YALE
UNIVERSITY LIBRARY

THE

WORKS

JOHN JEWEL,

BISHOP OP SALISBURY.

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THE

WORKS

OF

JOHN JEWEL,
BISHOP OF SALISBURY.
THE THIRD PORTION,
CONTAINING,
APOLOGIA ECCLESLE ANGLICANS.
AN APOLOGY OF THE CHURCH OF ENGLAND.
THE DEFENCE OF THE APOLOGY, Parts I— III.

EDITED FOR
Etfe ilarfcet gonetin

REV. JOHN AYRE, M.A.,
OF GONVILLE AND CAIUS COLLEGE, CAMBBIDGE, MINISTER OF ST JOHN'S CHAPEL, HAMI-STLA D.

Canto rttrge:
PRINTED AT
THE UNIVEESITY PRESS.

M.DCCC.XLVIII.

CONTENTS.

PAGF.
Advebtisement  vii
Apologia Ecclesiae Anglicanse  1
Joanni Juello Episc. Sarisburiensi, P. Martyr   3
Apologia  •*  5
An Apology or Answer in Defence of the Church of England  49
Archbishop Parker's dedicatory letter to lady Bacon  51
An Apology  52
A Defence ofthe Apology ofthe Church of England  113
Dedication to queen Elizabeth  115
Preface to the Christian Reader  119
Preface to the Reader containing the causes of this new impression  124
M. Harding's Flowers of Speech  138
A View of Untruths  141
The Defence ofthe 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
ofthe 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 4. The Mariale of Bernardinns de Busti should hare been cited. See Bernard, de
Bust. Marial. 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 : Illud enim Matthei xvi. Petro dictum. Tibi dabo claves regni
coelorum &c. certum est quod oportet intelligere illam auctoritatem cum sale, clave scilicet non
errante  Propterea fatuce et superstitiosse sunt qujedam inscriptiones viginti millium anno-
rum. — J. Major in Quart. Sentent. Quiest. Par. 1510. Dist. xx. Quaest. Second, fol. 145, 6.
p. 1083, note 5, for 889 read 899.
Vol. Ill- p. 5G, 1. 17, for means read mean.
p. G5, 1. 16, for Jesus read Jesu.
p. 67, 1. 28 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. for Angust. read August.
p. 145, note 9. The reference should be: Panorm. sup. Quart. Decretal. Lugd. 1534. Tit. xiv.
cap. 8. fol. 33.
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. 1565. p. 89.

APOLOGIA

ECCLESIA ANGLICANS.

Apologia Ec
clesiae Angli-

canse.

ROMA. i.
Non enim me pudet Euangelii CHRISTI. Po-
tentia siquidem est Dei, ad salutem omni credenti.

LONDINI
Anno Domini
M.D.LXII.

D. JOANNI JUELLO,

EPISCOPO SARISBURIENSI,

P. MARTYR, S.D.

Opera episcopi Londinensis, amplissime prcesul et Domine quotidie mihi etiam
atque etiam ohservande, allatum est exemplum tuce Apologies pro Anglicana ApologiaEcclesiae
Ecclesia, quce neque a me neque a nostris antea fuerat visa. In tuis quidem Ansl"">«^
postremts illam prodituram potius innuisti quam significaveris : sed tantum itineris
hactenus conficere non potuit, ut prius ad nos quam circiter Cai. Sextiles perve-
nerit. Hinc tu animo tuo metiaris, quantum damnum ob 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 <3ualthero est Wolphio, tam sapiens, mirabilis, et eloquens visa
est, ut ejus laudandce nullum modum faciant, nee arbitrantur hoc tempore quic-
quam perfectius editum fuisse. Hanc ingenio tuo felicitatem, hanc cedifieationem
ecclesics, hoc Angliee decus vehementer gratulor, 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 bonitate styli et argutis sophismatis multum se probent imperitce
multitudini. Loquor autem de Staphylis, Hosiis, et plerisque aliis hujus farince
scriptoribus, qui hoc tempore mendaciorum papce 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 factus sis parens tam illustris et elegantis filii.
Largiatur Deus ccelestis Pater, pro sua bonitate, ut sobole non absimili frequenter
augearis1.

[• This letter has been frequently printed. See
Epist. Theol. ad cale. P. Mart. Loc. Com. Heid. 1613,
p. 1147. It is prefixed to the edition of the Apology

of 1581, but not to that of 1584. In subsequent
editions it is generally found. It was dated August
24, 1562.]

1—2

Apologia [Juelli] . . . sic confecta est, ut prima pars sit verce doctrines illustratio,
est paraphrastica qucedam duodecim fidei christiance articulorum expositio : secunda,
succincta et solida objectionum reprehensio. Si spectetur ordo, nihil distributius:
si perspicuitas, nihil lucidius : si stylus, nihil tersius : si verba, nihil splendidius :
si res, nihil nervosius : quam ego...optarem...in OMNIBUS SCHOLIS CHRIS
TIANS JUVENTUTI AD EDISCENDUM PBOPONI: ex qua et eloquentiee
prceceptiones et pietatis initia tuto et plene hauriantur. — Laurent. Humfred.
Joan. Juell. Vit. et Mors, Lond. 1573. p. 187.

APOLOGIA
ECCLESIAE ANGLICANS.

Vettjs ilia est querela a primis usque patriarcharum et prophetarum ducta [Pars I.]
temporibus, et omnis memorise literis et testimoniis confirmata, veritatem in KaP- '¦ Div-
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 Apolog'
attente observaverint, praesertim cum hominum universum genus ipso natures
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. lmo illud multo potius mirum atque incredibile videri
posset, si pater mendaciorum et hostis omnis veritatis, diabolus, nunc tan- Joh. vm.
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 ullum
tempus invenire possumus, vel crescentis 1, vel constitute, 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 aetatis fuit a contumeliis et probris libera ;
scimus fuisse olim quosdam, qui dicerent, et publice praedicarent, 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, a^ifiSk
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 preeconem atque assertorem veritatis, divum Paulum ; ilium
modo hominem seditiosum esse, militem conscribere, secessionem facere,
modo esse hsereticum, 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 Epipn.
accepisset, et eam coepisset libere, sicut debuit, et fortiter praedicare et prae
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 Marcion. ex
contraria et plane pugnantia contineri ; et apostolos Christi singulos inter ^liuse*
se, Paulum vero ab omnibus dissensisse ? Et ne longum sit omnia colligere Lactant'
(id enim esset infinitum), quis nescit quae olim convicia jacta fuerint in
patres nostros, qui primi coeperunt agnoscere et profiteri nomen Christi ; Euseb. Lib.
illos inter se conspirare, et occulta consilia inire3 contra rempublicam, et ea Tertui.1'
causa antelucanis horis inter se in tenebris convenire, occidere pueros in- i.?°i°fe'fvn.

[' Constante, 1584.]
[a A, 1584.]
i3 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 1562,
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 ECCLESLE ANGLICANS.
[Pars I.] fantes, explere se humanis carnibus, et ferali ritu bibere humanum sangui-
nem; postremo, extinctis luminibus, adulterium inter se, et incestum pro-
miscue perpetrare, et fratres cum sororibus, filios cum matribus, sine reverentia
sanguinis, sine pudore, sine discrimine concumbere, homines impios, sine re-
ligione ulla, 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 evangelii, et se passi sunt, odioso tum in vulgos nomine, appellari Chris-
rap!'^' tianos. Et quamvis ea non essent vera, id tamen diabolus satis putabat sibi
fore, si effecisset saltern ut crederentur esse vera, utque Christiani publico
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 vectem, Paulum ad gladium, Christum ad crucem, Christianos omnes
ad carceres, ad equuleos, ad furcas, ad rupes, ad praecipitia, ad bestias, ad
suet. Tranq. ignes condemnare1 ; et rogos ingentes ex illorum vivis corporibus, tantum ad
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. u. Div. Quo nos animo aequiore 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 hsereticos, discessisse a fide, et
novis persuasionibus atque impiis dogmatis ecclesiae consensum dissipavisse ;
reap. ii. Div. nos veteres 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, nee ullo pacto potuisse unquam inter
reap. ii. Div. nos ipsos convenire ; esse homines impios, et gigantum more Deo ipsi bellum
[dap. ii. Div. facere, et prorsus sine omni numinis cura, cultuque vivere ; nos omnia recte
facta despicere, non virtutis disciplina uti ulla, non legibus, non moribus ; non
fas, non jus, non asquum, non rectum colere ; ad omnia flagitia laxare fraena,
[Cap. u. Div. et populum ad omne genus licentiae atque libidinis provocare ; nos id agere
et quaerere, ut monarchiae et regnorum status evertantur, et omnia ad popu-
[CaP. h. DiT, iarem temeritatem et imperitae multitudinis dominationem redigantur; nos ab
ecclesia catholica tumultuose defecisse, et nefario schismate orbem terrarum
concussisse, et pacem communem atque otium ecclesiae publicum contur-
Num. xvi. basse ; utque olim Dathan et Abiron ab Aarone et Mose, ita nos hodie' a
[Cap. ii. Div. Romano pontifice sine ulla satis justa causa secessionem feeisse ; priscorum
patrum et veterum conciliorum auctoritatem pro nihilo putare; caeremonias
antiquas a patribus et proavis nostris multis jam seculis, bonis moribus et
melioribus temporibus approbatas, temere et insolenter abrogasse; et nostra
tantum privata auctoritate, injussu sacri et oacumenici concilii, novos in ec
clesiam ritus invexisse; atque ista nos omnia, non religionis causa sed con
tentionis tantum studio feeisse : 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.
reap. ii.Div. Neve res calumniis tantum agi, et ad invidiam nostram in angulis solum
jactari videretur, subornati 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, scilicet, 'ubique
terrarum causam suam inclinare, artes suas jam videri et minoris putari et
praesidia sua in singulos dies labefactari, et omnino causam magnopere e°-ere
reap. m. Div. patrocinio. Eorum autem, quae ab illis in nos dicuntur, partim manifeste falsa
sunt, et ipsorum, a quibus dicuntur, judicio condemnata ; partim, etsi2 falsa
sunt ilia quoque, tamen speciem3 veri aliquam et similitudinem prae se ferunt
ut in illis incautus lector (maxime vero, si accedat istorum composita et ele-
gans oratio) facile circumveniri et errare possit; partim vero sunt ejusmodi
[' Commendare, 1584.] [5 Partim et etsi, 1584.] [3 Specie 1562, 1584.]

APOLOGIA ECCLESLE ANGLICANS. 7
ut ea nos non tanquam crimina refugere, sed, tanquam recte atque optima [Pars I.]
ratione facta, agnoscere et profiteri debeamus. Nam, ut uno verbo quod res
est dicamus, isti omnia nostra, etiam ea quae 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 nee vere, nee ingenue4, nee christiano more modoque, sed ob
scure et veteratorie, mendaeiis 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 imperitas
multitudinis et tenebris quam veritate aut luce fidentium, utque Hieronymus
ait, "clausis oculis veritati perspicue contradicentium." Nos vero Deo Optimo
Maximo gratias agimus, eam 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.iii.Div.
in optima nostra causa ad vere respondendum haud sane convenit esse mutos. ^
Negligere 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 alise injuriae saepe magnae 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 Christus 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 Pharisasis accusaretur veneficii, quasi consuetudinem
haberet cum daemonibus, et illorum ope multa faceret ; "Ego," inquit, "daemo- Joh. viii.
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 publice Ment.'
-, ., -, . Tertui. alii-
derenderent. que.
Nos vero, cum proximis istis viginti annis tot millia nostrorum fratrum inter [Cap. iv. Div.
exquisitissimos cruciatus testimonium dixerint veritati ; et principes, cum fraenare ^
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 pro se loquatur, non mul-
tum opus esse verbis. Nam si pontifices ipsi vellent, aut etiam si possent, rem rcap. iv. Div.
ipsam secum et initia progressusque religionis nostrae cogitare, quemadmodum '-1
sua pene omnia, nullo impellente, sine ulla humana ope ceciderint ; nostra vero
invitis ab initio imperatoribus, invitis tot regibus, invitis pentificibus, invitis prope
omnibus, incrementa ceperint, et paulatim in omnes terras propagata8 fuerint,
atque etiam postremo in regum jam aulas et palatia pervenerint ; vel haec ipsa
satis illis magna indicia esse possent, Deum ipsum pro nobis propugnare, et
ipsorum conatus de ccelo ridere, et eam esse vim veritatis, quam nee humanae
vires nee 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 hactenus nunquam fuit de istis rebus [Cap. v. Div.
attente et serio cogitandi, aut si nunc aliae illos curae impediunt et diverse dis- 4'-1
trahunt aut si ista studia vulgaria et levia esse putant, et nihil ad dignitatem
pontificiam pertinere, idcirco causa nostra debet videri deterior : aut si illi quod
[* 1581, 1591, 1539, omit ncc ingenue.] [5 Propagate, 1562, 1581, 1584, 1591.]

8

APOLOGIA ECCLESLE ANGLICANS.

6.]Pius IV

[Cap. vi. Div.

[Cap. vi.Div.
2-]

[Pars I.] vident, videre forte nolunt, et veritatem agnitam potius oppugnant, idcirco nos
[Cap. v. Div. habendi statim sumus pro hsereticis, qui illorum voluntati non obsequimur. Quod
si Pius pontifex is esset, non dieimus, quem 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, caecis tantum praejudiciis, bonam partem orbis terrarum, tot
doctos et pios viros, tot respublicas, tot reges, tot principes in bulla ilia1 sua,
qua nuper simulabat concilium, inauditos, indicta causa, condemnasset.
Verum, ne, quia ad hunc modum publice ab illo notati sumus, tacendo vide-
amur crimen confiteri ; et praesertim quia in publico concilio, in quo ille2 nemini
mortalium jus esse vult ferendi suffragii sententiaeque dicendae, nisi jurato addic-
toque potestati suae, audiri nullo modo possumus (id enim proximis comitiis
Tridentinis nimium experti sumus, cum principum Germanise et liberarum civita-
tum legati et theologi prorsus ab omni conventu excluderentur : neque adhuc
oblivisci possumus, Julium tertium ante decern annos diligenter cavisse rescripto
suo, ne quis nostrorum hominum 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 doctrinae, 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 nee acerbe aut dicaciter agemus, nee efferemur iracundia:
quanquam nee acerbus nee 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 primitivam3 nobiscum facere; nosque non sine justa causa et ab istis
discessisse, et ad apostolos veteresque catholicos patres rediisse ; idque non
obscure aut vafre, 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 nostra causa plus nervorum fuisse quam putarint;
speramus neminem illorum ita negligentem fore salutis suae, quin ut velit4
aliquando cogitationem suscipere, ad utros potius se adjungat. Certe quidem,
nisi quis plane animo obduruerit, et audire nolit, eum non pcanitebit animum ad
defensionem nostram advertere, et quid a nobis, quamque ad religionem chris-
tianam convenienter apteque dicatur,- attendere.
Nam quod nos appellant hsereticos, 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
corpor'e et Spiritu Christi. Sed fuit hoc semper 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 hseresi"
" Ego quidem (inquit) juxta hanc viam, quam isti vocant haeresim, colo patriuni
Deum, credens omnibus quae scripta sunt in lege et in prophetis."
Breviter, universa ista religio, quam hodie profitentur homines christiani
primis temporibus ab ethnicis hominibus secta dicta est, et6 haeresis. His isti*
vocibus semper impleverunt aures principum ; ut cum illi opinione praejudicata

[Cap. vii.
Div. 2.]

Hseresis uia5.
Cap. vii,
~iv!3.J

Tertui. in
Apolog.

[l 1581, 1591, 1599 omit ilia.]
[2 Illi, 1562, 1584.J [a Primitiva, 1584.]
[* Velint, 1562, 1584.]

[6 This reference is inserted from 1584.]
[6 1581, 1591, 1599 omit et.]
[7 Istis, 1599.]

APOLOGIA ECCLESLE ANGLICANiE. 9
nos odissent, et quicquid a nobis diceretur haberent pro factione et haeresi, a [Para I. ]
re ipsa et a cognitione causae abducerentur. Sed quanto crimen illud gravius t°aP- viii.
est et atrocius, tanto argumentis majoribus et clarioribus probari debuit; hoc "' L]
praesertim tempore, postquam homines coeperunt minus istorum oraculis habere
fidei, et in illorum doctrinam diligentius inquirere, quam solebant. Aliter enim
nunc institutus est populus Dei, atque olim fuit, cum omnia pontificum Roma
norum dictata haberentur pro evangelio, et omnis religio ab illorum tantum
auctoritate penderet. Extant hodie sacrse literae, extant scripta apostolorum et
prophetarum, ex quibus et omnis Veritas et doctrina catholica probari possit, et2Tim. m
omnis haeresis refutari.
Cum nihil horum ab istis proferatur, tamen nos haereticos appellari, qui nee [cap. viii.
a Christo, nee ab apostolis, nee a prophetis defecerimus, injuriosum est et per- 2]
acerbum. Hoc gladio Christus rejecit diabolum, cum ab illo tentaretur : his armis [Cap. ix.
evertenda et profliganda est omnis altitudo, quae sese attollit adversus Deum. 2cdr!'x.
" Omnis enim seriptura8," inquit Paulus, "divinitus inspirata, utilis est ad docen- 2 Tim. 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.
Petilianum, haereticum Donatistam, " Ne," inquit, " audiantur inter nos haec verba, DeVbnit.
Ego dico, aut tu dicis : sic potius dicamus, Haec dicit Dominus : ibi quaeramus ec- ladem^en-'1'
clesiam; ibi discutiamus causam nostram." Et Hieronymus : "Omnia," inquit, "ea feap?iX'.be"
quae absque testimonio scripturarum9 quasi tradita ab apostolis asseruntur, percu- ^/contra
tiuntur gladio Dei." Ambrosius etiam ad Gratianum imperatorem, " Interrogentur," S,"™'
inquit, " scripturae : interrogentur apostoli, interrogentur prophetae, interrogetur ^j£ ^
Christus." Non dubitabant, videlicet, tum temporis catholici patres et episcopi, episcopum.
religionem nostram satis e divinis scripturis probari posse ; nee unquam illi quen- xiv.' '
quam habere ausi sunt pro haeretico, cujus errorem non possent ex iisdem illis cap^Agg."1
scripturis perspicue et liquido coarguere. Nos quidem, ut cum D. Paulo respon-
deamus, juxta hanc 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 feeisse ? 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 eam 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 appellari, qui sacrarum scripturarum, hoc est, Dei ipsius judicium refor-
midant, et sua illis 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. %. Div.
judices a filiis suis pro deliro et fatuo, quasi qui rem suam familiarem temere s'ophocies
profunderet, et opus jam habere videretur curatore, ut se purgaret eo crimine, Poetal°'
venisse in judicium, et cum pronunciasset CEdipum 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 nee cum Christo nee 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 seriptura, 1584.] [B Scriptorum, 1581, 1591, 1599.] [10 This reference is inserted from 1584.]

10 APOLOGIA ECCLESLE ANGLICANS.
[Pars II.] Cbedimus ergo, unam quandam naturam esse et vim divinam, quam ap-
reaP. i. Div. peUamus Deum; eamque in tres personas aequales distinetam esse, in Patrem,
in Filium, in Spiritum Sanctum, ejusdem omnes potestatis, ejusdem majestatis,
ejusdem asternitatis, ejusdem divinitatis, ejusdem substantiae : et quamvis tres
ilke personae ita distinctse sint, ut nee Pater sit Filius, nee Filius sit1 Spi
ritus Sanctus aut Pater, Deum tamen esse unum, et ilium unum creasse
caelum, et terram, et omnia quae cceli complexu continentur.
Credimus Jesum Christum Filium unicum aeterni Patris, quemadmodum jam
GaLiv.2 olim ante omnia initia decretum fuerat, "cum venisset plenitudo temporis,"
suscepisse carnem, et omnem naturam humanam, ex beata ilia et pura vir-
gine, ut indicaret hominibus arcanam3 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 caelum, 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
Joan!' 50' ln quo 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
Act ui. gloria collocasse ; ibi eum nunc sedere, et sessurum esse, donee omnia per-
ficiantur. Et quamvis majestas et divinitas Christi ubique diffusa sit, tamen
August corpus ejus, ut Augustinus ait, "in uno loco esse oportere:" Christum corpori
Tract. 30. m guo majestatem dedisse, naturam tamen corporis non ademisse; neque ita
Ad Dard. asserendum esse Christum Deum, ut eum negemus esse hominem : utque ait
contr. Eu- martyr Vigilius, " Christum humana sua natura nos reliquisse, divinitate autem
/uigentad non reliquisse ;" "eumque, cum absit a nobis per formam servi, tamen semper
g. rasim. egge n0Djscum per formam Dei."
Ab illo loco credimus Christum rediturum esse ad exercendum publicum illud
judicium, tam de illis 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 ineffabili, pro-
cedentem : illius esse duritiem humani cordis emollire, 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. Credimus 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 esse 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-
[CaPiii.Div. missa sit; neminem tamen unum nee esse4, nee esse posse, qui sumnue rerum
universae praesit; nam et Christum semper adesse ecclesiae suee, 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 collocare, et recte ac commode
[Cap. m. Div. administrare possit: apostolos, ut Cyprianus ait, pari omnes inter se fuisse
?™utpBc' P°testate; at(lue hoc ,idem fuisse alios> quod Petrus fuit; omnibus ex aequo
reap. iii. Div. dictum fuisse, "Pascite"; omnibus, "Ite in mundum uni versum;" omnibus, "Doeete
[dap. iii. Div. evangelium;" et, ut ait Hieronymus, "Omnes episcopos, ubicunque tandem sint,
id Evagr. sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, ejusdem esse meriti'
ejusdem sacerdotii;" utque Cyprianus ait, " Episcopatum unum esse, et ejus
[> Si, 1562.] [» Inserted from 1584.] [" Arcana, 1584.] [4 1584 omits nee esse.]

APOLOGIA ECCLESLE ANGLICANS. 11
partem in solidum teneri a singulis ;" et de sententia Niceni concilii, Roma- [Pars II.]
num episcopum nihilo plus juris in ecclesiam Dei obtinere, quam reliquos6 pS.1"1'0'
patriarchas, Alexandrinum et Antiochenum : Romanum vero episcopum, qui [.c,aP- m- Div-
nunc ad se unum omnia revocat, nisi officium faciat, nisi administret sacra- [°aP- m. Div.
menta, nisi instituat populum, nisi moneat, nisi doceat, ne episcopum quidem, ''
aut omnino presbyterum jure dicendum esse. Episcopum enim, ut Augustinus i ad Tim. m.
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, X']
quam sponsum, quam lucem, quam salutem, quam vitam ecclesiae: haec enim
esse Christi unius privilegia et nomina, et illi uni proprie atque unice conve-
nire; neque unquam6 quenquam Romanum episcopum ante Phocam imperato-
rem, quem scimus (interfecto imperatore Mauricio domino suo) per nefarium
scelus ad imperium aspirasse, hoc est, ante sexcentesimum decimum tertium
annum a Christo nato, unquam passum fuisse sese tam superbo nomine salu-
tari ; concilium etiam Carthaginense diserte cavisse, ne quis episcopus aut [Cap. iv. Div.
summus pontifex, aut primus sacerdos diceretur : episcopum vero Romanum, c'ap. 47.
quoniam ita hodie dici vult, et alienam potestatem sibi vendicat, praeterquam 3.fp" lv'
quod aperte facit contra Vetera concilia contraque patres, si Gregorio suo Greg. Lib. iv.
velit credere, nomen arrogans, profanum, sacrilegum, antichristianum, sibi im- 8op et Lib. vii.
ponere, esse regem superbiae, esse Luciferum, qui se fratribus suis anteponat, pls '
abjecisse fidem, esse praecursorem 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 [bap. vi. dw.
vel dejectis animis et vere resipiscentibus, per evangelii praedicationem, merita 2-!
Christi absolutionemque ofiierat, 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-
liet7, 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 hie8 illorum opera solvitur et ligatur in terris, idem
ipse solvere et ligare velit, et ratum habere in ccelis. Claves9 autem quibus jj°.»P- *>'•
aut claudere regnum coelorum aut aperire possint, ut Chrysostomus ait, dicimus
esse "scientiam scripturarum;" ut Tertullianus, esse "interpretationem legis;" ut
Eusebius, esse "verbum Dei." Accepisse autem discipulos Christi hanc potes- [cap. vii.Div.
tatem, non ut audirent arcanas populi eonfessiones, aut captarent murmura, 2 ]
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 ccepissent lucem evangelii et
in Christum credere, ut fores clave, ita illi verbo Dei aperirentur ; impii autem
et contumaces, quique nollent credere et redire in viam, quasi obserati et clausi
relinquerentur, et proficerent, ut Paulus ait, "in deterius." Hanc esse rationem 2 mm. iii.
clavium ; hoc pacto aut aperiri aut claudi hominum conscientias ; sacerdotem [cap.vii.Div.
quidem esse judicem, nullius tamen eum potestatis, ut ait Ambrosius, jus ob- De pcemt.
tinere : idcirco Christum his verbis increpuisse scribas et Pharisaeos, ut coar- verbumllei.
gueret illorum in docendo negligentiam : " Vae," inquit, " vobis, scribae et Pha- DivP'4.™'

[5 Keliquas, 1591, 1599.]
[" Usquam, 1591, 1599.]
[? Reconciliat, 1562.]

[s 1584 omits hie]
[° Clavis, 1562, 1581, 1584, 1591.]

12 APOLOGIA ECCLESLE ANGLICANiE.
[Pars II.] risaei, qui abstulistis claves scientiae, et clausistis regnum coelorum coram homi-
MUat't.xixiii. nibus!" Cumque clavis, qua aditus nobis aperitur ad regnum Dei, sit verbum
evangelii et interpretatio legis et scripturarum, ubi non sit verbum, ibi dicimus
[Cap. vii. 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 eae1 illi uni, et praeterea mortalium nemini convenirent; nisi id agat, ut ho
minum flectantur eonscientiae, 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 eam aliquam saltern 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 ?
reap. viii. Matrimonium in omni genere et statu hominum, in patriarchis, in prophetis,
in apostolis, in Sanctis martyribus, in ministris ecclesiarum, in episcopis, sanctum
Jp mtprimo. et honorificum esse dicimus ; et, ut Chrysostomus ait, "fas et jus esse cum eo
[cap. vm. ad cathedram episcopalem ascendere ;" utque Sozomenus ait de Spiridione, et
Theophji. ad Nazianzenus de patre suo, episcopum pium et industrium nihilo deterius ea
Euseh.'Lib. causa, imo melius etiam et utilius, versari in ministerio. Legem autem illam,
fnmono'dia quae hominibus eam libertatem per vim adimat, et invitos adigat ad cceliba-
BasiS"per tum, esse, ut divus Paulus ait, "doctrinam daemoniorum ;" et ex eo (quod
DiyP3.V]"' episcopus Augustanus2, Faber, abbas Panormitanus, Latomus, opus illud tri-
1 mm. iv. partitum quod adjunctum est secundo tomo conciliorum, aliique pontificiarum
partium satellites, resque adeo ipsa, et omnes historiae confitentur) incredi-
bilem vitae ac morum impuritatem3 in ministris Dei, et horrenda flagitia esse
Havita™ 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. Recipimus et amplectimur omnes canonicas scripturas, et veteris et novi
testamenti : Deoque nostro gratias agimus, qui eam lucem nobis excitarit, quam
semper haberemus in oculis, ne vel humana fraude vel insidiis daemonum ad5
errores et fabulas abduceremur ; eas esse ccelestes voces, per quas Deus volun
tatem suam nobis patefecerit ; in illis solis posse hominum animos aequiescere ;
in illis ea 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 nee legem, nee traditionem, nee 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 et6 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. Nee dubitamus etiam cum eisdem dicere, esse ilia visibilia quaedam
reaP.x>. Div. verba, signacula justitiae, symbola gratiae; diserteque pronunciamus in ccena
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, 1562.]
[» Augustinus, 1581, 1591, 1599.]
[a Impunitatem, 1681, 1591, 1599.]

[4 1584 omits this reference.]
[« Et, 1584.]
[" 1681, 1591, 1599 omit et.]

APOLOGIA ECCLESLE ANGLICANS. 13
Duo autem sacramenta, quae eo nomine proprie censenda sint, agnoscimus ; [Pars II.]
baptismum, et eucharistiam. Tot enim videmus tradita esse et consecrata a KaP- xi- Div-
Christo, et a veteribus patribus, Ambrosio et Augustino, approbata.
Et baptismum quidem sacramentum esse remissionis peccatorum, et ejus [Cap. xi.
ablutionis quam habemus in Christi sanguine ; et ab eo neminem qui velit pro- ' 3']
fiteri nomen Christi, ne infantes quidem christianorum hominum, quoniam
nascuntur in peccato, et pertinent ad populum Dei, arcendos esse.
Eucharistiam esse sacramentum, hoc est, symbolum conspicuum corporis et reap. xii.
sanguinis Christi, in quo subjicitur quodammodo oculis nostris mors Christi, et D"' 1']
ejus resurrectio, et quaecunque gessit in humano corpore; ut de ejus morte et
nostra liberatione gratias agamus, et frequentatione sacramentorum ejus rei
memoriam assidue renovemus; ut vero Christi corpore et sanguine alamur in
spem resurrectionis et vitae 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- [CaP. xii.
cent, et societatem suam inter se, spemque eam quam habent in Christo Jesu, lv'2'"1
publice significent et testificentur. Itaque si quis fuisset, qui spectator tantum
esse vellet7, et a sacra communione abstineret, ilium veteres patres, et Romanos chrysost. ad
episcopos in primitiva ecclesia, antequam nata esset privata missa, tanquam si^s.
improbum atque ethnicum excommunicasse ; neque ullum fuisse eo tempore DPbonsecr.
hominem christianum, qui, ceteris spectantibus, communicaret solus. Ita olim omnes.cap'
decrevit Calixtus, ut, " peracta consecratione, omnes communicarent, nisi mallent secuiaresap'
carere ecclesiasticis liminibus : sic enim," ait, " apostolos statuisse, et sanctam §? tc ^^J-
Romanam ecclesiam tenere." Populo vero ad sacram communionem accedenti rj?™0^-.
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 *>? conseer.
sacrilegium; et adversarios hodie nostros, qui, explosa atque abdicata commu- com'perimus.
nione, sine verbo Dei, sine veteri concilio, sine ullo catholico patre, sine exemplo
primitivae ecclesiae, sine etiam ratione, privatas missas et mutilationem 8 sacramen
torum defendant, idque non tantum contra expressum mandatum et jussum Christi,
sed etiam contra omnem antiquitatem faciant, improbe facere, et esse sacrilegos.
Panem et vinum dicimus esse sacra et ccelestia mysteria corporis et sanguinis j[civp,1*-,iii"
Christi ; et illis Christum ipsum, verum panem aeternae vitae, sic nobis praesentem
exhiberi, ut ejus corpus 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, i? 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 :" DeSacram.
aut quod Gelasius, "Non desinit esse substantia panis, vel natura vini :" aut quod w. ' lv' cap"
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;" Jnf^™- ad
" quod autem fides vestra postulat instruenda, panis est corpus Christi, calix De conseer.
sanguis:" aut quod Origenes, "Ille panis qui sanctificatur per verbum Dei, quod Quimandu-
quidem ad materiam attinet, in ventrem abit, et in secessum ejieitur :" aut quod inMattxv.s
Christus non tantum post consecrationem calicis, sed etiam post communicatio-
nem10 dixit, "Non bibam amplius de hac generatione vitis?" Certum enim est exiuc.xxii.
vite progenerari vinum, non sanguinem. Nee tamen, cum ista dicimus, extenuamus JciaP-1*,iv-
ccsnam 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 seternam : 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.] [9 1584 omits this reference.]
[» Multitudinem, 1581, 1591, 1599.] T [10 Communionem, 1581, 1591, 1599.]

14 APOLOGIA ECCLESLE ANGLICANS.
[Pars II.] fide, mente, spiritu, tenemus et premimus. Neque vero vana ea fides est, quae
Christum complectitur, nee frigide percipitur, quod mente, fide, et spiritu per-
cipitur. Ita enim nobis in illis mysteriis Christus ipse totus, quantus quantus
est, offertur et traditur, ut vere sciamus esse jam nos carnem de ejus carne, et
os de ossibus ejus, et Christum in nobis manere, et nos in illo.
reap. xw. Itaque in peragendis mysteriis, antequam ad sacram communionem veniatur,
D^consecr. recte admonetur populus, ut sursum habeant corda, et animos in ccelum dirigant ;
Quando?ap' ibi enim esse ilium, de quo nos oporteat satiari ac vivere. Et Cyrillus in per-
SivP'3X]iv' cipiendis mysteriis excludendas esse ait crassas cogitationes. Et concilium
D^ap-4X]V- Nicenum, ut Graece citatur a quibusdam, diserte vetat, ne humiliter intenti simus
reap. xiv. 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
Deccen. esse mensam, non graculorum." Et Cyprianus, "Hie," inquit, "panis cibus mentis
[cap- xiv. est, non cibus ventris." Et Augustinus, "Quomodo," inquit, "tenebo absentem?
FnJcfan. Quomodo in coelum mittam manum, ut ibi sedentem teneam? Fidem," inquit,
Tract, so. «mitte, et tenuisti."
reap. xv. Nundinationes vero et auctiones missarum, et circumgestationes atque ado-
rationes panis, et alias idololatricas et blasphemas ineptias, quas nemo istorum
affirmare potest Christum et apostolos tradidisse, in ecclesiis nostris non ferimus ;
et episcopos Romanos recte reprehendimus, qui sine verbo Dei, sine auctoritate
sanctorum patram, sine exemplo, novo more, non tantum proponunt populo
Lib. de panem eucharisticum divino cultu adorandum, sed etiam ilium in equo gradario,
Eccte!0Rom. quocunque ipsi iter faciunt, (ut olim ignem Persicum aut Isidis sacra,) circumfe-
runt, et Christi sacramenta ad scenam 1 jam et pompam traduxerunt ; ut in ea
re, in qua mors Christi inculcanda et celebranda erat, et in qua mysteria re-
demptionis nostrae2 sancte ac reverenter erant agitanda, hominum oculi nihil aliud
reap. xv. quam insanis spectaculis et ludicra levitate pascerentur. Quod autem dicunt,
et interdum etiam stultis persuadent, sese missis suis posse distribuere atque
applicare hominibus (saepe etiam nihil de ea re cogitantibus, nee 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."
Ad Rom. cap. Et Origenes, "Ille," 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.
[Cap. xvi. Nam quod de purgatorio isti suo jactare solent, etsi illud scimus non ita novum
reap- xvi. esse, tamen non aliud quam fatuum et anile commentum est. Augustinus quidem,
August in modo hujusmodi quendam locum esse ait, modo posse esse non negat, modo
frfEnchir.v' dubitat, modo prorsus pernegat, et in eo homines humana quadam benevolentia
DeCivTt! Dei. putat falli. Tamen ab hoc errore uno tanta crevit seges sacrificulorum, ut, cum
xxbii*xi' cap' *n omnibus angulis missae palam et publice venderentur, templa Dei facta fuerint
Lft.'ii^fogf' takernse meritoriae, et miseris mortalibus persuasum fuerit, nihil prorsus esse
6- vendibilius : istis quidem certe nihil erat utilius.
reap. xvii. De multitudine otiosarum caeremoniarum scimus Augustinum graviter suo
Adianuar. tempore conquestum esse. Itaque nos magnum earum numerum resecavimus,
pist. 119. qU0(j iiiis sciremus affligi conscientias hominum, et gravari ecclesiam Dei.
Retinemus tamen et colimus, non tantum ea quae scimus tradita fuisse
ab apostolis, 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 literis pugnantia,
aut etiam sobriis hominibus indigna esse videbamus, qualia infinita sunt hodie
in papatu, prorsus sine ulla exceptione repudiavimus ; quod nollemus Dei cul-
tum ejusmodi ineptiis longius contaminari.
reap, xviii. Precamur ea lingua, quam nostri, ut par est, omnes intelligant; ut popu-
lv'1'] lus, quemadmodum Paulus monet, "e3 communibus votis utilitatem communem
capiat ;" quemadmodum omnes pii patres, et catholici episcopi, non tantum in
veteri, verum etiam in novo testamento, et precati sunt ipsi, et populum
[' Coenam, 1584.] [2 Vestra, 1584.] [» A, 1584.]

APOLOGIA ECCLESLE ANGLICANS. 15
precari docuerunt ; ne, ut Augustinus ait, tanquam psittaci et merulae, videamur [pars II.]
sonare quod nescimus.
Mediatorem et precatorem, per quem accedendum sit ad Deum Patrem,
non alium habemus quam Jesum Christum, cujus unius nomine omnia a Patre
impetrantur. Turpe autem et plane ethnicum est, quod in istorum ecclesiis
videmus passim fieri, non tantum quod infinitum numerum habere volunt pre-
catorum, idque prorsus sine auctoritate verbi Dei, ut, quemadmodum Hiere-
mias ait, "Divorum numerus aequet nunc, vel potius superet, numerum civi- Hier.ii.&xi.
tatum," et miseri mortales nesciant ad quem se potissimum debeant vertere;
quodque, cum tot sint ut numerari non possint, illis tamen singulis 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- [Cap. xix.
minem posse vere dicere, mundum esse cor suum ; justissimum quemque ser- lv' ^
vum esse inutilem5; 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, nee exspectamus aliud; et, quia semel tantum offerendum erat,
non jubemus repeti ; et, quia plenum et omnibus numeris et partibus perfec
tum erat, non substituimus continentes hostiarum successiones.
Quamvis autem dicamus, nihil nobis esse praesidii in operibus et factis [Cap. xx.
nostris, et omnem salutis nostra? rationem constituamus in solo Christo ; non
tamen ea causa dicimus, laxe et solute6 vivendum esse, quasi tingi tantum
et credere satis sit homini christiano, et nihil ab eo aliud exspectetur. Vera
fides viva est, nee 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;" Deum Eph. ii.'
eripuisse nos a potestate tenebrarum, ut serviamus Deo viventi, ut rescin- coi. i.7
damus omnes reliquias peccati, ut in timore et tremore operemur salutem
nostram, ut appareat Spiritum sanctificationis esse in membris nostris, et Chris- Eph. iii.'
tum ipsum per fidem in cordibus nostris habitare.
Postremo, credimus hanc ipsam carnem nostram, in qua vivimus, quamvis gjaP- **'•
mortua obierit8 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 A.poc. vii.
nostris; et nos propter ilium fruituros esse aeterna vita, et semper futuros xl"
cum illo in gloria. Amen.
Ist^e sunt horribiles illae haereses, quarum nomine bona pars orbis ter- [Pars III.]
rarum hodie a pontifice inaudita condemnatur. In Christum potius, in apo- £j>p- '• Dlv-
stolos in sanctos patres 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 instituisse 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 abecisse omnem plebem a sacramento sanguinis ; aut id quod
ab ipsis hodie ubique fit, atque ita fit9; ut eum condemnent pro haeretico,
m jm 1584.] I [7 These references are inserted from 1584.]
[5 1584 omits the words between mundum esse [8 Abierit, 1681, 1584, 1591, 1599.]
and inutilem.] [6 Absolute, 1584.] I [9 1584 omits atque ita fit.]

16

APOLOGIA ECCLESLE ANGLICANcE.

[Pars III.] qui secus faciat, a Gelasio suo non appellari sacrilegium; aut non esse ista
verba Ambrosii, Augustini, Gelasii, Theodoreti, Chrysostomi, Origenis, panem
et vinum in sacramentis manere eadem quae fuerant1; illud, quod videtur in
sacra mensa, esse panem ; non desinere esse substantiam panis, et naturam
vini ; panis substantiam et naturam 2 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. dw. sit alio. Haec illis omnia dicenda sunt, nisi forte malint hoc dicere, omne
D?st.36.Lec- jus e* ^as esse conclusum in scrinio pectoris pontificii, quodque olim quidam
Dut8?loss' ex eJus asse°lis et parasitis non dubitavit dicere, ilium posse dispensare con-
Presbyter. jra apostolum, contra concilium, contra canones apostolorum, et istis exemplis
atque institutis et legibus Christi non teneri.
[Cap. i. Div. Ista nos didicimus3 a Christo, ab apostolis, et Sanctis patribus, et eadem
3'1 bona fide docemus populum Dei; atque ea causa hodie ab antistite, scilicet,
religionis appellamur haeretici.
O Deum immortalem ! Ergo Christus ipse, et apostoli, et tot patres una
omnes erraverunt? Ergo Origenes, Ambrosius, Augustinus, Chrysostomus,
Gelasius, Theodoretus erant desertores fidei catholicae? Ergo tot veterum4
episcoporum et doctorum virorum tanta consensio nihil aliud erat quam
conspiratio haereticorum ? 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 aliud
evangelium ; aut causas ostendant, cur ista, quae tam diu in ecclesia Dei
publice observata et approbata fuerint, nunc demum oportuerit revocari.
Nos quidem illud verbum quod a Christo patefactum, et ab apostolis pro-
pagatum est, scimus et ad salutem nostram, et ad omnem veritatem pro-
pugnandam, et ad omnem haeresim convincendam esse satis. Ex illo 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
religionis christianae impie senserunt, quia ab evangelio Christi coarguuntur,
impios et perditos pronuntiamus, et usque ad inferorum portas detestamur:
nee id solum, sed etiam, si forte erumpant uspiam, et sese prodant, eos
legitimis et civilibus suppliciis severe et serio coercemus.
[Cap. h. Div. Fatemur quidem novas quasdam et antea non auditas sectas, Anabaptistas,
'-1 Libertinos, Mennonios, Zuenkfeldianos, statim ad exortum evangelii extitisse.
Verum agimus Deo nostro gratias, satis jam orbis terrarum videt, nos nee
peperisse, nee docuisse, nee 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 illae sunt, in quibus
libere et publice docetur evangelium. Quod si rem ipsam attente et recte
putare velint, magnum hoc argumentum est, esse hanc evangelii veritatem,
quam nos docemus. Nam nee lolium facile sine frumento nasci solet nee
palea sine grano. Statim ab apostolorum ipsorum temporibus, cum primum
propagaretur evangelium, quis nescit quot haereses una exortae fuerint? Quis
unquam antea audierat Simonem, Menandrum, Saturninum, Basilidem, Carpo-
cratem, Cerinthum6, Ebionem, Valentinum, Secundum, Marcosium, Colo'rbasium,
Heracleonem, Lucianum6, 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 evangelium ? aut Christus ea causa non erat Christus ?

[' 1584 inserts illud quod videtur in sacramentis
manere eadem quce fuerant.]
[2 1584 omits vini panis substantiam et naturam.]
[3 Dicimus, 1584.]

[4 1581, 1591, 1599 omit veterum.]
[6 Corinthum, 1581, 1591, 1599.]
[6 Lucianus, 1562.]

APOLOGIA ECCLESLE ANGLICANS. 17
Neque tamen apud nos, uti diximus, puUulat ista seges, qui publice et [Pars III.]
libere docemus evangelium. Apud adversarios nostros7, in caecitate ac tene-
bris istae pestes exordiuntur, et incrementa ac vires capiunt, ubi Veritas ty-
rannide saevitiaque opprimitur, nee nisi in angulis et occultis congressionibus8
audiri potest. Faciant sane9 periculum : dent cursum liberum evangelio : luceat
Veritas Jesu Christi, et radios in omnes partes porrigat : statim videbunt, ut noc-
turnam caliginem ad aspectum solis, ita istas umbras ad lucem 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. ui. Div.
Zuinglianos appellari, neque adhuc potuisse satis inter nos ipsos de summa doc-
trinae convenire; quid illi dixissent, si primis illis temporibus apostolorum et
sanctorum patrum extitissent? cum alius diceret, "Ego sum Pauli; alius, Ego sum
Cephae ; alius, Ego sum Apollo ;" cum Paulus Petrum reprehenderet ; cum simul-
tatis causa Barnabas a Paulo discederet ; cum, ut auetor est Origenes, Christiani
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, Ruffinus, 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 tum dixissent? Ad quos [cap. iv.Div.
se potissimum applicuissent ? Quos fugissent ? Cui evangelio credidissent ? Quos
pro haereticis, quos pro catholicis habuissent ? Nunc duo tantum nomina, Lutherus
et Zuinglius, quas istis tragcedias excitant ! Ut quoniam illi duo de re aliqua
nondum consentiunt, idcirc'o 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. Div.
hendunt ? An vero omnes isti inter se consentiunt ? An singuli satis habent
constitutum quid sequantur? An inter illos nullae unquam 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 conveniunt ? Cur canonistae auricularem confessionem de jure humano et
positivo esse aiunt, scholastici contra, de jure divino ? Cur Albertus Pighius a
Cajetano, Thomas a Lombardo, Scotus a Thoma, Occamus a Scoto, Alliensis ab
Occamo, Nominales a Realibus dissentiunt? Utque taceam tot dissensiones
fraterculorum 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 pullati, alii latius, alii angustius rasi, alii soleati, alii nudipedes, alii cincti,
alii discincti ambulant ; meminisse debent esse aliquos ex suis qui dicant Christi s^inGaid.
corpus adesse in coena naturaliter ; contra ex iisdem illis suis esse alios qui Djab.
negent ; esse alios qui dicant corpus Christi in sacra communione dentibus nos- Faber.
tris lacerari et atteri; rursus esse alios qui negent; esse alios qui scribant corpus Beren.ta
Christi in eucharistia esse quantum, esse alios contra qui negent ; esse alios qui q[£.' et
Christum divina quadam potentia, alios qui benedicendo, alios qui quinque 2"™^"*'
conceptis verbis, alios qui eadem ilia quinque verba repetendo dicant consecrasse; £ere'n2'Ee°
esse alios qui in illis quinque verbis, "hoc" pronomine demonstrativo, putent Thomas.
panem triticeum ; alios qui malint vagum quoddam individuum mdicari ; 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 5fsCo"secr'
vinique nutrire posse; esse alios qui dicant redire substantiam. Quid plura ? spec. in Gios.
Prolixum et permolestum esset omnia numerare. Ita universa forma horum re-

1? 1584 omits nostros.] IB Congressibus, 1584.] [" 1584 omits sane.] 2
[jewel, III.]

18 APOLOGIA ECCLESLE ANGLICANS.
[Pars III] ligionis et doctrinae adhuc apud illos ipsos, a quibus nata et profecta est, prorsus
incerta et controversa est. Vix enim unquam inter se conveniunt, nisi forte, ut
olim Pharisaei et Sadducaei, aut Herodes et Pilatus, contra Christum.
[Cap. vi. Div. Eant ergo sane, et pacem potius inter suos domi sanciant. Unitas quidem et
consensio maxime convenit religioni. Non tamen est ea certa et propria hota
ecclesia? Dei. Summa enim erat consensio inter eos qui adorabant aureum vitu-
lum, 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 Christiani statim sub ipsis
initiis evangelii aliqua de re a se mutuo dissidebant, idcirco nulla erat inter eos
ecclesia Dei. Illi quidem, quos isti contumeliae causa appellant Zuinglianos et
Lutheranos, re autem 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 aeterna vita ; tantum
de una, nee ea ita gravi aut magna, quaestione inter se dissentiunt. Nee 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 ohm in
Chalcedonensi concilio factum est, omnes dissensionum causae et fibrae ab ipsis
radicibus exstirpentur, et dpvno-r'ia sepeliantur sempiterna. Amen.
reap. vii. Gravissimum vero est, quod nos dicunt esse homines impios, et omnem reli-
1V' 1 & 2'] gionis curam 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 dBiovs. Cumque Polycarpus staret pro
judicio, populus his vocibus incitavit proconsulem ad caedem et internecionem
Euseb. Lib. eorum omnium qui evangelium profiterentur, alpe tovs ddeovs, 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 tum 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 vivum, quodque nimium, 0 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 lieentiam
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 nee cogitata unquam fuerint, audiri tamen et
credi possint. Utque in candidissima veste facile exigua notatur labes, ita in
vita candidissima facile levissima nota turpitudinis deprehenditur. 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. describit 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 ECCLESLE ANGLICANS. 19
dotibus religio devota, non in ministris fides integra, non in operibus misericordia, [Pars III]
non in moribus disciplina. Corrupta barba in viris, in fcaminis forma fucata." Et ante
ilium Tertullianus, "O miseros," inquit, "nos, qui Christiani dicimur hoc tempore!
Gentes agimus sub nomine Christi."
Postremo, ne omnes commemoremus, Gregorius Nazianzenus de miserabili
statu suorum temporum ita loquitur: " Vitiorum," inquit, "nostrorum causa, odio
jam laboramus inter gentes. Spectaculum 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 refrixisset,
aut gladius1 a Christianorum hominum cervicibus ablatus esset. Scilicet, non est
novum homines esse homines, etiamsi appellentur Christiani.
Sed isti, cum ita odiose nos accusant, nihilne interim de se cogitant ? An illi, [Pars IV.]
quibus tam procul spectare, et quid in Germania, quidque in Anglia agatur videre rfp' L Div-
otium est, aut obliti sunt, aut videre non possunt, quid agatur Romae ? An nos ab
illis accusamur, de quorum vita nemo potest satis honeste et verecunde comme-
morare ?
Nos quidem non sumnnus id nobis hoc tempore, ut ea, quae una cum ipsis
sepulta esse oportebat, in lucem et in conspectum proferamus. Non est id reli
gionis, non est verecundiae, non est pudoris nostri. Ille tamen, qui se Christi
vicarium et ecclesiae caput dici jubet, qui audit ista Romae fieri, qui videt,
qui patitur, (nihil enim aliud addimus,) qualia ea sint facile potest cum animo
suo cogitare. Redeat enim illi2 sane in memoriam : cogitet canonistas illos suosJohan.de
esse, qui populum docuerunt simplicem fornicationem non esse peccatum ; quasi Traperan-
illam doctrinam ex Micione comico didicissent : " Non est peccatum, mihi crede, 3Quast. 7.
adolescentulum scortari." Cogitet suos illos esse, qui decreverunt sacerdotem |at^ de
fomicationis causa non esse summovendum. Meminerit cardinalem Campegium, QJ§™"rca
Albertum Pighium, aliosque complures suos docuisse sacerdotem ilium multo
sanctius et castius vivere, qui alat eoncubinam, quam qui uxorem habeat in
matrimonio. Nondum ille, spero, oblitus est, multa esse Romae publicarum mere-
tricum millia, et se ex illis in singulos annos, vectigalis nomine, colligere ad
triginta millia ducatorum. Oblivisci non potest se Romae lenocinium publice
exercere, et de fcedissima mereede fcede ac nequiter deliciari. An omnia tum
Romae satis aut salva aut sancta erant, eum Johanna foemina integrae aetatis statuaejus-
magis quam vitae esset papa, et sese4 gereret pro capite ecclesiae ; et cum se plSurie™^
biennium totum in ilia sancta sede aliorum libidini exposuisset, postremo in lus-
tranda civitate, inspectantibus cardinalibus et episcopis, palam pareret in publico?
Sed quid opus erat concubinas et lenones commemorare ? vulgare enim jam reap. 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 Gen. xxxviii.
n . . i v j. j j.* In Concil.
habitant, per forum vagantur aperta fronte, quasi id non tantum liceat, sea etiam Delect card.
laudi esse debeat. Quid plura ? Illorum jam libidines terrarum 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 Dejoonsuier-
deficiunt." Et quicunque ille fuit, qui scripsit Opusculum Tripartitum, quod Eugenium.
adjunctum est ad conoilium 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 Casus6 archiepiscopus
Beneventanus, legatus pontificis apud Venetos, scripserit de horrendo scelere ; et,
quod ne fando quidem audiri debeat, id verbis spurcissimis et scelerata eloquentia
commendarit? Quis non audivit N.6 Diazium Hispanum, cum ea gratia Roma
missus fuisset in Germaniam, innocentissimum et sanctissimum virum Joannem

adhuc Roma;
est

[' Gladios, 1599.]
[» Ille, 1584.]
[3 1581, 1591, 1599 omit this reference.]

[* Se, 1581, 1591, 1599.]
[6 Casa, 1581, 1591, 1599.]
[« Alphonsum, 1581, 1591, 1599.]

20

APOLOGIA ECCLESLE ANGLICANS.

[Cap. iii.
Div. 1 & 2.]

[Pars IV.] Diazium fratrem suum, tantum quod amplexus esset evangelium Jesu Christi, et
Romam redire nollet, nefarie atque impie interfecisse ?
Sed ista, inquient, in republica optime constituta, etiam invitis magistratibus,
possunt interdum accidere ; et bonis legibus vindicantur.
Esto sane. Sed quibus bonis legibus animadversum est in istas pestes? Petrus
Aloisius, cum ea flagitia, quae 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
Casus1 archiepiscopus Beneventanus adhuc vivit, imo etiam Romae, et in sanc-
tissimi oculis et conspectu vivit. Occiderunt fratrum nostrorum infinitos numeros,
tantum quod vere ac pure crederent in Jesum Christum. At ex illo tanto numero
meretricum, scortatorum, adulterorum, quem unquam, non dico, occiderunt, sed
aut excommunicaverunt, aut omnino attigermit? 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 leniter2, quasi peccata non sint,
ferri possunt?
O sancti scribae et Pharisaei, quibus ista sanctitas nota non fuit ! 0 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 ; nee adulteria matrimoniis
anteponimus ; nee lenocinium exercemus ; nee de fornicibus stipendia colligimus ;
nee incesta, et flagitiosas libidines, nee Aloisios, nee Casos3, nee 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 atque 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 ; nee auditores, sed factores legis justificari apud Deum."
Ad haec omnia hoc etiam solent addere, idque omni conviciorum genere
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 inciperent, quam nosse possent; utque magistrates, quo-
ties aliquem videret nostrum, toties se putaret hostem videre suum!
Molestum quidem nobis esset ita odiose accusari gravissimo crimine ma-
jestatis, nisi sciremus Christum ipsum aliquando, et apostolos, et infinitos
alios homines pios et christianos, vocatos fuisse in invidiam, eodem fere cri-

iCap. iii.
liv. 3.]

In Apoiog.
xiv. Bom. ii 4.
[Cap. iv.
Div. 1.]

Tertui. in
Apoiog. i.
ii. et iii.

[' Casa, 1581, 1591, 1599.]
[2 Leviter, 1581, 1591, 1599.]

[3 Casas, 1581, 1591, 1599.]
[" 1581, 1591, 1599 omit this reference.]

APOLOGIA ECCLESLE ANGLICANS. 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 appetere diceretur: itaque occlamatum est pro tribunalibus publice ad
versus eum : " Si hunc dimittis, non es amicus Caesaris." Et apostoli, quamvis
semper et constanter docuissent " obtemperandum esse magistratibus, omnem Hom. xiiu
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 Judaeorum adduxit in odium apud regem Assuerum, Hester.
quod illos diceret esse populum rebellem et contumacem, et principum edicta
et jussa6 contemnere. Impius rex Achabbus7 Eli8e prophetae Dei, " Tu," in- 3 Heg. xviii.
quit, "conturbas Israel." Amasias, sacerdos Bethel, apud regem Hieroboam
accusat Amos prophetam conspirationis : " Ecce," inquit, "Amos conjuratio- Amos vii.
nem fecit contra te in medio domus8 Israel." Breviter, TertuUianus ait in Apoiog,
adversus omnes Christianos hanc suo tempore accusationem fuisse publicam ; cap' xl"'vu'
esse illos proditores, esse perduelles, esse hostes humani generis.
Quare si nunc quoque Veritas male audiat, et, eadem cum sit, iisdem
nunc contumeliis afficiatur, quibus affecta est olim; etsi9 id molestum et
ingratum est, novum tamen aut insolens videri non potest.
Facile istis fuit ante annos quadraginta ista maledicta et alia graviora reap. iv.
in nos confingere, cum in mediis illis tenebris exoriri primum ccepisset et ^
lucere radius aliquis ignotae tum et inauditae veritatis ; cum Martinus Lutherus,
et Huldericus 10 Zuinglius, praestantissimi 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
populo crederetur. Ita enim veteres hostes evangelii, Symmachus, Celsus,
Julianus, Porphyrius, ohm 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 leap. v.
semper omnibus dictis nostris scriptisque diligenter admonuisse populum officii lv'
sui, ut principibus suis et magistratibus, quamvis impiis, obtemperarent, id
que et usus ipse et experientia satis docet, et omnium hominum, quicunque
atque ubicunque sunt, 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 regnum evertimus :
nullius ditionem aut jura minuimus : rempublicam nullam turbavimus. Manent
adhuc suo loco et avita dignitate reges Angliae nostrae, Daniae, Suetiae, duces
Saxoniae, comites Palatini, marchiones Brandeburgici, lantgravii Hessiae11, res-
publieae Helvetiorum et Rhaetorum, 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
tumultuari per Germaniam. Esto. At in illos promulgator hujus doctrinae
Martinus12 Lutherus vehementissime atque acerrime multa scripsit, eosque ad
pacem et ad obedientiam revocavit.

[5 This is inserted from 1584.]
[e 1584 omits et jussa.]
P Achab, 1584.]
[8 1584 omits domus.]

[» Et, 1581, 1591, 1599.]
[10 1584 omits Huldericus.]
[" HassiiE, 1584.]
[IJ 1584 omits Martinus.]

22

APOLOGIA ECCLESIAE ANGLICAN.cE.

[Pars IV.]
[Cap. v.
Div. 2]

[Cap. vi.
Div. 1.]

August Steuch.Anton, de
Bosel. De Major.
et Obed.
Solit.De Major, et
Obed. Unam
sanctam.

Clemens V.
in Coneil.
Viennensi.
Leo Papa.

Zacharias Papa.

ClemensPapa VII.
Idem Cle
mens.

[Cap. vi.
Div. 4.]

[Cap. vii.
Div. 2.]
iCap. vii.
liv. 3.]

Quod autem objici solet interdum ab hominibus imperitis rerum, de mu^
tato statu Helvetiorum, et interfecto duce Austriae Leopoldo, et patria in
libertatem vindicata, factum est id, uti ex omnibus historiis satis constat,
ante annos ducentos sexaginta, sub Bonifacio octavo, cum maxime vigeret
potestas pontificum, ducentos circiter annos antequam Huldericus Zuinglius
aut docere1 inciperet evangelium, aut omnino natus esset. Ex eo vero tem
pore semper illi omnia pacata et tranquilla habuerunt, non tantum ab hoste
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 0 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 nunc ille, quod
nullus 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 regium2 in subditos ?
Cur omnes imperatores et monarchas jurejurando adigit in verba sua? Cur
majestatem imperatoriam septuagies septies se inferiorem esse gloriatur; id
que ea maxime causa, quod Deus duo lumina in ccelo fecerit, quodque
ccelum 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 christianus ab imperio suo discesserit; et indulgentias ita liberaliter
pollicetur, si quis quacunque ratione interficiat hostem suum ? An ille conservat
imperia et regna, aut omnino consultum cupit otio publico ? 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 distraxit Romanum imperium, et com-
movit ac laceravit orbem christianum. Ille Romanos atque Italos, seque adeo
ipsum jurejurando, quo imperatori Graeco obstringebatur, perfide liberavit ; et
subditos ad defectionem solieitavit; et Carolum Martellum3 e Gallia in Italia m
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, Philippo rege4,
decrevit atque adjudicavit regnum Galliae Alberto regi Romanorum. Ille floren-
tissimae civitatis et reipublicae Florentiae, patriae suae, opes fregit, eamque e libero
et tranquillo statu unius libidini in manum tradidit. Ille cohortatione sua effecit,
ut tota Sabaudia hinc ab imperatore Carolo quinto, inde a Gallorum 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
torem5 veneno sustulerunt in eucharistia? qui Victorem papam in sacro calice?
qui Joannem nostrum regem Angliae 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 fraenum, et Gallorum regem ad ferrum

[' Doceret, 1562.]
[2 Regum, 1591, 1599.]
[3 Carolum Magnum Martellum, 1581, 1591, 1599.]

T4 Philippo Pulchro rege, 1581, 1591, 1599.]
[5 Henricum septimum imperatorem, 1581, 1591,
1599.]

APOLOGIA ECCLESLE ANGLICANiE. 23
illud pensile quo in equum ascenditur ? Quis Franciscum Dandalum, ducem [pars iy ]
Venetiarum, regem Cretae ac Cypri, catenis vinctum abjecit sub mensam suam, ut LCap.™.
ossa liguriret inter canes ? Quis imperatori Henrico sexto Romae diadema non sabemcL.
manu sed pede imposuit ; et eodem pede rursus dejecit, atque etiam addidit B^'s!"'
habere se potestatem et creandi imperatores et summovendi ? Quis Henricum Papea!tinus
filium armavit in imperatorem Henricum quartum patrem6 suum; effecitque ut Kvftvf
pater a filio suo caperetur, et detonsus atque ignominiose habitus conjiceretur |aa*brandu.
in monasterium, et inedia ac mcerore contabesceret ? Quis cervices imperatoris reap!'™.
Frederici subjecit foedum in modum pedibus suis; et, quasi id non esset satis, addidit innocerLs
etiam insuper ex Psalmis Davidis, "Super aspidem et basiliseum ambulabis, con- m7'
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 papae, 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, reap. viii.
quantum quidem per verbum Dei fas est, deferimus, qui pro illis precamur ; quid lv,2&3-]
ergo isti sunt, qui non tantum haec 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 nee jugum excutimus, nee regna movemus, nee reges aut facimus
aut dejicimus, nee imperia transferimus, nee regibus nostris venena propinamus,
nee illis pedes osculandos porrigimus, nee pedibus nostris illorum cervicibus
insultamus. Haec potius est professio, haec est doctrina nostra ; omnem animam, Chrysostxiu.
quaecunque tandem ea sit, sive sit monachus, sive evangelista, sive propheta, sive m'
apostolus, oportere regibus et magistratibus esse subditam ; et pontificem adeo
ipsum, nisi evangelistis, nisi prophetis, nisi apostolis major videri velit, quod
veteres episcopi Romani melioribus temporibus semper fecerunt, oportere impe- prepr. sspe
ratorem dominum suum et agnoscere et appellare. Nos publice 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 reap. ix.
tantum est odiosum ; sed etiam, etsi verum non est, tamen speciem aliquam et
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 callidos, quibus vera non suppe-
terent, semper verisimilibus pugnavisse; ut qui rem ipsam penitus intueri non
possent, specie saltern aliqua et probabilitate caperentur. Olim quod veteres Tertui. m
Christiani, patres nostri, cum preces Deo adhiberent, ad orientem solem convert £vp$og' cap"
terentur, erant qui dicerent eos solem venerari et habere pro Deo. Cumque
illi dicerent, se, quod ad aeternam et immortalem vitam attinet, non aliunde9
vivere, quam de carne et sanguine ejus Agni, qui non haberet labem, hoe 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 ^"Im. Sp'
populo, esse eos homines impios, mactare humanas hostias, et sanguinem huma-
num bibere. Cumque illi dicerent, apud Deum nee marem esse nee foeminam,
nee 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 diserimen aut setatis 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 xx
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 multisnon
re patrum 1584 ] I [8 1584 omits this reference-l
[? Alexander III. 1581, 1591, 1599.] i P Alicunde, 1591, 1599.]

24 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 verisimilia, 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 curse est,) sed
quod ea hominibus imperitis possint aliqua forte ratione videri vera. Nos enim
discessimus, non ut haeretici solent, ab ecclesia Christi, sed, quod omnes boni
debent, a malorum hominum et hypocritarum 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 feeisse, Christi tunicam lacerasse, a corpore Christi avulsos
esse, et a fide catholica 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 apostolorum et sanctorum patrum primitivam ecclesiam
semper judicavimus esse catholicam ; nee 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 saltern 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 ; nee ab ea nisi necessario et
rcap.ix. perinviti discessionem fecissemus. Sed quid si in ecclesia Dei idolum excitetur,
et desolatio ilia quam Christus futuram praedixit stet palam in loco sancto1?
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 triumphant, ut olim illi qui clamabant, " 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 ccetus habent
similes ecclesiae Dei.
At non quicunque dicuntur populus Dei sunt statim populus Dei ; nee quicun-
August que sunt ex patre Israele sunt omnes Israelitae. Haeretici Ariani se solos jacta-
vpnctent'a<, bant esse catholicos; ceteros omnes modo Ambrosianos, modo Athanasianos,
modo Joannitas appellabant. Nestorius, ut ait Theodoretus, cum esset haere-
ticus, tamen tegebat2 se rrjs ip8o8o£ias irpoo-xnpaTi, 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 stirpis 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, nee Deum,

[' Sancti, 1581, 1591, 1599.] [* Kegebat, 1591.]

