and  trusteth  all  of  his  mercy." 
 Christ  saith  to  his  disciples :  "  Let  your  light  so  shine  before  men  (not  that  ye  Matt.  v. 
 may  be  rewarded,  but)  that  they  may  see  your  good  works,  and  glorify  your 
 Father  which  is  in  heaven."    St  Augustine  saith :  Minus  diligit  te,  qui  diligit  alixid  A"Eust. 
 prceter  te^^ :  "  O  God,  he  the  less  loveth  thee  that  loveth  any  other  thing  besides 
 thee."    Likewise  St  Basil  saith :  Qui  nan  fidit  suis  recte  factis,  nec  exspectat  ex  sasji- 
 operibus  justijicari,  solam  habet  spem  salutis  misericordias  Dei^^  :  "  He  that  trusteth  n6v>iu  t'xf' 
 not  to  his  own  good  deeds,  nor  hopeth  to  be  justified  by  his  works,  hath  the  only  '^'l" 
 hope  of  his  salvation  the  mercies  of  God."  p'ia/-^Jv'^ 
 
 Further  ye  say,  "A  true  faith  may  be  idle,  and  utterly  without  works;"  and  "'^'-j^Pi^oji^ 
 therefore  ye  think  it  not  true  that  we  say,  "A  true  ftiith  is  lively,  and  can  in  no-  °" 
 wise  be  idle."    Here  perhaps  ye  will  set  faith  upon  the  last,  and  rack  her  to  a 
 larger  size.    For  so  Latomus,  one  of  your  fellows,  saith  that  Socrates  and  Plato  uiyric.  de 
 and  other  heathen  philosophers  had  as  good  imderstanding  and  faith  in  Christ 
 as  had  Abraham  i".  And  Andradius,  another  of  your  fellows,  saith  that  the  heathen 
 
 ["  Jesu,1567.] 
 
 ['2  Gregor.  Naz.  Op.  Par.  1778-1840.  In  Sanct. 
 Bapt.  Orat.  xl.  13.  Tom.  I.  p.  099.] 
 
 Nos  &c.  ex  copia  domesticarum  &c.  Sed 
 totum  a  Deo  propheta  sperat,  totum  ex  misericordia 
 &c — Hilar.  Op.  Par.  1693.  In  Psalm,  cxviii.  Trac- 
 tat.  Koph  6.  cols.  354,  5.] 
 
 ['*  Minus  enim  te  amat,  qui  tecum  aliquid  amat 
 quod  non  propter  te  amat. — August.  Op.  Confess. 
 Lil).  X.  cap.  xxix.  40.  Tom.  I.  col.  184.] 
 
 Basil.  Op.  Par.  1721-30.  In  Psalm,  xxxii. 
 Horn.  10.  Tom.  I.  p.  141.] 
 
 [">  ...quam  sententiam  vir  doctissimus  Latomus  in 
 suis  scriptis  contra  nostram  doctrinam  dudum  ex- 
 
584 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Merit 
 and 
 Mercy. 
 
 1  Tim.  V. 
 Fidem  abne- 
 gavit. 
 
 Tit  i. 
 
 1  John  ii. 
 James  ii. 
 
 August  in 
 Evang. 
 Johan. 
 Serm.  61. 
 
 August,  de 
 Fid.  et  Op. 
 cap.  xxiii. 
 
 Ambros.  Lib. 
 vi.  Epist  36. 
 
 Orig.  inEpist. 
 ad  Rom. 
 Lib.  viii. 
 cap.  X. 
 
 Orig.  in 
 Ezech.  Horn. 
 9. 
 
 Nie.  Cusan. 
 Excit  Lib  V. 
 
 Addition. 
 
 M.  Hard. 
 
 37(1.  b. 
 371.  a. 
 [Detect] 
 
 and  infidel  philosophers  had  the  righteousness  of  faith  and  everlasting  life.  His 
 words  be  these :  Philosophi  qui  ab  inani  deorum  multitudine  abhorruerunt,  !fc., 
 illos  tu  . .  .  ilia  fide  Deique  cognitione  destitutos  dices,  per  quam  scilicet  impius  justifi- 
 catur,  et  ex  qua  Justus  vivit^  ?  "The  philosophers,  that  abhorred  and  shunned 
 the  vain  multitude  of  gods,  &c.,  wilt  thou  say  they  lacked  that  faith  and  that 
 knowledge  of  God  whereby  the  wicked  is  justified,- and  whereby  the  righteous 
 liveth  ?"  Another  of  your  near  fellows  saith :  Petrus  non  fidem  Christi,  sed 
 Christum,  salva  fide,  negavit^ :  "Peter  denied  not  the  faith  of  Christ;  but  he 
 denied  Christ,  his  faith  nevertheless  being  safe."  If  ye  call  this  "  true  faith,"  M. 
 Harding,  that  may  be  found  in  heathens  and  infidels,  and  may  well  and  safely 
 stand  with  the  abjuring  of  Christ,  then  without  question  your  "  true  faith"  may 
 be  without  good  works.  But  St  Paul,  whose  words  we  ought  rather  to  credit, 
 saith  fiir  otherwise  :  "  He  that  hath  no  regard  to  his  own,  specially  such  as  be  of 
 his  household,  hath  denied  the  faith,  and  is  worse  than  an  infidel."  Again  he  saith  : 
 "  They  say  they  know  God ;  but  by  their  works  they  deny  God."  St  John  saith  : 
 "  Whoso  saith  he  knoweth  God,  and  keepeth  not  his  commandments,  is  a  liar ;  and 
 the  truth  is  not  in  him."  St  James  saith  :  "  Faith  without  works  is  dead."  "And 
 the  devil  believeth,  and  trembleth  for  fear."  But  a  dead  faith  is  no  more  a  true 
 perfect 3  faith,  than  a  dead  man  is  a  true  perfect^  man.  As  for  the  faith  of  devils, 
 indeed  and  verily  is'*  no  faith. 
 
 Certainly  St  Augustine  saith  :  Qui  fidem  Jiabet  sine  spe  et  .  .  .  dilectione, 
 Christum  esse  credit,  non  in  Christum  credit^ :  He  that  hath  faith  without  hope 
 and  charity  believeth  that  there  is  Christ ;  but  he  believeth  not  in  Christ."  Again 
 he  saith  :  Inseparabilis  est. . . .  bona  vita  a  fide,  quce  per  dilectionem  operatur ;  imo 
 vero  ea  ipsa  est  bona  vita^ :  "Good  life  can  never  be  divided  from  faith,  which 
 worketh  by  love ;  nay,  rather  that  same  very  faith  itself  is  good  life." 
 
 St  Ambrose  saith  :  Ubi . .  .  quis  cceperit  luxuriari,  incipit  deviare  a  vera  fide  : 
 "  As  soon  as  a  man  beginneth  to  live  wantonly,  he  beginneth  to  flee  from  the  true 
 faith."    Origen  saith :  Omnis  qui  credit  in  eum  non  erubescit ;  erubescit  autem 
 
 omnis  qui  peccat  [^Ergo^  qui  adhuc  ruborem  peccati  incurrit,  credere  non  videtur^ : 
 
 "  Whosoever  believeth  in  God  blusheth  not ;  but  every  man  bliisheth  that 
 worketh  sin.  Therefore  he  that  yet  blusheth  for  his  sin  seemeth^  not  to  be- 
 lieve." And'"  again  he  saith:  Male ...  credit  quicunque  peccat^^ :  "Whosoever 
 sinneth  believeth  ill." 
 
 To  be  short,  St  Cyprian  saith :  Quomodo  dicit  se  credere  in  Christum,  qui  non 
 facit  q^iod  Christus  facere  prcecepit  ?  "  How  doth  he  say  he  believeth  in  Christ, 
 that  doth  not  the  thing  that  Christ  commanded?" 
 
 If  ye  will  believe  none  of  all  these,  being  ancient  and  learned  fathers,  yet 
 believe  your  own  Doctor  Cusanus,  a  cardinal  of  Rome.  Thus  he  saith  :  Non, 
 potest  mens  scire  Deum,  et  non  diligere : . . .  non  potest  esse  vera  scientia  Dei,  ubi  non 
 est  caritas^^:  "The  mind  cannot  know  God,  and  not  love  him.  There  can  be 
 no  true  knowledge  of  God  where  there  wanteth  charity '3." 
 
 Hereby  it  is  plain  that  true  faith  is  lively  and  workful ;  and  that  an  idle  faith 
 is  indeed  no  faith  at  all. 
 
 Addition.  M.  Harding :   "  Did  not  you  know  the  answer,  M.  Jewel  ? 
 
 Nothing  is  more  common.    You  belie  the  scripture.    That  is  the  answer  to  you. 
 
 presse  posuit :  contendens,  Abrahamnm  non  aliam 
 de  Christo  doctrinam  hal)iiisse,  quam  Socrates,  Pla- 
 to, vel  alius  quisquam  ethnicus  habuit. — M.  Flac.  De 
 Sect.  Dissent.  &c.  Basil.  1565.  p.  93.  J 
 
 ['  Chemnic.  Exam.  Concil.  Trident.  Franc.  1596. 
 Pars  I.  p.  108.] 
 
 [-  Copi  Dial.  Sex,  Antv.  1566.  Dial.  i.  cap.  viii. 
 p.  51.] 
 
 [2  Perfite,  1567,  1570.] 
 
 Verily  it  is,  1567,  1570,  1609.] 
 
 P  August.  Op.  Par.  1679-1700.  De  Verb.  Evang. 
 Johan.  xvi.  Serm.  cxliv.  cap.  ii.  2.  Tom.  V.  cols.  693, 
 4  ;  where  si  for  qui,  and  ae  for  et.] 
 
 l"  Id.  Lib.  de  Fid.  et  Oper.  cap.  xxiii.  42.  Tom. 
 
 VI.  col.  188.] 
 
 [7  Ambros.  Op.  Par.  1686-90.  Ad  Sabin.  Epist. 
 Iviii.  16.  Tom.  II.  eoL  1016;  where  cceperit  qtds,  and 
 fide  vera.] 
 
 [8  Orig.  Op.  Par.  1733-59.  Comm.  in  Epist.  ad 
 Rom.  Lib.  vin.  2.  Tom.  IV.  p.  623;  where  non 
 embescet.] 
 
 [5  He  seemeth,  1570.] 
 
 [">  1567,  1570,  1609,  omit  and  ] 
 
 ["  Id.  in  Ezech.  Horn.  ix.  1.  Tom.  IIL  p.  388.] 
 
 [12  Nic.  de  Cusa  Op.  BasU.  1565.  Excit.  Lib.  v. 
 Tom.  II.  p.  504.] 
 
 ['2  This  paragraph  is  not  in  1567. 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  585 
 
 And  your  forefathers,  even  up  to  Luther,  have  always  belied  it ;  and,  being  told  '"j^J^jij^ 
 
 of  it,  will  not  yet  amend,  no  more  than  the  devil  whom  they  follow.    All  thing 
 
 may  be  dead  in  two  sorts,  either  because  it  had  lite  in  it  of  his  own,  or  else  Mercy. 
 
 because  it  had  it  of  another  thing,  &c.    Now  it  is  to  be  considered  whether  faith   v  • 
 
 hath  life  in  itself  of  his  own  nature,  as  a  man  hath  (for  then  a  dead  faith  is  no 
 
 faith),  or  else  whether  faith  hath    life  of  another  thing,  to  wit,  of  charity ;  and 
 
 then  a  dead  faith  is  a  true  faith,  &c.    St  James  giveth  us  to  understand  that 
 
 faith  hath  life  of  another  thing,  like  as  the  body  hath  life  of  the  soul.    For  he 
 
 saith:  Sicut  entm  corpus  sine  spiritu  mortuum  est,  ita  et  fides  sine  operibus  mor- 
 
 tua  est:  "  As  the  body  without  the  soul  is  dead,  so  is  faith  dead  without  works."  a  man  with- 
 
 Not  as  the  man  is  dead  without  the  soul,  but,  as  the  body  is  dead  without  the  ^ 
 
 soul,  so  is  faith  dead  without  works.     But  the  body  being  without  the  soul  is  still 
 
 a  true  natural  body.    Therefore  faith  being  without  good  works  is  still  a  true  real 
 
 faith.    And  so  M.  Jewel  is  tried  a  liar."    The  answer.  I  am  weary  of  your  follies, 
 
 M.  Harding ;  and,  were  it  not  for  some  satisfaction  of  the  simple,  I  would  not 
 
 vouchsafe  them  of  any  answer.    Whereas  I  only  allege  these  words  of  St  James, 
 
 "  Faith  without  works  is  dead,"  you  tell  me  that  I  "  belie  the  scripture  :  and  this  james  u. 
 
 (you  say)  shall  be  mine  answer."    Of  such  hasty  answers  you  have  good  store. 
 
 I  thank  God,  I  believe  the  scriptures :  I  belie  them  not.    I  would  not  willingly 
 
 belie  a  child,  much  less  the  everlasting  word  of  God ;  for  I  know  it  is  holy. 
 
 But  how  and  wherein  have  I  so  foully  belied  the  scriptures  ?  You  answer 
 me :  "  A  thing  may  be  dead  in  two  sorts  ;  either  because  it  had  life  in  it  of  his 
 own,  or  else  because  it  had  it  of  another  thing.  Faith  hath  life  of  itself ;  and 
 faith  hath  life  of  charity."  All  this  may  be  granted.  But  what  conclude  you 
 hereof,  M.  Harding  ?  If  faith  have  life  of  itself,  have  I  therefore  belied  the 
 scriptures  ?  Behold  St  James'  words :  thus  he  saith :  "  Faith  without  works  is 
 dead."  Of  the  other  side  behold  my  words  :  thus  I  say :  "  Faith  without  works 
 is  dead."  Now  compare  these  words  together.  I  increase  nothing,  I  minish 
 nothing,  I  alter  nothing :  I  report  St  James'  words  plainly  and  simply  as  he  spake 
 them.  With  what  good  countenance  then  can  you  so  uncivilly  tell  me  that  1  have 
 belied  the  scriptures  ?  Your  reader,  be  he  never  so  friendly  bent  unto  you,  must 
 needs  doubt  somewhat  of  your  dealing.  If  ye  proceed  accordingly,  you  will  be 
 able  shortly  to  tell  us  that  St  James  himself  hath  belied  the  scriptures :  for  the 
 words  that  I  speak  and  you  condemn  be  St  James'. 
 
 "  Faith  (you  say)  hath  life  of  another  thing,  like  as  the  body  hath  of  the  soul. 
 Not  as  the  man  is  dead  without  the  soul,  but  as  the  body  is  dead  without  the 
 soul,  so  is  faith  dead  without  good  works."  Thus  you  say.  But  help  us,  I  pray 
 you,  that  we  may  better  understand  your  meaning.  Ye  speak  in  parables.  We 
 need  a  commentary.  "  A  man  (say  you)  dead  without  a  soul  ?"  What  meaneth 
 this  talk,  M.  Harding  ?  Ye  lay  the  way  for  us,  I  trow,  and  would  entrap  us  in  the 
 dark.  Who  ever  heard  of  a  man  without  a  soul  ?  I  have  sometimes  heard  of 
 a  man  without  wit,  and  of  words  without  sense  or  reason ;  but  of  a  man  without 
 a  soul  hitherto  I  never  heard,  unless  happily  you  mean  the  man  in  the  moon. 
 
 Now  let  us  view  the  handsomeness  of  your  distinction.  These  be  your  words: 
 "  Not  as  a  man  is  dead  without  a  soul,  but  as  a  body  is  dead  without  a  soul." 
 A  man  that  had  any  soul  would  think  there  should  be  some  difference  between 
 these  speeches.  "  Not  as  the  one  (you  say),  but  as  the  other."  But  what  if  the 
 one  and  the  other  be  both  one?  Consider  better  of  your  words,  I  beseech 
 you.  What  is  a  man  without  a  soul,  but  only  a  bare  dead  body  ?  Or  what  is 
 such  a  dead  body,  but  only  a  man  without  a  soul?  Where  was  your  soul,  M. 
 Harding,  when  you  devised  these  distinctions  without  a  difference  ? 
 
 Yet  ye  tell  us :  "A  body  being  without  a  soul  is  still  a  true  natural  body ; 
 ergo  (say  you),  faith  being  without  good  works  is  still  a  true  real  faith."  First, 
 M.  Harding,  you  know  it  is  commonly  said  in  all  schools,  Omnis  similitudo  clau- 
 dicat.  You  might  soon  have  found  the  feebleness  of  this  reason:  it  will  serve 
 you  only  to  mock  children.  Howbeit,  let  us  use  your  own  grants.  You  shall 
 see  them  conclude  against  yourself.  For  a  body  without  a  soul,  notwithstand- 
 ing it  be  a  true  natural  body,  yet  hath  it  neither  sense  nor  life,  but  is  indeed 
 
 ["  Have,  1570,  1609.J 
 
586 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 and  verily  a  dead  body.  Even  so  your  "  faith  without  good  works,"  notwith- 
 standing any  truth  or  realty  ye  can  give  unto  it,  hath  in  it  neither  life  nor 
 sense,  but  indeed  and  verily  is  a  "  dead  faith,"  and  therefore  no  faith  at  all. 
 
 But  who  taught  you  to  shape  out  these  pretty  similitudes,  and  so  unskil- 
 fully to  liken  faith  unto  the  body,  and  good  works  unto  the  soul?  The  wise 
 and  learned  have  rather  likened  true  faith  to  the  soul,  and  good  works  to  the 
 body.  For,  as  the  body  hath  no  life  of  itself,  but  only  of  the  soul ;  even  so 
 works  have  no  life  of  themselves     but  only  of  faith. 
 
 Yet  you  say :  "  Faith  without  works  is  nevertheless  a  true  and  reaP  faith." 
 Verily,  M.  Harding,  so  is  fire  without  heat  a  true  and  a  real  fire.    Of  such  a 
 James  ii.      faith  St  James  saith :  Dcemones  credunt,  et  contremiscunt :  "Devils  believe,  and 
 quake  for  fear."    If  the  wicked  without  good  works  have  a  true  and  a  real 
 faith,  then  may  you  also  say  that  the  devil  likewise  hath  a  true  and  a  real 
 faith.    This  faith  is  no  faith,  M.  Harding.    It  is  only  an  imaginary  and  a  ma- 
 thematical fantasy.    It  is  not  that  faith  whereby  we  are  made  the  children  of 
 2Tim.  iii.     God.    Hereof  St  Paul  saith  thus:  Uabent  speciem  pietatis ;  virtutem  autem  ejus 
 abnegant :  "  They  have  a  shew  and  a  face  of  godliness ;  but  the  virtue  and 
 power  thereof  they  forsake  utterly."    Of  such  a  faith  the  angel  saith  in  the 
 B«v.  iu.       Apocalypse  :  "  Thou  hast  a  name  of  life  ;  and  yet  art  thou  dead."    Such  is  "  faith 
 without  works,"  a  face  without  godliness,  a  shew  without  substance,  a  name 
 without  life. 
 
 "  M.  Jewel  (you  say)  is  tried  a  liar."  And  why  so  ?  Because  he  saith,  as 
 St  James  saith,  "faith  without  works  is  dead,"  and  therefore,  as  St  Augustine 
 saith,  "  no  faith  at  all."  But  M.  Harding,  contrary  to  St  James'  express  and 
 plain  words,  teUeth  us  that  "faith  without  works  is  a  true  and  a  real  faith," 
 and  is  lively  and  forcible  in  itself ;  and  yet  is  he  tried  a  trusty  man. 
 
 But  you  say :  "  Good  works  have  their  reward ;  and  therefore  (ye  say)  this 
 heresy  may  not  so  escape."  Whether  good  works  shall  be  rewarded,  or  no,  it 
 was  no  part  of  our  question.    For  we  undoubtedly  believe  the  words  that  are 
 
 Rev.  xiv.     written  by  St  John :  Opera  illorum  sequuntur  illos :  "  Their  works  follow  after 
 
 Matt.  X.  them."  We  believe  the  words  that  Christ  saith  to  his  disciples :  "  He  that 
 giveth  a  cup  of  cold  water  to  any  of  these  little  ones  for  my  sake  shall  not 
 
 1  Cor.  XV.  lose  his  reward."  We  believe  that  that  St  Paul  saith :  "  Your  work  shall  not 
 be  in  vain  in  the  Lord."  We  grant  good  works  have  their  reward ;  but  the 
 same  reward  standeth  in  mercy  and  favour,  and  not  in  duty. 
 
 Thus  therefore  we  say :  Considering  the  weakness  and  sinful  corruption  of 
 our  nature,  there  can  be  no  works  in  us  so  pure  and  perfect^  that  we  may 
 thereby  of  right  and  of  duty  deserve  everlasting  life.  And  this,  M.  Harding,  is 
 no  heresy,  but  the  very  plain  sense  and  substance  of  God's  word,  and  the  un- 
 doubted doctrine  of  the  ancient  catholic  fathers  of  the  church. 
 
 Job  ix.  Job  saith :  Si  homo  velit  contendere  cum  Deo,  non  poterit  ei  respondere  unum 
 
 pro  mille :  "  If  a  man  will  dispute  with  God,  he  is  not  able  to  answer  him  one 
 
 Job  ix.  for  a  thousand."  And  therefore  he  saith  :  Verebar  omnia  opera  mea  :  "  I  stood 
 in  doubt,  and  was  afraid  of  all  my  works."  Again  he  saith :  "  Although  I  were 
 perfect'',  yet  my  soul  shall  not  know  it.     If  I  would  justify  myself*,  mine  own 
 
 isai.  ixiv.  mouth  sholl  condemn  me."  The  prophet  Esay  saith :  "  All  our  righteousness  is 
 like  a  foul  stained  clout." 
 
 Auffiist.  de         Therefore  St  Augustine  saith  :  Non  intres  in  judicium  cum  servo  tuo.    Quid  est, 
 
 40."'^'  """"  Non  intres  in  judicium  cum  servo  tuo  ?  Non  stes  mecum  in  judicio,  exigendo  a  me 
 omnia  quce  prcecepisti,  et  omnia  quae  jussisti.  Nam  me  invenies  reum,  si  in  judicium 
 intraveris  mecum.  Opus  ergo  est  . . .  misericordia  tua,  potius  quam  liquidissimo 
 judicio  tuo^:  "  '  O  Lord,  enter  not  into  judgment  with  thy  servant.'  What  meaneth 
 that,  'Enter  not  into  judgment  with  thy  servant'?  Thus  much  it  meaneth  :  Stand 
 not  with  me  in  judgment,  requiring  of  me  all  that  thou  hast  commanded.  For,  if 
 thou  enter  into  judgment  with  me,  thou  shalt  find  me  guilty.    I  have  need  there- 
 
 ['  Themself,  1570.]  August.  Op.  Par.  1679-1700.  De  Verb.  Apost. 
 
 [2  And  a  real,  1570,  1609.]  Philip,  iii.  Serm.  clxx.  cap.  vi.  6.  Tom.  V.  col.  821  ; 
 
 Perfite,  1567,  1570. j  where  prrscepisti  exigendo  omnia,  reum  me  invenies, 
 
 I*  Meself,  1567,  1570.]  and  est  ergo.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  587 
 
 fore,  not  of  thy  upright  judgment,  but  of  thy  mercy."   Again  he  saith :  Merita  .  . .    jyi^fit  ' 
 
 qnorumlibet  Jiomhmm  quce  sunt  ?    Quandoquidem  ille,  qui  non  cMm  mercede  debita 
 
 sed  cum  yratuita  gratia  venit,  otnms  peccatores  solus  a  peccato  liber  et  liberator  Mercy. 
 
 invenit^:  "What  be  the  merits  of  any  men?    For  Christ,  tliat  came  not  with  his   *  ' 
 
 due  reward,  but  with  his  grace  that  was  not  due,  found  all  men  sinners,  being  Ejllt^M.  ad 
 himself  only  free  from  sin,  and  a  deliverer  of  sinners."    Again  he  saith  :  Coronat  Aug^st!"de 
 te  in  misericordia  et  miserationibus.  Hoc  fiet  in  judicio ;  ubi  cum  Rex  Justus  sederit  c^p.'xxxili. 
 in  t/irono,  redditurus  unicuique  secundum  opera  ejus,  quis  gloriabitur  castum  se 
 habere  cor?    Aut  quis  gloriabitur  mutuhtm  se  esse  a  peccatis  ?    Idea  illic  necessa- 
 rium  fuit  commemorare  miserationem  et  misericordiam  Domini,  ^c? :  "  God  crowneth 
 thee  with*  favour  and  mercy.  That  shall  be  done  in  the  last  judgment ;  where  as 
 when  the  just  King  shall  sit  in  his  throne,  to  render  to  every  man  according  to  his 
 works,  who  shall  boast  that  his  heart  is  chaste  ?    Or  Avho  shall  boast  that  he  is 
 clean  from  sin  ?    Therefore  it  was  needful  to  make  mention  of  the  pity  and 
 mercy  of  our  Lord."    And  again  :  Opera  manuum  mearum  non  commendo.    T/meo ^  Au^st.  in 
 [eji/m]  ne,  cum  inspexeris,  plura  invenias  peccata  quam  merita^^:  "  Lord,  I  com- 
 mend not  the  works  of  my  hands.    For  I  am  afraid  lest,,  when  thou  shalt  be- 
 hold them,  thou  shalt  find  more  sins  than  good  deservings." 
 
 So  saith  St  Hierome  :  Si  consideremus  nostra  merita,  desperandum  esi":  "  If  we  Hieron.  in 
 behold  our  own  merits,  we  must  be  driven  to  desperation."  ixiv'.' 
 
 So  saith  Origen :  Ego . . .  vix  mild  persuadeo  nllum  opiis  esse  posse  quod  ex  Orig.adRom. 
 debito  remunerationem  . . .  deposcat^^ :  "  I  do  scarcely  believe  that  there  can  be  any  iv. '  ^ 
 work  that  may  of  duty  require  reward."    Again  he  saith :  Dicite  vos  esse  servos  ^If^'!^^^ 
 inutiles. . . .  Nam  etsi  omnia  fecerimus  quce  prcEcepta  sunt,  non  tamen . . .  bonum  s. 
 aliquod  fecimus  :  nec  enim,  si  vere  bona  essent, . . .  essemus  inutiles.    Omne  autem 
 bonum  nostrum  non  proprie  sed  abusive  bonum  dicitur^^ :  "Say  ye  (saith  Christ) 
 that  ye  be  unprofitable  servants.    For,  notwithstanding  we  have  done  all  things 
 that  are  commanded,  yet  have  we  done  no  good  thing ;  for,  if  our  doings  were 
 good  indeed,  then  were  we  not  unprofitable.    But  any  good  deed  of  ours  is 
 called  good,  not  rightly  or  duly,  but  by  abuse  of  speech."  So  saith  St  Augustine : 
 Si  [Z>eMs]  vellet  pro  meritis  agere,  non  inveniret  nisi  quod  damnaret^* :  "If  GodAu^stin 
 would  deal  with  us  according  to  that  we  have  deserved,  he  should  find  nothing  ^ ' 
 but  that  he  might  condemn."    Therefore,  M.  Harding,  Waldensis,  one  of  your 
 great  doctors,  having  well  and  circumspectly  weighed  the  matter  of  every  side, 
 at  the  last  concludeth  thus :  Qidd  dignum  facimus  ut  participes  coelestibus  fieri  Waid.  contr. 
 inveniamur?    Apostolo  dicente,  Existimo  quod  non  sunt  condignai  passiones  [/(?(/?«s  Romfviii. 
 temporis  ad  futuram  gloriam,  quce  revelabitur  in  nobis^  : . . .  reputo  igitur  saniorem 
 theologum,  fideliorem  catholicum,  et  script^wis  Sanctis  magis  concordem,  qui  tale 
 meritum  simpliciter  abnegat^^ :  "  What  worthy  thing  do  we,  that  we  may  be  found 
 in  the  fellowship  of  the  heavenly  spirits  ?    The  apostle  saith,  '  I  judge  that  the 
 afflictions  of  this  time  are  not  worthy  of  that  glory  that  shall  be  revealed  in  us.' 
 Therefore  I  take  him  to  be  the  sounder  divine,  the  faithfuller  catholic,  and  more 
 agreeable  to  the  holy  scriptures,  that  utterly  denieth  all  such  kind  of  merit." 
 
 But  ye  will  say :  If  we  find  ourselves  void  of  merit,  how  then  shall  we  stand 
 and  be  justified  before  God  ?    St  John  saith  :   "  Blessed  are  they  that  have  Rev.  xxii. 
 washed  their  robes  (not  in  their  own  merits,  but)  in  the  blood  of  the  Lamb."  ^™'^ 
 And  God  saith :  "  I  will  give  the  thirsty  to  drink  of  the  well  of  life  (not  for  his  Rev,  xxi. 
 deserts,  but)  for  nothing."    The  ancient  father  Origen  saith :  Quia  . . .  omnia  con-  Orig.adRom. 
 clusa  sunt  sub  peccato,  nunc . . ,  non  in  meritis,  sed  in  misericordia  Dei  salus  xii"?' 
 
 Id.  ad  Macedon.  Epist.  civ.  cap.  ii.  5.  Tom.      where  nostra  consideremus.^ 
 II.  col.  538;  where  peccatis  liber  atque.]  ['^  Orig.  Op.  Par.  1733-59.  Comm.  in  Epist.  ad 
 
 ['  ...coronat  te  in  miseratione  et  misericordia:  i  Rom.  Lib.  iv.  1.  Tom.  IV.  p.  522;  where  suadeo 
 
 hoc  fit  in  &c.  esse  a  peccato?  &c. —  Id.  Lib.  de  Spir.  i  quod possit  ullum  opus  esse  quodJ\ 
 
 et  Lit.  cap.  xxxiii.  59.  Tom.  X.  col.  119.]  i  Id.  Comm.  in  Matt.  Tom.  xv.  10.  Tom.  HI. 
 
 [»  Crowneth  with,  1507.] 
 P  Time,  1611.] 
 
 ['•>  ...non  commendo  opera  manuum  mearum,  &c. 
 invenias  plura  peccata  &c. — Id.  in  Psalm,  cxxxvii. 
 Enarr.  18.  Tom.  IV.  col.  15.33.] 
 
 p.  665]. 
 
 August.  Op.  In  Psalm,  xciv.  Enarr.  4.  Tom.  IV. 
 col.  1024.] 
 
 Thom.  Waldens.  Doctr.  Antiq.  Fid.  Eccles. 
 Cathol.  Venet.  1571.  De  Sacram.  adv.  Vuitclev.  Tit. 
 
 ["  Hieron.  Op.  Par.  1C93-1700.  Comm.  Lib.  I  i.  cap.  vii.  Tom.  III.  foil.  24,  5;  where  fieri  mere- 
 xvii.  in  Isai.  Proph.  cap.  Ixiv.  Tom.  III.  col.  476;      amur  dicente  apostolo,  and  passiones  t^c] 
 
588 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 August,  de 
 Civ.  Lib.  xiv. 
 cap.  i. 
 
 Basil,  in 
 Psal.  xxxiL 
 
 Basil,  de 
 HumiL 
 
 Hieron.  in 
 Epist  ad 
 Eph.  cap.  ilL 
 
 Bernard,  in 
 
 Psal. 
 
 Qui  habitat. 
 
 humana  consistit^ :  "Forasmuch  as  all  men  are  shut  up  and  closed  under  sin, 
 now  the  salvation  of  man  standeth  not  in  man's  merits,  but  in  God's  mercy." 
 
 St  Augustine  saith  :  [Z^ews]  in  fine  . . .  coronahit  nos  . . .  in  misericordia  et  mise- 
 rationibus- :  "God  in  the  end  will  crown  us  (not  with  the  price  of  oiu-  deserv- 
 ings,  but)  with  favour  and  mercies." 
 
 Again  he  saith :  Pro  niliilo .  . .  salvos  fades  eos.  Quid  est,  Pro  nihilo  salros 
 fades  eos  ?  Nihil  in  eis  invenis  nude  salves,  et  tamen  salvas. . . .  Quia  nihil  invenis 
 iinde  salves;  et  multitm  invenis  unde  damnes^:  "For  nothing  thou  shalt  save 
 them.  What  is  meant  by  these  words,  '  For  nothing  thou  shalt  save  them  ? '  (This 
 is  the  meaning).  Thou  findest  nothing  in  them  wherefore  thou  shouldest  save 
 them ;  and  yet  thou  savest  them.  Thou  findest  nothing  wherefore  thou  should- 
 est save  them ;  but  thou  findest  much  wherefore  thou  shouldest  condemn  them." 
 And  again  :  Omnes  in  ...  mortem ...  poena  debita  presdpites  ageret,  nisi  inde  quos- 
 dam  indebita  Dei  gratia  liberaret* :  "Deserved  pain  would  throw  all  men  into 
 death,  unless  the  undeserved  grace  of  God  deliver*  some  from  it." 
 
 St  Basil  saith :  Non  erit  judicium  sine  misericordia ;  quia  non  potest  homo  purxis 
 inveniri  a  sorde ;  ne  si  unus  quidem  tantum  dies  sit  ab  ejus  natali^ :  "Judgment 
 shall  not  be  without  mercy ;  for  no  man  can  be  found  pure  and  clean  from  ail 
 filth ;  no,  though  he  be  but  one  day  old."  Again  he  saith :  Hcec  est  nostra 
 integra  et  perfecta  gloriatio  in  Deo,  quando .  . .  propricB  justitice  nos  inopes  agno- 
 scimus ;  sola  autem  fide  in  Christum  justificari' :  "This  is  our  full  and  perfect* 
 rejoicing  in  God,  when  we  acknowledge  that  we  are  void  of  any  our  own  righte- 
 ousness, and  are  justified  by  only  faith  in  Christ." 
 
 So  saith  St  Hierome  :  In  Christo  Jesu  Domino  nostra, . . .  in  quo  habemus  fidu- 
 dam,  et  accessum,  et  confidentiam  per  fidem  ejus;  non  per  nostrum  justitiam,  sed 
 per  eum  cvjus  fide  nobis  peccata  dimittuntur^ :  "In  Christ  Jesus  our  Lord,  in 
 whom  we  have  boldness,  and  liberty  to  come  (to  God)  and  trust,  and  affiance  by 
 the  faith  of  him ;  not  through  our  righteousness,  but  through  him  in  whose  name 
 our  sins  be  forgiven." 
 
 Hereof  St  Bernard  in  most  godly  and  comfortable  wise  concludeth  thus : 
 Meritum  meum  miserationes  Domini.  Non  sum  ego  inops  meriti,  quamdiu  ille  non 
 est  inops  miserationuin.  Si  miserationes  ejus  mnltce,  multus  ego  sum  in  meritis^^. 
 Hoc  . . .  totum  [esf]  hominis  meritum.  si  tofam  spem  suam  ponat  in  Doniino^'^ :  "  My 
 merit  is  the  mercy  of  God.  So  long  as  God  is  not  poor  of  mercy,  so  long  cannot 
 I  be  poor  of  merit.  If  his  mercies  be  great,  then  am  I  great  in  merits."  "This  is 
 the  whole  merit  of  man,  if  he  put  his  whole  affiance  in  the  Lord." 
 
 This  is  these  defenders'  horrible  heresy,  M.  Harding,  "  which,"  you  say, 
 "  might    not  so  escape  your  hands." 
 
 The  Apology,  Chap.  xxi.  Division  1. 
 