APOLOGIA ECCLESLE ANGLICANS. 25
nee ejus verbum spectare volumus ; negari prorsus non potest apostolos, quod [Pars IV.]
a pontificibus, et sacerdotibus, hoc est, ab ecclesia catholica defecissent, et, illis
invitis et reclamantibus, multa in religione innovassent, recte fuisse ab illis et
secundum leges condemnatos. Itaque, ut Antaeum aiunt olim ab Hercule tollen- [Cap. ix.
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 prae
se gerunt, levandi sunt ; alioqui non possunt cedere verbo Dei. Itaque Hieremias,
"Nolite," inquit, "tantopere jactare esse apud vos templum Domini: vana ea
fiducia est;" sunt enim ista, inquit, "verba mendacii." Et angelus in Apoca-
lypsi: "Dicunt," inquit, "se Judaeos esse, at sunt synagoga Satanae." 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 ecclesiae. Quare hoc istos primum [Cap. x.
liquido 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, Kap-2X^
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
inducere potuissemus credere, fatemur nihil fuisse causae cur istorum societatem
relinqueremus. Quod autem nunc fecimus, ut discederemus ab ilia ecclesia, reap. xi.
cujus errores testati ac manifesti essent, quaeque jam aperte discessisset a verbo
Dei ; neque tam ab ea, quam ab ejus erroribus ; idque non turbulente 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 jEgidius, stare fides Christiana in Later.
non potest ? " Quoties enim," inquit, " concilia intermittuntur, toties ecclesia a jSiio.
Christo derelinquitur." Aut si nihil periculi est ne quid ecclesia detrimenti reap. xii. -,
accipiat, quid opus est, ut nunc quidem est apud istos, inanibus nomini bus
episcoporum ? Cur enim illi pastores appellantur, si oves nullae sunt quae possint
errare ? Cur vigiles, si civitas nulla est quae possit prodi ? Cur columnae, si
nihil est quod possit ruere ? Statim ab initio rerum ecclesia Dei ccepta est
propagari, eaque instructa ccelesti verbo, quod Deus ipse fuderat ab ore suo,
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 Beg. xix.
lugubriter et acerbe quereretur, se solum ex omni terrarum orbe relictum esse,
qui Deum vere et rite coleret ; cumque Esaias diceret, " Argentum" populi Dei, Esai. i.
hoc est, ecclesiae, "factum esse scoriam;" et "civitatem eam, 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 exaretur, 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 suum, qui populum in
viam reducerent, et ecclesiam vacillantem in integrum instaurarent. Neve quis {{jap. 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

2G APOLOGIA ECCLESIA ANGLICANS.
[Pars IV.] illud quoque) ; idem enim omnino erat etiam tum Deus, idem Spiritus, idem
Christus, eadem fides, eadem doctrina, eadem spes, eadem haereditas, idem foedus,
Lib. i. cap. eadem vis verbi Dei ; et Eusebius ait, omnes fideles usque ab Adamo re quidem
ipsa Christianos fuisse (quamvis non ita dicerentur) ; ne quis, inquam, ita dicat,
Paulus apostolus jam tum in evangelio, in perfectione, in luce, similes errores
et lapsus deprehendit ; ut ad Galatas, quos jam antea instituerat, necesse ha-
buerit ita scribere : " Vereor 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 foede fuerit in-
quinata, nihil est necesse dicere. Jam vero, an Galatarum et Corinthiorum
reap. xiii. ecclesiae labi potuerunt, sola Romana ecclesia errare et labi non potest? Certe
MatAiv. Christus tanto ante praedixit de ecclesia sua, fore aliquando tempus cum deso-
2 Thess. ii. latio staret in loco sancto. Et Paulus antichristum ait aliquando positurum esse
2 Tim. iv. tabernaculum suum in templo Dei ; et futurum ut homines sanam doctrinam non
2 Pet ii. sustinerent, sed in ipsa ecclesia ad fabulas converterentur. Et Petrus futuros
ait in ecclesia Christi magistros mendaciorum. Et Daniel propheta, de ultimis
Dan. viii. temporibus antichristi, "Veritas," inquit, "eo tempore prosternetur et conculr
Matt xxiv. 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.
reap, xiv Et, quamvis ista vel sola possint homini prudenti esse satis, ne temere patiatur
imponi sibi nomine ecclesiae, ut ne quid in eam ex verbo Dei velit inquirere;
tamen multi etiam saepe patres, viri docti et pii, vehementer questi sunt haec
omnia suis temporibus accidisse. Deus enim in media ilia caligine tamen voluit
esse aliquos, qui, etsi non lucem ita conspicuam et illustrem darent, tamen quasi
scintillam aliquam, quam homines in tenebris notare possent, accenderent.
Certe Hilarius, cum res adhuc incorruptae quodammodo essent et integrae,
contra Aux- tamen, " Male," inquit, " vos parietum amor cepit : male ecclesiam Dei in tectis
entium. .'. ' ^ . ; r .. . r . . .
aedincusque venerammi : male sub us 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 prophetae, 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
e1 Sgad jusserat universalem episcopum totius ecclesiae Christi, ita scripsit : " Si ecclesia
Maur. no. pendebit ab uno, tota corruet." Et quis est qui non hoe jam olim factum
' p s ' ' viderit ? Jam ohm episcopus Romanus ecclesiam totam a se uno pendere voluit ;
reap. xiv. 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 estiniquitas a senioribus
judicibus, vicariis tuis, qui videntur 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:
serm. 33. " Omnes amici, omnes inimici ; omnes necessarii, omnes adversarii ; servi Christi,
reap. xv. serviunt antichristo. Ecce in pace mea amaritudo mea est amarissima." Rogerus
Bacon, magni nominis vir, cum acri oratione perstrinxisset miserabilem statum
inUbeiiode sui temporis : " Isti," inquit, " tot errores antichristum requirunt."
linguarum. Gerson queritur suo tempore omnem vim sacrae 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 tum una oracula omnia petebantur, fidenter
solebant affirmare esse meretricem illam Babylonicam, de qua tam perspicuae
extent praedictiones in Apocalypsi, et coetum inferorum.
Kv. 2*/" Scio horum hominum auctoritatem apud istos levem esse. Quid ergo, si illos
testes advoco, qui solent ab ipsis adorari?

APOLOGIA ECCLESLE ANGLICANS. 27
Quid si dico Adrianum episcopum Romanum ingenue confessum esse omnia [Pars IV.]
ista mala a pontificio culmine coepisse ruere ? piatina.
Pighius in eo fatetur erratum esse, quod in missam, quam alioqui videri vult LCaP- xv-
sacrosanctam, abusus complures invecti sint; Gerson, quod multitudine levissi-
marum caeremoniarum vis omnis Spiritus Sancti, quam in nobis vigere oportuit, et
vera pietas sit extincta ; Graecia tota atque Asia, quod pontifices Romani purga-
toriorum1 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- [Cap. *«.
mus, quos illi, 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 intima 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
pontifieem, 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 tum errores irrepsisse in eccle
siam, eosque cupiebant emendatos. Et quid mirum si ecclesia erroribus abducta reap. xvii.
fuerit ; illo praesertim tempore, cum nee episcopus Romanus, qui summae rerum IT' ''-1
solus praeerat, nee alius fere quisquam, aut officium suum faceret, aut omnino
officium suum intelligeret ? Vix enim est credibile, illis otiosis et dormientibus,
diabolum toto illo2 tempore aut dormivisse perpetuo, aut fuisse otiosum. Quid
enim illi interim fecerint3, quaque fide curaverint domum Dei, ut nos taceamus,
audiant saltern Bernardum suum : " Episcopi," inquit, " quibus nunc commissa Ad Euge-
est ecclesia Dei, non doctores sunt, sed seductores ; non pastores, sed impostores ; mum'
non praelati, sed Pilati."
Haec Bernardus de pontifice, qui se summum appellabat, deque episcopis qui
tum sedebant ad gubernaculum. Non erat ille Lutheranus, non erat haereticus,
ab ecclesia non discesserat ; tamen episcopos illos, qui tum 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 quem unquam isti errorem repurgaverunt ? aut quem omnino errorem
agnoscere et confiteri voluerunt ?
Sed, quoniam isti suam esse affirmant universam possessionem ecclesiae catho- reap. X™.
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 eam 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 g;cles- cap-
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 desperatione
victoriae, 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, minore
negotio abigant, solent literam frigidam, incertam, inutilem, mutam, occiden
tem, mortuam appellare ; quod nobis quidem perinde videtur esse ac si eas
omnino nullas esse dicerent. Sed addunt etiam simile quoddam non aptis-; Pigh. in
[' Purgatorium, 1584.] [s Die, 1584.] [3 Fuerint, 1581, 1591, 1599.]

28

APOLOGIA ECCLESLE ANGLICANS.

[Cap. xix. et
xx. Div. 1.]

Hosius de ex.
Eresso verbo
el'.

[Pars IV.] simum ; eas esse quodammodo nasum cereum, posse fingi flectique in omnes
modos, et 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, episcopus, 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 praesertim, ut eam sententiam non suam
unius propriam videri vellet, sed istorum communem omnium.
"Nos," inquit, "ipsas scripturas, quarum tot jam non diversas modo, sed
etiam contrarias interpretationes afferri2 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 doctum3. Vanus est labor qui scripturis impenditur. Seriptura
enim 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 columina4 religionis! O praesides ecclesiae Christi! An haec ea
reverentia vestra est quam adhibetis verbo Dei ? An nos sacras scripturas, 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 in omni sapientia et scientia, voluisse
hominibus 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.
Tamen quasi hoc parum esset, comburunt etiam sacrosanctas scripturas, ut
olim impius rex Aza, aut Antiochus, aut Maximinus ; easque solent 6 haereticorum
libros appellare; omninoque id videntur velle facere, quod6 olim Herodes, ob-
tinendae potentiae suae causa, in Judaea fecit. Is enim, cum esset Idumaeus, alienus
a stirpe et sanguine Judaeorum, haberi tamen cuperet pro Judaeo, quo magis
regnum illorum, 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 hujusmodi7 somnia et mendacia possit coarguere,,
aut incendunt aut populo intervertunt sacras scripturas.
Recte sane et valde in istos apposite scribit Chrysostomus : " Haeretici "
inquit, " claudunt januas veritati : sciunt enim, si illae pateant, ecclesiam non fore
suam." Et Theophylactus : " Verbum," inquit, " Dei est lucerna, ad quam fur
deprehenditur." Et TertuUianus : " Sacra," inquit, " seriptura haereticorum fraudes
et furta convincit." Cur enim celant, cur supprimunt evangelium, quod Christus
de tecto sonare8 voluit? Cur iUud lumen abdunt sub modium, quod stare opor-

[Cap. xxi.
Div. 1.]

Eusebius.

[Cap. xxi.
Div. 2 & 3.]
In opere
imperfecto.ECap. xxi.
>iv. 4.]

[' 1581, 1591, 1599 have in the margin, Hac Ho
sius in lib. de expresso verbo Dei, sed astute, et sub
alterius persona : quamvis et ipse alias eadem, in
eodem etiam libro, disertis verbis affirmet.]
[2 Efferri, 1584.]
[3 Ductum, 1591.]

[4 Columnia, 1581, culmina, 1584, calumnia, 1591,
1599.] [6 1581, 1591, 1599 omit solent.]
[6 Qui, 1584.]
[7 Hujuscemodi, 1581, 1591, 1599.]
[s Sonari, 1581, 1591, 1599.]

'. XXII.

APOLOGIA ECCLESLE ANGLICANS. 2&
tuit in candelabro ? Cur multitudinis imperitae caecitati atque inscitiae9 magis [Pars IV.]
quam causae bonitati confidunt ? An putant artes jam suas non videri ? aut se ^ap-6 "^'j
nunc, quasi Gygis annulum habeant, posse ambulare inconspicuos ? Satis jam reap. xxi.
omnes satis vident, quid sit in illo scrinio pectoris pontificii ; vel hoc ipsum 7'1
argumento esse potest, non recte ab illis, non vere agi. Suspecta merito videri [Cap. xxi.
debet ea causa, quae examen et lucem fugitat. Nam qui male facit, ut Christus "' ^
ait, quaerit tenebras et odit lucem. Animus bene sibi conscius ultro venit in
conspectum, ut opera quae a Deo profecta sunt videri possint. IUi autem non
usque adeo caeci sunt, quin ut hoc satis videant, si scripturae semel obtineant,
actum esse statim de regno suo; utque olim aiunt idola daemonum, a quibus-
Omnia tum oracula petebantur, repente obmutuisse ad aspectum Christi, cum
ille venisset in terras, ita nunc omnes artes suas ad aspectum evangelii statim
esse ruituras. Antichristus enim non abjicitur, nisi claritate adventus Christi. 2 Thess. ii.
Nos quidem non, ut isti solent, ad flammas confugimus, sed ad scripturas ; [Cap. xxii.
nee illos ferro obsidemus, sed verbo Dei. Ex illo, ut TertuUianus ait, " fidem Blv,1]
alimus : ex iUo 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 ; Bomfi?i"
utque Paulus monet, ne angelum quidem Dei de coelo venientem audimus, si nos Gai.no
ab aliqua parte hujus doctrinae conetur avellere. Imo, ut vir sanctissimus
Justinus Martyr de se loquitur : " Ne Deo quidem ipsi fidem haberemus, si aliud
nos doceret evangelium." Nam quod isti sacras scripturas, quasi mutas et in- reap. *
utiles, missas faciunt, et ad Deum potius ipsum in ecclesia et in conciliis lo
quentem, hoc est, ad11 suos ipsorum sensus et sententias provocant; est ea ratio
inveniendae veritatis et admodum incerta, et valde periculosa, et quodammodo
fanatica, et a Sanctis patribus non approbata. Chrysostomus quidem ait multos [Cap. xxii.
esse saepe qui jactent Spiritum Sanctum : at enim qui loquuntur 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- $$!'i.)
tiquitatem et perpetuum omnium temporum consensum a se facere ; nostra vero
omnia nova esse et recentia, ante paucos istos annos proximos 12 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 seterna 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 Esth.iii.'o
autem tuas leges contumacem et rebellem." Paulus etiam Athenis, cum primum
tradere ccepisset atque indicare evangelium, dictus est novorum deorum, hoc Act xvii. w
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,"
yiquit, "post tot secula nunc tandem subiit Deum tam sera recordatio ?"
EJusebius etiam auctor est, christianam religionem ab initio contumeliae causa
diqtam fuisse veav Kal £evnv, hoc est, peregrinam et novam. Ita isti nostra omnia
ut peregrina et nova condemnant ; sua autem omnia, quaecunque ea sunt, laudari
volunt ut antiquissima. Ut hodie magi et malefici, quibus cum diis inferis res reap, l
est dicere solent se habere libros suos, atque omnia sacra et recondita mysteria "' 2'-1
ab Athanasio, a Cypriano, a Moyse, ab Abelo, ab Adamo, atque etiam ab

[' Csecitate et atque inscitia, 1562, 1584.1 I [u 1581, 1591, 1599 omit ad.]
[io These references are inserted from 1584.] | [12 1584 omits proximos.]

30

APOLOGIA ECCLESLE ANGLICANS.

[Pars V.]

[Cap. i.
Div. 3.]

irap. ii.
liv. 1 & 2.]

[Cap. ii.
Div. 3.1
Dist 27.
Quidam.De Bono
Viduit
cap. x.
[Cap. ii.
Div. 4.]
Caus. xxvii.
41.Nuptiarumbonum. In contro-
versiis.Liber hodie
circumfertur
{Cap. iii.
liv. 1 & 2.]
mutilus.
Cap. 3.
[Cap. iii.
Div. 3.]

iCap. iii.
liv. 4.]
Origen. in
Levit. cap.
xvi.Chrysost. in
Matt. prim.
Hom. 2,
trap. iii.
liv. 4 &; 5.]
In Joan.
Hom. 31.

archangelo Raphaele, quo ars ilia excelsior et divinior judicetur, quae ab
hujusmodi patronis et inventoribus profecta sit ; ita isti, quo Uia sua religio,
quam ipsi sibi idque non ita pridem pepererunt, vel stultis hominibus, vel parum
quid agant quidque agatur cogitantibus, facUius et magis commendetur, eam
solent dicere ad se ab Augustino, a1 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 dUigenter excussa
fuerint, ad extremum inveniantur recentia et nova ?
Profecto Judaeorum leges et caeremonise, quamvis eas Amanus accusaret
novitatis, non poterant hominum cuiquam vere et recte cogitanti videri novae.
Erant enim antiquissimis tabulis consignatse. Et Christus, quamvis eum multi
putarent ab Abrahamo et priscis patribus discessisse, et novam quandam
religionem suo nomine invexisse, tamen vere2 respondit: "Si crederetis Mosi,
crederetis mihi quoque." Nam doctrina mea non est ita nova. " Moses enim,"
antiquissimus auctor, cui vos omnia tribuitis4, "de me locutus est." Et D. Paulus,
evangelium Jesu Christi, etsi a multis novum esse judicetur, tamen habet, inquit,
antiquissimum testimonium legis et prophetarum. Nostra vero doctrina, quam
rectius possumus5 Christi catholicam doctrinam appeUare, ita non est nova, ut
eam nobis antiquus dierum Deus et Pater Domini nostri Jesu Christi monumentis
vetustissimis 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 religio, si ita antiqua
et vetus est, uti earn ipsi videri volunt ; cur earn6 ab exemplis primitives 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 aha
argumenta leviora et mitiora invenire7. Quod si Uli ita prorsus fidunt vetustati
et nihU simulant; cur ante non ita multos annos Joannes Clement8 Anglus
aliquot folia vetustissimi patris et Graeci episcopi Theodoreti, in quibus ille per-
spicue ac luculenter docebat naturam panis in eucharistia non abolerL 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 nuncupatum sit initum, quod Augustinus asserit esse
matrimonium, nee posse rescindi, ilium errare et falsum esse dicit, nee proba
uti dialectica ? Cur nuper, cum excuderent veterem patrem Origenem in
evangelium Joannis, sextum illud caput, ubi ilium credibfie, vel potius certum
est, contra ipsos de eucharistia multa tradidisse, integrum omiserunt ; et Ubrum
mutilum potius quam integrum, qui errores9 suos coargueret, dare maluer
runt? An hoc est antiquitati confidere, antiquorum patrum scripta lacerare,
supprimere, truncare, comburere? Operas pretium est videre quam pulchre
isti cum Ulis patribus, quos jactare solent esse suos, de religione conveniant.
Vetus concilium Eliberinum10 decrevit, ne quid, quod colitur a populo, pingeretur
in templis. Vetus pater Epiphanius ait esse horrendum nefas, et non ferendum
flagitium, si quis vel pictam, quamvis Christi ipsius, imaginem excitet in templis
Christianorum : isti imagiuibus 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 mortua elementa, et ab iUis quan
tum maxime possunt arcent populum. Veteres patres Cyprianus, Epiphanius,

[» Ab, 1584.]
[2 1584 omits vere.]
[3 This reference is inserted from 1584.]
[* Tribuistis, 1581, 1591, 1599.]
[5 Possimus, 1599.]

[6 Unam, 1581, 1591, 1599.]
[7 Inveniri, 1581, 1591, 1599.]
[8 Clemens, 1584, 1591, 1599.]
[9 Errore, 1562.]
['» Elibertinnm, 1581, 1591, 1599.]

APOLOGIA ECCLESLE ANGLICANS. 31
Hieronymus, si quis forte voverit se velle vivere vitam ccelibem, et postea vivat [Pars V.]
impure, nee possit incendia cupiditatum cohibere, satius esse dicunt, ut ducat EPist.- u-
uxorem, et sese caste gerat in matrimonio ; atque Ulud ipsum matrimonium vetus contr. Apost
pater Augustinus ratum et firmum esse judicat, nee oportere revocari : isti eum, nfv'rg6 '
qui se voto semel obstrinxerit, quantumvis uratur postea, quantumvis scortetur, meWMemf"
quantumvis flagitiose et perdite contaminetur, tamen ilium non sinunt uxorem
ducere; aut, si forte duxerit, tamen negant iUud esse matrimonium, et satius
multo ac sanctius esse docent concubinam aut scortum alere quam ita vivere.
Augustinus vetus pater querebatur de multitudine inanium caeremoniarum, quibus Ad Januar.
jam tum videbat hominum animos et conscientias opprimi : isti, quasi aliud nihil
Deo curae sit, ita caeremonias auxerunt in immensum, ut nihil jam pene aliud in
iUorum templis et sacris reUctum sit. Vetus pater Augustinus negat fas esse [cap. m.
monachum ignavum in otio degere, et specie ac simulatione sanctitatis ex alieno DeVbpere
vivere ; et iUum qui ita vivat, vetus pater ApoUonius ait latroni esse similem : Jum.acho"
isti monachorum habent, armentane dicam an greges, qui cum prorsus nihU
agant, et ne simulent quidem, aut prae se gerant u speciem uUam sanctitatis, tamen
non tantum vivant sed etiam luxurientur ex alieno. Vetus concilium Romanum reap. iii.
decrevit, ne quis intersit sacris quae dicantur ab Ulo sacerdote, quem certum sit ein. 3.
alere concubinam : isti et concubinas locant mercede sacerdotibus suis, et ad illo
rum sacrilegia homines invitos per vim adigunt. Veteres canones apostolorum [cap. Hi.
ilium episcopum, qui simul et civilem magistratum et ecclesiasticam functionem can. su.
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 concUium Gan- [Cap. m.
grense jubet, ne quis ita distinguat sacerdotem ccelibem a marito, ut coelibatus
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- ^-''i
rator Justinianus jussit in sacro ministerio omnia clara et quam maxime arguta in Novel.
et expressa voce pronuntiari, ut fructus ex ea re aliquis ad populum redire pos- etui
set : isti, ne quid populus intelligat, omnia sua non tantum obscura et summissa
voce, sed etiam aliena et barbara Ungua mussitant. Vetus concilium Carthagi- Igw-ff
nense jubet, ne quid in sacro ccetu legatur praeter scripturas canonicas : isti ea ^carth.
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 ^ilT"
minutis quibusdam episcopis et non ita plenis concUiis decreta fuerint, et papae
magis auctoritate ac nomine delectatur ; Julius Papa diserte vetat, ne sacerdos, j^Tcum
dum peragit sacra mysteria, panem immergat 13 in calicem : isti, contra decretum enim '
Julii Papae, panem dividunt et immergunt. Clemens papa negat fas esse episcopo reap. iv.
gerere utrumque gladium ; et si utrumque, inquit, habere vis, et teipsum decipies,
et eos qui te audiant14. Jam papa gladium utrumque sibi vendicat, et utrumque
gerit ; quare minus mirum videri debet si iUud secutum sit quod Clemens ait, ut
iUe et seipsum deceperit, et illos qui eum audierint. Leo papa in uno templo [Cap. iv.
unam tantum ait fas esse missam dicere uno die: isti in uno templo quotidie"1
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 haec omnia usu jam ipso antiquata esse dicent, et mortua, et nihil [Cap. v.
ad ista tempora pertinere ; tamen, ut omnes inteUigant 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 suffragiis
omnium ordinum, ne cui uni committerentur duo sacerdotia uno tempore. Ubi

[» Ferant, 1584.] I V3 Emergat, 1591.]
[12 1584 omits this reference.] I [14 Audient, 1581, 1584, 1591, 1599.]

32

APOLOGIA ECCLESLE ANGLICANiE.

[Pars V.]

gap

1
fi.
iv'. 1.]

iCap. vi.

[Cap. vi.
Div. 2.]
[Cap. vi.
Div. 3.]
TCap. vi.
Div. 4.]
[Cap. vi.
Div. 5.]
iCap. vi.
liv. 6.]
[Cap. vi.
Div. 7-]
[Cap. vi.
Div. 8.]
[Cap. vi.
Div. 9.]
[Cap. vi.
Div. 10] I
[Cap. vi.
Div. K.]
[Cap. vi.
Dh. 12.]
[Cap. vi.
Div. 13.]
[Cap. vi.
Div. 14.]
[Cap. vi.
Div. 15.]
[Cap. vi.
Div. 16.]
[Cap. vii.
Div. 1.]
De Major.
et Obed.
Unam sane-
tam.In Extr.
Bonrf. viri.
[Cap. viii.
Div. 1.]
Durandus.
Concil. Lat,
sub Julio ii.
Dist. 9.
Innoe. De Major, et
Obed. Soli.
In Extrav.
Joan, xxi i.e.
Cum inter
nonnullos.In Glossa
finali.In edit, im-
pressa Paris.
1503.Anton, de
Rosel.

[Cap. ix.
Div. 1.]

nunc est Uia sanctio? An ea quoque turn1 cito antiquata est et mortua? Nam
isti quidem non tantum duo sacerdotia, sed etiam eomplura saepe monasteria, et
episcopatus modo binos, modo ternos, modo quaternos uni tribuunt ; eique non
tantum indocto, sed etiam saepe homini militari. In eodem concUio decretum
est oportere omnes episcopos docere evangelium : isti neque docent, neque in
pulpitum unquam ascendunt, neque id putant quicquam ad munus suum perti-
nere. Quae ergo est ista pompa vetustatis ? Quid de priscorum patrum, quid de
conciUorum novorum veterumque nominibus gloriantur ? Quid videri volunt niti
auctoritate illorum, quos cum visum est pro libidine contemnunt ?
Sed gestit animus cum pontifice potius ipso agere, et haec illi coram in os
dicere. Die ergo nobis, pie pontifex, qui omnia antiqua crepas, et omnes tibi uni
addictos esse gloriaris ; ex omnibus patribus quis unquam te vel summum ponti-
ficem, vel universalem episcopum, vel caput ecclesiae appellavit ? Quis tibi tradi-
tum esse dixit utrumque gladium? Quis te habere auctoritatem et jus convocandi
concilia ? Quis universum mundum esse dicecesin tuam ? Quis de tua plenitudine
episcopos omnes accipere? Quis tibi datam esse omnem potestatem tam in
ccelo, quam2 in terra? Quis te nee a regibus, nee a toto clero, nee ab universo
populo posse judicari ? Quis reges et imperatores, de jussu et voluntate Christi,
a te accipere potestatem ? Quis te, ita exquisita et mathematica ratione, sep-
tuagies septies majorem esse maximis regibus ? Quis tibi potestatem ampliorem
tributam esse, quam reliquis patriarchis ? Quis te Dominum Deum esse, ^.ut non
purum hominem, aut quiddam coagmentatum et concretum ex Deo et homine ?
Quis te unum fontem esse omnis juris ? Quis te imperium habere in purgatorium?
Quis te pro tuo arbitrio imperare posse angelis Dei ? Quis te esse regem regum
et dominum dominantium unquam dixit ? Possumus alia quoque eodem modo.
Ex omni numero veterum episcoporum et patrum, quis unquam unus te docuit,
vel inspectante populo missam privatam dicere, vel eucharistiam supra caput
attollere, qua in re omnis nunc religio tua continetur, vel Christi sacramenta
truncare, et, contra ejus institutum atque expressa verba, altera parte populum
fraudare ? Utque semel finem faciamus, ex omnibus patribus quis unus te docuit
Christi sanguinem et sanctorum martyrum merita dispensare, et indulgentias
tuas atque3 omnia spatia purgatorii, ceu merces in foro, vendere?
Soliti sunt isti saepe reconditam quandam doctrinam suam et multiplices va-
riasque lectiones praedicare. Proferant ergo nunc aliquid si possunt, ut aliquid
saltern legisse ac scire videantur. Clamarunt saepe fortiter in omnibus circulis,
omnes partes religionis suae antiquas esse, et non tantum multitudine, sed etiam
consensu et continuatione omnium nationum et temporum approbatas.
Ostendant ergo aliquando antiquitatem istam suam : faciant, ut appareat ista,
quae tantopere praedicant esse tam late propagata. Doceant omnes nationes
Christianas in suam istam religionem concessisse. Sed fugiunt, ut jam ante dixi
mus, a decretis ipsi suis ; eaque quas ante ita paucos annos ab ipsis in omnem
aeternitatem sancita erant, tam brevi tempore resciderunt. Quid ergo Ulis fiden-
dum est in patribus, in veteribus conciliis, in verbis Dei ? Non habent, 0 Deus
bone, non habent ea, quae se habere gloriantur ; non antiquitatem, non univer-
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 concUiorum 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 inani fuco
miseris mortalibus Uludunt. Et mirum est, aut ita caecos esse homines ut ista
videre non possint ; aut, si videant, ita esse patientes, ut ea tam facile tamque
aequo animo possint ferre.
Sed 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 administrator4 ab ipsis.

[' Tam, 1681, 1591, 1599.]
[a Quem, 1599.]

[3 Utque, 1584.]
[4 Administretur, 1584.]

APOLOGIA ECCLESLE ANGLICANS. 33
Reposuerunt Uli quidem alia, sed, quemadmodum Hieremias ait, " Paleam pro [Pars V.]
tritico;" eaque, ut ait Esaias, quas Deus ab illis non requisivit. Obturarunt
omnes venas aquas vivas, et exsciderunt populo Dei cisternas ruinosas et lutu-
lentas, plenas limo et sordibus, quae nee habent6 aquam puram, nee eam pote-
rant continere. Eripuerunt populo sacram communionem, verbum Dei, unde
omnis consolatio petenda erat, verum cultum Numinis, rectum usum sacramen-
torum et precum ; dederunt autem nobis de suo, quibus nos interim oblectaremus,
sales, aquas, ampullas, sputa, ramusculos, buUas, jubilaea, indulgentias, cruces,
suffitus, et infinitum6 numerum casremoniarum, et ludos, ut Plautus ait, "ludifica-
biles." In his Uli rebus omnem religionem coUocarunt : his rebus docuerunt Deum [Cap. ix.
rite placari posse; his abigi daemones; his confirmari hominum conscientias. "'^ ¦
Haec videlicet sunt pigmenta et myrothecia religionis Christianas. Haec Deo [CaP. x.
videnti grata et accepta sunt: haec oportuit in honorem venire, ut Christi et IV'1']
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 tam 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 aho dilaberetur, atque aliunde peteret certiorem aliquam rationem
salutis suae, O quoties acclamarunt hunc esse ilium cultum, qui Deo placeat,
quemque ille a nobis exigat, quoque iratus flecti velit ! His rebus ecclesiae con-
sensum contineri ; his rebus omnia peccata expiari, et tranquillari conscientias ;
qui discesserit ab his, eum sibi nihil spei ad asternam salutem reliquisse ! Grave
autem ac molestum populo esse, ad Christum, ad apostolos, ad veteres patres
respicere, quidque ilU velint aut jubeant perpetuo attendere ! Hoc videlicet est
populum Dei ab infirmis mundi elementis, a fermento scribarum et7 Pharisaeorum,
et ab humanis traditionibus abducere. Christi atque apostolorum jussa loco
moveri oportuit, ut ista succederent. O justam causam, cur vetus et multis
secuUs probata doctrina antiquaretur, et in ecclesiam Dei nova forma religionis
inveheretur ! Tamen quicquid est, clamant isti nihil oportere immutari ; his reap. x.
. rebus hominum animis satisfieri ; Romanam ecclesiam ista decrevisse ; eam
errare non posse. Sylvester enim Prierias ait ecclesiam Romanam esse normam
et regulam veritatis ; sacras scripturas ab Uia et auctoritatem et fidem accipere.
"Doctrina," inquit, "Romanes ecclesiae est regula fidei infallibilis, a qua sacra
seriptura robur accipit." Et "indulgentias," inquit, "auctoritate scripturas non
innotuerunt nobis, sed innotuerunt auctoritate Romanes ecclesiae Romanorumque
pontificum, quas major est." Pighius etiam non dubitat dicere, injussu Romanas
ecclesiae ne clarissimas 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 et8 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 intelUgi 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 inscitias ac tenebris superiorum temporum.
Multa, ut ait quidam, habentur saepe in pretio, tantum quod dicata aliquando Pimius.
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 £>•*••
Lacedasmonii 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 vent ris causa solent de papa

[s Habet, 1562, 1584.] [' 1584 omits et.]
[• Infinitam, 1562, 1584.] [8 1584 repeats et.]

[JEWEL, III.]

34

APOLOGIA ECCLESLE ANGLICANS.

TPars V.]
Summa An-
felica, diet.
'apa.
Iheod. de
Schism '.

[Cap. xi.
Div. 2.]

[Cap. xii.
Div. 1.]

iCap. xii.
liv. 2.]

tCap. xiii.
liv. 1.]

Amos viii.3

[Cap. xiii.
Div. 2.]
J Cap. xiv.
liv. 1.]

[Cap. xiv.
Div. 2.]

[Cap. xiv.
Div. 3.]

dicere ilium, cum sit dominus omnium beneficiorum, etsi pretio vendat epi-
scopatus, monasteria, sacerdotia, et nihil a se gratis abire sinat ; tamen, cum ea
omnia dicat esse sua, etiamsi maxime velit, non posse committere simoniam.
Quam autem id firmum sit, quamque consentanee2 rationi dicatur, nos adhuc
videre non possumus ; nisi forte, ut olim veteres Romani victorias, 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, Ulos ipsos,
quos vinitores esse oportuit, dissipasse ac perdidisse vineam Domini? Quid si
Christus dicat, illos, quibus maxime templum oportuit esse curae, ex templo
Domini feeisse speluncam latronum? Quod si errare ecclesia Romana non
potest, felieitatem ejus oportet majorem esse quam istorum prudentiam: ea
enim est illorum vita, 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, quae a jussis Christi, quas ab apostolorum
institutis, quae a primitivas ecclesiae exemplis, quas a veterum patrum et concUiorum
sanctionibus, quae a suis ipsius decretis discesserit, quas nullis, nee veteribus, nee
novis, nee suis, nee alienis, nee humanis, nee divinis legibus teneri velit ; certum
est ecclesiam Romanam non tantum potuisse errare, sed etiam flagitiose et tur-
piter erravisse.
At de nostris, inquient, fuistis : nunc autem apostatas 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 jEgyptiorum. "De vestris
fuimus," inquit TertuUianus, "fateor; nee mirum: fiunt enim," inquit, "non
nascuntur Christiani." Sed cur ipsi de suis iUis septem montibus, in quibus olim
Roma stetit, descenderunt, ut in planitie potius, in campo Martio habitarent?
Dicent4 fortasse, quod jam aquarum ductus, sine quibus non possent commode
vivere, in illis montibus defecissent. Dent isti sane eam 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 nihil invenirent, miseri et siti perditi retulerunt vasa inania." " Egeni,"
inquit Esaias, " et pauperes quasrebant aquas, sed eas nullas uspiam invenerunt.
Lingua iUorum siti jam aruerat." Isti omnes canales et ductus perfregerant :
isti obstruxerant omnes venas, et cosno lutoque oppleverant fontem aquae vivse :
utque olim Caligula, occlusis omnibus horreis, publicam populo inediam et famem,
ita iUi, obturatis omnibus fontibus verbi Dei, sitim populo miserabUem induxerant.
Illi hominibus famem, ut ait Amos propheta, sitimque attulerant ; "non famem
panis, non sitim aquae, sed audiendi verbi Dei." Circumibant miseri quasrentes
scintiUam aliquam divinae lucis, ad quam exhilararent conscientias ; at5 ea jam
prorsus extincta erat : nihil potuerunt invenire. Hasc erat conditio, haec erat
miserabilis forma ecclesiae Dei. Misere in ea sine evangelio, sine luce, sine con-
solatione ulla vivebatur.
Quare, etsi discessio iUis nostra molesta est, tamen cogitare debent quam
justa fuerit causa discessionis. Nam 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. Nam cur hoc etiam non-
queruntur, Lothum e Sodoma, Abrahamum e Chaldasa, Hebrasos ex iEgypto,
Christum a Judasis, Paulum a Pharisasis 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 damnandi 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 iUos nomine appellabimus, qui a Graecis, a quibus

[' 1584 omits this reference.]
[2 Consentaneo, 1584.]
[3 These references are inserted from 1584.]

[4 Dicant, 1584.]
[5 Ac, 1584.]

APOLOGIA ECCLESLE ANGLICANS. 35
fidem acceperunt, ab ecclesia primitiva, a Christo ipso, ab apostolis, tan- [Pars V]
quam a parentibus discesserunt ? Nam Graeci quidem, qui hodie profitentur re»P. xv.
religionem et nomen Christi, etsi multa habeant contaminata, magnam tamen ' 1]
adhuc partem retinent eorum quas acceperant ab apostolis. Itaque nee pri-
vatas habent missas, nee truncata sacramenta, nee purgatoriaj nee indulgen
tias. Pontificios vero titulos et magnifica nomina tanti faciunt, ut quicun
que eos imponat sibi, seque vel universalem episcopum vel ecclesiae totius
caput velit appellari, eum illi non dubitent et superbum hominem, et in
omnes alios episcopos fratres suos contumeliosum, et hsereticum 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 iUi qui ista tradiderunt ? Nam nos [Cap. xv.
quidem discessimus ab ilia ecclesia, in qua nee verbum Dei pure audiri Dlv' 3]
potuit, nee sacramenta administrari, nee 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, quae nunc est, non quae olim fuit ; [cap. xv.
atque ita discessimus, ut Daniel e cavea leonum, ut tres illi pueri ex in- Dlv' 4'-1
cendio ; nee tam discessimus, quam ab istis diris et devotionibus ejecti
sumus. Accessimus vero ad Ulam ecclesiam, in qua ne ipsi quidem, si vere at- reap. xv.
que ex animo loqui volunt, negare possunt omnia caste ac reverenter et, lv'5'-1
quantum nos maxime assequi potuimus, proxime ad priscorum temporum ra-
tionem administrari. Conferant enim ecclesias nostras suasque inter se : vi- [Cap. xvi.
debunt et se turpissime ab apostolis, et nos ab ipsis justissime discessisse.
Nos enim cum Christo, apostolis, et Sanctis patribus eucharistiam populo
damus 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 cosnam dominicam ad Christi institutionem revocavimus, eamque
quam maxime quamque plurimis communem, utque appellator ita re ipsa
communionem esse volumus : isti contra institutum Christi omnia immuta-
runt, et ex sacra communione privatam fecerunt missam ; atque ita nos
cosnam praebemus populo, isti inane spectaculum.
Nos cum antiquissimis patribus afnrmamus, corpus Christi non comedi
nisi ab hominibus piis et fidelibus, et imbutis Spiritu Christi : isti6 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 1 cor. xiv.
scire possit quid precemur, et communibus 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 inteUigere. Et ne omnia discrimina commemoremus (sunt enim prope infinita), nos reap. xvi.
scripturas sacras convertimus in omnes linguas : isti eas vix exstare patiun-
tur in ulla lingua. Nos invitamus populum ad legendum et audiendum ver- reap. xvi.
bum Dei : isti abigunt. Nos causam ab omnibus cognosci volumus : isti fu- rcap3xvi.
giunt judicium. Nos scientia nitimur ; isti inscitia. Nos luci fidimus ; isti rclp4xvi.
tenebris. Nos colimus, ut par est, voces apostolorum et prophetarum : isti rcap6^;.
comburunt. Postremo, nos in Dei causa Dei unius judicio stare volumus ; ¦Div- e- & 7]
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.
[6 Ita, 1584.]
3—2

36 APOLOGIA ECCLESLE ANGLICANjE.
[Pars VI.] Atqtji sine sacro oecumenico concilio nefas, inquient, fuit ista tentare ;
reap. i. Div. j^j enim esse omnem vim ecclesiae; ibi Christum pollicitum esse sese sem
per praesto adfuturum. Atqui ipsi mandata Dei et apostolorum decreta vio-
larunt, utque jam diximus, omnia prope, non tantum instituta, sed etiam dog
mata primitivae ecclesias dissipaverunt, nihil exspectato sacro concUio.
Verum quod aiunt, nihil cuiquam fas esse innovare sine concUio, quis
tandem scripsit nobis istas leges? Aut unde isti hoc edictum habuerunt?
[Cap. 1. dw. Ridicule quidem fecit iUe rex, qui, cum oraculo certus esset de sententia
Agesiiaus. et voluntate summi Jovis, postea rem integram retulit ad ApoUinem, ut sci-
ret an idem illi videretur quod patri. Nos autem 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-
reap, 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 saspius magisque praedicare solet quam Jesum Christum, fidenter re-
stitit sacro concilio ; et " satius," inquit, " est obtemperare 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, nee retuUt ad cognatos aut fratres suos, sed statim
abiit in Arabiam, ut divina mysteria Deo auctore publicaret.
[Cap. U. Div. Nos quidem concilia, et episcoporum doctorumque hominum conventus et
colloquia non contemnimus : neque ea quas fecimus, prorsus sine episcopis
aut sine concilio fecimus. Plenis comitiis res acta est, longa deliberatione,
rev m. 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. iii. Div. Nazianzenus olim, cum suo tempore videret homines in hujusmodi conven-
2'-1 tibus ita esse caecos et obstinatos, ut abducerentur affectibus, 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, et1 errores manifesti omnium partium suffragiis com-
munibus tollebantur. Isti vero nee causam disceptari Ubere volunt, nee, quan-
tumcunque sit errorum, quicquam patiuntur immutari.
Satf,Ium -^ enim ^ S£ePe et Slne fr°nte jactare solent, ecclesiam suam errare
non posse, nihU esse in ea vitii, nihil esse nobis concedendum ; aut, si quid
sit, tamen episcoporum et abbatum esse hoc judicium; Ulos 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 nee
legitimi sunt abbates, nee genuini episcopi.
reap. m. Div. Sed sint sane 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, advocab^ntur ad eccle-
siasticarum causarum cognitionem et presbyteri et diaconi et nonnuUa etiam
pars plebis.
[Cap. ui. 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
a sacerdote, et consilium a senioribus? Quid si, ut ait Micheas, "nox illis
sit pro visione, et tenebras 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?"

Mic. iii.3

t1 1581, 1591, 1599 omit et.] i r» These references are inserted from 1584.]
[2 This marginal note is inserted from 1584.] |

APOLOGIA ECCLESLE ANGLICANS.

37

Ad papam scUicet omnia deferent, qui errare non potest. At illud pri- [Para VI]
mum ineptum est, Spiritum Sanctum a sacro concilio curriculo avolare Ro- \°fp' iv' Div-
mam; ut, si quid dubitet aut hasreat, et4 sese explicare non possit, ab alio
nescio quo spiritu doctiore consUium 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 prae-
sertim, qui a nobis gravissimis criminibus accusetur, nee adhuc causam suam
dixerit, et nos, antequam vocaremur ad judicium, sine judicio condemnarit.
An ergo nos ista fingimus? aut ista hodie non est ratio concUiorum? Aut [Cap. iv. Div.
non omnia a sacro concilio ad unum pontificem deferuntur; ut, quasi tot 2']
sententiis et subscriptionibus nihil sit actum, iUe 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, " Romanas ecclesiae legem concdia De Eicctione
uUa prasfixerint; cum omnia concUia per Romanae ecclesiae auctoritatem etusMeTJ£
facta sint, et robur acceperint, et in iUorum statutis Romani pontificis pa- Slgniflcasti-
tenter6 excipiatur auctoritas?" Si ista rata esse volunt, cur concUia 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 a3 Eva-
Hieronymo, sit urbis unius auctoritas major quam orbis terrarum. At quid si iUe fcTpmv'. Div.
de his rebus nihil viderit, et nee sacras scripturas, nee veteres patres, nee con- 2']
cilia sua unquam legerit ? Quid si iUe, 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 suae7 augendae causa, alia conciUa cor-
rumpat, et, quae ne cogitata quidem unquam fuerint, ea a Sanctis patribus
deliberata et constituta esse dicat ; utque Camotensis ait pontifices solitos esse
saepe facere, vim adhibeat scripturis, ut habeat plenitudinem potestatis ? Quid
si abjiciat fidem christianam, et efficiatur apostata, quales Lyranus ait multos
fuisse papas ? Tamenne Spiritus Sanctus statim Uli pulsabit pectus, atque etiam
nolenti et invito accendet lumen, ne possit errare ? Aut ille erit fons omnis
juris ? et omnis thesaurus sapientise atque inteUigentiae in iUo, 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 unum8
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,
nee possunt cuiquam mortalium alii convenire, impure atque impie ad papam Host. cap.
transferant ? Quid si dicant, papam esse omnia, et super omnia ; aut ilium Abbafde
ea posse omnia, quae Christus potest ; et papae Christique unum esse tribunal, veneraw?.'
et unum consistorium ? aut iUum esse lucem iUam, quas venerit in mundum, E°™celin
quod Christus de se uno pronunciavit, eumque qui male agit, odisse ac fugere ££c: Jrid-
illam lucem ; aut afios episcopos omnes de ejus accipere plenitudine ? Post- D°h/anjius
remo, quid si, non dissimulanter aut obscure, sed perspicue et aperte decer- [cap. vi. tiiv.
nant contra expressum verbum Dei ? An quicquid isti 10 dicunt statim erit evan
gelium? An iste erit exercitus Dei? An ibi Christus praesto erit? An in
istorum Unguis natabit Spiritus Sanctus ? aut illi possunt vere dicere, " Visum
est Spiritui Sancto et nobis?" Petrus quidem a Soto, et ejus astipulator Hosius, [Cap.vi.Div.
3.]

[* 1584 omits et]
[6 Patienter, 1581, 1691, 1599.]
[e 1684 omits this reference.]
[» Sua, 1584.]

[6 Unus, 1584.]
[9 These references are inserted from 1684.]
[10 Illi, 1591, 1599.]

38

APOLOGIA ECCLESLE ANGLICANiE.

Hos. contr
Brent. Lib.

[Cap. vii.
Div. 1.]

[Cap. vii.Div.
2-]

[ParsVI.] nihil dubitant affirmare, concilium illud ipsum, in quo Christus Jesus adjudicatus
est morti, habuisse Spiritum propheticum, Spiritum Sanctum, Spiritum veritatis ',
nee 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 Ulis pronunciatum
est, Christum dignum esse qui moreretur." Mirum vero est, non posse istos
pro se dicere et propugnare causam suam, nisi una etiam Annas Caiphasque
patrocinentur. Nam qui illud ipsum concilium, in quo Filius Dei ad crucem
ignominiosissime condemnatus est, legitimum dicent fuisse ac probum ; quod
tandem iUi concilium decernent esse vitiosum ? Tamen qualia sunt istorum con
cilia fere omnia, necesse illis fuit, ut ista de1 Caiphae Annaeque concUio pronun-
tiarent. Verum an isti ecclesiam nobis instaurabunt, iidem ipsi judices iidemque
rei? An isti minuent ambitionem fastumque suum? An ipsi seipsos ejicient,
aut2 contra se ferent sententiam, ne episcopi sint indocti, ne ventres pigri, ne
cumulent sacerdotia, ne gerant se pro principibus, ne beUa gerant? An dilecti
pontificum filioli abbates decernent, monachum, qui suo sibi labore victum non
quaerat, latronem esse ? aut fas illi non esse, nee in civitatibus, nee in turba, nee
ex alieno vivere ? oportere monachum humi cubare, olusculo et ciceribus tueri
vitam, incumbere literis, disputare, orare, opus facere, ad ecclesiae ministerium
se parare? Eadem opera Pharisaei 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, jEneas Sylvius, Polus cardinalis, Pighius, aliique, 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 excluserant3. 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 unum errorem correxerunt ? A quo genere idololatrias po
pulum revocarunt ? Quam superstitionem sustulerunt ? Quam partem tyrannidis
et pompas suas 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, nee unquam quicquam
facturos, nisi quod illi placere, et ad ejus potentiam augendam facere, et iUum
veUe, videant; aut non ibi numerari sententias potius quam appendi ; aut non
[Cap.vii.Div. meliorem partem saspe 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 animos prorsus esse obfirmatos, nihU posse promoveri, mansisse
domi. Athanasius, cum vocatus esset ab imperatore ad concilium Cassariense,
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 Constantio4
vocatus esset ad concilium Arianorum, tamen domi se continuit. Cum Hiero-
solymorum episcopus, Maximus, sederet in concilio Palaestino, eum senex Papk-
nutius manu apprehensum eduxit foras : " Non est fas," inquiens, " nobis con
sul tare de iis5 rebus cum hominibus impiis."
Ad concilium Syrmianum, a quo se subduxit Athanasius, occidentis episcopi
venire noluerunt. Cyrillus ab illorum, qui Patropassiani dicebantur, concilio per
Ttipart. soz. literas appeUavit. 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 6.

Theod Eccl.
Hist. Lib. i.
cap. xxviii.

Tripart. Lib.
x. cap. xiii.
Euseb. Lib,
i. cap. xvii.

Lib. v. cap.

[' De is inserted from 1581, 1591, 1599.]
[2 An, 1581, 1591, 1599.]
[3 Excluserunt, 1591, 1599.]

[4 Arcadio, 1581, 1591, 1599.]
[5 His, 1581, 1591, 1599.]
[6 Discreparentur, 1584.J

APOLOGIA ECCLESLE ANGLICANS. 39
Atque illi, quantumvis habebant7 infestos et obstinatos adversarios ; tamen [Pars VI.]
si venissent, audiri saltern in concilio libere potuissent.
Nunc autem cum nemo nostrum ne sedere quidem, aut omnino videri in is- reap. viii.
torum consessu, nedum Ubere audiri possit ; cum pontificum legati, patriarchas, L]
archiepiscopi, episcopi, 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 papae unius volun
tati libidinique subjiciant ; videlicet, ut ille, quem oportuit potius causam dicere,
de seipso pronunciet ; cum vetus ilia et Christiana libertas, quam asquum 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 nee locum habituri simus, nee quicquam possimus promovere. Verum [Cap. ix.
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 ita8 contumeliose dimittunt, ut, quasi homines christiani non sint, aut judi
care non possint, nolint eos religionis Christianas causam cognoscere, et eccle-
siarum suarum statum inteUigere ; aut, si auctoritatem suam interponant, et
faciant id quod possunt, quod jubentur, quod debent, quodque et Davidem, et
Salomonem, et alios bonos principes feeisse scimus, ut9, 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 ? Quas serip
tura principem christianum ab hujusmodi causarum cognitione10 unquam repulit?
Quis praeter istos solos unquam ista jura decrevit ?
At civiles, inquient, principes rempublicam atque arma tractare didicerunt ; reli- [Cap. ix.
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 patriarchas, quid magna ex parte archiepiscopi, 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 docent, quid dicunt, quid faciunt,
quid vivunt, quod deceat non tantum episcopum, sed etiam hominem christianum?
An tanti est titulum inanem gerere, et, mutata solum veste, appeUari episcopum ?
Certe iUis solis, qui ista nee sciunt, nee scire omnino volunt, nee, nisi quod [Cap. x. Div.
ad culinam et ventrem attinet, partem ullam religionis teruncii faciunt, permitti
rerum omnium summam, Ulos solos judices fieri, et tanquam caecos in specula
collocari; principem vero christianum, recte sentientem, stare truncum et sti-
pitem, non suffragari, non sententiam dicere, tantum quid illi velint aut jubeant
observare, sine auribus, sine oculis, sine animo, sine pectore, quicquid ab istis
imponatur sine exceptione recipere, et caeco judicio imperata facere, quantumvis
ea blasphema sint atque impia, etiamsi eos jubeant religionem universam ex-
tinguere, et Christum ipsum in crucem toUere, et superbum et contumeliosum
et iniquum est, et a principibus christianis et prudentibus non ferendum. Quid
enim? An Caiphas et Annas ista videre11 possunt; David et Ezechias non
possunt? Et an cardinali, homini militari et sanguinem spiranti, in concUio
sedere licet; imperatori aut regi christiano non licet? Nam nos quidem nihil pap. xi. Div.
nostris magistratibus tribuimus aliud quam quod illis et ex verbo Dei tributum
scimus^ et optimarum rerumpublicarum exemplo comprobatum. Praeterquam enim re»P- *{•

[i Habeant, 1581, 1591, 1599.]
[8 1581, 1591, 1599 omit ita.]
P 1599 omits ut.]

[10 Cognitionem, 1584.]
[" Videri, 1562.]

40 APOLOGIA ECCLESLE ANGLICANS.
[Pars VI.] quod principi fideli a Deo mandata est cura utriusque tabulae, ut inteUigat ad offi
cium suum non civilem tantum rem, sed etiam sacram et ecelesiasticam pertinere ;
reap. xi. prasterquam quod Deus saepe regem ac diserte jubet lucos succidere, idolorum
3'] statuas et aras evertere, lib rum legis sibi describere; quodque Ulum Esaias ait
reap.xi. ecclesiae patronum et nutritium esse oportere; praeter, inquam, haec omnia, ex
Div. 4. et 5.] jjjstoriis et optimorum temporum exemplis videmus pios principes procurationem
ecclesiarum ab officio suo nunquam putasse alienam.
Moses, civUis magistratus ac ductor popuU, omnem religionis et sacrorum
Exod. xxxii. rationem et accepit a Deo, et populo tradidit, et Aaronem episcopum de aureo
reap. xi. vitulo, et de violata religione, vehementer et graviter castigavit. Josue, etsi non
Jol'i?'1 aliud erat quam magistratus civilis, tamen, cum primum inauguraretur et pras-
ficeretur populo, accepit mandata nominatim de religione deque colendo Deo.
reap, xl David rex, cum omnis jam religio ab impio rege Saule prorsus esset dissipata,
iPar!'xiii. reduxit arcam Dei, hoc est, religionem restituit; nee tantum adfuit ut admonitor
aut hortator operis, sed etiam psalmos et hymnos dedit, et classes disposuit, et
pompam instituit, et quodammodo praefuit sacerdotibus.
reap. xi. Salomon rex aedificavit templum Domino, quod ejus pater David animo tantum
2Par.'vi. destinaverat, et postremo orationem egregiam habuit ad populum de religione
3 Beg. vm. ^ cultu Dei, et Abiatharum episcopum postea summovit, et in ejus locum Sa-
rcap. xi. docum surrogavit. Cumque postea templum Dei foedum in modum esset sacer-
2 Par. 'xxix. dotum vitio et negligentia contaminatum, Ezechias iUud 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, toUi, et in pulverem
reap.xi. redigi. Josaphat rex excelsa et lucos, quibus impediri videbat cultum Dei, et
4 Reg. xviii. populum a communi templo, quod erat Hierosolymis, ad quod ex omni parte regni
[cap^'xi™' quotannis eundum erat, privata superstitione retineri, evertit et sustulit. Josias
?Regnxxiii. rex diligenter admonuit sacerdotes et episcopos officii sui. Joas rex repressit
4Re|'.x!1' luxum et insolentiam sacerdotum. Jehu impios prophetas neci dedit. Et ne
nh^'n"' plura ex sacris scripturis exempla commemoremus, ac potius a Christo nato quem-
rcap. xii. admodum in evangelio ecclesia administrata sit consideremus : olim imperatores
christiani indicebant episcoporum concilia ; Constantinus, Nicenum ; Theodosius
primus, Constantinopolitanum ; Theodosius secundus, Ephesinum ; Marcianus,
[cap. xii. Chalcedonense ; cumque Ruffinus aUegasset synodum, quasi quas pro se faceret,
ejus adversarius Hieronymus, ut eum refutaret, " Doce," inquit, " quis eam impe-
rator jusserit convocari ?" Idem in epitaphio Paulas citat literas imperatorum,
qui episcopos Latinos Graecosque Romam accersiri jusserint.
reap, xa Omnino per annos quingentos1 imperator solus agebat conventus sacros, et
episcoporum concilia celebrabat.
Quo magis nunc miramur importunitatem episcopi Romani, qui quod sciat,
integris rebus, fuisse jus imperatoris2, 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 terrarum viro, tanquam cum famulo suo communicare.
reap. xii. Quod si imperatoris Ferdinandi modestia tanta est, fortasse, quod artes pon-
ut Plus iv. tificias non satis norit, ut hanc iniuriam ferre possit ; pontifex tamen, nro sua
in Bulla sua ,•, , ... .... n . . ., . ,. ' *
ad imper. sanctitate, injuriam uh facere et jus sibi ahenum arrogare non debebat.
[cap!nxm.' At convocabat quidem tum, inquiet aliquis, imperator concilia, quod Romanus
Dlv'1] episcopus nondum ad istam magnitudinem pervenisset ; tamen ne tum quidem
aut una sedebat cum episcopis in concUio, aut omnino in deliberatione aucto-
Hist. Eccles. ritatem suam ullam in partem interponebat. Imo vero, ut Theodoretus ait im-
vil.'lcap' perator Constantinus in concilio Niceno non solum una sedebat, sed etiam
episcopos, quemadmodum causa ex apostolicis propheticisque literis cognoscenda
Lib. i. cap. 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 ostendunt, quid nobis de voluntate
reap. xiii. Dei sit sentiendum." Theodosius imperator, ut ait Socrates, non solum sedit
socr.ilb. v. inter episcopos, sed etiam causae disceptationi praefuit, et haereticorum scripta
^p-"1 laceravit, et catholicorum sententiam comprobavit.

[' 50, 1584.] p impp^ 1584,]

APOLOGIA ECCLESLE ANGLICANS. 41
In Chalcedonensi concUio magistratus civilis Dioscorum, Juvenalem, Tha- [Pars VI.]
lassium, episcopos, sua sententia pro haereticis condemnavit, eosque de Ulo gradu DCivPiX]iv"
ecclesiae dejiciendos esse censuit. Act-1-
In Constantinopolitano concilio tertio civUis magistratus Constantinus non reap. xiv.
solum sedit inter episcopos, sed etiam subscripsit cum episcopis: " Legimus," lv'2'~l
inquit, " et subscripsimus." In concilio Arausicano secundo legati principum, reap. xiv.
viri patricii, non tantum sententiam de religione dixerunt, sed etiam inter epi- 1T' 3']
scopos subscripserunt. Sic enim in illo concilio scribitur ad extremum : " Petrus
Marcellinus, Felix, Liberius, viri clarissimi, et Ulustres praefecti praetorii Galliarum,
atque patricii, consentientes subscripserunt. Syagrius, OpUio, Pantagathus, Deo-
datus, Cariattho, Marcellus, viri clarissimi, subscripserunt."
Quod si praefecti praetorii et viri patricii subscribere in concilio potuerunt, reap. xiv.
imperatores et reges non potuerunt ? Non sane opus erat rem ita perspicuam rca'p.4xlv.
tot verbis et tam prolixe prosequi, nisi nobis res cum iUis esset, qui omnia ^
clarissima, etiam ea quae vident quaeque oculis usurpant, tamen contentionis et
vincendi studio negare solent. Imperator Justinianus legem tulit de corrigendis [Cap. xiv.
moribus, et de fraenanda insolentia sacerdotum ; et, quamvis esset christianus 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 manr [Cap- xv.
data de reUgione, qui reducunt arcam Dei, componunt sacros psalmos, prassunt
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 hasreticum 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 iUustriora?
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 quas 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 reap. xv.
cavent sibi, regnoque suo, quod alioqui vident brevi esse ruiturum. Nam si
illi, quos Deus in altissimo 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
paterentur. Nunc autem iUi eos inscitia et caecitate obstrictos 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 nostrae 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 asterna vita cogitanti,
nos ab ea ecclesia discessisse, quae errare potuerit, quam Christus, qui errare non
potest, tanto ante prasdixerit erraturam, quamque nos ipsi oculis perspicue vide-
bamus a Sanctis patribus, ab apostolis, a Christo ipso, a primitiva 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 TertuUianus ait, incorruptam virginem, nuUa

42 APOLOGIA ECCLESLE ANGLICANS.
[Pars VI.] dum nee 1 idololatria nee errore gravi ac publico contaminatam ; nee tantum doc
trinam nostram, sed etiam sacramenta precumque publicarum formam ad illorum
[Cap. xvi. ritus et instituta direximus. Utque Christum ipsum, et omnes fere pios feeisse
2/1 scimus, religionem ab istis turpiter neglectam et depravatam ad originem et
ad primordia revocavimus. Inde enim putavimus instaurationem petendam esse,
unde prima religionis initia ducta essent. Haec enim ratio, inquit antiquissimus
pater TertuUianus, valet adversus omnes haereses : " Id esse verum, quodcunque
primum; id esse adulterum, quodcunque posterius." Irenaeus saepe ad anti-
quissimas ecclesias provocavit, quas Christo fuissent viciniores, quasque credibUe
vix esset erravisse. Jam vero, cur ea hodie ratio non initur? Cur ad anti-
quarum ecclesiarum similitudinem non redimus ? Cur id a nobis hodie audiri
non potest, quod olim in concUio Niceno a tot episcopis et catholicis patribus,
reap. xvii. nuUo refragante, pronunciatum est, Wn dpxaia KpareiTio. Esdras, cum reficere veUet
Div. i.et 2.] rumas templi Dei2, non misit Ephesum, quamvis ibi esset Dianas templum pul-
cherrimum et ornatissimum ; cumque veUet sacra et casremonias restituere,
non misit Romam, quamvis fortasse audisset ibi esse hecatombas, solitaurilia,
lectisternia, supplicationes, et libros Numae Pompilii rituales. Satis ille sibi
putavit fore, si exemplar veteris templi, quod ab initio Salomon ad Dei pras-
scriptum excitaverat, et veteres illos ritus ac casremonias, 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 videri 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, viderant,
meminissent multum adhuc ab ea pulchritudine abesse, quae olim fuerat. Tum
enim demum putassent templum egregie instauratum, si ad pristinum exemplar
et veterem templi majestatem respondisset.
Divus Paulus, ut cosnam Domini, quam Corinthii jam tum cceperant corrum-
icor.xi.3 pere, repurgaret, proposuit Ulis institutionem Christi, quam sequerentur: "Id,"
inquit, " ego vobis tradidi, quod acceperam a Domino." Et Christus, ut Phari-
sasorum errorem refeUeret, 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, ubi4 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 praeter miseras ruinas nihil esse reliqui, consultissimum esse duxi-
mus, ut illas nobis ecclesias proponeremus, quas certo sciremus et non errasse,
et missas privatas, et preces ignotas ac barbaras, et istam sacrorum corruptionem,
atque alias ineptias non habuisse.
Et, cum templum Domini cuperemus in integrum restitutum, non aliud funda.
1 cor. iii.3 mentum 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 dueeremus 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 saepe multis factum esset, ut provin
cial! 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 concUiis municipalibus, Carthagini sub
[' 1581, 1591, 1599 omit nee] I [3 These referenees are inserted from 1584.]
[» 1581, 1591, 1599 omit Dei.] | [* Ut, 1581, 1591, 1599.]

APOLOGIA ECCLESLE ANGLICANS.

43

Cypriano, Ancyrae, Neocaesarias, Gangrae etiam in Paphlagonia, ut quidam pu- [Pars VI.]
tant, antequam Niceni concilii cecumenici nomen auditum esset. Ad hunc
modum olim sine concilio generali statim domi privata disceptatione occursum
est Pelagianis et Donatistis. Sic cum imperator Constantius6 aperte studeret
Auxentio Arianarum6 partium7 episcopo, Ambrosius8, episcopus christianus, 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 concUio
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 nati9 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, et10 agant conventus provinciales ; id enim antea et ab occidenta-
Ubus episcopis non raro, et a Graecis saepe factum esse. Ita Carolus Magnus
imperator concilium habuit provinciale in Germania, contra concilium Nice-
num secundum, de tollendis imaginibus. Ne11 nobis quidem prorsus inaudita
aut nova est ea ratio. Nos enim habuimus aliquando in Anglia synodos
provinciales, et domesticis legibus ecclesias nostras ordinavimus. Quid multis?
Certe concilia iUa 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 conveniat12;
absit autem Asia, Grascia, Armenia, Persia, Media, Mesopotamia, jEgyptus,
..Ethiopia, 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 possunt13 vere
dicere, se habere consensum orbis terrarum? Aut quale tandem erat illud
concilium proximum Tridentinum ? Aut quomodo dici potuit generale, cum
ad iUud ex omnibus regnis et regionibus christianis quadraginta tantum
episcopi convenissent, et ex illis aliqui ita diserti, ut remittendi esse vide-
rentur ad grammaticos ; ita vero docti, ut nunquam perlegerint sacras lite
ras ? Quicquid est, Veritas evangelii Jesu Christi non pendet a conciliis, aut, [Cap. xviii.
ut Paulus ait, ab humano die. Quod si illi, quibus ecclesia Dei curas esse lv' ']
oportuit, sapere nolint, et officio suo defuerint14, atque animos suos contra
Deum et ejus Christum obfirmaverint, et rectas vias Domini pervertere per-
rexerint, Deus lapides excitabit, et pueros infantes disertos faciet; ut semper
existant aliqui, a quibus istorum mendacia refutentur. Potest enim Deus, non [Cap. xvm.
solum sine conciliis, sed etiam invitis concUiis, et tueri et promovere regnum Dlv' 2]
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 : aliter aedificanda, aliter conservanda ecclesia est. Ea Eph. ii.i»
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 inWoph.
quasi suavi et pernicioso carmine Sirenarum illexerit ad dormiendum, eos h*1™ cap'
excitat sermo divinus, et dicit, "Surge qui dormis, elevare, et illuminabit te
Christus." In adventu ergo Christy et sermonis Dei, et doctrinae ecclesiasticas,
et consummationis Ninivae et speciosissimae meretricis, elevabitur populus et
properabit, qui sub magistris antea fuerat sopitus ; et ibit ad monies scrip

ts Constantinus, 1591, 1599.]
[6 Arrianorum, 1584.]
[7 Patrium, 1591.]
[8 Athanasius, 1581, 1591, 1599.]
T9 Nata?, 1562, 1584.]
[10 Aut, 1581, 1591, 1599.]