 To  conclude,  we  believe  that  this  our  self-same  flesh  wherein  we  live, 
 although  it  die,  and  come  to'*  dust,  yet  at  the  last  shall'*  return  again  to 
 life  by  the  means  of  Christ's  Spirit  which  dwelleth  in  us ;  and  that  then 
 
 ['  Orig.  Op.  Par.  i:a3-59.  Comm.  in  Epist  ad  Rom . 
 Lib.  [X.  1.  Tom.  IV.  p.  64.3;  where  omnes  cunclusi.] 
 
 l'  August.  Op.  Par.  1679-1700.  Ad  Sixt  Epist. 
 cxciv.  19.  Tom.  IL  col.  720;  where  in  miseratione 
 et  misericordia.] 
 
 P  Id.  de  Verb.  Apost  Philip,  iii.  Serm.  clxLx. 
 cap.  ii.  3.  Tom.  V.  col.  810;  where  qui  nihil.] 
 
 [*  Id.  de  Civ.  Dei,  Lib.  xiv.  cap.  L  Tom.  VIL 
 col.  349.] 
 
 [5  Delivered,  1567,  1570,  1609.] 
 
 Basil.  Op.  Par.  1721-30.  In  Psalm,  xxxii.  Horn. 
 4.  Tom.  I.  p.  1*5.] 
 
 ('  Id.  de  Humil.  Hom.  xx.  3.  Tom.  II.  p.  15S.] 
 
 [8  Perfite,  1567,  1570.] 
 
 ["  llieron.  Op.  Par.  1693-1706.  Comm.  in  Epist. 
 
 ad  Ephes.  cap.  iii.  Tom.  V.  col.  1053;  where  in  con- 
 Jidentia,  and  fides  peccata  dimisit.] 
 ['»  Je>u,"l567,  1570.] 
 
 ["  Meum. ..meritum  miseratio  Domini.  Non  plane 
 sum  meriti  inops,  quamdiu  ille  miserationum  non 
 fuerit.  Quod  si  misericordiae  Domini  niultfe,  multus 
 nihilo  minus  ego  in  meritis  sum. — Bernard.  Op.  Par. 
 1690.  In  Cant.  Serm.  Ixi.  5.  VoL  L  Tom.  iv.  coL 
 1476.  Conf.  August.  Op.  Manual,  cap.  x.vii.  Tom. 
 VI.  Append,  col.  141.] 
 
 ['2  Id.  in  Psalm.  Qui  hab.  Serm.  xv.  5.  Vol.  L 
 Tom.  III.  col.  872 ;  where  ponat  in  eo.] 
 
 ['3  Mought,  1567,  1570.] 
 
 ['■>  Do,  Conf.] 
 
 [15  Last  day  it  shall,  Conf. J 
 
II.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 589 
 
 verily,  whatsoever  we  suffer  here  in  the  meanwhile  for  his  sake,  Christ  The  cause 
 will  wipe  away  all  tears  and  heaviness  from  our  eyes    ;  and  that  we  of  Resur- 
 through  him  shall  enjoy  everlasting  life,  and  shall  for  ever  be  with  him  in  section, 
 glory.    So  be  it. 
 
 M.  HARDING. 
 
 Last  of  all,  ye  believe  (as  ye  say)  that  this  very  flesh  shall  return  to  life,  and  that 
 for  the  Spirit  of  Christ  which  dwelleth  in  us.    There  is  no  doubt  but  the  Spirit  of 
 Christ  is  sufficient  to  raise  up  their  bodies  in  whom  it  dwelleth.    But  we  say  that  the 
 raising  of  our  flesh  is  also  assigned  in  holy  scripture  *to  the  real  and  substantial  *^^^^J^^^^- 
 eating  of  Christ's  flesh,  because  it  is  written,  "He  that  eateth  my  flesh,  and  drinJceth  fathers  of  the 
 my  blood,  hath  life  everlasting ;  and  I  will  raise  him  again  in  the  last  day."     There-  all  christian 
 fore  the  resurrection  of  the  flesh  is  not  only  assigned  in  holy  scripture  to  the  Spirit  shlfJid  b? 
 of  Christ,  but  also  to  the  worthy  eating  of  his  flesh.    And  thus  we  have  confuted  "luJelcum 
 the  doctrine  wherein  ye  declare  your  faith ;  and  the  chief  grounds  whereon  ye  build  '^^""^"^i'""- 
 your  new  gospel  we  have  disproved. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 The  words  wherein  ye  find  fault,  M.  Harding,  are  not  ours,  but  St  Paul's.  If 
 they  be  false,  why  did  he  write  them  ?  If  they  be  true,  why  do  you  blame  them  ? 
 Here  ye  seem  to  check  St  Paul,  and  not  only  us.  Ye  say :  "  The  raising  of  our 
 flesh  is  also  assigned  in  the  holy  scripture  to  the  real  and  substantial  eating  of 
 Christ's  flesh."  But  whence  had  ye  these  words,  M.  Harding  ?  Where  found  ye 
 these  scriptures  ?  Dissemble  no  longer ;  deal  plainly  and  simply ;  it  is  God's 
 cause.  For  a  shew  ye  allege  these  words  of  Christ  written  by  St  John :  "  He  John  vi. 
 that  eateth  my  flesh,  and  drinketh  my  blood,  hath  life  everlasting ;  and  I  will 
 raise  him  up  again  in  the  last  day."  These  words  we  know ;  and  the  eating  of 
 Christ's  flesh  we  know;  but  where  is  your  real  and  substantial  and  carnal  eating? 
 Where  did  St  John  ever  tell  you  that  Christ's  body  is  eaten  with  teeth,  and 
 conveyed  further  in  such  gross  and  fleshly  wise  into  the  belly  ?  St  Augustine,  ex- 
 pounding the  same  words,  saith  thus  :  Crede,  et  manducasti^"^ ,  Credere  in  Christum,  August,  in 
 hoc  est  manducare  panem  vivum. . . .  Iste  panis  interioris  hominis  qurerit  esMn'em'* ;  xrart"  25. 
 
 Beheve  thou  (in  Christ),  and  thou  hast  eaten  (Christ)."  "  To  believe  in  Christ,  Trlct:  26. 
 that  is  the  eating  of  the  bread  of  life.  This  bread  requireth  the  hunger  of  the 
 inner  man."  And  Nicolas  Lyra,  one  of  your  own  doctors,  saith  :  "  These  words 
 of  St  John  pertain  nothing  to  the  sacrament."  Thus  he  saith:  Hoc  verbum  niP'^  Nic.  Lyrain 
 directe  pertinet  ad  sacramentalem  vel  corporalem  majiducationem'^^ :  "This  saying 
 (of  the  sixth  of  John)  pertaineth  nothing  directly  to  the  sacramental  or  corporal 
 eating."  It  was  some  oversight  of  your  part,  M.  Harding,  to  seek  to  prove  the 
 eating  of  the  sacrament  by  such  words,  as  by^^  your  own  doctor's  judgment 
 pertain  nothing  to  the  sacrament. 
 
 Addition.  "  It  was  more  oversight  of  you,  M.  Jewel,  to  blemish  your  Addition, 
 
 credit  by  belying  my  doctor,  if  Lyra  be  my  doctor.  For  Lyra  never  said  the 
 words  that  you  allege,  &c.  It  appeareth  how  falsely  you  have  belied  Lyra.  foi.  w.'^i). 
 The  words  which  you  allege  are  not  the  words  of  Nicolas  Lyra,  mine  own  [Detect.! 
 doctor,  as  you  say,  but  of  one  Matthias  Doring,  &c.  You  have  deceived  your 
 reader  with  false  forgery,  &c.  You  have  also  foully  corrupted  this  poor  Doctor 
 Doring  with  cutting  off  his  words,  pretending  him  to  speak  of  these  words  of 
 St  John,  '  He  that  eateth  my  flesh,  and  drinketh  my  blood,  hath  life  everlast- 
 ing, and  I  will  raise  him  again  in  the  last  day,'  which  I  alleged ;  whereas  indeed 
 he  spake  only  of  these  special  words  of  8t  John  :  Nisi  manducaveritis  carnem  Filii 
 hominis,  <^c.  That  the  truth  may  be  known,  and  your  falsehood  ^2  detected,  &c. 
 The  words  that  you  allege  be  not  Lyra's,  but  one  Doring's,"  &c.     The  answer. 
 
 ["  Wipe  from  off  our  eyes  all  tears  and  lamenta- 
 tion, Conf.] 
 
 ['^  August.  Op.  In  Johan.Evang.  cap.  vi.  Tractat. 
 MT.  12.  Tom.  III.  Pars  11.  col.  489.] 
 
 Id.  ibid.  Tractat.  xxvi.  1.  col.  494.   See  be- 
 
 fore,  page  467,  note  12.] 
 Nihil,  15G7,  1570.] 
 f^"  See  below,  page  600,  note  4.] 
 [21  By  those  words  that  by,  1567.] 
 P  Falsliead,  1570.] 
 
590 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PABT 
 
 Matthias 
 Dorinsr. 
 
 Matth.  Dor. 
 in  Psal.  ex. 
 
 Such  errors,  such  oversights,  such  blemishing  of  credit,  such  belying  of  doctors, 
 such  deceiving  of  readers,  such  corruption,  such  falsehood  \  such  forgery!  Either 
 there  was  some  mai-vellous  great  cause,  M.  Harding,  why  ye  should  thus  raise 
 the  country  with  hue  and  cry,  or  else  your  reader  must  needs  think  your  head 
 was  disordered  with  some  vanity.  What  was  the  cause  then  of  all  this  stir  ? 
 You  say  I  have  alleged  Nicolas  Lyra  instead  of  Matthias  Doring.  This  was 
 an  error,  I  will  easily  grant  you;  but  falsehood  or  forgery,  or  belying  of  doctors, 
 or  deceiving  of  readers,  I  believe  few  sober  men  would  have  called  it.  For 
 what  if  I  mistook  Lyra  instead  of  Doring?  what  could  I  have  gained  by  all 
 that  forgery  ?  Is  not  the  authority  of  Matthias  Doring  as  good  as  the  autho- 
 rity of  Nicolas  Lyra?  were  they  not  both  Franciscan  friars,  of  one  order,  of 
 one  religion,  and  of  one  profession  ?  You  know  that  Nicolas  Lyra,  Paulus  Bur- 
 gensis  and  Matthias  Doring,  are  all  three  so  joined  together,  not  only  in  one 
 book,  but  also  oftentimes  in  the  one  side  of  the^  leaf  that,  unless  a  man  be 
 very  watchful,  he  may  soon  take  one  of  them  for  another.  And  yet,  whom- 
 soever a  man  shall  happen  to  take  of  these  three,  there  is  small  choice  in  the 
 taking.  Such  poor  advantages  must  be  fain  to  help  you,  M.  Harding,  when 
 you  find  yourself  scanted  of  better  shifts. 
 
 But  you  say  I  have  also  foully  corrupted  this  poor  Doctor  Doring. 
 What  poverty  you  find  in  him,  I  cannot  tell.  Wise  men  weigh  learning  neither 
 by  poverty  nor  by  riches.  Notwithstanding,  I  doubt  not  but  poor  Doctor  Doring 
 in  his  time  was  thought  to  be  as  good  a  doctor  as  Doctor  Harding.  But 
 wherein  have  I  so  foully  corrupted  him  ?  Verily,  M.  Harding,  I  have  neither 
 changed  any  one  of  his  words,  nor  altered  any  part  of  his  meaning.  He  saith, 
 "  The  words  spoken  by  Christ  in  the  sixth  chapter  of  John  belong  not  directly 
 to  the  receiving  of  the  sacrament ;"  and  to  that  purpose  I  have  alleged  him. 
 Now  therefore,  M.  Harding,  for  the  better  trial  of  your  credit,  let  us  suffer 
 Matthias  Doring  to  tell  his  own  tale.  Thus  he  saith  :  Ilhid  dictum  ex  litera 
 non  habet  fundamentum.  Ideo  de  sacramentali  communione,  nee  quoad  clerum, 
 nee  quoad  laicum,  habet  vim  prcecepti  ad  omnes,  secundum  verum  ejus  intellectum ; 
 quia  ex  eodem  eontextu  literce  declaratur,  de  qua  manducatione  et  potatione  in- 
 telligi  debeat,  videlicet  de  spirituali ;  quia  sequitur,  Qui  manducat  meam  carnem, 
 et  bibit  meum  sanguinem,  in  me  manet,  et  ego  in  eo.  Quod  beatus  Augustinus 
 exponens  ait,  Hoe  est  manducare  illam  escam,  et  bibere  ilium  potum,  in  Christo 
 manere  et  Christum  manentem  in  se  habere ;  quod  nihil  est  aliud  quam  esse  in 
 earitate  Christi.  Hoc  aiitem . . .  nihil  directe  pertinet  ad  sacramentalem  vel  cor- 
 poralem  manducationem. . . .  Nam  hoc  verbum  fuit  dictum  . . .  antequam  sacramen- 
 tum  eucharistice  esset  institutum.  Ex  ilia  igitur  litera  de  sacramentali  communione 
 non  potest  fieri  argumentum  efficax.  Primum  enim  id,  de  quo  agitur,  debet  esse^ 
 in  rerum  natura. . . .  De  eucharistia  igitur  sacramentali,  quae  nondum  fuit,  tam  alta 
 sententia  proferri  non  potuit : . . .  nisi  quis  curiosus  hcereticus  diceret,  ilia  verba 
 dicta  de  usu  sacramenti  eucharistice  prognostice  per  modum  prophetice.  Sed  sic 
 dicere  non  potest  in  aliquo  passu  sacrce  scriptures  fundari.  Eadem  igitur  faci- 
 litate comtemnitur,  qua  probattir ; . . .  proisertim  quum  constet  ex  evangelii  rotundo 
 textu,  quosdam  huie  proicepto  satisfecisse,  quos  constat  nunquam  sacramentaliter 
 communicasse. . . .  Ideo  Augustinus  ait,  has  proj)ositiones  simul  esse  veras :  Non 
 mandueans  manducat ;  et  manducans  non  manducat . . .  Dato  opposito,  sequeretur, 
 neminem  esse  in  earitate,  nisi  sacramentaliter  communicantem ;  quod  est  erroneum 
 dicere^  :  "  That  saying  hath  no  foundation  or  warrant  in  the  words  written  by 
 St  John.  Therefore,  to  speak  of  receiving  of  the  sacrament  in  true  under- 
 standing, it  hath  no  force  of  commandment,  neither  touching  the  clergy  nor 
 touching  the  laity.  For  in  the  same  course  of  words  it  is  opened  sufficiently, 
 of  what  eating  and  drinking  it  ought  to  be  taken ;  I  mean  (not  of  the  sacra- 
 
 [1  Falshead,  1570.] 
 [2  One,  1570,  1609.] 
 P  Esset,  1611.] 
 
 [*  ...  ex  litera  non  habet  illud  dictum  fundamen- 
 tum :  &c.  quia  in  eodem  &c.  intelligi  debet  &c.  nihil 
 aliud  est  &c.  fuerit  institutum.  &c.  efficax.  Nam 
 primo  debet  existere  in  reruni  natura,  de  quo  agitur. 
 
 &c.  fundari :  ea  igitur  &c.  sacramentaliter  nunquam 
 &c.  Dicit  igitur  magister...ad  intentionem  beati 
 Augustini  has  &c.— Bibl.  cum  Gloss.  Ord.  et  Expos. 
 N.  de  Lyra.  Basil.  1502.  Psalm,  ex.  Replic.  Pars  III. 
 fol.  264.  It  is  not  easy  at  first  sight  to  distinguish 
 the  additions  of  Burgensis  and  Doring  from  Lyra's 
 exposition.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  591 
 
 mental,  but)  of  the  spiritual  eating  and  drinking.    For  it  followeth,  *  He  that  The  cause 
 eateth  my  flesh,  and  drinketh  my  blood,  abideth  in  me,  and  I  in  him.'    Which  of  Resur- 
 words  St  Augustine  expoundeth  thus  :   '  This  is  the  eating  of  that  meat,  and  rection. 
 drinking  5  of  that  drink,  for  a  man  to  dwell  in  Chi-ist,  and  to  have  Christ  dwelling       "  ' 
 in  him ;'  which  is  nothing  else  but  to  be  in  the  love  of  Christ.    But  this  per- 
 tains*' nothing  directly  to  the  sacramental  or  bodily  eating:  for  this  was  spoken  Nothing  a;-  ' 
 long  before  the  sacrament  was  ordained.    Therefore  out  of  those  words  they  Ilcranent!'^ 
 can  make  no  good  proof  touching  the  communion  of  the  sacrament.    For,  first,  No  proof 
 it  is  needful  that  the  thing  whereof  we  speak  have  a  present  being.     Therefore  'acramem'.''^ 
 so  heavenly  a  saying  could  not  then  be  spoken  of  the  receiving  of  the  sacrament,  couw  not  be 
 for  that  at  that  time  the  sacrament  as  yet  had  no  being :  unless  some  curious 
 heretic  will  say,  that  the  said  words  in  the  sixth  of  John  were  spoken  of  the 
 sacrament  by  way  of  prognostication  or  by  a  prophecy.    But  that  saying  can  By  way  of 
 have  no  foundation  in  any  part  of  the  scriptures.    And  therefore  it  is  as  easily  tion.""'"'^ 
 despised  as  it  may  be  proved ;  forasmuch  as  it  appeareth  evidently  by  the  gospel, 
 that  certain  have  satisfied  this  commandment  (and  have  eaten  Christ's  flesh, 
 and  drunken  his  blood)  that  certainly  were  never  partakers  of  the  sacrament. 
 For  that  cause  St  Augustine  saith  these  two  sayings  be  both  true,  '  He  that 
 eateth  not  eateth,'  and,  'He  that  eateth  eateth  not.'    Otherwise  it  would  fol- 
 low, that  no  man  can  be  in  the  love  of  Christ,  unless  he  be  partaker  of  the 
 sacrament ;  which  thing  to  say,  it  were  great  error."     Now,  M.  Harding,  let  it  were  great 
 your  reader  judge  indiff^erently  between  us  touching  this  forgery.  Matthias 
 Doring  saith  your  "  saying  hath  no  warrant  of  the  scripture."     He  saith, 
 "  These  words  (in  the  sixth  of  John)  cannot  directly  pertain  to  the  receiving 
 of  the  sacrament ;"  for  that  the  sacrament  at  that  time  was  not  ordained.  He 
 saith  you  are  a  "  curious  heretic,"  if  you  think  these  words  were  spoken  by 
 prognostication  or  by  prophecy.    He  saith  we  may  as  well  despise  your  fantasy 
 as  you  can  prove  it.    He  saith  that  to  apply  these  words  to  the  receiving 
 of  the  sacrament,  "it  were  great  error."    And,  for  proof  of  his  own  judgment 
 herein,  he  allegeth  the  authority  of  St  Augustine.    I  cannot  see  in  what  kind 
 of  speech  he  could  more  clearly  have  expressed  his  meaning. 
 
 But  you  will  say,  "  Matthias  Doring  spake  not  of  the  words  that  you  allege,"  m.  Hard, 
 which  are  these :  "He  that  eateth  my  flesh,  and  drinketh  my  blood,  hath  life  [Detect.] 
 everlasting ;  and  I  will  raise  him  again  at  the  last  day ; "  but  only  and  specially 
 of  these  words :  "  Unless  ye  eat  the  flesh  of  the  Son  of  man,  you  shall  have 
 no  life  in  you."  "  Of  these  words,"  you  say,  "  Matthias  Doring  spake,  and  not 
 of  the  other."  What  fond  folly  is  this,  M.  Harding !  Why  should  you  so 
 vainly  deceive  the  world?  What  difference  find  you  between  these  two  sentences? 
 Were  they  not  both  uttered  in  one  chapter,  in  one  place,  at  one  time,  by  one 
 mouth,  and  to  one  purpose?  If  the  one  part  pertain  to  the  sacrament,  what 
 hath  the  other  offended,  that  it  may  not  likewise  pertain  to  the  sacrament? 
 What  cause,  what  reason,  what  authority,  have  you  to  the  contrary  ?  If  you 
 have  any,  let  it  appear ;  otherwise  your  reader  will  think  you  talk  without 
 ground,  ye  care  not  what,  I  protest  before  God,  it  pitieth  me  to  see  your 
 foUies. 
 
 Matthias  Doring  speaketh  not  only  or  specially  of  one  or  two  words,  as 
 you  say,  but  generally  of  all  the  words  that  Christ  spake  in  the  sixth  chapter 
 of  St  John  "touching  the  eating  of  his  flesh,  and  drinking  of  his  blood;" 
 which  words,  he  saith,  "  pertain  not  directly  to  the  receiving  of  the  sacrament." 
 And  his  reason  is  this:  "For,"  saith  he,  "when  Christ  spake  these  words, 
 the  sacrament  as  yet  was  not  ordained."  I  beseech  you,  doth  not  this  reason 
 include  as  well  the  one  sentence  as  the  other  ?  Wlien  Christ  spake  these  words. 
 Nisi  ederitis  carmm  Filii  hominis,  Src,  "  the  sacrament'^,"  saith  Matthias,  "  was 
 not  yet  ordained."  And  was  it  suddenly  ordained  before  he  could  utter  the 
 next  words  following?  The  next  words  are  these  that  you  have  alleged,  "He 
 that  eateth  my  flesh,  and  drinketh  my  blood,  hath  life  everlasting ;  and  I  shall 
 
 [5  And  the  drinking,  1570,  1609.] 
 ["  Pertaineth,  1570,  1009.] 
 
 Sacraments,  IGll.j 
 
592 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 The  cause 
 of  Resur- 
 rection. 
 
 Eck.  de 
 Uttaq.  Spec. 
 
 John  vi. 
 
 August,  in 
 Johan. 
 Iract.  26. 
 
 Grig,  ad 
 Kom.  cap. 
 viii.  Lib.  vi. 
 
 August. 
 Medit. 
 cap.  XV. 
 
 Cyril,  in 
 Johan.  Lib. 
 iv.  cap.  XV. 
 
 raise  him  up  at  the  last  day."  Neither  these  words  nor  the  former  pertain 
 directly  to  the  sacrament. 
 
 As  Matthias  Doring  saith,  even  so  saith  Michael  Vehe,  another  of  your  own 
 doctors :  Quam  nihil  firmitatis  habeat  hcec  ratio,  hinc  claret,  quod  verbis  Christi 
 abutitur  in  peregrino  sensu.  Quce  enim  de  spirituali  manducatione,  ^c} :  "  How 
 weak  this  reason  is,  it  appeareth  hereby,  that  he  abuseth  Christ's  words  in  a 
 strange  meaning.  For  the  words  that  were  spoken  of  the  spiritual  eating  he 
 wresteth  to  the  eating  of  the  sacrament ;  of  which  eating  of  the  sacrament 
 Christ  in  those^  words  in  the  sixth  chapter  of  St  John  speaketh  nothing:  which 
 thing  is  well  proved  by  this  reason  ;  for  many  have  spiritual  life  by  the  grace 
 of  God,  and  be  lively  members  of  Christ's  body,  that  were  never  partakers  of 
 the  sacrament,"  &c. 
 
 So  likewise  saith  Eckius,  speaking  of  the  sixth  chapter  of  St  John :  Ad . , . 
 sacrametitum  hic^  oculus  non  est  habendus* :  "In  this  chapter  we  may  have  no 
 eye  unto  the  sacrament."  I  could  allege  more  of  your  own  doctors  to  Uke 
 pm-pose :  but  my  head  is  weary  of  your  wrangling. 
 
 Christ  saith  further :  "  Unless  ye  eat  the  flesh  of  the  Son  of  man,  and  drink 
 his  blood,  ye  shall  have  no  life  in  you."  If  there  be  none  other  eating  of 
 Christ's  body,  whereby  we  shall  live,  but  only  your  fantastical  and  fleshly  eat- 
 ing with  mouth  and  teeth ;  then,  I  beseech  you,  what  life  have^  Abraham,  Isaac, 
 Jacob,  Moses,  Aaron,  and  other  holy  patriarchs  and  prophets,  that  were  before 
 the  coming  of  Christ  ?  What  life  have  a  great  number  of  holy  martyrs  ?  What 
 life  have  christian  children,  that,  being  baptized  in  the  blood  of  Christ,  depart 
 this  life  before  they  can  receive  the  sacrament ;  that  is  to  say,  by  your  strange 
 exposition,  before  they  have  really  and  substantially  eaten  the  flesh  of  Christ? 
 Will  ye  say,  they  have  no  life  ?  Or  will  ye  condemn  them  all  to  everlasting 
 death?  Or  must  we  think  they  shall  never  rise  again?  Certainly,  St  Augustine 
 saith  precisely:  Qui  manducat . . . .  habet  vitam;  [ei]  qui...  non  manducat . .  .  . 
 non  habet ...  vitam^ :  "Whoso  eateth  (the  flesh  of  Christ)  hath  life;  and  whoso 
 eateth  it  not  hath  no  life."  Hereof  we  must  needs  conclude  by  your  divinity, 
 that  Abraham,  Isaac,  Jacob,  Moses,  and  other  godly  fathers  that  never  received 
 the  sacrament,  have  no  life,  but  are  dead  for  ever,  without  hope  of  resurrection. 
 
 But,  to  leave  your  fantasies,  M.  Harding,  the  cause  of  our  resurrection,  as 
 St  Paul  saith,  is  the  Spirit  of  God  that  dwelleth  in  us.  Origen  saith :  Resur- 
 gemus  propter  Spiritum  hahitantem  in  nobis ;  necesse  est  enim  Spiritui  reddi  habi- 
 taculum  suum' :  "We  shall  rise  again,  because  of  the  Spirit  that  dwelleth  within 
 us  ;  for  of  necessity  the  Spirit  must  have  his  house  restored  unto  him."  St 
 Augustine  saith  :  Hcec  mea  tota  spes  est,  et  omuis  fiducia.  Est  enim  in  ipso  Jesu 
 Christo  Domino  nostra  uniuscujusque  nostrum  portio,  caro  et  sanguis.  Ubi  ergo 
 portio  mea  regnat^,  ihi  [ef/o]  me  regnare  credo  ^ :  "This  is  my  whole  hope,  and 
 all  my  trust.  For  in  Christ  Jesus  ^°  our  Lord  is  flesh  and  blood,  which  is  a  por- 
 tion of  each  of  us.  Therefore  where  a  portion  of  mine  reigneth,  there  I  believe 
 that  I  reign  too." 
 
 St  Cyril  saith :  Quamvis  mors  propter  peccatum  in  naturam  nostram  insiliit, 
 tamen,  quia  Filius  Dei  homo  factus  est,  omnes  profecto  resurgemus^^  :  "Although 
 death  be  fallen  into  our  nature  because  of  sin     yet,  because  the  Son  of  God  is 
 
 ['  Quam  &c.  Christi  in  peregrino  abutitur  sensu 
 &c.  dicta  sunt,  ipse  ad  sacramentalem  torquet.  De 
 qua  nihil  in  verbis  loquitur  Christus.  Quod  vel  hoc 
 argumento  evincitur,  quod  multis  per  Dei  gratiara 
 vita  contingit  spiritualis  absque  hac  sacramentali 
 manducatione  vote  vel  actu  facta. — M.  Vehe  Assert. 
 Sacr.  Quor.  Axiom.  Tract.  Quint.  De  Laic.  Comm. 
 cap.  ii.  fol.  N  3.  2.] 
 
 [2  These,  1570,  1609.] 
 
 [3  His,  1611.] 
 
 Joan.  Eck.  Enchir.  Loc.  Comm.  Col.  1532.  cap. 
 X.  fol.  E  5.  2.] 
 
 Hath,  1.5C7,  1570.] 
 
 [°  August.  Op.  Par.  1679-1700.  In  Johan.  Evang. 
 cap.  vi.  Tractat.  xxvi.  15.  Tom.  III.  Pars  ii.  coL  5o0; 
 
 ■where  the  clauses  of  the  sentence  are  transposed.] 
 
 ...propter  inhabitantem  Spiritum  ejus  in  vo- 
 bis...necessarium  videtur  Spiritui  &c — Orig.  Op. 
 Par.  1733-59.   Comm.  in  Epist.  ad  Rom.  Lib.  u.  13. 
 Tom.  IV.  p.  591.] 
 Regna,  1570.] 
 
 P  H;ec  nempe  est  mihi  tota  spes  omnisque  fi- 
 ducia. &c. — August.  Op.  Lib.  Medit.  cap.  xv.  Tom. 
 VI.  Append,  col.  113.  Thege  meditations  are  not 
 hy  Augustine.] 
 
 ['»  Jesu,  1507,  1570,  1609.] 
 
 ["  CyriL  Alex.  Op.  Lut.  1638.  Comm.  in  Joan. 
 Evang.  Lib.  iv.  cap.  ii.  Tom.  IV.  p.  303.] 
 ['^  These  three  words  are  not  in  1567.] 
 
n.]  OF  THE  CHURCH  OF  ENGLAND.  593 
 
 made  man,  doubtless  we  shall  all  rise  again."  Likewise  again  he  saith :  Sic  vos  cyrii.  in^^ 
 effect  participes  divince  natures,  cum  Spiritum  meum  fccerim  Jiabitare  in  vohis.  ix.  cap.  xwh. 
 Christus  enim  in  nobis  est  per  Spiritum,  corruptionem  nostram  in  incorruptionem 
 commutans^^ :  "So  I  made  you  partakers  of  the  divine  nature  when  I  caused  my 
 Spirit  to  dwell  in  you.  For  Christ  is  in  us  by  his  Spirit,  changing  our  corruption 
 into  incorruption."  Thus  the  Spirit  of  God  is  the  cause  and  the  worker  of  our 
 resiu-rection. 
 
 And,  to  come  near  unto  you,  the  sacraments  of  Christ  are  also  means  and 
 instruments  and  seals  hereof,  but  not  the  causes.    St  Cyril  saith :  Quod  mystica  cyrii.  in 
 communio  resurrectio7iis  qucedam  sit^*  confessio,  verbis  Christi  ijjsius  jjrobatur. . . .  xii'.cip.uia. 
 Ait  enim.  Hoc  est  corpus  meum : . . .  Hoe  in  memoriam  mei  facite    :  "  That  the 
 mystical  communion  is  a  certain  confession  of  the  resurrection,  it  is  proved 
 by  the  words  of  Christ  himself.   For  he  saith,  'This  is  my  body:'  'Do  this  in 
 remembrance  of  me'."  And  therefore  in  the  council  of  Nice  the  holy  mysteries 
 are  called  resurrectionis  nostrce  symbola^^:  "the  pledges  or  tokens  of  our  re- Condi.  Nic. 
 surrection."    And  St  Ambrose,  speaking  distinctly  hereof,  saith :  Non  iste  panis,  De  consecr. 
 . . .  qui  vadit  in  corpus,  sed  . .  .  panis  vitce  ceternce,  qui  animce  nostrce  substantiam  Non  fste. 
 fulcit^"^ :  "  It  is  not  this  bread  (of  the  sacrament),  that  passeth  into  the  body,  but 
 it  is  the  bread  of  everlasting  life  (that  is  to  say,  the  very  body  of  Clirist  itself)'*, 
 that  sustaineth  the  substance  of  our  soul." 
 
 And,  to  put  the  matter  further  out  of  doubt,  the  same  force  unto  resurrection, 
 that  is  applied  unto  the  sacrament  of  Christ's  body,  is  also,  and  in  as  ample  sort, 
 given  to  the  sacrament  of  baptism. 
 
 St  Basil  saith :  Dies  paschatis  est  piqnus  resurrectionis ;  baptisma  vero  est  po-  Basil,  de 
 
 ,  .  iQ  1         .  ,     1  /T  .  i        Sanct.  Bapt. 
 
 tentta  et  vis  ad  resurrectionem^^ :  "  mster-day  is  a  pledge  oi  resurrection;  hut  to  ce  fid-n-- 
 baptism  is  a  power  and  strength  unto  resurrection."  Tianaov-^ 
 Again  he  saith  :  Kesurrectionis  gratiam  in  die  resurrectionis  excipiamus  ^" :  trp^i  Tijv 
 
 "  Upon  the  day  of  Christ's  resurrection  let  us  receive  (baptism,  which  is)  the  " 
 grace  of  resurrection." 
 
 Ignatius  saith  :  Ut,  credentes  in  mortem  ejus,  per  haptismum  participes  ejus  resur-  ig^at.  ad 
 rectionis  efficiamini^^ :  "  That,  believing  in  his  death,  by  baptism  ye  may  be  made 
 partakers  of  his  resurrection."    Therefore  in  the  council  of  Worms  it  is  written  concii. 
 thus :  In  aquas  demersio.  .  . .  in  infernum  descensio  est ;  et  rursus  ab  aquis  emersio  cap.  5,- 
 resurrectio  est'^"^:  "The  dipping  into  the  water  is  the  going  down  into  hell ;  and  the 
 coming  out  from^''  the  water  is  the  resurrection." 
 
 In  the  end,  M.  Harding,  ye  blow  up  merrily  your  own  conquest,  and  thus  ye 
 say :  "  We  have  confuted  the  doctrine  wherein  ye  declare  your  faith,  and  the 
 chief  grounds  whereon  ye  build  your  new  gospel  we  have  disproved :" — but  with 
 so  simple  proofs  and  so  many  untruths,  M.  Harding  as,  for  honour's  sake,  may 
 not  well  be  shewed  in  your  triumph. 
 
 THE  END  OF  THE  SECOND  PART. 
 
 ["  Id.  ibid.  Lib.  ix.  p.  824.] 
 Fit,  1570.] 
 
 Id.  ibid.  Lib.  xii.  pp.  1104,  C] 
 ['8  Gelaa.  Cyz.  Hist.  Concii.  Nic.  cap.  xxx.  in 
 Concii.  Stud.  Labb.  et  Cossart.  Lut.  Par.  1G71-2. 
 Tom.  II.  col.  233.] 
 
 ["  Ambros.  in  Corp.  Jur.  Canon.  Lugd.  1624. 
 Decret.  Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist. 
 ii.  can.  50.  col.  1942.] 
 
 The  words  in  the  parenthesis  are  not  in  1567.] 
 
 ['S"  Basil.  Op.  Par.  1721-30.  In  Sanct.  Bapt.  Horn, 
 xiii.  Tom.  II.  p.  114.] 
 [2"  Id.  ibid.] 
 
 [2'  Ignat.  ad  Trail.  Interp.  Epist.  cap.  ii.  in 
 Coteler.  Patr.  Apostol.  Amst.  1724.  Vol.  II.  p.  60.] 
 
 Concii.  Vormat.  cap.  5.  in  Crabb.  ConcU.  Col. 
 Agrip.  1551.  Tom.  II.  p.  734;  where  in  aquis  mersio, 
 and  rursum.^ 
 
 [23  Of,  1567  ;  from  of,  1570.] 
 
 [2<  1567  omits  M.  Harding.'^ 
 
 [jewel,  III,] 
 
 38 
 
594 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 THE  THIRD  PART. 
 
 The  Apology,  Chap.  i.  Division  1. 
 