[" Nee, 1581, 1591, 1599.]
[12 Conveniant, 1584.]
[13 Possint, 1591, 1599.]
[>* Defuerit, 1581, 1591, 1599.]
[15 This reference is inserted from 1584.]

44 APOLOGIA ECCLESLE ANGLICANS.
[ParsVL] turarum : ibi inveniet montes Mosen, Jesum filium Nave, montes prophetas,
montes novi testamenti apostolos et evangelistas. Et cum ad tales montes
confugerit, et in hujusmodi montium fuerit lectione versatus, si non invenerits
qui eum doceat, (messis enim erit multa, operarU pauci;) tamen et populi
studium comprobabitur, quod confugerint ad hujusmodi montes, et magistro-
rum negligentia coarguetur." Haec Hieronymus, ita perspicue, ut nihil opus
sit interprete, ita ad ea, quas nos jam oculis videmus evenisse, accommodate,
ut nobis quidem videatur universum statum temporum nostrorum, et ornatis-
simae iUius meretricis Babylonicae ruinam, et ecclesiae Dei instaurationem, et
cascitatem 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 Ulos 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?
reap. xx. At saltern (inquiet aliquis) injussu Romani pontificis ista tentari non opor
tuit; ilium enim unum esse nodum et vinculum societatis christianse, ilium
unum esse sacerdotem iUum Levitici generis, quem Deus significaverit in Deu-
teronomio, a quo consilium in rebus arduis et veritatis judicium petendum sit;
si quis iUius judicio non obtemperet, iUum in conspectu fratrum suorum opor
tere interfici; iUum, quicquid agat, non posse a quoquam mortalium judicari;
Christum in ccelis regnare, iUum in terris ; ilium unum posse, quicquid Christus
aut Deus ipse potest; illius enim1 et Christi unum esse consistorium ; sine illo
nullam esse fidem, nullam spem, nullam ecclesiam ; qui ab Ulo discedat, eum
abjicere et repudiare salutem suam. Haec canonistae, parasiti pontificum ; non
nimium modeste Uli quidem; vix enim plura, certe non ampliora, potuissent
de Christo ipso dicere.
Ibivlt]*' -^os quidem non voluptatis ullius humanae aut commodi causa a pontifice
discessimus. Atque utinam potius iUe 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 fosdus nobiscum ferire vult, quam quale olim rex
i Beg. xi. Ammonitarum Naas ferire voluit cum Jabensibus, ut illis omnibus dextros oculos
effoderet. Eripere enim vult nobis sacras scripturas, evangelium salutis nostras,
et omnem iUam spem quam habemus in Christo Jesu : aliis enim conditionibus
pacem non posse convenire.
D^vVi*' ^am q110^ quidam tantopere solent prasdicare, 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. " Divitias," inquit Hieronymus, " poten-
tiorem2 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 Lacedasmonius multa de se praedicabat, quod esset ex
Hercule oriundus : ejus insolentiam ita refutabat Nicostratus : " Atqui tu ex
Hercule oriundus non videris; nam iUe malos homines interfecit tu ex boni9
malos facis." Cumque Pharisaei jactarent successiones suas, et genus, et san
guinem Abrahami ; " Vos," inquit Christus, " quaeritis me interficere, hominem
qui veritatem vobis locutus sum3, quam audivi a Deo : hoc Abraham nunquam
fecit: vos ex patre diabolo estis, et ejus voluntati vultis obsequi."
re.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 papas 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, et omnia spatia purgatorii et suppli-
ciorum genera digito descripsisse ; animas miseras, alias in cruciatum relegasse,
[' 1581, 1591, 1599 omit enim.] [* Potentiomm, 1584.] [8 Suum, 1562.]

APOLOGIA ECCLESLE ANGLICANS. 45
alias accepta mercede repente pro arbitrio exemisse ; missas privatas, quas in [Pars VI.]
omnibus angulis dicerentur, tradidisse, sacra mysteria summissa voce et aliena
lingua mussitasse; eucharistiam in omnibus templis et altaribus collocasse4, eamque
ante se, quoeunque incederet, in asturcone gradario cum luminibus5 et tintinna-
bulis circumtulisse; oleum, ceram, lanam, campanas, calices, templa, altaria sacro
anhelitu consecrasse ; jubilaea, gratias, immunitates, exspectationes, prasventiones,
annatas, paUia, usum palliorum, bullas, 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, regaU sceptro, aureo diademate, lucen-
tibus gemmis in hominum nobilium cervicibus equitasse. Haec scUicet Petrus
olim Romae fecit, eaque successoribus suis quasi per manus tradidit. Hasc 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 Dl"' 2'
feeisse 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 ministerium 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 vitas, non exercere dominium in
populum Domini, non id quaerere, ut sibi6 ab aliis ministretur, sed ipsum potius
aliis ministrare, omnes episcopos putar*e socios esse suos et pares, subjectum esse
principibus tanquam a Deo missis, reddere quod Caesaris est Caesari, quodque
veteres episcopi Romani sine exceptione fecerunt, imperatorem dominum suum
appellare ; hasc nisi nunc papas 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 Lacedasmonium, cum
foederis feriendi causa missus esset legatus ad regem Persarum, et aulicos
forte invenisset ludentes aleam7, statim re infecta rediisse domum; rogatum
cur neglexisset ea facere quae . publice acceperat in mandatis, respondisse quod
ignominiosum existimasset id fore reipublicas, si fosdus percussisset cum alea-
toribus. At, si nos ad pontificem pontificiosque errores redire animum induce-
remus, et fosdus non tantum cum aleatoribus sed etiam cum hominibus longe
nequioribus feriremus, esset id8 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 gjap. xxii.
iUo, quem videbamus multa jam secula cascasse orbem terrarum ; ab iUo, 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 universo populo judicari; non, si mille animas secum ab-
duceret ad inferos ; ab Ulo, 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 veUet ; quem Gregorius clarissime dicebat esse
praecursorem et antesignanum antichristi, et a fide catholica defecisse; a
quo coryphaei nostri Uli, qui evangefio atque agnitae9 veritati se opponunt,
ad unum omnes jampridem ultro et libenter discesserunt; et nunc etiam ab
eodem non inviti discederent, nisi eos inconstantias nota, et pudor, et popuU
de se existimatio impediret: postremo, ab illo discessimus, cui obstricti non
eramus, quique, praeter genium quendam loci et successionem, quod pro se
diceret nihU habuit. Et nos quidem ab Ulo longe omnium justissime dis- jjcap. xxm.
cessimus. Nostri enim reges, Uli etiam qui auctoritatem et fidem episcoporum
Romanensium observantissime sequebantur, satis jam olim senserunt jugum
et tyrannidem regni pontificii. Romani enim episcopi et10 Henrico regi nostro,

[4 Collocasset, 1591.]
[5 Hominibus, 1591, 1599.]
[8 Non quserere ut id sibi, 1581, 1591, 1599.]
[' Alea, 1681, 1591, 1599.]

[9 In, 1584.]
[s Agnita, 1562.]
[10 Ab, 1599.]

46

APOLOGIA ECCLESLE ANGLICANS.

[ParsVL] ejus nominis secundo, diadema de capite detraxerunt, eumque, abjecta omni
majestate, privato tantum habitu, ut esset suis omnibus ludibrio, ad legatum
suum venire demissum et supplicem voluerunt. Et in regem nostrum Joannem
episcopos et monachos et nonnuUam etiam partem nobilitatis armaverunt, et
populum omnem jurejurando quo iUi 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 iUum modo Caesarem, 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 crederenty
aut tantum regnum tam facile uno quasi bolo devorari. Et, quasi haec omnia non
essent satis, universam etiam provinciam vectigalem habere voluerunt, et ex ea
quotannis census injustissimos exegerunt. Tanti videlicet nobis constitit amicitia
urbis Romas. Quod si illi nobis ista imposturis et malis artibus extorserunt,
nihil causae est cur non illis eadem legitimis rationibus et bonis legibus possint
eripi. At, si ea illis reges nostri in ilia caligine superiorum temporum, inducti
opinione aliqua simulatae Ulorum sanctitatis, religionis ergo, ultro, et liberaliter1
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.

[CaP-Div.S

xxui.
2-]

Conclusiohujus Apo
logise1.

Habes, ehristiane lector, non esse novum, si hodie postliminio restituta et
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 FUio 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 Christianas
sentiamus. Diximus nos omnes antiquas haereses, quas aut sacrosanctas serip-
turae aut Vetera concUia 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 Uia 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 libris, quos scimus non posse fallere, certam quandam religionis formam
quassivisse, 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 nihU 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
patres, quodque majores nostri saepe fecerunt, provinciali conventu nostras ec
clesias restituisse ; episcopi vero Romani, cui obstricti non eramus, quique nihil
habebat nee Christi, nee Petri, nee apostoli, nee omnino episcopi simile, jugum
et tyrannidem, pro eo ac debuimus, excussisse ; postremo, nos inter 'nos& de
omnibus dogmatis2 et capitibus religionis Christianas convenire, et uno ore unoque
spiritu colere Deum et Patrem Domini nostri Jesu Christi.
Quare, ehristiane ac pie lector, cum videas rationes et causas, et restituta?
apud nos religionis, et secessionis ab istis nostrae, mirari non debes si Christo
nostro obtemperare maluimus quam hominibus. Paulus nos admonu'it ne variis
istis doctrinis nos abduci pateremur ; utque illos inprimis fugeremus, qui sererent
dissensiones praeter illam doctrinam quam a Christo et apostolis' accepissent3.
Jamdudum, ut noctua ad orientem solem, ita istorum imposturae dilabuntur et

[' This marginal note is inserted from 1584.] [* Dogmatibus, 1684.] [si Accepimus, 1584.]

APOLOGIA* ECCLESLE ANGLICANjE. 47
fugiunt ad aspectum et lucem evangelii ; et quamvis ad cesium usque exstructae [Pars VI.]
atque exaggeratae sint, tamen levi momento, et quodammodo sua sponte corruunt.
Non enim putare debes ista omnia temere aut casu accidisse. Dei haec 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 Ulos
essemus, multo largius et prolixius habebamus. Neque nos consensionem et
pacem fugimus ; sed paeis humanae causa cum Deo belligerari nolumus. " Dulce
quidem," inquit Hilarius, "est nomen pacis ;" "sed aliud est," inquit, "pax, aliud
servitus." Nam ut, quod isti quasrunt, Christus tacere jubeatur, ut prodatur
Veritas evangelii, ut errores nefarii dissimulentur, ut christianorum hominum
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 mundum attulit,
sed gladium. Quare, si nos papa secum in gratiam redire velit, ipse prius in
gratiam redire debet cum Deo. "Hinc4 enim," inquit Cyprianus, "schismata
oriuntur, quia caput non quaeritur, et ad fontem sacrarum scripturarum non
reditur, et coslestis magistri prascepta non servantur." "Non enim," inquit, "pax
ea est, sed bellum ; nee ecclesiae jungitur, qui ab evangelio separator ." Isti vero
cauponari5 tantum solent nomen pacis. Pax enim ilia, quam tantopere quasrunt,
otiosorum tantum est ventrum tranquillitas. Nam haec omnia inter nos facile
componi possent, nisi ambitio, venter, luxus impedirent : hinc illas lacrymae ;
animus est in patinis. Id scUicet clamant atque obstrepunt, ut male parta
fosdius et nequius tueantur6. Queruntur hodie de nobis indulgentiarii, datarii,
quasstores, lenones, aliique qui quasstum putant esse pietatem, nee 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 ; refrixisse 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 nee pudet, nee certe pudere debet, evangelii; Dei enim gloriam pluris
facimus quam existimationem hominum. Scimus ista vera esse omnia quae
docemus ; nee possumus aut vim facere conscientias 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 prasdicanda, 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
vindicem et ultorem causae suas. Deus se haberi ludibrio non sinet. Jamdudum
homines vident quid agatur. Ista flamma, quanto magis reprimitur, tanto magis
magisque erumpit atque evolat. Infidelitas istorum 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 ccelo ad nos demisit, Jesum
Christum ; cui una cum Patre, et Sancto Spiritu, reddatur omnis honor et gloria
in omnem asternitatem.
AMEN.

[4 Huic, 1599.] I [* Tuentur, 1591, 1599.]
[5 Cauponarii, 1584.] I [7 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.]

An Apologie
or answere in defence of the
tout!) a Kxitfz attfc plaint
imlaratfon of fyt twit
anU bsrti m
tije Satire.
Londini, Anno Domini
M.D.LXIIII.

TO THE RIGHT HONOURABLE, LEARNED, AND VIRTUOUS LADY A[NNE]
B[ACON]i, MfATTHEW] C[ANTUAR.]2 WISHETH FROM GOD
GRACE, HONOUR, AND FELICITY.
Madame,
_ According 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 ladyship, 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 yourself.
You have used your accustomed modesty in submitting it to judgment ; but
therein is your praise doubled, sith it hath passed judgment without reproach.
And, whereas the chief author of the Latin work and I, severally perusing and
conferring your whole translation, have without alteration allowed of it, I must
both desire your ladyship, 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 our 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,
' Madame, 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 by 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 follow 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[atthew] C[antuae.]

[' Anne Lady Bacon was daughter of Sir Anthony Cook, wife of Sir Nicholas and mother of Lord Bacon.]
P Archbishop Parker.]
4—2

AN
APOLOGY, OU ANSWER,
IN DEFENCE OF THE
CHURCH OF ENGLAND,
WITH A BRffiF AND PLAIN DECLARATION OF THE TRUE RELIGION
PROFESSED AND USED EST THE SAME1

Apoiog.

[Part I.] It hath been an old complaint, even from the first time of the patriarchs
dw??:]' and prophets, and confirmed by the writings and testimonies of every age,
?„rS£- in that the truth wandereth here and there as a stranger in the world, and dotb
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
John vm. 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 otherwise 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 beginning. For since any man's remem
brance we can scant find one time, either when religion did first grow, or
when it was settled, or when it did afresh spring up again, wherein 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 said2, •
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 worshippers of
com. Tacit, the only and true God) did worship either a sow or an ass in God's stead,
and that all the same religion 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 juggler3 and an en-

[' There are many variations between the edition
of 1C64 here reprinted, and the text as it appears in
the Defence. Some few of these were introduced by
Harding in his Confutation ; some by Jewel himself ;
and some were probably errors of the press. It is
not thought necessary to mark all the minute differ
ences, 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 1567 ;
further differences were introduced into the later
editions, which are noted in their proper place.]
[2 Have said, Def.]
[3 Sorcerer, Def.]

AN APOLOGY OF THE CHURCH OF ENGLAND. 53
chanter, a Samaritan, Belzebub, a deceiver of the people, a drunkard, and [Part I.]
a glutton. Again, who wotteth not what words were spoken against St Paul, Ma«- **-
the most earnest and vehement preacher and maintainer 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 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
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 ; SuuseLact.
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. Lio.v.
seis against the commonwealth, and to that end made early and privy meet- iSmii.in
ings in the dark, killed young babes, fed themselves with men's flesh, and, &em°?.'iUii.
like savage and brute beasts, did drink their blood? in conclusion, how that, et vii- ™L u-
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 sufficient
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 Tertull. in
hatred of every body, and have their death and destruction sought of all sorts. Apo1' cap' " "
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 suet. Tranq.
bodies, for the only purpose to give light by night, and for a very scorn and m
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 gjH>- a.
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, Kha|- "¦
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 (jcha^. u.
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
[Part I.] by no means agree well among ourselves ; that we be cursed 1 creatures, and
[Divapt'.] " like the giants do war against God himself, and live clean without any regard
[chap. ii. 0r worshipping of God ; that we despise all 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-
rchap. ii. voke the people to all licentiousness and lust; that we labour and seek to
1V'7-1 overthrow the state of monarchies and kingdoms, and to bring all things under
rchap. ii. the rule of the 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
rchap. ii. bishop 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
by our fathers and forefathers many hundred year2 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.
[chap. u. 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 unskilful 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 their matter stood alto
gether in great need of a cunning spokesman.
rchap. iii. 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 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 profess3 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 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

P Accursed, Def.] i rs Confess, Def.]
[" Years, Def.] | p Def. omita wMch]

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 well 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- K^p a.
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 wrongs, 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, 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 slanderous
accusations, and may defend soberly and truly our own cause and innocency.
For Christ verily, when the Pharisees charged him with sorcery, as one I

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 commonweals5, 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 mannei1 to6 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 KhaP-,iT-
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 sufficiently declared and defended, and think
it not needful to make many words, since7 the very matter saith enough for
itself. For, if the popes would, or else if they could, weigh with their own (jchap. iv.
selves the whole matter, and also the beginning s 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 g'^P-.y-
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 [char>. v.
and earnestly of these matters, or though some other cares do now let them,
[6 Of the commonweals, Def.] I [7 Seeing, Def.]
[• Def. omits to.] I [" Beginnings, Def.]

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
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
rchap. v. 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.
rchap. 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 medns
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 1 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 2 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 some3 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.
rcijap. vi. And although St Hierome would have nobody to be patient when he is sus-
J!>' : 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 plain4, 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 those5 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. Un
doubtedly, except one will altogether harden his heart, and refuse to hear he

[> The, Def.]
[2 Neither, Def.]
[3 Except that there were some man, Def.]

[4 Plainly, Def.]
L5 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 agreeth with christian religion.
For where they call us heretics, it is a crime so heinous, that, unless it may Knap, vii.
be seen, unless it may be felt, and in manner may be holden with hands and lv' 2]
fingers, it ought not lightly to be judged or believed, when it is laid to the
charge--of any christian man6. For heresy is a forsaking of salvation, a re
nouncing of God's grace, a departing from the body and Spirit of Christ. But [chap- vii.
this was ever an old and solemn property with them and their forefathers ; if "' 3]
any did complain of their errors and faults, and desired to have true religion
restored, straightway to condemn such ones7 for heretics, as men new-fangled
and factious. Christ for no nother8 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- Acts xxiv.
cording to this way, which they call heresy, I dct 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 Tertuii. in
these terms did they always fill princes' ears, to the intent when they had p°°g'
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 cause9. But the more sore and outrageous a crime [chap, vui.
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 scripture 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, viii.
nevertheless heretics, which have neither fallen from Christ, nor from the lv" -1
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 St 2 Tim. m.
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 perfect10, 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 Donatists11 : rcnap. ix.
"Let not these words," quod he, "be heard between us, 'I say, or you say :' DeVuniL
let us rather speak in this wise: 'Thus saith the Lord.' There let us seek J^i.
the church: there let us boult out our12 cause." Likewise St Hierome : " All g^
those things," saith he, " which without the testimony of the scriptures are f^%^.'
holden as delivered from the apostles, be throughly smitten down by the gv^ ^
sword of God's word." St Ambrose also, to Gratianus the emperor : " Let the Div. a] '
scripture," saith he, " be asked the question, let the apostles be asked 13, let A^gS.™' cap'
the prophets be asked, and let Christ be asked." For at that time made the bivft]1"'
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 do14 make answer on this wise,

[6 Conf. and Def. omit man.]
[7 One, Conf. ; Def. omits the word.]
[8 Other, Def.]
[9 The preceding three sentences are omitted,
Conf. and Def.]

[10 Perfite, Def.]
[" The Donatian heretic, Def.]
[12 The, Conf. and Def.]
[13 Def. omits let the apostles be ashed.]
[14 To, 1661.]

[Chap. x.
Div. 1.]

58 AN APOLOGY OF THE
[Part I.] as gt paui 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 written either in the law, or in the prophets, or in the apostles'
works. 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? 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, 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?
rchap. 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 Cfidipus Coloneus, which he had written at the very time of his accu
sation, marvellous exactly and cunningly, did of himself ask the judges 1, 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
Div?!:}1' 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 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 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 sins2, and also that hand-writing which
was made against us.

[' Did ask the judges in his own behalf, Def.] [2 Our sins to the cross, Def.]

CHURCH OF ENGLAND. 59
We believe that for our sake 3 he died, and was buried, descended into [Part II."|
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, August.
wherein he lived on earth, wherein he was jested at, wherein he had suffered Johaii.
most painful torments and cruel kind of death, wherein he rose again, and
wherein 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 m.
jesty and Godhead of Christ be everywhere abundantly dispersed, yet we be
lieve that his body, as St Augustine saith, "must needs be still in one place ;" in Epist 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, contr.
that " Christ hath left us as touching his human nature, but hath not left us lK '
as touching his divine nature ;" and that the same Christ, though he be absent Fulgent, ad
from us concerning his manhood, yet is ever present with us concerning his rasy
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 be4 already dead.
We believe that the Holy .Ghost, who is the third Person in the Holy g?jaP- '•
Trinity, is very God; not made, not create6, not begotten, but proceeding
from both the Father and the Son, by a certain mean unknown 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 thereunto6, 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 rchap. ii.
Div. 1.1
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 prince of this kingdom ; that Christ alone is the head
of this body ; and that Christ alone is the bridegroom of this spouse.
Furthermore7, that there be divers degrees of ministers in the church; rchap. m.
whereof some be deacons, some priests, some bishops ; to whom is commit
ted the office to instruct the people, and the whole charge and setting forth
of religion. Yet notwithstanding we say that there neither is, nor can be g^P-j"-
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 to put them in order, and to govern them rightly and duly. For [chap. Hi.
all the apostles, as Cyprian saith, were of like power among themselves, and De'sim-piic.
the rest were the same that Peter was; and that it was said indifferently rehap.'m.
to them all, " Feed ye ;" indifferently to them all, " Go into the whole ^^m.
world ;" indifferently to them all, " Teach ye the gospel." And, as Hierome ^-/^p-.
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 that8 a piece thereof is perfitly and wholly holden of every

[" Sakes, Def.]
[4 That shall be, Def.]
[5 Created, Def.]

[« Thereinto, Def.]
[7 Conf. and Def. insert (we believe).]
[8 Def. omits that.]

60

AN APOLOGY OF THE

iv. 6.]

[Chap, i
Div.<7.]

IChap. i
>iv. 1.1

[Part II.] particular bishop." 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 Antiochia, have.
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 administer1 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
bishop, which will seek to have pre-eminence, and not to profit others^. ^Aa&»
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
was born. Also the council of Carthage did circumspectly provide, that no
bishop should be called either the highest bishop or chief priest.
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 coupcils and contrary to the old
fathers, we believe that he doth give unto himself, as it is written by his
Greg. Kpist. own companion Gregory, a presumptuous, a profane, a sacrilegious, and an
76,b78r8o.plst 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.
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 list3- 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.
Moreover, we say that Christ hath given to his ministers power to bind,
to loose, to open, to shut ; and that the office of loosing consisteth in this
point, that the minister should either offer by the preaching of the gospel
the merits of Christ4 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 minister5, when any have offended their brothers' minds
with a6 great offence, and with a notable and open fault7, 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
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 unto 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 it8, that

Div. 2.]
Cap. 47.
[Chap. iv.
Div. 3.]

Et Lib. vii.
epist 66.

[Chap. v.
Div. 1.]

[Chap. vi.
Div. 1.]
[Chap. vi.
Div. §.]

iv. 3. J

[' Minister, Conf. and Def.J
[2 That the man that seeketh to have pre-emi
nence, and not to profit, may understand himself to
to be no bishop, Def.]
[3 Def. omits and list.]
[4 Minister either by the preaching of the gospel

offereth the merits of Christ, Def.J
[5 The same minister, Def.]
[° Some, Def.]
[7 Or notable and open crime, Def.]
[.? Allow it, Conf. and Def.J

CHURCH OF ENGLAND. 61
whatsoever here in earth by their means is loosed and bound, God himself [Part II.]
will loose and bind and confirm the same in heaven.
And touching the keys, wherewith they may either shut or open the king- rchap. vil
dom of heaven, we with Chrysostom say they be " the knowledge of the 1']
scriptures:" with Tertullian 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, vii.
should hear private confessions of the people, and listen to their whisper- "' J
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 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 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 wicked and wilful folk9, 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. m.
take we to be the meaning of the keys ; and that after this fashion 10 men's con
sciences either to be11 opened or shut. We say that the priest indeed is [Chap. ™.
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 rchap. va.
the negligence of the scribes and Pharisees in teaching, did with these words DeWnit
rebuke them, saying, " Wo unto you scribes and Pharisees, which have verb, bei!''
taken away the keys of knowledge, and have shut up the kingdom of heaven Matt xiiu.
before men." Seeing then the key, whereby the way and entry to the king
dom 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. And seeing one manner of word is given to all, and one only rchap. vu.
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 words12, " To thee will
I give the keys of the kingdom of heaven" (as though those keys were fit
for him alone, and for nobody else), except he go so to work, as men's con
sciences 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 to God he might once truly do,
and persuade himself it were at the least some13 piece of his duty), yet we
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 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 rchap. viii.
persons, in14 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.' ld Tlt
ridion, and as Nazianzene saith of his own father, that 15 a good and diligent Sk??'.]™'
bishop doth serve in the ministry never the worse for that he is married, but J"^; £ib-
rather the better, and with more ableness to do good. Further we say that g^- £
the same law, which by constraint taketh away this liberty from men, and com- Basil. ^
pelleth them against their wills to live single, is " the doctrine of devils," as Paul pgJ-lT
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-

[9 Def. omits folk.]
[10 Sort, Def.]
[" Be either, Def.]
[u All that his flattering parasites sing these

words in his ears, Def.]
[13 Any, Def.]
[" As in, Def.]
[15 We say that, Def.]

62

AN APOLOGY OF THE

Platin. in
Vita Pii
Secundi.

Div. l.J

tChap. x.
liv. 1.]

[Chap. xi.
Div. I.J

[Chap. xi.
Div. 2.]

[Chap. xi.
Div. 3.]

IChap. xii.
liv. l.J

them be abundantly and fully comprehended all things, whatsoever be
fny mr. 0»ivafi(m i as Origen, Augustine, Chrysostom, and Cyrillus have

[Part IL] tomus, 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 Rome, "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
needful for our salvation1
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 stagger2, 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 self3, 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, 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 our4 faith which we have in his blood, and might seal his
grace in our hearts. And those5 sacraments, together with Tertullian, Origen,
Ambrose, Augustine, Hierome, Chrysostom, Basil, Dionysius, and other catholic
fathers, do we call figures, signs, marks or badges, prints, copies, forms, seals,N
signets, similitudes, patterns, representations, remembrances, and memories. And
we make no doubt, together with the same doctors, to say, that those5 be cer
tain visible words, seals of righteousness, tokens of grace ; and do6 expressly
pronounce that in the Lord's supper there is truly given unto the believing the
body and blood of the Lord7, the flesh of the Son of God, which quickeneth
our souls, the meat that cometh from above, the food of immortality, grace8,
truth, and life; and the supper to be9 the communion of the body and blood
of Christ ; by the partaking whereof we be revived, we be strengthened, and
be fed unto immortality ; and whereby we are joined, united, and incorporate
unto 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
crament10 of thanksgiving. For thus many we see were delivered and sanctified^
by Christ, and well allowed of the old fathers, Ambrose and Augustine11.
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 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.
We say that eucharistia, the supper of the Lord, is a sacrament, that is
to wit, an evident token12 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 soever13 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

[' Health, Def.]

P Of grace, Def.]

[2 Do swerve, Def.]

[9 The same supper to be, Def.]

[3 Himself, Def.]

f 10 Sacraments, 1564.]

[* The, Def.]

[ll Def. adds, and such otliers.]

[s These, Def.]

[12 Representation, Def.]

[6 And we do, Conf. and Def.]

[1S Whatsoever, Def.]

[7 Our Lord, Def.]

CHURCH OF ENGLAND.

63

receiving of this sacrament, we may daily renew the remembrance of that [Part II.]
matter14, to the intent we, being fed with the body and blood of Christ, may
be brought 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 bodies15. To this rchap. xii.
banquet we think the people of God ought to be earnestly bidden, that they Div' 2°
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- 1 ;phes" liom"
communicate as a wicked person and as a pagan. Neither was there any v
Christian at that time which did communicate alone, whiles other looked on. Dist 2.
For so did Calixtus in times past decree that, after the consecration was lecons!8'
finished, all should communicate, except they had rather stand without the piraeuf'
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 C°.haP. xu.
ought to be given them in both kinds; for so both Christ hath commanded, 'T'3']
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 Decons.
our adversaries at this day, who, having violently thrust out and quite for- perimus.
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 bidding16 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 rchap. xiii.
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 bread17 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 ls. 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) J°ha"i- «>p.
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 Desacram.
before; and yet are changed into another thing?" or that which Gelasius saith, ^Ib-lv-cap-
" The substance of the bread, or the nature of the wine, ceaseth not so to
be19;" 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 v'
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 Deconsecr.
faith requireth to be taught is this ; the bread is the body of Christ, and the Qufmandu-
eup is his blood :" or that which Origen saith, " Bread20 which is sanctified by ofig. in Matt.
the word of God, as touching the material substance thereof, goeth into the Hom- 15-
belly, and is cast out into the privy;" or that which Christ himself said, not
only after the blessing ofthe cup, but after21 he had ministered the communion:
"I will drink no. more ©f 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 [qhap.xiv.

[u Remembrance thereof, Def.]
[15 That, as our bodies be fed with bread and
¦wine, so our souls be fed with the body and blood of
Christ. Def.]
[I8 Def. omits and bidding.]

f 17 Nature and substance of the bread, Def.]
[J8 Themselves upon their own dreams, Def.]
[ls Not to be, Def.]
[2° The bread, Def.]
[2l But also after, Def.]

64

AN APOLOGY OF THE

[Part II.]

[Chap. xiv.
Div. 2.]
De conseer.
Dist 1.
Quando. [Chap. xiv.
Div. 3.1
Ai Object.
Theodor.
[Chap. xiv.
Div. 4.]
tChap. xiv.
liv. 5.]
Chrysost in
1 Cor. x.

De Coena
Domini.
EChap. xiv.
liv. 6.]
In Johan.
Tractat. 50.

iChap. xv.
liv. 1.]

In Lib. de
Caerem.Roman. Eccl.

iChap. xv.
)iv. 1]

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 in1 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 Christ with teeth and mouth, yet we hold him fast, and eat him by faith,
by understanding, and by the spirit2. And this3 is no vain faith which doth
comprehend Christ ; and that is not received with cold devotion, which is received
with 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 full4 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 alleged5 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 high6, 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 Augustine7, " How shall I hold him," saith
he, "which is absent8? How shall I reach my hand up to heaven, to lay hold
upon him that sitteth there9?" He answereth, "Reach thither thy faith, and
then thou hast laid hold on him."
We cannot also away10 in our churches with the shews, and sales, and buying
and selling11 of masses, nor the carrying about and worshipping of bread12 ; 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 horse18,
whithersoever themselves journey ; as in 14 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 wherein
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 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, " doth justify, and not the
sacraments." And Origen saith, " Christ is the priest, the propitiation, and
sacrifice ; which propitiation cometh to every one by mean of faith." So that

P Himself wholly in, Def.]
[2 By spirit, Def.]
P It, Def.]
f4 Def. omits full]
[6 It is alleged, Def.]
[8 Fly on high, Def.]
[7 St Augustine saith, Def.]

[8 Being absent, Def.]
[9 Sitting there, Def.]
P° Neither can we away, Def.]
[" Markets, Def.]
P2 Of the bread, Def.]
P3 Palfrey, Def.]
[14 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 alive: 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 [chap. xvi.
we know it is not a thing so very late risen amongst them, yet is it no better Dlv' J]
than a blockish and an old wives' device.
Augustine indeed sometime saith, there is such a certain place : sometime iciiap. xvi.
he denieth not but there may be such a one : sometime he doubteth : some- August, in
time again he utterly denieth it to be15, and thinketh that men are therein KWchh-.*'
deceived by a certain natural good-will they bear their friends departed. But B\pciv"iiei
yet of this one error hath there grown up such a harvest of these16 mass- Hypog!'xxvi'
mongers, the masses17 being sold abroad commonly in every corner, the temples
of God became shops, to get money; and silly souls were persuaded18 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 rchap. xvii.
that Augustine19 did grievously complain of them in his own time ; and there- Ad Jan.
fore have we cut off a great number of them, because we know that men's pls" '
consciences were cumbered20 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 Paul21 eommandeth) "be 'done with comeliness, and in good order;" but, as
for all those things which we saw were either very superstitious, or unprofitable22,
or noisome, or mockeries, or contrary to the holy scriptures, or else unseemly
for honest or discreet folks, as there be an infinite number23 now-a-days where
papistry24 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, DcilJa^1xv1"-
may understand, to the end they may (as Paul21 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 s,aith, " 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, than25 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. a. & 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 Bernardus
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. O' <"
We say also, that every person is born in sin, and leadeth his life in sin ; D°ihai|--,xi''-
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-

[« St Paul, Def.]
P2 Utterly unprofitable, Def.]
[23 Sober and discreet people, whereof there lie
infinite numbers, Def.]
[M The Koman religion, Def.]
[25 But only, Def.] 5
[JEWEL, III.]

[is There is any at all, Def.]
p° Those, Conf. and Def.]
P7 That the masses, Def.]
P8 Borne in hand, Def.]
["> St Augustine, Def.]
P° Encumbered, Def.]

AN APOLOGY OF THE

[Chap. xx.
Div. 1.]

[Part II] quireth of us perfite and full obedience; that we are able by no means lo
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 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
then1 that think this sacrifice not sufficient, let them go in God's name, and
seek another that is better2. We verily, because we know this to be the only
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.
Besides, though we say we have no meed at all by our own works and
deeds, but appoint all the mean3 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 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 out4 "from the power of dark
ness, to serve5 the living 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.
To conclude: we believe that this our self-same flesh wherein we live,
although it die, and come to dust, yet at the last day6 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 all tears and lamentation7; 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
Div!1?.]' 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 have8 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 themselves 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! i
" 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

[Chap. xxi.
Div. 1.]

P Conf. and Def. omit then.]
p Seek a better, Def.]
[3 Means, Conf. and Def.J
[4 That we are delivered, Def.]
P To the end that we should serve, Def.]

[8 Def. omits day.]
p Wipe away all tears and heaviness from our
eyes, Def.]
[8 Def. omits have.]

CHURCH OF ENGLAND. 67
substance and nature of bread are not changed:" "the self-same bread, as fPartlll.]
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 understand ; or that Christ hath not performed
all things by that one offering which he once offered9; or that the same sa
crifice was imperfect, and so now we have need of another. All these things rchap. i.
must they of necessity say, unless perchance they had rather say thus, that 2']
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 g5sT' ™
against the canons and rules of the apostles; and that he is not bound to pltbyie^'
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 [chaP- *•
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 10 (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 true11,
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 12, and also 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 Valentinians, the Carpocratians, the Tatians, the Novatians, and
shortly, all them which have had13 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-away14 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- rchap. ii.
baptists, Libertines, Menonians, and Zuenckfeldians, have been stirring in the Iv'
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 taught15. 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 teach16: 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

P Def. adds upon the cross.] ,
p° Prelate, Conf. and Def.]
[" Was undoubtedly tmie, Def.]
P2 Both to our salvation, and also to uphold and
maintain all truth, Def.J

P3 Conf. and Def. omit had.]
p4 Damned, Def.J
[is Preached, Def.J
ri6 This same doctrine which we teach is the very
truth of the gospel of Christ, Def.]
5—2

68

AN APOLOGY OF THE

[Chap. iii.
Div. 1.]

[Part 1 1 1.] 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,
Carpocrates, Cerinthus, Ebion, Valentinus, Secundus, Marcosius, Colorbasius,
Heracleo, Lucianus, and Severus1, 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 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 increasings, 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 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.
Where 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 doctrine2; 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?" 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
common3 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 miseries? when also Theophilus,
Epiphanius, Chrysostom, Augustine, Ruffine, Hierome, being all Christians, being
all fathers, being all catholics, did strive4 one against another with most bitter
and remediless5 contentions without end? when, as saith Nazianzen e, the parts
of one body were consumed and wasted one of another? when the east part6
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
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 7 poor names only, Luther and Zuinglius ! Because
these two men do not yet fully agree upon some one point8, 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.
But, good God ! what manner of fellows be these, which blame us for dis-

[Chap.Div. V

iChap. v.
liv. 1.]

agreeing? And do all they themselves, ween you, agree well together? Is

every one of them fully resolved what to follow ?
no debates, amongst them9 at no time? Why

Hath there been, no strifes,
then do the Sc'otists and

P Def. adds, and other like.]
P Of our doctrine, Def.J
P In their stages and common, Def.]
[4 Quarrelled, Def.]
[6 Most remediless, Def.J
[* The whole east part of the church, Def.J

P Keep they this day only upon the two, Def.J
[8 Men are not yet fully resolved upon some one
certain point of doctrine, Def.]
[9 Have there been no strifes, no quarrels, no de
bates amongst themselves, Def.]

CHURCH OF ENGLAND.

69

Thomists, about that they call meritum congrui and meritum condigni, no better [Partlll.].
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 the10 canonists that auricular confession is appointed by the positive
law of man; and the10 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,
Alliensis11 from Occanus? And why do the10 Nominals disagree from the10
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-footed12; some girt, and some ungirt.
They ought, I wis13, 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!"s™p>
other some of the self-same company deny it to be so14: again, that there c^conseer'
be other of them which say the body of Christ in the holy communion is b^"!;
rent and torn with our teeth15; and some again that deny the same. Some !"** et
also of them there be which write, that the body of Christ is quantum in ouimundus.
eucharistia16; 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 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 Thom.
words ; and some, with rehearsing the same words afterward again. Some Aiuinas-
will have it that, when Christ did speak those five words, the material wheaten
bread was pointed by 17 this demonstrative pronoun hoc : some had rather have steph.
that a certain vagum individuum, as they term it, was meant thereby. Again, Gardlner-
others there be that say, dogs and mice may truly and in very deed eat the De conseer.
body of Christ ; and others again there be that stedfastly deny it. There be gios. pe'
others which say that the very accidents of bread and wine may nourish : others etschoia. "'
again there be which say how that the substance of the bread doth return
again 18. What need I say more ? It were over-long and tedious to reckon up
all things : so very uncertain, and full of controversies 19, 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 consent20 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

P° Their, Def.J
[" Alliacensis, Def.J
P2 Some going barefooted, Def.J
[>3 Yewis, Def.]
[14 Deny it utterly, Def.J
P5 With teeth, Def.]

P6 In the sacrament is quantum, Def.]
p' Pointed unto by, Def.J
P8 Substance of the bread returneth again by a
miracle, Def.J
P9 Doubts, Def.J
[so Unity, Def.J

70

AN APOLOGY OF THE

[Chap. vii.
Div. 1 & 2.]

Euseb.Lib. iv.

[Partlll.] means to1 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 it2
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 case3, 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 spiteful and false a saying it is4: 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 which professed
the gospel, with these words, Alpe tovs ddeovs, 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 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 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 despise5 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 well-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 inch-
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 easily 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 fashions6 by their 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

P Of, Def.J
P Reveal the truth, Def.J
P This is the heaviest and most grievous part of
their slanders, Def.]
[* Full well how spiteful and untrue their slander

is, Def.] P So wittingly and willingly and obstinately
despising, Def.]
P Our lives, Def.J

CHURCH OF ENGLAND. 71
Cyprian in a lamentable oration setteth out the corrupt manners in his time: [Partlll]
'' The wholesome discipline," saith he, " which the apostles left unto Us, hath cyPr. de
idleness and long rest now utterly marred : every one studied to increase his Laps'
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 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 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 Christ7." 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 will these men, I pray you, think nothing at all of themselves, whiles [Part IV.]
they accuse us so maliciously ? and whiles they have leisure to behold so far bivfi.']''
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 such8 as no man is able to make mention thereof but
with shame and uncomeliness?9' 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 on10
God's name call to mind, let him remember, that they be of his own canonists, Johan. de
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, whose 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 >»¦ q. 7. Lata.
Campegius, Albertus Pighius, and others many more of his own, have taught Big. Quia
that the priest which keepeth a concubine doth live more holily and chastely c'"^'
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 a11 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 The image of
herself as the head of the church ; and after that for two whole years in pop^bSnji
that holy see she had played the naughty pack, at last going in procession "t^™"* IS
about the city, in the sight of all the cardinals12 and bishops, fell in travail seenatRome-
openly in the streets?
But what need one rehearse concubines and bawds ? as for that is now an rchap. ii.
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 Gen. xxxvm.

[7 Def. omits this sentence.]
P Will they accuse us their own life being such,
Def.J P Def. omits and uncomeliness.]

P° In, Def.J
[" About, Def.J
[1! Her cardinals, Def.]

72 AN APOLOGY OF THE
[Part IV.] covered : but they dwell in palaces and fair houses ; they stray about in court
Defect.' Card, and market, and that with bare and open face; as who say they may not
cone. Tom. Qn,^ iawfun_y ,j0 j^ t,ut ought also to be praised for so doing. What should
we say any more of this ? Their vicious and abominable life is now thoroughly
known to the whole world. Bernard writeth roundly and truly of the bishop
DcConsid. of Rome's house, yea, and of the bishop of Rome himself. " Thy palace," saith
ad Eugen. ^ u ^^^ m g00tj 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.1 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 will 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, archiepiscopus Beneventanus, is yet alive,
yea, and liveth at Rome, even in the eyes and sight of the most holy father.
rchap. w. They have put to death 2 infinite numbers of our brethren, only because
"t2':l they believed 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 killed3, 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 slightly4 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- entire6 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 still 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 corrupt) we diligently and earnestly put in
execution the ecclesiastical discipline : we have riot common brothel-houses of
strumpets, nor yet flocks of concubines, nor herds of harlot-haunters ; neither

P Alphonsus, Def.J
P Killed, Def.J
L3 Put to death, Def.J

P Sliely, Def.J
[5 Def. omits entire.]

CHURCH OF ENGLAND. 73
do we prefer adulter" before matrimony ; neither do we exercise beastly sen- [Part 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-quellers as the Aloisians, Casians, and Diasians were6. 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, rchan. ¦».
although we be not the men we ought and profess to be, yet, whosoever we lv
be, compare us with these men, and even our own life and innocency will
soon prove untrue and condemn their malicious surmises. For we exhort 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 thecap'x,¦
doers of the law, which are justified before God."
Besides all these matters wherewith they charge us, they are wont also rchap. iv. =
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 tertull. in
of the gospel in the very first appearing of it, and might begin7 to hate the i. ". Hi-"
same or ever they were able to know it, and to the end that everjr 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 faults8- For, although Christ taught they should "give unto
Caesar that which was Caesar's ;" yet was he charged with sedition, in that
he was accused to devise some conspiracy and to covet the kingdom9. 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 ihe book
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 1 Kings xvi.s.
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 v«.
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 Apoiog.
7 ' *-* CA11 XXXVII.
whiles he lived, that they were traitors, they were rebels, and the enemies of
mankind. Wherefore, if now-a-days the truth be likewise evil spoken of, and,

P Nor do we suffer incest, and abominable
naughtiness, nor yet such Aloisians, Casians, and
Diasians to escape unpunished, Def.J

{7 And that men might begin, Def.J
P Blamed and reviled in like sort, Def.J
p And to seek ways to get the kingdom, Def.J

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, though it be a grievous and unkind dealing, yet can it not
rchap. iv. seem unto us a new or an unwonted matter. Forty years agone, and upward,
'"'^ was it an easy thing 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;
whereas1 yet the thing was but new, and the success thereof uncertain;
and when men's minds stood doubtful and amazed, and their ears open 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 Porphyrius, the old foes to the gospel, attempt in times past V
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 things; and, seeing they
could find no new and late faults, therefore to seek to procure us envy only
with stale and outworn lies. 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 we 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 goodness2, 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 there 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.
feo' But' whereas & 1S w°nt 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, that3 was done, as
appeareth plainly by all stories for two hundred and three-score years past
or above, under Boniface the eighth4, when the authority of the bishop of
Rome 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 civil5 dissension. And if it were a sin in the Helvetians

P When as, Def.J
P Def. adds and mercy.]
P All that, Def.J

P In the time of pope Boniface, Def.J
P All civil, Def.]

CHURCH OF ENGLAND. 75
to deliver their own country from foreign government, specially when they [Part 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 ? rchap. vi.
Will he teach the people to obey and follow their magistrates? or hath he lv'1]
any regard at all of the majesty of princes?6 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™.' de
himself to be " King of kings," and to have kingly royalty over his subjects ? Kose1'
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- De Major, et
fold inferior to him ; and for this reason specially, because God hath made two ne Major! ft
lights in the heaven, and because heaven and earth were created not at7 two 6anctam.m"n
beginnings, but at7 one? Why hath he and his complices8 (like Anabaptists .77 '"
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 doth ciem. v. in
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 Martellus9 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 Albertus king of
Romans. He utterly destroyed the state of the most flourishing city and ciem. papa
commonweal of Florence, his own native country, and brought it out of a vn"
free and peaceable state to be governed at the pleasure of one man : he idem ciem.
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 [chap. vi.
to reckon up all the notorious deeds10 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,

P Of a prince, Def.]
p In, Def.J
[8 Fellows, Def.J

P Magnus, Def.]
P° Practices, Def.J

76 AN APOLOGY OF THE
[Part IV.] I am sure they were neither Lutherians nor Zuinglians. What is he at t^it
gjj*p- vn. day> ^yjjich alloweth the mightiest kings and monarchs of the world to. ftiss
i)Cival'-v"' ^is blessed feet? What is he that commandeth the emperor to go by him
[cimp. vii. at his horse bridle, and the French king to hold his stirrup? Who hurled
sabkiicus. under his table Francis Dandalus the duke of Venice, king of Creta and
[chap. v«. Cyprus, fast bound with chains, to feed of bones among his dogs ? Who set
ceie'st.'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. vn. off, saying withal, he had power to make emperors, and to unmake them again
Hildeb-l a. at his pleasure? Who put in arms Henry the son against the emperor his
father, Henry the fourth, and wrought 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-favouredly and monstrously put the emperor Frederic's neck under his feet,
papain. ajj^ 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 1 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.
Divf'i&'a] ^ we ^e 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 noi; 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. in opprobriously triumphing over them, leap into their necks with our feet. ( This
Boi'n?'lp' d rather is our profession, this is our doctrine ; that every soul, of what calling
soever he2 be, be he2 monk, be he2 preacher, be he2 prophet, be he2 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
Epsst!" 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 schooling3, and this is well to be seen,
both in our books and in our preachings, and also in the manners and modest
behaviour of our people.
rchaP.ix. But, where they say we have gone away from the unity of the catholic
div. i. & 2.] church, this is not only a matter 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 thereof4. In times past, where the first Chris
tians, our forefathers, in making their prayers to God, did turn themselves
Tertuii. in towards the east, there were that said, they worshipped the sun, and
Apoiog. cap. reckoned it as God Again, where our forefathers said that, as touching

P That time, Def.J j [3 Doctrine, Def.J
P It, Def.J p Probability or Ukelihood of the truth, Def.]

CHURCH OF ENGLAND. 77
inlmortal and everlasting life, they fived 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 Tertull. in
before God " there is neither man nor woman," nor, for attaining to the true wf.'vin! S.P'
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 false tales upon the same, saying that the
Christians made no difference among themselves, either of age or of kind ; Terh.11. in
but like brute beasts without regard had to do one with another. And AV"los- '*'
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 Christ'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 truly
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-v
sity and much against our wills. But I put case, an idol be set up in the rchap. ix.
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 very5 name of the
P Bare, Def.J

78 AN APOLOGY OF THE
[Part IV.] church. Much like as if a thief, when he hath gotten into another man's
v 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 1 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 Arians, 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 Trjs 6p0o8ogias irpoo-xwan, 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 wife2. So likewise the false pro
phets of all ages, which stood up against the prophets of God, which 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 they so fiercely vex them, and call them runaways3 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 onto
who then governed the church, and would respect nothing else, neither God,)
nor his word, it must needs be confessed that the apostles were rightly 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 many4 new alterations in religion, contrary 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
D,v'41 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 Apocalypse: "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.
rchap. x. So that these men's part had been, first to have clearly and truly proved
'"•'¦J 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 with the primitive
church of Christ, of the apostles, and of the holy fathers, which we doubt

P When he had, Def.J l p Kenegates, Def.J
[* True and lawful wife, Def.J I p r>ef. omits many.]

CHURCH OF ENGLAND. 79
not but was indeed the true catholic church. For our parts, if we could have [Part IV.]
judged ignorance, error, superstition, idolatry, men's inventions, and the same Div??!]1'
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 only, 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 believe these things, we grant there had been no
cause at all why we should have left these men's company. As touching that tchap. 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 I
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 ct;~I
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 cone. Lat.
"how often councils are discontinued, so often is the church destitute 0fsa'""'
Christ." Or if there be no peril that harm may come to the church, what rchap. xii.
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 world, 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 Christ
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 ?" Where was it, when amongst the number of the whole
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 duly i Kings xix.
worship God? and when Esay said, "the silver" of God's people (that is, ofisai. 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 was " 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 DlT' ]
fio-ures 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 saying5, 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 league6, and the same efficacy
and virtue of God's word: Eusebius also saith, "All the faithful, even from Lib. i. cap. i.

P And yet were that but a foolish distinction, Def.] [" Covenant, Def.J

80

AN APOLOGY OF THE

[Part IV

[Chap. xiii.
Div. 2.]
2 Thess. ii.
2 Tim. iv,
2 Pet. ii.
Dan. viii.
Matt. xxiv.

[Chap. xiv.
Div. 1. & 2.]

in Regist.
Lib. iv.
Epist. 32.
aa Maurit.

[Chap. xiv.
Div. 3.J
Sermone33.

] Adam until Christ, were in very deed 1 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 perfection2, 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 vain3, 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 Rome 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
trine, 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 church,
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 ill 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 drowned4 by violence, did prophesy
by the Spirit of God."
Gregory, as one which perceived and foresaw in his mind the wrack of
all things, wrote thus to John5 bishop of Constantinople, who was the first of all
others that commanded himself to be called by this new name, the "univer
sal bishop of whole Christ's church :" " If the church," saith he, " shall depend
upon one man, it will at once6 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 pureness7 amongst the clergy : wherefore it resteth
that the man of sin should be revealed." The same Bernard, in his work8 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

P Deed very, Def.J
[s In the greatest perfection, Def.J
P To small purpose, Def.J
p Forced thither, Def.J

[6 Wrote thus of John, Def.J
P Soon, Def.]
[7 Sincere and pure, Def.J
[¦ Treatie, Def.J

CHURCH OF ENGLAND. 81
have chief pre-eminence in the church. Thy friends and neighbours9 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- rchap. xv.
tion touched to the quick the woful state of his own time : " These so many inUbeuo de
errors," saith he, "require and look for antichrist." Gerson complaineth how jj£uU? lm"
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 Lyons10, 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- [Chap. 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 Dlv' 3']
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 [Chap, 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 cE-/y,
Patavinug, 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 were11 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 amended12.
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, Dlv'
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 faith
fulness they took care of God's house, though we hold our peace, yet, I pray
vou, let them hear Bernard, their own friend. " The bishops," saith he, " who Bernard.
J ' L adBugen.

P Def. adds, O God.]
[10 The poor men called pauperes a Lugduno,
Def.J [jewel, III.J

[" Lived, Def.J
[12 Def. omits this sentence.J

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
words 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^lie 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, what one have these men at
any time reformed ? or what fault have they once acknowledged and confessed ?
[chap. xvm. But, forsomuch as these men avouch the universal possession of the ca-
Dlv' 1-] tholic church to be their own, and call us heretics, because we agree not in I
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 ofl
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
cip!tm3ecles' 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
Cap' "" scriptures ; and that which cannot be shewed out of them is not the church."
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;
notwithstanding 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 oidy 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 people 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
m HierarcB. £Q a nose 0f waX; or a shipman's hose ; how they may be fashioned and plied
[chap. xix. & all manner of ways, and serve all men's turns. Wotteth not the bishop of
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 very sharp and stout maintainer of that side. One will marvel1, I sup
pose, how a good man could either conceive so wickedly, or write so despite
fully 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 "We," saith he, "will bid away with the same scriptures, whereof we see
gxpr.verb. bought not oniy clivers, but also contrary interpretations; and we will hear
God speak, rather than we will resort to these naked elements2, and appoint
our 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
P Thou wilt marvel, Def.] p Def. adds, or bare words ofthe scriptures.]

CHURCH OF ENGLAND. 83
and the same mind wherewith in times past Montane3 and Marcion were moved, [Part IV.]
who, as men report4, used to say, when with a contempt they rejected the holy
scriptures, that themselves 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, 7
who speaketh to you most clearly by his own mouth in the scriptures? 01-
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 Zuenckfeldius.
But how then, if Zuenckfeldius 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 Zuenckfeldius ever written them? or, if he have written them,
and Hosius have judged the same to be wicked, why 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 mo'st clear and manifest words of the scriptures, unless the
same be allowed for good by the interpretation and authority of the church5."
And yet, as though this were too little, they also burn the holy scriptures, rchap. xxi.
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 too6, they Euseb.
would fain do as Herod in old time did in Jewry, that he might with more
surety keep still his dominion7; 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 Caesar, 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, Def.]
P As it is written of them, Def.J
P Def. adds, whereby he meaneth the church of

Rome.] [6 As it seemeth, Def.]
P His usurped dominion, Def.] 6— s

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 lies, either they burn the holy scriptures, or else they
craftily convey them from the people surely.
[Chap. xxi. Very rightly and aptly doth Chrysostom write against these men. "Here-
chr^ostm-1 tics," saith he, ""shut up the doors against the truth; for they know full
op. imperf. weii; jf the 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
rchap. xxi. espied." And Tertullian saith: "The holy scripture manifestly findeth out
"iy'41 the fraud 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 light under a bushel, which ought to stand on
[chap. xxi. a candlestick ? Why trust they more to the blindness of the unskilful mul-
iv. s. &6.] tjtu(jej an(j to ignorance, than to the goodness of their cause? Think they
their sleights are not already perceived, and that they can walk now un-
espied, as though they had Gyges' ring to go invisible by upon their finger?
rchap. xxi. No, no. All men 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
rchap. 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 fight."
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 all
their subtle practices will soon fall down headlong upon the sight of the gospel.
For antichrist is not overthrown but with the brightness of Christ's coming.
rchan. xxii. As for us, we run not for succour to the fire, as these men's guise is,
but we run to the scriptures; neither do we reason with the sword, but with
the word of God: and therewith, as saith Tertullian, "do we feed our faith;
rchap. 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 gospel1.
Imv?3]"'ii' ^or 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 church
and in councils2, 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
rchap. xxii. fathers. Chrysostom saith: "There be 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
far goeth Chrysostom.
fc?hft.V'-' BUT here I l0°k they wiU say' th«ugh they have not the scriptures, yet
iMv.t]' 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
P Def. omits this sentence.] p rn 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 be3 in
his religion.
i 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 then-
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 doctrine 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 via Kai £evn, 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 like to the enchanters4 and sorcerers now-a-days, which [chap. i.
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, coming5 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 suoh 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 all honour, "hath spoken of me." Paul6 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 all 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. & g
have men ween it is, why do they not prove it so by the examples of the

P So ought there to be no change, Def.] I p Being thought to come, Def.]
P Conjurors, Def.] I [6 St Paul, Def.J

86

AN APOLOGY OF THE

[Part V.] primitive church, 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 Theodoret the most ancient father and a
Greek bishop, wherein he plainly and evidently taught that the nature 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
thereof to be found. Why saith Albertus Pighius that the ancient father
Augustine had a wrong opinion of original sin ; and that he erred and lied

[Chap. ii.
Dii "

Mv. 3.]
Dist. 27-
AugSt'de and used false logic, as touching the case of matrimony concluded after a
ca°pnx7idult' vow made, which Augustine affirmeth to be perfect matrimony indeed, and
cannot be undone again1? Also, when they did of late put in print the ancient

extat et eir-
cumferturmutilus.

[Chap. iii.
Div. 1. & 2.J
tChap. iii.
liv. 3.1

iv. 4.]

Nuptiar. bon.
rc;hap. is. 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
iiber hodie said Origen had written many things concerning the sacrament of the holy
communion contrary to these men's minds, and would 'put forth that book
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' works2?
It is a world to see how well-favouredly and how towardly touching re
ligion these men agree with the fathers, of whom they use to vaunt that they
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 Christians,
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.
The old fathers Origen and Chrysostom exhort the people to read the\
6rig. in Lev. scriptures, to buy them books, to reason at home betwixt themselves of divine
cnr'ysost. in matters ; wives with their husbands, and parents with their children. These
idem in ' 'men condemn the scriptures as dead elements, and, as much as ever they
rchapiiii^ may, bar the people from them. The ancient fathers Cyprian, Epiphanius,
cypApist? and Hierome, say, " It is better for one who perchance hath made a vow to
Ipiph. 'contr. lead a s°le hfe, and afterward liveth unchastely, and cannot quench the
Apost. Haer. flames of lust, to marry a wife, and to live honestly in wedlock." And the
old father Augustine judgeth the self-same marriage to be good and perfit,
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
and3 harlot, than to live in that kind of marriage.
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.
Again, that old father Augustine denieth it to be leeful for a monk to
spend his time slothfully and idly, and under a pretensed and counterfeit
holiness to live all upon others. And whoso thus liveth, an old father Apol-

Hier. ad
Demetr.

[Chap. iii.
Div. 5.]
Aug. de
Op. Mon.

P "Which matrimony St Augustine affirmeth to be
perfite indeed, and that it may not be undone again,
Def.J

P Def. omits works.]
P 1564 repeats and; and an, Conf.; or an, Def.]

CHURCH OF ENGLAND. 87
lonius likeneth him to a thief. These men have, I wot not whether to name [PartV.]
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- gjhajj. ¦»•
vice said by a priest well known to keep a concubine. These men let to conViLn.
farm concubines to their priests, and yet constrain men by force against their cap' 3'
will to hear their cursed paltry service.
The old canons of the apostles command that bishop to be removed from rchap. 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 office 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- rchap. m.
ference between an unmarried priest and a married priest, as he ought4 to lv'8]
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- rchap. ia.
tion all things should be pronounced with a clear, loud, and treatable voice, in Novell
that the people might receive some fruit thereby. These men, lest the people &T«;!t' 123'
should understand them, mumble up all their service, not only with a drowned
and hollow voice, but also in a strange and barbarous tongue. I*)
The old council at Carthage commanded nothing to be read in Christ's rchap. m.
congregation but the canonical scriptures : these men read such things in cine, earth.
their churches as themselves know for a truth to be stark lies and fond m' cap' 47,
fables. But, if there be any that think that these above rehearsed authorities be but [Chap. 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 De conseer.
evidently forbid that a priest in ministering the communion should dip the enim nemo.™
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 ; rchap. 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 [Chap. 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 sibb3 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 g*Bf ,T-
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,
P Def. omits he ought.] P Subject, Conf. and Def.J

88 AN APOLOGY OF THE
[Part V.] 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. What 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?
rchap. v. But I have a special fancy to common a word or two rather with the
rc'hkpl-'vi. pope's good holiness, and to say these things to his own face. Tell us, I pray
Div. 1.] y0Uj g00(j holy father, seeing ye do crack so much of all antiquity, and boast
yourself that all men are bound to you alone, which of all the fathers hare
at any time called you by the name of the highest prelate, the universal bishop,
rchap. vi. or the head ofthe church? Which of them1 ever said that both the swords
DeVMajor. et were committed to you ? Which of them ever said that you have authority
Snetam!11™ and a right to call councils ? Which of them ever said that the whole world
Diva3.]v'' 1S hut your diocese? Which of them, that all bishops have received of
D°ivf 4!]vi' vour fhhiess ? Which of them, that all power is given to you as well in
rchavi' heaven as in earth? Which of them, that neither kings, nor the whole
conceit clergy, nor yet all people together, are able to be judges over you?
sub Jul. ii. Which of them, that kings and emperors by Christ's commandment and will
Div.ao.']V'' do receive authority at your hand? Which of them with so precise and
l>iva70V1' mathematical limitation hath surveyed and determined you to be seventy
inno'c?' and seven times greater than the mightiest kings ? Which of them, that
i)iva?'.]v'' raore ample authority is given to you than to the residue ofthe patriarchs?
Dwa9.]vi' Which of them, that you are the Lord God? or that you are not a mere
offioHte. natural man, but a certain substance made and grown together of God and
SmJ^oo' man? Which of them, that you are the only head-spring of all law?
gj^Pj'vi. Which of them, that you have power over purgatories? Which of them,
jchkn-vi. that you are able to command the angels of God as you list yourself?
Exvtrav.' Which of them that ever said, that you are Lord of lords, and the King
cuminter.in of kings? We can also go further with you in like sort. What one amongst
rmpreS.Par!' the whole number of the old bishops and fathers ever taught you, either to
rchapdvi. say private mass whiles the people stared on, or to lift up the sacrament
rchkpM over vour head (in which point consisteth now aU your religion); or else
rchap4'! to mangle Christ's sacraments, and to bereave the people of the one part,
Anton!de contrarv to Christ's institution and plain expressed words? But, that we may
rchap vi 0nce come t0 an end' what one is there of a11 the fathers which hath taught
[cha^vii y°U t0 distribute Christ's blood and the holy martyrs' merits, and to sell
Divai'.]vu' openly as merchandises your pardons and all the rooms and lodgings of pur-
rchap via. gatory2? These men are wont to speak much of a certain secret doctrine
1V- J of theirs, and manifold and sundry readings. Then let them bring i 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 all 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 agreed by consent to this their reli°ion
Nay, nay, they turn their 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 I P To sell openly your pardons and all the room!
following sentences the same or like words are re- and lodgings of purgatory as a gainful kind of mer-
peated.J ehanrtiw.' TW 1

Peated-] I chandize, Def.]

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 lightly and quietly bear it.
But, whereas they have commanded that those decrees should be void, rchap. ix.
as things now waxen too old, and that have lost their grace, perhaps they lv' -1
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
in3 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 [Chap, ix.
these things have they set all their religion, teaching the people that by
these God may be duly pacified, spirits be driven away, and men's consciences
well quieted. For these, lo, be the orient colours and precious savours ofQChap.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
yearly 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 fall another way, and should somewhenee 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 departeth 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 Phari-

P Put somewhat in, Def.]

90

AN APOLOGY OF THE

[Chap. x.
Div. 2.]

[Part V.] sees, and from the traditions of men. It were reason, no doubt, that Christ's
commandments and the apostles' were 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!
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 Romish1 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 greater2." Pighius also letteth
not to say, that without the licence of the Romish church we ought not to
believe the very plain scriptures. Much like as if any of those that cannot
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 all
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
desires 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 fineness3
and eloquence that Cicero and Ca?sar 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.
" 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,
though he sell for money bishopricks, monasteries, priesthood, spiritual promo
tions, and parteth with 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
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
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 ?
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,

EChap. xi,
liv. 1.]

Sum. Angel,
Diet. Papa.
Theod. de
Schism.

Plutarch.

[Chap. xi.
Div. 2.]

[Chap. xii.
W 1.]

[' Here and in several other places Def, has Ro
man.]

P Def. adds, than the scriptures.]
P 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 [Chap, xii.
forsakers of your profession, and have departed from us. It is true we have lv'2'"1
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 church, from the apostles, and from Christ, we have not departed. True
it is, we were brought up with these men in darkness, 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 company," 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- rchap. 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- ..V--
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 mire. 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 went they scattering about, seeking some spark
of heavenly light to refresh their consciences withal ; but that light was already
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 rchap. xm.
to consider withal how just cause we had of our departure. For if they will rchap! 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 our 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 rchap. xiv.
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, [chap. 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 rchap. 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,

iChap. xv.
liv. f -

92 AN APOLOGY OF THE
[PartV.] 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.
Now then, since it is manifest, and out of all peradventure, that these
•'*¦] men are fallen from the Greeks, of whom they received the gospel, of whom
they received the faith, 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 ?
rchap. 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
rchap. xv. man, or one that hath consideration of his own safety. To conclude, we
Div. 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, bell,
and candle), rather than have gone away from them of ourselves.
rchap. xv. And we are come to that church, wherein they themselves cannot deny
iv. 5.] ^p ^ey 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.
rchaP. xvi. Let them compare our churches and theirs together, and they shall see,
Div. i.] £nat 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 communion1 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 effectually, 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 spoken2) of mice
and dogs.
We use to pray in churches after that fashion, as, according to Paul's
1 cor. xiv. lesson, the people may know what we pray, and may answer Amen with aN
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 uV
derstand nothing at all.
rchap. xvi. But, not to tarry about rehearsing all points wherein we and they differ,
D1V. 2.] (for they have well nigh no endj we turn the seriptures intQ aU tongues:
rchap. xvi. they scant suffer them to be had abroad in any tongue. We allure the
rchap: xvi. people to read and to hear God's word: they drive the people from it. We
hiv-^ desire to have our cause known to all the world: they flee to come to any
[' Have made it a communion, Def.] p Monstrous and horrible to be spoken, Def.]

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 Dniv1S.'fvL
apostles and prophets ; and they burn them. Finally, we in God's cause ^•j-j™-
desire to stand to God's only judgment : they will stand only to their own. LcMl- xvi-
Wherefore, if they will weigh all these things with a quiet mind, and fully rchaP:]xvi.
bent to hear and to learn, they will not only allow this determination of 1V'8']
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
side3- 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 ofD^v.ai!]L
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 made4 us these
laws, or from whence had they this injunction ?
King Agesiiaus truly did but fondly, who, when he had a determinate rchap. i.
answer made him of the opinion and will of mighty Jupiter, would afterward piutarchus.
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 rchap. i.
be truth, or God be God ? If Christ had meant to do so from the begin- lv' 3'] --
. 7
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 [Chan, a.
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 touching this council, which is now summoned by the pope Pius, rchan. iu.
wherein men so lightly are condemned, which have been neither called, heard, lv'
nor seen, it is easy to guess what we may look for or hope of it. In times rchap. iii.
past, when Nazianzene saw in his days how men in such assemblies were so "lv-'1^
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.] [* 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
they must give place to us in nothing. Or if there be any fault, yet must
it be tried by bishops1 and abbots only, because they be the directors and
rulers of matters; and they be the church of God. Aristotle 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
rchap. m. the abbots legitimate abbots, nor the bishops natural right bishops2. 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.
Ijchap. 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 vision, 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 ?"
rchap. iv. Well, yet then, they will 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 council to run 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 unlawful dealing
to toss our matter from so many bishops and abbots, and to bring it at last to the
trial of one only man, specially 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.
Diva3.]v' How say ye' do we devlse these tales ? Is not this the course of the councils
in these clays ? 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 ? Whose 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 write so proudly
meSlpotest of himself? "As though," saith he, "there were any general council able to pre-
signihcasti. scribe a law to the church of Rome ; whereas all councils both have been made
and have received their 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 will 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 ?
rchan; v. But be it so : let the bishop of Rome alone be above all councils, that is to
say, let some one part be greater than the whole, let him be of greater power,
Htoon.ad let him be of more wisdom than all his ; and, in spite of Hierome's head, let the
gjtep.^. 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

P Their bishops, Def.J I bishops natural right bishops, Def.]
P Neither be their abbots abbots indeed, nor their I

CHURCH OF ENGLAND. 95
Arians, as once pope Liberius did ? or have a wicked and a detestable opinion of [Part VI.]
the life to come, and of the immortality of the soul, as pope John had but few
years since ? or, to increase now his own dignity, do corrupt other councils, as
pope Zosimus 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
wrest the scriptures, as3 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 all those matters should be brought
before him alone ?
What will ye say, if the pope's advocates, abbots and bishops, dissemble not rchap. vt
the matter, but shew themselves open enemies to the gospel, and though they
see, yet they will 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. de
can?" and that " one judgment-place and one council-house serve for the pope venerabSk
and for Christ both together ?" or " that the pope is the same light which should corn. 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 [chap. 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 [Chap. vi.
Peter Asotus and his companion Hosius stick not to affirm that the same council, Hos. contr.
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
defend their own cause, but they must also take part with Annas and Caiphas.
For, if they will 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 [chaP- ™-
persons guilty, and the judges too? Will they abate their own ambition and
pride? Will they overthrow their own matter4, 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
for his living ? and that it is against all law to suffer such a one to live and to be
found either in city or in country, or yet5 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.J [4 Causes, Def.J P AU, Def.J

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.
rchap. vu\ There have been, I know, certain of their own selves1 which have found fault
with many errors in the church, as pope Adrian, iEneas Sylvius, 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 our 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 all 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 idolatry have they reclaimed the
people ? What superstition have they taken away ? What 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 bound 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 same2; or that might doth not oftentimes overcome the right.
rchap. va And therefore we know that divers times many good men and catholic bishops
did tarry at home, and would not come when such councils 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 council 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 Syrmium, and foresaw what would be the end,
by reason of the outrage and malice of his enemies, he packed up his carriage,
Tripart. Hist, and went away immediately. John Chrysostom, although the emperor Constan-
xm! "' cap" tius commanded him by four sundry letters to come to the Arians' council, yet
Eus. Lib. i. kept he himself at home still. When Maximus, the bishop of Hierusalem, sat in
'""' the 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 Syrmian
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
council 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 partiality and favour.
Dwa^'TIiL ^n<^ yet' ^or a^ those fathers had such malicious and stiff-necked enemies, yet
if 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 all 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 will and pleasure of the pope, being but one man, to
the end he may pronounce his own sentence of himself, who ought rather to have
answered to his complaint ; sithence also the same ancient and christian liberty,
which 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

P Companions, Def.J [» Than of the weight and value of the same, Def.J

CHURCH OF ENGLAND. 97
marvel at this day, though we do the like now, that they see was done in times [Part VI.]
past in like case of so many fathers and catholic bishops ; which as though3 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 rchap. ix.
wherefore do they shut out christian kings and good princes from their convo- lv' h & ^
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 ? Who but themselves alone
made ever any such law ?
They will say to this, I guess, Civil princes have learned to govern a common- [Chap. 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 princes 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 worlikely 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, pillars, 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.]

[a Which is as though, Conf.; which is though, Def.]
[jewel, III.]

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. xi. 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
rchap. xi. office ; besides also that God by his prophets often and earnestly commandeth
3'] 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
rchap. xi. Esaias saith, " A king ought to be a patron and nurse of the church ; " I say,
biv. 4. & 5.] besides all 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
rchap. xi. for suffering the corruption of religion. Josua also, though he were no nother
Jo*. 1? 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
rchap. xi. service of God. King David, when the whole religion was altogethers brought out
l Siron. 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 shew1,
rchap. xi. and in effect ruled the priests. King Salomon built unto the Lord the temple
2 Siron. vi. which his father David had but purposed in his mind to do ; and, after the finish-
i Kmgs vm. jng thereof, he made a goodly2 oration to the people concerning religion and the
service of God : he afterward displaced Abiathar the priest, and set Sadok in his
rchap. xi. place. After this, when the temple of God was in shameful wise polluted through
2Ch'ron.xxix. the naughtiness 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
2 Kings xviii. custom. The same king also commanded the brasen serpent, which then the
BivSfo i'" Pe°ple wickedly worshipped, to be taken down and beaten to powder. King Jeho-
2 chron. xva. 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 which was at Jerusalem, whereto they should by
Kh^ii i1' order have resorted yearly from every part of the realm. King Josias with great
2Kingsxxiii. 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.
rchap. xii. And, to rehearse no more examples out of the old law, let us rather consider,
since the birth of Christ, how the church hath been governed in the gospel's
rchap. 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,
jchap-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
rchap^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 assemblies,
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, forsomucu
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-

P Triumph, Def.J p Godly, Def.J

CHURCH 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 BulSa'ad
although the modesty and mildness of the emperor Ferdinando be so great, that Igp- F«din-
he can bear this wrong, because peradventure he understandeth not well the Div- 50
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 rchap. xiii.
ye speak of, because the bishop of Rome was not yet grown so great as he is now ; lv'
but yet the emperor did not then sit together with the bishops in council, or
once bare any stroke with his authority in their consultation. I answer, Nay, that
it is not so ; for, as witnesseth Theodoret, the emperor Constantine sat not only Hist. Eccies.
together with them in the council at Nice, but gave also advice to the bishops ' ' ' cap' T
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.xiii.
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, '' cap' x'
and allowed for good the judgment of the catholics. In the council at Chalcedon rchap. xiv.
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 promotion8 in the church. In the third council at Constantinople [chap.' xiv;
Constantine, a civil magistrate, did not only sit amongst the bishops, but did also conc'.n.
subscribe with them : for saith he, " we have both read and subscribed." In D°ivaaflv'
the second council called Arausicanum the princes' embassadors, being noble
men born, not only spake their 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, Opilio, 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 p^- -,*"'¦
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 D^!ja|1xiv-
many words, and so at length, if we had not to do with 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 then- own eyes. The emperor Justinian made a law to correct the ^^j"7-
behaviour of the clergy, and to cut short the insolency4 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 rchap. xv.
receive from God commandments concerning religion, such as bring home again lv- 1]
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 bishop, be made ac
quainted with 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 were

[» Their dignities, Def.J [* Insolent lewdness, Def.J
7—2

100 AN APOLOGY OF THE i
[Part VI.] did busy themselves with these matters, and yet were they never for this cause
noted either of wickedness or of presumption. And what is he, that can find
out either more catholic princes, or more notable examples ?
rehap. xv. Wherefore, if it were 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 princes and peers concerning religion, they do now thus
reject and cast off christian princes from knowing of the cause, and from then-
meetings ?
rchap. xv. Well, thus doing, they wisely and warily provide for themselves, and for their
lv' 3] 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 despitefully to be scorned and abused by them. But now, through their own
lack of understanding, and through their own blindness, these men have them
fast yoked and in their danger.
rchap. xvi. We truly for our parts, as we have said, have done nothing in altering
lv' 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 skill 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 holy1 fathers, and from the apostles, and from Christ his own self,
and from the primitive and catholic church2 ; 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
Tertullian 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 foreslowed3 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 Tertullian, hath great force against all heresies : " Look, whatso
ever was first, that is true ; and, whatsoever is latter, that is corrupt." IrenEeus
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 respect4 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 catholic fathers, and nobody once speaking against it, eb\ dpywo.
rchap. xv». Kpareira: that is to say, "hold still the old customs ?" When Esdras went about
.V.1.&2.] tQ repair the ruing of the tempie of Godj he gent nof. tQ Ephesug) although the

P Gone from the old holy, Def.J I [» Neglected, Def.]
P Church of God, Def.J | [< 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 God, he sent not to Rome, although
peradventure he had heard in that place were the solemn sacrifices called Heca-
tombae, and other called SolitauriUa, Lectisternia, and Supplications, and Numa
Pompilius' ceremonial books5. 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 which it had in the old times past
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 mass6, 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 which 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 church ; 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 c^f-f /
synod. For thus know we the old fathers used to put in7 experience, before they
came to the public universal council. There remain yet at this day canons, \
written in councils of free cities, as of Carthage under Cyprian, as of Ancyra, of
Neoceesarea, 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

P Def. adds, or manuals or portuises.] I p Put matters in, Def.J
P 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 general 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, Germany, 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 ?
rchap. xviii. Whatsoever it be, the truth of the gospel of Jesus Christ dependeth 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 will stir up the very stones, and make children and
babes cunning, whereby there may ever be some to confute these men's lies.
rchap. xviii. For God is able (not only without councils, but also, will the councils, nill the
"¦ 2] 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 : by 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."
gjhap. xix. But marvellous notable, and to very good purpose for these days, be Hierome's
Htoon.in words: "Whosoever," saith he, "the devil hath deceived, and enticed to fall
Naum.caP. asleep; as it were; with 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 go 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 Hier6me'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
church, 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 painted 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 rchap. xx.
attempted without the bishop of Rome's commandment ; forsomuch as he only is IV' 1'1
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 J ; 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 him2, whatsoever he do ; that Christ
reigneth in heaven, and he2 in earth; that he2 alone can do as much as Christ or
God himself can do, because Christ and he2 have but one council-house; that
without him is no faith, no hope, no church ; and whoso goeth 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 lv' s'^
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 Christ Jesu :
and upon other condition can he not agree upon peace with us.
For, whereas some use to make so great a vaunt, that the pope is only Peter's QChap. 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- c^"^'~~i~~'gr--
mised to a good mind, and to one that feareth God, not unto sees and successions. 4-/—^
" 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 sufficient, why then Manasses succeeded
David, and Caiphas succeeded Aaron. And it hath been often seen, that an idol
hath stand3 in the temple of God. In old time Archidamus the Lacedaemonian
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

P Fette, Def.J P The pope, Def.J P Hath been placed, Def.J

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."
rchap. 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 office ? 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 poor 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-
geousness, with his royal sceptre, with 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.
ghap 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 fulfilleth 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 Caesar that which is Caesar's ; and that he, as the old bishops of
Rome did (without any question2), calleth the emperor his lord. Unless therefore
the popes do the like now-a-days, and3 Peter did the things aforesaid, there is no
cause at all why they should glory so of Peter's name and of his succession.
[GhaP.]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 believe 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

[' Bishops, Def.] [2 Without contradiction, Def.] p 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 errors4, 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- rchap. xxii.
parted from him, whom we saw had blinded the whole world this many an hundred 1)'v-2]
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, rqhap. xxiii.
even they which with greatest reverence did follow and obey the authority and 1-^
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 king6, 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 spoil6. 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 rchap. xxiii.
realm tributary to them, and exacted thence yearly most unjust and wrongful 2]
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

P And to his errors, Def.J P Put our realm in hazard to have been a very
P The same king, Def.] I prey and spoil unto the enemy, Def.J

106 THE RECAPITULATION OF THE APOLOGY.
of the giver ; and that cannot seem a perfit will, which is dimmed and hindered
by error1. 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 opinion2 is of God the Father, of his only Son Jesus Christ, s
of the Holy Ghost, of the church, of the sacraments, of the ministry, of the
scriptures, 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 plight3 wherein we have found them, without any diminishing or altera
tion, reserving unto our princes their majesty and worldly pre-eminence, safe
and without 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 was in good frame, or once like to the church of God, and which, 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,
which 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, wherein 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 were contemned ;
where not one of our divines could be heard, and where parts-taking and ambition
was 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
was, the yoke and tyranny of the bishop of Rome, to whom we were 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 we agree
amongst ourselves touching the whole judgment and chief substance of christian
religion, and with one mouth and with one spirit do worship God and' the Father
of our Lord Jesu Christ.
Wherefore, O christian and godly reader, forsomuch as thou seest the reasons
and causes, both why we have restored religion, and why we have forsaken these
men, thou oughtest not to marvel, though we have chosen to obey our Master
Christ, rather than men. Paul hath given us warning, how we should not suffer
ourselves to be carried away with such sundry learnings, and to fly their com
panies, in especial, which would sow debate and variances, clean contrary to the
doctrine which they had received of Christ and the apostles. Long since have
these men's crafts and treacheries decayed, and vanished, and fled away at the
sight and light of the gospel, even as the owl 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 were of the own self, falleth it down again to the ground and cometh

P Here Conf. introduces the heading " The re- I p Faith, Def.]
capitulation of the Apology ;" which also Def. adopts.] | [3 State'of honour, Def.]

THE RECAPITULATION OF THE APOLOGY. 107
to nought. For you must not think that all these things have come to pass rashly4,
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 biddings5, 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. "There is a peace," saith Nazianzene, "that is unprofitable ; again, there is
a discord," saith he, "that is profitable." For we 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, which they so fain would have, is only a rest of idle bellies. They
and we might easily be brought to atonement touching all these matters, were it
not that ambition, gluttony, and excess did let it. Hence cometh their whining:
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.
Now-a-days the pardoners complain of us, the dataries, the pope's collectors, the
bawds, and others which take gain to be godliness, and serve not Jesu Christ,
but their own bellies. Many a day ago, and in the old world, a wonderful great
advantage grew 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 with 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. Notwithstanding, we
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 we teach, and we may not
either go against our own conscience, or bear any witness against God. For, if we
deny any part of the gospel of Jesu Christ before men, he on the other side will
deny us before his Father. And, if there be any that will still be offended, and
cannot endure Christ's doctrine, such, say we, be blind, and leaders of the blind :
the truth nevertheless must be preached and preferred above all ; and we must
with patience wait for God's judgment. Let these folk in the mean-time take
good heed what they do, and let them be well advised of their own 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 own cause. God will not suffer himself
to be made a mocking-stock. The world espieth a good while agone what there is
a doing abroad. This flame, the more it is kept down, so much the more with
greater force and strength doth it break out and fly abroad. Their unfaithfulness

P By chance, Def.] P 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 our Lord Jesus Christ open the eyes of them all, that
they may be able to see that blessed hope, whereunto 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 all 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.J

[The manner how the Church of England is administered and governed.
The Church of England is
divided into two provinces
The province of Canterbury hath

Canterbury and
York.

The archbishop of the same, who is primate of all England and metro
politan.
The bishop of London.
/ Winchester Ely Chichester
HerefordSalisbury
Worcetor Lincoln
The bishop of / Coventry and Lichfield
Bath and Wells
Norwich Exeter
RochesterPeterborough St Davies
V St Asaph
Llandaff
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. f Durham
The bishop of < Carlisle, and
I 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 four 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 c „ . . . .
c r? i , i a i Cambridge and
of England hath two { <-» f j
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 Roterodame, 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 Church of Christ, wherein also is a great company of
students.
Magdalene College.
New College.
Marten College.
All Souls' College.
Corpus Christi College.
Lincoln College.
Auriell College.
The Queen's College.
Baylie College, or Bailioll College.
St John's College.

IS ADMINISTERED. Ill
Trinity College.
Exeter College.
Brasen Nose College.
The University College.
Gloucester College.
Brodegate Hall.
Heart Hall.
Magdalene Hall.
Alborne Hall.
St Mary Hall.
White Hall.
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 Greek 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 well near is to be seen in cer
tain other colleges, as in the Bang'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 largely, 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 in 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 t3ie 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 discipline, which was commonly used amongst them, may be called
home again ; that the goods of the church may not be launched out amongst
worldlings and idle persons, but may be bestowed 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 yard, at the signe
of the Brasen serpent, by
Reginalde Wolfe.
Anno Domini, m.d.lxiiii.]

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
Booke lately set forth by M. Harding,
and entituled, A Confutation of fyc.
Whereunto there is also newly added an Answer
vnto another like Booke, written by the said M. Harding,
entituled, A Detection of sundrie foule errours, fyc. 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 Iohn Ievvel Bishop of Sarisburie.
III. Esdr. IIII.
Magna est Veritas, fy prc&ualet.
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 OF 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, 1 mm. iv.
that have had their consciences burnt with 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, Tertullian, 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

Conf. fol.
248. b.

116 AN EPISTLE TO QUEEN ELIZABETH.
Only one M. Harding, not long sithence your majesty's subject, now misliking
the present state, and resiant in Lovaine, hath of late taken upon him, against the
said Apology, with the whole 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 busy 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.
conf. foi. The main ground of his whole plea is this, that the bishop of Rome, whatso-
cfnfSoi. ever ifc sllall like him to determine in judgment, can never err ; that he is always
conf'foi. undoubtedly possessed of God's holy Spirit ; that at his only hand we must learn
confSbi' to know tJle will of God ; that in his only holiness standeth the unity and safety
204. b. ' 0f the church ; that whosoever is divided from him must be judged an heretic ;
conf. foi. and that without the obedience of him there is no hope of salvation. And yet,
306b' as though it were not sufficient for him so vainly to smoothe1 a man in open
conf. foi. errors, he telleth us also, sadly and in good earnest, that the same bishop is not
305. b.& only a bishop, but also a king ; that unto him belongeth the authority and right
247nbfo1' 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
Conf. foi. majesty : " It is a great eyesore," saith M. Harding, " to the ministers of anti-
c7o8Afb'foi. ehrist, to see the vicar of Christ above lords and kings of this world, and to see
178. b. 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
conf. foi. 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
Conf. foi. 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 our2 loyalty and alle
giance bindeth 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
Mj H^d™g. in light manner thinketh it sufficient to answer thus : " What though king Henry
the second were ill-entreated of pope Alexander the third? What though king
John were ill-entreated of that zealous and learned pope Innocentius the third ?
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 tilings 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 your majesty's true subjects to bear towards their natural prince. It shall
[' Soothe, 1567, 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
telleth us, " They have their first authority by the positive law of nations, and m. Hard.
can have no more power than the people hath, of whom they take their temporal foL 318' b'
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 pTOv. vm.
me reges regnant, " By me and my authority kings bear rule over their subjects ;"
or as if Christ our Saviour had never said unto Pilate the lord lieutenant, " Thou John xix.
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 Rom. xui.
from God." And yet further, as if their whole study were fully bent, in respect
ofthe pope3, 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 feet4: like as also another of the same
faction saith: " The emperor's majesty is so far inferior in dignity to the pope as stanis.Ori-
a creature is inferior unto God6." We devise not these things of malice, most mSa/fbi. 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 rubbish6, 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 T, God sent his vengeance for the like. 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 laws, which your majesty hath given us to live conf. 277.
under, are no laws ; that your parliaments are no parliaments ; that your clergy conf! 172! 5".
is no clergy ; our sacraments no sacraments ; our faith no faith. The church canf!"©. a!4-
of England," whereof your majesty is the most principal and chief, he calleth a ma- Rejo'ind69^'
lignant church, a new church erected by the devil, a Babylonical tower, a herd of »-onf 43
antichrist, a temple of Lucifer, a synagogue and a school of Satan, full of robbery, 32™^2|[. »•
sacrilege, schism, and heresy. And all this he furnisheth with such liberty of 33s! a.' 34a b.'
other uncourteous and unseemly talks, as if he had been purposely hired to speak
dishonour of your 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 so8 deeply to understand them. For I have no
doubt but, as by your great learning and marvellous wisdom you shall soon see

[s 1567 omits in respect of the pope.]
[4 ...so is there in Christ'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, Proufe of Certeyne Articles denied by M.
Juell, Ant. 1564. 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.] [5 Quantum Deus praestat sacerdoti, tantum sa
cerdos praestat regi. — Stan. Orichov. Chimaer. Col.
1563. fol. 97. Conf. fol. 99.]
Is Rubble, 1567, 1570.]
[? He untruly saith, 1567, 1570.]
L8 1570 omits so.]

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 falsehood1, 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 advisedly 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 READER2.

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 wouldest fain please God, and knowest
not how, nor findest thyself3 sufficiently armed with God's holy Spirit, nor able
either to discern thy meat from poison, or to unwind thyself 3 out of the snares.
" For Satan transformeth himself into an angel of light." The wicked is more 2 cor. xi.
watchful and vehement than the godly ; and falsehood4 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 2 mm. u.
power can pull them out of his hand." God is able to work comfort out of con- John *'
fusion, and to force his light to shine out of darkness. " All things work unto Rom. viii.
good unto them that be in Christ Jesus5." Be falsehood4 never so freshly6
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 abroad 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's7 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. Hart.
pope, although he may err by personal error in his own private judgment as a m b"
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 his8
consistory, or in judgment, is another. Which thing to hold, Alphonsus de Castro AiphomXib.
saith, it is mere folly9. Yet is this M. Harding's chiefest, or rather, as I might in 1- cap' iv'
manner say, his only ground.
The second is this : " The church of Rome is the whole, and only catholic conf. foi. 16. -1
church of God ; and whosoever is not obedient unto the same must be judged an b' fbl" 261' b'

[2 This is the original preface prefixed to the first
edition of 1567.]
P Theeself, 1567, 1570.]
[4 Falsehead, 1567, 1570.]
[6 Jesu, 1567, 1570.]
[6 Rashly, 1570, 1609, 1611.J
F Harding, 1611.]

[8 1567 omits his.]
[9 Quod autem alii dicunt eum qui erraverit in
fide obstinate, jam non esse papam, ac per hoc affir
mant papam non posse esse haereticum, est in re
seria verbis velle jocari. — Alfons. de Castr. adv.
Haer. Col. 1539. Lib. 1. cap. iv. fol. 8.]

120

A PREFACE TO THE READER.

Conf. fol.
48. b.
6onf. fol.
335.a.&48.b.Conf. fol.

>

Conf. fol.
50. a.
Conf. 204. b.
Conf. 248. b.

heretic." These two grounds being once well and surely laid, he may build at
pleasure 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 l the apostle was a member of Peter."
l«j, Ipist. 89. For better warrant whereof pope Leo saith: Petrum Christus in consortium indi
vidual unitatis assumptum, id quod ipse erat voluit nominari2 : " Christ, receiving
Peter into the company of the indivisible unity, would him to be called the same
that he was himself."
Upon affiance and trust of these words, M. Harding endoweth the pope with
Christ'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 run3, to carry,
conf. 250. a. to fetch, "we may not be scrupulous" (for these be his words) "in any such
conf. 248. b. matters ;" that neither king, nor emperor, nor clergy, nor council, nor any power
alive can have authority to judge the pope, be his life never so vile ; that the
conf. iss. a. 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 feet4") ; 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 Paulus,
\Deus~\ attendi non vult; sed solum hoc, quod sedet in cathedra Petri6 : "Whether
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
conf. 192. b. us to do :" "Christ," saith M. Harding6, "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
conf. 212. b. whole church standeth in the unity of the pope. And therefore Hosius saith:
Absque uno (papa) ecclesia una esse non potest 7 : " Without one pope the church
of God cannot be one." To conclude, M. 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 most8 catholic 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
conf. 196. a. other apostles might err and fail ; but the church of Rome, even by God's espe^
cial9 promise, whatsoever she teach, can never err.
He fighteth as freely for his pardons and purgatories, as he could do for the
2 Sam. xii. faith of the holy Trinity. Nathan said unto David : " Our Lord hath put away
Gai. vi. thy sin : thou shalt not die." Again St Paul saith : " Bear one of you another's

Conf. 247. b,
& 305. b.

Conf. 180. b.
& 248. b.
Conf. 250. a.
Conf. 249. b.

Dorm. p. 15.
Conf. 312. b.

Hos. in Con
fess. Petr.
cap. xxix.

Conf. 192. a.

Conf. 283. b.
Conf. 284. a.
& 283. b.

Hos. in Con
fess. Petr.
cap. xxvii.
Conf. 306. b.

Conf. 16. b.
262. b.

[' That St James, 1567.]
[2 Hunc enim in consortium, &c. — Leon. Mao-ni
Op. Lut. 1623. Ad Episc. Vien.Prov. Epist. Ixxxix.
1. col. 464.]
[3 Renne, 1567, 1570.]
[4 Dorman, Proufe of Certeyne Articles, Ant.
1564. fol. 15. 2. See before, page 117, note 4.]
[5 Hos. Op. Col. 1584. Confess. Fid. cap. xxix.

Tom. I. p. 68.]
[6 1567 omits saith M. Harding.]
[7 Unum itaque toti praeesse ecclesiae usque eo ne'
cessarium est, ut absque hoc ecclesia una esse non
possit. — Id. ibid. cap. xxvi. p. 55.]
[B 1567 omits most.]
[3 Special, 1567.]

A PREFACE TO THE READER.

121

burdens." " Hereby," saith M. Harding, " it is plain that the pope hath power cont 251. a.
to give pardons ; and Christ gave St Peter special authority to bestow the same." com-, iso. b.
But the determination and full discussion of these great matters, of pardons and conf. 252. b.
purgatory10, 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 mother11 ;" whereas also another of them saith, " Our ConcTrid.
lady is God's most faithful fellow :" Fidelissima [ejus'] soda 12 ; thus making a
creature equal in fellowship unto God; "All this," saith M. Harding, "is nothing conf. 123. 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 iSmmcap.' ?.
of conscience13 ; notwithstanding also some of his own company say, "The self- ub°ix.Payv'
same kind of devotion that is now done to images differeth but little from open fn°,Int.de
wickedness 14 ;" yet M. Harding saith, " We know no kind of idolatry ever used in £jjj- ™.-..
the church of Rome ; neither is there any idolatry committed by us, in wor- S^fjf.
shipping of saints, in praying to them, or in the reverence we exhibit unto their fertnonmui-
images." Notwithstanding sundry others, the best-learned and wisest of his side, %Ktfe;
have plainly confessed divers great errors and deformities in their church ; not- 292. i>.
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 daying18 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, under 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,

[10 1567 omits of pardons and purgatory.]
[» See Vol. II. pages 899, 900.]
[12 Ambros. Catharin. Polit. Orat. in sec. Sess.
Synod. Trident, in Concil. Stud. Labb. et Cossart.
Lut. Par. 1671-2. Tom. XIV. col. 1007.]
[13 Jac. Naclant. Enarr. in Epist. ad Rom. Venet.
1557. cap. i. fol. 42. See Vol. II. page 667, note 15.

...eadem certe pietate, cultu et religione ipsam
[crucem], 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.]
f_16 Put in daying : submitted to arbitration.]

122

A PREFACE TO THE READER.

¦»ii. a.

Rejoind in
the Preface
to M. Jewel.
A.i.

Conf. 213. a.

I beseech thee to consider with what indifferent judgment M. Harding would
have thee to pass between us.
Rejoind. in First he saith : " What should we seek for truth ? Let us only behold the
tofte'R^ader. 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
«iv. b. thereof." Again: "I would bless myself1 from him, as from the minister of
Satan, and as from the disciple of antichrist, 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 will 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
tneJPrefaceto harlots, to the ungodly, unlearned, rascal people." Again : " Prentices, light
MeHatding persons, and the riffraff of the people." And again: "The unlearned people
swer'SArtTi5. were kept from the reading of the scriptures by the special providence of God,
Div- 1- that precious stones should 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 creatures 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
assumunt auctoritatem, ut, sive dextra doceant, sive sinistra, id est, sive bona, sive
mala, nolint discipulos ratione discutere, sed se prescessores sequi2: " 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 will 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 w-hat adversaries, thou hast to deal. With
fear and reverence be careful of thine own salvation. Lay down all affection and
favour of parties. Judge justly 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 with 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
Christus3. Likewise he saith: Fides stulta non prodest, sed obest*: "Fond faith
is hurtful, and doth no good." St Hilary saith : Non minus est, Deum fingen,
quam negare6: " To devise fantasies6 of God, it is as horrible as7 to say there is no

Hieron. in
Esai. Lib. ix.
cap. xxx.

August de
Temp. Serm.
145.
August, in
Qua?st Vet.
Test Qufflst
4& Hilar, in
Psal. i.

[> Meself, 1567, 1570.]
[2 Hieron. Op. Par. 1693-1706. Comm. Lib.
ix. in Isai. Proph. cap. xxx. Tom. III. col. 258 ;
where qui tantam, seu dextera, and seu sinistra.]
[s Nemo credat de Christo, nisi &c. — August. Op.
Par. 1679 -1700. Serm. ccxxxvii. 4. Tom. V. col. 995.]
[4 ...cum constet fidem stultam non solum mi-

nime prodesse, sed obesse. — Id. Quaest. ex Vet. Test
Quaest. xliii. Tom. III. Append, col. 56. Thiswork
is not genuine.]
[6 ...non minoris impietatis esse, Deum &c—
Hilar. Op. Par. 1693. Tractat. in Psalm, i. 3. col. 18.]
L6 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 : Amant Tertui. in
ignorare, cum alii gaudeant cognovisse . . . Malunt nescire, quod jam oderunt. Adeo Apolog'
quod nesciunt, preejudicant id esse, quod, si scirent, odisse non possent 8: " 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. n.
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.

[8 Tertull. Op. Lut. 1641. Apoiog. 1. p. 2; where quia jam and sciant odisse non poterant.]

A PREFACE TO THE READER,

CONTAINING

THE CAUSES OF THIS NEW IMPRESSION1

l.

Chrysost. in
Matt Hom.
19.

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, &c.2" 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
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 temperance 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 thyself3 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 holdest it fast, and
canst not lose4 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 his 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 wert5 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 fraught6 with
lies. It is no hard matter for M. Harding thus to say : it were more marvel if
he would say otherwise. Chrysostom saith: Qui mendax est, neminem putai
verum dicere1. He is a party, and would be loth to yield to any thing against
himself.

[l This preface appeared first in the edition of
1570.] [2 This book was called "A Detection of Sundrie
foule erroTrs, lies, sclavnders, corruptions, and other
false dealinges, touching doctrine, and other matters,
-vttered and practized by M. Iewel, in a booke lately
by him set foorth entituled, A Defence of the Apo
logie, &c. By Thomas Harding Doctor of Diuinitie."

Lovanii. 1568.]
[3 Theeself, 1570.]
[4 Loose, 1570.]
[5 Were, 1570.]
[6 Freight, 1570.]
[7 Chrysost. Op. Par. 1718-38. Op. Imperf. to
Matt, ex cap. vii. Hom. xix. Tom. VI. p. xcro.)
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 : Where 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 m. Hard, m
falsely corrupteth the reporter of this story. Behold the falsehood8 of this man : ****&.
Sozomenus nameth him E,v^nixlov Kaio-apea Kairird8a>nov rav evwarpihaiv : 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 Ccssarecs9 : "Eupsychius, a concii. Nic.
priest of the church of Caesarea." Here mayest thou see that Eupsychius was 582. c ' ' p'
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 called10 the great star soerat Lib.
of Egypt11. He will tell him by plain words, that Eupsychius, and this self-same 1T-cap-™"-
Eupsychius, in very deed was a bishop. Thus he saith of him : Scripta Leontii et Athanas. in
EupsycMi, episcoporum Cappadocia;12: "The writings of Leontius and Eupsychius, Arian.'00"
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 telleth 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 subdeacon13?
What mayest 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 ?" wtt' fo1-
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 ¥itt.' fcL
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 Imperfecto, nor in

[8 Falsehead, 1570.]
[9 ...alia enim docet [Athanasius] in dogmatics
ad Eupsychium presbyterum Caesareae epistola. — Sy
nod. Nic. Sec. Act. Sext. in Crabb. Concii. Col. Agrip.
1551. Tom. II. p. 582.]
[10 Calleth, 1570.]

[' 1 Tmv AlyvirTiutv b oyios (pcoa-Tnp 'Adavdo-ios. —
Socrat. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. iv. cap. xxiii. p. 194.]
[1J Athanas. Op. Par. 1698. Ad Episc. .(Egypt.
et Lib. Epist. Contr. Arian. Tom. I. Pars I. p. 278.]
[l3 Or a deacon, or a subdeacon, 1570.]

126

A PREFACE TO THE READER.

Chrysost. in
Op. Imperf.
Hora. 35.
Dist 40.
Multi.

M. Hard.
Detect, fol.
249. a.

Concii.Aphrie. cap.
ch eiii. in
Grac. p. 82.

Concii. Florent.
Sess. 20.

any other book of Chrysostom : Chrysostom hath no such saying. It is a
forgery ; and that 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
thirtieth1 homily ofthe 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 confusionem2 : "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 Africa3.
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, reverende pater, summum pontificem (Zosimum) fahum
decretum, et non in synodo promulgatum, ad tantum concilium pro re tam magna
mmsse4? "And see you not, reverend father, that pope Zosimus, being then
the highest bishop, for a5 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 advance6 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

[> Thirty, 1570.]
[2 Chrysost. Op. Par. 1718-38. Op. Imperf.
in Matt, ex cap. xx. Horn. xxxv. Tom. VI. p. cliii. ;
where desiderat, and confusionem in cmlo.
Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Prim. Pars, Dist. xl. can. 12. col. 198.]
[3 Concii. Aphrie. capp. 102, 3. in Crabb. Concii.
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.]
[4 Gen. vm. Synod. Florent. Sess. xx. in eod.
Tom. III. p. 440 ; where pater reverende, and decre.
tumfalsum.] [6 1570 omits a.]
[6 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 Henry, disclosed and re
proved the same 'falsehood8. 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," Ne Bomanus
episcopus appelletur universalis 9 ; M. Harding answereth, " A shameless man : an m. Hard.
impudent glosser : three impudent lies : these be not the words of the council 191. ^ b'
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 nee etiam Bomanus 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 pope 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 ° ' m b'
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 caplv.oisji"
trow, he will not call him, for his authority's sake. But Sabellicus saith : Li- sabeii.
berius, ut quidam scribunt, ex confesso f actus est Arianus10 : "Pope Liberius, as Lib. viii. '
some men say, by open profession became an Arian." Alphonsus de Castro
saith in plain words: De Liberia papa constat fuisse Arianum11 : "As for pope Alfons.
Liberius, it is well known he was an Arian heretic." The same is avouched Lib. i. cap iV.
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. All 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 Ceelestinus 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, 253.^ fo1,
a canon of the church of Rome, saith thus : Papa Ceelestinus sensit cum hceretico i^ur. van.
Nestorio12: "Pope Ceelestinus agreed in judgment with the heretic Nestorius." const1'
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?j
[8 Tonstal, Sermon made vpon Palme Sondaye,
Lond. 1539. foil. D v. vi.]
[9 Corp. Jur. Canon. Decret. Gratian. Decr.
Prim. Pars, Dist. xcix. can. 3. col. 479; where Ro-
manus pontifex. Conf. Vol. I. page 355, note 12,
and page 425, notes 7, 8.]
[10 ...ex confesso Arrianus: ut quidam scribunt:

est factus. — Sabell. Eapsod. Hist. Par. 1509. En-
nead. vn. Lib. viii. Pars II. fol. 218.]
f" Alfons. de Castr. Adv. Hasr. Col. 1539. Lib. 1.
cap. iv. fol. 8.]
[12 ...ut Celestinum, quod cum Nestorio hajretico
sentiret. — Laur. Vail. Op. Basil. 1540. In Don.
Const. Declam. p. 762.]

128

A PREFACE TO THE READER.

M. Hard.
Detect fol.
172. a.

Bonifac. ir.
Epist. ad
EulaL

M. Hard.
fol. 98. a.

Concii. Tom.
m. InAp.
Concii. Basil.
p. 243.
Hsec Sanctus.

Nic. Cusan.
ad Bohem.
Epist 2.

M. Hard.
fol. 83. b.

Cent 1. Lib.
ii. cap. ii.

council of Africa, and said they were all led by the devil, for that they with
stood the ambition of the church of Rome; M. Harding answereth, "Here is
Bonifacius II. foully belied : it is an impudent lie : this man is not ashamed to
lie : pope Bonifacius II. 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 fellow-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
said pope Bonifacius be these : Aurelius . . . Carthaginensis ecclesiee olim episco
pus, cum collegis suis, instigante diabolo, superbire . . . ccepit contra Bomanam ec
clesiam1. 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 folly. This is neither impudency nor lie, but mani
fest truth.
Where I2 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 to3 such
others as you call heretics ; M. Harding answereth, " This lie is so clear and
so evident, that our confutation is needless." Whether this lie be so clear
and so evident as here it is told us, or whether it be any lie at all, let M.
Harding himself be the judge. In the council of Basil it is written thus : In-
dultum liberationis communionis sub utraque speciei : "The grant of delivering
the communion under both kinds." The like thing M. Harding might have found
recorded by cardinal Cusanus, that was present at the council of Basil: for
thus he writeth to the Bohemians : Scribitis, nos compactionis ignorare5 : " Ye
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 calleth it caput
de libertate communionis6. Ask therefore M. Harding, what clear eyes he had
to see this Ue to be so evident.
Where I say, " The gospel was preached in this realm, either, as Theodo-
retus saith, by St Paul the apostle passing this way into Spain, or by Simon
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 lying. Whether St Paul were here or no, it is no article of our faith.
We may well 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 Illyricus, Johannes Wigandus, and
Matthaeus Judex have written thus : Theodoretus libro nono de curandis Grceco-
rum affectibus indicat Paulum, e priori captivitate Boma dimissum, Britannis et
aliis in occidente evangelium prcsdicasse. Idem fere tradit Sophronius Hierosoly-
mitanus patriarchal' : " 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
will 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 publicani, sutorque ilk
noster (Paulus) cunctis nationibus legem evangelicam, detulerunt: neque solum
Bomanos, quique sub Bomano vivunt imperio, sed Scythas quoque et Sauromatas,

P Bonifac. II. Epist. ad Eulal. Alex. Episc. in
Crabb. Concii. Col. Agrip. 1551. Tom. I. p. 1Q58;
where contra ecclesiam Romanam ccepit.]
[2 Where as 1, 1570.]
[3 Unto, 1570, 1609.]
[4 Kesp. fact. Ambas. Imp. in Concii. Basil.

Append, in Crabb. Concii. Tom. III. p. 243.]
[6 Nic. de Cusa Op. Basil. 1565. Ad Bohem.
Epist. vi. Tom. II. p. 850; where compactiones.]
Is Id. ibid.; where in capite.]
[7 Eccles. Hist. Basil. 1564-74. Cent. i. Lib- «¦
cap. ii. col. 23.]

A PREFACE TO THE READER. 129
Indos prceterea, JEthiopes8, Persas, Seras, Hyrcanos, Britannos, Cimmerios, et Ger-
manos, utque semel dicam, omne hominum genus nationesque omnes induxerunt
crucifixi leges9 accipere10: "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 Hyrcanians, 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 xviii.
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 oceidentalium oceanum insuktsque Britannicas perfert11. Therefore "' cap' " '
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 perjured 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 [virum] procacissimum, sacrilegia et incendia prcedican- Abbas
tern, perjuria et homicidia defendentem : . . . hceretici Berengarii antiquum discipu- r*per'
lum, divinationum et insomniorum cultorem, manifestum necromanticum, Pythonico
spiritu laborantem, et...a vera fide exorbitantem12. 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 Italy13.
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 humanum*
his confession to one of his cardinals, that he had abused his pastoral office, It tramcoT
and that he had troubled mankind with malice and mischief, by the counsel citasse-
and procurement of the devil14.
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 for priests to marry,

[8 ^Ethiopas, 1570.]
[9 Legis, 1611.]
[10 Theodor. Op. Lut. Par. 1642-84. Graec.
Affect. Cur. Serm. ix. Tom. IV. p. 610.]
[" Niceph. Call. Hist. Eccles. Lut. Par. 1630.
Lib. n. cap. xl. Tom. I. p. 202.]
[12 Chronic. Abbat. Ursperg. Argent. 1537. p.
237 ; where ac incendia, and ac somniorum.]
f13 ...fremere omnes. ..cceperunt...se execratio-
nem papae nihili aestimare, quem omnes Italiae episcopi
justis ex causis jam pridem excommunicassent, qui
[jewel. III.l

sedem apostolicam per simoniacam hasresim fcedas-
set, homicidiis cruentasset, adulteriis aliisque capita-
libus polluisset, &c. — Naucler. Memor. Chronic. Tu
bing. 1516. Vol. II. Gen. xxxvi. fol. 159.]
[" Hildebrandus papa, qui et Gregorius Septimus,
apud Salernum exulans moritur. De hoc ita scrip-
turn repperi...nunc in extremis positus ad se vocavit
unum de duodecim cardinalibus...et confessus est...
se valde peccasse in pastorali cura...et suadeute, cic.
—Sigebert. Gemblac. Chronic. Par. 1513. fol. 100. 2.]

130

A PREFACE TO THE READER.

M. Hard.
fol. 308. a. b.

Pag. 564. et
5652.

An. Dom,
1109.

M. Hard.
fol. 167.

G

Pag. 207.

M. Hard.
Conf. 340. a.

their holy orders notwithstanding; M. Harding answereth, "This is none of
Anselmus'1 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
Anselm'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
even as I have alleged them : Desideramus certificari tua solutione super vul-
gari toto orbe qucestione, ques ab omnibus pene quotidie ventilatur, et adhuc lis
celatur indiscussa, An liceat presbyteris post acceptum ordinem uxores ducere3:
" 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
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
tian4, to prove that sundry popes were priests' sons ; " O," saith M. Harding,
" who ever saw so impudent a man ? what shall I say to this fellow ? Fie for
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?"
So terrible is M. 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
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 report 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
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, wherein 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, what stir keepeth M. Harding amongst other his little
He telleth thee, I have named Johannes Camotensis for
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. Verily,
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.
Certainly Ghesnerus, in his Epitome0, and Cornelius Agrippa, call him plainly,
as I do, Johannes Camotensis. But be it Camotensis, be it Carnotensis, or
what you will, his words be even as I allege them : In ecclesia Bomana i

m. Hard. foi. pretty petite quarrels 1

Ghesnerus.
Cum. Agi-ip,
de Vanit
Scient.

[l Anselmes, 1570, 1609.]
[2 The reference is to the edition of 1570. See
Part v. chap. iii. div. 8.]
[3 Jewel appears to have quoted from a MS. In
Anselm. Op. Par. 1675, a piece entitled Offendicu-
lum Sacerdotum is printed; and the Benedictine
editor observes that another MS. of it exists in Cor
pus Christi College library, Cambridge. It is in
this last MS. that the passage is found. Further

notice will be taken in the proper place.]
[4 Damas. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. lvi. can.
2. col. 291.]
[6 There appears to be an error in this state
ment. See C. Gesner. Epit. Biblioth. Tig. 1&
fol. 93. 2 ; where this writer is called Joannes Carno
tensis. So also in Gesner, Bibliotheca Universalis,
Tig. 1545. fol. 309.]

A PREFACE TO THE READER. 131
scribes et Phariscei. Ipse papa jam factus est intolerabilis: papce pompam et
fastum nullus tyrannorum unquam eequavit: papes legati sic bacchantur in pro-
vinciis, ac si ad flagellandam ecclesiam Satan egressus sit a facie Domini. Vim
faciunt scripturis, ut habeant plenitudinem potestatis6. Let M. Harding grant
thus much, and use the names at his pleasure.
Again he saith, I have named Zarabella for Zabarella; Hervaeus for Jo
hannes Parisiensis; Johannes Parisiensis for Hervaeus; and Petrus a, Scoto for
Dominicus 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 Graacia, 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 7. By these
pretty posies 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 like
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, cuma per-
versitatis sues non possunt reddere rationem, ad maledicta convertuntur9 : "Heretics,
when they find themselves not able to yield a reason of their wilfulness, then they
fall 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. For all them he weigheth no
better now than iEsop's fables. And therefore he saith : "As for the gew- Detect.277- o.
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. De 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.]
P Diog. Laert. De Vit. Philos. Lib. it.]

[8 Haereticum, 1570.]
[9 Nam quum sua; perversitatis haeretici nequi-
verint reddere, &c. — Maxent. ad Epist. Hormisd.
Kesp. in Mag. Biblioth. Vet. Patr. Col. Agrip.
1618-22. Tom. VI. Pars i. p. 376.J
9—2

132 A PREFACE TO THE READER.
But may it not be lawful 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 indifferent and reasonable judge for producing of honest
and lawful witnesses? Or are all the school-doctors and canonists now be
come intestabiles, 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 all any other doctors in the church ? Of the school-doctors,
was not one called Subtilis, another Solennis, another Irrefragabilis, another
Angelicus, another Seraphieus? 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 all 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 pillars 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, when 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 delivered us by the clearness and glory of his
gospel !
Verily, St Paul, to advance1 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 Tertullian, 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 all2 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 ill cause, and de- m"*" m'
fended a falsehood, and was driven to the very same shifts whereunto all heretics Betect-271-b-
are driven." Again he saith : " We never took ourselves bound to any private conf. foi.
opinion of whatsoever doctor. If in a secret point of learning St Augustine m b'
or St Cyprian teach singularly, we follow them not." " It seemeth," saith he, conf. foi.
" St Hierome was deceived by a rumour, as being far from the places where 285' b-
the truth might be known." "We bind not ourselves," saith he, "to maintain conf. foi.
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, Betect'307'a-
Beatus Rhenanus, Platina, Appendix Concilii Basiliensis, are stuff little worth."
Again, Johannes Gerson, the greatest learned man of his time, and the only
doctor3 and leader of the council of Constance, whom Trithemius calleth theo-
logorum sui temporis longe principem4, is no better than " good plain father conf. 206.
Gerson." To be short, Nilus, a Greek writer and the archbishop of Thessa- Detect22s.b.
lonica, if it like M. Harding, must "bear the bable5."
Thus we see M. Harding hath a commission to control all 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 aliter6 : " Pope Eugenius telleth us, this thing is true, lux'k' an
if his holiness will have it true ; and that otherwise it is not true." Such a cap' xx'
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
vocant hceretici1 : " 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. &l

[2 Also, 1570, 1609.]
[3 Director, 1570.]
[4 Catalog. Script. Eccles. per Joh. a Tritten-
heim, col. 1531, fol. 134. 2 ; where princeps.]
[6 Bable : bauble, the fool's ensign.]

f6 ...quomodo potest papa Eugenius dicere hoc
&c  Nic. de Cusa, Op. Basil. 1565. De Cone.
Cathol. Lib. n. cap. xx. Tom. II. p. 749.]
[7 Tertull. Op. Lut. 1641. De Resurr. Carn. 5.
p. 382; where nos: rhetoricari.]

134

A PREFACE TO THE READER.

7
Detect fol.

Lib. iii.
Copus, Dial.
vi. p. 878.
Copus, Dial.
iii. p. 331. 8.

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 misliking all others.
Again he saith : " The protestants have forsaken Christ : the protestants
are become Jews: the protestants will be circumcised1 according to Moses'
Detect 33. b. jaw . ^e protestants require to have the paschal lamb : the protestants tell
Detect 82. 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
Ad Hen. vnc. modesty: " The protestants," saith he, "will shortly deny that Christ is Messias,
the anointed of God2." Another of them saith with like discretion: "The pro
testants deny that Christ ever appeared in the flesh3." And again he saith:
"Peter Martyr denied4 that Christ is our Intercessor5." There is no tale so
unlikely but by such pretty discourses it may be proved.
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 Chrysostom,
and all other the doctors and holy fathers might err, but the pope only can
never err.
If thou tell him that many popes have erred, and shamefully erred, as it is
evident and easy to prove; he will answer thee, they erred 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 will 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 prima 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
" ...vfui i: ... ' an(j now, when all is done, as a silly6 minstrel is fain

9.

in his " Confutation ;"

[' Circumeided, 1570.]
[2 Quid reliquum est nisi ut Jcdasorum quoque,
qui nunc vivunt, exemplo suadeant, ut Christum
ipsum Messiam fuisse neges [Anglia] ? qua quidem
impietate non ita certe multum absunt  Keg. Pol.
ad Hemic. Octav. Pro Eccles. Unit. Def. Libr.
Quat. Ingolst. 1587. Lib. in. p. 350.]
[3 Omnes evangelici pseudomartjres negant
Christum in carne venisse. — Copi (N. Harpsfield)

Dial. Sex, Antv. 1566. Dial. vr. cap. xxi. p. 878.
This is the marginal note, being a summary of what
is asserted in the text.]
[* Denieth, 1570.]
[5 Petrus item Martyr, ut refert Bartholomeus
Camerarius, negat Christum deprecatorem nostrum
esse — Id. Dial. in. cap. vii. p. 331.]
[6 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 great council of Africa, and called "the smoky pomp" of the world, either Quibuscun-
ignorantly or guilefully he corrupteth the plain text, and turneth petentes into 2us.petentl"
potentes1, that is to say, he turneth poor "suitors" into "princes." Good reader, ?uebpUoS£nu-
turn to the place, and consider the answer that I have made hereto ; and then !^„ „i_
ask of M. Harding, what discourse or what wit was this to corrupt his translation, tovvtwv.
to falsify the sense, to turn pe into po, and one word into another? Ask of [Pan jr.
him, what he meant with so sensible forgery to seek to mock thee. owl's!]'
Again, whereas St Basil writeth thus unto Athanasius the patriarch of Alex
andria, Visum est utile, ut scribatur ad episcopum Bomanum, ut consideret res nos- Basil, in
tras, et det consilium8, " It seemeth good we write to the bishop of Rome, Athanas!
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- Eef?ci29.79'b'
termine the matter by his sentence." " That the bishop of Rome consider our chap! m.
case," saith St Basil ; " That the bishop of Rome visit us," saith M. Harding : ut^onJideret
"That the bishop of Rome give us counsel what we may do," saith St Basil ; ^ "™1^:
" That the bishop of Rome determine the matter by his sentence," saith M. silium.
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 eirio-Keirropai may
not well be Englished "to consider." Ask him wherefore these Greek words
Soiivai yvdp-nv may not well be Englished " to give counsel." Ask him where he
ever read in any allowed Greek writer these words dovvai yvmprjv 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. 'Ewio-Keyp-ai,
saith M. Harding, and again emo-ntycu, 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 eirio-Kfyai, Tell
him, good reader, tell him this verb is not eirio-Keirra, as he imagineth, but e-m-
o-Keirropai. And bid him not to trust to his dictionary, for it will deceive him.
'Eirio-KeirTopiai, I say, is the original verb, and not eirio-Keirra). And therefore the first
indefinite is not emo-ictym, as M. Harding telleth thee, but emo-Keijfaa-Sai. 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 Deus9: "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."
Whereby, 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 per Thomee sanguinem10, §-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 fellow11;" making a
creature equal and fellow with Christ the Creator, which is God blessed for ever.

[7 Concii. Aphrie. cap. 105. in Crabb. Concii. Col.
Agrip. 1551. Tom. I. p. 521 ; where the reading is
quibusque potentibus; but Jewel in the place he re
fers to blames Crabbe, and produces authority for
his own reading.]
[8 Basil. Op. Par. 1721-30. Ad Athanas. Episc.
Alex. Epist. lxix. Tom. III. p. 162.J
f Ergo consistorium Dei et papas unum et idem

est censendum...et breviter excepto peccato quasi
omnia de jure potest ut Deus. — Hostiens. Op. Par.
1512. Sup. Prim. Decretal. De Transl. Episc. fol.
75. 2.]
[10 Portifor. seu Breviar. ad us. Eccles. Sarisb.
Par. 1510. In Translat. S. Thom. Mart. vii. Jul.
Leet. ix. fol cc. 7. See Vol. II. page 1082, note 4.]
[" 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 210.
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 caute1 : " 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 flagitium, mihi crecle,
adolescentem scortari2.
Yet further to prove that he hath a ready wit to course at pleasure, he
saith unto us frankly, and by way of grant : What if some have written that
poison was ministered in the blessed sacrament? What if the pope suffered
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 discourse 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 discourseth and
flingefh now at his Lutherans ; now at his Huguenots ; now at Brown ; now at
the puritans; now at Bale; now at Blyricus.
Thus he jumpeth and courseth this way and that way, as a man roving
without a mark, or a ship fleeting without a rither3. 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, will 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 habili
ments. But whoso will 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 sufficient. 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 indifferent. 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 Concii. Stud. Labb. et Cossart.
Lut. Par. 1671-2. Torn. XIV. col. 1007. See before,
page 121.]
[} Const. Othon. ad calc. Gul. Lyndwood, Pro-

vinc. Oxon. 1679. De Cone. Cler. Bern, in Annot.
p. 44.] [2 Ter. Adelph. i. ii. 21, 2.]
[3 Rither: 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 advised4 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 cloke 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.

[4 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 lilie thee, and judge
thereof as thou shalt see cause.
M. Harding, in the Preface before his Confutation of the Apology.
The manner of writing 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
railing, 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.
M. Harding.

Fol. 300. b.

Your devilish spite. Rejoin, fol. 18. b.
Your devilish wickedness. Rejoin. Pre
face to the Reader.
Your devilish villany. Conf. fol. 256. 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. 111. b.
Ye are the children of the devil. Conf.
115. a.
A page, a slave, a claw-back of the devil.
Conf. 131. a.
Ye are the limbs of antichrist. 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's1 brood. 114. b.
Your profane malice. Conf. 129. b.
Your vileness. 135. a.
Your damnable side. 135. a.
Your blasphemous tongues.
Your detestable blasphemies.
Your devilish rabble. 209. b.
Your Turkish Huguenots, worse than in
fidels. 222. b.
Your malignant church.
Your congregation of reprobates. Conf.
269. b.

[' 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 Christ. Conf.
178. b.
Ye would say, if ye durst, that Christ is
the abomination of desolation, and
antichrist 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. ) Con£ L b>
They 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 lies.
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 spirit. 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
devil 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 devil coming from hell hath carried
you away. 225. b.
In your hearts the devil hath made his
shop. 132. a.
Ye shall be bound hand and foot with
the cords of the devil's clew. 292. a.
The devil 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 your barking. Rejoin. Pref.
The devil reigneth in your hearts. 87. b.
Maugre the malice of the devil and of
all the sacramentaries. 95. b.
Your malice seemeth to pass the malice
of the devil. Rejoin. Pref.
Ye bark with words more vile than the
barking of a dog. Rejoin.
Rail until your tongues burn in your
heads in hell-fire. 112. a.
Bark until your bellies break, ye hell
hounds of Zuinglius' and Luther's
litter. 178. b.
Without all wit and modesty. Conf.
170. b.
Cunerus Petri de Br onwer shaven, Pas
tor S. Petri Lovanii indignus appro-
bavit. Anno 1565, 10 Aprilis.

M. Harding, in his Preface to M. Jewel, before the Bejoinder.
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 that1 I had tempered mine ink
with sharper ingredients.
IT Thus much only out of the heap. For to lay forth all, 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 ill, 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.
Your 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 boyish and childish disposition.
314. b.
Your boyish 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

V 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.

M. 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 like 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. 3 Lb.
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. 63. 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 Untruths2,
Wherewith M. Harding thus chargeth his adversary.

Aristotle, being once asked what a
common liar gained by his lying, 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 all 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 lies. 219.
Lying to this fellow is accidens insepa-
rabile. 273. b.

[2 This view of untruths is reprinted from 1567. 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 OF 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.

Rejoinder1, fol. 1.
THE BISHOP OF SARISBURY.
Here appeareth small hope that M.
Harding will deal plainly in the rest,
that thus maketh his first entry with
a cavil. M. HARDING.
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. HARDING.
Second untruth. It is not known nor
agreed upon.
THE BISHOP OF SARISBURY.
Every mass, saith M. Harding, is com
mon, and none private.
M. HARDING.
Third untruth. I say not so, but with
addition, which 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 SARISBURY.
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. HARDING.
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, but 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 ihe 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 living, This for the dead, &c. ?

M.

Eighth untruth.
these titles.

HARDING. I 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 th
communion which is in the mass is a
feast. THE BISHOP OF SARISBURY.
What if the priest's will be to work
necromancy or sorcery, as it is re
ported of pope Hildebrand ?
M. HARDING.
Tenth untruth. This is not reported by
any grave and true writer, but by them
that flattered the emperor of that time.

[' "A Keioindre to M. Jewels Replie. Antv.
1566." The first nine untruths are to be found in

fol. 1; the rest, fol. 7. For Jewel's statements here
controverted, see Vol. I. pages 104, 5.]

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. 10802-
THE BISHOP OF SARISBURY.
What if the priest's will be to poison
somebody, as Henry the emperor
was poisoned in the communion-
bread ? M. HARDING.
Eleventh untruth. He was not so poison
ed, but died otherwise. A REPLY.
Urspergensis saith : Quidam religiosus
tradidit imperatori intoxicatam eu
charistiam. An. 13133. Likewise
saith Aventinus, Bap. Egnatius, Sup-
plementum Chronicor. Ravi. Textor,
Carion, &c.
THE BISHOP OF 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, Massaeus Cameracensis,
Ursperg. page 2304.

THE BISHOP OF 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 tlie peo
ple is not in Lyra. A REPLY.
The words of Lyra be very plain : Ali
quando in ecclesia fit maxima deceptio
populi in miraculis fictis a sacerdotibus,
vel eis adhcsrentibus, propter lucrum5:
" 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 ccena om
nibus debet esse communis6.
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 commonly
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 n. 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 Borne7.
THE REPLY.
The words of the council, alleged by
Gratian, are these : Primes sedis epi
scopus non appelletur princeps sacerdo-

[J Chronic. Abbat. Ursperg. Argent. 1537, p.
237.] [3 Qui praevaricator rogans, ut die festiva coram
imperatore divina possit celebrare, et eidem porrigere
corpus Christi. Et porrexit intoxicatum : imperator
accepit, &c. — Id. p. 373.]
[4 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 the altar. It was Victor III.

who is said to have actually died of poison so ad
ministered. His death is mentioned, ibid. fol. 23!) ;
but nothing is there found ofthe alleged poisoning.]
[6 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.]

144

A VIEW OF UNTRUTHS.

tum, vel summus sacerdos, vel aliquid
hujusmodi, sed tantum, primes sedis
episcopus. Universalis autem nee etiam
Bomanus pontifex appelletur1.
The Apology, Part n. 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, Durandus, Hugo,
Cochlaeus, Clichtoveus. For thus they
say : Omnes olim, tum sacerdotes, tum
laid, cum sacrificante communicabant,
Sec. Hie unicum hac de re canonem
recitabo, qui Calixto adscribitur2.
The Apology, 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. Te make manifest lies.
Te use your accustomed figure pseudo-
logia, which is "lying" in plain English,
Sec. How could he say that a bishop
serveth in the ministry never the worse,
but rather the better? Sec.
THE REPLY.
This error of M. Harding's grew of ig
norance. For Nazianzene's words be
very plain : Jfeo patri mater mea, data
illi a Deo, non tantum adjutrix facta
est, sed etiam dux et princeps, verbo
factoque inducens ilium ad res optimas,
Stc. In pietate non verebatur seipsam
illi magistram exhibere. In Epitaphio
Patris3.
The Apology, Part vi. Chap. v. Div. 2.
Pope Liberius was a favourer of the
Arian heretics.

M. HARDING.
Fourth untruth. That you say of Libe
rius is stark false. He never favoured
the Arians. THE REPLY.
The author hereof is St Hierome, De
Ecclesiasticis Scriptoribus. InFortu-
natiano. And one of M. Harding's
own principal doctors saith : De Li
beria papa constat fuisse Arianumi.
The Apology, Part vi. Chap. v. Div. 2.
Pope Zosimus corrupted the council of
Nice. M. HARDING.
Fifth untruth. Te belie Zosimus : he cor
rupted not the council of Nice.
THE REPLY.
This matter most plainly appeareth hy
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 report of pope
John is likewise most false. The worst
that Marsilius and Ockam wrote of him
is, that he taught openly that the souk
of the just see not God until the day of
judgment. That he had any detestable
opinion of the immortality of the soul,
there was no such his opinion ; but it
is your false slander, by which your
wicked and detestable malice ye im
agine to deface the authority of th
holy see apostolic. THE REPLY.
Gerson in Sermone Paschali5: 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.
Concii. Constantien. in Appendice: h>
primis. ^Quinimo Johannes papa XXII.
dixit, et pertinaciter credidit, animam
hominis cum corpore humano mori, et
extingui, ad instar animalium brutorum.
Dixitque, mortuum semel, etiam in novis-
simo die, minime esse resurrecturume.

[' Ex Concii. Afric. c. 6. in Corp. Jur. Canon.
Lugd. 1624. Decret. Gratian. Decr. Prim. Pars,
Dist. xcix. can. 3. col. 479.]
[2 Durand. Rat. Div. Offic. Lugd. 1565. Lib. iv.
cap. Iiii. 3. lvi. 1. foil. 199. 2, 203. 2.
Corp. Jur. Canon. Decret. Gratian. Decr. Tert.
Pars, De Conseer. Dist. ii. can. 10. col. 1917. Other
authorities will be given iu the place referred to.]
f 3 Gregor. Naz. Op. Par. 1778-1840. Tom. I. p. 335.]