 Behold,  these  are  the  horrible  heresies  for  the  which  a  good  part  of 
 the  world  is  at  this  day  condemned  by  the  bishop  of  Rome,  and  yet 
 were  never  heard  to  plead  their  cause.  He  should  have  commenced  his 
 suit  rather  against  Christ,  against  the  apostles,  and  against  the  holy 
 fathers ;  for  these  things  did  not  only  proceed  from  them,  but  were  also 
 appointed  by  them.  Except  perhaps  these  men  will  say  (as  I  think  they 
 will  indeed),  that  Christ  never  instituted^  the  holy  communion  to  be 
 divided  amongst  the  faithful ;  or  that  Christ's  apostles  and  the  ancient 
 fathers  said^  private  masses  in  every  corner  of  the  temples,  now  ten,  now 
 twenty  together^  in  one  day ;  or  that  Christ  and  his  apostles  banished  aU 
 the  common  people  from  the  sacrament  of  his  blood ;  or  that  the  thing 
 that  they  themselves*  do  at  this  day  everywhere,  and  do  it  so  as  they 
 condemn  him  for  an  heretic  which  doth  otherwise,  is  not  called  of  Gela- 
 sius,  their  own  doctor,  plain  "  sacrilege ;"  or  that  these  be  not  the  very 
 words  of  Ambrose,  Augustine,  Gelasius,  Theodoret,  Chrysostom  and 
 Origen,  "  The  bread  and  wine  in  the  sacraments  remain  still  the  same 
 they  were  before ;"  "  The  thing  which  is  seen  upon  the  holy  table  is 
 bread ;"  "  There  ceaseth  not  to  be  still  the  substance  of  bread  and 
 nature  of  wine  ;"  "  The  substance  and  nature  of  bread  is^  not  changed  ;" 
 "  The  self-same  bread,  as  touching  the  material  substance,  goeth  into  the 
 belly,  and  is  cast  out  into  the  privy  or  that  Christ,  the  apostles,  and 
 holy  fathers,  prayed  not  in  that  tongue  which  the  people  might  under- 
 stand ;  or  that  Christ  hath  not  performed  all  things  by  that  one  offering 
 which  he  once  oifered  upon  the  cross  ^ ;  or  that  the  same  sacrifice  was  un- 
 perfect^  so  that  now^  we  have  need  of  another. 
 
 M.  HARDING. 
 
 . . .  Wliat  crack  ye  of  a  good  part  of  the  world  ?    The  greater  is  the  number  of 
 those  ye  have  seduced,  the  more  grievous  shall  be  your  judgment.    There  be  not  yet 
 many  years  past  that  ye  boasted  of  your  poor  small  flock,  alluding  to  the  fewness  of 
 fock    that  lived  with  Christ  in  flesh,  and  made  their  fewness  an  argument  of  the 
 "Whoso      sincere  truth.  But  now  that,  through  your  evil  teaching,  ^the  world  groiveth  more  to 
 7(Auiton  and  be  dissolutc  and  ivicked,  ye  boast  of  your  number. . . .  This  is  certain,  touching  grounds 
 ma^seekTt   of  truth  the  church  erreth  not,  as  that  which  enjoyeth  Christ's  promise;  and  your 
 at  Rome.     congregation,  teaching  the  contrary,  must  therefore  be  taken  for  the  children^^  of  the 
 father  of  lies. .  . .  Though  ten  or  twenty  masses  were  not  said  in  one  day  by  Christ, 
 <>  Untruth,    the  apostlcs,  or  fathers,  as  ye  scoff,  when  the  faith  was  first  preached  ^and  few 
 umc'of  Au-  believed,  no  churches  (which  here,  not  without  profane  malice,  ye  name  temples)  yet 
 bTo'e"Hiv"  ^eirj(/  built;  this  is  no  sufficient  reason  lohy  we  may  not  now,  where  the  faith  is 
 there' w?e    generally  received,  have  sundry  masses  in  one  church  in  one  day.    Ye  make  much  ado 
 tTrnsm'the  kinds ;  and,  to  aggravate  the  matter,  ye  use  the  odious  term  of  banishing 
 
 world  than  
 
 1)0  at  tills 
 present. 
 
 ['  Christ  hath  not  instituted,  Conf.] 
 
 Fathers  have  said,  Conf.J 
 P  Togethers,  Conf.] 
 [■*  Thing  which  themselves,  Conf.] 
 P  Are,  Conf.  and  Def.  1.567.] 
 ["  See  before,  pages  482,  3.] 
 
 ['  Conf.  omits  upon  the  cross.] 
 
 P  Imperfect,  Conf.;  unperfite,  Def.  1567,  1570.] 
 
 P  And  so  now,  Conf.] 
 
 ['»  Of  the  flock,  Conf.  and  Def.  1567.] 
 
 ["  For  chUdren,  Conf.] 
 
in.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 595 
 
 the  people  from  the  cup.    We  teach  the  people  for  "good  causes  to  he  content  with  « Good  causes 
 one  kind,  doing  them  to  understand  they  receive  the  ivhole  body  of   Christ,  flesh  j^jiTdreairi 
 and  blood,  no  less  than  if  they  received  both  Jcinds.  ..The  sacrilege  tvhich  Gelasius  Imnhlr. 
 
 speaheth  of  consisteth  "in  dividing  Christ,  and  the  same  he  imputeth  to  the 
 To  M.  Jewel's  Manichees,  as  I  have  anotherwhere  declared^^ :  and  therefore,  as  f/<oi  in  dividing  of 
 a.       '     '  toucheth  not  us,  toho  do  not  divide  Christ,  but  in  the  sacrament  give  to  ment. 
 the  people  whole  Christ,  so  it  sheweth  you  to  be  either  slanderous  or  ignorant. .  . . 
 
 As  for  the  tongue  of  the  church-service,  ^howsoever  Christ,  the  apostles,  and  holy  'Howsoever 
 fathers  prayed,  the  use  of  the  Latin  tongue,  used  in  the  service  of  the  Latin  church,  his  apostles 
 is  not  by  any  reason  or  authority  ye  can  bring  yet  so  far  disproved,  that  the  church  anli  hhfcrergy 
 ought  to  condemn  the  order  ^from  the  beginning  received  and  hitherto  continued. . . .  am^™' 
 
 8  Untruth, 
 plain  and  oen- 
 
 THE  BISHOP  OF  SARISBURY.  t^^^lw 
 
 For  this 
 
 order  was 
 
 We  make  no  cracks  of  our  numbers,  M.  Harding,  but  humbly  give  God  not  from  the 
 thanks  that,  maugre  all  your  practices  and  policies,  hath  published  and  proclaimed 
 the  name  of  his  Son  in  every  place  through  the  world.     The  forth  and  force   Few  or 
 thereof  grieveth  you  now,  as  it  did  others  your  fathers  before  you,  that  cried  out  many, 
 in  an  agony,  "  What  shall  we  do ?    All  the  world  runneth  after  him."    Of  them  johnxii. 
 St  Cyril  saith  :  Quicquid . . .  Christo  credentium  accesserit,  sibi  detractum  j^utant^^ :  cyn\.  m 
 "As  many  faithful  believers  as  are  gotten  to  Christ,  so  many  they  think  are  lost  vUiTap.i. ' 
 from  themselves." 
 
 Notwithstanding,  the  truth  of  God  hangeth  neither  of  m.any  nor  of  few. 
 Liberius,  the  bishop  of  Rome,  said  sometime  to  the  Arian  emperor  Constantius : 
 Non,  si  ego  solus  sum,  idcirco  minor  est  ratio  fidei^* :  "  Although  I  be  alone,  yet  xheodor. 
 the  account  of  faith  is  therefore  no  whit  the  less."    Christ  compareth  the  king-  xi^' 
 dom  of  God  unto  a  piece  of  leaven,  which,  being  little  in  quantity,  the  woman  T° 
 taketh  and  layeth  in  a  great  lump  of  dough  until  the  whole  be  all  leavened.  /uoVoy,  b 
 
 Chrysostom  saith  :  Nemo  paucitatem  vestram  deploret.    Manna  enim  est  virtus  '^''^  '^'^ 
 
 ^  it/  o-reu)t 
 
 prcedicationis ;  et  quod  semel  fermentaturn  est,  rursus  fermentum  ad  cetera  efficitur^^:  eXaTToD- 
 
 "  Let  no  man  bewail  the  small  number  of  you.  For  great  is  the  virtue  of  preaching  ; 
 
 and  whoso  is  once  leavened  is  himself  made  leaven  to  leaven  others."  Matt  xiii. 
 
 It  is  noted  in  the  gloss  ujjon  the  Clementines :  Veritas  pcdetentim  cognos-  MaT"^' 
 citur^'' :  "  Truth  is  known  by  little  and  by  little."    And  St  Ambrose :  Constat  rn°Pro''im. 
 diluvium  eodem  numero,  quo  cumulatum  est,  esse  diminutum^^ :  "  It  is  known  that  gIoTs^"" 
 the  flood  in  the  time  of  Noe,  as  it  grew  by  degrees,  so  by  degrees  it  abated."  ^oe'eTArc 
 Origen  saith :  Ego  concitabo  eos  in  non  gentem.    iVbs  .  . .  sumus  non  gens,  qui  pauci  "j™- 
 ex  ista  civitate  credimus,  et  alii  ex  alia.    Et  misquam  gens  integra  ah  initio  credu-  xx"^'- 
 litatis  videtur  assumpta    :  "  I  shall  provoke  them  by  them  that  are  no  people. 
 We  are  they  that  were  no  people,  that  believe  in  Christ,  a  few  in  this  city,  and 
 a  few  in  another.    And  never  was  there  any  nation  that  was  taken  whole  at  the 
 first  beginning  of  the  faith."    The  meaning  hereof  is  this,  that  God  calleth  men, 
 not  all  together,  but  now  a  few,  now  more,  as  unto  his  secret  wisdom  seemeth 
 best.    So  it  is  2°  written  in  the  late  council  of  Basil :  Spiritus  Sanctus  non  illu-  g"  ^""l^''- 
 minat  omnes  eodem  tempore;  sed  ubi  vult,  et  quando  vult,  spirat^^ :  "The  Holy  Epist  synod. 
 Ghost  doth  not  give  light  to  all  men  at  one  time ;  but  breatheth  where  it  will,  ^' 
 and  when  it  will." 
 
 This  is  the  counsel  and  the  hand  of  God,  M.  Harding.    We  may  say  unto 
 you  as  TertuUian  said  sometime  unto  the  heathens :  Exquisitior  quceque  crudelitas  ^ertuii.  in 
 
 ["  See  Vol.  I.  pages  256,  7.] 
 ['••  Comm.  in  Joan.  Lib.  viii.  cap.  i.  in  Op.  Insig. 
 Cyril.  Alex.  Par.  1608.  fol.  62.  2.    See  before,  page 
 .  670,  note  5.] 
 
 ['*  Theodor.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  11.  cap.  xvi.  p.  94.] 
 
 ['5  Chrysost.  Op.  Par.  1718-38.  In  Matt.  Horn, 
 xlvi.  Tom.  VII.  p.  484.] 
 
 This  is  inserted  from  1667,  1670,  1G09.] 
 Sic  et  qui  de  veritatis  cognitione  a  principio 
 parum  attingunt,  postea  quasi  pedetentim  ad  quan- 
 dam  pleniorera  veritatis  mensuram  perveniunt. — 
 
 Corp.  Jur.  Canon.  Lngd.  1624.  Clement,  in  Gloss,  in 
 Prooem.  cols.  2,  3.] 
 
 ['8  Ambros.  Op.  Par.  1686-90.  Lib.  de  Noe  et 
 Arc.  cap.  xvii.  60.  Tom.  I.  col.  253 ;  where  cumulatum 
 est  diluvium  esse  imminutum.] 
 
 Orig.  Op.  Par.  1733-59.  Sup.  Psalm,  xxxvi. 
 Horn.  i.  1.  Tom.  II.  p.  665.J 
 
 [20  Is  it,  1567,  1570.] 
 
 Non  omnes  Spiritus  sanctus  eodem  tempore 
 illuminat,  sed  &c. — Concil.  Basil.  Epist.  Synod,  in 
 Crabb.  Concil.  CoL  Agrip.  1551.  Tom.  III.  p.  162.] 
 
 38—2 
 
596 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 Amob.  adv. 
 Gent.  Lib.  i. 
 
 F(ov.  xxi. 
 
 Bernard,  ad 
 Cler.  in 
 Concil.  Rem. 
 Bernard,  in 
 Cant.  Horn. 
 33?. 
 
 Hieron.  in 
 Soph.  cap.  iii. 
 
 Church. 
 Temple. 
 
 Psal.  xi. 
 1  Cor.  iii. 
 
 2  Cor.  vL  16. 
 
 Chrysost  in 
 Matt.  Horn. 
 38.  In  Opere 
 Imperf.i' 
 
 vestra  illecebra  est  magis  sectce:  plures  efficimur,  quoties  metimur  a  vohis.  Semen 
 est  sanguis  Christianorum^ :  "  Your  earnest  cruelty  is  an  enticement  and  a  pro- 
 vocation unto  this  sect :  as  often  as  ye  reckon  us,  ye  find  us  more  and  more. 
 The  seed  hereof  is  christian  blood."  Arnobius  said  sometime  unto  the  enemies 
 of  the  cross  of  Christ :  Nonne  .  . .  hcec  saltern  fidem  vohis  faciunt  argumenta  cre- 
 dendi,  quod  jam  per  omnes  terras,  in  tarn  brevi  tempore  et  parvo,  immensa  nominis 
 liujus  sacramenta  diffusa  sunt^  ?  "  At  the  least,  do  not  these  proofs  make  you  be- 
 lieve, that  ye  see  the  great  secrets  of  this  name  (of  Christ)  are  poured  abroad  in 
 so  short  space  through  all  countries  ?" 
 
 Fight  not  against  God,  M.  Harding.  "  There  is  no  wisdom,  there  is  no  counsel 
 against  God^," 
 
 "  This  is  certain  (ye  say),  touching  the  grounds  of  faith  the  church  erreth 
 not."  Whether  your  church  have  erred,  or  no,  and  in  what  grounds  it  hath 
 erred*,  it  shall  better  appear  hereafter.  Truly  St  Bernard  saith  of  your  church, 
 even  of  your  church  of  Rome:  Intestina  et  insanabilis  \_facta']  est  plaga  ecclesicB^ : 
 "  The  wound  of  the  church  is  within  the  bowels,  and  past  recovery."  And  again  : 
 Hcec  sunt  infelicissima  tempora,  quae  prcevidit  apostolus,  . .  .  in  quibus  homines 
 sanam  doctrinam  non  sustinent^ :  "  These  be  the  unhappy  days  that  the  apostle 
 saw  before,  when  men  cannot  abide  sound  doctrine."  This  was  St  Bernard's 
 judgment  of  your  church,  that  it  would  hear  no  sound  doctrine ;  and  that  it  for 
 that  cause  seemed  utterly  past  recovery.  Therefore,  so  certainly  to  assure  your- 
 self of  a  thing  uncertain,  it  was  no  wisdom.  We  may  say  of  your  popes  and 
 bishops,  whom  only  ye  mean  by  the  name  of  your  church,  as  St  Hierome  said 
 sometime  of  certain  others  your  fathers  long  ago :  Non  tarn  indignentur  nobis  licec 
 exponentibus  et  prophetis  vaticinantibus,  quam  Dominum  deprecentur,  et  studiose 
 agant  ne  de  sacerdotibus  qui  violant  sancta  Domini  esse  mereantur^ :  "  Let  them 
 not  take  stomach  against  us,  that  expound  these  things,  nor  against  the  prophets 
 that  foretold  these  ^  things  ;  but  let  them  pray  unto  God,  and  take  good  heed 
 that  they  be  not  of  those  priests  that  defile  the  holy  things  of  the  Lord." 
 
 "  Churches  (ye  say),  not  without  profane  malice,  ye  caU  temples."  Malice 
 come  unto  him,  M.  Harding,  that  malice  meaneth.  The  prophet  David  saith, 
 "  The  Lord  in  his  holy  temple :"  St  Paul  saith,  "  Your  bodies  be  the  temples  of 
 the  Holy  Ghost :"  "  Know  ye  not  that  ye  be  the  temple  of  God  ?  ...  If  any  man 
 defile  the  temple  of  God,  the  Lord  will  destroy  him :"  "  Ye  are  the  temple  of  the 
 living  God  :"  "  What  agreement  is  there  between  the  temple  of  God  and  an  idol  ?" 
 So  many  times  St  Paul  nameth  temples  together  in  one  place ;  and  yet  I  think 
 without  any  great  profane  malice.  But  it  shall  be  lawful  for  you,  M.  Harding,  to 
 make  new  sins,  and  to  say  the  apostles  of  Christ  were  malicious  and  wicked,  only 
 for  that  they  called  the  church  of  God  by  the  name  of  temple.  Would  God  ye 
 had  not  turned  God's  temple  into  the  synagogue  of  Satan !  We  see  by  your 
 practice  it  is  true  that  St  Chrysostom  saith :  Sicut  de  templo  omne  bonum  egreditur, 
 ita  etiam  de  templo  omne  malum  procedit^^ :  "As  every  good  thing  proceedeth  from 
 the  temple,  so  every  ill  thing  proceedeth  likewise  from  the  temple." 
 
 In  defence  of  your  half-communion  ye  say,  "  for  good  causes"  ye  "  teach  the 
 people  to  be  content  with  one  kind."  And  thus  ye  force  the  poor  people,  con- 
 trary to  the  express  word  of  Christ,  contrary  to  the  example  of  the  apostles  and 
 all  the  holy  fathers  in  the  primitive  church,  and  contrary  to  the  general  use  and 
 order  of  a  whole  thousand  years,  to  give  ear  to  your  "  good  causes."    But  these 
 
 ['  TertuU.  Op.  Lut.  1641.  Apolog.  50.  p.  45.— 
 But  Jewel  has  made  here  a  singular  mistranslation 
 of  meiimur  :  We  are  mown  rforun.] 
 
 [2  Arnob.  Op.  Par.  1580.  Adv.  Gent.  Lib.  i. 
 p.  148 ;  where  immensi.'] 
 
 [3  Against  the  Lord,  1567,  1570,  1609.] 
 
 [■*  1567  omits  these  three  words.] 
 
 ['  Bernard.  Op.  Par.  1690.  In  Cant.  Serm. 
 xxxiii.  16.  Vol.  I.  Tom.  iv.  col.  1393.  Conf.  In 
 Concil.  Rem.  Serm.  5.  Vol.  II.  Tom.  v.  coL  737.] 
 Id.  ad  Pastor,  in  Synod.  Serm.  2.  col.  739.] 
 
 ['  In  1567,  1570  this  reference  stands  Sernard. 
 
 super  Salve  regina.  There  are  four  sermons  under 
 this  title  falsely  ascribed  to  St  Bernard.  See  Op. 
 Vol.  II.  Tom.  V.  cols.  721,  &c.  They  were  probably 
 the  work  of  Bernard  abp.  of  Toledo.] 
 
 ["  Hieron.  Op.  Par.  1693-1706.  Comm.  in  Soph. 
 Proph.  cap.  iii.  Tom.  III.  col.  1673.] 
 
 [3  Those,  1570.] 
 
 ['<•  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  iu 
 Matt.  Horn,  xxxviii.  ex  cap.  xxi.  Tom.  VL  p.  clix ; 
 where  sic  et  de  templo.^ 
 
 ["  The  last  part  of  this  reference  does  not  appear 
 in  1567,  1570.] 
 
OF  THE  CHURCH  OF  ENGLAND. 
 
 597 
 
 causes,  no  doubt,  are  great  and  worthy ;  otherwise  ye  would  not  weigh  them 
 against  God.  But  wherefore  are  they  dissembled  ?  Why  are  they  not  told  us  ? 
 Your  own  doctors,  Alphonsus  de  Castro  and  John  Gerson,  have  laid  them  out  in 
 this  wise  particularly  and  at  large :  "  The  danger  of  shedding ;"  "  the  carrying 
 from  place  to  place  ;"  "  the  fouhng  of  the  cups ;"  "  the  trouble  of  men's  beards  ;"  H^r'^Lib!  vl' 
 "  the  reserving:  for  the  sick ;"  "  the  turning  the  wine  into  vinegar  :"  "  the  en-  l?"  euch. 
 cendering  of  flies    ;"  "  the  corruption  or  putrefaction  :'  "  the  loathsomeness  that  Johan.  oers, 
 
 ,  „  ,  •   1       r.  „  ,     1      .  •,  •!•         n  -I-  deComm. 
 
 may  happen  for  so  many  to  dnnk  or  one  cup ;    "  the  impossibiuty  or  providmg  taic. 
 one  cup  that  may  be  sufficient  to  serve  all  the  people ;"  "  in  some  places  wine  is 
 dear;"  "  in  some  places  the  wine  will  be  ^^frorne^^." 
 
 These,  M.  Harding,  be  the  fairest  and  greatest  of  your  "  good  causes."  And 
 yet  have  you  thus  concluded  in  your  late  chapter  at  Trident :  Si  quis  dixerit,  concii.  TrM. 
 sanctam  ecclesiam  catholicam  non  justis  causis  et  rationibtis  adductam  fuisse  ut  sub  una" 
 laicos,  atque  etiam  clericos  non  conficientes,  sub  pants  tantummodo  specie  communi-  ^p^'^'^-'^^p  "- 
 caret,  aut  in  eo  errasse,  anathema  sit^^:  "  If  any  man  shall  say  that  the  holy  catholic 
 church,  without  just  causes  and  reasons  her  moving,  doth  communicate  both  the 
 laity  and  also  priests,  unless  they  minister,  under  the  only  form  of  bread,  or  that 
 the  church  hath  erred  in  the  same,  accursed  be  he."    Therefore  Tertullian  saith 
 rightly  of  you  :  Credunt  sine  scripturis,  ut  credant  contra  scripturas    ;   "  They  Tertuii.  de 
 believe  without  the  scriptures,  that  they  may  believe  against  the  scriptures."  I'rascr. 
 
 But  specially  I  beseech  you,  M.  Harding,  consider  well  these  words  of  St 
 Hierome,  and  see  whether  ye  apply  them  to  yourselves,  or  no  :  In  consummatione  Hieron.  in 
 . . .  mundi  . .  .  scrutabitur  Dominus  Hierusalem,  id  est,  ecclesiam  suam  cum  lucerna,  et 
 ulciscetur  super  viros  contemjitores,  qui  noluerunt  servare  custodias  suas,  id  est, 
 mandata  Domini  contempserunt ;  et  insuper  ratione  se  peccare  dicentes,  blasplie- 
 maverunt  in  cordibus  suis^^ :  "In  the  end  of  the  world  our  Lord  shall  search 
 Hierusalem,  that  is  to  say,  his  church,  with  a  candle,  and  shall  wreak  himself 
 upon  the  despisers  that  would  not  keep  their  watches,  that  is  to  say,  that  de- 
 spised the  commandments  of  God ;  and,  over  and  besides  this,  saying  they  had 
 good  causes  and  reasons  wherefore  they  should  offend  (and  break  God's  com- 
 mandments), they  blasphemed  in  their  hearts." 
 
 That  ye  surmise  of  Gelasius  is  most  untrue.  He  speaketh  not  one  word 
 there  of  the  dividing  of  Christ,  as  you  imagine  ;  nor  had  he  any  cause  so  to  speak  : 
 but  he  saith  in  most  plain  wise,  "  It  is  sacrilege"  to  do  the  same  thing  that  you 
 do ;  that  is  to  say,  to  divide  the  sacrament,  and  to  minister  the  one  part,  as  ye 
 do,  without  the  other.  Look  better  on  your  books,  and  confess  the  truth  as  ye 
 shall  find  it.  The  words  be  these :  Aut  Integra  sacramenta  jiercipiant,  aut  ab  t>c  consecr. 
 integris  arceantur ;  quia  divisio  unius  ejusdcmque  mysterii  sine  grandi  sacrilegio  cimpe'rimus. 
 non  potest  pervenire-^ :  "  Either  let  them  receive  the  whole  sacraments,  or  else  let 
 them  be  driven  from  the  whole  :  for  the  division  of  one  and  the  same  mystery 
 (or  sacrament)  cannot  happen  without  great  sacrilege."  He  speaketh  not  of  the 
 division  of  one  Christ,  as  you  tell  us,  but  of  the  division  of  one  mystery. 
 
 Otherwise,  touching  Christ,  we  say  with  St  Paul :    Unus  Dominus  Jesus  i  Cor.  viii. 
 Christus :  "  There  is  one  Lord  Jesus  Christ."    And  we  protest  with  the  bishops  of 
 
 Turning  of  the  wine,  1567,  1570.] 
 ["  Flees,  1567,  1570.]  ['■"  Frorne:  frozen.] 
 ["  Causae  quidem  ad  id  tollendum  plurimie  sub- 
 Bunt.  Prima  nutnerosa  fidelium  multitude. ..propter 
 quam  communicandam  periculum  erat  eflfusionis  san- 
 guinis...Altera. ..delatio  vini  ad  loca  distantiora  pro 
 communicandis  infirmis...Deinde  ne  vinum  pro  infir- 
 mis  conservatum  verteretur  in  acetum...Et...ne  scilicet 
 homines  hac  occasione  in  eum  ducerentur  errorem, 
 Dt  crederent  sub  utracjue  eucharistia;  specie  non  seque 
 
 totum  Christum  contineri  Alfons.  de  Castr.  Adv. 
 
 Iter.  Col.  1539.  Lib.  vi.  User.  ult.  fol.  122.  2. 
 
 Primum  periculum  in  effusione.  Secundum  in 
 deportatione  de  loco  ad  locum.  Tertium  in  vasorum 
 sordidatione... Quantum  in  barbis  longis  laicorum. 
 Quintum  in  conservatione  pro  infirmis...addito  quod 
 in  ajstate  bibliones  aut  muscae  generarentur...Et 
 
 qnaeritur  in  quo  vase  fieret  consecratio  tanti  vini, 
 quantum  requireretur  in  Paschate...Sextum  damnum 
 esset  in  sumptuositate  vini...Esset  pra;terea  peri- 
 culum in  congelatione,  &c. — J.  Gerson.  Op.  Antw. 
 170G.  Contr.  Hajr.  de  Comm.  Laic,  sub  utraq.  Spec. 
 Tom.  I.  Pars  in.  cols.  400,  7.] 
 
 Concii.  Trident.  Sess.  xxi.  in  Concii.  Stud. 
 Labb.  et  Cossart.  1671-2.  De  Comm.  sub  utraq.  Spec, 
 can.  2.  Tom.  XIV.  col.  847.] 
 
 ["  TertuU.  Op.  Be  Prajscr.  Haer.  23.  p.  239; 
 where  credant,  and  advcrsus.] 
 
 ['8  Ye  may  apply,  1567,  1570,  1009.] 
 
 Hieron.  Op.  Comm.  in  Soph.  Proph.  cap.  i. 
 Tom.  III.  col.  1653;  where  svas  servare  custodias.] 
 
 [^^  Gelas.  in  Corp.  Jur.  Canon.  Lugd.  10-'4. 
 Decret.  Gratian.  Deer.  Tcrt.  Pars,  De  Consecr.  Dist. 
 ii.  can.  12.  col.  1918;  v.'here  provenire.] 
 
598 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 fivagr. Lib.  the  east  in  the  council  of  Chalcedon :  "Accursed  be  he  that  parteth  Christ: 
 concFi. accursed  be  he  that  divideth  him^" 
 
 chaiced.  That  you  say,  tlie  order  of  your  Latin  service  hath  evermore  been  used 
 
 'Avddena         the  Latin  church  from  the  beginning,  it  is  utterly  untrue.    For  proof  whereof 
 lovTi-^dvd-  I  remit  you  to  my  former  Reply,  in  the  third  article  and  the  fifteenth  division^. 
 ti^ena  Tu,  jjjg  j.gst  tijj^t  ye  allege  is  not  worth  the  answering. 
 
 OiaipOVVTl.  •/  a  O 
 
 The  Apology,  Chap.  i.  Division  2. 
 
 Dispense  these  things  must  they  of  necessity  say,  unless  perchance  they  had 
 
 against  rather  say  thus,  that  "  all  law  and  right  is  locked  up  in  the  treasury  of 
 God's   the  pope's  breast^ ;"  and  that  (as  once  one  of  his  soothing  pages  and  claw- 
 "^Vord.    backs  did  not  stick  to  say)  the  "  pope  is  able  to  dispense  against  the 
 apostles,"  against  a  council,  and  against  the  canons  and  rules  of  the 
 apostles*;  and  that  he  is  not  bound  to  stand,  neither  to  the  examples, 
 nor  to  the  ordinances,  nor  to  the  laws  of  Christ. 
 
 M,  HARDING. 
 
 To  say  that  "  all  law  and  right  (your  Latin  term  is  fas)  is  locked  up  it  is  no  reason 
 ■he  treasury  of  the  pope's  breast,"  it  were  absurd  and  unreasonable,  fefufredto 
 Marry,  to  say  that  the  latvs  rest  in  the  pope's  breast,  after  a  certain  Zhatso'^^ris 
 
 getherbeilde  hereafter  shall  be  declared,  it  is  *not  altogether  beside  truth  canonists  or" 
 
 tnnh:  '^  and  reason.  But,  sirs,  what  if  some  mean  writer  or  glosser  iipon  the  '<:''ooimen. 
 fence.  canon  law  speak  sonmohere  out  of  square,  if  all  should  be  exactly  tried  by  the  scrip- 
 ture^, ivill  ye  lay  that  to  our  charge  ?  Shall  the  faith  of  the  catholic  church  thereby 
 be  called  in  doubt  and  question  ?  We  take  not  upon  us  to  defend  all  that  the 
 canonists  or  schoolmen  say  or  write,  &c. , .  .In  this  kind  or  order  be  many  things 
 which  may  rather  be  called  rules  of  manners  than  principles,  or  such  as  we  term 
 axiomata  of  our  faith.  These,  although  they  be  found  written  in  the  scripture,  for- 
 asmuch as  they  have  been  commanded  by  an  occasion  and  for  some  cause,  they  may 
 for  cause  and  occasion,  and  (as  we  find  in  C.  Lector,)  for  necessity*^  by  God's  deputy^ 
 and  vicar  be  supplied,  holpen,  expounded.  And,  if  the  case  so  require,  he  in  the 
 same,  for  a  certain  cause,  unth  a  certain  person,  for  a  certain  time,  with  certain  cir- 
 cumstances, may  dispense  by  the  same  Spirit  they  were  first  founded  and  instituted 
 withal,  and  with  the  same  intention,  to  ivit,  for  some  special  good  and  furtherance  of 
 godliness. .  . .  Such  administi-ation  of  God's  law,  and  such  dispensation  thereof,  as  of 
 a  precioris  treasure,  not  free,  or  at  liberty  and  pleasure,  but  an  even,  just,  and  good 
 dispensation,  they  do  attribute  to  God's  vicar,  whom  this  defender  calleth  the  pope's 
 parasites,  pages,  and  claw-backs,  himself  a  very  page,  slave,  and  claw-back  to  the 
 devil. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Here,  M.  Harding,  ye  roam,  and  wander,  and  go  masked,  as  a  man  that  were 
 benighted  and  had  lost  his  way*.  In  some  cases  (ye  say)  the  pope  may  dispense 
 against  God's  word :  in  some  cases  he  may  not.  Fain  would  ye  for  shame  some- 
 what limit  and  restrain  his  immoderate  authority ;  but  ye  know  not  where  to  lay 
 the  bounds.  Ye  make  small  account  of  your  school-doctors  and  canonists,  that 
 is  to  say,  of  the  principal  pillars  of  your  catholic  church,  and  think  them  not 
 worthy  to  be  your  guides.  Howbeit,  your  labour  cannot  all  be  lost ;  for  they  will 
 think  as  Ught  of  you. 
 
 ...di/ddena  tm  iiepi^ovri,  ko<  tui  avjxeovTi  
 
 Concil.  Calched.  Act.  ii.  in  Concil.  Stud.  Labb.  et 
 Cossart.  Lut.  Par.  1G71-2.  Tom.  IV.  col.  343.  Conf. 
 Evagr.  in  Ilist.  Eccles.  Script.  Amst.  1695-1700. 
 Lib.  II.  cap.  xviii.  pp.  312,  21.] 
 
 [2  See  Vol.  I.  pages  288,  &c.J 
 
 t'  Bonifac.  VIll.  in  Corp.  Jur.  Canon.  Lugd. 
 1624.    Sext.  Decretal.  Lib.  i.  Tit.  ii.  cap.  1.  col.  11. 
 
 See  Vol.  I.  pages  68,  442.] 
 
 [*  See  before,  page  218.J 
 
 By  scripture,  Conf.  and  Def.  1567.] 
 
 [°  Martin.  Papa  in  eod.  Decret.  Gratian.  Deer. 
 Prim.  Pars,  Dist.  xxxiv.  can.  18.  col.  173.] 
 
 [7  Depute,  Conf.  and  Def.  1567,  1670.] 
 
 [«  Was,  1670.] 
 
III.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 599 
 
 But,  forasmuch  as  ye  say,  they  flatter  not  the  pope,  nor  be  his  pages  or 
 parasites,  but  speak  roundly  to  him,  and  tell  him  his  own,  it  shall  not  be  much 
 amiss  to  hearken  a  little  what  they  say. 
 
 One  of  them  saith  thus  :  Papa  potest  dispensare  contra  jus  natumle^  :  "  The 
 pope  may  dispense  against  the  law  of  nature."  Another  saith :  Papa  dispensat 
 contra  canones  apostolorum  ;  "  The  pope  dispenseth  against  the  canons  or  rules 
 of  the  apostles."  Another  saith  :  Papa  potest . . .  mutare  formam  verborum  in  bap- 
 tismo^^ :  "  The  pope  may  change  the  form  of  words  in  baptism."  Another  saith  : 
 Privilegium  dare^'^  potest  contra  jus  divinum^^ :  "The  pope's  privilege  may  be 
 granted  against  the  law  of  God."  Another  saith :  Papa  ex  maxima  causa  potest 
 dispensare  contra  novum  testamentum^^ :  "The  pope,  upon  a  very  great  cause, 
 may  dispense  against  the  new  testament."  Another  saith  :  Papa  potest  dispensare 
 de  omnibus  proeceptis  veteris  et  novi  testamenti^^ :  "  The  pope  may  dispense  for  any 
 commandment  of  the  old  or  new  testament."  Another  saith  :  Papa  potest  dispen- 
 sare contra  epistolas  Pauli^'^ :  "  The  pope  may  dispense  against  the  epistles  of  St 
 Paul."  And,  somewhat  to  qualify  the  outrage  of  the  matter,  another  saith :  Papa 
 potest  dispensare  contra  jus  divinum  in  particulari,  non  in  universalis'' :  "The  pope 
 may  dispense  against  the  law  of  God  in  particular,  not  in  general."  And  again  : 
 Papa  potest  tollere  jus  divinum  ex  parte  non  in  totum  ;  "  The  pope  may 
 abolish  the  law  of  God  in  part,  but  not  in  whole."  Another  saith  :  Martinus  papa 
 V. .  . .  dispensavit  cum  quodam  qui  acceperat  germanam  suam  in  uxorem^'' :  "  Pope 
 Martin  the  fifth  dispensed  with  a  man  that  had  taken  to  wife  his  own  sister," 
 Whether  this  report  be  true  or  false,  I  refer  myself '^^  to  the  credit  of  the  author. 
 Verily,  that  the  natural  brother  should  marry  his  own  natural  sister,  it  would 
 need  a  good  strong  dispensation ;  for  God  himself  hath  by  most  express  words 
 commanded  the  contrary-^.  Another  saith:  Papa  potest  dispensare  cum  omnibus 
 personis,  nisi  cum  patre  et  matre  :  "  The  pope  may  dispense  with  all  persons 
 (touching  marriage)  saving  only  with  father  and  mother"  (to  marry  or  to  be 
 married  to  their  children).  Another  saith :  Papa  potest  supra  jus  dispensare  .... 
 [et]  de  injustitia  potest  facere  justitiam  . . .  et  sententiam,  quce  nidla  est,  facere  ali- 
 quam,  et  de  nihilo  facere  aliquid-^ :  "  The  pope  may  dispense  above  the  law ;  the 
 pope  of  wrong  may  make  right ;  the  pope  of  no  sentence  may  make  a  sentence  ; 
 the  pope  of  nothing  may  make  something."  The  cause  hereof,  as  another  saith, 
 is  this  :  Quia  papa  potest,  excepto  peccato,  quasi  omnia  facere  quce  potest  ^'^Deus'^^ : 
 "  Sin  only  excepted,  the  pope  may  do  in  a  manner  whatsoever  God  may  do^'^." 
 
 Another  saith :  Papa  habet  auctoritatem  declarandi  scripturas,  ita  ut  non  liceat 
 oppositum  tenure  vel  opinari^'^ :  "  The  pope  hath  authority  so  to  expound  and 
 to  declare  the  scriptures,  that  it  may  not  be  lawful  for  any  man  to  hold  or  to 
 
 Dispense 
 against 
 God's 
 Word. 
 
 Panorm. 
 Extr.  de 
 Elect,  et 
 Electi  Potest. 
 Venerabilem. 
 
 De  Transl. 
 
 Episc. 
 
 Quanto. 
 
 Hostiens.  de 
 Transl.  Episc. 
 Quanto. 
 
 Herv.  de 
 Potest.  Pap. 
 
 [9  Ibid.  Deer.  Sec.  Pars,  Caus.  xv.  Quaest.  vi. 
 Gloss,  in  can.  2.  col.  1083.  See  before,  page  218, 
 note  11.] 
 
 Ibid.  Deer.  Prim.  Pars,  Dist.  xx.\iv.  Gloss,  in 
 can.  18;  Dist.  Ixxxii.  Gloss,  in  can.  5.  cols.  173,  398. 
 See  before,  page  218,  note  1.3.] 
 
 ["  Felin.  Sand.  Comm.  Lugd.  1587.  Sup.  Decretal. 
 Lib.  1.  Tit.  ii.  cap.  7.  Tom.  I.  Pars  Prim.  foL  25; 
 where  mutare  verborum  formam.} 
 
 ['2  Dari,  15G7,  1570,  1609.] 
 
 [1^  Corp.  Jur.  Canon.  Decret.  Gratian.  Deer.  Sec. 
 Pars,  Caus.  xvi.  Quaest.  i.  Gloss,  in  can.  45.  col. 
 1113.    See  before,  page  218,  note  10.] 
 
 ['■•  Panorm.  Sup.  Quart.  Decretal.  Lugd.  1534. 
 De  Divort.  Tit.  xix.  cap.  ult.  fol.  47.  See  before, 
 page  218,  note  14.] 
 
 Summ.  Angel.  Argent.  1513.  Papa  1.  fol. 
 225.  2.    See  before,  page  218,  note  15.] 
 
 An  autem  possit  papa  statuere  contra  episto- 
 las Pauli?  Die  remissive  &c  Felin.  Sand.  Comm. 
 
 Sup.  Decretal.  Lib.  i.  Tit.  ii.  cap.  7.  Tom.  I.  Pars 
 Prim.  fol.  25.] 
 
 ...prohibitio  disponendi  contra  jus  divinum  in 
 papa  procedit  in  dispositione  universali,  qua;  tollit 
 
 jus  divinum,  non  in  particulari. — Id.  ibid.  Tit.  xxxiii. 
 cap.  2.  fol.  232.  2.] 
 
 ['8  Patre,  1670.] 
 
 ...quando  fit  mentio  de  potestate  papas  in  his, 
 quae  sunt  de  jure  divino,  non  debetis  arguere  de  toto 
 ad  partem,  dicendo,  Non  tollit  hoc  jus  in  toto. ..ergo 
 nec  in  parte  Id.  ibid.  cap.  17.  fol.  243.] 
 
 ['»  Summ.  Angel,  Papa  1.  fol.  225.  2;  where 
 papa  Martinus-} 
 
 [2>  Meself,  1507,  1670.] 
 
 This  sentence  is  not  in  15C7.] 
 
 [-^  ...de  nuUo  potest  aliquid  facere. ..et  senten- 
 tiam, quae  nulla  est,  facit  aliquam...ipse  enim  potest 
 &c. —  Corp.  Jur.  Canon.  Decretal.  Gregor.  IX.  Lib. 
 I.  Tit.  vii.  Gloss,  in  can.  3.  col.  217.] 
 
 Peccato  quicquid  Deus  ipse  potest,  1567.] 
 Hostiens.  Op.  Par.  1512.  Sup.  Prim.  Decretal. 
 De  Transl.  Episc.  fol.  75.  2.    Conf.  Panorm.  sup. 
 Prim.  Primi  Decretal.  De  Elect.  Tit.  vi.  cap.  34.  fol. 
 156.    See  before,  page  270,  ncte  13.] 
 
 [2"  Do  whatsoever  God  himself  may  do,  1567.] 
 
 ( ...in  casibus  si  est  aliquod  dubium  ad  ipsum 
 pertinet  auctoritas  declarandi. ..ita  quod  non  &c. — 
 Herv.  de  Potest.  Pap.  Par.  1506.  fol.  AA.  ii.  2.] 
 
600 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 pj^!^^^  think  the  contrary."  For  cardinal  ^  Cusanus  saith,  as  it  is  said  before :  Scripturce 
 against  tempus  adaptatce  sunt,  et  varie  intellectce,  ita  ut  uno  tempore  secundum  currentem 
 God's  universahm  ritum  exponantur,  mutato  ritu  iterum  sententia  mutetur  '^ :  "  The  scrip- 
 AVord.   tures  are  applied  unto  the  time,  and  are  diversly  understanded ;  so  that  at  one 
 
 c~Tc~~n  they  are  taken  according  to  the  universal  current  order,  which  order  being 
 
 ad  Bohera.  "  changed,  the  meaning  of  the  scriptures  3  is  changed  too." 
 
 Franc.^de  Another  demandeth  a  question :  Utrum  papa  ex  plenitudine  jjotestatis  possit 
 
 omnia*  ?  "  Whether  the  pope  by  the  fulness  of  his  power  may  do  all  things  ?" 
 ^rt^it Another  saith  :  Si  totus  mundus  sententiet . , .  contra  papam,  videtur  quod  stan- 
 Neinorin'^'  sententicB  papce'^ :  "  If  all  the  world  would  give  sentence  contrary  to  the 
 
 Gloss.        pope,  yet  it  seemeth  we  ought  to  stand  to  the  sentence  of  the  pope." 
 
 These,  M.  Harding,  by  your  judgment,  are  neither  pages  nor  parasites,  but 
 good,  sad,  and  earnest  friends,  such  as  love  roughly  and  plainly  to  utter  their 
 mind  without  flattery. 
 
 Dan.  vu.  This  doubtless  is  it  that  Daniel  so  long  before  prophesied  of  him  :  Ddbitur  illi 
 
 OS  loquens  grandia :  "  He  shall  have  a  mouth  given  him  uttering  great  and  pre- 
 sumptuous matters."    For  indeed,  notwithstanding  all  this  glorious  glittering  of 
 johan.  Andr.  painted  authority,  yet  one  of  the  pope's  own  men  saith:  Papa  non  potest  facere  de 
 Cum  venis-    quadrato  rotundum^ :  "The  pope  (notwithstanding  his  privileges  and  all  his 
 BOTlard.  in   powcr) ''  Cannot  make  a  square  thing  round."    St  Bernard  saith  :  An  regula  non 
 Gml'lbbat.  concordot  [cMwi]  evungelio  vel  apostolo  ?    Alioqui  regula  jam  non  est  regula ;  quia 
 non  est  recta^ :  "Doth  not  the  rule  agree  with  the  gospel  or  with  the  apostle? 
 Otherwise  that  rule  is  no  rule  at  all ;  for  it  is  crooked ;  it  is  not  straight." 
 Inter  Decret.        And  therefore  pope  Zosimus  in  more  sober  wise  saith  thus  :  Contra  statuta 
 patrum  condere  aliquid,  vel  mutare,  ne  hujus  quidem  sedis  auctoritas  potest^ :  "The 
 authority  of  this  see  cannot  order  or  change  any  thing  contrary  to  the  orders  of 
 our  fathers." 
 
 Ti.  Qua-st.  3.  Isidorus  saitli :  Is  qui  prceest,  si  prceter  voluntatem  .  . .  vel  prceter  quod  in  scrip- 
 turis  Sanctis  evidenter  prtrcipitur,  vel  dicit  aliquid,  vel  imperat,  tanquam  falsus  testis 
 Dei  et  sacrilegus  habeatur^° :  "He  that  is  in  authority,  if  he  speak  or  command  any 
 thing  besides  the  will  and^^  meaning  of  God's  word,  or  otherwise  than  is  expressly 
 commanded  in  the  scriptures,  let  him  be  taken  as  a  church-robber,  and  as  a  false 
 witness  against  God." 
 
 The  Apology,  Chap.  i.  Division  3. 
 
 We  for  our  part'^  have  learned  these  things  of  Christ,  of  the  apostles, 
 of  the  devout  fathers ;  and  do  sincerely  with  good  faith  teach  the  people 
 of  God  the  same :  which  thing  is  the  only  cause  why  we  at  this  day  are 
 called  heretics  of  the  chief  prelate  (no  doubt)  of  religion.  O  immortal 
 God !  hath  Christ  himself  then,  the  apostles,  and  so  many  fathers  all  at 
 once  gone  astray  ?  Were  then  Origen,  Ambrose,  Augustine,  Chrysostom, 
 Gelasius,  Theodoretus^^  forsakers  of  the  catholic  faith?    Was  so  notable 
 
 Si  is  qui. 
 
 ['  Cardinalis,  1567,  1570  Here  and  elsewhere 
 
 1567  cites  in  the  margin,  "Card.  Cusan.  de  Anthorit. 
 Eccles.  et  Concil.  supra  et  contra  scripturam."] 
 
 ...scripturasque  esse  ad  tempus  adaptatas  et 
 varie  intellectas,  ita  &c.  exponerentur  &c.  mutaretur. 
 — N.  de  Cusa  Op.  Basil.  15G5.  Ad  Bohem.  Epist.  ii. 
 Tom.  II.  p.  833.] 
 
 Scripture,  1567.] 
 
 Prima,  utrum  princeps  ecclesise  habeat  plenitu- 
 dinem  potestatis  in  jurisdictione  spirituali  universalis 
 ecclesia;. . .si. . .pontife.\  mutilai'et  aliquem  vel  occideret 
 ...non  esset  irregularis:  quia...nec  aliquod  jus  ipsum 
 obligat. — F.  de  Mayron.  In  Sentent.  Venet.  1504-7. 
 Lib.  IV.  Dist.  xix.  Quaest.  i.  fol.  33.  2.] 
 
 [*  Corp.  Jur.  Canon.  Lugd.  1624.  Decret.  Gra-     aut  sacrilegus.] 
 tian.  Deer.  Sec.  Pars,  Cans.  ix.  Qua-st.  iii.  Gloss,  in  -       I"  Or,  1567,  1570,  1609  ] 
 can.  13.  col.  877.    See  Vol.  I.  page  68,  note  5.]  ['^  p^rts,  Conf.] 
 
 [°  Host,  fatetur  tamen,  quod  quandiu  papa  vivit,  I       ['^  Theodorit,  Conf.] 
 
 dominns  dicitur,  et  potest  mutare  quadrata  rotundis 
 ...tanien  vera  loquendo  nec  ipse  nee  alius  prselatus 
 
 est  Dominus  &c  Joan.  Andr.  in  Decretal.  Comm. 
 
 Venet.  1581.  Lib.  ii.  Tit.  i.  De  Judic.  cap.  12.  fol.  8. 
 
 The  clause  within  parentheses  is  not  in  1567.] 
 ["  Bernard.  Op.  Par.  1690.  Apol.  ad  Guillelni. 
 Abbat.  cap.  v.  11.  Vol.  I.  Tom.  ii.  col.  532;  where 
 alioguin.] 
 
 Zoz.  Papa  in  Corp.  Jur.   Canon.  Decret. 
 Gratian.  Deer.  Sec.  Pars,  Cans.  xxv.  Quajst.  i.  can. 
 7.  col.  1439;  where  nec  hujus,  and  potest  auctoritas.] 
 Isidor.  in  eod.  ibid.  Cans.  xi.  Qua;st.  iii.  can. 
 101.  col.  957 ;  where  Sanctis  scripturis,  imperet,  and 
 
III.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 601 
 
 a  consent  of  so  many  ancient  bishops  and  learned  men  nothing  else  but 
 a  conspiracy  of  heretics  ?  Or  is  that  now  condemned  in  us  which  was 
 then  commended  in  them  ?  Or  is  the  thing  now,  by  alteration  only  of 
 one'*  man's  affections suddenly  become  schismatic,  which  in  them  was 
 counted  catholic  ?  Or  shall  that  which  in  times  past  was  undoubtedly 
 true'^  now  by  and  by,  because  it  liketh  not  these  men,  be  judged  false? 
 Let  them  then  bring  forth  another  gospel,  and  let  them  shew  the  causes 
 why  these  things,  which  so  long  have  openly  been  observed  and  well 
 allowed  in  the  church  of  God,  ought  noAV  in  the  end  to  be  called  in 
 again We  know  well  enough  that  the  same  word  which  was  opened  by 
 Christ,  and  spread  abroad  by  the  apostles,  is  sufficient  both  to  our  salva- 
 tion, and  also  to  uphold  and  maintain  all  truth,  and  to  confound'^  all 
 manner  of  heresy.  By  that  word  only  do  we  condemn  all  sorts  of  the  old 
 heretics,  whom  these  men  say  we  have  called  out  of  hell  again.  As  for 
 the  Arians,  the^"  Eutychians,  the  Marcionites,  the  Ebionites,  the  Valen- 
 tinians,  the  Carpocratians,  the  Tatians,  the  Novatians,  and,  shortly,  all 
 them  which  have  a  wicked  opinion  either  of  God  the  Father,  or  of  Christ, 
 or  of  the  Holy  Ghost,  or  of  any  other  point  of  christian  religion ;  forso- 
 much  as  they  be  confuted  by  the  gospel  of  Christ,  we  plainly  pronounce 
 them  for  detestable  and  damned 2'  persons,  and  defy  them  even  unto  the 
 devil.  Neither  do  we  leave  them  so,  but  we  also  severely  and  straitly 
 hold  them  in  by  lawful  and  politic  punishments,  if  they  fortune  to  break 
 out  anywhere  and  bewray  themselves. 
 
 M.  HARDING. 
 
 We  for  our  part  know,  as  now  we  have  proved,  that  ye  have  not  learned  these 
 things  of  Christ,  nor  of  the  apostles,  nor  of  the  fathers ;  hut  of  Luther,  Zuinfjlius, 
 (Ecolampadius,  Calvin,  Peter  Martyr,  Bucer,  and  such  other  apostates;  and  that  ye 
 do  most  falsely  and  wickedly  lead  the  people  into  the  pit  with  you.  And  therefore 
 ye  are  justly  condemned  by  the  church,  and  deemed  heretics,  &c.  . . . 
 
 How  condemn  ye  the  Donatists,  seeing  with  them  ye  break  and  throve  down  the 
 holy  altars  of  God,  on  which  [as  Optatus  writcth)  the  body  and  blood  of  Christ 
 wa^  wont  to  be  laid^^  ?  &c.  . . . 
 
 THE  BISHOP  OF  SARISBURY. 
 
 Hereto,  M.  Harding,  the  whole  gross  sum  of  your  answer  in  effect  is  this  : 
 "  Ye  falsely  and  wickedly  lead  the  people  ;  ye  are  apostates  ;  ye  are  heretics ;  ye 
 are  impudent  and  rebellious  children ;  ye  are  despisers  of  God,  mockers  of  your 
 mother,  and  perverters  of  the  apostles ;  ye  utter  lies ;  ye  speak  blasphemies."  At 
 the  last  ye  say,  the  devil  dvvelleth  in  our  hearts,  as  in  his  shop.  This  is  a 
 hasty  kind  of  logic,  M.  Harding.  He  must  needs  be  hard-hearted,  that  will  not 
 yield  to  such  arguments. 
 
 To  leave  other  your  waste  words  of  Vigilantius,  Jovinian,  Manichee,  Aerius, 
 and  such  others,  in  the  end  ye  pronounce  your  definitive  sentence  as  a  judge,  and 
 condemn  us  for  heretics,  for  that  we  have  taken  down  your  shops  and  gainful 
 booths,  which  ye  call  the  "  holy  altars  of  God."  Verily,  this  must  needs  be 
 thought  either  extreme  rigour  or  great  folly,  of  the  removing  of  a  stone  to  make 
 
 On,  1611.] 
 
 f'^  Of  men's  affection,  Conf. ;  of  men's  affections, 
 Def.  1507. J 
 
 ["'  Was  true,  Conf.] 
 
 End  be  called  again,  Conf.] 
 Both  our,  Conf. J 
 
 And  all  truth  to  uphold  and  maintain,  and 
 also  to  confound,  Conf.] 
 \^'>  Conf.  omits  the.] 
 
 I        [21  Castaway,  Conf.] 
 
 I  [--  Jewel  has  omitted  a  very  large  part  of  Hard- 
 ing's reply  to  this  division,  as  containing  little  argu- 
 ment, and  consisting  chiefly  of  a  series  of  fiuestions.] 
 [-^  ...calida  de  fragmentis  altarium  facta  est... 
 quid  vos  offenderat  Christus,  cujus  illic  per  certa 
 momenta  corpus  et  sanguis  halntabat? — Ojjtat.  De 
 Schism.  Donat.  Lut.  Par.  1700.  Lib.  vi.  1.  p.  02.  Conf. 
 
 [  ibid.  p.  yi.] 
 
602 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Altars. 
 
 Art.  iii. 
 JDiv.  26. 
 
 August. 
 Epist.  50. 
 ad  BoDifae. 
 Athanas.  in 
 Kpist  ad 
 Solit.  Vit. 
 Agent. 
 
 B.  Rhenan. 
 in  Epist. 
 I'nsf.  Lit. 
 Chrysost. 
 
 August,  ad 
 Bonifae. 
 Epist.  23. 
 
 De  Consecr. 
 Dist.  2. 
 Hoc  est  quod, 
 in  Gloss. 
 
 August  ad 
 Infdnt. 
 eitat.  a  Bed. 
 in  1  Cor.  x. 
 
 an  heresy.  Such  heresies,  I  trow,  St  Augustine,  St  Ambrose,  Optatus,  and  other 
 learned  fathers  knew  but  few. 
 
 Neither  is  there  any  good  sufficient  reason  to  be  shewed,  wherefore  it  should 
 more  be  heresy  in  us  to  take  down  your  needless  and  superstitious  walls,  which 
 ye  had  erected  of  yourselves  without  commission,  than  it  was  lately  in  you  to 
 tear  in  sunder  and  to  burn  our  communion-tables ;  in  the  erection  and  use 
 whereof  we  had  the  undoubted  example  both  of  Christ  himself  and  also  of 
 the  ancient  catholic  fathers.  I  say  nothing  of  your  cruelty  in  burning  so  many 
 bibles  and  books  of  God's  holy  word,  so  many  of  your  brethren's  bodies,  so 
 many  temples  of  the  Holy  Ghost. 
 
 As  for  the  altars  which  Optatus  saith  the  Donatists  brake  down,  they  were 
 certainly  "  tables  of  wood,"  such  as  we  have,  and  not  "  heaps  of  stones,"  such  as 
 ye  have ;  as  in  my  former  Reply  made  unto  you  it  may  better  appear  St  Au- 
 gustine, reporting  the  same  story,  saith :  "  The  Donatists  in  their  fury  brake 
 down  the  altar-boards."  His  words  be  these:  Lignis . . .  ejusclem  altaris  effractis^. 
 Likewise  saith  Athanasius  of  the  like  fury  of  the  Arians :  Subsellia,  thronum, 
 mensam  ligneam,  et  tabulas  ecclesice,  et  cetera  quce  poterant  foras  elata  combusse- 
 runt^ :  "They  carried  forth  and  burnt  the  seats,  the  pulpit,  the  wooden  board, 
 the  church-tables,  and  such  other  things  as  they  could  get." 
 
 Touching  your  stone  altars,  Beatus  Rhenanus  saith :  In  nostris  hasilicis  ara- 
 rum  superaddititia  structura  novitatem  prce  se  fert^ :  "  In  our  churches  the  build- 
 ing up  of  altars  added  to  the  rest  declareth  a  novelty."  This  learned  man 
 telleth  you,  M.  Harding,  that  your  stone  altars  are  but  newly  brought  into  the 
 church  of  God ;  and  that  our  communion-tables  are  old  and  ancient,  and  have 
 been  used  from  the  beginning  5. 
 
 We  have  such  altars,  M.  Harding,  as  Christ,  his  apostles,  St  Augustine,  Opta- 
 tus, and  other  catholic  and  holy  fathers  had  and  used,  whose  examples  to  follow 
 we  never  thought  it  to  be  such  heresy. 
 
 But  Optatus  saith,  "  The  body  and  blood  of  Christ  was  wont  to  be  laid  upon 
 the  altar ; "  and  with  these  words  ye  would  fain  astonne  your  simple  reader,  as  if 
 Christ's  body  lay  there  really,  fleshly,  verily,  and  indeed.  But  ye  should  remem- 
 ber that  St  Augustine  saith :  Sacramentum  corporis  Christi  secundum  quendam 
 modum  corpus  Christi  est;  [ef]  sacramentum  sanguinis  Christi  [secundum  quendam 
 moduni]  sanguis  Christi  est^ :  "The  sacrament  of  Christ's  body  (not  verily  and 
 indeed,  but)  after  a  certain  manner  of  speech  is  Christ's  body ;  and  the  sacra- 
 ment of  Christ's  blood  after  a  certain  manner  of  speech  is  the  blood  of  Christ." 
 This  manner  of  speech  your  own  gloss  thus  expoundeth  :  Vacatur  corpus  Christi, 
 id  est,  significat  [corpus  ChristV'\^ :  "It  is  called  the  body  of  Christ,  that  is  to 
 say,  it  signifieth  the  body  of  Christ."  And  as  Optatus  saith,  Christ's  body  and 
 blood  were  laid  upon  the  altar  or  communion-table ;  even  so  St  Augustine  saith, 
 the  whole  people  was  in  the  communion-cup,  and  laid  upon  the  holy  table. 
 These  be  his  words:  Vos  estis  in  mensa : . . .  vos  estis  in  calice^ :  "You  are  upon 
 the  table  :  you  are  in  the  cup."  As  the  people  is  "  upon  the  table,"  so  is  Christ's 
 body  "  upon  the  table."  The  people  is  not  laid  there  verily  and  indeed,  but  only 
 in  a  mystery :  even  so  the  body  of  Christ,  as  Optatus  saith,  is  laid  there,  not 
 verily  and  indeed,  nor  in  real  and'°  fleshly  presence,  but  in  a  mystery. 
 
 The  Apology,  Chap.  ii.  Division  1. 
 
 Indeed  we  grant  that  certain  new  and  very  strange  sects,  as  the  Ana- 
 baptists, Libertines,  Menonians,  and  Zuenckfeldians,  have  been  stirring 
 
 f '  See  Vol.  I.  pages  310,  11.] 
 
 [2  August.  Op.  Par.  1G79-1700.  Lib.  ad  Bonifae. 
 seu  Epist.  clxxxv.  cap.  vii.  27.  Tom.  II.  col.  Goi; 
 where  effracti-l 
 
 Athanas.  Op.  Par.  1698.  Hist.  Arian.  ad  Mo- 
 nach.  56.  Tom.  I.  Pars  i.  p.  378.] 
 
 [*  ...ararum  in  nostris  basilicis  superaddititia  &c. 
 ferunt. — B.  Rhenan.  Prsef.  in  Miss.  Chrysost.  ad 
 calc.  Miss.  Lat.  Antiq.  Argent.  1557.  p.  107.] 
 This  sentence  is  not  in  1567.] 
 
 [®  August.  Op.  Ad  Bonifae.  Epist.  xcviii.  9.  Tom. 
 II.  col.  267.    See  Vol.  L  page  518,  note  6.] 
 [7  Christe,  1567.] 
 
 ["  Corp.  Jur.  Canon.  Lugd.  1624.  Decret.  Gratian. 
 Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  Gloss,  in  can. 
 48.  col.  1937.   See  Vol.  II.  page  621,  note  8.] 
 
 August.  Op.  Serm.  ccxxix.  Tom.  V.  col.  976. 
 Conf.  Ven.  Bed.  Op.  Col.  Agrip.  1612.  Ad  Cor.  i. 
 cap.  X.  Tom.  VI.  col.  .305.] 
 
 ['»  An,  1570. J 
 
in.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 G03 
 
 in  the  world  ever  sithence"  the  gospel  did  first  spring.  But  the  world 
 seeth  now  right  well  (thanks  be  given  to  our  God!)  that  we  have  neither 
 bred,  nor  taught,  nor  kept  up  these  monsters.  In  good  fellowship,  I  pray 
 theejj  whosoever  thou  be,  read  our  books  :  they  are  to  be  sold  in  every 
 place.  What  hath  there  ever  been  written  by  any  of  our  company,  that^* 
 might  plainly  bear  with  the  madness  of  any  of  those  heretics  ?  Nay, 
 I  say  unto  you,  there  is  no  country  this'^  day  so  free  from  their  pes- 
 tilent infections  as  these  be,  wherein  the  gospel  of  Christ'^  is  freely  and 
 commonly  preached  >^ :  so  that,  if  they  weigh  the  very  matter  with 
 earnest  and  upright  advisement,  this  thing  is  a  great  argument  of  our 
 part'^,  that  this  same  doctrine  which  we  teach  is  the  very  truth  of  the 
 gospel  of  Christ  For  lightly  neither  is  cockle  wont  to  grow  without 
 wheat 2",  nor  yet  the  chaff  without  the  corn.  For  from  the  very  apostles' 
 times,  who  knoweth  not  how  many  heresies  did  rise  up  even  together,  so 
 soon  as  the  gospel  was  first  spread  abroad?  Who  ever  had  heard  tell  of 
 Simon,  Menander,  Saturninus^^  BasUides,  Carpocrates,  Cerinthus,  Ebion, 
 Valentinus,  Secundus,  Marcosius^'',  Colorbasius,  Heracleo,  Lucianus,  Severus, 
 and  other  like,  before the  apostles  were  sent  abroad?  But  why  stand 
 we  reckoning  up  these  ?  Epiphanius  rehearseth  up  four-score  sundry 
 heresies,  and  Augustine  many  more,  which  sprang  2*  up  even  together  with 
 the  gospel.  What  then?  Was  the  gospel  therefore  not  the  gospel, 
 because  heresies  sprang  up  withal  ?  Or  was  Christ  therefore  not  Christ  ? 
 Or  was  Christ  and  his  gospel  the  cause  of  these  heresies^^  ? 
 
 And  yet,  as  we  said,  doth  not  this  great  crop  and  heap  of  heresies 
 grow  up  amongst  us,  which  do  openly,  abroad,  and  frankly,  teach  the 
 gospel.  These  poisons  take  their  beginnings,  their  increasing  and 
 strength  amongst  our  adversaries,  in  blindness  and  in  darkness,  amongst 
 whom  truth  is  with  tyranny  and  cruelty  kept  under,  and  cannot  be  heard 
 but  in  corners  and  secret  meetings.  But  let  them  make  a  proof ;  let 
 them  give  the  gospel  free  passage ;  let  the  truth  of  Jesus  Christ  give 
 her^^  clear  light,  and  stretch  forth  her^^  bright  beams  into  all  parts;  and 
 then  shall  they  forthwith  see  how  all  these  shadows  straight  will  vanish 
 and  pass  away  at  the  light  of  the  gospel,  even  as  the  thick  mist  of  the 
 night  consumeth  at  the  sight  of  the  sun.  For,  whilst  these  men  sit  still, 
 and  make  merry,  and  do  nothing,  we  continually  repress  and  put  back 
 all  those  heresies  which  they  falsely  charge  us  to  nourish  and  maintain. 
 
 M.  HAKDING. 
 
 Liberlines.  . ...  As  for  Libertines,  what  other  substance  hath  your  gospel,  be~ 
 
 me^Liberiiney^  sides  Carnal  liberty  and  licentious  living  ?  To  break  the  vow  of  chas- 
 gospei.  f-fy^  solemnly  made  to  God,  by  whose  grace  and  your  endeavour  it 
 
 might  well  have  been  kept,  and  to  break  it  for  wantonness,  and  to  satisfy  lust; 
 is  not  that  proper  to  Libertines  ?    To  give  over  fasting,  watching  in  prayer,  and 
 
 ["  Ever  since,  Conf.] 
 
 f  "  Neither  have,  Conf.] 
 
 ['•■'  Book,  Def.  1.570.J 
 
 ['*  Which,  Conf.] 
 
 ('*  Country  at  this,  Conf.] 
 
 ["i  Def.  1567  omits  of  Christ.] 
 
 ['^  As  they  be  wherein  tlie  gospel  is  freely  and 
 commonly  taught,  Conf.] 
 
 Def.  1567  omits  of  our  part.] 
 
 [IS  Argument  that  this  same  is  the  very  truth  of 
 the  gospel  which  we  do  teach,  Conf.] 
 
 ["0  Without  the  wheat,  Conf.  and  Def.  1567, 
 
 1570,  1609.] 
 
 Satumius,  Def.  1570.] 
 [22  Myrcosius,  1611.] 
 [2^  Lucianus  and  Severus  before,  Conf.] 
 l^*  Which  did  spring,  Conf.  and  Def.  1567.] 
 [25  This  sentence  is  not  in  Conf.  and  Def.  1567.] 
 [2«  Increasings,  Conf.  and  Def.  1567,  1670,  1609.] 
 Jesu  Christ  give  his,  Conf. ;  Jeaus  Christ 
 
 give  his,  Def.  1567.] 
 
 [23  His,  Conf.  and  Def.  1567.J 
 
604 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 •  Most  vain 
 untruth. 
 See  the  an- 
 swer. 
 
 •  Untruth, 
 joined  with 
 viic  slander, 
 
 confession  of  sins,  which  should  be  made  to  a  priest,  by  *  whom  only  (except  in 
 case  of  necessity)  God  promised^  forgiveness;  ...to  regard  no  tradition,  though 
 it  came  from  the  apostles ;  briefly,  to  teach  that  all  kind  of  outward  godliness  is 
 superstitious  and  pharisaical,  and  that  every  man  must,  without  staggering  or 
 doubting,  believe  that  himself  shall  be  saved,  if  he  have  faith,  *  do  he  whdit  him 
 list ;  is  this  no  point  of  liberty  ?  What  made  so  many  malapert  prentices,  pleasant 
 courtiers,  discoursing  parliament  Machiavellists,  and  all  other  whatsoever  flesh-worms, 
 merchants,  idle  artificers,  to  embrace  your  gospel,  rather  than  the  graver  and 
 devouter  sort  of  men  which  be  weaned  from  the  pleasure  of  this  life ;  but  that  it 
 was  plausible  to  the  world,  and  pleasant  to  the  flesh,  from  ivhich  that  kind  of 
 men  are  most  hardly  drawn  ?  And  yet  forsooth  do  not  ye  foster  up  Libertines. . . . 
 •  Four  great  Who  cau  rcckon  the  sects  that  be  in  Germany,  being  *  sixteen  or  more  pro- 
 together/"  fossed  in  somc  one  town?  * Bemeland  is  almost  as  full  of  heresies  as 
 of  houses.  *  Silesia  is  as  bad ;  and  *  Moravia,  a  country  there  adjoin- 
 ing, is  never  a  whit  better.  And  yet  do  not  these  sects  bud  where  your 
 gospel  is  freely  and  openly  preached  ? . . . 
 
 Bemeland. 
 
 Siks/'a. 
 
 Moravia. 
 
 Liberty. 
 
 Euseb.  Lib. 
 iv.  cap.  viii. 
 '  Eveiioovv 
 douva-TOV 
 fivai  ev 
 Kania  Kai 
 
 {'■rrdpxeiv 
 
 Sozom.  Lib. 
 i.  cap.  i. 
 
 nrdrnv 
 tTToititraVy 
 
 (DV  VTTtf) 
 fl€yt(TT(i)lf 
 dQXwi/  TOV 
 ayuiva.  -tov- 
 
 TOV  UTTO- 
 fl€VOV(Tl. 
 
 Fsal.  cxix. 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Here,  M.  Harding,  I  have  purposely  left  out  a  great  heap  of  your  talk,  not 
 ,  thinking  it  needful  to  answer  all  your  void  words.  Having  no  more  regard  what 
 ye  say,  it  was  no  hard  matter  for  you  to  call  us  Libertines,  and  to  say  the  gospel 
 that  we  preach  hath  "  none  other  substance  but  carnal  liberty  and  licentious 
 living."  If  ye  had  remembered  either  the  city  of  Rome,  where  ye  have  been,  or 
 the  town  of  Antwerp  or  Lovain,  where  ye  now  dwell,  ye  could  not  well,  without 
 blushing,  have  charged  us  with  carnal  liberty. 
 
 Our  wantons  and  flesh-worms  (for  so  it  liketh  you  to  call  them)  have  been 
 contented  to  forsake  fathers,  mothers,  wives,  children,  goods,  and  livings,  and 
 meekly  to  submit  themselves  to  the  extreme  terror  of  all  your  cruelties,  and  to 
 yield  their  bodies  unto  the  death,  to  be  starved  for  hunger,  and  to  be  burnt  in 
 fire,  only  for  the  name  and  gospel  of  Jesus  Christ.  So  delicate  flesh-worms,  and 
 such  wantons  are  they^.  Ye  will  say,  as  your  wont  is  when  ye  have  nothing  else 
 to  say,  they  died  stubbornly  in  wilful  error :  yet  I  reckon  ye  will  not  say  they 
 died  in  great  pleasance  or  carnal  liberty.  It  is  a  strange  kind  of  fleshly  wanton- 
 ness for  a  man  to  deny  himself,  and  to  take  up  his  cross,  and  to  follow  Christ. 
 And  yet  is  this  the  whole  "  substance"  of  our  gospel. 
 
 Justinus  the  Martyr,  notwithstanding  he  was  an  heathen,  and  thought  then, 
 even  as  you  do  now,  that  the  professors  of  the  name  of  Christ  were  nothing 
 else  but  a  sort  of  wanton  and  wilful  people,  yet,  when  he  saw  how  constantly  they 
 died,  and  how  patiently  they  suffered  whatsoever  was  laid  upon  them,  he  was  at 
 length  converted  himself,  and  by  their  example  became  a  Christian.  Thus  Euse- 
 bius  reporteth  his  words:  Ego  ipse  Platonis  discipliuis  delectatus,  Sfc.^ :  "I  myself'', 
 taking  pleasure  in  Plato's  doctrine,  and  hearing  the  Christians  ill  spoken  of,  and 
 seeing  them  to  go  courageously  and  boldly  to  their  death,  and  to  suffer  all 
 such  things  as  were  thought  most  terrible,  I  thought  it  a  thing  impossible  that 
 such  men  should  live  wickedly  or  in  wantonness." 
 
 So  likewise  writeth  Sozomenus  touching  the  same :  "  The  Christians  being 
 spoiled  of  their  goods,  and  regarding  nothing  that  they  had,  being  hanged  on 
 gibbets,  and  suffering  all  manner  torments  so  without  care  or  sense  as  if  their 
 bodies  had  not  been  their  own,  neither  allured  with  flattery  nor  amazed  with 
 threats,  they  gave  all  men  thereby^  to  understand  that  they  suffered  these  things 
 (not  of  wantonness,  but)  for  some  great  reward*'." 
 