[4 Hieron. Op. Par. 1693-1706. Catal. Script. Ec
cles. 97. Tom. III. Pars ii. col. 124.
Alfons. de Castr. adv. Efer. Col. 1539. Lib. i. cap.
iv. fol. 8. 2.]
[5 Gerson. Op. Antw. Serm. in Fest. Pasd.
Tom. III. Pars ni. col. 1205.]
[6 Concii. Constant. Sess. xi. in Crabb. Concii.
Col. Agrip. 1551. Tom. II. p. 1060.]

A VIEW OF UNTRUTHS.

145

The Apology, Part vi. Chap. vi. Div. 1.
The canonists say, the pope can do as
much as Christ himself 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.
Hostien .7
The Apology, Part vi. Chap. vi. Div. 1.
Some of them have said, the pope is
the light that is come into the world;
and whoso is an ill-doer fleeth that
light. M. HARDING.
Eighth untruth. If ye were hardly
charged to shew where he said it, or
where he wrote it, ye would 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-
lexerunt homines tenebras magis quam
lucem8.
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

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 : Fomicationis
causa hodie nemo est deponendus9.
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 were
condemned by any civil magistrate do
we find, Sec. What is impudenay,
what 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 peence Dioscorum reve-
rendum episcopum Alexandria!, et Ju
venalem reverendum episcopum Hiero-
solymorum, et Thalassium reverendum
episcopum Ceesarice Cappadocice ....
subjacere. Concii. Chalcedonen. Ac-
tione i. p. 83110.
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-
tionusm, he translateth thus : " After
he had done the prayer of conse
cration." M. HARDING.
Eleventh untruth. Gentle reader, con
sider how falsely M. Jewel demeaneth
himself. These words, Post finem
orationum, thou findest not at all in
all this thirty-second division. If they
be not here, why reproveth he me for

[7 Hostiens. Op. Par. 1512. Super Prim. Decretal.
De Transl. Episc. fol. 75. 2.]
[8 Orat. Corn. Episc. Bitont. ad Trident. Synod.
in Concii. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. XIV. col. 996.]
[9 Olim pro fornicatione clericus deponebatur,...
hodie vero non deponitur, sed suspenditur  Hoc
[JEWEL, III.]

tamen dictum absolute non recipias, sed intellige pro
simplici fornicatione ; nam propter adulterium cleri
cus debet deponi  Panorm. sup. Decretal. Lugd.
1534. Tom. II. fol. 7. The marginal note does not
appear in the edition consulted.]
[10 Concii. Chalced. Act. i. in Crabb. Concii. Tom.
I. p. 831.] 10

146

A VIEW OF UNTRUTHS.

using a pretty false translation? This
is not a pretty, but a gross and a
shameless kind of falsehead, to charge
me with that which here I say not.
THE REPLY.
It is in the very next division1. There
fore this matter needed nothing so
great ado.
The Apology, Part n. Chap. xiii. Div. 1.
Origen saith : " The bread which is
sanctified by the word of God," &c.2
M. HARDING.
Twelfth untruth. Alleging Origen, sir
defender, ye play your accustomed false
play, corrupting 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 11. 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 Augustine in
that treaty hath not that word oportet,
but this word potest; os the books
have that be not corrupted by 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 Conseer. Dist.
ii. Prima8. 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 ccelos 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.

M. HARDING.
Fourteenth untruth. This book 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. Itfolbweth
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 Hippo was abridged:
in which abridgment this decree is
read amongst others : Scriptures ca
nonical in ecclesia legendce quce sunt:
et preeter quas alia non hgantur\
These words were abridged and
authorised in the said third council
of Carthage ; as it is plain by the
title ofthe same : Concilii Hipponenm
abbreviationes factce in concilio 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. Dorman, that hath given me occa
sion better to consider the same. Not
withstanding, as I said before, the
words be plain : Preeter quas
turas) alia non legantur.

[• Vol. I. page 188.]
[2 Orig. Op. Par. 1733-59. Comm. in Matt.
Tom. xi. cap. xv. Tom. III. pp. 499, 500.]
[3 August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Conseer. Dist.

ii. can. 44. col. 1935. Conf. Pet. Lomb. Libr. Sen-
tent. Col. Agrip. 1576. Lib. iv. Dist. x. fol. 351.]
[" Concii. Carth. in. cap. 47. in Crabb. Concii.
Col. Agrip. 1551. Tom. I. p. 431. Conf. Concii.
Hippon. Abbrev. cap. 38. Ibid. p. 434.]

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. HARDING.
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, which 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 Summa.
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 simony5. For better proof
whereof Theodoricus saith : Papa
non potest committere simoniam. Sie
tenent juristee. Quia simonia excu-

satur per auctoritatem papce. De
Schismate inter Urban, et Clemen. Lib.
ii. cap. xxxii.6 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 Ccelius Secundus Curio,
an. 15607. 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
with the same to load a cart. To all these so many, and so many, so hor- iconf. 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

[6 Summ. Angel. De Casib. Conscient. Argent.
1513. Simon, v. 6, 7. foil. 271, 2.]
[8 Multi etiam periti in jure...arguere atque te-
nere volebant, quod papa simoniam committere non
posset etiam in beneficiis seu rebus ecclesiasticis in-
tercedente pecuniario qusestu, &c. — Theodoric. de
Niem De Schism, int. Urban. VI. et Clem. Basil.

1566. Lib. n. cap. xxxii. p. 89.
For other authorities to the same effect, see the
place noted, Part v. Chap. xi. Div. 1.]
[7 The Decads of Sabellicus were previously pub-
Ushed, though they were not in Hervagras's edition.
See J. A. Fabric. Biblioth. Lat. Med. et lnfim. ^Etat.
Hamb. 1734-46. Tom. VI. Lib. xviii. pp. 397, &c]
10—2

148 A VIEW OF UNTRUTHS.
Paulinus ad Augustinum, 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 great 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. 361 x.
That in the alleging of Liberatus I left out this word quodammodo2, 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, Christus quodammodo ferebatur in manibus
M.aHrrdtag" suis3, not of error, but, as it may be thought, of set purpose, left out quodam-
S thVcS" modo, as knowing that in that one word rested the meaning of the whole.
io8gb'fo1' 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 will.
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. 46. 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. Dorman allegeth the seventh book of the story of Theodoretus, whereas Theo
doretus himself never wrote but five. And again, he frayeth all christian
Dorm. foi. 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
Doman in foul as the first, and bewrayeth his ignorance more than before. For now he
foi. 13. ' 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. futation of the Apology," instead of the 22 of Luke hath printed the 2 of
Luke. Likewise in his " Rejoinder," instead pf these words, vds 6 oi ptrkm
Rejoin, foi. Ts,v p.vo-rr,Pia>v dvaiaXvvToS, he hath printed and sent us quite the contrary, iras &
u,ereXa>v pvo-rrjpiiov dvaio-XwTos. In one book of the new testament set out at

[' See Part iv. Chap. i. Div. 1.] I r> See Vol. I. page 502.]
[2 See Part i. Chap. viii. Div. 1.]

A VIEW OF UNTRUTHS. 149
Colaine, instead of these words, Neque scortatores regnum Dei possidebunt, ye 1 cor. vi.
shall find it by error printed thus : Neque sacerdotes regnum Dei possidebunt.
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.
ages should be taken, then could no writer escape uncontrolled.
Thus, good christian 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.
An Apology, or Answer, in defence of the Church of England, with a
brief and plain Declaration of the true Religion professed and used in
the same. THE CONFUTATION BY M. HARDING.
...Whereas these defenders2 take3 upon them the name of the church of England,
setting forth thereby a face of authority, they do much like the ass that Thed^enim
Esop telleth of, which, to make the beasts afraid, had put on him a i»enedtoEiop-i
lion's skin, and therewith jetted abroad terribly. For, as the lion's
skin was but lapped about him, 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 The wont of ait
follow the wont of all heretics. For never was there any sect of heretics heniie"1-
hitherto, which hath not claimed to be accounted and called the church. For which
cause, of certain ancient fathers they have been likened to apes ; whose Heret{cs likenei
property is, though they be apes, yet to counterfeit men, and to covet to to apes1.
seem men. " Novatianus," as saith St Cyprian, "after the manner of Thenamandn-
apes, would challenge to himself the authority of the catholic church ; and, churchMiiengei
whereas himself was not in the church, but contrariwise a rebel against %hE%TadJu-
the church, took upon him to affirm, that all other were heretics; and *S"S>kz»S
presumed to uphold the church was on his side6." Irenceus and Ter- BePnacript.
tullian, who were before him, write that heretics made so much ado to Bar-
persuade that the church was among themselves only, that they feared not to call th
right-believing and catholic church heretical and schismatical. St Hilary, contra amstan-
declaring how patiently he demeaned himself towards6 the Arians his iium-
enemies, by whom he ivas banished, writeth that in five years' space, whiles he lived
in banishment, he never spake nor wrote evil word against them, which falsely said

[' This volume, "A Confvtation of a Booke in-
titvled an Apologie of the Chvrch of England, By
Thomas Harding, Doctor of Divinitie," was printed
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,
page 151,) that he has not printed the whole of
Harding's book. It seems therefore needless to put in
what Jewel deliberately omitted, nor will any more
of Harding's marginal notes than Jewel has printed
be given. But the places where any thing of the
Confutation has been left out will be marked in the
usual way, and, should it appear that there is any
matter of importance in the parts passed over, due
notice will be taken. It may be added that the di

visions into parts and chapters of the Apology were
made by Harding.]
[2 The author ofthe Apology, if it were made by
any one, and not by many heads, as it is most likely,
&c  Conf. Address to the Reader.]
[3 "Whereas they take, Conf.]
f4 These marginal notes are added from Conf.
and Def. 1567.]
[s Nam Novatianus simiarum more. ..vult ecclesiae
catholicse auctoritatem sibi et veritatem vindicare,
quando ipse in ecclesia non sit ; imo adhuc insupet
contra ecclesiam rebellis et hostis extiterit...hoc
unum sibi vindicat, ut apud se esse ecclesiam dicat,
et nos hasreticos faciat  Cypr. Op. Oxon. 1682. Ad
Jubai. Epist. lxxiii. p. 198.J
[6 Toward, Conf.]

PART I.J

THE DEFENCE OF THE APOLOGY, &c.

151

Aug. contr. Epist. tnemsdi}es to oe the church of Christ, and were the synagogue of anti-
parmen. Lib. ii. christ1 . The Donatists, against whom St Augustine wrote much, said that
the Christianity was quite lost and gone out of so many nations that
be in the world, and remained only in Afric, and that the church was only there8.
In St Bernard's time also the heretics who would be called apostolics.
Bernar. ^n Cant. 7 » . 71 .7 ^ -,, . , , ,
serm. 66. Apos- as they oj our time call themselves gospellers, said that they were the
mci' church9.
But what mean all heretics (may we judge) by coveting so much to be seen that
what mean here- w^cn they are n°t- Forsooth, they mean none other thing than their
tks<toy£mafin9 famer the elevil meaneth, when he goeth about to beguile man ; for then

Useth he not this policy, to change his ugly hue, and
For he is not

Tlie estimation
and authority of
the church*.

Matt, xviii.

Eph. i.

Psal. cxxxii.
Gen. vii.

unto them the
name and estlma- what doth he ?
chweh*? put himself in goodly shape of an angel of light?
unwitting, that if he shewed himself in his own form, such as he
is, that every one would fly from him, and none lightly would be deceived by
him. Heretics do the like. Although they hate the church never so deadly, yet, to
have the more opportunity to hurt it, pretend themselves to be of the
church. For they be not ignorant how great the authority of the
church is: of whose governors Christ said: "He that heareth you
heareth me; and he that despiseth you despiseth me." And again:
" Tell the church." They consider in what credit the church is with
all christian people ; how they stay themselves by it, as being " the pillar
and ground of the truth;" how they love her, even as their common
mother ; how they honour it, as the body and fulness of Christ, as the
spouse of Christ, through faith, according to that is written, " I will
despouse thee to me in faith ;" as the true Sion, which our Lord hath
chosen to be his habitation and his resting-place for ever; as the safe
ark to keep us from drowning in the dangerous seas of this world, out
of which, no less than once out of the ark of Noe, is no salvation. Again, they know
the church must needs be greatly esteemed among all the godly, for the singular pro
mises Christ hath made to it; that he would be with it all days to the end of the world;
that he would pray to his Father fir the Holy Ghost to be given to it, the Spirit of truth
to remain with it for ever. . . . But, as "heretics impugn10 the law by the
Epist. ad Tit. words of the law 11," as St Ambrose saith ; so, to overthrow the church,
(O )) Hit they presume to take unto them tlie name of the church. But what
do heretics when they are urged and wrung, when by force of arguments they
are straited, and as it were 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 by just12 excommunication cut
gospemrsfetfg °ff from the church ? In this case the practice of the gospellers is
TutoTSTchurch. utterly to set the church at nought, and with a hot raging spirit
to defy it, and to say that themselves be the 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 SARISBURY.
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

[7 Denique exinde nihil in tempora maledictum,
nihil in eam, quae tum se Christi ecclesiam mentie-
batur, nunc autem antichristi est synagoga, famosum
ac dignum ipsorum impietate scripsi aut locutus
sum. — Hilar. Op. Par. 1693. Lib. contr. Constant.
Imp. 2. col. 1239.]
[8 ...periisse dicunt Christianum nomen de tot
gentibus in orbe terrarum, et in sola Africa reman-
sisse.— August. Op. Par. 1679-1700. Contr. Epist.

Serm.

Parmen. Lib. 11. cap. i. 2. Tom. IX. col. 25.]
[9 Bernard. Op. Par. 1690. In Cantic.
lxvi. 8. Vol. I. Tom. iv. col. 1497.]
[10 And as they impugne, Couf.J
[" Haeretici hi sunt, qui per verba legis legem
impugnant.— Ambros. Op. Par. 1686-90. Comm.
in Epist. ad Tit. cap. iii. vv. 10, 11. Tom. II. Append.
col. 316.]
[I2 By the just, 1609, 1611.]

152

THE DEFENCE OF THE APOLOGY

[part

Dist 22.
Omnes.
Leo, Epist. 83. heretic3."
ad Palsest. _ . . . ,
dimieatisi :
Cypr. de
Simpl. Pral.

iTim.iii. is.' 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
iohn viii. 39. you say now, " We are the children of Abraham :" we are the inheritors of God's
jer. vii. 4. promises : we have "the temple of God, the temple of God." " The law shall never
Jer. xvin. is. pagg 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
De Major, et salvation. And therefore you defend, and hold for truth, that your church hath
sanctam. authority above God's word2. And pope Nicholas saith : " Whoso denieth the
privilege and supremacy of the see of Rome hath renounced the faith, and is an
And thus, as Leo saith, Ecclesice nomine armamini, et contra ecclesiam
" Ye arm yourselves with the name of the church, and yet you5
fight against the church." Likewise saith St Cyprian : Diabolus excogitavit novam
fraudem, ut sub ipso nominis christiani titulo f allot incautos6 : "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:
itT'sleLib' ^on d^et ovis pellem suam deponere, quod lupi aliquando se ea contegant1 : " It is
Domini in ' 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

Matt. iii. 7.
Matt, xxiii.
13.
John viii. 44,

Monte.

[' The verses were added in 1609, 1611.]
[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.]
[3 Qui autem Romans ecclesia? privilegium ab
ipso summo omnium ecclesiarum capite traditum au-
ferre conatur, hie proculdubio in hseresim labitur. 
Nicol. Papa in eod. Decret. Gratian. Decr. Prim.
Pars, Dist. xxii. can. 1. col. 100.J
[" Leon. Magni Op. Lut. 1623. Ad Palaist.

Episc. Epist. lxxxiii. 8. col. 444.]
[5 Ye, 1567, 1570.]
[6 Quid astutius...quam ut...inimicus...excogito-
verit novam, &c. Christiani nominis, &c— Cypr. Op.
Oxon. 1682. De Unit. Eccles. p. 105.]
[7 Sed non ideo debent oves odisse vestimentum
suum, quia plerumque illo se occultant lupi — Au
gust. Op. Par. 1679-1700. De Serm. Dom. in Mont.
sec. Matt. Lib. n. 80. Tom. III. Pars n. col. 233.]

i-3

OF THE CHURCH OF ENGLAND.

156

the spouse of Christ, for that she ought in all things to give ear to the voice Eph. i. 23.
of the bridegroom. Likewise he calleth the church the pillar of the truth, 1 Tim. m. 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 Irenaeus saith : Columna . . . et firmamentum ecclesice est evangelium, et Spi- iren. Lib. ai.
ritus rites8 : " The pillar and buttress of the church is the gospel, and the cap' *''
Spirit of life." St Augustine saith : Sunt certi libri dominici, quorum auctori- August. De
tati utrique9 consentimus  Ibi queer amus ecclesiam: ibi discutiamus causam cap. ia.
nostram10: "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 ecclesiam demonstrari11 : " I will ye shew me the holy church, not e° emcap¦
by decrees of men, but by the word of God." Likewise saith Chrysostom:
Nullo modo cognoscitur, . . . quce sit vera ecclesia Christi, nisi tantummodo per chrysost. in
scripturas12: "It can no way be known what is the church, but only by the fectof Hom.r
scriptures." And again : [Christus'] mandat, ut. .. volentes firmitatem accipere chrysost. in
veree fidei ad nullam rem fugiant nisi ad scripturas. Alioqui si ad alia respexe- eadem Hom'
runt13, scandalizabuntur et peribunt, non intelligentes quce sit vera ecclesia. Et
per hoc incident in abominationem desolationis, quce stat in locis Sanctis ecclesice1*:
" 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, Dan. in. 27.
which standeth in the holy places of the church." Matt. xxiv.
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 m. 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 like folly." Not- Prov. xxvi. 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 aKing of kings15, and bsaid he had 'August.
power over the angels of God, and amazed the hearts of the simple with the Primat.
terror of his lion's pelt, only for that he sat in Peter's chair, is now revealed, pa™ hereof,'
and better known and esteemed as he is worthy ; he may now jet up and chlpterfand
down with more ease and less terror. And why so ? These poor asses, whom ^JfSorH
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.

[8 Iren. Op. Par. 1710. Contr. Hser. Lib. in. cap.
xi. 8. p. 190.]
[9 Utrinque, 1611.]
[10 Sunt certe, &c. — August. Op. Lib. De Unit.
Eccles. cap. iii. 5. Tom. IX. cols. 340, 1.]
[" Id. ibid. 6. col. 341.]
[12 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xlix. ex cap. xxiv. Tom. VI. p. cciv.]

[13 Eespexerint, 1567, 1570, 1609.]
[H Id. ibid. ; where fidei vera, respexerint, and
Sanctis ecclesice locis.]
[ 15 Si rex regum dicitur summus sacerdos, si regi
bus imperat, tota haec gloria Christi est. — August.
Steuch. Op. Venet. 1591. De Fals. Donat. Constant.
Lib. I. Tom. III. fol. 213. 2.]

154

THE DEFENCE OF THE APOLOGY

[part

Tertull. in
Apoiog.

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 writings and testimonies
of every age, that the truth wandereth here and there as a stranger in
the world, and doth readily find enemies and slanderers amongst those
that know her not1. 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
John vm. 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 otherwise be suppressed than by belying2 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 remembrance, we can scant find one time, either when religion
did first grow, or when it was settled, or when it did afresh spring up
again, wherein 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
said3, had no part of their life free "from contumelies and slanders, we
know there were certain in times past which said and commonly preached
coraei. Tacit, that the old ancient Jews (of whom we make no doubt but they were the
worshippers of the only and true God) did worship either a sow or an ass
in God's stead, and that all the same religion was nothing else but sacri
lege4, and a plain contempt of all godliness5. We know also, that the Son
of God, our Saviour Jesus6 Christ, when he taught the truth, was counted
a sorcerer7 and an enchanter, a Samaritan, Belzebub, a deceiver of the
people, a drunkard, and a glutton. Again, who wotteth 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
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 thoroughly and sincerely embraced the truth, and began

Tertull. in
Apoiog.

\} Seit [veritas] se peregrinam in terris agere;
inter extraneos facile inimicos invenire  Tertull.
Op. Lut. 1641. Apoiog. p. ].]
Is Believing, 1609 (but corrected in errata), 1611.]
[3 We said, Conf.]

[* A sacrilege, Conf.]
P C. Corn. Tac. Hist. Lib. v. capp. iii. iv.
Tertull. Op. Apoiog. 16. pp. 16, 7.]
[6 Jesu, Conf.]
[7 Juggler, Conf.]

I.]

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
past there were some which reproved the holy scriptures of falsehood8, EpuTad m
saying, they contained things both contrary and quite one against another ; $'£0I1L4n .
and how that the apostles of Christ did severally disagree between9 them- fg^
selves, and that St Paul did vary from them all10? And, not to make £&'? & i?D.
rehearsal of all (for that were an endless labour), who knoweth not after Lib. v. cap. a.
what sort our fathers were railed upon in times past, which first began to EusLb?Lib. ..
acknowledge and profess the name of Christ11? how they made private °ap '""
conspiracies, devised secret counsels against the commonwealth, and to
that end made early and privy meetings in the dark, killed young babes, Tertuii. in
fed themselves with men's flesh, and, like savage and brute beasts, did Apolog"
drink their blood12? in conclusion, how that, after they had put out the13
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 Jesus6, against Paul, against Stephen, and against all them,
whosoever they were, which at the first beginning embraced the truth of
the gospel, and were contented to be called by the name of Christians ;
which was then a14 hateful name among the common people15. And, Tertuii. in
although the things which they said were not true, yet the devil thought P° °g
it should be sufficient 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 very scorn and mocking- Neron."1
stock ; and did count them no better than the vilest filth, the off-scourings
and laughing-games of the whole world16. Thus, as ye see, have the
authors and professors of the truth ever been entreated.
M. HARDING.
Who would not think that11 these defenders were true men, that in the begin
ning of their Apology speak so much of the truth18? Tet who knoweth not that

[8 Falsehead, 1567, 1570.]
[9 Betwixt, Conf. and Def. 1567, 1670.]
[10 Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Gal. Praef. 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. 1. 19. Lib. iv.
3. pp. 443, 503, 4.
Lactant. Op. Lut. Par. 1748. Div. Inst. Lib. v.
cap. ii. Tom. I. p. 365.]

[" Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. v. cap. i. p. 127.]
[12 Tertull. Op. Apoiog. 2. p. 2.]
[!s Conf. omits the.]
[" An, Conf. and Def. 1567, 1570.]
f16 Id. ibid. 3. p. 4.]
[le Suet. Tranq. in Neron. cap. xvi.]
[" Conf. and Def. 1567 omit that]
[18 Of truth, Conf.]

156

THE DEFENCE OF THE APOLOGY

[part

oftentimes evil meaning is hid under good words ? Who hath not heard that
filthy 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 pretend truth in words so much as
heretics. . . "I fear me? saith St Paul. . . " lest, as the serpent beguiled Eve
by his subtlety, so your wits be corrupted and fallen away from that plainness which
is in Christ." The apostle feared because of the crafty Jews ; who, the rather to
deceive, mingled scriptures1 with their own traditions, and truth with falsehood2 
So bringeth the heretic his hearer to error in faith by colour and pretence of
truth. . . .
They are . . . much like to the Manichees, who promised their hearers to discuss
and set forth tlie truth most evidently unto them, and to deliver them
from all manner of errors3. By which fair promises St Augustine ^uu^disH
was allured to be a diligent scholar of theirs for the space of nine raium.ut.i.
years*. ... , confess, m. «.
Christ gave us a lesson how to discern them. " By their fruits ye mmlvu.
shall know them," saith he  And now 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 which 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 was by his two ears staring out under
the lion's skin. . . . Tour divinity . . .is nothing else in gross but a lump of lies, errors,
and heresies.
First, touching your rhetoric, amongst many faulty proems5, . . . one of the worst is
that which is such as the adversary may use, which by them is called exordium
commune, that is to wit, such a beginning as will serve the defendant no less
than the plaintiff, or contrariwise. Of that sort is the beginning of your Apology.
For, declaring at large that truth hath ever been persecuted, what saith it therein
(the faults amended) that we may not say the same ? . . That ship-master is accounted
very bad, who at tlie setting out of the haven driveth the ship on the rocks. . . .
Alleging Tertullian to help your cause, ye injury the doctor by altering Ms
words. ... Ye were6 not wise, by falsifying tlie 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
inter extraneos, " amongst aliens and8 strangers." Now the christian catholics,
whom ye call papists, .. .be not in respect of the truth aliens and8 strangers...
For . . . yourselves in sundry places of your book reprove them for resisting the
truth which they know. . . .
Tou have given Tertullian a new livery9 with your own badge, and have1"
made exchange of extraneos with ignotos. ... Tertullian ... meant by aliens11 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 th
truth no more a wanderer, stranger, or pilgrim in the earth. . . .

THE BISHOP OF SABISBUET.
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.]
[2 Falsehead, Conf. and Def. 1567, 1570.]
[3 Error, Conf.]
[4 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
omni liberatnros. Quid enim me aliud cogebat,
annos fere novem, &c... homines illos sequi, &c. 
August. Op. Par. 1679-1700. Lib. de Util. Cred.

cap. i. 2. Tom. VIII. col. 46.
Id. Confess. Lib. v. cap. vi. 10. Tom. I. col. Ill-]
[5 Whereas there be many sorts of faulty pro-
emes, Conf.]
[6 Were ye, Conf.]
[7 Slanders, 1609, 1611.]
[8 Aliants or, Conf. ; aliants and, Def. 1567, 1570.]
[9 Giving him as it were a new livery, Conf.j .
f ,0 Conf. omits have.]
[" Aliants, Conf. and Def. 1567, 1570.]

I-J

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 say, the rather
to deceive, mingled scripture with their own traditions, and truth with false- 2 Cor- xl 3-
hood12, 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 xiii. 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. xxffl.
the people to forget the name of God, and have led them from that simplicity 2 cor. xi.
that is in Christ Jesus13. This is the mingling 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 see what is
heretics these Manichees were, and what errors they defended, first, they14 for- the fourth
bade lawful marriage, and allowed fornication, as M. Harding's catholics do now. chap.iDiv.'i.
So saith St Augustine of them : Nuptiarum aditus intercludunt, et promiscue con- in Qusst. in
venire hortantur16. Quait. 72.
Addition16. §?§¦ Hereunto M.Harding saith: "You slander us, M. Jewel, Addition.
most unjustly and impudently. The catholics never forbade lawful marriage. :**
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 M' Hard
Answer. 1. To the first part hereof I grant: lawful marriage was never for- *"}• 81- *j

bidden in the catholic church, that is to say, in the whole universal church m. Hard:
throughout the world : for it is known that the priests in India, ^Ethiopia, [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." iTim.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 appear. M. Hard
ing himself calleth the open stews in Rome " a necessary ill for avoiding of m. Hard.
other disorders that would be greater ;" and so far forth he maketh them 162. b.
allowable by way of necessity. And further to this purpose in defence hereof con?afo£
unadvisedly he allegeth these words of St Augustine : " Take harlots away from August, de
among men, and ye fill all the country with ribaldry and villany17." Unad- °. 'fj'.i'*'
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 young to con- m. Hard.
trol the city of Rome in her doings." Here, M. Harding, I pray you, tell us m. 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

['2 Falsehead, 1567, 1570.]
[13 Jesu, 1567, 1570.]
['« Thy, 1567.]
[15 August. Op. Quaest. ex Nov. Test. Quaest.
lxxii. ; where intercludit and hortatur. This is not a
genuine work.]
[16 These additions first appeared in the edition
of 1570. They contain the rejoinder which Jewel

deemed it necessary to make to Harding's book en
titled " A Detection of Sundry foul Errors."]
t17 Aufer meretrices de rebus humanis, turbaveris
omnia libidinibus. — August. Op. De Ord. Lib. 11.
Disp. 1. cap. iv. 12. Tom. I. col. 335. Conf. Retract.
Lib. 1. capp. i. iii. cols. 3, 5. lt would hence appear
that Augustine was not baptized when he wrote the
books De Ordine.]

158

THE DEFENCE OF THE APOLOGY

[part

Dist. 32. Nul.
Johan. Andr.

M. Hard.
fol. 81. b.
[Detect.]

August, de
Moribus
Manich. Lib.
ii. cap. xviii.

August.
Epist. 74.

M. Hard.
fol. 81. b.
[Detect!

Leo, Serm. 4,
de Quadra
gesima. August. Epist. 19.
August contr.Faust. Lib.
xxxii. cap.
xix.M. Hard.
fol. 220. b.
[Confut] Addition.

allowance and smoothing of fornication, the practice of the church of Rome is
this : Etsi notoria sit fornicatio presbyterorum, tamen non propter eam abstinen-
dum est ab officiis illorum1: "Yea, although the fornication of the priest be
notorious, yet 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 itself2." And notwithstanding some of the canonists have written
otherwise of fornication, yet by these words it is passed as a matter allowable.
3. Thirdly, whereas M. Harding saith, "The Manichees excluded not only
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
behalf, and also to reprove his open error. These be his words: Hie non
dubito vos esse clamaturos invidiamque facturos, . . . perfectam castitatem vos vehe-
menter commendare, . . . non tamen nuptias prohibere, quandoquidem auditores vestri,
quorum apud vos secundus est gradus, ducere atque habere non prohibentur uxo
res3 : " Here I doubt not but you Manichees will make outcries upon us, and
procure us displeasure. For you will say, ye greatly commend perfect4 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
wives." Likewise he writeth in an epistle unto Deuterius : Auditores, . . . qui
appellantur apud eos, et carnibus veseuntur, et agros colunt, et, si voluerintb,
uxores habent ; quorum nihil faciunt [illi] qui vocantur electi6 : " 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
together. M. Harding saith : " The Manichees forbade all men from marriage
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, ^f
Secondly, they received and ministered the holy mysteries under one kind,
contrary to the general order of the catholic church7. And so doth M. Hard
ing now.
Thirdly, they yielded more credit to their own devices than to God's holy
word. And whereas the scriptures were plain against them, they said, even
as M. Harding saith, the scriptures were falsified and full of errors8.
Addition. frS" Albeit indeed he dareth not so boldly by express words to
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. ^S

f1 ...licet notoria sint, non est "propter ilia absti-
nendum ab officiis ipsorum  Corp. Jur. Canon.
Lugd. 1624. Decret. Gratian. Decr. Prim. Pars,
Dist. xxxii. Gloss, in can. 5. col. 156. The marginal
note on these words is : Concubinarii an sint in officio
fugiendi.] [2 Decretal. Gregor. IX. in eod. Lib. in. Tit. ii.
Gloss, in capp. 7, 8. Conf. Joan. Andr. Not. cols
1005, 6.]
[3 August. Op. Par. 1679-1700. De Mor. Ma
nich. Lib. n. cap. xviii. 65. Tom. I. col, 739; where
castitatem perfectam, and prohibeantur.]
[« Perfite, 1570, 1609.]
[5 Noluerint, 1570.]

[a Id. ad Deuter. Epist. cexxxvi. 2. Tom. II. col.
848.] [7 Sanguinem autem redemptionis nostra? hannre
omnino declinant. — Leon. Magni Op. Lut. 1623. D«
Quadr. Serm. iv. 5. col. 108.]
[8 Manichasi plurima divinarum scripturarum...
falsa esse contendunt, &c. — August. Op. Ad Hieron.
Epist. lxxxii. 6. Tom. II. col. 191.
Videtis ergo id vos agere, ut omnis de medio
scripturarum auferatur auctoritas... ut non auctori
tate scripturarum subjiciatur ad fidem, sed sibi scrip
turas ipse subjlciat, &c. — Id. contr. Faust. W>'
xxsn. cap. xix. Tom. VIII. col. 461.]

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OF THE CHURCH OF ENGLAND.

159

Fourthly, they abstained from flesh, and yet in their fast they had and August, de
used all manner delicate and strange fruits, with sundry sort of spices in great lS?*. rap?'
abundance. They abstained from wine, and yet used other liquors more dainty pe'regnnas et
and precious than any wine, and thereof drank while their bellies would hold. f^TJSuitu
St Augustine's words thereof be these: Distenti et crepantes9. I leave the^UsTa"
rest. Now judge thou, gentle reader, whether party seemeth to 10 resemble the A(^|b!t^I1
Manichees. Lib. u. cap.
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 lives.
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 aXnflij Xdyov11, "the book of truth." St Hierome £!?&"„,"£
saith: Mendacium semper imitatur veritatem12: "Falsehood13 evermore beareth a in Hier. cap.
shew of truth." In this sort truth is common to either party. Origen saith : xxm
Veritas Christus ;.. .simulata Veritas antichristus15: " Christ is the truth itself; an- Orig.inMatt. TttirttiL 27
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 viii. 40.
truth." And St Paul to the Romans saith : " They have turned the truth of Rom. i. 25.
God into falsehood13." The 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? What
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 est16. This cic. DeOrat.
Lib. ii.

[9 Id. de Mor. Manich. Lib. 11. 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 gratula-
tione ructantem.]
[l° Seemeth best to, 1567.]
[" Orig. Op. Par. 1733-59. Contr. Cels. Lib. m.
1. Lib. iv. 25. Tom. I. pp. 447, 518, 9.J

[12 Semper imitatur mendacium veritatem 
Hieron. Op. Par. 1693-1706. Comm. Lib. iv. in Jer.
Proph. cap. xxiii. Tom. III. col. 640.]
[13 Falsehead, 1567, 1570.]
[14 This reference does not appear in 1567, 1570.]
[ls Orig. Op. In Matt. Comm. Ser. 33. Tom. III.
p. 852.] [,6 Cic. De Orat. Lib. ii. 60.]

160

THE DEFENCE OF THE APOLOGY

[part

secretary's beginning, 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. they mislike exordium commune, so they also mislike commune argumentum,
Argummtum that is, a reason or proof so common that it may indifferently serve both
uTuTSti.'' parties. Which 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 ignotos2 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-
traneus, 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 words 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 further3, that they of his side are now no strangers,
but know God as4 his dear friends and kinsfolk. Even so said the Pharisees
of themselves : Nunquid et nos ceeci sumus ? " What, be we blind too ?' But
John ix. 40. Christ answered them: " If ye were blind, then had ye no sin. Now ye say
jqhnix.39. that ye 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 gospel 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 latter6 days, saith: Veritas prosternetur in terra: "The truth
chrysost. in shall be overthrown in earth6." Chrysostom saith: Abominatio desolationis
Hom. 49! ' stabit in Sanctis locis ecclesice'1 : " 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.' finem, inter persecutiones mundi et consolationes Dei, peregrinando procurrit eccle
sia8: "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."
pe civ. Lib. And again : Tota civitas Dei peregrinatur in terris 9 : " The whole city of God
(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
Tertullian saith, easily findeth enemies, and is ill entreated10. ' He saith further:
Ceterum unum hoc gestit, ne ignorata damnetur11 : "This only thing truth de
sireth, that no man condemn her before he know her."

xix. cap.
xxvii.

Tertull. in
Apoiog.

[' Cic. De Invent. Lib. 1. 48.]
[2 Ignotus, 1611.]
[3 Farther, 1567, 1570.]
f4 And, 1609, 1611.]
[5 Later, 1567, 1570.]
[6 In the earth, 1567.]
[7 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Horn. xlix. ex cap. xxiv. Tom. VI. p. cciv. 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.]
[9 ...totius civitatis Dei, quae peregrinatur in
terris.— Id. ibid. Lib. xix. cap. xxvii. col. 571.]
\}° See before, page 154.]
[u Unum gestit interdum, &c— Tertull. Op.
Lut. 1641. Apoiog. 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 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.
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 acknowledge and teach 1% the truth ! But, sirs, by your
leave, how followeth this "wherefore" of your former common-place so largely treated?
This is your foul13 fault, which youu make in your logic. How prove you15 this
argument ? The truth is persecuted, and the professors of the truth have ever been
evil-treated ; wherefore we ought to bear it quietly, being likewise handled for the
same cause, fyc. . . . If you1* make this argument, which ye seem privily to make,
leaving out the minor, Tlie professors of the16 truth be persecuted for the16 truth's
sake: we be professors1'' ofthe16 truth; therefore we suffer persecution for the16 truth's
sake: if you15 say thus, we embar you from your conclusion by denying your
minor, which ye can never prove.
And if ye reason thus, which way also ye seem to use, The professors of the15
truth suffer persecution: we suffer persecution; ergo, we are professors of the16
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 proem, 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 SARISBUKT.
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°. " xv' '
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
falsehood18. 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 ouglit 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, Stool..
of the tyrannical pride of the pope, of monks, friars, pardons, pilgrimages, and cSZtilmr.
purgatory, and other like deceiving and mocking of the people ; and that they
wished a reformation of the church19. We succeed not them, nor bear their

[lz Teach and acknowledge, Conf.]
[13 Tour other foul, Conf.]
[14 Ye, Conf.]
[>6 Ye, Conf. and 1567, 1570.]
[16 Conf. omits the.]
[JEWEL, III.]

[17 "We are the professors, Conf.]
[ls Falsehead, 1567, 1570.]
[19 Alfons. a Castr. adv. Omn. Hasr. Col. 1539.
foil. 141, 142. 2, 143, 162. 2, 165. 2, 166, 175. 2, 191.
See Vol. II. page 689, note 10.] 11

162

THE DEFENCE OF THE APOLOGY

[PA&T

Addition. M. Hard.
fol. 82. b.
[Detect]

Conc.Tom.ii, Epist. Zach.
ad JBonif. p.
454.

Dist. 81.
Maximianus
in Gloss.

Concii. Constant.

Concii. Constant.
Sess. xv.
Art. i.
Art iii.
Art; Joh.
Huss.

Art Wic
liffe, v.
Art. xii.

Art xiii.
Art xii.
Art. xxxvii6,

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. fcS- 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 former1 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-
dicabit eos esse sacerdotes, qui nee a fornicationibus abstinent2 ? " 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: Pauci sine
illo vitio inveniuntur3 : "There are few priests found without that fault." And
so, by the judgment of the pope 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 have4 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 Elias5."
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 iu
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 Christ7.

[' Formes, 1570.]
[2 Epist. Zach. Papa; in Crabb. Concii. Col.
Agrip. 1551. Tom. II. p. 454; where eos a-stiniet
sacerdotes, qui neque a.]
[3 Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Prim. Pars, Dist. lxxxi. Gloss, in can 6
col. 386.J
[4 Had, 1570.]
[5 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 haec est figorati™
locutio, Hoc est corpus meum; sicut ista, Joannes
est Helias.— Concii. Constant. Sess. xv. in Crabb.
Concii. Tom. II. p. 1082. These are said to have
been articles of Wicliffe, adopted by Huss.]
[6 1570 omits this reference.]
[7 Non est fundatum in evangelio, quod Christo'
missam ordinaverit.
Prselatus excommunicans clericum, quiappellsm'

1-3 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 Wicliffe forty years
after he had been buried. ^§ J£$
Hereof we 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.
well, 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 discipulus Christi8 : " Now begin I to be Christ's disciple." So Ter- m'cap xxxvl'
tullian : Quid ... debeo ... nisi sanguinem quem pro me fudit Filius Dei9? "WhatTertuii.de
thing owe I else, but the blood which the Son of God hath shed for me ?" PeSec"
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 baptised in ; if ye be gone from the
Damianus and fu- faith which St Eleutherius, pope and martyr, the first apostle of
ofme Brftom°SAu- Britain, preached in this land by Damianus and Fugatius, within untruth.
mm "of me Eng- ^ttle more than one hundred years after Christ 's death ; if ye refuse
u,h- the faith which Gregory the great, that holy pope, caused to be
preached to our ancestors the English nation by Augustinus, Melitus, 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, we see not but that this cry made upon you is true ; for then are
ye heretics indeed. THE BISHOP OP SARISBURY.
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 lonsr while before they came, either by Joseph of Arimathaea 10, or11 (as Theo- Giidas.
b J ' J r ' K Polydorus.
 Theod. De
Curand.Grace. Affect.

ad regem vel ad concilium regni, eo ipso traditor est
regis et regni.
Fatuum est credere indulgentiis papas et episco-
pornm. Non est de necessitate salutis, credere Romanam
ecclesiam esse supremam inter alias ecclesias.
Ecclesia Romana est synagoga Satanae, nee papa
est proximus et immediatus vicarius Christi et apo
stolorum. — Artie. 5, 12, 42, 41, 37. Wicleff. damnat.
in eod. ibid. pp. 1169, 70.]
[8 Euseb. in Hist. Eccles. Script. Amst. 1695-

1700. Lib. in. cap. xxxvi. p. 86. Conf. Ignat. Epist.
ad Rom. cap. v. in Patr. Apostol. Oxon. 1838. Tom.
II. p. 358.]
[9 Tertull. Op. Lut. 1641. De Fug. in Persec.
12. p. 699 ; where Filius fudit ipsius.]
[10 Gild. Sap. De Excid. Brit. Pars i. 6. in Bibli-
oth. Vet. Patr. Stud. Galland. Venet. 1765-81. Tom.
XII. p. 194.
Polyd. Verg. Angl. Hist. Basil. 1555. Lib. ii.
PP . 37, 8, 41, 5. See Vol. I. pages 305, 6.]
[" Either, 1567.] 11 — 9.

164

THE DEFENCE OF THE APOLOGY

[part

M. Hard. fol.
83. b.
[Detect]

Centuria r.
Lib. ii. cap. ii.

doretus writeth) by St Paul the apostle, passing this way into Spain1, or (as
Niceph. Lib. Nicephorus saith) by Simon Zelotes2, or by the Greeks, or by some others.
Addition." Addition, $S" " Here M. Jewel," saith M. Harding, " extremely belieth Theo
doretus and Nicephorus." The answer. The extremity of these so horrible lies
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 Illyricus
Johannes Wigandus, and Matthaeus Judex, and avouched by the authority of Theo
doretus and Sophronius the patriarch of Hierusalem. Their words be these : Theo-
' doretus, Lib. ix. De curandis Grcecorum affectibus, indicat Paulum, e priori cap-
tivitate Roma dimissum, Britannis et aliis in occidente evangelium preedicasse. Idem
fere tradit Sophronius Hierosolymitanus patriarcha3. 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
iiicap!1xi'.ib' ^e judge. The words of Nicephorus are these : Simon Zelotes doctrinam evan
gelii ad occidentalium oceanum insulasque Britannicas perfert*: "Simon Zelotes
carried the doctrine of the gospel into the west ocean sea, and into the islands
of Britanny." If M. Harding had weighed the matter better, he would not have
§& been so ready in dealing of lies. 4?#
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
it may appear by that Galfridus5 writeth of him, he was cruel, disdainful, proud,
and arrogant, and no way meet to be called an apostle.
Addition. §f3~ Here M. Harding saith 1 have, under the name of Galfridus, j
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.
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 them6. Again, he shewed his cruelty, in that (as
ThomasGray. it is written in French by Thomas Gray, an old chronicler), being refused of
the christian Britons, he inflamed Ethelbertus the king of Kent to levy his
power and to war against them, himself also being in company, as in the old
ofChroniS. 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 sheep7." Of the innocent christian monks that there were slain Galfridus

Galfrid. Lib.
viii. cap. iv.

Addition.

Bed. Lib
cap. ii.

[' Theodor. Op. Lut. Par. 1642-84. Graec. Affect.
Cur. Serm. ix. Tom. IV. p. 610.]
[2 Niceph. Call. Hist. Eccles. Lut. Par. 1630. Lib.
n. cap. xl. Tom. I. p. 202.]
[3 Eccles. Hist. Basil. 1564-74. Cent. i. Lib. ii.
cap. ii. col. 23.]
[4 See above, note 2.]
[5 For as Galfridus, 1567.]
[6 Baed. Hist. Eccles. Cant. 1722. Lib. n. cap. ii.
pp. 79, 80.] l
[7 Saint Austin sen aia compleindre au Roy Etliil-
frid, comet les bretouns ly auoient respondu. D en
auoist gnt despit : si fist maunder Elfroy, le Roy de
Northumbreland sou paret, qil venist aforciement, et
qil ly encoutrast a laicestre, q p la dvrolt iis entreir
en Galis, p venger le despit qils auoint dit, qils ne

vousissent estre sutgi : a saint Austin pur enchesou
de eux Ingles.— T. Gray, Scala Cronica (MS. C.C.C.C.
No. cxxxiii. 2. in Nasmith's Catalogue) fol. 89. b.
col. 1. Only a part of this MS. has been printed.
It is not easy to say what Abstract of Chronicles
is meant. The following may be the passage in
tended : And seint Austyu turned ayen tho to kyng
Adelbright that was kyng of Kent and tolde hym
that his folk nolde not be to no man obedient but to
the Erchebishopp of karlion. And when the kyng
herde this he was sore anoied and said that he wolde-
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 neb
speke with hem but queld hem euerichone Alias for-
sorwe for they ne spared hem no more than the wolf

I.]

OF THE CHURCH OF ENGLAND.

165

saith thus : Mille ducenti eorum, in ipsa die martyrio decorati, regni ceelestis Gain-id. Lib.
adepti sunt sedem8 : "A thousand and two hundred of them, being that day ™" ^ lv'
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 ? J£§
Neither was he the first planter of the faith within this island9. For the
faith was planted here many hundred years before his coming. Tertullian
saith of his time : Britannorum inaccessa Bomanis loca subduntur Christo10 : "The Tertuii.
countries of Britanny, which the Romans could never attain unto, are now Anno Doni.
subject to Christ." Origen saith of his time : Terra Britannice consensit in re- orig.inEzeeh.
ligionem Christi11: "The land of Britanny hath agreed to Christ's religion." Anno aia
Athanasius of his time saith : Episcopi Aphricce universce, Sicilice, Sardinia}, Hispa- Atnan.
niarum, Galliarum, Britanniarum [sese ad concilium contulerunt] 12 : " The bishops Annols!?0'
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 Britanny13. St Hilary in his time intituled Cap!'xLlb'>'
his letter in this wise : Clericis Tolosanis, et provinciarum Britannicarum epi- H?i"riSde
scopis u : " To the clergy of Tolouse, and to the bishops of Britanny." Chry- Ay°n°odi3sj0
sostom of his time saith : Et insulce Britanniccs extra hoc mare sites, et in chrysost. in
ipso oceano positee, senserunt virtutem verbi Dei15 : " The islands of Britanny being christus sk"
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- Theod. Hist
senserunt omnes ecclesice, queeque in Hispania sunt, quceque in Britannia16: " To cap. Hi.' 'IV'
this faith have agreed all the churches both of Spain and of Britanny." These Ann0 3G7'
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. Harding17. Certainly Beda saith the queen Bed. la. i.
of England was then christened, and that there were then in this realm seven bS. uS'u.
bishops and one archbishop, with other more great learned christian men18. ^ "•
As touching this Augustine, we are not bound to all his doings. Although
M. Harding allow him apostolic authority, yet all his hests were not gospel.
The church in his time was grown to much corruption, as it may many ways
appear by sundry places of St Gregory. Verily Beda saith the bishops and Bed. Lib. ii.
learned Christians of this country utterly refused to receive this new apostle cap'
with his new19 religion20 :. and yet were they right catholic and godly men.
And Galfridus saith : [Erant] septem episcopatus et archiepiscopatus religio- Gaifrid. Lib.
sissimis prcesulibus miiniti, et abbatiee complures, in quibus grex Domini rectum
ordinem tenebat21 : "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. Vfestm. 1480. foil. e. 8. f. 1. In
neither of these authorities does there seem to be
any mention of Augustine's "being in company."]
[8 Gaifrid. Monum. Britan. Orig. Par. 1517.
Lib. viii. cap. iv. fol. 94.]
[9 In England, 1567.]
[»» Tertull. Op. Lut. 1641. Adv. Jud. 7. p. 212;
where loca Christo vero subdita.]
[" Quando enim terra Britannia? ante adventum
Christi in unius Dei consensit religionem ?— Orig.
Op. Par. 1733-59. In Ezech. Hom. iv. 1. Tom. III.
p. 370.] [I2 Athanas. Op. Par. 1698. Apoiog. contr.
Arian. 1. Tom. I. Pars i. p. 123.]
[13 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.]
[15 Chrysost. Op. Par. 1718-38. Contr. Jud. et
Gent. Tom. I. p. 575.]
[16 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.]
f18 ...regina, quam christianam fuisse praediximus.
— Baed. Hist. Eccles. Lib. i. cap. xxvi. p. 61.
Id. ibid. Lib. n. cap. ii. p. 79. Bede does not
mention the archbishop. ]
[19 1567 omits new.]
[20 At illi nil horum se facturos, neque ilium pro
archiepiscopo habituros esse respondebant. — Id. ibid.
p. 80.] [21 Gaifrid. Monum. Britan. Orig. Lib. vm. cap.
iv. fol. 93. 2 ; where archiepiscopatum, munitos, and
abbatias.]

166 THE DEFENCE OF THE APOLOGY [part
archbishoprick, possessed with very godly prelates, and many abbeys, in which
the Lord's flock held the right religion."
Addition. Addition. $3r "Here," saith M. Harding, "M. Jewel belieth Beda twice.
IP? First, he applieth that to the Englishmen which he spake of the Britons,
83! b. ' ' namely of seven bishops and one archbishop," &c. The answer. If there had
been some error herein, yet M. Harding might have uttered it in more cour
teous manner. Howbeit indeed it is not so: I spake1 not one word of English
bishops, but only of the bishops of the Britons, who, as M. Harding well
knoweth, and as it may also appear by Galfridus and Beda, were then the
bishops, and the only bishops, of this country.
m. Hard. foi. " Yet is there here," saith M. Harding, " another lie. For they refused to
[Detect] obey him as their archbishop : they refused not his religion." Certainly, good
cap.'itlb' "' reader, the words of Beda seem plain to the contrary. " The Britons," saith
abdicate be, " made answer, that they could not leave their ancient usages without the
"deserere consent of their fellows." They came to an holy man, and demanded his
suas tradi- advice, whether at this Augustine's request they should forsake and give over
their old traditions. He answered them : If he be a proud man, it is certain he
is not of God, neither ought we to care for his word. In the end he saith :
Cunctis, quce dicebat, contradicere laborabant2 : " They withstood him in all that
ever he said." I trow, he said somewhat else besides his archbishoprick and
his pall; otherwise his head had been very ambitious.
m. Hard. foi. But M. Harding addeth further: It is well known that I have seen a cer-
[Detect.] tain book which he calleth the "Return of Untruths3," and that one ofthe
same was presented unto me at Oxford at what time the queen's majesty was
there in progress. How well M. Harding is assured hereof, I cannot say. It
may pass in company with the rest of his truths. I assure thee, good reader,
there was never such book offered to me, neither at Oxford nor elsewhere,
fdr neither did I ever read one line thereof in all my life. J0$
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 sow abroad new sects, and
such 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 that ye raise up again the heresy of Aerius in denying prayer for the dead,
ivho was for the same accounted an heretic eleven'1 hundred years past; That m„ ^
sith that ye raise up the heresy of Manichceus, that lived before him fmde" u ™
. -i . r >7T. .7. 7. . -., ' newers of old
in taking away free-will ; sith that ye raise up the heresy of Vigilan- *«*»to.
tins in refusing to pray to saints, and to honour their holy reliques, and to keep
lights in churches to tlie honour of God, and many other heresies beside5 of old
time condemned; sith that ye raise up the heresies6 of Berengarius in denying th
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, tlie denying of the external sacrifice of the church, which we call the
mass, tlie 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 we shall speak hereafter more largely ; all these things, besides1

P Speake, 1609, 1611.]
[2 Baed. Hist. Eccles. Cant. 1722. Lib. n. cap. ii.
pp. 79, 80; where suas deserere.]
I"3 The author of this work, printed at Antwerp,
1566, was Stapleton.]

[4 Heretic above eleven, Conf. and Def. 1567.]
L6 Besides, Conf.]
I6 Heresy, Conf. and Def. 1567.]
[7 Beside, Conf. and Def. 1567, 1570, 1609.]

I-J

OF THE CHURCH OF ENGLAND.

167

sundry other of like enormity, being true, as they be 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 reply to M.
Harding8. Aerius the Arian heretic, the breach of vows, the dissension of judg- Art v. Div. 6.
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 xiix. 23.
of God's religion; to make laws for the church; to hear and take9 up cases and
questions of the faith, 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 iSS.ai.ca^'
Nigris, and in the end himself pronounced sentence 10. Greater authority than cap' lX!""
Constantinus the emperor had and used our princes require none. This, I trust,
hitherto is no great heresy.
St Hierome reproved Vigilantius, for that he found fault with the vigils or night-
wakes, that then there11 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
*j o Prjefat in
ronymus, ut plusculum in eo modesties cogar desiderare. Utinam argumentis tantum EpistHieron.
egisset, et a conviciis temperasset12 : " Against this Vigilantius St Hierome so raileth, contr' Jfil '
that I want in him some piece of sobriety. I would rather he had dealt with
arguments and had spared his railing."
Of prayer to saints and lights we shall speak hereafter. Night-wakes after
ward were condemned, as I remember, in the council of Carthage13, 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 prohiberi ne fcemince in ccemeterio pervigilent; quia scepe sub obtentu ora- concii.
tionis scelera latenter committunt u : " It liketh us that women be forbidden to 35! er' cap'
watch at the places of burial ; for often under pretence of prayer privily they
commit wickedness." To be short, if Vigilantius were an heretic 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
selves15. The Manichees, among other their fantastical errors, were wont to say that £"??"• 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 contra duas
natures, the one of the substance of God, the other of the substance of the LiPb?ii.capau.
devil ; and that either soul continueth still as it is, and cannot alter ; that is to Quodfuitd.
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-will16.
All these and other like errors we abhor and detest as frantic furies. We

[8 See Vol. I. pages 458, 9.]
[9 And to take, 1570.]
[10 August. Op. Par. 1679-1700. Contr. Creso.
Donat. Lib. in. cap. lxxi. 82. Tom. IX. cols. 476,
7-J [" 1567, 1570, omit there.]
[IS Hieron. Op. Basil. 1516. Adv. Vigilant. Epist.
Argum. Tom. III. fol. 55 ; where duntaxat egisset.]
[13 Ut nulli episcopi vel clerici in ecclesia convi-
ventur, nisi forte transeuntes hospitiorum necessitate
illic reficiantur. Populi etiam ab hujusmodi conviviis,
quantum fieri potest, prohibeantur. — Concii. Car-

thag. in. cap. 30. in Crabb. Concii. Col. Agrip.
1551. Tom. I. p. 429.]
[14 Concii. Elib. cap. 35. in eod. p. 284 ; where
eo quod scepe and committant.]
[15 Themself, 1567, 1570.]
[ls ... Manichaei carnem nostram nescio cui fabu-
losae genti tribuunt tenebrarum— Id. De Continent.
cap. ix. 22. Tom. VI. cok 309.
Id. Contr. Du. Epist. Pelag. Lib. 11. cap. ii. 2.
Tom. X. col. 432.
Id. Ad Quodvultd. Lib. de Iter. 46. Tom. VIII.
col. 17.]

168

THE DEFENCE OF THE APOLOGY

[part

August, de
Verb. Apost.
Serm. 11.
August, in
Enchir. cap.
xxx. August, de
Nat. et Grat
cap. Iiii.

August ad
Bonif. Lib.
iii. cap. viii,
August de

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 ourselves, we say with St
Augustine : 0 malum liberum arbitrium sine Deo l : " O evil is free-will without
God." Again : Libero arbitrio mak utens homo et se perdidit et arbitrium2 :
"Man, misusing his free-will, spilt both himself and his will." Again: Quid
tantum de natures possibilitate prcssumitur ? Vulnerata, saucia, vexata, perdita est.
Vera confessione, non falsa defensione opus habet3 : " What do men so much
presume of the possibility of nature ? It is wounded, it is mangled, it is
troubled, it is lost. It behoveth us rather truly to confess it than falsely to
defend it." Again : Liberum arbitrium captivatum non nisi ad peccatum vaUt* :
" Free-will once made thrall availeth now nothing but to sin." Again : Quod
VefbTIpost bene vivimus, quod recte intelligimus, Deo debemus. Nostrum nihil [est], nisi pec-
' m' ' catum, quod habemus5 : "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.
Therefore, to conclude, St Augustine saith : Nos . . . volumus ; sed Deus in nobis
operatur . . . velle. Nos . . . operamur ; sed Deus in nobis operatur et operari pro
bona [sua] voluntate. Hoc nobis expedit et credere et dicere6. Hoc est pium: hoc
[est] verum : ut sit humilis et submissa confessio, et detur totum Deo . . . Tutiores . . .
vivimus, si totum Deo damns, non autem nos illi ex parte et nobis ex parte commit-.
timus1 : " 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 8 safety if we give all unto God, rather than if
we commit ourselves partly to ourselves and partly to him."

August, de
Bono Persev.
Lib. xiii. cap.

The Apology, Chap. ii. Division 4.
That we be accursed9 creatures, and like the giants do war against
God himself, and live clean without any regard or worshipping of God.
M. HARDING.
Wliat ye be, God knoweth, and your own conscience should know. Our Lord
amend both you and us ! But to say somewhat to that your guilty mind imaginetl
the world to report of you, if they, which take away and abhor the ex
ternal sacrifice, wherein Christ, according to his own institution, is ^."f
offered to his Father, make no war against God; if they which make
Christ a minister of shadows, signs, tokens, and figures, they which fear not to
break their solemn vows made to God, and defend the same as well done, thy
which assure themselves of their salvation, and therefore live dissolutely without du
care and fear of God; if (I say) they be not cursed creatures, and like giants that
war against God, then are ye clear of this charge. . .
THE BISHOP OF SARISBURY.
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.]
[2 Id. Enchirid. cap. xxx. 9. Tom. VI. col. 207;
where perdidit et ipsum.]
[3 Id. De Nat. et Grat. cap. Iiii. 62. Tom. X. col.
153; where sauciata.]
[4 Id. Contr. Du. Epist. Pelag. Lib. in. cap. viii
24. Tom. X. col. 464.]

[5 Id. Serm. clxxvi. 6. Tom. V. col. 842; where
viximus, intelleximus, and illi for Deo.]
[e Discere, 1611.]
[7 Id. De Don. Persev. capp. xiii. 32. vi. 12-
Tom. X. cols. 838, 9, 27.]
[a In more, 1567, 1570.]
[9 Cursed, Conf.]

I-J

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. Howbeit, I
have spoken hereof more at large in my former reply to M. Harding 10- In *e xviith
Neither make we Christ, as it liketh M. Harding to say, a minister of signs rt'
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
Tertullian expoundeth Christ's words in this sort : Hoc est corpus meum, hoc est, Tertuii.
figura corporis mei11: "'This is my body,' that is to say, this is a figure of my lib.^'v. arc'
body." St Augustine saith : [Christus] adhibuit [Judam] ad convivium, in quo August in
corporis et sanguinis suifiguram discipulis [suis] commendavit et tradidit12: "Christ s;lm,m"
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 sui13 : " Christ doubted not to say, ' This Adimant
is my body,' whereas he gave a token of his body." cap" *"•
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 answer14, in the ex- Art xii.
position of these words of Christ, " This is my body," and other like phrases '"' 16'
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. HARDING.
... Ye teach men to fast for policy, not for religion. Anrl by your statute '^~^~. — '
Tost for policy. °f Wednesday 's fast, whosoever shall write, or say that forbearing of *as.tinS
foi. 2. p. 2. flesh is a service of God, otherwise than as other politic laws are, -p, ,
they shall be punished as spreaders of false news are and ought to be15. When .^_^_L
ye preach only faith, not to remove the merit of works before baptism, as
Epist. ad mm. St Paul meant it, but also after baptism; when ye take away the sa-
Bridie given to crament of confesssion and absolution, give ye not the bridle to all
lnewngeosSpa.thu 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 difference 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

[10 See Vol. II. pages 708, &c]
f" Tertull. Op. Lut. 1641. Adv. Marcion. Lib.
iv. 40. p. 571. See Vol. I. page 447, note 13.]
[12 August. Op. Enarr. in Psalm, iii. 1. Tom. IV.
col. 7.]

[13 Non enim Dominus dubitavit, &c, cum signum
daret, &c  Id. Lib. Contr. Adimant. cap. xii. 3.
Tom. VIII. col. 124.]
['" See Vol. II. pages 623, 4.]
[16 Stat, at Large, Anno Quint. Eliz. cap.v.1-1, 40.]

170

THE DEFENCE OF THE APOLOGY

[part

1 Cor. viii. 8.
Heb. xiii. 9.

1 Cor. vi. 13.
Rom. xiv.
17.Matt. xv. 17-

1 Kings xvii.
6.Matt iii. 4.
Socr. Lib. v.
cap. xxii.
Cassid. Lib.
ix. cap.
xxxviii. Epiph. de
Hasres. Lib.
iii. in Orat.
de Fide
Catholica.
oi fiev T6-
-rpu.iroSwv
fiovou dire-
\0vTa1,
Xafifid-vootri Sk
opvetev. 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 Nazarites1 in the old testament abstained not from flesh,
and yet they fasted. Elias was fed with 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 afternoon, and then received all kinds of meat, either fish or flesh,
without difference2. Likewise Epiphanius saith: "Some eat all kind of birds
or fowl, abstaining only from the flesh of four-footed beasts3." 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 illi qui
dem ; sed illorum jejunium est saturitate deterius5 : "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 we 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 be maintained by your sects, who teach
the people to rebel for pretensed religion ? Allow ye the monarchy of the Roman
empire, who 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 OP SARISBURY.
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
our doctrine. 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
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 lacrymce6:

Rom.

Matt xxvi.
62.

P Nazareis, 1567, 1570.]
[2 Tives Sk sruv tois Ix^im Kal tuv ir-rnvuiv
diro'yeiiovTai...'eTepoi Sk (i'xpis eiWTtjs wpas vna-rei-
oj/T-es, Sidcpopov exovcri -rtjv ko-Tiav. — Socrat. in Hist.
Eccles. Script. Amst. 1695-1700. Lib. v. cap. xxii. p.
234. Conf. Hist. Tripart. Par. Lib. ix. cap. xxxviii.
fol. T. 7.]
[3 Kai oi /jci> direxovrai -rrdwrusv roirmv, ol Sk
TCTpairoSwv fiovav, Xa/i/Sdvovo-i Sk opveiav, Kal ra
/xeTeireira — Epiphan. Op. Par. 1622. Adv. Haer.
Lib. in. Expos. Fid. Cath. 23. Tom. I. p. 1106.]

[4 Non ego quaero, a quo cibo abstineas, sed quem
cibum diligas.— August. Op. Par. 1679-1700. De
Util. Jej. cap. v. 7. Tom. VI. col. 618.]
[5 Jejunat Manichaeus et multi haeretici... sed hoc
jejunium saturitate et ebrietate deterius est.— Hieron.
Op. Par. 1693-1706. Comm. in Joel. Proph. cap. i.
Tom. III. col. 1345.]
[6 Adversus arma-.-lacrvmae meae anna sunt —
Ambros. Op. Par. 1686-90. Epist. Class. I. Serm.
Contr. Auxent. 2. Tom. II. col. 864.]

I.]

OF THE CHURCH OF ENGLAND.

.171

"Tears and prayers be our weapons." Notwithstanding, what rebellion 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, Melancthon, or others, in some part {f% , , ,
, , n t i .¦.,. .. ^ M. Hard. fol.
true, in most part false, and quite racked from their meaning ; but in no part 84. b.
touching any part of our doctrine. Neither doth any of all these teach the [Detect']
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. foL
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
England7? 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 insurrection in the north, in the time of king Henry the
eighth? Who kindled that fire? Who raised that tempest? Whose right
was attempted? Whose 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 majesty8," &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 years9. Yet will you protest openly against them

[7 Fabyan, The New Chronicles of England and
France, Lond. 1811. Sept. Pars, Eich. II. pp. 545, &c.
The account is here given of the part taken by arch
bishop Arundel in the dethronement of Richard IL]
[8 Mihi crede, integrae adhuc legiones in Anglia
latent eorum, qui non curvaverunt genua ante Baal :
quos omnes, si venias, Deus ipse, qui conservavit, ad
te adducet. Sunt autem iidem Angli, Caesar, qui
multo leviore de caussa ipsi...pcenas male adminis-
tratae reipublicae a regibus suis sumpserunt...Hos

porro spiritus cum adhuc retineant, nihil eos a tanta
injuria regis vindicanda retardat... praeter spem et
exspectationem tui, &c  Reg. Pol. ad Hemic.
Octav. Pro Eccles. Unit. Defens. Libr. Quat. Ingolst.
1587. Lib. m. p. 389.]
[9 Sic omnium propemodum bellorum, quae ab eo
tempore in Italia gesta a barbaris sunt, causa et
occasio fuere pontifices, &c. — Nic. Machiavel. Hist.
Florent. Argent. 1610. Lib. I. p. 15. Conf. ibid. pp.
35, 6.]