 The  prophet  David  saith :  In  quo  corriget  adolescens  viam  suam  ?  In  custo- 
 diendo  sermones  tuos :  "Whereby  shall  a  young  man  (not  grow  to  be  a  fleshly 
 wanton,  but)  amend  his  life  and  correct  his  way  ?"  He  answereth  :  O  Lord,  "  by 
 the  keeping  of  thy  words." 
 
 f  Promiseth,  Conf.  and  Def.  1567.] 
 This  sentence  is  not  in  15G7.] 
 Euseb.  in  Hist.  Eccles.  Script.  Amst,  1695-1700. 
 Lib.  IV.  cap.  viii.  p.  99.] 
 
 [*  Meself,  1567,  1570.] 
 
 [5  Hereby,  1567,  1570,  1609.] 
 
 Soz.  in  eod.  Lib.  i.  cap.  i.  pp.  326,  7.] 
 
in.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 605 
 
 Therefore  we  may  justly  say  to  you,  as  Cyrillus  said  sometime  to  Julianus  the 
 renegate^  in  like  case:  Etiam  pueri  in  sacris  Uteris  enutriti  statimfiunt  religiosis-  Cyni.  contr. 
 simi,  etiamsi  minus  eloquentes  ® ;  "  Even  our  children,  being  brought  up  in  the  holy  p"  162.'''' 
 scriptures,  straightway  become  most  godly,  although  not  so  eloquent  or  well- 
 spoken." 
 
 If  there  be  any  such  flesh-worms  and  wantons  this  day,  they  be  not  the 
 "  gospellers,"  which  word  so  much  ofFendeth  you :  they  be  of  you  and  of  yours, 
 M.  Harding ;  that  is,  not  the  professors,  but  the  mockers  and  wilful  despisers  of 
 the  gospel. 
 
 Ye  say :  "  Confession  should  be  made  unto  the  priest,  by  whom  only  (ye  say) 
 God  hath  promised  forgiveness  of  sin."     I  beseech  you,  where  find  you  this 
 promise  ?    Shew  the  words  :  allege  the  place  :  regard  your  credit :  otherwise  ye 
 will  be  noted  of  untruth.    Where  did  God  or  Christ  ever  say,  "  Forgiveness  of  sin 
 is  given  only  by  the  priest  ?"    If  it  be  so  indeed,  then  why  doth  Chrysostom  say, 
 Nunc  necessarium  non  est  prcesentibus  testibus  confiteri ;  solus  Deus  te  confitentem  chrysost.  de 
 videat^?  "Now  it  is  not  needful  to  make  confession  in  the  presence  of  witnesses:  ^''^'^•^''^''"f- 
 let  God  only  see  thee  making  thy  confession?"     Why  doth  St  Hierome  say, 
 Apud  Deum  non  sententia  sacerdotum,  sed  reorum  vita  quceritur^^F  "It  is  not  the  Hieron  in 
 sentence  or  absolution  of  the  priest,  but  the  life  of  the  sinner,  that  is  regarded  xvl"' 
 before  God  ?  "    Howbeit,  hereof  we  have  sufficiently  said  before. 
 
 *'  Luther  (ye  say)  first  procured  that  men  should  acknowledge  no  one  head  and 
 judge,  whom  (as  by  your  report  St  Cyprian  saith)  they  might  obey  as  the  vicar  of 
 Christ  Of  this  one  head  and  one  judge  neither  Christ  nor  his  apostles  ever 
 told  us.  St  Cyprian,  as  it  is  said  before,  saith  thus :  Christus  parent  dedit  apo- 
 stolis  omnibus  potestatem^'^ :  "  Christ  gave  unto  all  his  apostles  equal  power."  And 
 St  Chrysostom  saith  :  Quicunque  . . .  desiderat  primatum  in  terra,  inveniet  in  ccelo  simpi.  Priei. 
 confusionem^^:  "  Whosoever  seeketh  the  primacy  in  earth,  he  in  heaven  shall  find  Mau^Ho 
 
 iom. 
 
 COniUSlOn.  imperfect. '■> 
 
 The  place  of  St  Cyprian  touching  one  head  and  one  judge  is  well  alleged  by 
 you,  M.  Harding,  but  iU  applied.    It  is  true  that  St  Cyprian  saith  the  people 
 ought  to  obey  one  judge  or  one  head  as  the  vicar  of  Christ.  But  that  by  the  same 
 one  head  or  judge  he  meant  either  the  bishop  of  Rome,  or  any  one  other  certain 
 several  bishop,  it  is  most  untrue.    St  Cyprian's  meaning  is,  as  I  have  otherwhere  J^^p^y  ^"f™" 
 more  largely  declared that  in  every  diocese  the  people  ought  to  know  oneoiv.  5. 
 bishop  as  head  and  judge,  and  him  to  obey  as  the  vicar  of  Christ.    One  head  or 
 judge,  I  say,  in  every  diocese ;  not  one  universal  head  over  all  the  world.  For 
 proof  whereof,  M.  Harding,  read  St  Cyprian's  epistle  unto  Florentinus  Pupianus, 
 and  ye  shall  find  that  he  useth  the  self-same  words  of  himself,  and  not  of  the 
 pope  ;  and  I  doubt  not  but  ye  will  much  marvel  and  mislike  your  own  error.  His 
 words  be  these  :  Uiide  . . .  schismata  et  hcereses  obortce  sunt  et  oriuntur,  \nisi'\  dum  Cypr.  Lib. 
 episcopus,  qui  unus  est,  et  ecclesice  prceest,  superba  quorundam  prcesumptione  con-  ^ 
 temnitur^^?  "  Wherehence  have  schisms  and  heresies  sprung  up,  or  wherehence  do 
 they  spring,  unless  it  be  that  the  bishop,  which  is  one,  and  ruleth  the  church,  by 
 the  proud  presumption  of  certain  is  despised  ?" 
 
 Here  St  Cyprian  calleth  himself  that  one  bishop  and  that  one  head  and  judge 
 of  the  church.    Yet  was  he  only  the  bishop  of  Carthage  in  Africa,  and  not  the 
 pope  or  bishop  of  Rome.    Hereof  I  have  spoken  more  at  large  in  my  former  Art  iv 
 Reply  Di^-s- 
 
 Touching  the  pope,  wherein  he  may  be  known  for  Christ's  vicar,  it  were  hard 
 
 Regenerate,  1609,  1611.] 
 
 [8  Cyril.  Alex.  Op.Lut.  1638.  Contr.  Julian.  Lib. 
 VII.  Tom.  VI.  p.  2.34.] 
 
 [9  Chrysost.  Op.  Par.  1718-38.  De  Poenit.  Horn, 
 iv.  Tom.  II.  p.  307.  See  before,  page  376,  note  10; 
 also  Vol.  I.  page  120.J 
 
 [">  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  iii. 
 in  Matt.  cap.  xvi.  Tom.  IV.  Pars  i.  col.  75;  where 
 
 ['^  Id.  de  Unit.  Eccles.  p.  107.  See  before,  page 
 286.] 
 
 ['^  Chrysost.  Op.  Op.  Imperf.  in  Matt.  Horn. 
 XXXV.  ex  cap.  xx.  Tom.  VI.  p.  cliii.  See  before, 
 page  .312,  note  2.j 
 
 In  Opere  Imperfect,  does  not  appear  in  1667, 
 
 1570.] 
 
 See  Vol.  I.  pages  347,  &c.] 
 
 quaratur.]  |       ['^  Cypr.  Op.  Ad  Florent.  et  Pup.  Epist.  Ixvi.  p. 
 
 ["  Cypr.  Op.  Oxon.  1682.  Ad  Cornel.  Epist,  lix,      167;  where  inde.] 
 p.  129.    See  Vol.  I.  page  347,  note  13.] 
 
606 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 to  say ;  unless  it  be  for  that,  wheresoever  the  pope  is  present,  there  Christ  is 
 chrysosL  in  awRV.    Chrvsostom  saith :  Qui  vauam  qloriam  non  desiderat,  ille  debet,  Christi 
 
 Matt.  Hom.6.     .        .         ^    •'  ,         tt       ,  i     •       ,  •  , 
 
 inopere  vicavius  jactus,  Lliristi  jushuam  prcedicare^ :  "He  that  desireth  not  vain-glory, 
 imperfect.3   ^gjj^g  made  Christ's  vicar,  ought  to  preach  the  justice  of  Christ." 
 
 The  Apology,  Chap.  iii.  Division  1. 
 
 Where  they  say  that  we  have  fallen  into  sundry  sects,  and  would  be 
 called,  some  of  us  Lutherans,  and^  some  of  us  Zuinglians,  and  cannot  yet 
 well  agree  among  ourselves  touching  the  whole  substance  of  our  doctrine*; 
 what  would  these  maii  have  said  if  they  had  been  in  the  first  times  of 
 the  apostles  and  holy  fathers,  Avhen  one  said,  "  I  hold  of  Paul ;"  another^ 
 "I  hold  of  Cephas;"  another,  "I  hold  of  Apollos^?  when  Paul  did  so 
 sharply  rebuke  Peter '?  when,  upon  a  falling  out,  Barnabas  departed 
 from  Paul  ?  when,  as  Origen  mentioneth,  the  Christians  were  divided 
 into  so  many  factions  as  that  they  kejjt  no  more  but  the  name  of  Chris- 
 tians in  common  among  them,  being  in  no  manner  of  thing  else  like  to 
 Christians  ?  when,  as  Socrates  saith,  for  their  dissensions  and  sundry 
 sects  they  were  laughed  and  jested  at  openly  of  the  people  in  their  stages 
 and  common^  game-plays?  when,  as  Constantine  the  emperor  affirmeth, 
 there  were  such  numbers^  of  variances  andbrawlings  in  the  church,  that  it 
 might  justly  seem  a  misery  far  passing  all  the  former  miseries  ?  when 
 also  Theophilus,  Epiphanius,  Chrysostom,  Augustine,  Ruffine,  Hierome, 
 being  all  Christians,  being  all  fathers,  being  all  catholics,  quarrelled^  one 
 against  another  with  most  bitter  and  most  remediless^"  contentions  with- 
 out end  ?  when,  as  saith  Nazianzene,  the  parts  of  one  body  were  con- 
 sumed and  wasted  one  of  another?  when  the  whole  east  part  of  the 
 church  was^^  divided  from  the  west,  only  about leavened  bread,  and 
 only  for  the  keeping of  Easter-day,  which  were  indeed  no  great 
 matters  to  be  strived  for  ?  and  when  in  all  councils  new  creeds  and 
 new  decrees  continually  were  devised? 
 
 THE  BISHOP  OF  SARISBURY, 
 
 The  sum  of  M.  Harding's  answer  hereto  is  this  :  "  That  the  bitter  dissensions 
 that  in  old  times  fell  out  amongst  the  learned  and  godly  fathers  stood  rather  *  in 
 amon?    matters  of  manners,  and  other  small  quarrels,  than  in  cases  and  questions  of 
 ^Ijg      faith  1*."    For  trial  of  the  truth  herein,  it  may  please  you  to  consider  well  these 
 Fathers,  few. 
 
 '  — '       Papias,  ApoUinaris,  Victorinus,  Tertullianus,  Irenaeus,  Lactantius,  and  others, 
 
 untrlTtn?"  defended  the  heresy  of  the  Chiliastce,  that  said  "Christ,  after  the  general  judg- 
 Hje"^!*'/?!^  ment,  should  dwell  here  a  thousand  years  together  upon  the  earth  i'^."  Irenaeus 
 "■^l^i"-  held,  that  man  at  the  beginning,  when  he  was  first  created,  was  ^^unperfect^'^. 
 cl^i^iiii"  Clemens  Alexandrinus^*  and  Justinus^^  held,  that  the  angels  fell  and  offended  God, 
 «tr^"Lib  ^^^^  ^^^y  desired  the  company  of  women.  But  it  shall  be  in  vain  to  stand  long 
 iii.  et  V.      herein :  for  of  such  examples  there  is  great  store. 
 
 Just.  inApol.  '  " 
 
 Dissen- 
 sions 
 
 ['  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  vi.  ex  cap.  iv.  Tom.  VI.  p.  li ;  where  ja*- 
 titiam  Christi.] 
 
 [2  1567,  lo70  omit  In  Opere  Imperfect] 
 
 Conf.  omits  and.] 
 [*  Of  doctrine,  Conf.  ] 
 
 And  other,  Def.  15G7.] 
 [«  Apollo,  Conf.  and  Def.  15G7,  1570,  1609.1 
 f  People  in  the  common,  Conf.] 
 
 Such  a  number,  Conf.  and  Def.  1567.] 
 p  Did  strive,  Conf.] 
 ['°  And  remedUess,  Conf.] 
 
 ["  The  east  part  was,  Conf.] 
 
 ['2  For,  Conf.] 
 
 ['^  For  keeping,  Conf.] 
 
 Of  the  faith,  1567,  1570,  1609.] 
 ['5  Hieron.  Op.  Par.  1693-1706.  Comm.  Lib.  xviii. 
 in  Isai.  Proph.  Prolog.  Tom.  III.  cols.  477,  8.] 
 [i«  Unperfite,  1567,  1570.] 
 
 ['7  Iren.  Op.  Par.  1710.  Contr.  Haer.Lib.  iv.  cap. 
 xxxviii.  p.  283.] 
 
 ['^  Clement.  Alex.  Op.  Oxon.  1715.  Strom.  Lib. 
 III.  7 ;  V.  1.  Tom.  I.  p.  538.  Tom.  II.  650.] 
 
 Just.  Mart.  Op.  Par.  1742.  Apol.  ii.  5.  p.  92.] 
 
III.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 607 
 
 To  come  near  the  purpose:  Theophilus  calleth  Epiphanius  hceresiarcJiam^'^,  that  ^l*™!;'" 
 is,  "  the  grand  captain  and  father  of  heretics."    Gennadius  saith  St  Augustine  was  Gennad.".!?'' 
 not  far  off  from  being  an  heretic St  Hierome,  writing  unto  St  Augustine,  saith  Hienm.In'''' 
 thus:  Li  epistola  tua  qucedam  heretica  esse  judicavP"^:  "  I  judged  that  there  were  Augusf.'iujus 
 certain  heretical  errors  in  your  epistle."    Pope  Bonifacius  H.  said  that  Aurelius,  cr'ebrS ad' 
 the  bishop  of  Carthage,  and  St  Augustine,  and  other  godly  and  learned  fathers  in  gon^fac  ii 
 the  council  of  Africa,  "  were  pricked  on  and  inspired  by  the  devil 2^."    St  Au-  ^^f^''*'- 
 gustine  willeth  St  Hierome  to  acknowledge  his  error,  and  to  recant.    Thus  he 
 saith :  Accipe  severitatem  Christianam  ad  illud  opus  corrigendum  atque  emendan-  August,  ad 
 dum;  et  TraXivaiblav,  ut  dicitur,  cane^^:  "Take  unto  you  christian  severity  to  correct  Epist.  9. 
 and  amend  that  book  (of  yours),  and  recant  your  error." 
 
 Thus  much  I  thought  good  briefly  to  touch ;  not  meaning  thereby  to  deface 
 the  authority  of  the  ancient  fathers,  but  somewhat  to  open  the  truth  of  M.  Hard- 
 ing's tale^  and  to  shew  that  these  and  other  hke  bishops  and  fathers,  notwithstand- 
 ing they  were  learned,  and  godly,  and  worthy  members  of  the  church  of  God,  yet 
 were  they  not  void  of  their  infirmities. 
 
 Erasmus,  a  man  of  great  judgment,  saith  thus:  Illis  temporibus,  ingeniosa  . . .  res  Erasm.  in 
 fuit  esse  christianum-^ :  "  In  those  days  it  was  a  great  point  of  cunning ^'^  to  know  Tom. U. 
 how  to  be  a  christian  man."  Hieron. 
 
 And  again  :  Ilia  cetate  in  chartis  erat  fides  potius  quam  in  animo ;  ac  pene  tot  ibid. 
 erant  symbola,  quot  professores^^:  "At  that  time  (of  the  ancient  fathers)  the  faith 
 was  in  books  rather  than  in  the  heart;  and  in  a  manner  there  were^^  as  many 
 sundry  creeds  as  there  were  professors  of  the  faith." 
 
 Therefore  Clemens  Alexandrinus  saith  :  The  heathens  thus  upbraid^"  the  Chris- 
 tians for  the  strifes  and  dissensions  that  were  among  them :  Vos  Christiani  dissi-  ciemens. 
 detis  inter  vos,  et  tot  sectas  habetis,  quce  licet  omnes  christianismi  titulum  sihi  vcndi-  vii. 
 cent,  tamen  alia  aliam  execratur  et  condemnat.  Quare  vestra  religio  vera  non  est, 
 nec  a  Deo  originem  ducit^^:  "Ye  Christians  dissent  among  yourselves,  and  main- 
 tain so  many  sects ;  which  sects,  notwithstanding  they  all  claim  the  title  of  chris- 
 tian religion,  yet  one  of  them  curseth  and  condemneth  another :  therefore  your 
 religion  is  not  true,  nor  hath  her  beginning  or  ground  from  God." 
 
 The  Apology,  Chap.  iv.  Division  1. 
 
 What  would  these  men  (trow  ye)  have  said  in  those  days  ?  which 
 side  would  they  specially  then  have  taken  ?  and  which  would  they  then 
 have  forsaken  ?  which  gospel  would  they  have  believed  ?  whom  would 
 they  have  accounted  for  heretics,  and  whom  for  catholics  ?  And  yet 
 what  a  stir  and  revel  keep  they  this  day,  only  upon  the  two  poor  names 
 of  Luther 22  ^nd  Zuinglius !  Because  these  two  men  are  not  yet  fully 
 resolved 3^  upon  some  one  certain  point  of  doctrine,  therefore^*  would 
 they  needs  have  us  think  that  both  of  them  were  deceived  ;  that  neither 
 of  them  had  the  gospel ;  and  that  neither  of  them  taught  the  truth 
 aright. 
 
 l^"  ...Epiphanins...un(le  Theophilus  quern  in  pri- 
 oribns  epistolis  ha;resiarchain  appellaverat,  post  Sic. 
 — Vit.  Div.  Chrysost.  per  D.  Erasm.  in  Chrysost. 
 Op.  Basil.  1547.  Tom.  I.  fol.  a.  5.] 
 
 Error  tamen  illius...necdum  hsresis  quirstio- 
 nem  dedit — Gennad.  lllustr.  Vir.  Catalog.  39.  in 
 Hieron.  Op.  Tom.  V.  cols.  35,  6.] 
 
 [^^  ...praesertim  quum  qusdam  in  ilia  haeretica 
 judicarem — Hieron.  Op.  Ad  August.  Epist.  Ixxi. 
 Tom.  IV.  Pars  11.  col.  Cll.J 
 
 ["^  The  latter  part  of  this  reference  is  not  in 
 1567,  1570.] 
 
 [2<  Bonifac.  Papa;  II.  Ad  Eulal.  Alex.  Episc. 
 Epist.  in  Crabb.  Concil.  Col.  Agrip.  1551.  Tom.  I. 
 p.  1058.    See  before,  page  295,  note  17.] 
 
 ...arripe... christianam. ..severitatem,  ad  &c. — 
 
 August.  Op.  Par.  1679-1700.  Ad  Hieron.  Epist.  xl. 
 cap.  iv.  7.  Tom.  II.  col.  86.] 
 
 [2«  Hieron.  Op.  Par.  1534.  Ad  G.  Warani.  Arch. 
 Cant.  Tom.  II.  fol.  2;  where  fuerit.] 
 
 ["  Wisdom,  1567.] 
 
 pa  Id.  ibid.] 
 
 [">  Was,  1609,  1611.] 
 
 [30  Upbraided,  1567,  1570.] 
 
 P'  Clement.  Alex.  Op.  Strom.  Lib.  vii.  15.  Tom. 
 II.  886,  7.  This  is  probably  the  passage  referred  to; 
 though  the  words  somewliat  differ.  ] 
 
 Keep  they  at  this  time  upon  two  poor  names 
 only  Luther,  Conf.J 
 
 Do  not  yet  fully  agree,  Conf.] 
 One  point  therefore,  Conf.] 
 
608 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 M.  HARDING. 
 
 After  many  things  by  these  defenders,  alleged,  for  proof  of  dissension  to  have  been 
 among  the  apostles,  the  faithful  people  in  St  Paul's  time,  the  bishops  and  holy 
 fathers  of  the  primitive  church,  whereby  they  would  persuade,  if  they  could,  that  their 
 own  division  into  sects  and  dissensions^  is  not  a  mark  of  false  doctrine;  at  length,  as 
 though  they  had  toon  the  field,  and  tried  themselves  proper  men,  triumphing  over  us 
 as  though  we  had  nothing  to  say,  with  a  great  courage  they^  demand  this  question  of 
 tts,  which,  though  it  be  but  one  in  effect,  yet  with  a  Mnd  of  bravery  they  seem  to  divide 
 into  sundry  branches,  and  thus  they  say :  "  What  would  these  men  {they  mean  the 
 papists)  then,  trow  ye,  have  said  in  those  days  ?  Which  side  ivould  they  then^  have 
 taken,  and  ivhich  would  they  have*  forsaken  ?  Which  gospel  would  they  have  believed? 
 Wliom  would  they  have  accounted  for  heretics,  and  whom  for  catholics?" 
 
 Touching  these  four  interrogatories,  if  we  had  then  been  alive,  being  of 
 the  mind  we  be  now  of,  we  would  have  requited  you  with  four  ansicers  of  answer  u>  m 
 the  holy  and  most  learned  father^  St  Hierome,  and  would  have  said,  as  in 
 the  like  state  of  times  in  a  learned  epistle  he  said  to  the  learned  pope  Damasus 
 touching  the  heresies  which  he  found  in  Syria  at  his  first  coming  thither  from  Rome. 
 First :  Mihi  cathedram  Petri  et  fidem  apostolico  ore  laudatam  censui  Eptst.  Tom.  a. 
 consulendam ;  inde  nunc  meae  animal  postulans  cibum,  unde  olira  Christi  vesti- 
 menta  suscepi^.    Which  words,  taking  upon  me  the  person  of  all  faithful  The  first 
 and  catholic  folks,  thus  I  English,  hi  these  controversies  "J  have  thought 
 good  for  counsel  {what  I  ought  to  believe)  to  repair  to  the  chair  of  Peter,  and  to  the 
 faith  of  the  Roman  church  praised  by  Paul  the  apostle's  own  mouth.    And  from 
 thence  now  require  I  the  food  of  my  soul,  from  whence  I  received  the  garments  of 
 Christ."    To  speak  the  same  more  shortly  and  more  plainly :  In  the  catholic  church 
 I  look  to  have  the  food  of  my  soul  to  everlasting  life,  in  which  I  was  christened'^. 
 
 Secondly,  we  v:ould  ivith  him  have  said,  one  speaking  for  all,  directing  our  words 
 {as  he  did)  to  those  that  be  of  the  catholic  faith,  whom  ye  call  papists :  Vos 
 estis  lux  mundi,  vos  sal  terrae,  vos  aurea  vasa  et  argentea :  hie  testa- 
 cea  vasa  vel  lignea  virgam  ferream  et  aeternum  opperiuntur  incendium  ^ : 
 "  Ye  are  the  light  of  the  tvorld,  ye  are  the  salt  of  the  earth,  ye  are  golden  and  silvern 
 vessels :  here  {among  the  gospellers)  are  the  earthen  and  wooden  vessels,  which  must 
 abide  the  iron  rod  and  flame  everlasting." 
 
 Thirdly,  with  him  {one  likewise  bearing  the  person  of  all)  we  would  have  said  to 
 Pius  the  fourth,  that  now  sitteth  in  Peter's  chair,  as  he  then  said  to  Damasus: 
 Ego  nullum  primum  nisi  Christum  sequens,  beatitudini  tuae,  id  est, 
 cathedrae  Petri,  eommunione  consocior.    Super  illam  petram  aedifica-  answer^^ 
 tarn  eeclesiam  scio.    Quicunque  extra  hanc  domum  Agnum  comederit, 
 profanus  est :  si  quis  in  area  Noe  non  fuerit,  peribit  regnante  diluvio  ^ :  "  Making 
 none  but  Christ  first  of  all  whom  to  follow,  I  join  in  fellowship  of  communion  with  thy 
 holiness,  that  is  to  say,  with  the  see  of  Peter.     Upon  that  rock  I  know  the  church  is 
 builded.     WJiosoever  eateth  the  Lamb  without  the  compass  of  this  house,  he  is  pro- 
 fane.   If  any  remain  without  the  ark  of  Noe,  he  shall  be  lost  when  the  flood 
 cometh^." 
 
 Fourthly,  touching  the  authors  of  this  new  gospel,  with  the  same  Hierome  we  say, 
 all  under  the  person  of  one :  Non  novi  Vitalem,  Meletium  respuo,  ignore 
 Paulinum.    Quicunque  tecum  non  colligit,  spargit ;  hoc  est,  qui  Christi  J^gJlr'.''"' 
 non  est,  antichristi  est^:  "  Vitalis  I  know  not,  Meletius  I  refuse,  Paulinus 
 I  wot  not  what  he  is  {these  were  head  lieretics  in  St  Hierome' s  time).  Whosoever 
 gathereth  not  together  with  thee  {holy  pastor),  he  scattereth  abroad ;  that  is  to  wit,  who 
 is  not  of  Christ's  side,  he  is  of  antichrist's  side."    To  transfer  this  to  ourselves,  the 
 names  changed,  the  case  remaining  like,  for  our  answer  to  our  gospeP  prelates  we 
 say :  Luther  we  know  not ;  Zuinglius,  CEcolampadius,  Bucer,  Peter  Slartyr,  Latimer, 
 
 The  second 
 answer. 
 
 ['  Dissension,  Conf.] 
 
 Conf.  omits  they.] 
 
 They  specially  then,  Conf.] 
 
 They  then  have,  Conf.] 
 P  Fathers,  Def.  1570.] 
 
 [«  Hieron.  Op.  Par.  1693-170C.  Ad  Damas.  Epist. 
 
 xiv.  Tom.  IV.  Pars  n.  cols.  19,  20.] 
 
 ['  Was  first  christened,  Conf.  and  Def.  1567, 
 1570,  1609.] 
 
 [8  Reigneth,  Conf.  and  Def.  1567,  1570,  1609.] 
 
 [9  Our  new  gospel,  Conf.] 
 
m.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 609 
 
 Ridley,  Cranmer,  Hooper,  we  reject  and  refuse;  Calvin,  Beza,  Jetvel,  Pilkington, 
 Grlndal,  Horne,  and  their  fellows,  what  they  are  we  icot  not.     We  see  they  are  not  pater's 
 gatJierers  with  tlie  supreme  pastor  of  the  catholic  church,  but  scatterers. . .  .^^  Chair 
 
 THE  BISHOP  OF  SARISBURY. 
 
 It  appeareth  by  that  hath  been  already  said,  that  the  gospel  of  Christ  is  now 
 misliked  and  doubted  of  j  ou,  as  it  was  in  old  times  of  the  infidels  and  heathens. 
 Chrysostom  thereof  saith  thus ;  Venit  gentilis,  et  dicit,  Vellem  fieri  Christianus ;  sed  Chrysost.  in 
 nescio  cut  adhceream.   Midtce  inter  vos  sunt  pugnce,  seditiones,  ac  tumultus.    Nescio  33?' 
 quod  dogma  eligam,  quod  prceferam.    Singuli  dicunt,  Ego  verum  dico^^:  "The 
 infidel  or  heathen  cometh  and  saith,  I  would  be  a  christian  man ;  but  I  know  not 
 whom  I  should  follow.    There  is  much  strife  and  dissension  and  trouble  amongst 
 you.    I  cannot  tell  what  doctrine  to  choose  to  set  before  other :  for  every  one  of 
 you  will  say, '  I  say  the  truth'."  As  ye  agree  with'^  them  in  form  of  words,  so  I  pray 
 God  ye  agree  not  with  them  in  faith  and  spirit  and  contempt  of  God.    The  same 
 Chrysostom,  speaking  not  only  of  the  heretics,  but  also  of  the  faithful  Christians 
 that  were  in  his  time,  saith  thus :  Hanc  oh  causam  ridiculi  facti  sumus  et  gentibus  chrysost.  in 
 et  Judceis ;  dum  ecclesia  in  mille  partes  discinditur^^ :  "For  this  cause  we  are  cap.  1. 
 scorned  and  laughed  at  both  of  Jews  and  gentiles ;  while  as  the  church  is  thus 
 rent  into  a  thousand  parts," 
 
 Therefore  it  was  not  amiss,  M,  Harding,  to  demand  you  this  question,  which 
 of  these  sides  ye  would  have  followed,  and  which  of  all  these  gospels  ye  would 
 have  believed.  For  it  may  well  be  thought  that,  being  minded  as  they  were,  ye 
 would  have  answered  as  they  did. 
 
 But  ye  say  ye  would  rather  have  said  as  St  Hierome  sometime  said  to  pope 
 Damasus  touching  the  heresies  which  he  found  in  Syria, 
 
 If  ye  would  use  St  Hierome's  answer,  M.  Harding,  and  would  say'^  unto  the 
 pope  as  St  Hierome  said,  perhaps  ye  should  deserve  no  great  thanks  for  your 
 labour :  for  St  Hierome,  in  that  self-same  place,  beside  sundry  others,  utterly 
 denieth  the  primacy  of  the  bishop  of  Rome,  His  words  be  plain  :  Ego,  nullum  Hieron.  ad 
 primum  nisi  Christum  scquens,  beatitudini  tuce,  id  est,  cathedroi  Petri  communione  Nullum 
 consocior^^:  "  I  following  no  first  man  (that  is  to  say,  no  head  or  chief),  but  only  Belti'tird 
 Christ,  am  joined  as  a  fellow  in  communion  unto  thy  blessedness,  that  is  to  say,  n 
 unto^"  Peter's  chair."  St  Hierome  telleth  the  pope  he  knoweth  "no  first,  no  chief, 
 no  head,"  no,  not  the  pope  himself,  but  only  Christ.  Again,  he  saith  not,  I  am 
 thrall  and  subject  to  thy  commandments ;  but,  "  I  am  joined  as  a  fellow  in  com- 
 munion unto  thy  blessedness."  "  Fellowship"  will  hardly  stand  with  that  universal 
 power  which  you  imagine  the  pope  ought  to  have  over  the  whole  church  of  God. 
 Verily,  the  pope  himself  would  take  it  in  scorn,  if  you  this  day  would  follow  St 
 Hierome,  and  call  him  your  "fellow." 
 
 But  St  Hierome  saith  he  "  agreeth  in  faith  and  religion  with  Damasus."  And 
 what  great  marvel  is  this,  that,  being  a  godly-learned  man,  he  would  leave  Vitalis 
 and  Meletius  and  other  heretics,  and  rather  join  ^'^  himself  to  that  bishop  whom  he 
 knew  to  be  godly  and  catholic?  Hereof  he  writeth  thus  himself :  Vineam  Christi  Hieron. ad 
 exterminant  vulpes ;  ut  inter  lacus  contritos,  qui  aquam  non  hahent,  difficile,  uhifons 
 signatus  et  hortus  ille  conclusus  sit,  possit  intelligi.  Ideo  mihi  cathedram  Petri  et 
 fidem  apostoli  ore  laudatam  censui  consulendam^^ :  "  The  foxes  destroy  the  vineyard 
 of  Christ ;  so  that,  among  these  broken  cisterns  that  have  no  water,  it  is  hard  to 
 understand  where  is  that  sealed  fountain  and  that  inclosed  orchard.  Therefore 
 I  thought  it  good  to  hearken  to  St  Peter's  chair,  and  to  that  faith  which  was 
 commended  by  the  apostle's  mouth." 
 
 tua?  comniu- 
 
 ione  eon- 
 socior. 
 
 [">  Harding  goes  on  to  allege  that  various  pro- 
 testants  held  serious  heresies,  and  were  perpetually 
 changing  their  opinions.] 
 
 [i>  Chrysost.  Op.  Par.  1718-38.  In  Act,  Apost. 
 Horn,  xxxiii.  Tom.  IX.  p.  258.] 
 
 ['2  Agree  well  with,  15G7,  1.570,  1C09.J 
 
 ['»  Id.  in  cap.  i.  Epist.  ad  Galat.  Comm.  Tom. 
 
 X.  p.  coy.] 
 
 [jewel,  in.] 
 
 [1^  And  say,  15G7.] 
 
 Hieron.  Op.  Ad  Damas.  Epist.  xiv.  Tom.  IV. 
 Pars  II.  col.  19.] 
 [18  To,  1567.] 
 ["  And  join,  1507.] 
 
 ['^  Id.  ibid.;  where  Christi  vineam.  See  before, 
 note  G.J 
 
 39 
 
GIO 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [PAKT 
 
 St  Hierome  from  his  youth  was  brought  up  in  Rome ;  he  was  christened  in 
 ^  Rome ;  he  had  been  a  student  in  Rome ;  he  had  taught  a  school  in  Rome ;  he 
 had  been  secretary  to  Damasus  the  bishop  of  Rome ;  he  was  a  priest  of  Rome ; 
 and  of  late  they  have  furnished  him  also  with^  a  cardinal's  hat^,  as  if  he  had  been 
 a  cardinal  of  Rome ;  and,  as  it  is  thought  by  some,  saving  for  some  displeasure 
 that  certain  of  the  clergy  had  conceived  against  him,  he  was  like  to  be  chosen 
 the  bishop  of  Rome.  What  great  marvel  therefore  is  it,  if  he  had  some  special 
 affection  to  the  see  of  Rome  ?  Alphonsus  de  Castro  saith  that  the  Franciscan 
 friars  be  sworn  to  Duns,  and  that  he  heard  a  Dominican  friar  say  openly  in  his 
 sermon,  that  "  he  was  to  be  suspected  as  an  heretic  that  in  any  thing  dissented 
 from  Thomas  of  Aquine^."  There  is  no  man  lightly  but  hath  a  special  credit  in 
 some  one  man  before  all  others. 
 
 But  how  holdeth  this  argument,  M.  Harding,  St  Hierome  joined  with  a  godly 
 bishop ;  ergo,  we  must  join  with  a  wicked  bishop  ?  Or,  St  Hierome  agreed  in  faith 
 and  religion  with  Damasus ;  ergo,  we  must  agree  with  one  that  doth  all  things  of 
 purpose  contrary  to  Damasus  ?  So  might  you  say.  The  godly  people  of  the  Jews 
 were  bound  to  obey  Aaron  and  Moses  ;  ergo,  all  others  that  followed  afterward 
 were  likewise  bound  to  obey  Annas  and  Caiphas. 
 
 The  faith  of  Christ,  M.  Harding,  goeth  not  always  by  succession.  The  bishops 
 of  Rome  have  been  Arians,  Nestorians,  Monothelites,  and  otherwise  found  in 
 horrible  heresies,  as  hereafter  shall  be  shewed.  Would  ye  in  such  cases  have 
 recourse  to  such  a  one,  only  for  that  he  sitteth"*  in  Peter's  chair  ?  Would  ye 
 say  to  such  a  one,  "  You  are  the  salt  of  the  earth  ;  you  are  the  light  of  the 
 world  ?"  Would  ye  say,  "  This  is  the  faith  that  was  commended  by  the  apostle's 
 mouth  ?" 
 
 Truly  St  Hierome  himself,  when  he  saw  abuses  or  errors  maintained  in  the 
 church  of  Rome,  made  small  account  of  St  Peter's  chair.  For  thus  he  saith : 
 Quid  mihi  profers  unius  urbis  consuetudinem  ?  . . .  Potetitia  divitiarum,  et  paupertatis 
 humilitas,  vel  sublimiorem  vel  inferiorem  episcopum  non  facit.  Ceterum  omnes 
 apostolorum  successores  sunt^ :  "  What  tellest  thou  me  of  the  custom  of  that  one 
 city  (of  Rome)  ?  The  power  of  riches,  and  the  humility  of  poverty,  cannot  make 
 a  bishop  either  higher  or  lower.    All  bishops  are  the  successors  of  the  apostles." 
 
 As  for  Luther,  Zuinglius,  Peter  Martyr,  Calvin,  and  others,  ye  say  ye  know 
 them  not.  Neither  doth  it  so  greatly  force  whom  you  list  to  know.  God  give 
 you  grace  to  know  yourselves !    The  Lord  is  able  to  know  his  own. 
 
 Touching  the  dissensions  in  religion,  which  ye  imagine  to  be  amongst  us  in 
 the  church  of  England'',  I  will  say  nothing.  It  grieveth  you  full  sore  to  see  that 
 in  all  the  articles  of  the  faith,  and  in  the  whole  substance  of  doctrine,  we  do  so 
 quietly  join  together.  The  ancient  father  Leo  of  the  like  case  saith  thus : 
 Diaboliis  gentium  vocatione  cruciatur,  et  quotidiana  potestaiis  sum  destructione  tor- 
 quetur ;  dolens  idique  se  desert,  et  verum  Eegem  in  locis  omnibus  adoran.  Parat 
 fraudes,  fingit  dissensiones'' :  "The  devil  is  sore  grieved  with  the  calling  of  the 
 heathens  (to  the  faith),  and  with  the  daily  decreasing^  of  his  power;  sorrowing  to 
 see  himself  forsaken,  and  (Christ)  the  true  King  to  be  worshipped  in  all  places. 
 Therefore  he  deviseth  guiles,  and  imagineth  dissensions." 
 
 The  Apology,  Chap.  v.  Division  1. 
 
 But,  good  God !  what  manner  of  fellows  be  these,  which  blame  us  for 
 disagreeing  ?  And  do  all  they  themselves,  ween  you,  agree  well  together  ? 
 
 [1  Him  with,  15C7.] 
 
 [2  Hieron.  Op.  Par.  1693-1706.  Hieron.  Vit. 
 Tom.  V.  col.  11.] 
 
 Quales  ego  vidi  in  tantam  insaniam  devenisse, 
 ut  non  sint  veriti  in  publica  ad  poinilum  concione 
 hoc  effundere :  Quisquis  a  beati  Thomae  sententia 
 discesserit,  suspectus  de  hseresi  est  cenaendu3...Valde 
 enim  displicet  etiam  mihi,  quia  et  nostrum  sodalitium 
 in  verba  Scoti  fere  jurasse  videatur, — Alfons.  de 
 
 Castr.  adv.  Hsr.  Col.  1539.  Lib.  i.  cap.  vii.  fol.  14.] 
 [*  Recourse  to  him  that  sitteth,  1567.] 
 P  Hieron.  Op.  Ad  Evang.  Epist.  ci.  Tom.  IV. 
 
 Pars  n.  col.  803;  where  the  sentences  are  transposed.] 
 [°  1567  omits  the  preceding  five  words.] 
 ['   Cruciatur  enim  vocatione  gentium,  et  &c. 
 
 dolens  ubique  se  &c. — Leon.  Magni  Op.  Lut.  1633. 
 
 In  Epiph.  Serm.  vi.  2.  col.  89.] 
 Increasing,  1609,  ICll.] 
 
in.]  OF  THE  CHURCH  OF  ENGLAND.  Gil 
 
 Is  every  one  of  them  fully  resolved  what  to  follow  ?  Have^  there  been  no 
 strifes,  no  quarrels'",  no  debates  amongst  themselves''  at  no  time?  Why 
 then  do  the  Scotists  and  the  Thomists'^,  about  that  they  call  meritum 
 congrui  and  meritum  condigni,  no  better  agree  together  ?  Why  agree  they 
 no  better  among  themselves  concerning  original  sin  in  the  blessed  virgin, 
 concerning  a  solemn  vow  and  a  single  vow  ?  Why  say  their  '^  canonists 
 that  auricular  confession  is  appointed  by  the  positive  law  of  man ;  and 
 their '^  schoolmen,  contrariwise,  that  it  is  appointed  by  the  law  of  God? 
 Why  doth  Albertus  Pius  dissent  from  Caietanus  ?  Why  doth  Thomas 
 dissent  from  Lombardus,  Scotus  from  Thomas,  Occamus'*  from  Scotus, 
 AUiacensis '*  from  Oceamus'*  ?  And  why  do  their '^  Nominals  disagree  from 
 their '^  Reals?  And  yet  say  I  nothing  of  so  many  diversities  of  friars 
 and  monks ;  how  some  of  them  put  a  great  holiness  in  eating  of  fish,  and 
 some  in  eating  of  herbs ;  some  in  wearing  of  shoes,  and  some  in  wearing 
 of  sandals  ;  some  in  going  in  a  linen  garment,  and  some  in  woollen  '^ ;  some 
 of  them  called  Avhite,  some  black ;  some  being  shaven  broad,  and  some 
 narrow;  some  stalking  upon'^  pattens,  some  going '^  barefooted;  some 
 girt,  and  some  ungirt.  They  ought,  I  wis'^,  to  remember,  there ^"  be  some 
 of  their  own  company  which  say,  that  the  body  of  Christ  is  in  his  supper 
 naturally;  contrary,  other  some  of  the  self-same  company  deny  it  utterly  2' : 
 again,  that  there  be  others  of  them  which  say,  the  body  of  Christ  in 
 the  holy  communion  is  rent  and  torn  with  teeth  2^;  and  some  again  that 
 deny  the  same :  some  also  of  them  there  be  which  write  that  the  body 
 of  Christ  in  the  sacrament  is  quantum'^*,  that  is  to  say,  hath  his  perfect 
 quantity  in  the  sacrament;  some  others again  say  nay:  that  there  be 
 others  of  them  which  say,  Christ  did  consecrate  with  a  certain  divine 
 power ;  some,  that  he  did  the  same  with  his  blessing ;  some  again  that  say, 
 he  did  it  with  uttering  five  solemn  chosen  words ;  and  some,  with  re- 
 hearsing the  same  words  afterward  again.  Some  will  have  it,  that  when 
 Christ  did  speak  those  five  words,  the  material  wheaten  bread  was  pointed 
 unto  by^^  this  demonstrative  pronoun  hoc;  some  had  rather  have  that  a 
 certain  vagum  individuum,  as  they  term  it,  was  meant  thereby.  Again, 
 others  there  be  that  say,  dogs  and  mice  may  truly  and  in  very  deed  eat 
 the  body  of  Christ ;  and  others  again  there  be  that  stedfastly  deny  it. 
 There  be  others  which  say,  that  the  very  accidents  of  bread  and  wine 
 may  nourish ;  others  again  there  be  which  say,  that^'^  the  substance  of  the 
 bread  returneth^^  again  by  a  miracle  What  need  I  say  more  ?  It  were 
 over  long  and  tedious  to  reckon  up  aU^** :  so  uncertain  and  full  of  doubts 
 is^'  yet  the  whole  form  of  these  men's  religion  and  doctrine,  even  amongst 
 themselves,  from  whom  it  sprang  and  grew  up  first  For  hardly  at  any 
 time  do  they  well  agree  between  themselves ;  except  it  be  peradventure 
 
 P  Hath,  Conf.] 
 
 ['°  These  two  words  are  not  in  Conf.] 
 
 ["  Them,  Conf.] 
 
 ['2  And  Thomists,  Conf.] 
 
 ['3  The,  Conf.]  \}*  Occanus,  Conf.] 
 
 Alliensis,  Conf.] 
 ['^  In  a  woollen,  Conf.] 
 
 Stalking  abroad  upon,  Conf.] 
 
 Conf.  omits  going.'] 
 ['9  Ye  wis,  Def.  1567,  1570.] 
 [2"  Remember  how  there,  Conf.] 
 
 Deny  it  to  be  so,  Conf.] 
 L*'  Other,  Conf.J 
 
 [23  With  our  teeth,  Conf.J 
 
 Christ  is  quantum  in  eucharistia,  Conf.] 
 ["  Perfite,  Conf.  and  Def.  1667,  1570.J 
 P"  Pointed  by,  Conf.] 
 [27  Say  how  that,  Conf.] 
 [28  Doth  return,  Conf.] 
 
 Conf.  omits  by  a  miracle.'] 
 
 See  Vol.  I.  page  123;  Vol.  II.  pages  782,  &c. 
 787,  &c.] 
 
 [^^  All  things ;  so  very  uncertain  and  full  of  con- 
 troversies is,  Conf.] 
 
 [32  From  whence  it  did  first  spring  and  begin, 
 Conf.] 
 
 39—2 
 
612  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 as  in  times  past  the  Pharisees  and  Sadducees,  or  as  Herod  and  Pilate 
 accorded  together  against^  Christ. 
 
 M.  HARDING. 
 
 WJiatsoever  ye  bring  for  some  shew  of  diversity  and  dissension  to  be  The  duterwons 
 found  among  the  catholics,  it  may  be  reduced  to  two  heads :  the  one  d^n'^rT 
 containeth  a  diversity  in  points  of  learning,  the  other  in  trades  of  life,  ca'thouc'church. 
 Concerning  matters  of  learning,  thanled  be  our  Lord,  for  that  the  very 
 enemies  of  the  catholic  church  cannot  charge  the  catholics  with  dissension  in  any  of 
 the  grounds  and  articles  of  our  faith.  As  for  small  matters  and  questions  disputa- 
 ble on  both  sides,  they  may  therein  dissent  one"^  learned  man  from  another  without 
 
 blame,  the  faith  remaining  inviolated  
 
 But,  good  sir  defender,  what  meant  you  to  name  the  Nominals  and  Reals^?  Un- 
 derstand you  what  they  be?    If  a  man  should  upon  the  sudden  demand  of  you  that 
 dotibtfui'     Question,  ^perhaps  you  woxdd  be  to  seeking  of  an  answer.    Sir,  if  you  be  an  Oxford 
 jjiestion.     man,  as  I  suppose  you  be,  you  may  remember,  if  ever  you  learned  your  logic  after 
 logician  may  that  trade  it  teas  taught  in,  when  we  resorted  to  the  parvis  tliere,  what  ado  was  made 
 knol  it      in  daily  disputations  for  exercise  of  young  wits  about  genus  and  species,  and  the 
 rest  of  the  universals,  whether  they  icere  termini  primae  or  secundae  intentionis, 
 whether  they  icere  entia  realia  or  rationis :  which  is  a  matter  pertaining  to  logic, 
 not  to  divinity.    Now  some  schoolmen  be  of  the  opinion  that  the  five  universals  be 
 termini  or  nomina  secundae  intentionis,  and  they  be  called  thereof  Nominals :  some 
 hold  opinion  they  are  entia  realia,  and  thereof  they  be  named  Reals,  &c.  .  .  .In  tJie 
 behalf  of  those  holy  religious  men,  tve'^  tell  you  ye  are  to  blame  to  belie  jti^ catholic 
 them.    For  what  discipline  and  order  of  life  soever  they  have  addicted  reiigioutmen 
 
 '■  1/     ./  put  no  holmett 
 
 themselves  unto,  for  better  opportunity  to  serve  God,  truth  is  truth;  tliey  in  outuara  ob- 
 put  not  great  holiness  (as  ye  say)  in  eating  offish  nor  of  herbs ;  in  shoes 
 nor  in  sandals ;  in  linen  nor  in  woollen  garments ;  in  white  nor  in  black ;  in  broad 
 nor  in  narrow  crowns ;  in  going  on  pattens  nor  on  the  bare  ground ;  in  girding 
 themselves  nor  in  being  ungirded.    They  be  not  so  ignorant  as  to  put  holiness  in 
 such  outward  things,  though  their  obedience  performed  in  the  humble  observation  of 
 these  outward  things  according  to  their  ride  be  an  holy  thing.    Tliese  things  tliey 
 use  for  restraint  of  their  loill,  and  for  discipline,  according  to  the  order  and  rule 
 under  which,  the  better  to  serve  God,  tliey  have  promised  obediently  and  rotchatendb* 
 humbly  to  live.    Neither  put  they  more  holiness  in  the  things  by  you  ^anmofthe 
 scoffed  at  than  Elias  did  in  his  mantle  and  leathern  girdle,  wherewith  he 
 girded  his  loins ;  than  John  Baptist  did  in  eating  of  locusts  and  wild  j^'^'^Jp^i^i, 
 honey,  in  wearing  a  garment  of  camel's  hair,  and  in  girding  himself  Matt  at. 
 about  the  loins  with  a  skin. . . . 
 
 But,  I  pray  you,  sirs,  who  be  ye?  If  we  would  follow  your  lightness,  have  we  not 
 like  matter  of  diversity  in  outivard  things  to  twit  you  withal ;  but  that  your  diversity 
 is  with  breach  of  due  order  and  law,  and  that  of  religious  men  is  according  to  order 
 and  rule?  If  ye  think  diversity  in  things  of  their  own  nature  indifferent,  as  meats, 
 apparel,  shaving,  ^c.,  worthy  to  be  reprehended,  and  deduce  from  thence  an  argu- 
 ment of  mutual  dissension;  among  your  ministering  clergy  is  not  likewise  diversity 
 found  ?  Do  not  some  among  you  wear  square  caps,  some  round  caps,  some  button 
 caps,  some  only  hats;  do  not  some  wear  side  gowns  having  large  sleeves  with  tippets, 
 which  is  not  well  liked  of  your  sect,  some  of  more  perfection  Turkey  gowns,  gaber- 
 dines, frocks  or  night  gowns,  of  the  most  lay  fashion,  for  avoiding  of  superstition  ? 
 ^. . .  The  thing  is  indifferent,  and  may  be  yielded  unto,  saith  the  one  sect ;  they  be  the 
 pope's  rags,  and  may  not  be  worn,  saith  the  other  sect.  And  tlierefore  tliey  will 
 rather  be  justly  put  from  that  which  justly  they  cannot  keep,  than  yield  one  jot : 
 neitJier  her  majesty's  commandment  nor  tlieir  metropolitan's  decree  care  they  for. 
 They  had  rather'^  seem  to  the  people,  whom  they  use  for  their  claw-backs,  and  to 
 
 ['  Did  accord  against,  Conf.] 
 
 [-  On,  1611.]  1.3  And  the  Reals,  Conf.] 
 
 [*  In  whose  behalf  we,  Conf.] 
 
 Harding  refers  in  the  part  left  out  to  the 
 
 bishops'  vestments,  and  speaks  of  the  great  difficulty 
 of  bringing  bishop  Hooper  in  king  Edward's  dajs 
 to  wear  a  rochet.] 
 ['  Lever,  Conf.] 
 
III.]  OF  THE  CHURCH  OF  ENGLAND.  613 
 
 whose  judgment  they  stand  or  fall,  stout  champions  of  their  own  gospel,  than  meeh 
 followers  of  Chrisfs  gospel.  Such  mighty  Sampsons,  such  constant  Laurences,  your 
 jolly  gospel  breedeth.  . . . 
 
 Christ's  body  "  Some  say,  the  body  of  Christ  in  the  communion  is  torn  and  crushed 
 
 howis'uund^r.  with  teeth,  some  deriy  it :"  yea,  forsooth,  and  both  mean  right  well.  The 
 standedf  hundred  and  thirteen  bishops  assembled  in  council  at  Rome  under  pope 
 Bcrengaritts'  Nicholas  the  second  prescribed  such  form  of  recantation  to  Berengarius, 
 recantation.  ^^^^  actor''  of  the  sacrame7itary  heresy,  openly  there  to  pronounce, 
 
 acknowledge,  and  with  subscription  to  ratify,  as  he  should  confess  the  very  true  body 
 of  Christ,  not  only  the  sacrament  thereof,  sensibly  and  in  verity  to  be  handled  with 
 the  hands  of  the  priests,  ^to  be  broken  and  crushed  with  teeth  of  the  faithful^.  By 
 which  words  these  fathers'  mind  ivas  to  express  a  verity  of  real  presence,  °a  true  anci  horrible 
 eating  of  Christ's  body  indeed,  and  to  exclude  the  only  spiritual  eating,  so  as  the « The  true 
 old  fathers  did  eat  Christ  in  their  manna.    Neither  is  this  doctrine  dissonant  from  cfhrist^body 
 the  fathers,  specially  from  Chrysostom,  ivho  hath  the  like  words,  Homil.  xlv.  in^  thfs"imagined 
 Johan.  10 . . .  Howsoever  our  Saviour  Christ  consecrated,  with  a  certain  divine  power,  ^omKd 
 or  with  his  almighty  blessing,  or  with  utterance  of  ivords,  or  with  repeating  the  {^^J^^jJ^ 
 same  words;  whatsoever  the  pronoun  hoc  pointeth  or  signifieth  in  the  words  of  f^^^^^^^^'^^ 
 consecration ;  whatsoever  your  dogs  and  mice  have  eaten,  or  yourselves  have  trodden  truth. 
 under  your  wicked  feet;  whether  the  accidents  do  nourish  or  substance  return; 
 cu  0!  rtes  uarrow  points  soever  the  schoolmen,  after  tossing  of  arguments  to 
 
 t[answ}tdl-  and fro,  as  their  manner  is,  have  agreed  or  disagreed  upon,  the  matter  is 
 Church  in  any  subtle  and  curious,  neither  determined  by  definitive  sentence  of  the  church 
 councu.  council.    And  therefore,  sith  it  containeth  no  article  of  our  faith, 
 
 let  us  not  be  offended  with  the  whetting  and  sharpening  of  their  subtle  wits  in 
 matters  neither  to  the  truth  of  God's  word  prejudicial,  nor  to  the  understanding 
 and  judgment  of  any  man  hurtf  ul. . . . 
 
 THE  BISHOP  OF  SARISBURT. 
 
 Touching  your  Nominals  and  Reals,  M.  Harding,  if  ye  had  been  so  cunning  ''^^^^^^ 
 and  skilful  as  ye  make  yourself,  ye  would  not  have  sent  us  back  to  learn  your 
 first  and  second  intentions  amongst  children.    But,  that  ye  may  understand  your  jj^^^^j^g 
 
 own  error,  and  certainly  see  that  these  two  houses,  your  Nominals  and  your  . 
 
 Reals,  have  heretofore  kept  a  stir  not  only  in  logic,  but  also  in  your  scholastical 
 matters  of  divinity,  without  further  searching  of  the  bottom  thereof,  I  pray  you 
 only  to  consider  these  few  authorities. 
 
 Veselus,  sometime  for  his  great  fame  in  learning  named  Lux  Mundi,  writeth 
 thus :  In  Nominalibus  si  quid  fidei  contrarium  putarem,  hodie  remearem  vel  ad  veseius. 
 Formales  vel  ad  Reales^^ :  "If  I  thought  there  were  any  thing  in  the  Nominals 
 contrary  to  the  faith,  I  would  presently  leave  them,  and  go  either  to  the  Formals 
 or  to  the  Reals." 
 
 Another  saith  :  Ex  sententiariis  alii  Terminales  aut  Nominales  esse  volunt ;  alii  ^'Jv™-'|j^(, 
 Eeales^^ :  "Of  the  doctors  of  the  scholastical  divinity,  some  will  be  called  Termi- 
 nales or  Nominales,  and  some  Reales."  Another  saith  :  Citius  e  labyrinthis  temet 
 explices,  quam  ex  involucris  Realium,  Nominalium,  <^c.  In  quibus  omnibus  tantum  est 
 eruditionis . . .ut  putem  apostolis  ipsis  opus  fore  alio  spiritu,  si  cogerentur  istis  de 
 rebus  cum  hoc  novo  theologorum  genere  conserere  manus    :  "  Ye  may  sooner  wind 
 
 ['  Auctor, i.  e.  author,  Conf.  and  Def.  1667, 1570.]  i 
 Corp.  Jur.  Canon.  Lugd.   1624.  Decret. 
 Gratian.  Deer.  Tert.  Pars,  De  Consecr.  Dist.  iL  can. 
 42.  col.  1932.    See  Vol.  I.  page  459.] 
 1611  omits  in.] 
 
 ...oiiK  ISeiD  aiiTov  /lovou  irapetrxe  Toi<;  iirSv- 
 fiou(TLu'  dWd  Kal  ayj/acrdai,  Kai  (payeXv,  Kal  e/jLiTTj^at 
 
 Tov-i  6&6vTai  Tt)  aapKi  Chrysost.  Op.  Par.  1718-38. 
 
 In  Johan.  Horn.  xlvi.  Tom.  VIII.  p.  273.] 
 
 ["  The  treatise  from  which  this  quotation  is 
 made  is  not  included  in  the  only  edition  of  the  works 
 of  this  writer  which  the  editor  has  met  with.  See 
 Aura  purior,  hoc  est  Wessel.  Ganslort.  Op.  Anist. 
 1017 ;  where  in  the  prefixed  list  we  find  :  Sequentes 
 
 desiderantur.  Notularum  pro  Nominalibus  adversus 
 Realium  Formaliumque  defensores,  ac  ex  parte 
 contra  Rodolphum  Agricolara  Liber,  valde  tamen 
 obseurus,  ut  vix  intelligi  possit,  quid  auctor  velit. — 
 fol.  ***6.  Conf.  M.  Flac.  De  Sect.  &c.  Basil.  1505. 
 pp.  91,  2;  where  the  quotation  here  made  maybe 
 found.] 
 
 ['^  Nam  alii  ipsorum  volunt  esse  Terminales  aut 
 Nominales,  quidara  Reales,  quidam  Formales. — M. 
 Flac.  De  Sect.  &c.  p.  80.] 
 
 ['3  Erasm.  Op.  Lugd.  Bat.  1703-6.  Stult.  Laus, 
 Tom.  IV.  cols.  405, 6 ;  where  ut  existimem  ipsis  apo- 
 stolis alio  spiritu  opus  fore  si  coganiur  hisce  dc 
 rebus.] 
 
6U 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [P.\BT 
 
 Holiness 
 in  Ap- 
 parel. 
 
 Udal.  Zas.  de 
 Gen.  ObUg. 
 
 Matt,  xxiii. 
 Mark  xii. 
 Luke  XX. 
 
 Seneca. 
 
 Macrobius. 
 
 Cone  Gang, 
 cap.  12. 
 
 Chrysost  in 
 Matt.  Horn. 
 43.  in  Opere 
 Imperf.  ■• 
 
 Thom.  Aqui- 
 nas. 
 
 In  Pontif.  in 
 Bened.  ad 
 Vest.  Sacerd. 
 
 Durand.  in 
 Rat  Lib.  iii. 
 cap.  L 
 
 F.xtT.  de 
 ConsL  Ecel. 
 vel  Altaris, 
 Quod  in 
 dubiis. 
 
 yom-self  out  of  a  maze  than  out  of  the  shifts  and  corners  of  these  Reals  and 
 Nominals,  &c.,  in  whom  there  is  such  abundance  of  learning,  that  I  think  the 
 apostles  themselves  should  have  need  of  another  spirit,  if  at  any  time  they 
 should  be  driven  to  encounter  with  this  new  kind  of  divines."  Here,  M.  Harding, 
 your  Nominals  and  Reals  are  called  a  new  kind,  not  of  logicians,  but  of  divines. 
 And,  if  ye  consider  well  Udalrichus  Zasius,  ye  shall  find  that  your  said  Nominals 
 and  Reals  have  intruded  themselves,  not  only  into  divinity,  but  also  into  the 
 civil  law^.  Therefore  it  was  somewhat  out  of  reason^  to  teU  us  this  tale  of 
 your  second  and  first  intentions. 
 
 Concerning  apparel,  ye  say  ye  "set  not  great  holiness  neither  in  shoes 
 nor  in  sandals,  &c."  Whereby  ye  would  seem  to  give  us  to  understand  that  ye 
 set  some  holiness  in  these  things,  although  not  great.  Neither  doth  it  appear 
 that  the  Pharisees  ever  made  any  "great"  account  of  holiness  of  their  garments; 
 yet,  notwithstanding,  under  the  colour  and  shadow  thereof  they  deceived  the 
 people  :  and  therefore  Christ  saith  unto  them,  "  Wo  be  unto  3'ou,  ye  scribes  and 
 Pharisees!"  and  unto  the  people  he  saith,  "Beware  of  them  that  love  to  go  in 
 long  robes."  Of  such  men  Seneca  saith  :  Personam  habere  malunt  qiiam  faciem  : 
 "  They  wiU  rather  wear  a  vizard  than  a  natural  face."  Another  saith :  Dolosi 
 hominis  dolosce  vestes :  "'  Crafty  man,  crafty  coat." 
 
 But,  if  no  man  ever  reckoned  any  holiness  to  be  in  your  apparel,  wherefore 
 then  was  this  decree  so  long  ago  written  in  the  council  of  Gangra,  Si  quis  viro- 
 rum  putaverit  sancto  propo^to,  id  est  continentice,  convenire,  ut  pallio  ut<itur,  tan- 
 quam  ex  eo  justitiam  habiturus,  4'C.,  anathema  sit^  ?  "  If  any  man  think  it  agree- 
 able to  his  holy  purpose,  of  continent  life,  to  wear  a  cloke,  as  though  thereby  he 
 may  be  justified,  &;c..  accursed  be  he?"  Or  wherefore  doth  St  Chrj-sostom  cry 
 out  against  such  folly,  used,  as  it  may  appear,  in  his  time  ?  0  impietatem  1  Majo- 
 rem  sanctitatem  in  vestimentis  stiis  volunt  ostendere,  quam  in  corpore  Christi,  4"C.  Ut 
 desperans  de  misericordia  Dei  confidat  in  reste  hominis^:  "O  the  wickedness 
 hereof!  They  will  shew  more  holiness  in  their  own  apparel  than  in  the  body  of 
 Christ,  &;c.  That  he  that  despaireth  of^  God's  mercy  should  put  his  trust  in  the 
 garment  of  a  man." 
 
 Or  wherefore  doth  Thomas  of  Aquine  tell  us  so  certainly,  that  the  wearing  of 
 Francis  or  Dom.inic's  cowl  had  power  to  remove  sin,  as  well  as  the  sacrament  of 
 baptism '  ?  Or  wherefore  doth  yoiu-  bishop,  in  hallowing  the  priests'  vestiments, 
 say  thus,  Ut . . .  sacerdotes  . . .  tui,  hac  sacra  veste  induti,  ab  omnibits  impuhionibvs 
 seu  tentatio7iibiis  malignorum  spirituum  muniti  et  defensi  esse  mereantur^  ?  "That 
 thy  priests,  wearing  this  holy  vesture,  may  deserve  to  be  shielded  and  defended 
 from  all  assaults  and  tentations  of  the  wicked  spirits?" 
 
 Your  Doctor  Durand  furnisheth  out  your  priest  at  mass  in  his  complete  har- 
 ness, rt  capo  d  pie :  Amictus  est  pro  galea,  ^-c? :  "  His  amice,"  saith  he,  "  is  his 
 head-piece ;  his  alb  is  his  coat  of  mail ;  his  girdle  is  his  bow ;  his  subcingle  is  his 
 quiver ;  his  stole  is  his  spear ;  his  maniple  is  his  club ;  his  chisible  is  his  target." 
 And  in  the  end  he  saith:  Hcec .  ..sunt  arma  quibus  pontifex  vel  sacerdos  annari 
 debet  contra  spirituals  7iequitias  pugnaturus^ :  "These  be  the  pieces  wherewith 
 the  bishop  or  priest  must  be  harnessed,  that  will  fight  against  the  spiritual  wick- 
 edness." Thus  much,  I  trow,  he  woidd  not  have  said  without  some  opinion  of 
 special  holiness. 
 
 To  be  short,  wherefore  do  your  doctors  keep  such  hot  schools  amongst  them- 
 selves, whether,  if  the  sexton  happen  to  mend  his  hallowed  vestiment  with  a 
 
 ['  Udal.  Zas.  Op.  Franc.  1590.  In^  vetus,  De 
 Pact.  Tom.  I.  pp.  252,  3.] 
 
 [2  Season,  1567,  1-570,  1609.] 
 
 ConcU.  Gan^.  can.  12.  in  Concil.  Stnd.  Labb. 
 et  Cossart.  Lnt.  Par.  1671-2.  Tom.  II.  col.  il9.] 
 
 The  latter  part  of  this  reference  is  not  in 
 1567,  1570.] 
 
 Chrvsost.  Op.  Par.  1718-.3«.  Op.  Imperf.  in 
 Matt.  Hom.  xliii.  ex  cap.  xxiii.  Tom.  VI.  p.  cbjxxiv ; 
 ■where  impietas,  and  suis  vestimentis.} 
 t«  In,  1567.] 
 
 ["  The  passage  where  Aquinas  asserts  this  has 
 not  been  found.] 
 
 [8  Pontifical.  Antv.  1627.  Pars  11.  De  Bened. 
 Sacerd.  ludum.  p.  357;  where  his  quoque  sacris 
 vestibus..  .sacerdotes.] 
 
 ['  ...amictus  pro  galea.. .alba  pro  lorica...cingu- 
 lum  pro  arcus,  subcingulum  pro  pharetra  assumit... 
 stola... quasi  hastam...Tibrans...manipulo  pro  clava 
 utitur...casula  quasi  clypeo  tegitur...H£ec  &c — Du- 
 rand. Rat.  Div.  Offic.  Lugd.  1565.  Lib.  iii.  cap.  i.  4. 
 fol.  62.  2.] 
 
III.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 G15 
 
 thread  unhallowed,  the  whole  vestiment  be  not  thereby  become  unhallowed"^? 
 
 How  could  these  so  doubtful  matters  ever  have  fallen  in  question  amongst  your 
 
 fellows,  if  ye  had  been  fully  and  thoroughly  persuaded  that  there  is  no  holiness 
 
 in  your  apparel  ?    The  ancient  father  Lactantius  saith  :  Vestes, . . .  gemmas,  et  ce-  Lactant.  Lib. 
 
 tera,  quas  habentur  in  pretio,  si  quis  putet  Deo  cava,  is  plane  quid  Dens  sit  nescit^^:  ^' 
 
 "  If  any  man  think  that  apparel,  precious  stones,  or  other  like  things  that  we 
 
 have  in  estimation,  are  pleasant  or  delectable  unto  God,  undoubtedly  he  knoweth 
 
 not  what  is  God." 
 
 But  (ye  say)  whatsoever  your  apparel  be,  yet  your  obedience  is  very  holy. 
 The  "obedience"  ye  mean  is  to  do  whatsoever  your  abbat  shall  bid  you  do;  as  to 
 carry  baskets  from  Palestino  to  Damasco^^ ;  to  sit  seven  years  together  in  silence, 
 without  speaking  of  any  word ;  for  the  space  of  twelve  months,  twice  every  day  Johln.' 
 to  water  a  dead  tree ;  and,  briefly,  to  do  whatsoever  fond  business  ye  be  com-  oamascen. 
 manded  ;  as  it  is  written  of  one  that,  at  the  commandment  of  his  abbat,  threw  Cassian.  Lib. 
 out  his  child  into  the  stream This,  I  trow,  is  that  "obedience"  that  ye  com- 
 mend  to  be  so  holy. 
 
 But  St  Paul  saith  :  "  Ye  are  bought  with  a  price    :  make  not  yourselves  slaves  i  cor.  vn. 
 unto  men."    And  St  Ambrose  saith  :  Servi . . .  hominum  . . .  sunt,  qui  humanis  se  sub-  Ambros. 
 jiciunt  superstitionibus    :  "  They  are  the  slaves  of  men,  that  make  themselves 
 subject  unto  men's  superstitions."    God  himself  saith  unto  you  :  "  Who  required  isai.  i. 
 these  things  at  your  hands?"   St  Hierome  saith:  Viros  . .  .fuge,  quos  videris  cafe-  Hiemn.  ad 
 natos ;  quibus  foeminei  contra  apostolum  [sM?it]  crines,  hircorum  barba,  nigrum  virg.  serv. 
 pallium,  et  nudi ...  patientia  frigoris  pedes.    Hcec  omnia  argumenta  sunt  diaholi^^' : 
 "  Flee  those  men  that  thou  shalt  see  go  in  chains ;  that,  contrary  to  the  apostle's 
 commandment,  wear  long  hair,  as  women  ;  that  are  bearded  like  goats ;  that  have 
 upon  them  a  black  cloke ;  that  go  barefoot,  patiently  bearing  the  cold.    All  these 
 be  tokens  of  the  devil."    Alphonsus  de  Castro,  one  of  your  own,  saith:  PomZms  Aiphons. 
 quidem  jxissit  captivare  intellectum  nostrum,  sed  in  obsequium  Christi,  non  autem  vn  Lib.  i.  cap. 
 obsequium  homimim^'' :  "Indeed  Paul  hath  commanded  us  to  submit  our  under-"'" 
 standing,  but  unto  the  obedience  of  Christ,  not  unto  the  obedience  of  men." 
 
 The  godly-learned  men,  at  whose  persons  it  pleaseth  you  so  rudely  to  scoff,  Q^^lj^^f 
 that  refuse  either  to  go  in  your  apparel,  or  otherwise  to  shew  themselves  like  unto  j^ppjirej 
 
 you,  have  age  sufficient,  and  can  answer  for  themselves.    Notwithstanding,  thus  ~  ^  • 
 
 much  I  may  say  in  their  behalf :  Neither  do  they  commend  any  manner  of  apparel 
 as  holy,  nor  do  they  condemn  any  apparel  as  unholy.  That  is  your  proper  and 
 peculiar  error,  M.  Harding,  to  make  so  deep  account  of  outward  shews. 
 
 They  know  that  Eusebius  saith,   "Justinus  Martyr  preached  the  gospel  of  Euseb.  Lib. 
 Christ,  being  apparelled  as  an  heathen  philosopher'*;"  and  yet  the  philosopher's  'Ev*}!i\o- 
 weed  was  no  hindrance  to  the  gospel'^.    They  know  that  John  the  evangelist  '^"'l;"" 
 preached  God's  word  at  Ephesus,  wearing  upon  him  the  bishop's  brooch-'',  as  if  he  Vjiea^Iowu 
 had  been  a  bishop  of  the  Jews.    St  Augustine  saith  :  Nihil  sane  ad  istam  pertinet  TOW...X0- 
 civitatem,  quo  habitu  vel  more  vivendi,  si  non  est  contra  divina  prcccepta,  istam  plsch.  Lib. 
 jidem,  qua  pervenitur  ad  Deum,  quisque  sectetur.     Unde  ipsos  quoque  philosophos,  [^j't^  tJ- 
 quando  Christiani  Jiunt,  non  habitum  vel  consuetudinem  victus,  quce  nihil  impedit  -raXov  ire. 
 religionem,  sed  falsa  dogmata  mutare  compellit'^^ :  "  It  pertaineth  nothing  unto  this  Augus^de 
 city  (of  God)  in  what  kind  of  apparel,  or  in  what  order  of  life,  so  that  it  be  not  ^^j;- 1^^- 
 
 Item  arg.  quod  in  reficiendis  sacris  vestibus 
 filnm  non  sacrum  sive  pannus  non  sacer  potest 
 apponi,  nec  est  opus  nova  consecratione. — Corp. 
 Jut.  Canon.  Lugd.  1624.  Decretal.  Gregor.  IX.  Lib. 
 III.  Tit.  xi.  Gloss,  in  cap.  4.  col.  1360.] 
 
 ["  Lactant.  Op.  Lut.  Par.  1748.  Div.  Inst.  Lib. 
 VI.  cap.  XXV.  Tom.  I.  p.  508;  where  quid  sit  Deus.  \ 
 
 ['^  Joan.  Damascen.  Vit.  per  Joan.  Patriarch. 
 Hierosol.  in  Joan.  Damascen.  Op.  BasiL  1559.  fol. 
 a  6.  2.] 
 