172

THE DEFENCE OF THE APOLOGY

[PASI

xv. Quaest. 6.
Nos Sanctor.
Ead. Alius.

M. Hard. fol.
117. a.
[Detect ]

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
done, as well here as in other countries, and saith he may justly do it
by the right of his office1? What would you then do yourself, M. Harding?
or what would you advise your friends to do? Why should you dissemble?
You would do even as your fathers have done before you.
But what mean you to deal so nicely in this matter? You say "you
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 against
their prince for matters of religion." Wherefore except you only the case of
religion ? Is it lawful, by your judgment, for the subjects in any other case,
either of life or of government, to arm himself against his prince ? And would
you thus persuade the people ? Is this your religion ? Is this your doctrine ?
Or what mean you by "their own private authority?" May then the subject
arm himself against his prince by 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 authority of the pope;
Hard. to whom you have given the right and authority of both swords, spiritual
!48. b! and temporal ; and from whom, you say, the kings and princes of the world
Major, et have received their power. Verily the pope himself saith : [Materialis gladius
ct stringendus est] manu regum et militum, sed ad nutum et patientiam sacerdotis2:
" The material or temporal sword must be drawn by the hands of kings and
soldiers (howbeit 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 ? 4£f
The displacing of the emperor of Constantinople, arid the placing of Char
lemagne, the French king, serveth M. Harding to small purpose ; unless it be
to disclose the pope's conspiracy against the emperor. Certainly, as any man
may sensibly 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
Christendom. Platina saith : Ab hoc tempore periit et potestas imperatorum, et
virtus pontificum3 : " After this time the power of the emperors and the holi
ness of the pope4 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
remembered, besides all other warnings, your late dealing at Vassei, where as
great numbers of their brethren were suddenly murdered, being together at
their prayers in the church, and holding up their innocent hands to heaven

Platina in
Adrian. II.

At Vassei.
An. 1562.

[l Nos.. .eos, qui excommunicatis fidelitate aut
Sacramento constricti sunt, apostolica auctoritate a
Sacramento absolvimus. — Gregor. VII. in Corp. Jur.
Canon. Lugd. 1624. Decret. Gratian. Decr. Sec.
Pars, Caus. xv. Quaest. vi. can. 4. col. 1084. Conf.
can. 3. ibid.]

[2 Bonifac. VIII. in eod. Extrav. Comm. Lib. '•
De Major, et Obed. cap. i. col. 208.]
[3 Plat. De Vit. Pont. Col. Agrip. 1551. Formo-
sus I. p. 125. See Vol. I. page 415, note 20.]
[4 Popes, 1567, 1570.]

I.]

OF THE CHURCH OF ENGLAND.

173

and calling upon the name of God5. Achab said sometime to the prophet
Elias6: "Thou art he that troublest the whole country of Israel." But Elias i Kings xv
made him answer : " It is not I that trouble the country : it is thou and 17'
thy father's house which have forsaken the commandments of the Lord, and
have followed after Baalim."
Addition. §^ " What is a lie," saith M. Harding, " if this be none ?" The Action.
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, ^f
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.n.
they are mortal, and shall die : their spirit shall be taken from them ; and Psa1' qxh"' 4'
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
quce Ccesaris sunt, Ccesari reddenda constituit, fyc. Hoc est vere non impugnare serm. w.m'
Ccesarem, sed juvare"1 : "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 christianis viris, quam id quod hodie Ambros. Lib.
in nobis Spiritus sanctus loquutus est, Rogamus, Auguste, non pugnamus : non v- Eplst' 33'
timemus, sed rogamus8? "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. We 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. §& " 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 4*4
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 place escaped my hands
without correction, and so slipped away unawares9, 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 wherein10 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

[5 See Smedley, Hist, of the Reformed Religion
in France, Vol. I. chap, vi.]
[6 Elia, 1567, 1570.]
P Leon. Magni Op. Lut. 1623. De Pass. Dom.
Serm. x. 1 ; where sunt Ccesaris.]

[8 Ambros. Op. Par. 1686-90. Epist. Class. 1.
Epist. xx. 14. Tom. II. col. 855; where vobis
Spiritus sanctus est loquutus.]
[9 Unwares, 1570.J [10 Where, 1570.]

174

THE DEFENCE OF THE APOLOGY

[PAET

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 write, 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 world
that they condemn and defy such attempts that any subjects should of their
own private authority take arms against their prince," excepting1 of matters
of religion only, should think it reason that parricides, murders, and shedding
of blood, especially2 blood-royal, rapes, incest3, 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 Naples4, king Tarquin in Rome,
whom for their great wickedness God, by stirring their own subjects against
them, deprived of their princely estates. For princes also are God's subjects^
against whom, for their offences against his majesty, he proceedeth as well
as against the basest sorts of men, by such ways as to his heavenly wisdom
it seemeth good. 43P

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 shaken the whole world, and trou
bled the common peace and universal quiet of the church ; and that,
as Dathan and Abiram5 conspired in times past against Moyses and
Aaron, even so we at this day have renounced the bishop of Eome
without any cause reasonable. M. HABDINa.
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 tlie beginning
beguiled Eve, had persuaded some to taste of the poisoned apple of
Luther's new doctrine, " they went out from us who were not of us, schismfouowui
(for if they had been of us they had remained with 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 wicked than that of Dathan and Abiron against
Moyses and Aaron was. For, as God commanded Moyses and Aaron to Nm'm'
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 JMttXXi.
shepherd over his whole flock. . .
THE BISHOP OF SARISBURY.
Before the time that God's holy will was that Doctor Luther should begin,
after so long time of ignorance6, to publish the gospel of Christ, there was
a general quietness, I grant, such as in7 the night-season, when folk be
asleep. Yet, I think, to continue such quietness, no wise man will wish to
sleep still.

[' By his excepting, 1570, 1609.]
[2 Specially, 1570.]
[3 Incests, 1570, 1609.]
[4 Joanna I. of Naples. She is generally con
sidered as a participator in the murder of her husband
Andrew ; but some of the best authorities doubt the
truth 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.]
[5 Abiron, Conf. and Def. 1567, 1570.]
[6 1567 omits after so long time of ignorance.]
[7 As is in, 1567.]

!•]

OF THE CHURCH OF ENGLAND.

175

Ye say : " They have forsaken the catholic church : they went from us who
were not of us." Nay rather, M. Harding, we are returned to the catholic
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 long8 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 wisdom in carping at9 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 10 19'
ye into all the world, and preach the gospel." And Paul saith of himself: Ego icor.xv. 10.
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 world11.
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
non Christi, se convincuntur amare, non Christum, vel gloriandi vel dominandi vel 123.
acquirendi cupiditate12 : "Whosoever 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 years13 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 were delivered from the apostles, and well approved by the
most ancient fathers.

[s Not so long, 1567, 1570, 1609.]
[9 1567, 1570, omit at]
[10 God, 1611.]
[" The world, 1567, 1570.]

P August. Op. Par. 1679-1700. In Johan. Evang.
cap. xxi. Tractat. cxxiii. 5. Tom. III. Pars 11. col.
817.] [13 Year, Conf.]

176

THE DEFENCE OF THE APOLOGY

[part

August, ad
Fortunat.Epist. IU.

A ugust. ad
Hieron.Epist. 19.

Picus Mi-
rand, in
Apoiog.

August
contr.Crescon.Lib.
ii. cap. ii.
PicusMirand.
in Apoiog.
Thom. in
Quodlib. 9.
Art. ult.

August.
contr. Donat
Lib. ii. cap.

M. HARDING.
The ancient fathers are but men, if they please you not. But, if ye find any
colour of advantage but in the new schoolmen, ye make much of it. So that your
own opinion is the 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 by the see apostolic, they are all of like authority.
Concerning ceremonies, if ye shew us not the use of chrism in your c.remania o,
churches, if the sign of the cross be not borne before you in processions fg^lf^
and otherwheres used, if holy water be abolished, if lights at the gospel gospellers.
and communion be not had, if peculiar vestiments for deacons, priests, bishops, be
taken away, and many such oilier 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 be observed. . . THE BISHOP OF SARISBURY.
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 debetur, . . . aliquid in iUorum
scriptis improbare aut respuere, si forte invenerimus quod aliter senserint quam1
Veritas habet. . . . Talis sum ego in scriptis aliorum : tales volo esse intellectores
meorum2 : " 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 writeth to St Hierome : Non puto,
frater, te velle libros tuos legi tanquam apostolorum aut prophetarum3 : " 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 Tertullian, Cyprian, Clemens
Alexandrinus, Papias, Irenaeus, Victorinus, Lactantius, Hilarius, and other ancient
fathers were oftentimes much deceived4. St Hierome scoffeth at St Ambrose's
commentaries upon Luke, and calleth them nugas, " trifles," and nicknameth St
Ambrose, sometimes5 calling him corvus, sometime cornicula6. Likewise St
Augustine saith : " Ecclesiastici . . .judices, ut homines, plerunque falluntur"1 : " 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 fidei8 : " 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

[> Quem, 1611.]
[2 Id. ad Fortunat. Common, seu Epist. cxlviii.
15. Tom. II. coL 502 ; where quorumlibet disputa
tiones quamvis, salva honoriflcentia, eorum scriptis,
atque respuere, and ego sum.]
[3 Nee te, mi frater. ..arbitror sic legi tuos libros
velle, tamquam prophetarum, vel apostolorum  Id.
ad Hieron. Epist. lxxxii. 3. col. 190.]
[4 Picus Mirandula proves by several arguments
that the opinions of the fathers are not to be taken
as an infallible rule, and cites some of the passages
here referred to  J. Pic. Mirand. Op. Basil. 1601.
Apoiog. Tom. I. pp. 95, &c]
[6 Sometime, 1567, 1570, 1609.]

[6 Hieron. Op. Par. 1693-1706. Ad Paul. etEus-
toch. Epist. evi. Ad Paulin. in Lib. Didym. de Spir.
Sanct. Praef. Tom. III. Pars n. col. 808; Pars i.
Append, cols. 493, 4. Conf. Ruf. Invect. in Hieron.
Lib. n. Ibid. Pars n. cols. 432, 4.]
[7 August. Op. Par. 1679—1700. Contr. Cresc.
Donat. Lib. n. cap. xxi. 26. Tom. IX. col. 423; where
sicut imdfallantur.]
[8 The only sentence at all to the point in the
place referred to is the following : Dico ergo quod
judicium eorum qui praesunt ecclesiae potest errare
in quibuslibet, si persona? eorum tantum respician-
tur.— Aquinat. Op. Venet. 1595. Quodl. ix. Art 1&
Tom. XII. fol. 167.]

I.] OF THE CHURCH OF ENGLAND. 177
[concilia] scepe priora [a] posterioribus emendantur, cum aliquo experimento . . .
aperitur, quod clausum erat9: "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 Panormitane saith: Plus credendum est uni am as Pa-
privato fideli, quam toti concilio et papce, si meliorem habeat auctoritatem vel m™'. et
rationem10: "We ought to give more credit to one private layman, than to the ^sigmn-''
whole council and to the pope, if he bring better authority and more reason." If castL
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. vm. 10.
consilium, et dissipabitur : loquimini verbum, et non stabit : quia nobiscum 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 your common talks, Bernardus non vidit omnia : you have controlled
your doctor of all doctors, Peter Lombard, with this common caveat in the
margin : Hie magister non tenetur11 : " Here our doctor is no doctor." You your
self, M. Harding, in this your very book against our Apology, say that your m. 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. Hard.
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, Dial.
Gratiano12. Thus, M. Harding, ye use your doctors even as the merchant useth
his counters ; sometime to stand for an hundred pounds13, 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 purifica- De consec.
tionem mentis et corporis1,1: "O Lord, let this oil by thy blessing be made a
spiritual ointment to purify both soul and body." And again : Emitte, qucesumus,
sancte Pater, Spiritum sanctum Paracletum tuum de ccelis in hanc pinguedinem
olivce, . . .ad refectionem corporum et sanationem animarum15 : " 0 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 Deus, ut per hanc unctionem habeas remissionem omnium
peccatorum16 : " 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

[9 August. Op. De Bapt. Contr. Donat. Lib. ii.
cap. iii. 4. Tom. IX. col. 98 ; where emendari.]
[>° See Vol. II. page 677, note 10.]
[n Pet. Lombard. Libr. Sentent. Col. Agrip.
1576. Lib. i. Distt. xxiv. xxxi. foil. 67, 85, &c]
[12 ... universalis, fyc, a Gratiano, ut apparet,
assutum est  Copi (N. Harpsfield) Dial. Sex, Antv.
1566. Dial. i. cap. v. pp. 33, 4.]
[13 Pound, 1567.]
['* ... ut possit effiei unctio spiritalis...ut tua
[JEWEL, III.]

sancta benedictione sit omni hoc unguento ceelestis
medicinae peruncto tutamen mentis et corporis, &c —
Pontifical. Rom. Antv. 1627. De Offic. in Quint. Fer.
Ccen. Dom. p. 412.]
[" Id. ibid. See Vol. II. page 1136, note 3.J
[16 In this sentence is comprised the substance of
what is repeated frequently and in various forms.
See Manual, ad Us. Eccles. Sarisb. Rothom. 1550.
De Extr. Unct. foil. 94-7.] 12

178

THE DEFENCE OF THE APOLOGY

[part

Lights. Water.

Panorm. de
Consuet.
cap. v.

Extra de
Sacra Unctione.Ungitur.

In Annot.
in v. Lib.
contr. Marc.

August, de
Temp, in
Nat. Dom.
Serm. 6.
Euseb. de
Vita Const.
Orat. 3.

Hier. adv.
Vigilant.

M. Hard.
fol. 7. b.
[Conf.]
Lact. 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 : Chrisma conficitur ex oho et
balsamo x : " 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 with 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 olim conferebant Spiritum sanctum sola
rnanus impositione. Et quia hodie preslati non sunt ita beati, . . . fuit institutum ut
illi conferrent hoc sacramentum cum chrismate2 : " 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 s
imagineth. For pope Innocentius is witness, that in old times there were some
that found fault with these doings. These be his words : " Non Judaizat ecclesia
cum unctionis celebrat sacramentum, sicut antiqui mentiuntur3 : "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, doubteth not but ye borrowed the use thereof from the heathens4.
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 : Vovent . . . alius oleum, alius ceram ad luminaria noctis6:
" They promise (to the church) one oil, another wax, for the night-lights." Like
wise saith Eusebius : Kadapov cpms, oo-ov ii-apKecrai rrpbs CKkaptyiv rols eu^opeVois ° : Ignis
purus, quantum satis esset ad prcsbendum lumen precantibus : " A clear light, so
much as might suffice the people at their prayers." So likewise saith St Hierome:
Cereos . . . non clara luce accendimus, . . . sed ut noctis tenebras hoc solatia temperemus1 :
" We light not our tapers at mid-day, but only by this comfort to ease the dark
ness of the night." Therefore, M. Harding, unto you that set up fights in your
churches, as yourself say, " to the honour of God," the ancient father Lactantius
saith thus : Num . . . mentis sues compos putandus est, qui auctori et datori luminis
candelarum et cerarum lumen offert pro munere8 ? " What, may we think he is weD
in his wits that urito God, the maker and giver of light, will offer up candles and
tapers for a present?" Verily, Tertullian saith: Accendant . . . quotidie lucernas, qui
bus lux nulla est, fyc. . . . Hiis competunt et testimonia tenebrarum et auspicia pama-
rum9 : " Let them that have no light (of God) set up their tapers every day, &o.
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 serve, as
your oil 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
sanctificamus, ut ad eorum aspersum delicta nostra deleantur10 : " It is no. vain in-

[' ... et conficitur chrisma, quod ex oleo fit et
balsamo — Innoc. III. in Corp. Jur. Canon. Lugd.
1624. Decretal. Gregor. IX. Lib. i. Tit. xv. cap. 1.
col. 277.]
[2 Confertur enim Spiritus sanctus quem apostoli
olim conferebant ex sola &c. ut ipsi &c. cum colla-
tione chrismatis. — Panorm. sup. Decretal. Lugd.
1534. Lib. i. Tit. iv. De Consuet. cap. 4. fol. 95.]
[3 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 circumferimus,
a Febrnalibus Romanorum sacris originem sumpsere.
—Beat. Rhenan. Annot. in Lib. v. adv. Marc, ad

calc. Tertull. Op. Franek. 1597. p. 105.]
[5 August. Op. Par. 1679-1700. In Natal. Dom.
I. Serm. cxvii. 4. Tom. V. Append, col. 213. Thia
sermon is considered spurious by the Benedictine
editors.] [" The editor has not succeeded in finding the
passage referred to.]
[7 Hieron. Op. Par. 1693-1706. Adv. Vigilant.
Tom. IV. Pars ii. col. 284.]
[8 Lactant. Op. Lut. Par. 1748. Div. Inst. !»¦
vi. cap. ii. Tom. I. p. 433 ; where ac cerarum.]
[» Tertull. Op. Lut. 1641. De Idol. 15. p. U4'J
[10 August. Steuch. Op. Venet. 1591. Li Num.
cap. xix. Tom. I. fol. 158 ; where ad earum asper
sum nostra aboleantur delicta.]

i.] OF THE CHURCH OF ENGLAND. 179
vention, that we hallow water with salt and prayers, that by the sprinkling thereof
our sins may be forgiven." Thus profanely and heathen-like he writeth, as if the
blood of Christ were quite dried up.
Beside all 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 1- p- 18' b'
away mice, and to make barren women to conceive11- 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\Wes
ever children12." i^udei
¦jraioes
Ye say ye have changed nothing that is of necessity either to be believed or en-re.
to be observed. What necessity ye mean, I cannot well conjecture : for when ^ Theod1'™'
you list, your holy water and holy bread must needs be of necessity. But indeed Ger£c,rAn?ct.'
of the ancient godly orders of the church ye have in a manner left nothing, unless Lib- '•
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, Tertuii. in
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 quce non debuistis ; cum ques debuistis non
custoditis13 : "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 wiliiy procured by the bishop of Home 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 was some great thing in it. Indeed they per
ceived 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 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 of ca- heive. For believing Christ, which our faith leadeth us unto, we cannot
moiics^ touch- mistrust the continuance of this cause. "Heaven and earth sliall pass; but
trig their cause. ^ . ¦» t -fi-it
Luke xxi. my words shall not pass," saith Truth itself. And his words tell us that
Matt, xxviu. he will be with his church "all days to the world's end;" and that lie

[" Traditur multas mulieres prius steriles foe-
cundas factas, et immanem maris tempestatem tran-
quillatam : sorices praeterea, qui omnia sata misere
vastabant, =¦¦ terris Christianorum sacra aqua con-
spersis ad proximos gentilium agros fugatos.— Copi
Dial. Sex, Antv. 1566. Dial. i. cap. iii. p. 18.]
[" Theodor. Op. Lut. Par. 1642-84. Graac. Affect.

Cur. Serm. i. Tom. IV. p. 473. Theodoret quotes
the words of Plato.]
[13 Tertull. Op. Apoiog. 6. pp. 7, 8; where
censu, and semper antiquos.]
[li The Confidence of the Catholics, Conf. ; Con
fidence of the catholics, Def. 1507.]
12—2

180

THE DEFENCE OF THE APOLOGY

[PAET

hath besought his Father to give to it "the Spirit of truth, to remain johnxiv.
with it for ever." Then be we most assured of this cause. We tell you The catholic
therefore, it standeth, and shall stand, by Christ's presence, and by the crediv deSa.
Holy Ghost's assistance, to the end. Your cause yet standeth not, but
wavereth and tottereth, as that which St Paul termeth " a puff 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 grinding1 of teeth. The like judgment look ye and your fellows2 to have, if ye
repent not, and revoke your heresies by time 

THE BISHOP OP SARISBURY.
" We cannot despair," saith M. Harding, " of the continuance of our cause.
For heaven and earth shall pass, but Christ's words3 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. nificat] traditionem hominum eruendam [esse], cujus favore transgressi sunt pra-
Canonau. in cepta legis* : "He meaneth that the tradition of man, for which tradition's sake
flne' 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 fall, 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
times, as St Augustine saith, vaunted themselves against the faith of Christ : Ad
certum tempus sunt Christiani : postea peribunt, et redibunt idola : redibit quod erat
antea . ..[Verum] tu, cum exspectas, miser infidelis, ut transeant Christiani, transis ipse
sine Christianis5 : "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
passest away thyself6 without the Christians." Again he saith : Ecce veniet tempus
ut finiantur et non sint Christiani. Sicut coeperunt ab'' aliquo tempore, ita usque
ad certum tempus erunt. Sed cum ista dicunt, . . . sine fine moriuntur, et permanet
ecclesia presdicando8 brachium Domini omni generationi ventures9: "They 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 every 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
judgment. St Augustine saith : Alia est sella terrena, aliud tribunal ccelorum. Ab
inferiori sententia accipitur, a superiori corona16 : "The earthly chair is one thing;
the judgment-seat in heaven is another. From the one we receive sentence,

August, in
Psal. lxx.

August, in
eundem Psal

August, in
Psal. xxxvi.
Par. 3.

[' Grinting, Conf. and Def. 1567, 1570.]
[2 Followers, Conf. and Def. 1567.]
[3 Word, 1567, 1570.]
[4 Hilar. Op. Par. 1693. Comm. in Matt. cap. xv.
1. col. 685 ; where legis prcecepta transgressi sunt.]
[5 August. Op. Par. 1679-1700. In Psal. lxx.
Enarr. Serm. ii. 4. Tom. IV. col. 736; where ad
parvum, rediet quod, and transis tu sine.]

[6 Theeself, 1567, 1570.]
[7 Ad, 1567, 1570.]
[° Praedicans, 1567, 1570, 1609.]
[9 Id. ibid. 12. col. 742 ; where ex aliquo, pradi-
cans, and superventurce.]
[,0 Id. in Psal. xxxvi. Serm. iu. 13. col. 290;
where ab inferiore accepit sententiam, a supenore
coronam..]

!•]

OF THE CHURCH OF ENGLAND.

181

from the other we receive a crown." O M. Harding, God grant you may once
cry, Peccavi, 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 Wisd. 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 2U.
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 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, especially12 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 confess13 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 u and light ; and, as St Hierome saith, do openly gainsay Hier. adv.
the truth, closing up their eyes, and will not see for the nonce15. But
we give thanks to the most good and mighty God that such is our cause,
whereagainst (when they would 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 burden you16 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 otherwise, they would not wittingly do against their
judgment. That is the special property of an heretic, whom St Paul
tu. iii. -biddeth all men to avoid, " knowing that he that is such is perverted,
and seemeth1'' even condemned by his own judgment." . .
They shew both your blasphemous heresies and your wicked acts  Luther,
ye know, poured out his heresies and villanies, fyc  Your robbing of churches, per
secuting of men for standing stedfastly in the faith of the holy forefatliers, your
incestuous marriages of monies, friars, and nuns, your breach of solemn vows for

rii Here Jewel, as is frequently the case, unites
into one two or three of Harding's divisions.]
[" Specially, Conf. and Def. 1567, 1570.]
[}" Profess, Conf.]
[14 To the truth, Conf.]
[15 It is not easy to say what passage is intended
by this vague quotation. Possibly the following

words may have been in the bishop's mind : Porro
aliud est, si clausis, quod dicitur, oculis mihi volunt
maledicere. — Hieron. Op. Par. 1693-1706. Apoiog.
adv. Ruff. Lib. n. Tom. IV. Pars n. col. 427.]
[16 Neither burden they yon, Conf.]
[" Sinneth, Conf.]

182

THE DEFENCE OF THE APOLOGY

[part

Bar. Latom.
adv. Bucer.

Gerard. Lor.
De Missa
Proroganda,
in 7. Par.
Canon.

Steph. Gard.
in the
Devil'sSophistry.

Albert. Pigh.
De Missa
Privata.

Plat in Pio
II.

Joh. Sleid.
Lib. iv.

M. HaTd.
fol. 22. b.
[Answer to
M. Jewel's
Challenge."]

Gen. xvi.
John ii.

Chrysost. in
Matt. Hom.
19.

fleshly pleasure, your profaning and abandoning of holy sacraments, your con
tempt of ancient and godly ordinances and discipline of the church, and such oilier
things of like estimation. . . .
. . . For indeed the catholics do persecute you {if such deserved entreating of evil
persons may be called persecution), and all good folk besides, we grant, and shall
so do so long as they love tlie truth, and keep them in the unity of the church.
Yet with no other mind do they persecute you than Sara did Agar, Gm xA
than Christ the Jews, whom he whipped out of the temple, than Peter John a.
did Simon Magus. ... sgesimu.
THE BISHOP OF SARISBURY.
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 holy ministration under both kinds, according to Christ's
first institution, is just and reasonable1 :
That Gerardus Lorichius, another of your own side, saith : Pseudocatholici2,
qui reformationem ecclesice quoquo modo remorari non verentur3: "They be false
catholics" (and this, M. Harding, he speaketh of you, being one of your own);
" they be false catholics, that hinder 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, heeresis 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 people4:
That Albertus Pighius, the stoutest gallant of all your camp, granteth there
have been and be many abuses in your mass5, 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 marriage 6 :
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 pontificio^ ', "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 priest8."
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
blasphemous, 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. Verily, M. Harding, that Christ or Sara were persecutors I
have not greatly heard, but I remember Chrysostom saith thus : Nunquid ovis
lupum persequitur aliquando ? Non, sed lupus ovem. Sic enim . . . Cairn persecutus
est Abel, non Abel Cairn. Sic Ismael persecutus est Isaac, non Isaac Ismael. Sic
. . . Judcsi Christum, non Christus Judceos. Hcsretici Christianos, non Christiani

[l Equidem nunquam negavi utranque speciem
pariter in usu fuisse in primis ac vetustissimis eccle
siis, &c— B. Latom. adv. M. Bucer. Col. 1545. cap.
i. fol. E. iiii. 2.]
[2 Sunt pseudocatholici, 1567, 1570.]
[3 Ger. Lorich. De Miss. Publ. Prorogand. 1536.
Lib. n. cap. ii. Sept. Pars Canon, p. 177.]
[4 A Detection of the Deuils Sophistrie, Lond.
1546. fol. 139. 2, &c]

[5 Alb. Pigh. Explic. Cathol. Contr. Par. 1586.
Controv. vi. fol. 123.2.]
.r« Plat. De Vit. Pont. Col. 1551. Pius II. p. 295.]
[7 ...a pontificio culmine malum hoc defluxisse.
—J. Sleid. Comm. Argent. 1572. Lib. iv. fol. 32. 2.
Further authorities for this statement will he given
hereafter.] [8 See Vol. I. page 165.]

I]

OF THE CHURCH OF ENGLAND.

183

heereticos. Ergo ex fructibus eorum cognoscetis eos9: "What, do10 the sheep r- — "  .
persecute the wolf at any time ? No, but the wolf doth persecute the sheep. ^.erse°u-
For so Cairn persecuted Abel, not Abel Caim. So Ismael persecuted Isaac, not i°°ve°r
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 : Non . . . eo modo persecutionem passi sunt pseudoprophetce August.
ab Elia, quomodo ipse Elias a rege nequissimo11: "Neither were the false pro- p°etiir'Lib.'ii.
phets so persecuted by Elias as Elias was persecuted by the wicked king." cap' *lx'
Surely Chrysostom saith: Quem videris...in sanguine persecutionis gaudentem, lupus chrysost. in
est12 : " Whomsoever ye see rejoicing in the blood of persecution, he is the wolf." Ma'tt.™i?oa).m
But ye pretend great good-will, and say ye persecute and murder your 19'
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 love13. 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 ab ipsis [quidem] Judcsis persecutoribus August.
accepistis. Illi enim persecuti sunt carnem ambulantis in terra ; vos evangelium rail*' Lib.' ii.
sedentis in ceelou : "Ye learned not this form of persecution, no not of the Jews. eap' lxxxvu-
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 odium15 : "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 quksl' m.
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 Gen.
But St Paul saith the same playing and sporting was persecution. For thus he Gen?'xxi. 9.
writeth : " He that was after the flesh persecuted him that was after the Spirit 16." Gal. 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 offereth a sacrifice unto God." And John xvi. 2.
yourselves have17 set to tbis note in great letters in the margin of your decrees :
Judeei mortaliter peccassent, si Christum non crueifixissent18 : "The Jews had Dist. 13.
sinned deadly, if they had not hanged Christ upon the cross." Benedictus Deus, marg'me.
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 lawful19 for the20 folks to be eloquent and
fine-tongued in speaking of evil21, 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 slanderously spoken (especially when it is such that the

P Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xix. ex cap. vii. Tom. VI. p. xciv.]
[10 Do*, 1567, 1570.]
[" August. Op. Par. 1679-1700. Contr. Lit. Petil.
Lib. 11. cap. xix. 43. Tom. IX. col. 230; where
neque for non.]
[12 Chrysost. Op. Op. Imperf. in Matt. Hom. xix.
ex cap. vii. Tom. VI. p. xciv.]
[13 Phidippides. See Aristoph. in Nub.]
[" August. Op. Contr. Lit. Petil. Lib. 11. cap.
Ixxxvii. 193. Tom. IX. col. 272 ; where nee ab.]
[15 Secundum dubium potest esse an odium sit
amor. — Rob. Holkot sup. Quat. Libr. Sentent. Lugd.

1497. Lib. 1. Quaest. iii. Art. viii. Dub. 2. fol. b.
viii. 2.]
['« Orig. Op. Par. 1733-59. In Gen. Hom. vii. 2.
Tom. II. p. 78.]
["¦ Hath, 1611.]
[" ...Judsei...si non occidissent, similiter peccas
sent mortaliter. — Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Gloss, in Dist.
xiii. col. 47.]
[19 Leeful, Conf. and Def. 1567, 1570.]
[2° These, Conf. and Def. 1567, 1570.]
f" Speaking evil, Conf. and Def. 1567, 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
which wickedly wink at the injuries done unto the name of God. For
although other wrongs, yea, oftentimes great, may be borne and dig?
sembled of a mild and christian man ; yet he that goeth smoothly away,
and dissembleth the matter, when he is noted of heresy, Euffinus was
wont to deny that man to be a Christian1. 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 cheeked
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. HARDING.
... Ye have not proved the truth to be of your side, nor2 ever shall be able
to prove, maintaining the doctrine of the Lutherans, Zuinglians, and Calvinists,
as ye do. Now all dependeth of that point. And because ye have not the truth,
whatsoever ye say, it is soon confuted; and whatsoever ye bring, it is to no
purpose. . . . THE BISHOP OF SARISBUKY.
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. 493. 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
Actsxxvi.253. 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 commonweals4,
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 you5 are, these examples serve you to no purpose.
And, for ought ye have said hitherto, the anabaptists, libertines, Zwenkfeldians,

[l Probably the following passage may be that
intended : . . .quamvis Christiano cetera crimina silendo
depellere, exemplo Domini gloriosum sit; sed tamen
hoc in fide si fiat, maximum scandalum generat 
Kuf. in Hieron. Invect. Lib. u in Hieron. Op. Par
1693-1706. Tom. IV. Pars n. col. 350.]

[2 ...the truth to be of your side. "Which ye have'
not proved, nor, Conf.]
[3 1567, 1570, omit these references.]
[4 Of common weals, Conf.]
[6 Ye, Conf.]

i-J

OF THE CHURCH OF ENGLAND.

185

Nestorians, Eunomians, Arians, and all other pestiferous heretics might say the
Lukexi. same as well as ye. Christ was charged of the Jews with using the
Acts xxvi. power of impure spirits blasphemously : Paul was scorned of Festus as
Teriuii. in a madman without cause : tlie ancient Christians were accused by
Apoiog. £/je infidels of heinous crimes falsely6. But ye are accused of heresies
and sundry impieties by godly, wise, and faithful men, upon zeal, by good advice,
Theapoiogiesof emd truly. And as for those ancient Christians, when they made apolo-
wm'a lawfully 9*es or orations in the defence"1 of the christian faith, they did it so
published. as oecaTOe christian men, plainly and openly. Either they offered them
to the emperors with their own hands, or put to their names, and signified to
whom they gave the same : as St Hilary delivered a book in defence of the catholic
Eccies. Hist, faith against the Arians to Constantius : Melito and Apollinaris wrote
Lib.iv.cap.xvi. ffie{r apologies to the emperors8: St Justin the philosopher and mar
tyr gave his first apology for the Christians to the senate of the Romans, the
second to Antoninus9 Pius, emperor; Tertullian to the Romans: St Apollonius
Eccies. Hist, the Roman senator and martyr did read his book openly in the senate-
La. v. cap. xxi ^0MS6) which he had made in defence of the christian faith10. But ye
do your things, that ought to be done openly, in hucker-mucker. Ye set forth
your Apology in the name of tlie church of England, before any mean part of
the church were privy to it, and so as though either ye were ashamed of it, or
The Apology of afraid to abide by it. The inscription of it is directed neither to pope,
'jSi!i2idCh set nor emperor, nor to any prince, nor to the church, nor to the general
fo°ushj anafwitt counc^ then being when ye wrote it, as it was most convenient. There
outdueorder". {s n0 man's name set to it. It is printed without privilege of the untruth.
prince, contrary to the law12 in that behalf made, alloived neither by parliament
nor by proclamation, nor agreed upon by the clergy in public and lawful synod.
This packing becometh you : it becometh not the upright professors of the truth.
Wherefore your unlawful book, as it is, so it may be called, an invective, or rather
The Apology a a famous libel and slanderous writ13, as that which seemeth to have
famous tibei. been made in a corner, and cast abroad in the streets, the authors
whereof the civil law punisheth sharply.

THE BISHOP OF SARISBURY.
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 bave John viii. 49.
not the devil, but we glorify our Father ;" or as St Paul said unto Festus, "We Actsxxvi.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 written 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

[6 Tertull. Op. Lut. 1641. Apoiog. 7. p. 8.]
[¦> In defence, Conf.]
[8 Hist. Eccles. Par. Lib. iv. capp. xxiv. xxv.
foil. 46, 7.]
[9 Antonius, 1567, 1570, 1609, 1611.]

[>° Id. ibid. Lib. v. cap. xx. fol. 60.]
[" This is inserted from Conf. and Def. 1567.]
[12 To law, Conf. and Def. 1567.]
[13 Write, Conf. and Def. 1567, 1570.]

186

THE DEFENCE OF THE APOLOGY

[part

Erasm. in
Praefat. in
tert. Seriem
quart. Tom.
Hieron.
Erasm. in
Prafat. in iv.

Kings, of the Chronicles, of Job, &c. Who wrote these books, I say? Who
authorised 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 what 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
cannot well tell what name to give him. Erasmus saith of him thus : Quis-
quis fuit, sive Gratianus, sive Crassianus1 : "Whatsoever name we may give him,
be it Gratianus or Crassianus." And again he saith : Eruditi negant illam Gra-
.. tiani nescio cujus congeriem ulla unquam publica ecclesice auctoritate fuisse com-
Tom-Hieron- probatam2 : "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 suum exhibuerit,
cujus pontificis, cujus concilii fuerit auctoritate comprobatum1 : " 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 Antididagma?3 To be short, who subscribed your own late book, en
titled "The Apology of Private Mass?4" Where were 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 Constantius5. 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 writers6, devised only in hucker-mucker, and
under a hedge?
Acts xv7. 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. 1516. Erasm. Prasf. in tert.
Ser. sec. Tom. Tom. II. fol. 190. 2 ; where nee enim
ullis constat, and suum exhibuerit opus.]
[2 Ibid. Prajf. 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, seu
Christiana} et Catholicae relig. per rev. et illustr.
Dominos canon. Metropol. Eccles. Coloniens. Pro-

pug, adv. librum...consultoriae deliberato nomine
impressum." Paris, 1545.]
[4 Printed 1562. An answer was published, with
the title " The Defence of the Truth." A copy, con
taining the two treatises, is in Emmanuel College
Library, Cambridge.]
[5 The name assumed by bishop Gardiner.]
[6 Writes, 1567, 1570.]
f7 This reference is inserted from 1567, 1570,
1609.]

I-J

OF THE CHURCH OF ENGLAND.

187

these five whole years have yet done 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
onr 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 orbis terrarum ? 8 Theod. in
" What great portion art thou of the whole world ?" As for your council of Hlst' Eccles'
Trident, God wot, it was a silly covent, for ought that may appear by their
conclusions. We offered 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 liketh9 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 world 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, seeing10 the
matter11 saith enough for itself.

M. HARDING.

. . . The reasons and examples ye bring for it conclude nothing. Because, lacking
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 would ye prop 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 pretend. But, when
ye come to boasting, then have ye a great grace in using the figure hyperbole. Then
scores be hundreds ; hundreds be thousands ; thousands be millions. . . .
senetus burnt But what...was Michael Servetus the Arian, who was burnt at Geneva
'Genev'aT1' "* ety procurement of Calvin, a brother of yours ? David George, that took
David George. Up0n fam f0 fte Christ, who was taken up after he was buried, and burnt
Joan of Kent, at Basle, was he your brother ? To come near home, Joan of Kent, that
filth, who took forth a lesson further than you12 taught her, I trow, 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, were
they all of your blessed brotherhead ? ...
ActsandMonu- And this is the chief argument ye make in all that huge dunghill of
ments' your stinking martyrs, which ye have intituled "Acts and Monuments." But

[8 Theodor. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. n. cap. xvi. p. 94,]
[9 Liked, 1567, 1570.]

[10 Since, Conf.]
[]1 The very matter, Conf. and Def. 1567, 1570.],
[12 Ye, Conf.]

188

THE DEFENCE OF THE APOLOGY

[part

we tell you, it is not death that justifieth the cause of dying ; but it is the cause of
dying that justifieth the death. . . .
Princes, ye say, ivere desirous to restrain your gospel ; and, though a weak argur
they went about it by many toays, yet prevailed they nothing: therefore mmtVtn<a>-
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 keep their dominions from
robbing, and have ever devised strait laws and punishments for restraint of thieves;
yet be thieves every where, and theft is daily committed. . . .
And, whereas your gospel is a gross gospel, a carnal gospel, a belly This camai
gospel, wonder it is not if those people x be not wholly withdrawn from tSh 'face
assenting to the same, who be not of the finest wits, and be much given to mSrm°r'
the service of the belly, and of the things beneath the belly. Yet, where the Heresies re-
princes have used most diligence and best means to stop the course of $J35JJSjj?w
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 were not able to bear it. . . .
Your other argument, whereby ye would persuade your gospel to be the truth, is
that now (as ye crack) almost the whole world doth begin to open their The* argument
eyes to behold the light. This argument serveth marvellous well for anti- "fwvi^Spt
christ. And truly, if he be not already come, ye may very well seem to be mtKhr«t-
his forerunners. . . . Nay, sirs, if it be true that ye say, that almost the whole world
looketh that way, knowing that in the latter days, and toward the end of the world,
" iniquity shall abound, and the charity ofthe more part shall wax cold;" Matt xxiv
we may rather make a contrary argument, and judge your gospel to be The argument
erroneous and false, because the multitude is so ready to receive it. fetmS,u%\
Again, Christ hath not loved his church so little as that the world fj^ary 'em-
should now begin to open their eyes to behold the light. For the same fusion.
cause presupposeth6 a former general darkness. It standeth not with Christ s pro
mises made to the church touching his being with the church all days to Matt xxviii.
the world's end, and the Holy Ghost's remaining with it the Spirit of John xiv.
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
of his gospel by apostates, vow-breakers, church-robbers, and such other most un
like to the apostles. . . . THE BISHOP OF SARISBURY.
Whatsoever we say, here appeareth small weight in M. Harding's sayings. We
make no boast of the numbers and multitudes of our martyrs. And yet, as St
2 cor. xi. 30. paui saith, if we should needs boast, we should7 chiefly boast of such our infir
mities. But we rejoice with them, and give God thanks in their behalf, for that '
it hath pleased him to prepare their hearts unto temptation, to try and purify
them as gold in the8 furnace, and to keep them faithful unto 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
arraigned 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
maketh a martyr. St Augustine saith : Tres erant in cruce ; unus Salvator ; alter
salvandus; tertius damnandus. Omnium par9 poena, sed dispar causa10: "There
were three hanging on the cross : the first was the Saviour ; the second to be
saved ; the third to be damned. The pain of all three was one, but the cause
was diverse."

August in
Psal. xxxiv.
Par. 2.

[' Peoples, Conf.]
[2 Among, Conf. and Def. 1567 and 1570.]
[3 This note is inserted from Conf. and Def
1567.] [« Charles IX.] p An, Conf.]
[6 Same presupposeth, Conf. and Def. 1567, 1570.]

P Would, 1567, 1570.]
[8 1567, 1570, omit the.]
p Per, 1570.]
[10 August. Op. Par. 1679-1700. In Psal. xraf-
Enarr. Serm. ii. 1. Tom. IV. col. 238 ; where alius
salvandus alius, and impar caussa.]

I.]

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. But 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 their hands and
arms with flaming torches, ye have famished them, ye have drowned them11, 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
put 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 your
hands. Chrysostom saith, as it is alleged before : Quem videris . . .in sanguine chrysost. in
persecutionis gaudentem, [is] lupus est12: "Whosoever hath pleasure in the blood of iaf
persecution, the same is a wolf." Ye slew your brethren so cruelly, not for murder,
or robbery, 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 est13 : " Your cruelty is our glory." Tertuii. ad
Whereas we avouch the power and authority of God's holy word, for that oapu '
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 Pharisees in old time seemed
to make some account of it. For thus they murmured14 and misliked among
themselves: Videtis nos nihil proficere. Ecce mundus totus post eum abiit : "Ye John xii. 19.
see we can do no good. Lo, the whole world (for all that we can do) is gone
after him." Tertullian likewise saith : Exquisitior quceque crudelitas vestra Tertuii. in
illecebra magis est sectee. Plures ejficimur, quoties metimur a vobis. Semen est
sanguis Christianorum15 : " 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 : Ligabantur, includebantur, ccedebantur, torquebantur, ureban- August, de
tur;...et multiplicabantur16 : " They were fettered, they were imprisoned, they cap. vi. ' xx"-
were beaten, they were racked, they were burnt; and yet they multiplied."
St Cyprian saith : Sacerdos Dei, evangelium tenens, et Christi precepta custodiens, cyPr. Lib. i.
occidi potest, vinci non potest11 : "The priest of God, holding the testament in plst'
his hand, killed he may be, but overcome he cannot be." So likewise Nazi- Gregor Naz.
anzene: Morte vivit: vulnere nascitur : depastum augetur18 : "By death it liveth : Sum ex™1
by wounding it springeth : by diminishing it increaseth." Qavd-ru,
Thus these holy fathers, when they saw the gospel of Christ increased and lv, «<"',
grew by persecution, contrary to all judgment of reason and worldly policy. x' "

[n Here 1567, 1570 insert ye have burnt them.]
[12 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xix. ex cap. vii. Tom. VI. p. xciv.]
P3 Tertull. Op. Lut. 1641. Ad Scap. 4. p. 88;
where gloria est nostra.]
[" Murdered, 1570.]
[15 Id, Apoiog. 50. p. 45 ; where est magis.]

>) 'rai, Kai
av%£Tal
[" August. Op. De Civ. Dei, Lib. xxii. cap. vi. °^a"'°"
1. Tom. VII. col. 661.] ^"'"''
P7 Cypr. Op. Oxon. 1682. Ad Cornel. Epist. lix.
p. 138; where non potest vinci.]
P8 Gregor. Naz. Op. Par. 1778-1840. Orat. xxvi.
10. Tom. I. p. 478.]

190 THE DEFENCE OF THE APOLOGY [part
they were enforced, contrary to M. Harding's judgment, therein to acknowledge
the mighty power and hand of God, and an undoubted testimony of the truth.
Euseb. Lib. Justinus, a godly-learned father and martyr, saith thus of himself: Cum audi-
iv. cap. vn. ^^ Christianos publice traduci et exagitari1 ab omnibus, viderem autem eos ad
mortem, et ad omnia ques ad terrorem excogitari possent, esse intrepidos, cogita-
bam nullo modo posse fieri ut illi in aliquo scelere viverent2 : "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 go3 to their death, and to all man
ner terrible and cruel torments, quietly and without fear, I thought with
myself4, 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: Nee
a|w adulations victi, nee minis perterriti, magnum omnibus argumentum dabant, sese
Truo-iv de maximis preemiis in certamen descendere5 : "The Christians, neither relenting
^tirTa"' by fair means, not6 shrinking for threats, made it well appear to every man
/xeyiin-aiv that it was for some great reward they suffered such trouble."
dyS^a^°" These learned fathers therefore saw that M. Harding could not see, the
uTro/ue- increasing of the gospel through death and persecution, maugre the might of
"<"""¦ worldly princes, is an evident token of the truth. The prophet David saith :
Psai. n. 2, 4. " The princes came and consulted together against God and against his Christ. . .
Prov. xxi. 30. 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. ic reproach of God's people ! Certainly St Paul saith : " The gospel is the power
Psai. h. 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 ?7 Yet is it not
[Answer to so long sithence yourself were an earnest professor of the same gospel, were
chaiiengeo it never 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 and8 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. 117 liars, but God only is true, and prevaileth when he is judged. God knoweth
his 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
m. Harc?^ renew their wretched objection against the church," &c. Howbeit we are no
[Detect.1]' Donatlsts, as his own conscience well knoweth. The Donatists inclosed the
church of God within the bounds9 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

P Excogitari, 1570.]
p Euseb. in Hist. Eccles. Script. Amst. 1695
1700. Lib. iv. cap. viii. p. 99.]
[* Them to go, 1567, 1570.] [s 0v 1567 Jo7M~609.~]
I* Meself, 1567, 1570.] | [9 Bands, 1570.J

P Sozom. in eod. Lib. 1. cap. i. p. 327.]
[' Nor, 1567, 1570, 1609.]
P See Vol. II. page 678.]

I.] OF THE CHURCH OF ENGLAND. 191
from the beginning, and shall continue unto the end, and overspreadeth 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 waneth10 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 Rome. 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 : Non est mihi voluntas in vobis : " I have no will MaL 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 altum11 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 cburch 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 12 very simple. For thus it standeth : Christ hath promised to be with
his disciples, and with his faithful for ever unto13 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 siic. tu. 11.
Dominum requiescunt, dicentes1*, 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 sylvce : " 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." .£#
But why do you so much abate your reckoning ? Why make you not up your
full account of your18 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

P° Sometimes she wanteth, 1570.]
[" Autem, 1570.]
P2 As, 1570.]

P3 Until, 1570.]
['* Discentes, 1611.]
P6 1567, 1570, omit your.]

192

THE DEFENCE OF THE APOLOGY

[part

M. Hard.
fol. 94. b.
[Detect.]

1 Cor. Hom.
36.

of those first years are more worth than the whole thousand years that followed
afterward.
#3? Addition, §*^ " This," saith M. Harding, " is a manifest blasphemy, and
little becometh a christian man." But wherefore1, 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
chrysost. in not specially to this purpose, saith : Vere tum coelum ecclesia fuit, Spiritu cuneta
administrate, cuneta ecclesice capita moderante, fye. . . . Nunc vero vestigia tantum
rerum illarum tenemus 2 : " 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 chests3 and foreseals of precious things, being utterly void of
the treasure4." This5 said St Chrysostom touching the decay ofthe 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 perfect6 man, as you do, and the
primitive church of the apostles and holy martyrs unto an infant. This surely
is blasphemy against God. ^f
Therefore I will answer you with the words of St Hierome : Quisquis es,
assertor novorum dogmatum, quceso te ut parcas Romanis auribus, parcas fidei,
quce apostolico ore laudatur. Cur post quadringentos annos docere nos niteris,
quod antea nescivimus ? Cur profers in medium, quod Petrus et Paulus edere
noluerunt? Usque ad hunc diem sine ista doctrina mundus christianus fuit1:
" 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 now8 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."

Hieron. ad
Pammach. et
Oceanum.

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 beginnings9 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
on10 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

[' Therefore, 1611.]
p Chrysost. Op. Par. 1718-38. In Epist. i. ad
Cor. Hom. xxxvi. Tom. X. p. 339.]
P Geasts, 1570.]
P 'AXX' coikcv i] eKic\t]o-la vuv yvvaiici tt?s nra-
Xaias eiitj/iepi'a? eKTreaovo-rj, Kal -rd auflpoXa iote-
Xoiicrr; TroXXaxou povov ttjs dpxaias eurrpuyias
eiccLvns, Kal Tas /xiv 6)j/cas twv xpvviwv eiriSeiKuv-
M<?VJ) Kal -rd KipoSria, tov fie ttXootov dipvprmevrj 

Id. ibid.]
P Thas, 1570, 1609.]
P Perfite, 1570.]
P Hieron. Op. Par. 1693-1706. Ad Pamm. et
Ocean. Epist. xii. Tom. IV. Pars n. col. 346 ; where
qua apostoli voce laudata est, and quod ante.]
P Now after, 1567, 1570, 1609.]
[° Beginning, Conf.]
P° One, 1611.]

I.] OF THE CHURCH OF ENGLAND. 193
into11 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 you by an apostle, but by an apostata. Still
it proceedeth, and the farther off from the end. And well may ye name it your
proceedings ; for there is no stay in it : what liketh to-day misliketh to-morrow.
. ... The silly beguiled souls that follow it be, as St Paul saith, "ever learn
ing, and never reaching to the knowledge of the truth." . . .
Did not your religion begin first of covetise, and grew it not afterward of untruth.
The first begin- rancour and malice, which Martin Luther conceived against the Domi-
gl'spet'anciaie niean friars in Saxony, because Albert, the archbishop of Mentz and
AvtnovedLtii e^ect°r °f the empire, had admitted them to be preachers of the par
tner to heresy, don of a croisade against the Turks, contrary to an ancient custom,
whereby the Augustine friars, of whom Luther was one, had of long time been
in possession of that preferment ? Is it not well known what a stir friar Luther
made against John Tetzet the friar of St Dominic's order, for that the said
Tetzet was made chief preacher of a pardon wherein was great gain, and thereby
himself was bereft of that sweet morsel, which in hope he had almost swallowed
down ? . . .
Where you12 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 ^iyn\fy t° the world your cause to have had the help of man? What
smaicaide. may we judge of the great league of German princes made at the diet
of Smaicaide for defence of your Lutheran gospel ? . . .
The troubles and tumults of France, raised by your brethren the Huguenots,
The Huguenots and the lamentable outrages committed there for yow gospel's sake,
of ranee . ^g ^g^ re0£ a wfcness 0f fresh memory, that your religion is main-
iMmfTgorrpei tained, set forth, and defended with power and help of. men ? . . .
courts ifamak That it is now at length come even into kings' courts and palaces',
IhftnSi-a. •/br it moveth wise men no less to suspect it than to praise it. . . .
THE BISHOP OP 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 Natbaniel : Nunquid ex Nazareth potest aliquid esse boni ? " Can any j0hn i. 45.
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, I [13 These references are inserted from Conf. and
1570.] [12 Ye, Conf.] | Def. 1567. The first appears also in 1570, 1609.]

[jewel, m.J

13

194

THE DEFENCE OF THE APOLOGY

[part

Orig. contr.
Cels. Lib. i.

1 Cor. i. 27.

1 Sam. xvii.
49.
2 Thess. ii. 8.
Matt. xi. 25.

Psal. xxiv. 1
Gal. iii. 2a

Joh. Sleid.
Lib. xiii.

Theod. Lib.
iv. cap. iii.

Cvril.inEpist.
ad Theod. et
Valent.

Sozom. Lib.
ix. cap. iii

Psal. ii. 11.
Isai. xlix. 23.

but) from the barbarous Jews. For thus Origen reporteth of him : Dogma
Christianum affirmat a barbaris cepisse ortum, hoc est a Judcsis1 : "He saith the
doctrine of the Christians had his beginning only from a barbarous nation, that
is to say, from the Jews."
But this is the mighty hand and power of God. He chooseth " the weak things
of the world to confound the strong, and the foolish things of the world to
confound the wise." He overthroweth the great Goliath with a silly sling, and
bloweth down antichrist in all his glory with the breath of his mouth. "I
thank thee, O Father," saith Christ, " for that thou hast hid these things from
the wise and politic, and hast revealed the same unto the simple." The faith
of Christ is not bound to place. " The whole earth is the Lord's, and all the
fulness of the same." " There is now no distinction of Greek and barbarous. . . .
We are all one in Christ Jesus2."
Notwithstanding, the gospel of Christ that we profess neither had his be
ginning from that learned father Doctor Luther, nor came first from Witten
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 turn of course, when other things begin to fail. Indeed
friar Tecel the pardoner made his proclamations unto the people openly in
the churches in this sort : Although a man had lain3 with our lady the mother
of Christ, and had begotten her with child, yet were he able by the pope's
power to pardon the fault4. 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
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 court that began to hearken
to the gospel. And Eusebius saith : Valeriani aula erat jam ecclesia Dei6 : " Va
lerian the emperor's court was now become the church of God." Athanasius
saith unto the emperor Jovinian : Conveniens est pio principi, Sec. 6 : " The study
and love of godly things is very meet for a godly prince. For so shall you
surely have your heart evermore in the hand of God." Likewise saith St Cyril
to the emperors Theodosius and Valentinian : Ab ea quce erga Deum est pietate
reipublicce vestrce status pendet1 : "The state and assurance of your empire hangeth
of your religion towards God."
So likewise saith Sozomenus of the emperor Arcadius : MdVn r) elo-tfeta dp/tet
Trpos o-ia-rqpiav tois fiao-iXeiovo-tu • auev de Tavrrjs prjhcv io-Ti rd o-TpaTevpara8.
Therefore it behoveth princes to understand the cases of God's religion,
and to receive Christ with his gospel into their courts. For God hath ordained
kings, as the prophet David sa'ith, to serve the Lord; and, as Esay saith, to
be nurses unto his church.

P Orig. Op. Par. 1733-59. Contr. Cels. Lib. i. 2.
Tom. I. p. 320.]
P Jesu, 1567, 1570.] p Lyen, 1567.]
P Is inquam inter alia docebat, se tantam habere
potestatem a pontifice, ut etiam si quis virginem
matrem vitiasset ac gravidam fecisset, condonare
crimen ipse posset, interventu pecuniae : deinde, non
modo jam commissa, verum etiam futura peccata
condonabat, &c.— J. Sleid. Comm. Argent. 1572.
Lib. xiii. Luther. Lib. in Henr. Brnns. fol. 147. 2.]
p Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. vn. cap. x. p. 209.]
P JlpeTrovo-a 6eo<ptXeI/3a<7iXet a>iXo,ua6i)t irpoai-

peo-is Kal Trodos ™y ovpaviiav. ovtws ydp aXt|Ptt>s
Kal Tr\v Kaphiav e^ets ev xeipl Oeov. — Theodor. ill
eod. Lib. iv. cap. iii. p. 153.]
P Cyril. Alex. Op. Lut. 1638. De Kect. Fid.
Tom. V. Pars n. p. 2. See Vol. II. page 1014,
note 5. Conf. Cyril. Op. Lat. Basil. 1566. Theodos.
et Valent. ad Cyril. Epist. xvii. Tom. IV. col. 41 ;
where a pietate qua! in Deum est reipublicce nostra
constitutio pendet.]
[8 ... ixovnv elio-efieiav dpKeiv Trpos amrnpiavro'is
ftao-iXeuovo-iu' dvev de Tavrrjs juijrjev eivai irrparev-
p-a-ra, k. t. X  Sozom. in Hist. Eccles. Script. Lib.
ix. cap. i. p. 646.]

i.J 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 proficiunt, boni deficiunt9 : " 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. Vanity 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 OE SARISBURY.
M. Harding's answer hereto is long : the effect thereof in short is this 10 :
The faith of the holy Roman church is the very catholic faith, which whoso for
sake shall be companions with devils in everlasting fire.
And where ye say, "So many free cities, so many kings," I pray you, how 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 be fallen from
the seat of Rome. So be the Greeks also in a point or two ; yet condemn they
you for heretics.
Neither be all the free cities in11 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, though they have
the full right of kings, of them I speak not. Now only two christened kings
remain, the king of Denmark and the king of Sweden. Get you now up into
your12 pulpits like bragging cocks on the roost, flap your wings, and crow out
aloud, " So many free cities, so many kings."
But what think you of all tlie world before this day ? were all cities and13
provinces, all countries, all kings, all princes, fyc, till friar Luther came, and
with his nun told us a new doctrine, and controlled all the old, were 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 follow your foolishness in boasting, fyc. 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 Machazar. The miracles wrought by these holy fathers, which converted these countries, I
trow ye will not account to be madness. Thus your vain boast in wickedness,
wrought by the power of Satan, is put to silence, fyc.
THE BISHOP OP SABISBURY.
" 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- Anad. Epist.

P Bernard. Op. Par. 1690. De Consid. Lib. iv.
cap. iv. 11. Vol. I. Tom. n. col. 439. See Vol. I.
page 382, note 9.]
[10 These following paragraphs are for the most

part in Harding's words, much condensed and
abridged ]
[" And, Conf.] p2 You, lull.]
[13 All, Conf. and Def. 1567.J 13-2

196

THE DEFENCE OF' THE APOLOGY

[pari

Extr. de
Major, et
Obed. Unam
sanct.

Gloss, in eod
cap.

Cornel. Episc.
Bitont. in
Concii. Trident.

Bernard, in
Cant. Cantic.

Epist, Eccles.
Constant, ad
Eccles. Frag.

In Concii.
Lat. cap. iv.

siam Romanam, cedificabo ecclesiam meam 1 : " Upon this rock, that is to say
upon the church of Rome, I will build my church." And therefore pope Bo
nifacius, for a full resolution of the matter, saith thus : Subesse Romano pontifici,
omni humanes creatures declaramus, dicimus, definimus, et pronunciamus, omnino
esse de necessitate salutis2: "We declare, say, determine, and pronounce, that it
is of the necessity of salvation for every mortal creature to be subject unto
the bishop of Rome." And the gloss likewise upon the same : Quicquid sal-
vatur est sub summo pontifice3 : " 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
saith thus : Utinam a religione ad superstitionem, a fide ad infidelitatem, a Christo
ad antichristum, a Deo ad Epicurum, . . . velut prorsus unanimes non declinassent,
dicentes in corde impio et ore impudico, Non est Deus* : " O would God" (the
pope and all5 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 the6 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 antichristo7 : "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 condemned8.
They rejoice in God in our behalf; and, being there, they received us under
their protection, and offered us such freedom and courtesy as they seldom
have9 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
demned10 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 church11 of Bohemia, that
they allow well of our doctrine, and utterly condemn yours. For thus they
write " unto them : Ovkovv, rroQeivoTaroi dt}e\<pal Kal viol, el ovtco icrrlv as aKoiojitv km
eXrriCopcv, cTritjTrcvcraTe rr)v peff rjpd>v hwcriv13 : "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 : Greed in tan
tum coeperunt abominari Latinos, ut . . . si quando sacerdotes Latini super eorum
altaria celebrassent, ipsi non vellent prius in illis sacrificare, quam ea, tanquam

[' ... ad sedem...apostolicam, super quam Chris
tus universam construxit ecclesiam, dicente ipso ad
beatum principem apostolorum Petrum : Tu es (in-
quit) Petrus, et super hanc petram ffidificabo eccle
siam meam.— Anaclet. Epist. i. in Crabb. Concii.
Col. Agrip. 1551. Tom. I. p. 58.]
P Bonifac. VIII. in Corp. Jur. Canon. Lugd.
1624. Extrav. Comm. Lib. i. De Major, et Obed.
cap. 1. col. 212.]
P Gloss, in eod. col. 205.]
p Cornel. Episc. Bitont. Orat. in Concii. Tri
dent, in Concii. Stud. Labb. et Cossart. Lut. Par.
1671-2. Tom. XIV. col. 993. See Vol. II. page 900^
note 5.]

P 1567 omits all:]
P 1567, 1570, 1609, omit the.]
P Ministri Christi sunt, et serviunt antichristo.—
Bernard. Op. Par. 1690. In Cant. Serm. xxxiii. 15.
Vol. I. Tom. iv. col. 1393.]
P This sentence does not appear in 1567.]
P 1567 omits have.]
[10 The words after condemned do not appear in
1567.] P1 Churches, 1567, 1570.]
[12 Writte, 1567.]
P3 Epist. Constant. Eccles. ad Bohem. inS.Le
Moyne Var. Sacr. Lugd. Bat. 1685. Tom. I. p-2^i
"where outws.]

I-J

OF THE CHURCH OF ENGLAND.

197

per hoc inquinata, lavissentu: "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
places15 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- Eusebius.
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 16.
But Christ will draw all unto himself; and then shall God be all in all. John x«. 32.
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 uttereth 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 copus, Dial.
country, and made barren women to bear children17, and such other the like p' 8'
marvellous miracles. Neither are we bound of necessity to believe all such
miracles whatsoever without exception. Alexander of Hales saith : In sacra- Alexander
mento apparet caro, interdum humdna procuratione, interdum operations diabolica18: pL. tvV'
" In the sacrament itself there appeareth flesh, sometime by the conveyance mS. 4"'
of men, sometime by the working of the devil." Likewise saith Nicolas Lyra : ££0?.' tyl'J
Aliquando in ecclesia fit maxima deceptio populi in miraculis fictis a sacerdotibus, j."vDan' cap'
vel eis adhcsrentibus, propter lucrum19: "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 : Miracula non facitis : ques si feceritis20, tamen ipsa in vobis cave- August.
remits21 : "Ye work no miracles; and yet, if ye wrought any, at your hands we SS^iS"1"''
would take heed of them." The prophet Jeremy saith : Seduxerunt populum Jer. xxi«.

[u ... in tantum Graeci coeperunt, &c. quod. ..si
quando, &c. eorum celebrassent altaria, non prius
ipsi sacrificare volebant in illis, quam, cVc  Inst.
Concii. Lat. cap. 4. in Crabb. Concii. Tom. II.
p. 949.] [15 1567 omits in most places.]
P6 The editor has not been able to find the pas
sage referred to.]
[" Copi Dial. Sex, Antv. 1566. Dial. 1. cap. iii. p.
18. See before, page 179, note 11.]
[1S ... hujusmodi apparitiones [carnis vel sangui

nis] quandoque accidunt humana procuratione, et
sorte diabolica. — Alex. Alens. Summ. Theol. Col.
Agrip. 1622. Pars IV. Quaest. xi. Memb. 11. Art. iv.
3. p. 410.]
[19 Bibl. cum Gloss. Ord. et Expos. N. de Lyra,
Basil. 1502. Pars IV. fol. 330. 2; where/* in ec
clesia.] P° Faceretis, 1567, 1570.]
[21 August. Op. Par. 1679-1700. Contr. Faust.
Lib. xiii. cap. v. Tom. VIII. col. 254; where face
retis etiam ipsa.]

198

THE DEFENCE OF THE APOLOGY

[part

Vesputius.

Pet Mart.
Mediolanen.

M. Hard.
fol. 96. b.
[Detect.]

Rom. i. 19.

Bom. ii. 14.

Amoros. ad
Rom. cap. ii.

Hieron. ad
Rom. cap. i.

De Natura
Deor. Lib. i.

meum in mendaciis suis et in miraculis suis : " They have deceived my people
by their lies and by their miracles."
Touching the conversion of the East India, Vesputius writeth, there were
many godly bishops there, and sundry whole countries converted and christened
long before that either, the Portugales or the Jesuits came thither1; 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 girls2.
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 M. Harding, " M. Jewel attributeth the glorious
conversion3 of the Indians to the leading of natural reason. This," saith he,
" is his heathenish heart. What could Porphyry, or Julius4, 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 known 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 :... Gentilis .. .per solam naturam intellexit auctorem6 : "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 : Cognoverunt Deum, sive
per naturam, sive per facturam et rationem6 : "The heathens knew God either
by nature or by creation and way of reason." And again : Homo naturaliter
potest scire de Deo, [et] quod sit, et quod Justus sit7 : "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 convincere8. By which confession it appeareth, 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 vanity of his own
heathen religion, he saith : Quid negotii est hcsc poetarum et pictorum portenta
convincere9? "What mastery is it (even only by the light of natural wisdom)
to reprove the fabulous wonders of painters and poets?"