 ['^  ...  senior...  praecepit  patri,  ut  tollens  eum  [in- 
 fantem]  jactaret  in  flumen.  Tunc  ille,  velut  a  Domino 
 sibi  hoc  priEceptum  esset,  confestim  celeri  cursu 
 rapiens  filium,  ulnis  proprils  usque  ad  oram  Huminis 
 advexit  jactatnrus.  &c.— Cass.  Op.  Lips.  1733.  Lib. 
 
 IV.  De  Just.  Renunt.  cap.  xxvii.  p.  66.  This  fathers 
 name  was  Mucins.] 
 
 With  price,  1567,  1570,  1609.] 
 Ambros.  Op.  Par.  1686-90.  Comm.  in  Epist. 
 I.  ad  Cor.  cap.  vii.  v.  2.3.  Tom.  II.  Append,  col.  135.] 
 
 ['8  Hieron.  Op.  Par.  1693-1706.  Ad  Eustoch.  de 
 Gust.  Virg.  Epist.  xviii.  Tom.  IV.  Pars  ii.  col.  40.] 
 
 ['7  Alfons.  de  Castr.  adv.  H.-cr.  Col.  1539.  Lib.  i. 
 cap.  vii.  fol.  14 ;  where  hominis.] 
 
 ['^  Euseb.  in  Hist.  Eccles.  Script.  Amst.  1695- 
 1700.  Lib.  IV.  cap.  xi.  p.  101.] 
 
 This  clause  is  not  in  1567.] 
 
 l'^"  Id.  Lib.  V.  cap.  xxiv.  p.  155.] 
 
 [21  August.  Op.  Par.  1679-1700.  De  Civ.  Dei, 
 Lib.  XIX.  cap.  xix.  Tom.  VII.  col.  563.] 
 
G16 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 — r  ^  against  God,  any  man  follow  this  faith,  whereby  we  come  unto  God.  Therefore, 
 
 .  ^  I  when  philosophers  become  Christians,  the  church  compelleth  them  not  to  change 
 ■  -  their  apparel  or  manner  of  living,  which  can  nothing  hinder  religion,  but  only  she 
 
 Hiian  in^    compelletli  them  to  change  their  false  opinions."    St  Hilary  saith  :  Ad  ecclesice  . . . 
 
 dems  dctracta  a  diabolo  gentium  spolia  dividuntur^ :  "  The  spoils  of  the  heathens, 
 taken  from  the  devil,  are  divided  to  the  furniture  and  the  ornament-  of  the  church 
 Hieron.  adv.  of  God."    St  Hierome  saith :  Episcopus,  presbyter,  et  diaconus,  et  reliquus  ordo 
 Peiag.Lib.  1.  ^(.(.i^gi^gHQy^g     administratione  sacrijiciorum  Candida  veste  procedit^ :  "The  bishop, 
 priest,  and  deacon,  and  the  other  ecclesiastical  company  at  the  administration  of 
 the  sacrifice,  come  forth  in  white  apparel."    St  Chrysostom  unto  the  priests  and 
 chrysost.  in  dcacons  saith  thus:  Hcec  est  dignitas  vestra,  licec  corona;  non  quia  induti  tunicam 
 Matt.  Horn.  (.(^^fHfUggi^f^y^^  pg^  ecclesiam  ambulatis^ :  "This  is  your  dignity,  this  is  your  gar- 
 land ;  not  that  ye  walk  through  the  church  in  white  apparel." 
 
 They  say  not  therefore,  that  the  apparel  is  either  holy  or  unholy ;  but  they 
 may  truly  say,  the  same  apparel  of  your  part  hath  been  foully  abused  to  filthy 
 purposes.  They  may  justly  say,  they  would  not  gladly  in  any  appearance  shew 
 themselves  like  unto  them  that  have  so  untruly  and  so  long  deceived  the  world. 
 And  herein  they  are  not  without  sundry  authorities  and  examples  of  the  godly 
 
 August. 
 Conf.  Lib. 
 vi.  cap.  ii. 
 Quod.. -su- 
 perstition! 
 gentilium 
 essent  simil- 
 lima. 
 
 Gregor.  Lib. 
 i.  Epist.  41. 
 
 fathers.    St  Augustine  saith  his  mother  left  bi'inging  of  wine  and  cakes  to  the 
 
 church,  not  for  that  it  was  ungodly  or  unlawful  of  itself  so  to  do,  but  only  for  that 
 she  was  warned  it  was  a  resemblance  of  the  superstition  of  the  heathens^;  and 
 therefore  she  left  it^.  St  Gregory,  speaking  of  the  three  sprinklings  or  dippings 
 into  the  holy  font,  saith  thus :  In  una  fide  nihil  efficit  consuetudo  ecclesice  diversa. 
 Tamen,  quod  liceretici  id  facerent,  negant  idem  esse  a  catholicis  faciendum'^ :  "The 
 faith  being  one,  the  diversity  of  customs  hurteth  nothing.  Yet,  forasmuch  as 
 heretics  have  thus  done,  they  say  that  the  catholics  may  in  no  wise  do  the 
 same ; "  not  for  that  the  thing  itself  was  ill  of  itself®,  but  for  that  they  would  not 
 seem  to  follow  heretics. 
 Gab.Lect.3a  Gabriel  Biel  saith  the  church  of  Rome  thought  it  good  to  use  common  lea- 
 vened bread  at  the  ministration  of  the  holy  mysteries,  lest  in  using  unleavened 
 bread  they  should  be  thought  to  follow  Ebion  the  heretic^.  TertuUian  reasoneth 
 vehemently,  that  a  christian  man  ought  not  to  go  with  a  laurel  garland  upon  his 
 head ;  and  that  for  none  other  cause,  but  only  for  that  the  heathens  used  so  to 
 go^°.  Whereupon  Beatus  Rhenanus  giveth  this  note:  Non  solum  ab  his  temperan- 
 dum  fuit,  quae  manifestam  prce  se  ferrent  impietatem,  sed  etiam  ab  illis  quce  possent 
 indifferentia  vocari,  hoc  est  [quce  essenf]  neque  bona  neque  mala ;  partim,  ne  quis- 
 quam  infirmior  ex  Christianis  offenderetur ;  partim,  ne  ethnici  in  suis  erroribus  con- 
 jirmarentur,  dum  rectius  putant  [esse]  quod  etiam  Christianas  observare  viderit^^ :  "  It 
 was  meet  for  them  to  refrain,  not  only  from  such  things  as  have  a  manifest  shew 
 of  wickedness,  but  also  from  such  things  as  might  be  called  indifferent,  that  is  to 
 say,  neither  good  nor  ill ;  partly,  lest  any  of  the  weaker  Christians  should  be 
 offended,  partly  also  lest  the  heathens  should  be  encouraged  in  their  errors, 
 thinking  that  thing,  for  that  the  Christians  themselves  do  it,  to  be  the  better." 
 Again  TertuUian  saith  :  De  hoc  . . .  primo  consistam,  an  cum  ipsis  quoque  nationibus 
 communicare  in  hujusmodi  servus  Dei  debeat ;  sive  Jiabitu,  sive  victu,  vel  quo  alio 
 
 Tertull.  de 
 Cor.  Mil. 
 
 B.  Rhen.  in 
 Lib.  de  Cor. 
 Mil. 
 
 Tertull.  de 
 Idol. 
 
 ['  Hilar.  Op.  Par.  1693.  In  Psalm.  Ixvii.  Tractat. 
 12.  col.  197 ;  where  detracta  ab  his  diabolo.] 
 
 [2  And  ornament,  1567,  1.570,  1609.] 
 
 [3  ffieron.  Op.  Par.  1693-1706.  Lib.  i.  Dial.  adv. 
 Pelag. Tom.  IV.  Pars  ii.  coL  502 ;  where processerijd.] 
 Chrysost.  Op.  Par.  1718-38.  In  Matt.  Hom. 
 Ixxxii.  Tom.  VII.  p.  789.] 
 
 August.  Op.  Par.  1679-1700.  Confess.  Lib.  vi. 
 cap.  ii.  2.  Tom.  I.  col.  120;  where  quia  for  quod.] 
 
 [®  The  last  five  words  are  not  in  1567.] 
 
 ...in  una  fide  niliU  officit  sanctse  ecclesiae  con- 
 suetudo diversa.... Sed  quia  nunc  usque  ab  hsereticis 
 infans  in  baptismate  tertio  raergebatur,  fiendum  apud 
 vos  esse  non  censeo. — Gregor.  Magni  Papae  I.  Op. 
 Par.  1705.  Epist.  Lib.  i.  Indict,  ix.  Ad  Leandr. 
 Episc.  Hisp.  Epist.  xliii.  Tom.  II.  col.  532.] 
 
 [8  1567  omits  of  itself.'] 
 
 Orta  est  autem  haec  dissensio  Graecomm  a 
 Latinis :  quia  sicut  dicit  Leo  papa,  quoniam  error 
 vigebat  de  legali  observantia,  qui  fuit  Ebionitarum, 
 qui  dixerunt  necessarium  esse  christianos  judaizare, 
 et  per  consequens  pascha  snum  in  azymo  conficere ; 
 decreverunt  quod  ecclesia  non  conficeret  de  azymo. 
 — Gab.  Biel.  Can.  Miss.  Expos.  Lugd.  1517.  Lect. 
 xxxiv.  fol.  55.] 
 
 Ita  et  corona  idolothytum  efficitur.  Hoc  enim 
 ritu,  et  habitu,  et  apparatu  idolo  inimolatur  auctori- 
 
 bus  suis:  &c  Tertull.  Op.  Lut.  1641.  De  Cor.  Mil. 
 
 10.  p.  126.J 
 
 ["  B.  Khen.  Arg.  Libr.  de  Cor.  Mil.  ad  calc. 
 Tertull.  Op.  Franek.  1597.  p.  36;  where  qua:  possiid, 
 and  confirniarentur  erroribus.] 
 
III.]  OF  THE  CHURCH  OF  ENGLAND.  617 
 
 geiiere  ketitke  eorum'^^ :  "Herein  will  I  first  stand,  whether  it  be  lawful  for  the  ser-  choiceof 
 vant  of  God  to  communicate  with  whole  nations  in  such  things,  either  in  apparel.  Apparel, 
 or  in  diet,  or  in  any  other  kind  of  their  mirth."  '  v  ' 
 
 And  St  Basil  saith :  Styao-^to  ra  mpiTTo.  iv  eKKXrja-la  Qeov    :   "  Let  needless  and  Basil,  de 
 superfluous  things  be  put  to  silence  in  the  church  of  God."    To  be  short,  Origen  ' 
 saith  :  Qmerendum  est,  quid  hoc  sit  quod  sequitur,  Non  fiant  ei  reliquice :  Ne  aliqua,  ^'^j^ '3 
 inquit,  rescindatis  Chaldceorurn,  aliqua  reservetis.    Ob  id  jubet,  ne  pusillum  quidem 
 reUnquatur  in  ea    :  "  We  must  examine  what  is  meant  by  this  that  foUoweth, 
 '  Leave  her  no  manner  of  remnant.'   The  meaning  is  this.  Abolish  not  certain  of 
 the  superstitions  of  the  Chaldees,  reserving  certain.   Therefore  he  commandeth 
 that  nothing  be  left  in  her,  be  it  never  so  little." 
 
 Howbeit,  I  take  not  upon  me  to  enter  into  the  conscience  of  others.    "  Let  Rom.  xiv. 
 each  man  abound  in  his  own  sense." 
 
 Yet,  M.  Harding,  forasmuch  as  ye  make  such  a  reckoning  of  your  antiquity, 
 as  if  all  your  orders  and  ceremonies  had  undoubtedly  been  conveyed  over  unto 
 you  from  Christ  himself  and  his  apostles,  may  it  therefore  please  you  to  under- 
 stand, that  at  the  beginning  there  appeareth  no  such  distinction  or  difference  of 
 apparel  in  the  ministry.  Valafredus  Abbas  saith :  Veteres  communi  indumento 
 utentes  celebrabant  missas  :  "  The  old  fathers  said  mass  (that  is  to  say,  minis- 
 tered the  holy  communion)  having  on  their  own  common  apparel." 
 
 St  Augustine,  in  his  rule  to  his  clerks  or  monks,  writeth  thus  :  Ne  sit  notahilis  August  in 
 habitus  vester^^ :  "  Let  not  your  apparel  be  notable."    St  Hierome,  describing  the 
 order  of  the  church  at  Bethleem,  saith  thus :  In  veste  nulla  discretio,  nulla  admi-  Hieron.  ad 
 
 ^  ..  77.17         T  1  Marcel,  ut 
 
 ratio;  utcunque  placuerit  mcedere,  nee  detractioms  est  nee  laudis^' :  "  in  apparel  commigret 
 there  is  no  difference :  there  is  no  wondering.    Howsoever  any  man  list  to  go, 
 it  is  neither  slandered  nor  praised."    And  pope  Ccelestinus  the  first  saith :  Discer-  creiest.  i.  in 
 nendi  sumus  a  plebe  doctrina,  non  veste;  conversatione,  non  habitu;  mentis  puritate,  Iplsc.G'aii. 
 non  cultu.    Si  enim  studere  incipiemus  novitati,  traditum  nobis  a  patribus  ordinem 
 calcabimus,  ut  locum  vacuum  superstitionibus  faciamus.  Docendi  potius  sunt  rudium 
 animi,  quam  illudendi;  nec  imponendum  est  illorum  oculis,  sed  mentibus  infundenda 
 prcecepta  sunt^^:  "  We  must  be  known  from  the  lay-people  by  our  doctrine,  not  by 
 our  coat ;  by  our  conversation,  not  by  our  apparel ;  by  the  pureness  of  our  mind, 
 not  by  the  attire  of  our  body.    For,  if  we  once  begin  to  devise  novelties,  we  shall 
 tread  our  fathers'  orders  under  foot,  and  make  room  for  superstition.    The  minds 
 of  the  ignorant  ought  to  be  taught,  and  not  to  be  mocked :  neither  may  we  go 
 about  to  dazzle  their  eyes  ;  but  rather  ought  to  pour  wholesome  doctrine  into  their 
 hearts."  Here  you  see,  by  the  pope's  own  judgment,  that  your  superstitious  choice 
 of  apparel  serveth  not  for  increase  of  holiness,  but  rather  for  the  deceiving  and 
 mocking  of  the  people       To  conclude,  it  is  noted  in  your  own  gloss  upon  the 
 Clementines :  Clerici  seculares  non  habent  cerium  habitum,  cum  non  sit-^  expressum  ciem.  i.  de 
 injure  de  colore,  vel  forma ;  per  quce,  vel  quorum  alterum,  oportet  habitum  discerni^^ :  Giossiult!' 
 "  Secular  priests  have  no  certain  apparel  appointed  them,  forasmuch  as  there  is 
 no  express  mention  made,  neither  of  the  colour  nor  of  the  form ;  by  which  two 
 differences,  or  by  the  one  of  them,  apparel  must  be  discerned." 
 
 God's  name  be  blessed,  the  rehgion  of  Christ  may  stand  both  with  and  with- 
 out these  things.  But  without  such  props  the  whole  roof  of  your  religion  must 
 needs  come  down,  as  having  nothing  else  but  shews  and  vanities  to  bear  it  up. 
 
 But,  lest  ye  should  conceive  over-great  opinion  of  so  small  a  matter,  and  think 
 
 ['2  Tertull.  Op.  Lnt.  1641.  De  Idolol.  13.  p.  112; 
 where  l<etitii£  earum.] 
 
 ['3  Basil.  Op.  Par.  1721-30.  In  Sanct.  Christ.  Gen. 
 Horn.  G.  Tom.  II.  p.  602.  This  homily  is  considered 
 spurious.]  j 
 
 ['^  Orig.  Op.  Par.  17.33-59.  In  Jerem.  Hom.  xx. 
 5.  Tom.  III.  p.  281  ;  where  sit  hoc,  and  the  words 
 quarendiim  est  follow  relujuia  .^  \ 
 
 f'^  Nam  primis  temporibus  communi  indumento 
 vestiti  missas  agebant. — Walafr.  Strab.  Lib.  de  Keb. 
 Eceles.  cap.  xxiv.  in  Mag.  Biblioth.  Vet.  Patr.  Col. 
 Agrip.  1618-22.  Tom.  IX.  Pars  i.  p.  962.] 
 
 August.  Op.  Reg.  ad  Serv.  Dei,  6.  Tom.  I. 
 col.  791 ;  where  non  .sit. J  I 
 
 ['7  Hieron.  Op.  Paul,  et  Eustoch.  ad  Marcell. 
 Epist.  xliv.  Tom.  IV.  Pars  n.  col.  551.] 
 
 ['^  Discernendi  a  plebe ...  sumus  doctrina,  &c. 
 Nam  si  studere  incipiamus  Sic.  locum  supervacuis 
 superstitionibus  faciamus.  Rudes  ergo  fldelium 
 mentes... docendi. ..potius  sunt,  quam  illudendi.  &c. 
 est  eorum  &c. — Coelest.  Papa;  I.  Ad  Episc.  Gall. 
 Epist.  ii.  cap.  1.  in  Crabb.  Concil.  Col.  Agrip.  1551. 
 Tom.  I.  p.  526.] 
 
 This  sentence  is  not  in  1567.] 
 
 [«'  Fit,  1570.] 
 
 Corp.  Jur.  Canon.  Lugd.  1624.  Clement.  Lib. 
 I.  Tit.  iii.  Gloss,  in  cap.  1.  col.  26.] 
 
618 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 ^^j^^r^^j,  there  can  be  none  other  apparel  meet  and  comely  for  the  clergy  but  only  yours, 
 Apparel       ^^^^  without  the  same  the  whole  church  of  Christ  must  needs  go  to  waste ; 
 
 '  ,  '  may  it  like  you  therefore  to  remember  what  the  ancient  father  Origen  hath 
 
 oi^ig^in  Matt,  written  of  you  in  this  behalf :  Non  solum . . .  apud  Judceos,  sed  etiam  apud  nos, 
 midtos  est  invenire  peccata  hujusmodi  peccantes,  et  glutientes  camelos,  in  eo  quod 
 maxima  delicta  committunt.  Et  oportet  hujusmodi  homines  frequenter  considerare, 
 quomodo  in  rebus  minimis  religionem  suam  ostendant.  Et  bene  eos  hypocritas  appellat '  : 
 "  We  may  find,  not  only  among  ^  the  Jews,  but  also  amongst  ourselves,  men  that 
 offend  in  such  faults,  swallowing  down  whole  camels,  in  that  they  commit  great 
 offences.  And  we  ought  well  to  mark  such  manner  of  men,  how  they  countenance 
 out  their  religion  with  small  matters.  Very  well  and  justly  Christ  calleth  them 
 hypocrites." 
 
 Au'^'st"  Posidonius,  writing  the  life  of  St  Augustine,  saith  thus :  Vestis  ejus,  et  calcea- 
 
 menta,  et  lectualia  ex  moderato  et  competenti  habitu  erant ;  nec  nitida  nimium,  nec 
 abjecta  plurimum :  quia  his  plerunque  vel  jactare  se  nimium  homines  solent,  vel 
 abjicere;  ex  utroque  non  quce  Jesu  Christi,  sed  quce  sua  stmt, . . .  quoirentes^ :  "Au- 
 gustine's apparel,  shoes,  and  bedding  were  of  a  competent  and  mean  making ; 
 neither  over  fresh,  nor  over  homely.    For  in  such  things  men  use  oftentimes 
 either  to  vaunt  or  to  abase  themselves  above  measure ;  in  either  side  seeking 
 their  own,  and  not  that  pertaineth  to  Jesus  Christ." 
 August,  de         St  Augustine  saith :  [Ex^  ceteris  ejus  operibus  potest  conjici,  utrum  hoe  con- 
 in  Mont°Li'b.  temptu  supcrflui  cidtus  an  ambitione  aliqua  faciat ;  quia  et  sub  ovina  pelle  cavendos 
 "*  lupos  Dominus  prcecepit* :  "  We  may  gather  by  the  rest  of  his  works  whether  he 
 
 do  thus  (attire  himself)  in  contempt  of  superfluous  apparel,  or  else  for  ambition, 
 that  he  may  be  noted.    For  our  Lord  hath  commanded  us  to  beware  of  the  Avolf, 
 August,  in    even  under  the  sheep's  skin."    Again  he  saith  :  Ilium  parcum  habitum  ac  necessa- 
 
 eod.  Libro.        .  .  .      ,  .  .  t     •    •        a         mi        i  i 
 
 num  etiam  simulatores  scepius  usurpant,  ut  mcautos  decipiant^ :  '  lhat  homely 
 kind  of  apparel,  standing  only  in  necessaries,  hypocrites  and  dissemblers  do  for 
 the  more  part  counterfeit,  to  the  end  they  may  deceive  men  before  they  be 
 ware."  Thus  much  only  by  the  way,  lest  ye  should  think  more  of  your  coat  than 
 it  is  worthy. 
 
 — p        "  Some  say,  the  body  of  Christ  in  the  sacrament  is  torn  and  crushed  with  teeth  ; 
 ^  and  some  deny  it."    "  Yea,  forsooth,  (say  you),  and  both  mean  right  well."  Thus 
 torn  and  ^^^^'^  ^^y'      Harding,  if  ye  knew  what  it  were  to  eat  the  body  of  Christ, 
 
 crushed  Chrysostom"  saith:  Iste  panis  . .  .  replet  mentem, . . .  non  ventrem"^ :  "This 
 
 ^ijl^  bread  feedeth  the  mind,  and  not  the  belly We  eat  it  with  the  spiritual  tooth 
 teeth,    of  o\a  faith,  not  with  the  material  tooth  of  our  body.    Your  very  gloss,  be  it 
 
 "  ^  '  never  so  blind,  was  able  to  see  that  these  words,  "  to  tear"  and  "  to  crush  Christ's 
 
 varns^^ocis^"  body  with  your  bodily  teeth,"  can  hardly  have  so  catholic  and  so  good  a  meaning 
 Horn*  9'.  9  as  you  imagine.  The  words  thereof  be  these  :  Nisi  sane  intelligas  verba  Beren- 
 Du^T^^"'  in  majorem  incides  hceresim  quam  ipse  habuit.    Et  ideo  omnia  referas  ad 
 
 in^GioS^"^'  species  ipsas^'^ :  "Unless  thou  discreetly  understand  these  words  of  Berengarius, 
 thou  shalt  fall  into  a  greater  heresy  than  he  had  any.  Therefore  these  words 
 must  have  relation  to  the  forms,"  and  not  unto  Christ's  very  body.  It  followeth 
 therefore,  that  the  catholic  construction  that  you  gather  hereof  must  needs  be 
 this :  Christ's  body  is  crushed  and  torn  with  teeth ;  that  is  to  say,  Christ's  body  is 
 not  crushed  nor  torn  with  teeth.  Germans'  lips  be  not  so  far  asunder,  but  ye  may 
 easily  join  them  together  by  such  constructions, 
 chrysost  in        But  Clirysostom  saith  in  like  wise  :  Dentes  inserimus  in  carnes  Christi^^ :  "  We 
 
 Encasn. 
 
 ['  Orig.  Op.  Par.  1733-59.  In  Matt.  Comm.  Serm. 
 19.  Tom.  III.  p.  843.] 
 
 [2  Amongst,  1567,  1570,  1609.] 
 P  August.  Op.  Par.  1679-1700.  August.  Vit.  Pos- 
 sid.  auct.  cap.  xxii.  Tom.  X.  Post-Append,  col.  272; 
 where  vestes,  vS^lectvalia,  and  se  insolenter  homines.} 
 
 \*  Id.  de  Serm.  Dom.  in  Mont.  Lib.  11.  cap.  xii. 
 41.  Tom.  III.  Pars  11.  col.  216;  v/here  prcecipit.] 
 Id.  ibid.]  ['■  St  Cyprian,  1609,  1611.] 
 
 Chrvsost.  Op.  Lat.  Basil.  1547.  Ex  IMatt.  cap. 
 V.  De  Orat.  Domin.  Horn.  Tom.  V.  col.  716.] 
 
 St  Cyprian  sailh,  Est  ribtis  mentis  ?wn  venfris  : 
 
 it  is  the  meat  of  onr  mind,  not  of  our  belly,  1567.] 
 [9  Cypr.  de  Coina  Domini,  1567,  1609,  1611.] 
 \}°  Corp.  Jut.  Canon.  Lugd.  1624.Decret.  Gratian. 
 
 Deer.  Tert.  Pars,  De  Consecr.  Dist.  ii.  Gloss,  in  can. 
 
 42.  col.  1932.   See  Vol.  I.  page  459,  note  5.] 
 
 ["  ...xoD  Ofi'ou  (Tiojia-ro'S  fieTaXafifidvcii'  vo/ic- 
 
 ^exe,  Kai  lo's  tj/s  Beta^  Kal  d^dvTov  irXevpa's  €(f>a- 
 
 TTTOfxei/oL  TOii  )(6i'\e<riy,  <>S  tov  awTJipiov  a'1/j.aTOV 
 Chrysost. Op.  Par.  1718-38.  DePnen. 
 
 Horn.  ix.  Tom.  II.  p.  350.  Conf.  Op.  Lat.  Basil.  De 
 
 Euch.  in  Encnen.  Admon.  Serm.  Tom.  III.  col.  920. 
 
 See  also  before,  page  613,  note  lO.J 
 
III.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 619 
 
 thrust  our  teeth  into  the  flesh  of  Christ."  O  M.  Harding,  you  cannot  be  igno- 
 rant of  Chrysostom's  extraordinary  or  vehement  manner  of  speech ;  and  there- 
 fore ye  are  the  more  to  blame,  thus  of  purpose  and  wittingly  to  abuse  your  reader. 
 For,  as  Chrysostom  saith,  "  We  thrust  our  teeth  into  Christ's  flesh ;"  so  he  saith 
 likewise,  "  Christ  is  slain  upon  the  communion-table;  and  his  blood  is  poured  from 
 his  side."  Likewise  he  saith  unto  a  slanderer  of  his  neighbour :  Linguam  tuam 
 humano  sanguine  rubefecisti^^ :  "  Thou  hast  dyed  thy  tongue  red  in  man's  blood." 
 So  St  Hierome  saith 
 filled  with  live  flesh.' 
 
 Christ's 
 Body 
 torn  and 
 crushed 
 with 
 teeth . 
 
 Chrysost.  ad 
 
 Detractatores  vivis  carnibus  saturantui'^* :  "Slanderers  are  Kom.  Hom. 
 So  saith  St  Cyprian  :  Cruci  hceremus  :  sanguinem  sugimus :  H'^™^- 
 et  intra  ipsa  Redemptoris  nostri  vulnera  linguam  figimus    ;  "  We  cleave  to  the  xix.'  '^^^ 
 cross,  and  suck  the  blood;  and  we  fasten  our  tongues  within  the  wounds  of^^ 
 our  Redeemer." 
 
 These  and  other  like  phrases,  commonly  used  in  the  ancient  fathers,  may  not 
 be  racked  to  the  extremity  of  the  words,  but  rather  ought  favourably  to  be 
 applied  to  the  meaning ;  which  was,  by  the  material  tooth  and  tongue  of  the 
 body  to  express  the  spiritual  and  inward  eating  and  sucking  of  the  mind.    So  St 
 Augustine  saith  :  Figura  ergo  est,  prcecipiens  passioni  Domini  communicandum,  et  August,  de 
 suaviter  atque  utiliter  recondendum  in  memoria,  quod  caro  Christi  crucifixa  pro  Ei'b.'iiu  cap.' 
 nobis  et  vulnerata  sit^'' :  "Therefore  it  is  a  figure  or  a  figurative  phrase  of*'' 
 speech,  commanding  us  to  be  partakers  of  Christ's  passion,  and  comfortably  and 
 profitably  to  lay  up  in  our  hearts  that  his  flesh  was  crucified  and  wounded  for 
 our  sakes." 
 
 As  for  your  consecration,  corpus  quantum,  non  quantum,  non  per  modum  quanti, 
 individuum  vagum,  &c.,  which  lately  were  the  substantialest  points  of  all  your 
 doctrine,  it  is  sufficient  for  you  now  to  say,  they  are  no  articles  of  your  faith. 
 Such  grace  have  you  for  advantage,  to  make  your  faith  more  or  less  at  your 
 pleasure.  Touching  your  dogs  and  mice,  whether  they  eat  the  very  body  of  Dogs  and 
 Christ  or  no,  and  that  substantially,  verily,  and  indeed,  ye  seem  still  to  stay  in  Mice. 
 
 doubt,  as  not  yet  being  well  assured  of  this  article  of  your  faith.    But  this  is  a   »  ' 
 
 most  certain  and  undoubted  article  of  our  faith,  that  no  creature  can  eat  the  body 
 of  Christ,  but  he  that  is  a  member  of  Christ's  body.  St  Augustine  saith :  Hoc  August,  in 
 est . . .  manducare  illam  escam,  et  ilium  potum  bibere,  in  Cliristo  manere,  et  Christum  Tract.  28. 
 manentem  in  se  Jiabere^^ :  "This  is  the  eating  of  that  meat,  and  the  drinking  of 
 that  drink,  for  a  man  to  dwell  in  Christ,  and  to  have  Christ  dwelling  within  him." 
 And  therefore  we  say,  whosoever  will  hold  that  a  dog  or  a  mouse  may  eat  the 
 very  body  of  Christ,  and  that  really  and  indeed,  or  whoso  staggereth  or  doubteth 
 whether  it  may  be  so  or  no,  accursed  be  he. 
 
 You  say  your  contentions  between  your  two  contrary  armies,  the  Thomists  and 
 the  Scotists,  and  other  schoolmen,  stand  only  in  certain  terms  metaphysical :  as, 
 Utrum  ens  et  unum  dijferant  ratione,  an  reipsa ;  the  truth  whereof  is  very  agreeable 
 to  the  rest  of  your  doctrine.  For,  to  leave  a  whole  world  of  the  endless  con- 
 tentions that  are  among  you,  Alphonsus,  one  of  your  own  doctors,  saith  that  one 
 of  your  Thomists  doubted  not  to  pronounce  openly  in  the  behoof  of  his  master, 
 Quisquis  a  B.  Thorns  sententia  discesserit,  suspectus  de  hceresi  est  censendus^^:  "Who-  Aiphons.  de 
 soever  forsaketh  the  judgment  of  Thomas  of  Aquine  must  be  taken  as  suspected  cap.  vii.  ' 
 of  heresy."    I  think  ye  use  not  to  place  your  heresies  in  terms  metaphysical. 
 
 Erasmus,  that  lived  in  that  age,  and  well  understood^"  of  the  furies  of  yoiir 
 schools,  saith  thus :  Qui  Thomam  sequuntur,  et  a  Scoto  et  a  Gersone  dissentiunt,  Erasm.  contr. 
 eos  pene  habent  pro  hcereticis^^ :  "They  that  follow  Thomas,  and  dissent  from 
 Duns  and  Gerson,  account  them  in  a  manner  as  good  as  heretics." 
 
 (■'2  And,  1567,  1.570,  1609.] 
 ['=•  Id.  in  Epist.  ad  Rom.  Horn.  xxi.  Tom.  IX.  p. 
 679.] 
 
 ['*  The  editor  has  not  discovered  the  passage  in- 
 tended.] 
 
 ["  Cypr.  Op.  Oxon.  1682.  De  Cncn.  Dom.  (Ar- 
 nold.) p.  41 ;  where  Jigimus  liriguam.] 
 
 ['«  Or,  1,070.] 
 
 ...figura  est  ergo,  &o.  dominica;  &c. :  quod  pro 
 nobis  caro  ejus  crucifixa  &c.— August.  Op.  De  Doctr. 
 
 Christ.  Lib.  iii.  cap.  xvi.  24.  Tom.  III.  Pars  i.  col.  52.] 
 ["  Id.  in  .lohan.  Evang.  cap.  vi.  Tractat.  xxvi. 
 
 18.  Tom.  III.  Pars  ii.  col.  601;  where  bibere  potum, 
 
 and  et  ilium  manentem.] 
 
 ['s  Alfons.  de  Castr.  adv.  Hapr.  Col.  1539.  Lib.  i. 
 
 cap.  vii.  fol.  14.    See  before,  page  610,  note  3.] 
 And  understood,  1567.] 
 [2'  Erasm.  Op.  Lugd.  Bat.  1703-6.  Apol.  in 
 
 Dial.  Jac.  Latom.  Lib.  ii.  82.  Tom.  IX.  col.  100; 
 
 where  disseniiant  eosque  pene  pro  hcereticis  habcant.] 
 
620 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 Dominicus  a  Soto  ^  and  Catharinus  were  both  learned  men ;  both  of  your  side  ; 
 both  sworn  to  the  pope ;  both  present  at  your  late  chapter  at  Trident.    Yet  thus 
 TOntt  cath^'  thena  greet  the  other :  Tu  permanes  in  sensu  damnato  per  syno- 
 
 '  dum^ :  "  Thou  remainest  still  in  a  sense  condemned  by  the  council."  Catharinus 
 condemneth  cardinal  Cajetane  for  two  hundred  sundry  eiTors  ;  and  some  of  them 
 he  calieth  "  wicked  and  antichristian."  These  terms  must  needs  be  very  meta- 
 physical, M.  Harding,  that  can  yield  you  such  heretical  and  antichristian  errors. 
 
 The  Apology,  Chap.  vi.  Division  1. 
 
 They  were  best  therefore  to  go  and  set  peace  at  home  rather  among 
 themselves^.  Of  a  truth  unity  and  concord  doth  best  become  religion; 
 yet  is  not  unity  the  sure  and  certain  mark  whereby  to  know  the  church 
 of  God.  For  there  was  the  greatest  unity*  that  might  be  amongst  them 
 that  worshipped  the  golden  calf,  and  among  them  which  with  one  voice 
 jointly  cried  against  our  Saviour  Jesus ^  Christ,  "Crucify  him."  Neither^ 
 because  the  Corinthians  were  unquieted  with  private  dissensions,  or 
 because  Paul  did  square  with  Peter,  or  Barnabas  with  Paul,  or  because 
 the  Christians  upon  the  very  beginning  of  the  gospel  were  at  mutual 
 discord  touching  some  one  matter  or  other ^  may  we  therefore  think 
 there  was  no  church  of  God  amongst  them.  And  for^  those  persons, 
 whom  they  upon  spite  call  Zuinglians  and  Lutherans  ^  in  very  deed  they 
 of  both  sides  be  Christians,  good  friends,  and  brethren.  They  vary  not 
 betwixt  themselves  upon  the  principles  and  foundations  of  our  religion, 
 nor  as  touching  God,  or'"  Christ,  or'"  the  Holy  Ghost,  or  the"  means  of '^ 
 justification,  or  of  everlasting '^  life,  but  upon  one  only  question,  which 
 is  neither  weighty  nor  great ;  neither  mistrust  we,  or  make  doubt  at  all, 
 but  they  will  shortly  be  agreed.  And,  if  there  be  any  of  them  which 
 have  other  opinion  than  is  meet,  we  doubt  not  but  ere'*  it  be  long  they 
 will  put  apart  all  affections  and  names  of  parties,  and  that  God  will  reveal 
 the  truth  unto'^  them;  so  that  by  better  considering  and  searching  out 
 of  the  matter,  as  once  it  came  to  pass  in  the  council  of  Chalcedon,  all 
 causes  and  seeds  of  dissension  shall  be  thoroughly  plucked  up  by  the  root, 
 and  be  buried,  and  quite  forgotten  for  ever.    Which  God  grant. 
 