P In the collection entitled Novus Orbis, there
are many accounts of voyages and descriptions of the
East and West Indies, &c, by various persons, and
among them Vesputius ; but the reference here to this
last-named author seems erroneous. See, however,
Aloys. Cadamust. Nav. cap. Iiii. ; Joseph. Ind. Nav!
capp. cxxxii. cxxxiii. ; Lud. Rom. Patrit. Nav. Lib.
vi. capp. i. ii. in Nov. Orb. Basil. 1537. pp. 56, 144
&c. 251, &c]
P Pet. Mart. De Insul. nup. invent, in eod. pp.
553, 561, 4.]
P Conversation, 1570.]

P Julian is doubtless meant.]
P Credens gentilis, duce natura, in Christum,
&c  Ambros. Op. Par. 1686-90. Comm. in Epist.
ad Rom. cap. ii. Tom. II. Append, col. 41. These
commentaries are not genuine.]
P Quia cum cognovissent Deum. Sive per, sc.
—Hieron. Op. Par. 1693-1706. Comm. in Epist. ad
Rom. cap. i. Tom. V. col. 929.]
P Item quod potest naturaliter, &c— Id- *"«¦
col. 928.]
P Cic. De Nat. Deor. Lib. i. cap. xxxii, fin-]
P Id. Tusc. Quaest. 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 falleth into hor
rible errors. When the Christians in Rome had chosen a void plat in the city, -ffliU» Lam.
and therein had builded themselves a church for the service of Christ, and p"d' mAleit*
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 ofvesput. m
nature, having the hearing of the matter, answered the taverners in this sort : f0T£b'
" It is better that God be any way worshipped in that place than you
should have it 10." The Tartarians of late years, having no certain religion of
their own, submitted themselves to the religion of the Turks11- Nature tauo'ht
them it was better to have the Turkish religion than none at all12.
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 what
soever thing they13 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 judge14
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 : Nonne 1 Cor. xi. 14.
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. 6.
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 you that Christ said unto the Pharisees : " Ye Matt, xxiii.
seek about by sea and by land to find one novice ; and, when ye have gotten 15'
him, ye make him the child of hell double worse than yourselves." 43$ _£-*
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 Corinthi. Dionysius, when he had lost his kingdom
at home at Syracusa15, 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 Wirtenberg 16, 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 Ger-

P" ./El. Lamprid. Alex. Sev. cap. xlix. in Hist.
August. Script. Hanov. 1611. p. 352.]
[' ' Instead of this sentence, 1567 has, So the great
king of Tartary of late, finding himself and his people
without any manner religion, was contented to borrow
some religion of the Turks. For men would rather
clothe themselves with leaves and barhs than to go quite
naked, and rather eat acorns than die for hunger.]

P2 Vesputius seems again mistakenly referred to.
See Math, a Michov. De Sarin. As. Lib. i. cap. v. in
Nov. Orb. pp. 490, 1 ; which is in all probability
the passage intended.]
[» Thy, 1611.]
[" Lead to judge, 1570.]
[1S Syracusas, 1567, 1570.]
[1S Wittenberg, 1609, 1611.]

200

THE DEFENCE OF THE APOLOGY

[part

Psal. xix. 4.
Luke it 14.
Rev. xiv. 8.
Tertull. contr. Jud.

many, the mighty commonweals of Helvetia, Rhetia, 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 you1
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
rejoice : let the earth be glad :" " the voice (of the apostles) is sounded abroad
into all the world." The angels of God sang: "Glory be to God on high."
The angel in the Apocalypse crieth amain : Cecidit, cecidit Babylon ilia magna:
" Down, down is fallen that great Babylon." Tertullian saith : Parthi, Medi,
Elamitce, Sec. 2 : " The Parthians, the Medians, the Elamites, the people of Me
sopotamia, of Armenia, of Phrygia, of Cappadocia, of Pontus, of Asia, of Pam-
phylia, iEgypt3, of Africa, of Rome, of Hierusalem, of Getulia, of Mauritania,
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 flying4 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.
Gent°biibntr' Arnobius saith unto the heathens : Ne nobis de nostra frequentia blandiamur.
vili- Multi nobis videmur ; sed Deo admodum pauci sumus. Nos gentes nationesque
distinguimus ; Deo una domus est mundus hie totus5: "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 follow, that whoso will rejoice may rejoice 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 pull 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 ; wholesome feeding being the end of that
commission, it is6 not to be doubted but lie 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

John xxi.

[' Te, 1567, 1570, 1609.]
p Cui enim et alia; gentes crediderunt; Parthi,
Medi, Elamitas, et qui inhabitant Mesopotamiam,
Armeniam, Phrygian!, Cappodociam, et incolentes
Pontum, et Asiam, et Pamphyliam, immorantes
jEgyptum, et regionem Africa? qua? est trans Cy-
renem inhabitantes ? Romani et incohe ; tunc et in
Hierusalem Judsei, et ceterae gentes : ut jam Getu-
lorum varietates, et Maurorum multi fines; Hispa-
niarum omnes termini, et Galliarum diversse nationes
et Britannorum inaccessa Romanis loca, Christo vero
subdita; et Sarmatarum, et Dacorum, et Germa-

norum, et Scytharum ; et abditarum multarum gen
tium ; et provinciarum et insularum multarum nobis
ignotarum, et quas enumerare minus possumus?—
Tertull. Op. Lut. 1641. Adv. Jud. 7. p. 212.J
P Of ^Egypt, 1567, 1570, 1609.]
P Fleeing, 1567, 1570.]
P Arnob. Disp. adv. Gentes, Rom. 1542. Lib.
tiii. fol. 100; where nee nobis. This book is attri
buted to Minucius Felix. Conf. M. Minuc. Fel.
Octav. Lugd. Bat. 1672. p. 318.]
p It, 1567.]

I-] 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 be not of Christ's fold. And, maintaining contrary doc
trine to their shepherd's true doctrine, justly may they be accounted heretics.
THE BISHOP OP SARISBURY.
To be Peter's lawful successor, it is not sufficient to leap into Peter's stall. jjead •
Lawful succession standeth not only in possession of place, but also, and much ghepherd
rather, in doctrine and diligence. Yet the bishops of Rome, as if there were  » 
nothing else required, evermore put us in mind and tell us many gay tales of
their succession. Pope Symmachus saith : In papa si desint bona acquisita per Dist. 40.
meritum, sujficiunt quce a loci [prce]decessore prcestantur7 : "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 Gloss, ibid.
hceredem bonitatis sues8: "Peter hath made the pope heir of his goodness." cumhiredi-
But St Hierome saith far otherwise : Non sanctorum filii sunt qui tenent loca DisTV
sanctorum9: "They be not evermore holy men's children that sit in the rooms of fe°iie!st
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 £-'s. uo.
verum Petri successorem10: " Notwithstanding we be bound by faith to believe that '• cap' '*•
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 bishops of
Rome) are the true successors of Peter."
Tbe words that Clirist spake unto Peter import no sovereignty, but were John xxi. 15,
common to all the rest. St Cyprian saith : Hoc erant utique . . . ceteri apostoli quod cypn'pe
fuit Petrus, pari consortio prcediti et honoris et potestatis n : " The rest of the apos- eSLu"-
ties were even the same that Peter was, all endued with like fellowship both of
honour and power12." 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- pist.si.
cunque preeceptis nostris non obedierit, peccatum idololatrice et paganitatis incurrit13: in oYok."
" Whosoever obeyeth not our commandments falleth into the sin of idolatry and
infidelity." And therefore pope Stephen thus advanceth14 the authority of his own
see: Sacrosancta domina nostra Romana ecclesia15 : " Our holy lady the church of Dist 79.
-~. .. Oportebat.
Rome. But Christ, speaking of himself, saith: "I am the true shepherd ;" and, "Whoso J*nx. 14.
heareth these words of mine, and doth16 the same, I will liken him to a wise
man." St Paul, being but one of the sheep, saith thus: "I withstood Peter" Gal. tf.2, 11,
(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 De cone.
debent obedire papce, quicquid preecipiat, nisi sequi possit peccatum 17 : " All men Prop. Host.
De rescriptis.
Si quando.
verb.

P In quo si desunt bona, &c. — Symmach. in Corp.
Jur. Canon. Lugd. 1624. Decret. Gratian. Decr.
Prim. Pars, Dist. xl. can. 1. col. 193.]
P Ad hoc transmisit, ut essent haeredes 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.]
[10 Quamvis enim credere teneamur ex fide verum
&c. non tamen tenemur &c  Alfons. de Castro
adv. Haer. Col. 1539. Lib. i. cap. ix. fol. 19.]
[" Cypr. Op. Oxon. 1682. De Unit. Eccles. pp.
107, 8.]
[»2 And of power, 1567, 1570, 1609.]
[13 Qui vero huic saluberrimo prascepto obedire
noluerit, idololatria? peccatum incurrit.... Peccatum
igitur paganitatis incurrit, quisquis, dum Christia

num se asserit, sedi apostolicaa obedire contemnit. — ged nunquid.
Gregor. VII. in Corp. Jur. Canon. Decret. Gratian.
Decr. Prim. Pars, Dist. lxxxi. can. 15. col. 389. Conf.
Gloss, ibid.]
P4 Avanceth, 1567, 1570.]
P6 Ex Concii. Steph. Papas III. in eod. ibid.
Dist. lxxix. can. 3. col. 378.]
[16 Doeth, 1567, 1570.]
[17 In subditis autem tantam habet plenitudinem
potestatis, quia ex quo aliquid praecipit obediendum
est: etiam si dubium sit utrum mortale sit... Sed si
certum sit quia illud quod praecipit est mortale, re-
cognoscendus est papa ceelestis  -Host. sup. Tert.
Decretal. Par. 1512. De Concess. Praeb. Tit. viii. cap.
4. fol. 34. Conf. Panorm. sup. Tert. Decretal. Lugd.
1534. Tit. viii. cap. 4. fol. 57.]

202

THE DEFENCE OF THE APOLOGY

[part

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 quce est in papa, non est obediendum ei, peccato1 imminente2: "Notwith
standing the fulness of power that is in the pope, when sin shall follow his bid
ding, we may 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 :
Augustin gua , . ,si docere velint, nolite audire, nolite facere. Certe enim tales sua qucsrunt, non
<«• ' quce [sunt] Jesu Christi3 : " 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 Christ."

Oratio Pii
Papae.

nfneoov ov
deli ovtji-
cros wrap

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 what ye can. Neither your praise
can advance his estimation, nor your dispraise abase it. His singular virtues be
well known. God is highly to be praised, for that he hath provided for his flock so
good a shepherd. As for you, as he taketh you to be 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, A cmva!rim
learning, and holy scriptures which ye bring, ye are found such as Balsa- Se(5f!f tu^
zar king of Babylon was signified by the hand that appeared writing Baisazar king
r. j. 7 . ¦ . 7 77 of Babylon.
before him in the wall. . . .
What it is, heretics to be admitted to reasoning, it is and hath been Nogoodm-might
evermore too well known. Be they never so throughly confuted, they withtmtS.
yield not. Overcome they may be, reformed they will not be. Therein no good
lightly is done. . . . THE BISHOP OF SARISBURY.
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 consistory6? 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 nostrum
frugi esto7, " 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 ours8.

[' Peccatum, 1611.]
P ...non obstante &C. dicit Host, in ca. proposnit
de concess. praeb. quod omnes tenentur obedire papa?,
quicquid prascipiat, nisi sequi possit peccatum 
Felin. Sand. Comm. Lugd. 1587. Sup. Decretal. Lib.
I. Tit. iii. cap. 5. Pars I. fol. 78. 2.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. x. Tractat. xlvi. 6. Tom. III. Pars n. col. 604;
where velint docere.]

P Defenders, Conf. and Def. 1567, 1570.]
P This marginal note is inserted from Conf. and
Def. 1567.]
P Pii IV. Orat. 10-15. in Goldast. Polit. Imp.
Franc. 1614. Pars xxvii. 11. pp. 1273, 4.]
P Diog. Laert. De Vit. Philos. Lib. ix. Heraclit.
Ephes. ; where p-qSi els.]
P These two sentences were first introduced in
the edition of 1570.]

I-]

OF THE CHURCH OF ENGLAND.

203

Ye 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 sufficient for us that Christ the Son of God is
content to call us his brethren. Matt, xxviii.
.„ - . J onn xx. 17.
Ye have excommunicate us, as the Pharisees did the apostles, because we j0hn ix. xii.
speak unto you in the name of Christ, But your own law saith : Excommunicatus xvl-
non potest excommunicare9: "He that is excommunicate himself cannot give xxiv. Quaest. 1.
sentence to excommunicate others." And your own Gelasius saith : Neminem xiUQu™tUS3.
ligare debet iniqua sententia19 : "A wicked sentence" of excommunication "bindeth Cul est Il)ata-
no man." But before all others God himself saith : Eqo benedicam maledictio- Mai. v. 2.
P&iil cix 28
nibus 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 : 'Aveyvav, cyvav, Kareyvtov. " I have read your reasons : I sozom. Lib.
know them well enough ; and therefore I have condemned them." But the same v' °ap' x™1'
christian bishops answered him again : 'Aveyvws, d\\d ovk eyi/cor • el ydp eyvas, ovk dv
Kareyvms11 : " It may be ye have read our reasons, but ye understood them not ;
for, if ye understood them, ye would not condemn them." St Paul12 also likewise
saith: Nam13 si cognovissent, nunquam Dominum glories cruciflxissent : "If they 1 Cor. u. 8.
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 u : " Indeed they know not God ; and aaV.0 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 h»c sanctus.'
say had disputations, but certainly yielded and gave place unto the Bohemians Trident.
and unto such others as you call heretics. sess. vi.
Addition. $3f " This lie," saith M. Harding, " is so clear and evident, that ^i'10"1
our confutation is needless. Neither is it told wherein these councils should ]f^jard
yield, nor where that yielding should be found." The answer. So clear, saith f°j. ss. a.
M. Harding, is this lie. Howbeit, if he had better considered his books, he might15
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 : Indultum liberation-is communionis sub fj0"?"' Tom"
utraque specie16. The like might you have found in cardinal Cusanus, if ye had ^PP^ndg ;]
well sought it. Thus he writeth unto the priests of Bohemia: Neque ita est ut p- 243.' h*c "
. . tit .77 7. > sanctus.
scribitis, nos compactiones ignorare. Nam like aliquam correctionem, nobis tunc Nieoi. cusan.
prcesidentibus in natione Germanica, receperunt; maxime in capite de libertate com- Epist. &
munionis ; ubi apponi fecimus, facultatem in eventum dari sacerdotibus, posse com- comm unio-e
municare populum modo qui ibi ponitur17 : "Neither is it so as you write, that we posse com-
know not the agreement or composition. For the same composition was cor- ""jjjjjjjf
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.18 ; " We ordain that £0^";

P ...excommunicatus te excommunicare non po
tuit. — Alex. II. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. See. Pars, Caus. xxiv. Quaest.
i. can. 4. col. 1383.]
P° ..neminem potest iniqua gravare sententia. —
Gelas. in eod. ibid. Caus. xi. Quaest. iii. can. 47. col.
938.] [" Sozom. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. v. cap. xviii. p. 507.]
P2 As St Paul, 1567, 1570.J

P8 Non, 1611.]
[" Hilar. Op. Par. 1693. De Synod, seu de Fid.
Orient. 63. col. 1186.]
P6 Mought, 1570.]
P6 Resp. fact. Ambas. Imp. in Concii. Basil.
Append, in Crabb. Concii. Col. Agrip. 1551. Tom.
III. p. 243.]
f " N. de Cusa Op. Basil. 1565.Ad Bohem. Epist.
vi. p. 850.]
[ls Prime Ut sub utraque specie communicare

204

THE DEFENCE OF THE APOLOGY

[part

Sess. vi. ap.
Kemnit. p.
150. edit.
Franc. An.
Dom. 157B.
Nam in ipso
coneiho
frustra quadras'.

Tertull. in
Apoiog.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. -C#
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 abscondi2 : " 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 means3 have audience in the public assembly of the general council,
wherein he would no creature should have power to give his voice, or
to declare4 his opinion, except he were sworn and straitly bound to
maintain his authority — for we have had good experience hereof in the5
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; neither6 can we yet forget how Julius
the third, above ten years past, provided warily 7 by his writ, that none
of our sort should be suffered to speak in the council (except that
there8 were some man9 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 Eome,
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. HARDING.

Two causes of ... Ye allege two causes. The first is, lest by holding your peace ye
logy. g eav° should seem to grant a fault. The second, which ye make the more10 spe
cial, is because by no means ye could have audience in the late general council.
Your second cause is false, as hereafter it shall be shewed. Your first is naught,

volentes, in reliquis omnibus, tum 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.
Romana ecclesia sunt recepta....Tertio. Quod sanc-
tissimo Domino nostro papae, ut legitimo universalis
ecclesiae episcopo et pastori, debeant fideli et sincero
animo, ut reverentes filii, omnem reverentiam ex-
hibere. — M. Chemnic. Exam. Concii. Trident. Franc.
1596. Pars n. p. 136.]
P This part of the reference, which mentions the

work of Chemnicius, was first inserted in 1609.]
P Tertull. Op. Lut. 1641. Apoiog. 1. p. 1. See
before, page 160, note 11.]
P Mean, Conf.]
P Or declare, Conf.]
P His, Conf.]
P Nother, Conf.]
P "Warely, Conf. and Def. 1567, 1570.]
[8 Except there, Conf.]
P Conf. omits man.]
[10 Make more, Conf. and Def. 1567, 1570, 1G09.]

I- J OF THE CHURCH OF ENGLAND. 205
in councils any as that which sheweth your pride, vain-glory, and pertinacy  Well, ye
his opinion, out do but as heretics before you have ever done. It must not be looked
a'micTm-^uf- for at your hands that ye acknowledge any fault: for that were
^ScupiiS, humility, which virtue all heretics be far from, ice  To give a voice or
but^oniy bi- suffrage, and utter sentence definitive, it pertaineth only to bishops 
Now ye be11 no bishops, 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 were 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, whether 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 ;.. .what ye say touching this matter, because ye say it without
proof, we have found you, in so many other points of greater importance, so far to
step aside from truth, that for this we cannot believe you. But that yourselves by
no means could have audience 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- h°w true that is, I report me to the three safe-conducts which the three
ductsgranudu. p0peSj under whom that council was holden, granted forth and confirmed
in that behalf. . . . Wherefore 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 writinq, ye say. But to whom
faith by the de- , .,,.,„ . , , , ... . , 7 , „ J? , , -,
fenders yielded do ye yield it up ? And by whom is it yielded? hrom whom cometh the
without due same ? Do ye acknowledge no lawful judge, no lawful consistory in the
srpects™.allre~ whole world? Commit ye your whole matter to the temerity ofthe people?
Why have ye not set your names to the book that containeth the pi'ofession 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 the13 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. #e. papatum Romanes ecclesice et regulas sanctorum patrum Extr. de
adjutor ero ad defendendum et retinendum, salvo ordine meo, contra omnes homi- Ego?N.and'
nes 14 : " 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 : aThat the pope is above all general councils15 ; bthat .Extr. de
his bare will must be holden as a law16; cthat, whatsoever he do, no man may say lilct. potest.
unto him, Why do you thus17? dthat his judgment is more certain than the judg- ff"'t* cjfea
ment of all the world18; cthat, if the whole world give sentence in any matter Trans Episc.
contrary to the pope's pleasure, yet it seemeth we are bound to stand to the Gloss-
judgment of the pope19; and, fas M. Harding saith, that the pope, whatsoever he conceke
say or do, as being pope, can never err. These and other the like be the privi- PrLSuit.
leges that the pope claimeth unto himself : all which the bishops are bound by apighfjLib.
oath and by their allegiance to defend against all men alive. "i'xCrJu^st!'aNemo. In
Gloss.
' M. Hard.

[" Being, Conf.]
[la These marginal notes are inserted from Conf.
and Def. 1567.]
[13 Their, 1567, 1570, 1609.]
[H Gregor. ad Petr. Subdiac.in Corp. Jur. Canon.
Lugd. 1624. Decretal. Gregor. IX. Lib. 11. Tit. xxiv.
cap. 4. col. 798. This oath has been enlarged and
altered. See Barrow's "Works, Lond. 1741. Treatise
of the Pope's Supremacy, Vol. I. pp. 553, 4.]
P5 Paschal, in eod. ibid. Lib. 1. Tit. vi. cap. 4.
col. 112. See Vol. I. page 442, note 15.]

f " Ibid. Lib. 1. Tit. vii. Gloss, in cap. 3. col. 217. fol. 334. bl
See Vol I. page 442, note 17.] ICant.-]
[" 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. m. Tit. viii.
Gloss, in cap. 4. col. 1071.]
[18 Pigh. Hierarch. Eccles. Col. 1538. Lib. vi.
cap. xiii. fol. 248. 2.]
P9 Innoc. Papa in Corp. Jnr. Canon. Lugd. 1624.
Decret. Gratian. Decr. Sec. Pars, Caus. ix. Quaest.
iii. Gloss, in can 13. ool. 877.]

206

THE DEFENCE OF THE APOLOGY

[part

Mn. Sylv.
De Gest.
Concii. Basilien.3
lib. i.
Addition.

M. Hard.
fol. 99. b.
[Detect.]

August, de
Consen. Evang. Lib.
ii. cap. xvii.

M. Hard.
fol. 100. a.
[.Detect]

De Gest.
Concii. Basil.
Lib. i. in
Orat. Arelat
In conciliis.

Now, where you say that bishops only have sentence definitive in the coun
cils1, ye seem willingly and without cause to report untruth. For iEneas Sylvius,
being himself afterward pope, and named Pius Secundus2, would have told you
the contrary. These be his words : Apparet, alios quam episcopos [in conciliis]
habuisse vocem decidentem* : "It is plain that certain others, besides5 bishops,
had voice definitive in the councils.
Addition. ®3F In the report hereof M. Harding hath found great advantage.
" For when he wrote that book," saith he, " he was ^Eneas Sylvius Picolomineus,
not Pius 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 so6 to raise a tragedy. First, touching his name, it
forceth not greatly. Neither was Paul an apostle when he was born at Tharsus
in Cilicia ; yet notwithstanding St Augustine saith : Dicimus Paulum apostolum
in Tharso Cilicice [fuisse] natum7: "We say that Paul the apostle was born in
the 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
saith are not found in the author, and that this is " lying for advantage," (for this
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 jEneas Sylvius, who afterward was named Pius Secundus:
iVec in conciliis dignitas patrum, sed ratio sectanda8 est, Sec. Nee ego cujusvis
episcopi mendacium, quamvis ditissimi, veritatem prcsponam pauperis presbyteri,
Sec.9 : " In councils reason or truth is to be considered more than the dignity of
the prelates. Neither will I more esteem a lie 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 martyrdom, was not a bishop, but
a Levite, &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
Ghost, 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

P Council, 1567, 1570, 1609.]
P Pius Secundus, being himself a pope, 1567.]
P Constantien. 1567.]
P JEn. Sylv. Op. Basil. 1551. De Gest. Basil.
Concii. Lib. i. p. 27.]
P Beside, 1567, 1570, 1609.] '
P 1570, 1609 omit so.]
P August. Op. Par. 1679-1700. De Consens.
Evang. Lib. n. cap. xvii. 38. Tom. III. Pars n. col.
48; where apostolum Paulum.]
P Sepctanda, i. e. spectanda, 1570.]
P Neque in concilio, ut ipse ait, dignitas patrum,
sed ratio spectanda est, &c....Nec ego &c. veritati
praponam pauperis presbyteri. Nee dedignari epi
scopus debet, si aliquando ignarus et rudis sequacem
non habeat multitudinem.... Nee vos rogo, episcopi
tantopere inferiores contemnite. Primus enim, qui
pro Christo obiit, quique viam aliis ad martyrium
aperuit, non episcopus, sed tantum Levita fuit....

Atque ut veterum conciliorum referamus exempla,
in omnibus illis interfuisse minores cum episcopis
inveniemus...Dicitur ergo in Actibus 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. Neque hoc
verbum, visum est, consultationem illic, sed decisi-
onem significat. Unde apparet alios quam episcopos
habuisse vocem decidentem. Alibi quoque in eisdem
Actibus, cum essent apostoli magnum aliquid trac-
taturi, nequaquam ausi sunt per se definire, sed
vocaverunt duodecim multitudinem... apparet voluisse
apostolos nobis exemplum dare, ut in rebus arduis
inferiores admitteremus, ideoque in conciliis postea
celebratis reperimus interfuisse presbyteros.— Orat.
Lud. Card. Arelat. in JEn. Sylv. Op. De Gest. Basil.
Concii. Lib. i. pp. 27, 8.]

I-J

OF THE CHURCH OF ENGLAND.

207

a voice definitive in the council. And in the Acts, when the apostles had any in concUio.
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 conciliis.
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, concUiorum, 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 ofthe 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 iEneas Sylvius, but m. Hard.
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 be, as you have confessed, recant it afterward ? If he did [Detect]'
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 ? 431 431
Likewise saith Gerson : Etiam ad laicos hoc potest extendi, et plus aliquando J°an- Gerson.
quam ad multos cJericorum10 : "This" privilege of giving sentence in councils11 smtcreden-
" may be extended even unto the lay sort ; yea, and that oftentimes better than
unto many priests." But hereafter12 more at large.
Addition. $§" Hereto saith M. Harding: "You falsely, impudently, and foully Addition.
belie Gerson ; for Gerson in this place speaketh not of the authority of giving jfjfard
sentence definitive in general councils13." The answer. It is reason that M. SJi00]''
Harding make dole of lies at his pleasure. Verily, thus much at least Gerson saith :
" The deliberation or conference and knowledge of matters of faith may belong
to the lay-people, and unto them much more and better sometime than to many
priests." This, M. Harding, is as much as I either say or can require, and this is
enough, unless ye think your priests have authority to judge and conclude with
out knowledge : for so seemeth Gerson by his division to allow conclusion and
judgment to the priests, and deliberation and knowledge to the people. 43$ 431
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 e
allowed 14 by the apostolic legates in the council of Trident 15. Surely the godly Concii. Trid.
say that, as your bishops do no part of bishops' duty, and therefore indeed are f
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 Jum
veniant, aut eorum inaudita causa, in executionem jam ordinatarum constitutionum cawm?1- a
hceretiei declarentur et condemnentur16 : " There shall be a council, that they that

subPaul. III.

P° Joan. Gerson. Op. Antw. 1706. Decl. Verit.
quae Cred. sunt. Cor. iv. Tom. I. col. 26. See Vol.
II. page 677, note 9.]
Pl Council, 1567, 1570, 1609.]
[" But hereof hereafter, 1567, 1570.]
[i3 Council, 1570, 1609.]
[" Halowed, 1567, 1570.]
[15 ...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 Concii. Gen. Trident, in Crabb. Concii.
Col. Agrip. 1551. 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.

Illyr. in
Recusat
Concii. Trid.

Joh. Fabrit.

Petr. Paul.
Verg. de
Concii. Trid.

M. Hard.
fol. 20. b.
[Conf.]M. Hard.
fol. 271. b.
[Conf.]M Hard.
fol. 274. a.
[Conf.]M. Hard.
fol. 333. b.
[Conf.]

August.Epist 152.

have spoken rashly, either may recant their sayings, or else, without farther1
hearing or reasoning of the matter, they may be denounced and condemned for
heretics, according to the constitutions already made."
Likewise saitb John Sleidan, touching the conference had sometime at
Augusta : [In colloquio] frequenter ad initium actionis hoc dicebant ; nolle se vel
tantillum de opinione et doctrina sua decedere ; sed quicquid facer ent, eo fieri, ut in
sententiam suam nos adducerent2: "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 LUyricus, 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 : Nostri audiri non potuerunt, quamvis id amplissimi Ccesaris
legati orarent3 : " 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 factam esse ad alias nationes ; sed tamen
additur, eam formam non nisi ad illos pertinere, qui resipiscere et ad ecclesice gre-
mium redire velint4: "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
vestibulum quidem accedere potuerint*: " The divines of the princes of Germany
were kept so far off from the high castle of disputation, that they could not be
suffered to approach to the entry." Petrus Paulus Vergerius 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. This 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
nostro : " 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 our own mouth."
We may therefore say of you as St Augustine sometime6 said ofthe heretics,

quid premat sanctissimum patrem. Non audiendo
aut disceptando tractari vult causam protestantium,
sed hoe commodissimum fore putat, si ab illis dam-
nandis exordiatur. Quanquam vix isto honore etiam-
num eos dignabitur, ne rem actam agere iterum
ineipiat, sed exequendam in eos sententiam manda-
bit — p. 187. Conf. pp. 184, 8.]
P Further, 1570, 1609.]
P J. Sleid. Comm. Argent. 1572. Lib. xm. fol.
140. 2 ; where de sua opinione et doctrina discedere,
and suam sententiam.]
P 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 Caesareis legatis, viris longe cla-
rissimis, eorum causam agentibus  M. Flac. Illyr.

Prsef. ad Scripta Quaed. Pap. et Monarch, de Concii.
Trident. Basil, fol. a. 4. Illyricus 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.]
P In Brixiana [fidei forma] enim appendix quae.
dam adjecta est, quae appellatur, Extensio ad alias
nationes... et tamen additur, eam formam non nisi ad
eos pertinere, qui resipiscere, et ad ecclesiae gremium
...redire voluerint...Cogitare autem possumus, quan
tum Germani 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.
Montanus agaynste the Councell of Trente. Lond.
1562. foil. B. iii. D. ii.]
P Sometimes, 1567, 1570, 1609.]

I.] OF THE CHURCH OF ENGLAND. 209
the Donatists : Cum omnis anima suspensa exspectaret in tanta collections quid
ageretur, illi vehementer instabant ut nihil ageretur. Quare hoc, nisi quia causam
suam malam sciebant, et facillime se posse convinci, si ageretur, dubitare non pote-
rant6 ? " When every body was looking carefully 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 heresy8, 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 despitefully 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 plainly9, 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, but10 rather
have returned to the apostles and old catholic fathers ; and if we shall be
found to do the same not colourably or craftily, and11 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 these12 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.
I see well we must look to your fingers. . ..Ye spit forth your gaM and choler
by and by at the first. . . . Through your whole book in word ye pretend truth,
zeal, plainness, and sober dealing; but indeed pour out little other than lying13,
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 guilefully : 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, Sec.1*

P August. Op. Par. 1679-1700. Ad Donat. Epist.
cxii. 3. Tom. II. col. 457 ; where posse vinci.]
P 1567, 1570, 1609, omit an.] '
P Nolo in suspicione haereseos quemquam esse
patientem  Hieron. Op. Par. 1693-1706. Ad Pam-
roach. adv. Error. Johan. Jerosol. Epist. xxxviii.
Tom. IV. Pars n. col. 307.]
[9 Plain, Conf.]
[jewel, in.]

P" And, Conf. and Def. 1567, 1570, 1609.]
f" But, Conf. and Def. 1567, 1570, 1609.]
[" Those, Conf.]
P8 Lies, Conf.]
P4 These are merely expressions picked ont of
Harding's reply, which extends in a similar strain to
a full page.] 14

210

THE DEFENCE OF THE APOLOGY

[part

THE BISHOP OF SARISBURY.
The saying of St Hierome is avouched by the like saying of Ruffinus, an ancient
writer. Thus he saith : Unam notam hesreseos qui dissimulat, non est Christianus1 :
"Whoso dissembleth when 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 and2 Spirit of Christ. M. HARDING.
The definition ye seem to make of heresy is not sufficient. For, as ye define
it, so every deadly sin is heresy: for every deadly sin is a forsaking The defenders'
of salvation, a renouncing of God's grace, a departing from the body %-*%£$£
and Spirit of Christ. Heresy is a false doctrine against the right be- sufpnmt.
lief, by him that professeth the faith stubbornly either avouched or The true deflni-
called in doubt. In which definition this word " stubbornly" is added, tan#1*m>'.
because it is not error only in those things that be of faith, but stubbornness in
error that maketh an heretic, as St Augustine teacheth. " Who," saith m. xvm. de
he, "in the church of Christ savour any thing that is unwholesome «." ' el'mt'
and crooked, if, being sharply admonished to savour that is whole and right, they
resist stubbornly, and will not amend their venomous and deadly doctrines, but
stand to defend them, they be heretics3." .... But now, the law of upright dealing,
especially4 in God's cause, so requiring, ye must pardon us if, as among husband
men we call a rake a rake, a spade a spade, a mattock a mattock, so among
divines we call heresy heresy, and likewise falsehood 5, lying, slandering, craft, hy
pocrisy, apostasy, malice, blasphemy, every such crime by his proper name, without
all glossing. . . . THE BISHOP OF SARISBURY.
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 well that such curiosity
in this kind of writing is not needful. It is sufficient our 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
wilfully maintained ; otherwise an error in God's truth without wilful maintenance
Augustinus. is not an heresy: St Augustine saith: Errare possum, heereticus esse non possum6:
" In an error I may be ; but an heretic I cannot be."

P Ruf. in Hieron. Invect. Lib. i. in Hieron. Op.
Par. 1693-1706. Tom. IV.' Pars n. col. 350. See be
fore, page 184, note 1. Conf. J. Pie. Mirand. Op.
Basil. 1601. Apoiog. Tom. I. p. .77; where the pas
sage is quoted nearly in the words which Jewel uses.]
P 1611 repeats and. ]
P Qui ergo in ecclesia Christi morbidum aliquid
pravumque sapiunt, si correpti ut sanum rectumqne
sapiant, resistant contumaciter, suaque pestifera et

mortifera dogmata emendare nolunt, sed defensara
persistant ; haeretici fiunt. — August. Op. Par. 1679-
1700. De Civ. Dei, Lib. xviii. cap. li. 1. Tom. VII;
col. 533.]
P Specially, Conf. and Def. 1567, 1670.]
P Falsehead, Conf. and Def. 1567, 1570.]
P These words have not been found ; but for
passages in which an idea somewhat similar occurs,
see August. Op. De Verb. Apost. Serm. clxiv.W-

*¦]

OF THE CHURCH OF ENGLAND.

211

It was hot so necessary in this matter so precisely to seek usT 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 difficillime potest8 : iput.™!"1'
" 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 rebus lerissimis impingitur: idem facerent Scotistce de TmAov. viv.
Thomistis, nisi scholarum consuetudo aures 9 emollivisset10 : "The name of heresy Art.011"1"'
is laid upon every light matter: so would the Scotists handle the Thomists,
saving that the custom of the schools hath brought their ears in ure." Thus
pope Nicolas saith : Qui . . Romance ecclesice privilegium . . . auferre conatur, hie Dist. 22.
proculdubio labitur in hceresim11 : " Whosoever goeth about to abrogate the 0mn"
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 intelligit quam sensus Spiritus Sancti flagitat, xxiv. Quasst.
quo scripta est, licet ab ecclesia non recesserit, tamen heereticus appellari potest 12 : est. a=res "
"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 Tertullian saith : Quicquid contra veritatem sapit, hceresis est, etiam Tertuii. De
vetus consuetudo ls : " Whatsoever thing savoureth against the truth, it is an heresy, lrg' e an '
be it never so much an old custom." Likewise your tyrannical and filthy
restraining of priests' lawful marriage Udalricus, the bishop of Augusta, call
eth periculosum ... hceresis decretum14, "a dangerous decree of heresy." udair.
Now touching simple error and wilful defence St Hilary saith : Illis in eo Episc. ad
quod nesciunt potest adhuc in tuto esse salus, si credant : tibi [vero] jam omnia hISt! de p°
ad salutem clausa sunt, qui negas quod jam ignorare non potes16 : "They, foras- rm- ' ',"'
much16 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 17 truths, without regard of definition, have fancied
great and horrible heresies, Alphonsus de Castro, a doctor of your own, saith
thus: Idcirco fit ut hi qui tam leviter de hceresi pronunciant, non expendentes de Aiphons. da
7 x • •**. j> • x • ¦ 7 \ • x Castr- de
qua re loquantur, scepe sua ipsorum sagitta jenantur, inciaantque in eam joveam hxi.ub.1.
quam aliis parabant. Nam velle humanas scripturas in divinarum ordinem con- caP,TU,P- •
numerare, hoc verius ego dixerim hceresim; quod faciunt hi qui humanis scriptis
dissentire13 impium autumant, perinde ac divinis19 : "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 Haer. Lib. ad Quodvultd. Tom.
VIII. col. 4. De Grat. Christ, contr. Pelag. et Ccelest.
cap. xxx. 31. Tom. X. col. 243.]
P Up, 1567, 1570, 1609.]
- P Quid ergo faciat haereticum, regulari &c. — Id.
Lib. de Haer. ad Quodvultd. Tom; VIII. col. 4,]
P Emollivissent, 1611. J
[10 ...quod crimen itavulgatum est,ut rebus quo
que lerissimis impingatur...Idem inter se facerent
Thomas addictus de Scotieo, hie vicissim de illo, nisi
quod scholae assuefactio...audiendi sensum mitigasse
ac emollivisse animum videtur. — J. Lod. Viv. Op.
Basil. 1555. De Caus. Corrupt. Art. Lib. 1. Tom. I.
p. 340.] [" Nicol. Papa II. in Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Prim. Pars, Dist, xxii.
can. 1. col. 100; where in hceresim labitur.]

[12 Hieron. in eod. Decr. Sec. Pars, Caus. xxiv.
Quaest. iii. can. 27. col. 1428; where de ecclesia.]
[ls Quodcunque adversus veritatem sapit, hoc erit
haeresis, etiam vetus consuetudo. — Tertull. Op. Lut.
1641. De Virg. Veland. 1. p. 192.]
[u B. Udalr. August. Epist. ad Nicol. Prim, ad
calc. G. Calixt. De Conjug. Cleric. Tract. Franc,
1653. p. 446.]
P5 Hilar. Op. 1693. De Trin. Lib. vi. 50. col.
912 ; where salus esse, clausa sunt ad salutem, and
ignorare jam.]
P6 Forsomuch, 1567, 1570, 1609.]
\" Unknown, 1611.],
[18 Assentire, 1611.]
[19 Alfons. de Castr. adv. Haer. Col. 1539. Lib. t.
cap. vii. fol. 14; where quo fit ut hi, aixdferiantur sa
gitta.]
14—2

212 THE DEFENCE OF THE APOLOGY [part
same pit that themselves have digged for others. For this would I rather
call heresy, to account men's writings among1 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 faults, and desired
to have true religion restored, straightway to condemn such2 for here
tics, as men new-fangled and factious3. 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, believing
all things which be written in the law and in the prophets."
M. HARDING.
...If ye mean Huss, Hierome of Prague, Wicliffe, Almaric4, Abailard, the Aposto-
lics, Peterbrusians, Berengarians, Waldenses, Albingenses, image-breakers, The cufendm1
or such like5, which ever found fault with the church in their time, and Predec""^'-
cried for a restoring of religion, as though it had been quite lost, and would them
selves have the glory of it, by bringing in their heresy in place of the catholic
doctrine, under the name of God's word, which hath always been the property of
all heretics6 — if, I say, ye mean these, or any of these, we also call them heretics,
and for such we condemn them.
But, sirs, ye forget yourselves foully. How agreeth this with that ye say
hereafter oftentimes, that the light of the truth was quite put out, contradiction
and that Luther and Zuinglius first brouqht the qosvel abroad into foumtm theie.
/ender».
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 would seem to join
with Christ, with Paul, and with the first Christians. But truly they refuse your
company. . . .
But we tell you, Christ was the true Samaritan indeed, that is to say, " the
keeper," as he that is keeper of mankind; and therefore he shunneth7 Samaritan.
not the name: yet was he not a Samaritan as the Jews meant. Paul J°hnviii-
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
was of the sect or heresy of the Nazarenes (so were the Christians first called),
did not only not deny, but openly confessed that, according to that way
or state of life which the Jews called a sect or heresy, he worshipped MUxm'
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- H<ras'
ferent, and might be taken in good part or evil part. Tertullian useth it in
good part, where, speaking of the Christians, he calleth them sectam8, Apoiog. cap.
"a sect," into which Latin word the Greek word haeresis is turned. ***•**'•
Now these examples of Christ, Paul, and the first Christians serve not your9 de
fence. Christ was called of the Jews a Samaritan unworthily after the sense of

P Emonges, 1567, 1570.]
P Such one, Conf.]
p Factions, 1570.]
P Amah-ike, Conf.]
p Such the like, Conf.]

P Of heretics, Conf.]
P Shunned, Conf. and Def. 1567, 1570, 1609.]
P Tertull. Op. Lut. 1641. Apoiog. 21. p. 22.
Conf. 40. p. 36, &c.]
P Not to your, Conf.]

!•]

OF THE CHURCH OF ENGLAND.

213

their thought: ye are called heretics worthily. Paul, burdened with the name of
heresy, forasmuch as thereby was signified tlie kind of life of those that believed
in Christ, the word being indifferent, was honoured rather than reviled. And
Tertullian calleth the christian people 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 SARISBURY.
0 how many waste words hath M. Harding to spare ! Here once again
he cometh in with Huss, Hierome of Prague, Wicliffe, Almaric, Abailard,
Apostolics, Peterbrusians, Berengarians, Waldenses, Albingenses, image-breakers,
to fray his simple reader with a terror of strange names. We say, Luther
and Zuinglius were the first publishers 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. #2r M. Harding: "A great untruth. You say no less, page 17 10. Addition.
Thus, Doctor Luther began to preach the gospel of Christ. If he that be- ^fard
ginneth to publish be the first publisher, then you said that Luther was the f°j. 101- &•
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 latter11 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 followeth this conclusion of
these premises? That you may understand your error by the like, St Peter
saith, Incipiam vos commonere 12 : " I will begin to advertise you." Will you 2 p«. l
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 Act? iu-
the temple." Will you therefore tell us that Peter and John were never mSmfeia
in the temple before that day? Or that no man ever came there before mpum'
them? This is not that gravity, M. Harding, that you have professed unto
the world. Having respect unto these latter13 days, Doctor Luther was the first
that preached the gospel. But having respect unto14 tho 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. 43S -C#
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 have15 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 counsel16. 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
Pharisaici17 : "Some part of the high looks of the Pharisees." Christ him- Mat ™p-

[10 The reference is to the edition of 1567. For
the passage meant see before, page 174.]
[" Later, 1570.]
[12 Commovere, 1570.]
[IS To these later, 1570; to these latter, 1609.]

[H To, 1570, 1609.] [1S Had, 1567, 1570, 1609.]
[16 Council, 1570.]
P7 ...aliquid sibi de Pharisaeorum assumunt su-
percilio  Hieron. Op. Par. 1693-1706. Comm. Lib.
in. in Matt. cap. xvi. Tom. IV. Pars 1. col. 75.]

214

THE DEFENCE OF THE APOLOGY

[part

1 Pet ii.

Addition.

Christian Faith called
Heresy.

Cic. in Parad.

Acts xxiv.

John vii.
John viii.

John xvi.
Matt. x.

Nicol. Lyr.
in xxiv. cap.
Act.

Tertull. in
Apoiog.

Tertuii. in
A polog.

August, de
Civ. Lib. ii.

self hath said : " Whoso loveth me will keep my word ; 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 Abailard and Almaric, and certain other your strange names, if they have
taught any thing contrary to the truth of God1, 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.)2, therefore it falleth daily, and is now forsaken
the world through.
Addition. ftS- 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 !" ^M
You say that the simple name of sect or heresy, wherewith St Paul was
charged, 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 hceresi est, quce nullum sequitur florem 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 the3 words of Tertullus his accuser:
Invenimus hunc virum pestilentem, et moventem seditionem omnibus Judesis per uni-
versum orbem, ac principem sectes Nazarcsorum : " 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 you4-
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, infanticiclas,
sacrilegos, pessimos, nocentissimos, publicum odium, hostes humani generis, omnium
scelerum reos, deorum, imperatorum, legum, morum, natures totius inimicos5, "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 Christianos6: " Hare
these Christians to the lion:" "it is not lawful these Christians should live."
So St Augustine saith : Factum est vulgi proverbium, Pluvia deficit causa Christia
norum7 : " It is now become a common proverb among the people, ' Our rain

P 1567 omits this clause of the sentence.]
P The words between the parenthesis are not in
1567.] P These, 1567, 1570.]
P . . .secta Christianorum quam confitetur se tenere
tanquam sanctam et bonam &c  Bibl. cum Gloss.
Ord. et Expos. N. de Lyra. Basil. 1502. Act. Apost.
cap. xxiv. Pars VI. fol. 203. 2.]

P Tertull. Op. Lut. 1641. Apoiog. 2, &c. pp. 2,4,
&c. These different names are noted in various parts
of the treatise.]
P Id. ibid. 4. 40. pp. 5, 36; where non licet esse vos.]
P ...illud quoque ortum est vulgare proverbium:
Pluvia dent, caussa Christiani  August. Op. Par.
1679-1700. De Civ. Dei, Lib. n. cap. iii. Tom. VII.
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 hceresis8, "the heresy of godless9 Christians." Euseb. Lib.
These words, M. Harding, I trow were never uttered without all manner blemish iv" cap- xviiL
and note of evil. St Hierome saith: Quod... magis mirum sit, etiam illud de Acti- f'^jV
6ms Apostolorum videtur esse relegendum, fidem nostram in Christum et ecclesiasticam cap. iii.
disciplinam jam tunc a perversis hominibus hceresim nuncupatam10 : "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 christian 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 Aets xxiT-
this sect, which you call heresy, we worship the God of our fathers, which is the
Father of our Lord Jesus Christ."

The Apology, Chap. viii. Division 1.
...But the more sore and outrageous a crime heresy is, the more it ' gcriP. '
ought to be proved by plain and strong arguments, especially in this tures and
time, when men begin to give less credit to their words, 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 Eome'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 all heresy may be disproved and confuted.

The defenders*
heresies suffi
ciently ana
fully confuted
already by
sundry great
clerks, Lan-
francus, Gui-

M. HARDING.
Where ye require your heresy, forsomuch as it is so heinous a crime,
by plain and strong arguments to be proved, it is not unknown how suffi
ciently and substantially that is performed already by men of excellent
learning, as well of this age as of times past. Was not Berengarius, the
first author of your sacramentary heresy, by most plain and strong argu-
mundus.Petrus ments confuted of Lanfrancus bishop of Canterbury and Guimundus
Thomas wai- bishop of Aversa ? 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 "now otherwise instructed than they were in times past," we confess:
but whether better now than in our forefathers' days, they that can consider the lives
of them now, and of them that were then, may easily judge 
" The sayings of the bishop of Rome were never allowed for the
popes sayings gospel." His private sayings and common talk might be erroneous, no
for 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
Luke xxii. (for whom Christ prayed that his faith might not fail, and who was com-

P ...\eyottTes, a'ipea-iv ddeov Xpio-Tiavdiv ire-
tpdvBai — Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. iv. cap. xviii. p. 114.J
P Of the godless, 1567, 1570.]

P° Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Tit. cap. iii. Tom. IV. Pars i. col. 438 ; where in
Christo.]

216

THE DEFENCE OF THE APOLOGY

[part

"~^~- — ' manded by Christ to strengthen his brethren) we take for truth, and the same
cnP" , obediently receive. So the fathers assembled in council at Chalcedon received and
Doctors eigreed to the saying and writing of pope Leo, no less than if Peter the apostle and
"' first 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;
yet was it never said ne thought by the catholics, that all religion depended only
thereon, as your slanderous report beareth men in hand. . . .

Untruth.

Untruth.

August, ad
Fortunat.
Epist. X

Addition.
M. Hard.
fol. lll.b.
[Detect] Concii. Aphr.
cap. 'M.
Concii. Telent cap.
Concii .
Milev. cap.
22.io In Bull.
Leon. X.

Kuff. i. cap.

M. Hard.
in his
Answer, Art.
iv.fol. 86. b.is

THE BISHOP OF SAEISBUEY.
Lanfrancus, Guimundus, abbas Cluniacensis, Thomas Waldensis, John Fisher,
and other your like doctors, M. Harding, are over young, all within the space of
these1 last five hundred years; far unlike St Austin2, 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
for learning, or for truth, or for judgment in the scripture3, or for antiquity, may
well 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 aut respuere, si forte invenerimus quod aliter
senserunt4 quam Veritas habet5: "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 errors so gross and palpable, but
by some of your late councils it hath been confirmed.
Addition. §2? " 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 be 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
Rome6. Likewise it is concluded in the old councils holden at Tela7, Hippo8, and
Milevetum9, that no priest should appeal, but only to the councils holden in
Africa. But the latter11 new councils have made it lawful to appeal to the pope
from the farthest12 ends of the world. And pope Pius II. and pope Julius II.
have solemnly determined, that whoso appealeth from the pope to a council shall
be judged an heretic 13.
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 other14. But the latter11 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

P This, 1567.]
P Augustine, 1567, 1570, 1609.]
P Scriptures, 1567, 1570, 1609.]
P Senserint, 1567, 1570, 1609.]
p August. Op. Par. 1679-1700. Ad Fortun.
Common, seu Epist. cxlviii. cap. iv. 15. Tom. II. col.
502 ; where atque respuere, and senserint.]
P Concii. Afric. cap. 92. in Crabb. Concii. Col.
Agrip. 1551. Tom. I. p. 517. See Vol. I. page 355.]
P See Vol. I. page 388, note 7.]
P Concii. Hippou. Abbrev. cap. 12. in eod. ibid.
p. 434.] P Concii. Milev. cap. 22. in eod. p. 484. See

Vol. I. page 388, note 8.]
P° This reference is not in 1570.]
P1 Later, 1570.]
P2 Furthest, 1570, 1609.]
P3 ...in vocem temerarise appellationis prorupit,
ad futuruiri concilium, contra constitutionem Pii II.
ac Julii II. prsedecessorum nostrorum, qua cavetur,
taliter appellantes hsereticorum poena plectendos.—
Bull. Apostol. Leon. Papas X. in eod. Tom. HI. p.
718.] P" Fact. Nic. Concii. 6, 8. in Hist. Eccles. Par.
Lib. x. cap. vi. fol. 107. 2.]
[16 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, crndi. Lat.
tam cceli quam terrce le : " In the pope there is all power above all powers, as well tes.'lo?1' x'
of heaven as of earth." The like might be said of private mass, of the half- ^fffff"
communion, of transubstantiation, and of the rest. But by these few we may Petracens-
easily see how near the new councils resemble the old. 4^8 451
Thereby 17 we may justly say to you as St Augustine sometime said to Maxi
mums the Arian heretic : Nee ego Niccenam [synodum tibi], nee tu mihi Arimi- August.
nensem debes tanquam presjudicaturus objicere. Scripturarum auctoritatibus ... res Maxim. Lib.
cum re, causa cum causa, ratio cum ratione concertet18: " Neither may I lay to thee m' cap' xrv'
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 tbe 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 19 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 20.
Addition. f^ " The council of Ariminum, though there were in21 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. 112 b.
witnessed." The answer. Here, M. Harding, you have conveyed in a pretty
fitton22 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 lis cj$'T*™"'
nor other bishops had consented unto it, and for that the said decrees had 'P^M";'™"
misliked many that were there assembled23." To like purpose writeth also Theo- ^tp-i-TW
doretus, and in manner with like words24. I grant the bishop of Rome was the «M-™»
chief. Yet his only authority was not sufficient to allow or disallow general °a
councils. For, as it appeareth by your own authors, the consent of others was °>* rcoXkmv
required thereto as well as his. Thus, M. Harding, ye seek unduly to beguile
the simple by untrue report. 43§
Ye grant there is more light and knowledge now than was before. The S9
greater is either your fault or your folly, M. Harding, that in the broad day and ^jsK™oVe"
open light so busily set forth the works of darkness. St Chrysostom saith : Hie ^"p' *<•¦<¦<"»
est multo impudentior. Ex furibus enim leges eos gravius puniunt qui interdiu „"3\"~
furantur26 : "He is very shameless that worketh deceit in the open light. For of ^heoi- L'h-
all thieves the law most sharply punish eth them that rob in the day-time." There- chrysost in
fore St Cyprian saith unto you: Ignosci ... potuit simpliciter erranti : . . . post cypr. .ai
inspirationem vero et revelationem factam qui in eo quod erraverat perseverat
prudens et sciens, sine venia ignorantics peccat ; prcssumptione enim atque obsti-
natione . . . superatur27 : " He that is deceived, and erreth of simplicity, may be
pardoned ; but, after that the truth is once revealed, whoso continueth never-

UVTOIS KUl

Ttuif au-rooi
o-vve\66v-tujv drra-

[16 Orat. Steph. Arch. Patrac. in Sess. x. Concii.
Later. 1. in Concii. Stud. Labb. et Cossart. Lut. Par.
1671-2. Tom. XIV. col. 269. Crabb. Concii. Tom.
III. p. 671. See Vol. I. pages 93, 4, note 2.]
[" Therefore, 1567, 1570, 1609.]
ps August. Op. Contr. Maxim. Arian. Lib. n.
cap. xiv. 3. Tom. VIII. col. 704; where Nicenum
nee tu debes Ariminense tamquam prcejudicaturus
proferre concilium.]
[1S Seeing, 1570.]
P° This paragraph does not appear in 1567.]

P' At, 1570, 1609.]
p2 Fitton: fiction.]
P3 Sozom. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. vi. cap. xxiii. p. 542; where dvape-
o-Qevrwv tois.]
P4 Theodor. in eod. Lib. n. cap. xxii. pp. 103, 4.]
P5 The words of this quotation are not in 1570.]
P» Chrysost. Op. Par. 1718-38. Expos, in Psal. ix.
Tom. V. p. 110.]
P7 Cypr. Op. Oxon. 1082. Ad Jubai. Epist. lxxiii.
p. 204 ; where potest.]

218

THE DEFENCE OF THE APOLOGY

[part

Cypr. ad
Oemetr. August, de
Civ. Dei.

Pope
above
God's word.

Albert. Pigh,
Hier. Lib. i.
cap. ii.

a xvi. Qujest.
1. Quicunque
in Gloss.
b xv. Quaest.
6. Author, in
Gloss.
• Dist. 34.
Leet. et Dist.
82 Presbyt
d Abbas
Panorm.
Extr. de Div.
cap. fin.
° Summ.
Angel, in
Diet. Papae.

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
Cyprian1, St Augustine2, and other ancient fathers. It was a common proverb
in old times : rd -n-epvo-i pArla : " 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
imagine they had no evil at all. The wise man saith: Ne dixeris, quce causa
est quod priora tempora meliora fuerint quam prcesentia ; stulta enim est hujus
modi ihterrogatio : " Never demand wherefore the times past were better than
the times present; for indeed it is a foolish 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
amongst3 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 fly4 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
tures non innotuere nobis, sed auctoritate ecclesice Romanes Romanorumque pon-
tfficum, quce major est5 : " 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 further6 : A doctrina Romanes ecclesice et Romani pontificis sacra serip
tura robur et auctoritatem trahit7 : " The holy scripture taketh strength and
authority of the doctrine of the bishop and church of Rome8."
Your greatest doctor, Albertus Pighius, saith: Apostoli qucedam conscripse-
runt, non ut scripta ilia prceessent fidei et religioni nostrce, sed potius ut subessent2:.
" 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
canonists say: &Papa potest dispensare contra jus divinum10 : "The pope may
dispense against the law of God." b Papa potest dispensare contra jus natures11 :
" The pope may dispense against the law of nature." cPapa potest dispensare
contra 12 apostolum13 : "The pope may dispense against St Paul the apostle."
APapa potest dispensare contra novum testamentum14 : "The pope may dispense
against the new testament." ePapa potest dispensare de omnibus prceceptis
veteris et novi testamenti15: "The pope may dispense with all the command-

P Id. Ad Demetrian. pp. 186, 7.]
P August. Op. Par. 1679-1700. De Civ. Dei,
Lib. n. capp. iii. xviii. 3. xxv. 2, &c. Tom. VII. cols.
33, 46, 55, &c]
P Among, 1567, 1570.] [4 Flee, 1567, 1570.]
P Sylvest. Prier. In Luth. Concl. Dial, in Luth.
Op. Witeb. 1552-80. Tom. I. fol. 166. See Vol. I.
page 76, note 3.]
P Farther, 1567, 1570.]
p Id. ibid. fol. 159. 2. See Vol. I. page 216,
note 4.]
P Here in 1567 was a sentence subsequently
omitted. It recited the title given to a book of
Cardinal Cusa.]
P ... excitavit sacer... Spiritus ... quorundam viro-
rum pium studium, ut literis commendarent...re-
demptionis...historiam : ...non quidem, ut scripta ilia
prseessent fidei religionique nostrae, sed subessent
potius. — Alb. Pigh. Hierarch. Eccles. Assert. Col.
1538. Lib. i. cap. ii. fol. 6.]

P° 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. Decr. Sec. Pars, Caus. xvi. Quaest. i. Gloss.
in can. 45. col. 1113.]
[u ...contra jus naturale potest dispensare.—
Ibid. Caus. xv. Quaest. vi. Gloss, in can. 2. col. 1083.]
[lz Apostolorum, 1570.]
[13 ...papa dispensat contra apostolum.— Ibid.
Decr. Prim. Pars, Dist. xxxiv. Gloss, in can. 18. col.
173. ...concilium dispensat contra apostolum.— Ibi".
Dist. lxxxii. Gloss, in can. 5. col. 398.]
[14 ...papam ex maxima causa posse dispensare
contra novum testamentum  Panorm. sup. Quart.
Decretal. Lugd. 1534. De Divort. Tit. xix. cap. ult.
fol. 47.]
P5 ...licet papa non possit dispensare univ

I-]

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 Zabarella16, a cardinal of Rome,
saith thus : ' Persuaserunt pontijicibus quod omnia possent, et sic quod facerent < Francis.
quicquid liberet, etiam illicita, et sint plusquam Deus17 : "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 in 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 republica loqueris : " Touching saiiust. in
the commonweal, ye have one mind sitting and another standing."
But Christ said unto Peter : " I have prayed for thee, that thy faith should Luke xxu.
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 non rogabat ? Ut de ceteris Test. Quaest!
taceamus 18 : " 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. Piatin. in
Nihil enim aliud isti pontificuli cogitabant, quam ut nomen et dignitatem ma- iSm.' et ln
jorum suorum extinguerent19 : "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 funda- Athanas. ad
mentum fidei20, " the eye of the world, the head priest of all priests, and the Heron-
foundation of the faith." So Paphnutius, being no pope, was heard against sozom. Lib. i.
all the rest of the council of Nice21. So St Hierome, being neither pope nor SSvLQuMt.
bishop, was received against this whole council of Chalcedon22. Quia let

ter in praeceptis secundae tabulae... si occurreret casus
particularis in quo deficeret ratio legis...tunc papa
posset dispensare. ...Et quod dico de praeceptis se
cundae tabulae, idem die de omnibus praeceptis vete
ris et novi testamenti. — Snmm. Angel. Argent. 1513.
Papa 1. fol. 225.]
P8 Zarabella, 1567.]
[17 Francis, de Zabarell. De Schism. Pont. in Auth.
Var. de Jurisd. Autor. et Praeem. Imper. a Schard.
Basil. 1566. pp. 703, 4. See Vol. II. page 992, note 3.]
P8 Pro Petro rogabat, et pro Jacobo et Johanne
non rogabat, ut ceteros taceam ? — August. Op.
Quaest. ex Nov. Test. Quaest. lxxv. Tom. III. Ap
pend, col. 73.]
P9 Stephanus... tan to odio persecutus est Formosi

nomen, ut statim ejus decretaabrogaverit...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. Rom. I. p. 126.]
P° There is an error here. It was Athanasius
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. 462.]
P1 Sozom. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. i. cap. xxiii. pp. 356, 7.]
P2 Hieron. in Corp. Jur. Canon. Decret. Gratian.
Decr. Sec. Pars, Caus. xxxvi. Quaest. ii. can. 8. col.
1882. Conf. oans. 1,4. col. 1881.]

220

THE DEFENCE OF THE APOLOGY

[pari

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
conciixhaic. authority. For thus they made their general shout : Omnes ita credimus : Leo
Act'"' papa ita credit :... Cyrillus ita credit :... Leo et Anatolius ita credunt1 : "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. these : JEqua sanctissimce sedi novee Romce privilegia tribuerunt, rationabile ju-
p. 936. ' dicantes urbem eam, ornatam jam imperio et senatu, cequis senioris regies Romce
privilegiis frui, et in ecclesiasticis, sicut ilia habet, majestatem habere negotiis2:
" The fathers give3 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
wise consent unto it. Thus he writeth : Quce per occasionem synodi male sunt
attentata reprehenderam4 : " I reproved those things that were evil attempted
by the council of Chalcedon." And again : Nullum unquam potuerunt nostrum
obtinere consensum5 : "They were never able to get our consent."
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, quce nobis prcecepit, prcesentibus humiliari non
' T" ' debet. Et ideo queecunque in prcejudicium canonum hesterna die qesta sunt,
Coneil.Chalc. ., , ,. . . . . . . Tr. .« i
Act. xvi. nobis absentibus, subhmitatem vestram petimus, ut circunduci jubeatis. . . . Vinb it-
lustrissimi judices dixerunt, Quod interlocuti sumus, tota synodus approbavit7 :
" 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, jfj
For the council of Chalcedon esteemed not the voice of Leo as if he8 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.
Therefore Liberatus saith thus touching the same : Cum Anatolius, eonsen-
tiente concilio, primatum obtinuisset, legati vero Romani episcopi contradicerent,
a judicibus et episcopis omnibus ilia contradictio suscepta [non] est. Et licet
sedes apostolica nunc usque contradicat, [tamen] quod a synodo firmatum est, im-
peratorio patrocirdo permanet 9 quodammodo10 : "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

Leo. Epist

Leo. Epist
S3.

Church

Liberat cap.
xiii.

P Concii. Calched. Act. ii. in Concii. Stud. Labb.
et Cossart. Lut. Par. 1671-2. Tom. IV. col. 343.]
P Id. Act. xvi. in eod. col. 795. Conf. Crabb.
Concii. Col. Agrip. 1551. Tom. I. p. 936.]
P Gave, 1567, 1570, 1609.]
P Leon. Magni Op. Lut. 1623. Ad Martian. Au
gust. Epist. lix. col. 392.]
P Id. ad Anatol. Epise. Epist. Iiii. 3. col. 379.]
P Vires, 1611.]
p Concii. Calched. Act. xvi. in Concii. Stud.

Labb. et Cossart. Tom. IV. cols. 818, 9.]
P It, 1567, 1570, 1609.]
P 1567 omits quodammodo.]
[10 ...cognoverunt, quid Anatolius consentiente
concilio egerat, et obtinuerat. Quibus ejus prasump-
tioni contradicentibus, a judicibus &c. imperatoris
&c. — Liberat. Breviar. cap. xiii. in Crabb. Concii.
Tom. II. p. 112. It is suggested in the margin that
the word non ought to be supplied.]

!•]

OF THE CHURCH OF ENGLAND.

221

could not be received neither of the judges nor of the bishops ; and, albeit the cr — p
apostolic see of Rome withstand it still, yet the decree of the council, by the V j
emnftrnr's wnrrnnt. aft.fr a. snrt.H nnnfinnotri in f/Yi>/»o " ., " _ .

emperor's warrant, after a sort11 continueth in force

eth of the

Pope

But you never taught us, ye say, that the. whole state of the church de-
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 adhceret cathedrce. Quare membra cathedrce unita, et pontifici conjuncta, Nicoi. cusan.
efficiunt ecclesiam13: "The truth cleaveth fast to the (pope's) chair. Therefore Epist 2™'
the members united to the chair and joined to the pope make the church."
Wherefore suffer you Johannes de Parisiis, one of your14 catholic doctors, to
write thus ? Fiet unum ovile, et unus pastor. Quod quidem de Christo intelligi Johan. de
non potest; sed de aliquo alio ministro, qui prcssit loco ejus15: "There shall be Potest. Keg.
one flock, and one shepherd. Which thing cannot be taken of Christ : we must cap^X'"
needs understand it of some other minister, that ruleth in his stead."
Wherefore suffer you Hosius, your grand captain, to write thus ? Unum toti nos. in
prcsesse ecclesice usque adeo est necessarium, ut absque hoc ecclesia una esse non Petr. cap.
possit16 : " It is so necessary a thing, that one only man overrule the whole xxv"'
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 papa17: "It is plain that in Gloss. m'
therefore the church is one, because that in the whole universal church there
is one supreme head, that is, the pope ?"
To be short, why do you yourself18, M. Harding, allege St Hierome's words m. Hard.
directly, as ye would have us believe, to this purpose, Ecclesice salus a summi sa- Hierori.comr.
cerdotis dignitate pendet19 ? 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 1&
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 which bishop he calleth the highest priest, as in my former reply it is
declared more at large20.
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, which have neither fallen from Christ, nor from
the apostles, nor yet from the prophets, this is an injurious and a very
spiteful dealing. M. HARDING.
Nay, sirs, ye shall not so carry away the conclusion with a lie. But contrari
wise, sithence we bring forth many scriptures for the truth, which ye impugn, as
yourselves shall see when we come to confute your doctrine, which here followeth ;
and sithence, notwithstanding that ye will not yield to the scriptures, but pervert untruth.
the true meaning of them with glosses and interpretations of your own heads, frame
new opinions contrary to that ye have received, and that the church hath ever
taught; the catholics will still call you heretics, and the church will condemn you
for heretics, and so account you until ye recant and repent. . . .