 M.  HARDING. 
 
 The  defenders  be  liJce  in  conditions  to  such  honest  women  as  commonly  we  call 
 scolds. . . .  Because  unity  pleaseth  you  not,  as  being  that  through  laclc  whereof  your 
 new  church  is  of  all  good  men  detested,  and  of  the  meanest  very  much  suspected, 
 ye  say  it  is  not  a  sure  and  certain^^  mark  whereby  to  hnow  the  church  of  God. 
 Yes,  masters,  among  other  notes  and  marks  of  the  true  church,  unity  is  one:  not 
 every  unity,  but  unity  in  the  Holy  Ghost,  which  giveth  life  to  that  one  body  the 
 church,  whereof  every  faithful  is  a  member,  and  Christ  the  head,  and,  pouring 
 charity  abroad  in  our  hearts,  so  linheth  all  right  believers  together  in  the  bond 
 of  peace,  as  they  all  say  one  thing,  think  one  thing,  savour  one  thing.    Tlie  unity 
 
 ['  Petnis  h  Soto,  1567.] 
 
 Patere  tantisper,  dum  id  ostendam,  quod  dix- 
 erim,  te  perdurare  in  sensu  damnato  per  synodura. — 
 Apolog.  contr.  Cathar.  cap.  ii.  ad  calc.  Dom.  Soto 
 in  Epist.  ad  Rom.  Comm.  Antv.  1550.  p.  239.] 
 
 [■*  Their  own  selves,  Conf.  ] 
 
 [*  Consent,  Conf.J 
 
 P  Jesu,  Conf.] 
 
 P  Nother,  Conf.] 
 
 p  Conf.  and  Def.  1567  omit  or  other.] 
 
 [8  And  as  for,  Conf.  and  Def.  1567.J 
 
 [°  Lutherians,  Conf.] 
 
 ['»  Nor,  Conf.] 
 
 ["  Nor  of  the,  Conf.] 
 
 ['^  To,  Conf.] 
 
 ['3  Nor  yet  everlasting,  Conf.] 
 [i<  Or,  Conf.J 
 
 Reveal  it  unto,  Conf.] 
 ['«  And  a  certain,  Conf.  and  Def.  1567,  1570, 
 1C09.J 
 
HI.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 621 
 
 tJiat  is  the  note  and  marJc  of  the  true  church,  whereof  we  speak,  is  that  for  which 
 the  church  is  called  one,  and,  being  gathered  and  hnit  together,  professeth  unity 
 of  faith,  of  goodr-will  and  mutual  love  together,  and  of  sacraments.  The  unity  of 
 them  who  worshipped  the  golden  calf,  and  with  one  consent  against  our  Saviour 
 cried,  Crucifige,  was  far  distant  from  the  unity  which  is  a  note  of  the  church, 
 and  is  the  work  of  the  Holy  Ghost.  Such  is  the  unity  of  the  devils,  who  conspire 
 against  Christ  and  all  his  with  one  consent.  SucJi  unity  is  oftentimes  in  thieves. 
 Such  unity  is  found  in  you  and  all  your  sects.  For,  he  ye  never  so  divers  and 
 at  variance  within  yourselves,  yet  ye  join  together  in  wicked  amity  and  unity 
 against  the  church  of  Christ.  And  therefore  St  Augustine  compareth  you,  and 
 all  such  as  ye  he,  to  Sampson's  foxes,  that  were  sundered  hy  the  heads,  and  tied 
 together  hy  the  tails^'^. 
 
 Neither  say  we  that  among  them  who  vary  in  small  points,  and  things  not 
 pertaining  to  the  grounds  of  faith,  there  is  no  church.  For  all  tha^  certain  of 
 the  Corinthians  in  the  primitive  church  were  at  square,  hoivsoever  Paul 
 Gal.  it  told  Peter  that  he  thought  good,  though  Barnabas  and  Paul  agreed  not 
 Actt  XV.  about  John  Mark,  yet  were  they  of  Christ's  church ;  what  else  ?  But  where 
 ye  bring  this  for  excuse  of  the  Lutherans  and  Zuinglians^^  and  other 
 sects  sprung  out  of  them,  the  cause  is  not  like,  pardy.  For,  say  on  what  ye  list, 
 and  lie  so  long  as  ye  list,  their  dissensions  cannot  be  dissembled;  much  less  can 
 they  be  accorded,  &c. . . . 
 
 Yet,  lest  they,  whose  fortune  is  not  to  see  ought  thereof  written  elsewhere,  should 
 mistrust  my  report,  as  all  do  espy  your  lying,  the  words  of  Nicolaus  Gallus, 
 your  own  doctor  of  Luther's  school,  here  I  will  rehearse:  Non  sunt 
 leves  inter  nos  concertationes  de  rebus  levibus,  sed  de  sublimibus 
 doctrinaj  christianae  articulis,  de  lege  et  evangelic,  de  justificatione, 
 et  bonis  operibus,  de  sacramentis,  &c.^^ :  "  The  strifes,"  saith  he,  "  that  be  amongst 
 us  be  not  light  nor  of  light  matters,  but  of  the  high  articles  of  christian  doctrine, 
 namely,  of  the  law,  and  of  the  gospel,  of  justif  cation,  and  of  good  works,  of  the 
 sacraments,"  4rc.  Here,  as  ye  see,  he  reckoneth  up  a  great  many  of  the  weightiest 
 points  of  our  religion,  ivhereof  they  dissent  among  themselves.  But  I  doubt  what 
 I  may  call  weight^°,  and  great,  seeing  these  good  fellows  call  the  controversy  which 
 is  betwixt  the  Lutherans  and  the  Zuinglians,  concerning  the  body  of  our  Saviour 
 Christ,  neither  weighty  nor  great.  But,  as  they  make  a  foul  lie  therein,  so  do 
 they  also  in  saying  they  vary  not  betwixt  themselves,  but  upon  one^^  only  question. 
 Of  the  dissension  that  is  betiveen  the  Lutherans  and  Zuinglians,  thus  pitifully 
 complaineth  Nicolaus  Amsdorfius  in  his  book  intituled  Publica  Confessio  Purse  Doc- 
 trinae,  himself  being  an  earnest  Lutheran^^ :  "  The  world  goeth  with  us  worse  and 
 worse  daily.  All  things  do  prognosticate  the  utter  ruin  of  the  gospel;  and  that 
 in  place  of  the  gospel  we  shall  have  nothing  but  mere  errors,  and  the  same  very 
 notable."  TJien  after  a  few  words:  "Now  Brentius  {saith  he)  and  the  Adiaphorists 
 (they  be  a  special  sect  of  the  Lutherans),  being  at  the  communication  or  conference 
 at  Worms,  would  not  condemn  Zuinglius  and  Osiander,  because  they  were  trim 
 men  in  the  tongues,  and  well  seen  in  humanity.  And  as  for  us  and  our  side, 
 because  we  refused  to  agree  unto  that  communication  unless  they  ivere  condemned, 
 they  dressed  us  vilely  with  their  scoffs  and  railings,  thrust  us  out  of  the  commu- 
 nication, and  compelled  us  to  go  away,"  8fc.  Item  after  a  few :  "  There  be 
 that  say  they  condemn  Zuinglianism ;  but  the  preface  of  Brentius  to  master 
 James  tlie  minister  of  Goppingen  his  hook  witnesseth  far  otherwise.  For  there 
 they  go  about  {a  God's  name)  to  conciliate  good  father  Luther  and  Zuinglius, 
 and  make  them  friends  one  with  another:  Quod  plane  impossibile  est.  Quis 
 enim  unquam  audivit  contradictoria  posse  redigi  in  concordiam  ?  "  Wliich  is  im- 
 possible. For  who  ever  heard  that  contradictions  may  be  accorded?"  {But  the 
 masters  of  the  Apology  make  no  doubt  at  all  hut  they  will  shortly  he  agreed.) 
 Such  childish  and  impossible  things  they  stick  not  to  set  forth,  who  would  be  counted 
 the  teachers  of  the  world,  as  though  we  were  but  blocks  and  asses.     But  as  for 
 
 f Angnst.  Op.  Par.  1679-1700.  In  Psalm.  Ixxx. 
 Enarr.  14.  Tom.  IV.  col.  864.] 
 
 ["  And  the  Zuinglians,  Conf.  and  Def.  1567.] 
 
 ['»  SeeVol.  II.  page686.] 
 
 [20  Weighty,  Conf.  and  Def.  1567.] 
 
 [2'  On,  ICll.l 
 
622 
 
 THE  DEFENCE  OF  THE  APOLOGY 
 
 [part 
 
 the  hei-esies  and  errors  of  Zuinglius  and  Osiander,  with  a  quiet  conscience  we  cannot 
 embrace.  Neither  can  we  subscribe  and  yield  to  their  departing  away,  and  new 
 gewgaios,  which  have  divided  themselves  from  Luther."  Thus  far  Am,sdorfius,  and 
 much  more  there  to  the  same  purpose,  tohich  here  I  leave  to  blot  the  paper  withal. 
 
 To  conclude,  thus  all  men  may  plainly  see  how  the  masters  of  this  Defence 
 he  convinced  of  foul  lying  by  their  own  doctors  and  school-fellows,  beside  the 
 thing  itself  that  giveth  manifest  evidence  against  them.  But  such  stuff  in  their 
 writings  and  preachings  is  not  geson^.  Leaving  others,  I  report  me  to  M.  Jewel's 
 late  sermon  made  at  Paul's  Cross,  on  the  Sunday  before  Ascension-day  last^,  in 
 which  (if  uniform  report  made  by  sundry  there  present  be  true)  he  abused  certain 
 honourable  and  worshipful^  personages,  and  of  common  people  a  great  multitude, 
 with  lies  worthy  rather  to  be  chastised  by  laws  than  to  be  confuted  with  words. 
 But  he  it  as  it  is  written :  Qui  in  sordibus  est,  sordescat  adhuc          Rev.  xxu. 
 
 Luke  xxiii. 
 Psal.  ii. 
 
 Bev.  xvii. 
 
 Chrysost.  in 
 Matt.  Horn. 
 29.  in  Opere 
 Imperfect.' 
 
 Ambros.  Lib. 
 T.  Epist.  30. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 It  pitieth  me,  M.  Harding,  to  see  your  trifling.  If  ye  thought  it  so  good  skill 
 for  advantage  of*  your  cause  to  compare  us  to  scolds,  wherefore  then  did  not 
 you,  although  not  through  your  whole  book,  yet  at  least  in  the^  self-same  place 
 where  ye  so  deeply  charge  us  with  scolding,  refrain  better  from  such  wild  speeches 
 as  might  seem  to  prove  yourself  a  scold  ?  For,  I  beseech  you,  call  your  words  a 
 little  to  ^  remembrance  ;  and  consider  indifferently  what  women  they  be  that  com- 
 monly use  the  like.  Thus  ye  say :  "  Even  so,  good  sirs,  proutlly,  wickedly,  and 
 fondly  ye  object ;  ye  shew  your  clerkly  prowess  ;  ye  brag  ;  ye  boast ;"  "  now  have 
 you  told  your  scolding  tale;"  "ye  join  in  wicked  amity  against  the  chm-ch  of 
 Christ ;"  "  the  founders  of  your  church  ;"  "  the  apostles  of  your  gospel ;"  "  ye  are 
 convinced  of  foul  lying  ;"  "  all  men  do  espy  your  lying  ;"  "  lie  on  so  long  as  ye  list ;" 
 "  he  that  is  filthy,  let  him  be  filthy  still :"  these  be  your  words,  M.  Harding,  all 
 together  in  one  place.  If  you  can  find  so  many  the  like  in  all  our  whole  Apology, 
 condemn  us  hardly,  and  call  us  scolds. 
 
 Unity  we  love,  and  honour  it  as  the  greatest  comfort  of  christian  hearts.  But 
 if  unity  be  the  only  and  undoubted  token  of  the  church  of  God,  wo  then  be  to 
 you  and  to  your  fellows.  For  by  that  token,  agreeing  so  iU  amongst  yourselves, 
 ye  should  seem  to  have  no  church. 
 
 But,  as  we  have  said,  all  they  that  agree  together  are  not  therefore  ever- 
 more of  the  church.  Herod  and  Pilate  were  made  friends,  and  agreed  together. 
 David  saith :  "  The  kings  and  princes  of  the  earth  have  met,  and  agreed  together 
 against  the  Lord,  and  against  his  Christ."  St  John  saith  of  the  friends  and 
 favourers  of  antichrist :  Hi  unum  consilium  habent,  et  vires  ac  potestatem  suam 
 tradent  bestice  :  hi  pugnahunt  cum  Agno  :  "  These  shall  have  all  one  counsel  (and 
 one  mind) ;  and  shall  deliver  over  their  strength  and  their  power  unto  the  beast ; 
 and  shall  fight  against  the  Lamb." 
 
 Chrysostom  saith :  Expedit  et  ipsis  dcemonibus  obaudire  sibi  invicem  in  schismate'': 
 "  It  is  good  even  for  the  devils  themselves  to  be  obedient  one  of  them  unto  an- 
 other in  their  division."  Symmachus  and  other  like  maintainors  of  the  heathenish 
 idolatry  said :  uSquum  est,  quicquid  omnes  colunt,  unum  putari^ :  "  It  is  meet 
 that  whatsoever  all  men  worship  be  counted  one."  And  thus  the  heathens  and 
 infidels^"  would  they  seem  to  hold  by  unity. 
 
 If  your  unity,  M.  Harding,  be  so  sound  and  so  certain  as  ye  would  seem  to 
 make  it,  why  then  do  you  condemn  yourselves  one  another  of  heresy  ?  Certainly 
 heresy  importeth  division,  and  not^'  great  unity.  The  whole  shew  and  substance 
 of*  your  unity  standeth  in  this,  to  give  ear  to  yourselves,  and  to  put  Christ  to 
 
 f '  Geson  :  rare,  unusual.] 
 
 The  sermon  referred  to  was  preached  May  27, 
 1565.    For  an  account  of  it  and  Harding's  attack 
 upon  it,  see  Strype,  Annals,  Vol.  I.  chap,  xlv.,  and 
 Appendix,  No.  xxx.    Conf.  Vol.  I.  page  85.j 
 And  many  worshipful,  Conf.J 
 [*  Or,  1570.] 
 
 This,  1567, 1570,  1609.] 
 ['  1570  omits  to.] 
 
 ['  Chrysost.  Op.  Par.  1718-38.  Op.  Imperf.  in 
 Matt.  Horn.  xxix.  ex  cap.  xii.  Tom.  VI.  p.  cxxiii; 
 where  in  schemate.] 
 
 In  Opere  Imperfect,  is  not  in  1567,  1570.] 
 P  Ambros.  Op.  Par.  1686-90.  Kelat.  Symmach. 
 10.  Tom.  II.  col.  830.] 
 
 1567  omits  the  heathens  and  infidels.^ 
 ["  No,  1567.] 
 
nr.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 623 
 
 John  X. 
 
 silence.  But  the  true  and  christian  unity  is  this,  that  the  whole  flock  of  Christ 
 hear  the  voice  of  the  only  Shepherd,  and  follow  him.  The  band  of  unity  is 
 simple  verity ;  which,  M.  Harding,  forasmuch  as  ye  have  forsaken,  ye  have  no 
 great  cause  to  talk  much  of  unity. 
 
 As  for  Sampson's  fox-tails,  it  seemeth  ye  lacked  somewhat  to  play  withal : 
 otherwise  they  serve  you  here  to  no  great  purpose.  For,  if  there  be  any  dissension 
 amongst  us,  it  is  not  in  any  article  of  the  faith,  but  only  in  some  particular  point 
 of  learning ;  the  like  whereof  hath  been  between  St  Augustine  and  St  Hierome, 
 and  others  the  learned,  godly,  and  catholic  fathers  of  the  church.  And  thus,  con- 
 trary to  Sampson's  foxes,  notwithstanding  one  or  other  have  been  divided  in  some 
 certain  conclusion,  as  it  were  in  the  tails,  yet  we  join  thoroughly  all  together  in 
 one  Head,  in  one  gospel,  in  one  way  of  salvation,  and  in  one  sum  of  religion ;  and 
 all  together,  with  one  mouth  and  one  spirit,  we  glorify  God  the  Father  of  our 
 Lord  Jesus  Christ. 
 
 Concerning  the  disagreement  that  is  between  the  Lutherans  and  the  Zuin- 
 glians  touching  the  being  of  the  body  of  Christ  in  one  only  place  or  in  many,  we 
 say  that,  in  respect  either  of  salvation,  or  of  other  article,  of  God  the  Father,  or 
 of  the  Son,  or  of  the  Holy  Ghost,  or  of  any  other  the  grounds  and  principles  of 
 the  christian  faith,  it  is  not  weighty.  In  that  respect  we  speak  it  only :  other- 
 wise we  say  the  error  is  weighty. 
 
 Such  errors  in  sundry  the  ancient  fathers  have  been  dissembled,  and  passed  in 
 silence.    St  Hilary  seemeth  to  say  that  "  Christ  received  not  flesh  of  the  blessed  Hilar,  de 
 virgin;"  and  that  "the  same  flesh  of  Christ  was  impassible,  and  could  feel  no  x"°'  '  ' 
 grief       Origen  saith :  Quidam  putant  Christum  in  futuro  seculo  iterumpati  oportere,  St'il^'est!.''.* 
 SfC.      "  Some  men  think  that  in  the  world  to  come  Christ  must  suff^er  in  his  body,  hominb." 
 or  be  crucified  again."    Brentius  seemeth  to  hold  that  Christ's  body  is  infinite,  habensad""" 
 and  in  aU  places,  as  is  the  Godhead :  which  error  it  seemeth  was  defended  by  orig"ad"Rom 
 some  in  St  Augustine's  time  ;  and  therefore  he  saith  :  Cavendum  est, . .  .  ne  ita  J"?- 
 divinitatem  astruamus  hominis,  ut  veritatem  corporis  auferamus^^  :  "  We  must  take  BVentius. 
 heed  we  do  not  so  maintain  the  divine  nature  of  Christ,  being  man,  that  we  take  Eps^t.  57.  ad 
 away  the  truth  of  his  body."    These  errors,  notwithstanding  they  were  great  in 
 themselves,  yet,  in  respect  of  other  greater  errors,  have  been  dissembled.  And 
 therefore  Jacobus  Andreas,  albeit  he  could  not  be  ignorant  of  this  dissension, 
 being  himself  a  party  to  the  same^^,  yet  he  saith  :  Quod  vociferantur,  nostras  de  Jacob.  Andr. 
 summa  evangelii  nondum  consentire,  mendacium  est^'' :  "Whereas  they  cry  out  (as  scr^^'t.'p°i'78. 
 M.  Harding  doth)i®  that  we  cannot  agree  among  ourselves  about  the  substance  of 
 the  gospel,  it  is  a  very  great  untruth." 
 
 But  you  say :  "  The  masters  of  the  Apology  tell  us,  they  doubt  not  but  these 
 parties  will  be  reconciled.  And  yet  Nicolaus  Amsdorfius  (with  whose  words  ye 
 are  ashamed  to  blot  your  paper)  taketh  the  matter  to  be  impossible."  And  here 
 ye  think  ye  have  driven  us  near  the  wall,  specially  finding  us  so  far  disagreeing  in 
 judgment  from  a  doctor  (as  you  call  him)  of  our  own. 
 
 But,  M.  Harding,  ye  might  better  have  considered  that  Amsdorfius  and  we 
 speak  of  sundry  matters,  and  therefore  our  sayings  may  well  stand  together. 
 
 Amsdorfius  saith,  the  doctrine  and  terms  standing  still  as  they  do,  it  is  not 
 possible  by  any  manner  of  construction  to  make  the  parties  agree.  But  our  trust 
 in  God  is,  that  they  that  are  deceived  shall  find  their  own  error,  and  alter  their 
 terms,  and  correct  their  judgments,  and  submit  themselves  unto  the  truth,  and  so 
 join  together  all  in  one. 
 
 So  St  Augustine  saith :  Recte  dicitur,  glacialem  nivem  calidam  esse  non  posse.  August,  in 
 Nullo  enim  pacto,  quam  diu  nix  est,  calida  esse  potest^^ :  "  It  is  well  said,  snow  cont?'^'"' 
 frorne  or  congealed  can  never  be  hot.    For  as  long  as  it  is  snow,  it  is  not  possible 
 
 [12  1567  omits  we.] 
 
 P  Hilar.  Op.  Par.  1693.  De  Trin.  Lib.  x.  47.  23. 
 cols.  1066,  52.] 
 
 ['■*  ...  miror  quosdam  ...  velle  asserere,  quod  in 
 futuris  iterum  seculis  vel  eadem  vel  similia  pati 
 necesse  sit  Christum,  &c.— Orig.  Op.  Par.  1733-59. 
 Comm.  in  Epist.  ad  Kom.  Lib.  v.  10.  Tom.  IV. 
 p.  568.] 
 
 August.  Op.  Par.  1679-1700.  Lib.  ad  Dard. 
 
 seu  Epist.  clxxxvii.  cap.  iii.  10.  Tom.  II.  col.  681. J 
 ['^  1567  omits  to  the  same.] 
 ["  This  treatise  has  not  been  found.] 
 [1°  1567  omits  the  words  in  parentheses.] 
 ['^  Sic  enim  dictum  est...quemadmodumsi  dicere- 
 
 tur,  glacialem  &c  Id.  eontr.  Fortun.  Manich.  Disp. 
 
 II.  22.  Tom.  VIII.  col.  104.J 
 
624  THE  DEFENCE  OF  THE  APOLOGY  [part 
 
 to  make  it  hot."  And  yet  the  Uquor  that  now  is  frorne  may  afterward  be  resolved 
 and  made  hot^. 
 
 So  likewise  he  saith  of  the  heretics  named  the  Manichees :  Sic  delirant  Mani- 
 chcei;  sed  resipiscant,  et  non  sint  ManichceP :  "  Thus  fond  are  the  Manichees;  but 
 let  them  amend  their  errors,  and  no  more  be  Manichees." 
 
 What  is  there  so  contrary  in  judgment  as  a  Jew  and  a  Christian  ?  Yet  God 
 hath  promised  that  he  will  "  turn  the  hearts  of  the  fathers  (the  Jews)  unto  their 
 children ;  and  the  hearts  of  the  children  (the  Christians)  unto  their  fathers."  And 
 Rom.  xi.  St  Paul  saith  :  Judaii,  si  non  permansei-int  in  incredulitate,  inserentur.  Potens  enim 
 est  Deus  iterum  inserere  eos :  "  The  Jews  shall  be  grafted  ^  into  the  tree,  if  they 
 abide  not  in  unbelief.  For  God  is  able  to  graft*  them  in  again."  What  is  there 
 PsaL  xvii.  SO  Contrary  as  light  and  darkness  ?  Yet  the  prophet  saith :  lUumina  tenebras 
 meas :  "  O  Lord,  lighten  thou  my  darkness."  To  conclude,  what  is  so  contrary 
 as  the  kingdom  of  the  pope  and  the  kingdom  of  Christ  ?  And  yet  we  trust  it  is 
 not  impossible  but  the  pope  himself  may  once  turn  to  God,  and  confess  his  errors, 
 and  profess  the  gospel  of  Christ,  that  he  now  oppresseth. 
 
 These  things  considered,  M.  Harding,  it  was  no  deadly  sin  to  say,  we  trust 
 that  these  matters  of  variance  between  the  Lutherans  and  the  Zuinglians  will 
 once  be  accorded,  and  that  all  causes  and  seeds  of  dissension  shall  be  thoroughly 
 pulled  up  by  the  roots,  and  be  buried  and  quite  forgotten  for  ever.  This  change 
 God  hath  already  begun  to  work,  not  only  in  sundry  learned  men,  but  also  in 
 great  cities,  in  good  universities,  and  in  whole  countries.  Therefore  we  trust 
 our  hope  is  not  in  vain. 
 
 As  for  the  lies  which  (it  liketh  you  well  to  say)  M.  Jewel  made  openly  at 
 Paul's  Cross,  I  doubt  not  of  your  modesty,  but  ye  would  have  blazed  them 
 better,  if  ye  had  thought  them  worth  your  colours.  Such  general  and  so  great 
 exclamations  upon  so  simple  reports  stand  not  always  with  greatest  wisdom.  He 
 is  too  rash  to  be  a  judge,  that  pronounceth  before  he  know  the  cause.  What  I 
 said  there,  forasmuch  as  ye  touch  nothing  in  particular,  it  is  needless  to  make 
 rehearsal.  But  well  I  remember  I  might  truly  have  said,  M.  Harding  commonly 
 misallegeth^,  misreporteth,  misconstrueth,  corrupteth,  wresteth,  and  falsifieth  the 
 ancient  councils  and  holy  fathers.  I  could  have  said,  M.  Harding  is  oftentimes 
 directly  contrary  to  himself.  I  could  have  said,  M.  Harding  in  one  book  hath 
 uttered  two  hundred  five  and  fifty  great  untruths.  These,  M.  Harding,  your  con- 
 science knoweth  had  been  no  lies,  and  therefore  not  meet  to  be  chastised  by  any 
 laws. 
 
 The  Apology,  Chap.  vii.  Division  1  and  2. 
 
 But  this  is  the  heaviest  and  most  grievous  part  of  their  slanders,  that 
 they  call  us*^  wicked  and  ungodly  men,  and  say  we  have  thrown  away 
 all  care  of  religion.  Though  this  ought  not  to  trouble  us  much,  whilst^ 
 they  themselves  that  thus  have  charged  us,  know  full  well  how  spiteful^ 
 and  untrue  their  slander  is^.  Justin  i**  the  martyr  is  a  witness  thaf  all 
 Christians  were  called  aOeoi^^,  that  is,  a  "godless  people,"  as'^  soon  as  the 
 gospel  first  began  to  be  published,  and  the  name  of  Christ  to  be  openly 
 declared.  And,  when  Polycarpus  stood  to  be  judged,  the  people  stirred 
 up  the  president  to  slay  and  murder  all  them  which  professed  the  gospel, 
 with  these  words,  ATpe  rovs  aOeov^^^,  that  is  to  say,  "Kid  out  of  the  way 
 
 ['  1567  omits  this  sentence.] 
 
 Id.  Contr.  Faust.  Lib.  xxiv.  cap.  ii.  Tom. 
 VIII.  col.  432.] 
 
 [=»  Graffed,  16C7,  1670.] 
 [*  Grafif,  1567,  1570.] 
 MisaUeged,  1611.] 
 ["  But  this  is  the  most  grievous  and  heavy  case 
 that  they  call  us,  Conf.] 
 
 [7  Whiles,  Conf.  and  Def.  1567, 1570.J 
 
 [8  Spitefully,  1611.] 
 
 How  spiteful  and  false  a  saying  it  is,  Conf.] 
 
 For  Justin,  Conf.] 
 ["  Witness  how  that,  Conf.] 
 P  Just.  Mart.  Op.  Par.  1742.  Apol.  i.  6.  p.  47.] 
 [13  That  is,  godless  as,  Conf.  and  Def.  1567.] 
 
 Euseb.  in  Hist.  Eecles.  Script.  Amst.  1095- 
 1700.  Lib.  IV.  cap.  xv.  p.  105.] 
 
in.] 
 
 OF  THE  CHURCH  OF  ENGLAND. 
 
 625 
 
 these  wicked  and  godless  creatures."  And  this  was  not  because  it  was 
 true  that  the  Christians  were  godless  indeed'^,  but  because  they  would 
 not  worship  stones  and  stocks,  which  then  were"^  honoured  as  God.  The 
 whole  world  seeth  plainly  enough  already  what  we  and  ours  have  endured 
 at  these  men's  hands  for  religion  and  our  only  God's  cause.  They  have 
 thrown  us  into  prison,  into  water,  into  fire,  and  have  imbrued  themselves 
 in  our  blood ;  not  because  we  were  either  adulterers,  or  robbers,  or 
 murderers,  but  only  for  that  we  confessed  the  gospel  of  Jesus''  Christ, 
 and  put  our  confidence  in  the  living  God ;  and  for  that  we  complained 
 too  justly  and  truly  (Lord,  thou  knowest)  that  they  did  break  the  law  of 
 God  for  their  own  most  vain  traditions ;  and  that  our  adversaries  were 
 the  very  foes  to  the  gospel  and  enemies  to  Christ's  cross,  so  wittingly, 
 and  willingly,  and  obstinately  despising'^  God's  commandments. 
 
 Wherefore,  when  these  men  saw  they  could  not  rightly  find  fault  with 
 our  doctrine,  they  would  needs  pick  a  quarrel  and  inveigh  and  rail  against 
 our  manners,  surmising  that'^  we  do  condemn  all  well-doings;  that^"  we 
 set  open  the  door  to  all  licentiousness  and  lust,  and  lead  away  the  people 
 from  all  love  of  virtue.  And,  in  very  deed,  the  life  of  all  men,  even  of 
 the  devoutest  and  most  christian,  both  is  and  evermore  hath  been  such 
 as  one  may  always  find  some  lack  even  in  the  very  best  and  purest  con- 
 versation. And  such  is  the  inclination  of  all  creatures  unto  evU,  and  the 
 readiness  of  all  men  to  suspect,  that  the  things  which  neither  have  been 
 done,  nor  once  were^'  meant  to  be  done,  yet  may  be  easily  both  heard 
 and  credited  to  be  true^^.  And,  like  as  a  small  spot  is  soon  espied^^  in 
 the  neatest  and  whitest  garment,  even  so  the  least  stain  of  dishonesty  is 
 easily  found  out  in  the  purest  and  sincerest  life.  Neither  take  we  all 
 them  which  have  at  this  day  embraced  the  doctrine  of  the  gospel  to  be 
 angels,  and  to  live  clearly  without  any  mote  or  wrinkle ;  nor  yet  think 
 we  these  men  neither  so  blind  that,  if  any  thing  may  be  noted  in  us,  they 
 are  not  able  to  perceive  the  same,  even  through  the  least  erevie ;  nor  so 
 friendly,  that  they  will  construe  ought  to  the  best ;  nor  yet  so  honest  of 
 nature  or^*  courteous,  that  they  will  look  back  ujion  themselves,  and 
 weigh  our  lives  ^'^  by  their  own.  If  so  be  we  list  to  search  this  matter 
 from  the  bottom,  we  know  that^  in  the  very  apostles'  times  there  were 
 Christians  through  whom  the  name  of  the  Lord  was  blasphemed  and 
 evil  spoken  of  among  the  gentiles.  Constantius  the  emperor  bewaileth, 
 as  it  is  written  in  Sozomenus,  that^^  many  waxed  worse  and  worse 
 after  they  had  fallen  to  the  religion  of  Christ.  And  Cyprian  in  a 
 lamentable  oration  setteth  out  the  corrupt  manners  of  his  time  :  "  The 
 wholesome  discipline,"  saith  he,  "  which  the  apostles  left  unto  us  hath 
 idleness  and  long  rest  now  utterly  marred :  every  one  studied  to  increase 
 his  livelihood ;  and,  clean  forgetting  either  what  they  had  done  before 
 whilst^*  they  were  under  the  apostles,  or  what  they  ought  continually  to 
 do,  having  received  the  faith,  they  earnestly  laboured  to  make  great  their 
 
 Conf.  omits  indeed.] 
 ['»  Were  then,  Conf.  and  Def.  1567,  1.570.] 
 Jesu,  Conf.] 
 
 Who  80  wittingly  and  willingly  did  obstinately 
 despise,  Conf.] 
 
 Surmising  how  that,  Conf.] 
 How,  Conf.] 
 \"  Conf.  omits  were.] 
 
 Credited  for  true,  Conf.] 
 
 [jewel,  III.] 
 
 Spied,  Conf.] 
 
 Either,  Conf.] 
 
 Nor,  Conf.] 
 [26  Fashions,  Conf.] 
 
 Conf.  omits  that.] 
 
 How  that,  Conf.] 
 P»  Conf.  and  Def.  1567,  omit*«n(/  worse.] 
 [30  In,  Conf.] 
 
 Whiles,  Conf.  and  Def.  1507,  1570.] 
 
 40 
 
626 
 
 THE  DEFENCE  OF  THE  APOLOGY,  &c. 
 
 [part  hi.] 
 
 own  wealth  with  an  unsatiable  desire  of  covetousness.  There  is  no 
 devout  religion,"  saith  he,  "  in  priests,  no  sound  faith  in  ministers,  no 
 charity  shewed  in  good  works,  no  form  of  godliness  in  their  conditions  : 
 men  are  become  effeminate;  and  women's  beauty  is  counterfeited ^" 
 ^  And,'\v'ithout  reciting  of  many  more  writers,  Gregory  Nazianzene  speak- 
 eth  thus^  of  the  pitiful  state  of  his  own  time :  "  We,"  saith  he,  "  are  in 
 hatred  among  the  heathen  for  our*  own  vices'  sake,  we  are  also  become 
 now  a  wonder,  not  only^  to  angels  and  men,  but  even  to  all  the  un- 
 godly"." In  this  case  was  the  church  of  God  when  the  gospel  first 
 began  to  shine,  and  when  the  fury  of  tyrants  was  not  as  yet  cooled,  nor 
 the  sword  taken  off  from  the  Christians'  necks,  Sui'cly  it  is  no  new  thing 
 that  men  be  but  men,  although  they  be  called  by  the  name  of  Christians. 
 
 M.  HARDING. 
 
 Lo,  a  rjrievous  and  a  heavy  case ....  that  the  world  calleth  you  nnched  and  un- 
 godly men;  I  wis  they  be  to  blame  for  it.  And  so  be  they  that  call  them  thieves 
 which  come  to  be  pr'omoted  to  Tyburn ;  for,  God  Jcnoweth,  little  have  you  deserved  so 
 to  be  called,  &c. 
 
 THE  BISHOP  OF  SARISBURY. 
 
 All  this,  with  the  rest,  is  only  hickscorner's  eloquence,  not  worthy  of 
 answer. 
 
 HERE  ENDETH  THE  THIRD  PART. 
 
 ['  ...  traditam  nobis  divinitus  disciplinam  pax 
 longa  corruperat...Studebant  augendo  patrimonio 
 singuli ;  et  obliti  quid  credentes  aut  sub  apostolis 
 ante  fecissent,  aut  semper  facere  deberent,  insatiabili 
 cupiditatis  ardors  ampliandis  faeultatibus  incubabant.  | 
 
 Corrupta  barba  in  viris,  in  feminis  forma  fucata  
 
 Cypr.  Op.  Oxon.  1682.  De  Laps.  p.  123.] 
 
 Here  Conf.  introduces  the  following  sentence: 
 And  before  his  days  said  TertuUian,  O  how  wretched 
 be  we  which  are  called  Christians  at  this  time !  For 
 
 we  live  as  heathens  under  the  name  of  Christ.] 
 
 ['  This,  Conf.] 
 
 [■*  ICll  omits  our.] 
 
 [»  Alone,  Conf.] 
 
 'Ek  Sk  TovTuiv,  (US  TO  e'tKoi,  fuirovneda  fihv  iv 
 Tols  ^6ve<TL ...  Kai  yeyovufxev  QeaTpov  Kaivov,  ovk 
 dyyiXoi^  Kal  dudptoTroi? ...  dWd  irdai  /xiKpov  xois 
 ■n-oi-jjiools.— Gregor.  Naz.  Op.  Par.  1778-1840.  Apo- 
 loget.  Orat.  ii.  83,  4.  Tom.  I.  p.  52.] 
 
 ['  Ye,  Conf.] 
 
1  1012  01112  5244 
 
 DATE  DUE 
 
 6/30/2012 
 
 GAYLORO 
 
 PRINTED  IN  U  S  A,