Pl 1567 omits after a sort.]
['* In 1567 this reference here and elsewhere (see
below, page 223) stood Nicolaus Cusanus De Author.
Eccl. et Concii. supra et contra scripturam.]
P3 ...Veritas enim cathedrae adhaeret &c. eccle
siam efficiunt. — Nic. de Cusa, Op. Basil. 1565. Ad
Bohem. Epist. ii. p. 833.]
t" Our, 1570.]
P5 Johan. de Parrhis. De Potest. Reg. et Papal.
cap. iii. in Goldast. Mon. Rom. Imp. Han. et Franc.

1611-14. Tom. II. p. 111.]
P6 Hos. Op. Col. 1584. Confess. Fid. cap. xxvi.
Tom. I. p. 65. See before, page 120, note 7.]
P» Corp. Jur. Canon. Lugd. 1624. Clement. Lib.
v. Tit. ill. Gloss, in cap. 3. col. 274; where est unum.]
P8 See Vol. I. page 372.]
[19 Hieron. Op. Par. 1693-1706. Adv. Lucif. Tom.
IV. Pars 11. col. 295 ; where in summi.]
P° 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, Thatmeie_
which is the catholic church, which divers times in the Apology ye jjm^num-
confess, fell not from Christ, and consequently from the apostles and
prophets. Saith not Christ in the gospel, "He that heareth not the Matt. xviii.
church, let him be to thee as an heathen and a publican?" Saith he not also,
"He that despiseth you despiseth me?" ... urn*.

» Extr. de
Trans. Epist
Quanto in
Gloss.

b Dist. 21.
Inferiorsedes.Isai. x.
"= Matt x.
Concii. Roman, sub
Sylv. I.
¦i Ad Tit. i.
Dist 82.
Proposuisti.

« Matt. vii.
M. Hard, in
his former
book, fol.
155. b.

i Hieron. ad
Pammaeh.Exempla
captiva ser
viunt ... ad
victoriam.
e Hieron. in
i. cap. ad
Gal.
h Cypr. ad
Novat. Tom.
i.

1 Matt, xviii.
Luke x.

THE BISHOP OP SARISBUKT.
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
this is one special ground of your divinity : &Papa potest ex nihilo facere aliquid,
et sententiam quce nulla est facere aliquam1: "The pope is able of nothing to
make something ; and of no sentence to make some sentence." By your doc
trine it is lawful and good logic to reason thus : hAn gloriabitur serra adversus
eum qui trahit illam2? "Shall the saw boast against him that draweth it?" cNcm
est servus supra dominum3: "There is no servant above his lord;" ergo, no
man may dare to judge the pope. Or thus : d Omnia munda mundis ; coinqui-
natis autem et infidelibus nihil [est] mundum4: "All things are clean to the
clean; but unto the filthy and infidels nothing is clean;" ergo, it is not lawful
for priests to marry.
Or as you, M. Harding, sometimes have delighted to reason : e Nolite dare
sanctum canibus : "Give not holy things to dogs;" ergo, it is not lawful for
the christian vulgar people to read the scriptures6.
Thus may you easily be well stored, and full freight of scriptures enow6, and,
as fSt Hierome saith, may carry them captive to serve your turn7. But St
Hierome could also have told you: eNon in verbis scripturarum est evangelium,
sed in sensu8 : " The gospel standeth not in the bare words of the scriptures,
but in the meaning." Therefore we may say unto you as St Cyprian once said
to the Novatian heretics : hAudite . . . Novatiani, apud quos scriptures ccehstes
leguntur potius quam intelliguntur9 : " Hearken hereto, ye Novatian heretics,
amongst whom the heavenly scriptures are read rather than well perceived."
You say, the church of Rome by our10 own confession is the catholic church;
which church forasmuch as we have forsaken, we have forsaken Christ and his
apostles. For saith not Christ in the gospel, say you, '"He that heareth not
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. Your 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 church, and to give credit to all your fantasies ; yea, although ye be

[' Corp. Jur. Canon. Lugd. 1624. Decretal.
Greg. IX. Lib. x. De Transl. Episc. Tit. vii. Gloss.
in cap. 3. col. 217. See Vol. I. page 69, note
H-] P ...aut exaltabitur serra contra eum, qui trahit
eam? — Nicol. Papa in eod, Decret. Gratian. Decr.
Prima Pars, Dist. xxi. can. 4. col. 96.]
P Concii. Rom. n. sub Silvestr. in Concii. Stud.
Labb. et Cossart. Lut. Par. 1671-2. Epil. Tom. I.
col. 1542. See Vol. I. page 68, note 7.]
P Innoc. in Corp. Jur. Canon. Decret. Gratian.
Peer. Prim. Pars, Dist, lxxxii. can. 2. col. 395.]

P See Vol. II. page 678.]
P Enough, 1567, 1570.]
p Hieron. Op. Par. 1693-1706. Pro Libr. adv.
Jovin. Apoiog. Epist. xxx. Tom. IV. Pars II. col.
236 ; where servierunt.]
P Nee putemus in &c. esse evangelium fee-
Id. Comm. Lib. i. in Epist. ad Gal. cap. i. Tom. IV.
Pars I. col. 230.]
P Ad Novat. Hasret. Tractat. ad calc. Cypr. Op.
Oxon. 1682. p. 16. This piece is not by Cyprian.]
[l0 Tour, 1570, 1609, 1611.]

*•]

OF THE CHURCH OF ENGLAND.

223

the defacers and enemies of the church. Verily the bare name of the church
is not sufficient. St Paul saith that antichrist, the man of sin, shall sit in the 2 Thess. u.
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?
iEneas Sylvius, being afterward pope himself, saith thus: Si Romanus pontifexJEn.syiv.de
non audiet ecclesiam, Christum quoque non audiet, et tanquam ethnicus et publi- bSu.i °nclL
canus haberi debet12: "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 p'
Augustine saith : Oves mecs vocem meam audiunt, et sequuntur me. . . . Auferantur August, de
chartcs humancs : sonent voces divines14 : " 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 Paraiw
colimus Romanam ecclesiam in omnibus. Tantum illis resistimus qui pro ecclesia f*4$±g'
obtrudunt Babyloniam15 : " We honour the church of Rome in all things. Only
we withstand them that instead of the church have thrust in the confusion of
Babylon." In like sense St Cyprian saith : Non est pax, . . . sed bellum ; nee eccle
sice jungitur, qui ab evangelio separatur16 : "It is not peace; it is war: neither
is he .joined to the church that is divided from the gospel." Now, how carefully
the cburch 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 . . . scriptures ecclesiam ; . . . et non e converso 17 : " The scriptures of God Nicoi. cusan.
follow the church ; but contrariwise the church followeth not the scriptures." EpS!h2.m'
To conclude, we may say unto you as St Augustine said sometime to Petilian
the Donatian heretic : Utrum nos schismatici sumus18, an vos, nee eqo, nee tu, sed August contr Liter
Christus interrogetur, ut indicet19 ecclesiam suam20: "Whether of us be schis- Petu.'Lib.u'.
matics, we or you, ask you not21 me : I will not ask you : let Christ be asked, rap' xxxv'
that he may shew us his own church."

Cypr. Serm.
5. De Lapsis.

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 advance22
itself against God to be overthrown and conquered. " For all scripture," 2 Em. hl
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 perfect23, and thoroughly framed to every good work." Thus did the
holy fathers alway fight against the heretics with none other force than
with tbe holy scriptures. M. HARDING.
. . . That the holy fathers did evermore fight against the heretics with none other
force than with the holy scriptures, that we deny. . . .

[" Constant. 1567.]
P2 ...si ecclesiam Romanus pontifex non audiat,
Christum &c. audiat &e. debeat. — JEn. Sylv. Op.
Basil. 1551. De Gest. Basil. Concii. Lib. 1. p. 11.
Conf. Rer. Memor. Paraleip. ad calc. Chronic. Abbat.
Ursperg. Argent. 1537. p. 411.]
[ls 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.]
P5 Tandem protestatur Lutherus se colere Roma
nam ecclesiam et sequi in omnibus; solum illis resistat,
qui nomine ecclesia Roman* Babyloniam nobis sta-

tuere moliuntur  Act. M. Luther, in Rer. Memor.
Paraleip. p. 472.]
t10 Cypr. Op. De Laps. pp. 128, 9.]
[" Nic. de Cusa Op. Basil. 1565. Ad Bohem.
Epist. vii. p. 858.]
P8 Simus, 1567.]
L19 Judicet, 1567, 1570.]
P° Utrum autem schismatici nos simus, &c. — Au
gust. Op. Contr. Lit. Petil. Lib. 11. cap. lxxxv. Tom.
IX. col. 271.]
P1 1570 omits not]
P2 Avaunce, Conf. and Def. 1567, 1570.]
P3 Perfite, 1567, 1570.]

224

THE DEFENCE OF THE APOLOGY

[part

Macedonius.

For what did the fathers in the first general council holden at Nice ? Did they
fight against Arius and the maintainers of his heresy with no other force than with
the scriptures? When those heretics refused the word homousion, whereby it is1
signified the Son of God to be of one and the same substance with God the Father, for
that it was not to be found in the scriptures, besides which they stiffly denied, as ye
do, that any thing ought to be received; did not the catholic bishops of2 the other
side fly to the ancient fathers ? Did they riot appeal to the judgments of those
fathers which had given sentence of the matter then being in controversy, before that
Arius and those that held of his side were born ? . . .
In the second council assembled at Constantinople, were not the
heretics of sundry sects, by a witty and a godly policy contrived between part. La. ».
Nectarius the bishop and Theodosius the emperor, through the sugges- mp'x'
tion of the great clerk Sisinnius, driven to receive the doctors, who lived before
their heresies were heard of, as witnesses of true christian doctrine worthy of
credit3 ? . . .
Macedonius in that council was condemned, who 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 divines before their time, that the
Holy Ghost is to be adored, worshipped, and glorified, as being of one nature and
substance together with the Father and the Son4.
In the third council kept at Ephesus ... the5 heretic Nestorius „ , .
• • ,.-,..-, , Nestorius eva
boasted, as ye do, of the scriptures, saying they were of his side, and caiiedfor
would neither speak nor hear ought but scriptures, scriptures; and auhmticiat
alleging a place or two out of the gospel, where Mary is called the mother whatsoever uct
of Jesus, stoutly : " Find me in all scripture," quoth he, " where Mary is y e<tf-
called the mother of God7." Hereto what said that holy and learned bishop Cyrillus,
chief in that council? Hanc nobis fidem divini tradidere discipuli; et
licet nullam8 fecerint dictionis hujus mentionem, ita tamen sentire a ivf' ' m'
Sanctis patribus edocti sumus9: " This faith," saith he, "the disciples of Deipara not
God have by tradition left unto us. And, although they have made no {mfyetr"^
express mention of this word deipara, yet so to think we have been taught ^It and
ofthe holy fathers." . . .
" When 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 should be brought forth among them;
to the end that by10 their consent and decree the religion of the old doctrine
should be confirmed, and the blasphemy of the profane novelty condemned11 !'
Behold, sirs, what weapons the fathers have used against heresies besides the holy
scriptures. In the fourth council which was celebrated at Chalcedon,... tlie12 heretic Evtyches.
Eutyclies, as ye and all heretics have done, cracked much of the scriptures, ci

and required his matter to be discussed by scriptures.

opinion to be
" Tell me," quoth £&**

P Whereby is, Conf. and Def. 1567.]
P On, Conf.]
P Hist. Tripart. Par. Lib. ix. cap. xix. foil. S.
4. 5.] P Td ii iravdywv Kal X,ioap-£iKdv Xlvevfxa, a. re
ill o/ioa>ues Kal o/jloovgiov, lo-oa-Bei/e's te Kal rrav-
Toivvafwv, ™ UaTpi Kal tb Yiw a-v/jnrpoo-KVveT-
<rdai Kal o-vvio£o\oyeT(r8ai, Kara Tas TraT-piK-a's Te
Kal OeoXoyuca's 0wi/as, dveK-fipv^av.. — Phot. Epist.
Lond. 1651. Ad Michael. Bulg. Princ. Epist. i 10
p. 7.] p This, Conf.]
P Scripture, Conf. and Def. 1567, 1570.]
P UavTaxov tj;s 6e£as ypatpn^—jevvtiai^ tjp.iv
Kalirddos ou t?/s ©coVr/Tos, dWd ttjs dvdpanroTnTos
tov XpiffTou irapaiiiorai' (os Ka\e7o-6ai...Tiiv dyiav
nrapQevov Xpia-roroKov, oil QeoTOKov. — Epist. Nes

tor, ad Cyril. Epist. iii. in Concii. Ephes. Pars i.
cap. ix. in Concii. Stud. Labb. et Cossart. Lut. Par.
1671-2. Tom. III. col. 326.]
P Nullum, 1611.]
P Epist. Cyril Alex, ad Monach. .rEgypt. 4. in
eod. Tom. III. col. 21.]
P° That they by, 1570.]
[" Ubi cum de sanciendis fidei regulis discepta.
retur,...universis sacerdotibus, qui illo ducenti fere
numero conven erant, hoc catholicissimum, felicissi-
mum atque optimum factu visum est, ut in medium •
sanctorum patrum sententiae proferrentur...nt scili
cet rite atque solenniter ex eorum consensu atque
decreto antiqui dogmatis religio confirmaretur, et
prophanse novitatis blasphemia condemnaretur.—
Vincent. Lirin. Contr. Haer. 1591. cap. xiii pp. 97,8.]
P2 This, Conf.]

i.J OF THE CHURCH OF ENGLAND. 225
he mockingly to every one that reasoned with him, "in what scripture lie the two
natures13?" . . .
But let us hear what the learned bishops of that council said thereto. We find
in the first action of the council that they cried out aloud : Ea quae sunt patrum
m« f teneantur 14 : " The things that the fathers have taught, let them be kept."
me fathers to be Again, when they come to the definitive sentence they say: Sequentes
Act.'v. igitur sanctos patres, &c.ls: "Following tlie holy fathers, we do all with
one accord teach men to confess one and himself the Son our Lord Jesus
Christ, perfect16 himself in Godhead, and perfect16 himself in manhood." And for
authority of the fathers in high points of faith, a bishop in that reverend assembly,
named Eudoxius, pronounced a notable sentence, sauinq thus : "Every one
A notable say- * . . *-,!-,*-, -,
ingofaieamed that consenteth not to the exposition of the holy fathers doth alienate
exposition of himself from all priestly communion, and from tlie presence of Christ17."
Thus we have alleged the four first general councils, which St Gregory
honoureth as the four gospels18....
But the thing being so evident as it is, and so well known 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 despise 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.
The19 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 IL, and Martianus, and not by any right or authority of the pope ;
as hereafter it shall be shewed in place convenient more at large. a Julius the . sozom. Lib.
bishop of Rome was summoned by the emperor's writ to appear at the council of '• cap- xvi"
Nice, as well as others20. bAnd pope Leo afterward was charged by like authority tconcii.
to appear at the council of Chalcedon21. ibia748Act" '"
°In the council of Nice the bishop of Rome was not president, but Eustathius tenonLLeo
the bishop of Antioch22. In the same d council of Nice the bishop of Rome hath ™E2^
his authority and jurisdiction made equal and level with the other three patri- o^'tCgonst'
archs23. eAnd in the council of Chalaedon the bishop of Constantinople is made iheod. Ljb. i.
equal in authority with the bishop of Rome25. To be short, fthe said council of aconcii.
x Nicen. can. 6.
¦ Coneil.
Chalc Act.

[13 Concii. Constant. Act. vi. in Concii. Calched.
Act. 1. in Concii. Stud. Labb. et Cossart. Tom. IV.
col. 213. See Vol. I. page 467, note 16.]
P* Concii. Calched. Act. i. in eod. Tom. IV.
cols. 127, 36.]
[15 'JL-rrofxevoi to'ivuv tois dyiois irarpdaiv, eva
Kal tou aiiTov op-oXoyelv viov tov K.vptov r]p.wv
'Itlirouv Jipia-Tov o-vpuftajvajs airavTes eKitidcrKo/jiev,
TeXeiov tov auTov iv BeoTWTi, Kal te\ciov tov auTov
iv dvSpaiiroTriTi. — Ibid. Act. v. cols. 566, 7.]
Ps Perfite, Conf. and Def. 1567, 1570.]
P7 TLds ouv o p.ij o-vvaivwv tois eKTtdeio-i irapa
Tutv dyioiv iraripoiv eavTov dWorpioi iraans lepa-
tiktjs Koivoivtas, Kat tt)s tou Xpio-Tov -jrapovo-ius.
— Concii. Constant. Act. u. in eod. col. 189.]
P8 ... sicut sancti evangelii quatuor libros, sic
quatuor concilia suscipere et venerari me fateor. —
Gregor. Magni Papa? I. Op. Par. 1705. Epist. Lib. i.
Indict, ix. Ad Johan. Episc. Constant. Epist. xxv.
Tom. II. col. 515. Conf. Lib. in. Indict, xi. Ad Sa
vin. Subdiac. Epist. x. col. 632. Lib. iv. Indict, xn.
[JEWEL, IIL-L

Ad Theodel. Reg. Epist. xxxviii. col. 718.] 16. p. 936,
[19 These, 1567, 1570.] 'Liberat
- cap. xui.
P° Sozom. in Hist. Eccles. Script. Amst.1695-1700.
Lib. i. cap. xvii. p. 350. Conf. Vales. Annot. in loc. :
Error est Sozomeni, qui Julium posuit pro Silvestro.]
P1 Theodos. et Valent. Epist. ad Diosc. in Chal-
ced. Concii. Act. i. in Crabb. Concii. Col. Agrip.
1551. Tom. I. p. 748.]
P2 Euseb. De Vit. Constant. Lib. in. cap. xi. in
Hist. Eccles. Script, p. 403., Conf. Vales. Annot. in
loc. Theod. in eod. Lib. I. cap. vii. p. 25.]
P3 Concii. Nicen. can. 6. in Concii. Stud. Labb.
et Cossart. Tom. II. col. 32.]
P4 This reference is inserted from 1567, 1570.]
P5 ...sedi senioris Romae... patres. ..privilegia red-
diderunt. Et... episcopi aequa sanctiss. sedi novae
Roma? privilegia tribuerunt, &c— Concii. Chalced.
Act. xvi. in Crabb. Concii. Tom. I. p. 936. Vid.
Concii. Stud. Labb. et Cossart. Tom. IV. col. 795.]
15

226

THE DEFENCE OF THE APOLOGY

[part

Doctors
alleged by
Heretics.

Socrat. Lib.
iv. cap. xxi.
als (oovto.

Concii. Chale,
Act 1. p. 792.

Concii. Chalc.
Act. 4. p. 877.

Concil.Chalc,Act. 1. p. 751.

August
contr. Cresc.
Lib. iv. cap.
xvii. Concii. Tom.
i. p. a68.
Concii.chaic.Act. 1. p. 767.

Chalcedon, for this last and some other like causes, Leo the bishop of Rome
woidd not allow. Which thing notwithstanding, the council standeth still in
force, whether the pope will or no1.
These be the four first general councils, which M. Harding compareth in
authority with the four evangelists.
"But these heretics, Arius, Nestorius, Macedonius, and Eutyches, in these
four general councils utterly despise2 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
now M. Harding doth, " Fathers, fathers." Socrates saith : Et Ariani Origenis
libros citabant in testimonium, ut illi quidem judicabant, sui dogmatis3 : "And the
Arian heretics alleged the learned father Origen's books, as they thought, for
proof and witness of their doctrine."
The heretic Eutyches said : Ego legi scripta beati Cypriani, et sanctorum
patrum, et sancti Athanasii4 : " I have read the writings of St Cyprian, and of
other holy fathers, and of St Athanasius."
Likewise the Eutychian heretic Carosus said: Ego secundum expositionem
treeentorum octodecim . . . patrum sic credo, sic baptizatus sum. Aliud quid mihi
clicas, nescio5 : " 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 should say more to me, I cannot tell."
Even so said Eutyches himself: Sic ... a progenitoribus meis accepi, [et] credidi.
. . .In hac fide baptizatus sum, et signatus ; et usque ad hunc diem, in ea vixi, et in ea
opto mori6 : " Thus have I received of my forefathers', and thus have I believed.
In this faith was I baptized and signed, and in the same have I lived until this
day, and in the same I wish to die." Thus St Augustine saith the Donatian
heretic Cresconius alleged the authority of St Cyprian7. Thus the Nestorian
heretics alleged the authority of the council of Nice 8.
To be short, thus the heretic Dioscorus cried out in the open council of
Chalcedon: Ego... habeo testimonia sanctorum patrum, Athanasii, Gregorii, CyriE:
. . . Non transgredior in aliquo : ... Ego cum patribus ejicior : ego defendo patrum
dogmata. Ego horum habeo testimonia, non simpliciter aut transitorie, sed in
ipsorum libris9 : " 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 unadvisedly, 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 leisure 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

P Liberat. Breviar. cap. xiii. in eod. Tom. II.
p. 112. See before, page 220, note 10.]
P Despised, 1567 ; despiseth, 1570.]
P Socrat. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. iv. cap. xxvi. p. 198.]
P Concii. Chalced. Act. i. in Crabb. ConcU.
Col. Agrip. 1551. Tom. I. p. 792; where Cyrilli.
See Vol I. page 498, note 5.]
P Id. Act. iv. p. 877 ; where decern et octo, and
dicis.] p Libell. Confess. Eutych. in eod. Act. i. p. 751 ;
where accijiiens, and baptizatus signatus sum et usque

hodie vixi in ea et opto mori.]
P August. Op. Par. 1679-1700. Contr. Crescon.
Donat. Lib. iv. cap. xvii. 20. Tom. IX. col. 494.]
P There appears nothing to the point in tie
page referred to; but see Epist. Orient. Episc i"
Crabb. ConcU. Tom. I. p. 593. Conf. Vol. I. page
499, note 6.]
P Ego autem testimonia habeo sanctorum &c.
Ego cum &c. dogmata, uon transgredior in aliquo,
et horum testimonia non simpliciter neque transi
torie, sed in libris habeo  Concii. Chalced. Act l.
in eod. p. 767. See Vol. I. pages 83, 4.]

i.J OF THE CHURCH OF ENGLAND. 227
and open words plainly expressed in the scriptures ; for so there should need no "r-^ — >
exposition. But we say, there is no case in religion so dark and doubtful but it . cnP" ,
may necessarily be either proved or reproved by collection and conference of j)octorg
the scriptures.  v — -
St Hierome saith: Moris est scripturarum obscuris manifesta subnectere10 : "It Hieron. in
is the order of the scriptures, after hard things to join other things that be
plain." St Augustine likewise saith : Solet circumstantia scripturarum illuminare August in
sententiam11: "The circumstance of the scriptures12 is wont to give light, and to QuastQu!ffi).
open the meaning." The like rule Tertullian also giveth : Oportet secundum plura fertuii.
intelligi pauciora13 : " The fewer places must be expounded by the more." There- adv- Prax'
fore touching this word homousius14, which M. Harding here moveth, and the
whole contention of the Arians, Epiphanius writeth thus : Nomen substantice Epiph. Lib.
simpliciter et nude in veteri et nova seriptura non proponitur, sententia autem ejus a'a/woOs"'
nominis ubique occurrit15: "This word 'substance' plainly and nakedly is not -ravTaxou.
found, neither in the old nor in the new testament ; but the sense and meaning
of that word is found every where."
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 may reverently say of them as
Seneca in the like case sometime said : Non sunt 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, Huron. ' a
sed quod id mihi, vel per alios auctores canonicos, vel probabili ratione . . . persua-
dere potuerint16: " 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 est17: "This kind of writings," of the holy doctors ilib.xi. cap! v.
and fathers, " must be read, not with necessity to believe each thing, but with
liberty to judge each18 thing." And to that end he saith : Ne catholicis [quidem] August de
episcopis consentiendum est, sicubi forte falluntur, ut contra canonicas Dei scrip- cap. x.
turas . . . sentiant19 : " 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 : Evangeliece et apostoliccs. Uteres et veterum prophetarum Theod. Lib.
oracula perspicue nos instituunt quid oporteat sapere de voluntate et sensu Dei. TripPHist
Ponentes ergo contentionem, ex divinitus inspiratis oraculis quceramus solutionem Ja'Xu\TV T
eorum ques proponuntur20 : "The evangelists' and apostles' writings, and the say- was a xpr)
ings of the old prophets do clearly instruct us what judgment we ought to have e"6e£'„T0" eppoveiv
eKiraideu-

P° Hieron. Op. Par. 1693-1706. Comm. Lib. v.
in Isai. Proph. cap. xix. Tom. III. coL 127.]
[" August. Op. Lib. de Div. Quaest. Octog.
Trib. Quaest. lxix. 2. Tom. VI. col. 56 ; where scrip
ture.] P« Scripture, 1567.]
p3 Tertull. Op. Lut. 1641. Adv. Prax. 20. p. 651.]
' p4 Homousios, 1567.]
P6 Epiphan. Op. Par. 1622. Adv. Haer. Lib. in.
Haer. lxxiii. Tom. I. p. 859.]
P* August. Op. Ad Hieron. Epist. lxxxii. 3.

Tom. II. col. 190; where quia ipsi ita senserunt sed
quia mihi, per illos auctores, and potuerunt.]
P7 Quod genus &c. — Id. Contr. Faust. Lib. xi.
cap. v. Tom. VIII. col. 221.]
[la Judge of each, 1567, 1570.]
[19 Id. Contr. Donat. Epist. seu Lib. De Unit.
Eccles. cap. xi. 28. Tom. IX. col. 355 ; where nee
for ne.]
P° Theodor. in Hist. Eccles. Script. Lib. i. cap.
vii. p. 25.
Hist. Trip. Par. Lib. u. cap. v. fol. b.]
15—2

228

THE DEFENCE OF THE APOLOGY

[part

Scrip
tures and
Doctors.

Athanas. ad
Serap.
Spirit Sanct.
non esse
creaturam.p. 676.
Evagrius.

Orig. in cap.
xvi. ad Rom.
Lib. x.

Chrysost. in
Oper. Imperfect
Hom. 49.

Orig. in Hier.
Hom. 1.

August, de
Nat. et Grat.
cap. lxi.

of the meaning and will of God. Therefore, laying aside all contention, out of
those heavenly oracles let us seek for the assoiling of our questions."
Socrates also, touching the same council of Nice, saith thus of the Arian
heretics: Explicantes sacrosanctas scripturas, scepe illos evertimus1 : " By opening
and expounding the holy scriptures oftentimes we overthrew them."
Likewise St Augustine, disputing against the same Arians, refuseth, as I have
said before, both councils and fathers, and appealeth only to the scriptures:
Nee ego Niccenam [synodum tibi], nee tu mihi Ariminensem debes objicere : scriptu
rarum auctoritatibus, . . . res cum re, causa cum causa, ratio cum ratione concerted:
" Neither will I allege the council of Nice against you ; nor shall you allege the
council of Ariminum against me. By the authority of the scriptures let us weigh
matter with matter, cause with cause, reason with reason." Touching the council
holden at Constantinople against Macedonius and the Divinity of the Holy Ghost,
Athanasius saith : Ne interroges, sed solum ex sacris literis condiscas : sufficiunt
enim documenta quce in illis reperias3 : "Never move question hereof, but only
learn of the holy scriptures. For the only proofs that ye shall there find are
sufficient" to warrant the Godhead of the Holy Ghost. So likewise saith Eva
grius of the other two councils of Ephesus and Chalcedon: Ex evangelicis et
apostolicis de Domino vocibus scimus viros illos divinos constituisse4 : "We know
that these godly fathers concluded this matter by such words as the evangelists
and apostles have uttered of our Lord."
Therefore the ancient father Origen saith : Vide quam prope periculis illi
sint qui negligunt exerceri in divinis literis; ex quibus solis examination-is5 hujus
modi agnoscenda discretio est6 : " Consider in what danger they be that have no
care to read the holy scriptures. For by the same scriptures only the judgment
of this trial must be allowed." Even so saith Chrysostom : Etiamsi in ipsis veris
ecclesiis, quce . . . Dei sunt, . . . dixerint . . . Christum apparuisse, nolite eis credere
dicentibus ista de me: . . . Non [enim] digna est Divinitatis mece heec notitia. Os-
tendens per heec quod ab ipsis scepe veris ecclesiis exeunt seductores. Propterea
ne ipsis quidem credendum est, nisi ea [vel] dicant vel faciant quce convenhntia
sint scripturis7 : "Yea, if they say that Christ hath appeared in the very true
churches 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
churches 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
saith Origen : Necesse nobis est in testimonium vocare sanctas scripturas. Sensns
quippe nostri et enarrationes sine iis testibus non habent fidem8: "We must needs
call to witness the holy scriptures. For our judgments and expositions, without
those witnesses9, carry no credit."
And, to leave all other like authorities that might be10 alleged, for short con
clusion, St Augustine saith : Solis canonicis [scripturis] sine ulla reensatione con-
sensum debeo11 : "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

P Socrat. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. i. cap. vi. p. 11. This is from the epistle of
Alexander bishop of Alexandria.]
P August. Op. Par. 1679-1700. Contr. Maxim.
Arian. Lib. ii. cap. xiv. 3. Tom. VIII. col. 704. See
before, page 217, note 18.]
P Athanas. Op. Par. 1698. Ad Serap. Epist i
19. Tom. I. Pars n. p. 667.]
P Evagr. Scholast. in Hist. Eccles. Script. Lib.
n. cap. xviii. pp. 320, 1. This is quoted from an
epistle of Cyril.]
P Examinationibus, 1609, 1611.]
P ...vide quam proximi periculo fiant hi qui
exerceri in divinis literis negligunt, ex &c. hujus

modi examinationis &c. — Orig. Op. Par. 1733-59.
Comm. in Epist. ad Rom. Lib. x. cap. xvi. Tom. IV.
p. 684.] P Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xlix. ex cap. xxiv. Tom. VI. p. ecix ;
where est digna divinitatis mece notitia heec, hee quo
modo ex ipsis ecclesiis veris frequenter exeunt, «
ipsis omnino credendum, and sunt.]
P Orig. Op. In Jer. Horn. i. 7. Tom. HI. P-
129.] P Witness, 1570.]
P° He, 1567.]
[" August. Op. De Nat. et Grat. cap. lxi 1l-
Tom. X. col. 158; where debeo precedes sine.]

I.]

OF THE CHURCH OF ENGLAND.

229

alleged them, not as the foundations or grounds, but only as approved and ' gcj.^- '
faithful witnesses of the truth. Which thing, if M. Harding happily will deny, tures and
may easily appear by the words of Cyrillus, pronounced and published openly Doctors.
in the council of Chalcedon : Gratulamur nobis mutuo, quod et nostras et vestrce  "~ — '
ecclesice fidem habent consentientem et divinitus adspiratis scripturis et traditioni- a\."S-a. xviii.
bus sanctorum patrum12: "We rejoice together, each of us in other's behalf, for -r"'s, ®eo-
that the faith both of our churches, and also of yours, is agreeable both unto the ypucpais.
heavenly inspired scriptures, and also to the tradition and exposition of our
fathers." Which words of Cyrillus being heard, and the consent of the fathers
being known, the whole council for joy made a shout together : Omnes ita credi- concii.chaic.
mus: papa Leo ita credit, fyc.14 : "Thus we all believe : pope Leo thus believeth: Act-2'3
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 you15 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 your 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 Christ16."

The Apology, Chap. ix. Division 2.

St Augustine, when he disputed against Petilian the Donatian here
tic17: "Let not these words," quoth18 he, "be heard between us, 'I say,' Deunit.
or, 'You say'; let us rather speak in thiswise: 'Thus saith the Lord.' m\VcoMr.
There let us seek the church ; there let us boult out the cause19." A.™>... Episc.
Lib. iu. 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 fatliers against heretics ; but it pertaineth only to the question in
that book De Unitate Ecclesiae treated of, which is, where the church is. Petilian
the Donatist, and the maintainers of that heresy, contended the church to be only
in Afric, or, at the furthest, in parte Donati, " among them only that held with
Donatus." The same heresy went they about to prove by scriptures. But, when Manifest
St Augustine saw how weak their proofs were, which they brought out of the scrip
tures, he provolced them, the better to overthrow them, to come to tlie trial of the
scriptures. And indeed, where the scriptures be manifest 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 writers have been taken of necessity, to supply
the scriptures' obscurity, and to declare the sense of the church, which tlie Holy
Ghost hath prompted. And in such cases St Augustine himself useth the testi-

[12 Evagr. Scholast. in Hist. Eccles. Script. Lib.
n. cap. xviii. p. 321.]
P3 1567, 1570, omit this reference.]
P4 Concii. Calched. Act. n. in Concii. Stud. Labb.
et Cossart. Lut. Par. 1671-2. Tom. IV. cols. 342, 3,
67.] P6 Te, 1567, 1570.]
[18 Concii. Constant. Aet. n. in eod. col. 189.
See before, page 225, note 17.]

[17 An heretic of the Donatists, Conf.]
[18 Quod, Conf. and Def. 1567, 1570.J
L19 ...non audiamus, Heec 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

r"£~": — ' monies of the fathers not seldom, namely against Julian the Pelagian; where,
ture" and beside 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- Cm(n ^^
'  • — ' rity, reverence, and credit he had them in1, he saith thus: Quod ere- mm Pelagian.
dunt, credo, &c.2: " What they believe I believe; what they hold I hold;
what they teach I teach ; what they preach I preach." . . . From the special to
the general, negatively, the argument holdeth not, ye know, if ye have not for
gotten your logic  THE BISHOP OP SAEISBURY.
M. Harding, as well here as elsewhere, thinketh it an easy matter with a
bold asseveration to smoothe his unlearned simple reader, especially3 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, forasmuch 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 expounded4 and restrained to that only5
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, prcsterquam
quod in scripturis legalibus et evangelicis accepistis, anathema sit6: "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 myself7, 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
minum8," &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 demonstrari9 : " 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,

Augustcontr. Liter.
Petil. Lib.
iii. cap. vi.

Gal. i.

De quacun
que re.

Si angelus
de erelo.

Augustcontr.Maxim. L'b.
iii. cap. xiv.

August, de
Unit. Eecles.
contr. Petil.
cap. iii.

P In them, 1609, 1611.]
p ...quod sentiunt sentio, quod tenent teneo,
quod predicant praedico — August. Op. Par. 1679-
1700. Contr. Julian. Pelag. Lib. i. cap. vii. 34. Tom
X. col. 519.]
P Specially, 1567, 1570.]
p Pounded, 1567, 1570.]
p That one only, 1567.]
P Id. Contr. Lit. Petil. Lib. in. cap. vi. Tom. IX.

col. 301 ; where alia re, vitamque vestram, and edo
vobis.] P Meself, 1567, 1570.]
P Id. Contr. Maxim. Arian. Lib. n. cap. xiv. 3.
Tom. VIII. col. 704. See before, page 217, note 18,
and 228, note 2.]
P Id. Contr. Donat. Epist. seu Lib. De Unit. Ec
cles. cap. iii. 5, 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, '"j^HT^
Because I would have the holy church to be proved, not by the doctrines oftures and
men, but by* the word of God." Doctors.
So saith St Augustine unto other the Donatists : Auferantur de medio chartce '  *  '
nostrcs : procedat in medium codex Dei. Audi Christum dicentem : audi Veritatem psXivii?
loquentem 10 : " 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 Vincentius, aut Hilarius, aut Ambrosius, aut Augustinus; sed, Dicit plst'
Dominus11: "Hear this, 'The Lord saith': hear not this, 'Donatus saith, Rogatus
saith, Vincentius 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 : seriptura Ambros. de
recitetur. Non ego dico a me, . . .In principio erat Verbum, sed audio. Non ego sacram. cap.'
effingo, sed lego12: "I would not ye should believe us, but read the scriptures. m'
I say not of myself13, ' 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 huic aut chrys.in2.ad
illi videatur, et de his a scripturis heec omnia inquirite 14 : " I beseech you all, or' om'
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 fidem15: " Our judgments and expositions without these witnesses" (of Hom-1-
the scriptures) " have no credit." In like sort St Hierome : Quamvis . . . sanctus Hieron. in
sit aliquis post apostolos, quamvis disertus16 sit, non habet auctoritatem1'1 : "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 . . . scriptures sacrce, quce nee falli potest nee fallere18 : " Let Mer. et
us yield and consent to the holy scripture, which can neither deceive nor be i^cTpTixH*'
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 word19."

M. HARDING.

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 know the fathers and

['« Id. Enarr. in Psalm, lvii. 6. Tom. IV. col. 545.]
[" Id. ad Vincent. Kogat. Epist. xciii. 20. Tom.II.
col. 239.]
['2 Ambros. Op. Par. 1686-90. Lib. de Incarn.
Dom. Sacr. cap. iii. 14. Tom. II. col. 706 ; where
qffingo.] Ps Meself, 1567, 1570.]
[14 Chrysost. Op. Par. 1718-38. In Epist. II. ad
Cor. Hom. xiii. Tom. X. p. 537.J

Ps Orig. Op. Par. 1733-59. In Jer. Hom. i. 7.
Tom. III. p. 129.]
Pe Desertus, 1611.]
[" Hieron. Op. Par. 1693-1706. Breviar. in Psalt.
Psal. lxxxvi. Tom. II. Append, col. 350.]
[" August. Op. De Pece. Mer. et Remiss. Lib. i.
cap. xxii. 33. Tom. X. col. 19 ; where sancta scrip
tures qute nescit falli nee]
[19 See below, page 232, note 6.]

.232

THE DEFENCE OF THE APOLOGY

[part

the church to be against you, and that, so long as they are believed, your doc
trine shall not be received, as always found to be new, and of private device.
If we were driven from these, ye doubt not but to match us well inough in the
scriptures. And, as ye would handle the matter, I think so myself verily. For,
when all authority and judgment of the fathers and of the church is shaken quite
off in any controversy, by whom 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 will 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 what 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 speaketh unto us, whose authority
and due estimation ye go about to remove from us.
But let us see what force ye bring to drive us from this hold. Making your
battery against it, what shoot ye off but wind and paper ? Your artillery maketh
a noise, but it giveth no blow. As in the last allegation ye falsified the sense
of St Augustine, so in this ye falsify both tlie sense and words of St Hierome.
The words, as ye allege them, seem to be spoken against whatsoever traditions of
the apostles : which words, 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 find the fault of falsi
fying in you not without cause1.
St Hierome, in his commentaries upon those words of the prophet Aggeeus, Et
vocavi siccitatem super terram et super montes, "I have called the Amei
drought2 to come upon the earth, and upon the hills," fyc, first shew- "*¦*¦
ing the literal sense accordingly as the Hebrew word there by him noted signi-
fieth siccitatem, " drought2," then treating mystically, as the seventy interpreters
have turned that word into romphseam, that is, "a sword," and under-
standing by the sword the word of God, thereof taketh occasion briefly
to say what this sword doth, how it destroyeth the negligent soul, which is ex
pounded to be dry earth, and how it plagueth mountains that lift up themselves
against the knowledge of God, whereby he meaneth heretics ; of whom he telleth
how they flatter the deceived people3 with their bread, wine, and oil (by which
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 wine, the madness of dragons, and the madness of serpents incurable;
and' their oil, the promising of heavenly things, wherewith they do as it were
anoint their disciples, and promise them rewards of their labours ; which the pro
phet detesteth, saying, ' The oil of the sinner shall not anoint my head '." After this
follow the words of St Hierome, which you4 have falsified to the intent they migM
seem to serve your false meaning : Sed et alia quae absque auctoritate et testi-
moniis scripturarum, quasi traditione*apostolica . . . reperiunt5 atque confingunt,
percutit gladius Dei6: "But the sword of God striketh also other tilings, which
the heretics (for of them he speaketh) devise and feign of their own heads, with
out the authority and witnesses of the scriptures, as though they came by tradition
from the apostles." He that compareth this place with your falsified allegation,
may soon espy great odds between them. For ye make St Hierome to say, that

[l "Without a cause, Conf.]
p Drouth, Conf.]
p Peoples, Conf. and Def. 1567.]
[* Te, Conf. and Def. 1567, 1570, 1609.]
p Apostolica sponte reperiunt, Conf.]
P Vocatur itaque vel inducitur vivens sermo Dei,
et efficax, et acutus super omnem gladium bicipitem,
ut anima negligens, quae terra interpretatur arens...
ejus mucrone feriatur...Infertur etiam gladius super
montes elevantes se adversus scientiam Dei, et super
frumentum, et vinum, et oleum, quibus quasi cibis et

potu et refectione haereticorum 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 coelestibus, quo
quasi ungunt discipulos, et laborum praemia polucen-
tur, quae detestatur propheta, dicens : Oleum autem
peccatoris non impinguet caput meum. Sed et to.
—Hieron. Op. Par. 1693-1706. Comm. in Agg«-
Proph. cap. i. Tom. III. col. 1690.]

!•]

OF THE CHURCH OF ENGLAND.

233

"all those things which without the testimonies of scriptures7 are holden (so your r~~a~*~- — '
allowed interpreter turneth asseruntur) as delivered from tlie apostles, be throughly tures and
smitten down by the sword of God's word." By this sword of your God's word Doctors.
ye would quite smite down all apostolic traditions at a blow. But thanked be '  < 
God that your sword is a forged sword, a paper sword, a sword that neither
with edge cutteth, nor with weight beareth down. St Hierome putteth not all things
which we have by tradition from the apostles, without the express scriptures, to
the sword of God's word. He speaketh not generally. His word is alia, " other
things;" and ye make it omnia, "all things." Again, he speaketh 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 word. Now what St Hierome saith, we hold with it, and allow it well.
But your saying we 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 own 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 apostles,
or by apostolic men, or by the general councils, "whose authority is in tlie church
most healthful8," saith St Augustine. But concerning the force which the consent
of the fathers had in the judgment of St Hierome, it appeareth 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 Ghost9. THE BISHOP OP SARISBUKY.
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 works : 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 literas a canonica divinarum scripturarum auctoritate distinguimus10 : Gram\ lh^'
" We offer no wrong to St Cyprian when we sever any his letters or writings "' cap' *xxl'
from the canonical authority of the holy scriptures." And again, joining all the
doctors and fathers together, he saith thus : Ipse mihi pro his omnibus, imo August ad
supra hos omnes, apostolus Paulus occurrit. Ad ipsum confugio : ad ipsum ab Episwa
omnibus qui aliter sentiunt literarum . . . tractatoribus provoco u : " 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 Tertullianum, Novatum, Arnobium, Apollinarium, et non- Tom?"!'.1'
nullos ecclesiasticos scriptores, Grcscos pariter et Latinos, ut bona eorum eligamus,
vitemusque contr aria12 : " 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 fly13 the contrary." Of this judgment were St Augus-

P Of the scriptures, Conf.]
P ...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.]
P Hieron. Op. ad Evang. Epist. Tom. II. cols.
570, &c]

[io August. Op. Contr. Crescon. Donat. Lib. n.
cap. xxxi. 39. Tom. IX. col. 430.]
[" Id. ad Hieron. Epist. lxxxii. cap. iii. 24. Tom.
II. col. 199.]
{" Hieron. Op. Ad Tranquill. Epist. lvi. Tom. IV.
Pars n. col. 589.]
p> Flee, 1567, 1570.]

234

THE DEFENCE OF THE APOLOGY

[part

Scrip-

Hilar. ad
Imper.

tine, St Hierome, and sundry others, whose words, for shortness, I pass over:
turesand ye^ were tbey not therefore condemned as despisers of the holy learned fathers.
Doctors. We remove you not, as you say, from your hold, M. Harding. This is nothing
"  «  ' 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 lie 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
John v. 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, quesris ? Audi eam, non de novis chartulis, sed de Dei libris 1 : " 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 flieth2 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
papce solius excedit potestatem totius residues ecclesice3: "The pope's only power
passeth all the power of the whole church besides." And another like doctor
saith : Papa . . . virtualiter est tota ecclesia4 : " The pope by power and virtue is
the whole church." And thus your reason goeth round about a prima 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 sbe 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 6 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 prcetendunt Spiritum Sane-
AdoV.' spirit turn7: "They that speak of themselves falsely pretend the Holy Ghost." And
again : Si quid preeter evangelium sub titulo Spiritus dbtrudatur, ne credamus . . .
Quia sicut Christus legis et prophetarum impletio est, ita est Spiritus evangelii1:
" 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 ceelestis eradka-

Matt xi.
Rev. iii.
Acts xvi.

Chrysost de
Sanct. et

P Hilar. Op. Par. 1693. Ad Const. August. Lib.
n. 8. col. 1230.]
P Fleeth, 1567, 1570.]
P P. dePalud. Tract, de Caus. Immed.Eccles. Po
test. Par. 1506. De Potest. Pap. Art. iv. fol. c. vii. 2.]
P Herv. de Potest. Pap. Par. 1506. fol. EE. i. 2.]

P This reference is inserted from 1567, 1570.]
P This, 1567, 1570, 1609.]
P Chrysost. Op. Par. 1718-38. De Spir. Sanct
Hom. Tom. III. p. 808. This homily appears to be
spurious.] P Id. ibid.]

I.]

OF THE CHURCH OF ENGLAND.

235

Interpre tation of the
Scrip tures.

bitur : " Every plant that my heavenly Father hath not planted shall be rooted
out." Here, M. Harding, ye may borrow omnia to help St Hierome.
Or, if this like you not, St Cyprian may tell you : Adulterum est, impium est,
sacrilegum est, quodcunque humano furore instituitur, ut dispositio divina violetur9 :
" It is advouterous, it is wicked, it is abominable, whatsoever is ordered by the
rashness of man, that God's order should be broken." '  '
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- Epist s! ' "'
tasies as were brought into the church of God, and magnified under the name Quodcunciue-
and colour of the traditions of the apostles. So Eusebius saith the heretic Euseb. Lib.
Cerinthus brought us in his own monstrous devices, under the pretence of reve- xxvm:'
la tions, as written by some great apostle 10. ^ d-n-oKa-
Such, M. Harding, be your inventions, wherewith ye have of long time de- J!. v^'
ceived the world. One of your companions, the suffragan of Sidon, at the late drroa-ToXov
diet at Augusta, in the presence of the whole empire, doubted not to say that y£yoa„u.
your whole canon, word by word, even as it is now used in your masses, came pevmv.
directly from the apostles u. Your Hosius of Polonia saith that the apostles ap- niyr. de
pointed your orders of monks 12. Another of your side saith : Christus dux et lrTconf.
signifer vitce monasticcs13 : " Christ was the captain and standard-bearer of monks' clrem°p. e
life." Imagining, I trow, that Christ was an abbot. And yet afterward the same |809pus Angl.
doctor, either by some oblivion, or else upon some better remembrance, saith ^'f^1'
thus : Elias et Elizeeus duces instituti Benedictini14 : " Elias and EUzseus were the copus Angi.
Dial. n.
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. xi.
in hand, that all your most trifling vanities were brought unto you by St Paul,
even from the third heavens.
And although it were true that ye say ye have not devised these things of15
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 xxiii.
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. John m'
God commanded the people to fast ; yet not with hypocrisy, as the wicked Joel i.
fasted. And therefore God saith unto them : Non est hoc jejunium quod ego
" This is not the fasting that I have chosen." isai. i.&ivm.

P Cypr. Op. Oxon. 1682. Ad Pleb. Epist. xliii. p. 83.]
[10 Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. in. cap. xxviii. p. 80.]
[" Nam licet Sydonius ausus sit coram toto im-
perio Augustae anno 1548,... impudenter asseverare,
totum canonem ad verbum (ut nunc habetur) inde
ab apostolis fuisse. — M. Flac. Illyr. De Sect. &e.
Scriptor. et Doct. Pontif. Basil. 1565. p. 109.]
[" Sunt qui ipsos etiam apostolos ccenobiorum

primos auctores fuisse dicant. — Hos. Op. Col. 1584.
Confess. Fid. cap. lxxxviii. Tom. I. p. 335.]
[13 Copi Dial. Sex, Antv. 1566. Dial. n. cap. iv. p.
194; where dux et exemplar monastics nite. This,
the marginal note, is a summary of the text.]
[14 Id. ibid. cap. xxv. p. 284; where Benedictini
instituti tanquam duces. This also is the marginal
note.] [1S 1567 repeats of]

236

THE DEFENCE OF THE APOLOGY

[PART'

Matt, xxiii.
[xv.]

Hieron. in

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
unto them : " Who required these things at your hands ? "
God commanded sundry bathings and washings ; yet unto them that most
precisely 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
appear by these words immediately following: Omnem labor em manuum, etjejunia
Aggae. cap. 1. eorum> ef observationes varias, et xapfwias, id est, humi dormitiones1 : "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 : Heec autem universa, quce dixi, possunt
de ecclesice rectoribus intelligi1 : "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 Dei1 : " The
sword of God's word is laid upon the mountains that lift themselves up against
the knowledge of God."
In this sense writeth St Cyprian : Si ad divines traditionis caput et originem
revertamur, cessat [omnis] error humanus2 : " If we return to the head and be
ginning of our Lord's tradition, all error of man must needs give place."
In like sense also writeth Tertullian : Ipsa doctrina hcereticorum cum apostolica
comparata, ex diversitate et contrarietate sua, pronunciabit neque apostoli alicujus
auctoris esse, neque apostolici3: "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.

Cypr. ad
Pomp.

Tertull. de
Prseser. Haar.
p. 81.

The Apology, Chap. ix. Division 4.
St Ambrose also to Gratian4 the emperor : " Let the scripture," saith
he, " be asked the question5, let the prophets be asked, and let Christ be

P Hieron. Op. Par. 1693-1706. Comm. in Aggaa.
Proph. cap. i. col. 1690.]
P Cypr. Op. Oxon. 1682. Ad Pompei. Epist.
lxxiv. p. 215.]

P Ipsa enim doctrina eorum cum &c. — Tertull.
Op. Lut. 1641. De Prescript. Haa-et. cap. xxxii.
p. 243.] p Gratianus, Conf.]
P Conf. inserts let the apostles be ashed.]-

I-J

OF THE CHURCH OF ENGLAND.

237

Scrip-

asked6." For at that time made the catholic fathers and bishops no
doubt, but that our religion might be proved out of the holy scriptures. tures 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.

Cap. ii.

M. HARDING.
Gratian the emperor, . . .
. . . buckling himself as it were to encounter with the heretic7, 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 unlike the Father) versutis
disputationibus, "with subtle and crafty reasonings." He allegeth to
that purpose St Paul to tlie Colossians : Cavete ne quis vos deprae-
detur per philosophiam : " Beware that no man spoil you through philosophy and
vain deceit," #c. For (saith he) these heretics "put all the force of their poisons in
logic or dialectical disputation, which by the opinion of philosophers is defined, not
to have power to prove, but an earnest desire to destroy and disprove8." Having
given this wholesome warning, lest himself might seem to use that which he coun
selled others to beware of, to withdraw the emperor and other9 from the guileful
logic of Arius, at his first entry he saith : " I will not that thou give
Fide, ub. i. credit, holy emperor, to argument, and to our disputation:" then follow
'"'""¦ tfle WOrds whereof the defenders take hold: Scripturas interrogemus,
&c.10: "Let us ask the scriptures, let us ask the apostles, let us ask the prophets,
let us ask Christ. What need many words ? let us aslc the Father11," fyc. . . .
And to this point of our belief, which is very high and secret, is that saying Untruth.
of St Ambrose to be restrained 12. But that for confirmation of the truth in points
which be nearer to common sense, and for confutation of those heresies which be of
less subtlety13, of which sort these gospellers' gross errors be, to this end that we
ought not to use the testimonies of the holy fathers against heretics (for which
purpose they allege this place), St Ambrose neither in all that book, neither in all
his works speaketh so much as one word.
But contrariwise in sundry places of that work 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 patres14:
" Even thus, according to the scriptures, have the fathers said." . . . Servemus prae-
cepta majorum, &c.15: "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,
prophets, and Christ ; yet thereby doth he not quite exclude the fathers. He saith

[6 Scripturas interrogemus, interrogemus apo
stolos, interrogemus prophetas, interrogemus Chris
tum.— Ambros. Op. Par. 1686-90. De Fid. Lib. i.
cap. vi. 43. Tom. II. col. 451.]
P Heretics, 1570, 1609, 1611.]
P Omnem enim vim venenorum suorum in dia-
lectica disputatione constituunt, quas philosophorum
sententia definitur non adstruendi vim habere, sed
studium destruendi.— Id. ibid. cap. v. 42. ibid.]
P And all other, Conf. and Def. 1567.]
P° Sed nolo argumento credas, sancte imperator,
et nostras disputationi : scripturas &c. Quid multa ?

Patrem interrogemus  Id. ibid. cap. vi. 43. ibid.]
p> Fathers, 1609, 1611.]
[12 Strained, 1609, 1611.]
[13 Subtility, Conf.]
[" Id. ibid. cap. xviii. 119. col. 467.]
P5 Servemus igitur praecepta majorum, nee haere-
ditaria signacula ausi rudis temeritate violemus...
Librum sacerdotal em quis nostrum resignare audeat,
signatum a eonfessoribus, et multorum jam martyrio
consecratum ?— Id. ibid. Lib. in. cap. xv. 128. col.
519.]

238

THE DEFENCE OF THE APOLOGY

[past

'T~*: — ¦ not, Let us reject the fathers. The scriptures and the fathers be not contrary ; and
scrip- ^reyore tjle allowing 0f them is not the disallowing of these. Whosoever maketh
Doctors tJlis eirgument*, which in your word is implied, The scriptures are to be asked; ergo,
 v — - the holy fathers are not to be asked; maketh a foolish argument 

Ambros. ad
Grat de Fid.
Lib. i.

Athanas. de
Human.
Verb. p. 72.

August.
contr. Cresc.
Gram. Lib. ii.
cap. xxxi.
Hieron. in
Epist. ad
Eph. Lib. iii.
cap. v.

Hilar, in
Psal. lxv.

Ambros. ad
Grat. de Fid.
Lib. i. cap. v.

Ambros. de
Incam. Do
minie. Sa
cram. cap. iii.

Ambros. ad
Grat. Imper.
Lib. i. cap.
vii.

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.
His words be these : Sic nempe nostri secundum scripturas dixerunt patres1 ;
" 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.
So saith the godly father Athanasius : Nos ista hausimus a magistris divinitus
afflatis, qui sacros libros evolverunt2 : " These things have we learned of our
masters (or fathers) inspired from heaven, which have read and perused the
holy scriptures." For St Augustine very well saith : Secundum hos libros de ce
teris literis vel fidelium vel infidelium libere judicamus3 : "According to these4
books of the scriptures we judge frankly of all other writings, whether they be
of the faithful or of the unfaithful." Therefore St Hierome saith : Omni studio
legendce nobis sunt scripturee, et in lege Domini meditandum die ac nocte ; ut pro-
bati trapezitce sciamus, quis numus probus sit, quis adulterinus 5 : " We must read
the scriptures with all diligence, and must be occupied in the law of our Lord
both day and night; that we may become perfect6 exchangers, and be able
rightly to discern what money is lawful, and what is counterfeit." St Hilary
saith : Hoc proprium est apostolicce doctrines, Deum ex lege ac prophetis in evan-
geliis prcedicare7 : " 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.
Thus he saith : Mens deficit, vox silet, non mea tantum, sed . . . angelorum. Supra
potestates, supra angelos, supra cherubim, supra seraphim, supra omnem sensum
est8: "The mind is astonied9, the voice faileth, not only mine, but also ofthe
angels. It is above the powers, above the angels, above the cherubims10, above
the seraphims 10, and above all manner understanding." And therefore he saith,
as it is alleged once before : Nolo nobis credatur : seriptura recitetur : non ego
dico a me, . . .In principio erat Verbum, sed audio11 : " I would not ye should be
lieve me : let the scriptures be read : I say not of myself12, ' In the beginning was
the Word,' but I hear it spoken." And again he saith in the same book unto
the emperor Gratian : Facessat nostra sententia : Paulum interrogemus 13 : " Let
our judgment stand apart ; and let us ask St Paul the question." But M. Hard-

[' Id. ibid. Lib. i. cap. xviii. 119. col. 467.]
P Athanas. Op. Par. 1698. De Incarn. Verb.
Dei. 56. Tom. I. Pars i. p. 96; where the last clause
is o'i Kai [idpTvpes Trj-s Soio-toO deoTnTos yey dvatri.]
P ...secundum quos de &c. judicemus. — August.
Op. Par. 1679-1700. Contr. Crescon. Donat. Lib.
n. cap. xxxi. 39. Tom. IX. col. 430.]
P Those, 1567, 1570, 1609.]
P Hieron. Op. Par. 1693-1706. Comm. Lib. in.
in Epist. ad Ephes. cap. iv. Tom. IV. Pars i. col.
378; where scriptural sunt, and adulter.]
P Perfite, 1567, 1570.]

P Hoc enim proprium apostolicae doctrinal est,
Deum &c  Hilar. Op. Par. 1693. Tract, in Psal.
lxv. 17. eol. 179.]
P Ambros. Op. Par. 1686-90. De Fid. Lib. l
cap. x. 64. Tom. I. col. 456.]
P Astonned, 1567, 1570.]
P° Cherubins, seraphins, 1567, 1570.]
[n Id. De Incarn. Dom. Sacr. cap. iii. 14. Tom. I.
col. 706.]
P2 Meself, 1567, 1570.]
P» Id. De Fid. Lib. i. cap. xvi. 103. Tom. I. col.
464.]

Ij

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 Jesus14! 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 imply 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 solis ong. in
scripturis examinationis nostrce discretio petenda est15: "The discussing of our Bom.' Lib.
judgment must be taken only of the scriptures." And again : Sensus nostri et ExIStis?"'
enarrationes sine scripturis testibus non habent fidem16 : " Our judgments and ex- H0'm m .Jer'
positions, without witness of the scriptures, have no credit." Likewise St Augus
tine : [£30] solis canonicis [scripturis] debeo sine ulla recusatione consensum 17 : August de
"My consent without exception I owe (not unto any father, were he never ^p1; \iifmt'
so well learned, but) only to the holy canonical scriptures." His reason is this :
Nam cum Dominus tacuerit, quis nostrum dicat, nia vel ilia sunt ? Aut si dicere August in
audet, unde probat18 ? "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 propheta : lege . . . de psalmo : re- August de
cita...de lege: recita de evangelio: recita de apostolo19 : "I require the voice of xiv. r'cap'
the shepherd. Read me this matter out of the prophets20 : 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 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 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

P« Jesu, 1567, 1570 ]
[]6 Orig. Op. Par. 1733-59. Comm. in Epist. ad
Rom. Lib. x. cap. xvi. 35. Tom. IV. p. 684. See
before, page 228, note 6.]
[IS Id. in Jer. Hom. i. 7. Tom. III. p. 129. See
before, page 228.]
P7 August. Op. De Nat. et Grat. cap. lxi. 71.

Tom. X. col. 158.]
[18 Quae cum ipse tacuerit, &c. Ista vel &e.
audeat, &c  Id. In Johan. Evang. cap. xvi. Tractat.
xcvi. 2. Tom. III. Pars 11. col. 734.]
[10 Id. De Pastor. Serm. xlvi. cap. xiv. 32. Tom.
V. col. 242.]
P° Prophet, 1567, 1570.]

240

THE DEFENCE OF THE APOLOGY

[part

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 inven
tions ; and, to maintain their own traditions, have defaced and corrupted
now these many hundred years the ordinances of Christ and of the
apostles ?

M. HARDING.
We do so. For they condemn1 those that went against the tradition ofthe
fathers, and so do we. The scriptures consist not in ink and paper,
but 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 be well studied Hara 61
and considered), to the end the force and power of every argument may scHptwenad-
be known. It behoveth us also," saith he, "to use the tradition; for ah specumm-
we cannot have all things of the holy scripture2." Thus Epiphanius. By tradition
without doubt he meaneth the sense and understanding received of the fathers : for
that is the key of the word of God, as St Peter taught by report of St Clement3.
This sense and understanding of the law had tlie ministers of the law, Traditim
to whom the traditions of Moses and of the elders came as it were bv casary, te-
. . , . ... ,. a cause scripture
hands. Now we require you to admit this tradition, that is to say, h«!h M»« «»
the catholic sense and understanding of the scriptures, which hath been Recognition.
delivered unto us by the holy fathers of all ages and of all countries
ichere the faith hath been received. And then we will call you again to be tried
by the scriptures. . . .
This have the catholics laid before you oftentimes ; and this do we shew you in
this Confutation. " He that despiseth you despiseth me," saith Christ of his Luke *.
church. Ye despise the catholic church, and therefore ye4 despise Christ. . . .
What need so many questions, sirs ? Your hot rhetoric sheweth more courage
in word than victory in deed. Ye call us forth to the scriptures, as
it were to the field. Ye strike us down with words before ye come made by the oc
to encounter. To shew your bravery in the muster, ye refer your con- assurance of
trover sies to5 the holy scriptures, ye report you unto6 the words sealed the scriptum- ,
by God himself; but we the catholics, as ye pretend, stick at it, we be afraid of
it, we doubt of the matter, we 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. Tlie Jews went about by the scriptures to prove
FoYtiieUwo'rds ^at C^ws* was not s0 much as a prophet ; for they said, * " Search
areotherwise. the scriptures, and see that a prophet riseth not out of Galilee." By
the scriptures they would needs shew him worthy to die : " We have John xix.
a law," quoth7 they, "and by our law he ought to die, because he hath made
himself the Son of God." Tlie devil, by alleging scripture, would have deceived our
Saviour himself, and said unto him : Scriptum est : " It is written." MaU iv
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, «?g^\IA
was not good. It is written, quoth they, Nemo bonus nisi unus Deus :
"None is good but only8 God." Likewise the Macedonians, the Nesto- Manx.
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:

P Condemned, Conf. and Def. 1567.]
P Oetupias Se SelTai, Kal aio-Otjrrews, eh to eiSe
vai e/cdo-TTjs U7ro0eo-ews Tijv Suvap.iv. Sei Se Kal -rra-
paSocrei Ke-xpva-Qat' oil ydp rrrdvTa airo t^s Oetas
ypaifirjs SivuTai \ap.fSdveo-f)ai. — Epiphan. Op. Par.
1622. Adv. Hasr. Lib. n. Haer. lx. Tom. I. p. 511.]
P Clement. Becogn. Lib. x. 42. in Coteler. Patr.

Apost. Amst. 1724. Vol. I. p. 597.]
P Tou, Def. 1570, 1609.]
P Unto, Conf. and Def. 1567.]
P To, Conf.]
p Quod, Def. 1567, 1570.]
P One, Conf. J

I.] OF THE CHURCH OF ENGLAND. 241
" It is scripture (saith St Ambrose to the allegation of tlie Arians), I acknowledge ;
but the letter hath not the error : would God the Arians' interpretation had not !
Apices sine crimine sunt, sensus in crimine9 : The letters be without crime,
the sense is in crime." "From the understanding cometh heresy, not10 from
miar. de the scripture: the sense, not the word, becometh to be a crime11," saith St
Trinit. Lib. U. jpilary. Sithence then all standeth in the sense, let us agree first upon
the sense and interpretation of the scriptures ; and then, if we be not as ready
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 we find
it, but, as before we said, in the catholic church ? The church, having Christ
Matt, xxviii. remaining with it " all days to the end of the world," having by pro-
john xiv. mise of Christ the Spirit of truth remaining in it for ever, having by
isai nx. God's own ancient promise both the words which the Father hath put
in tlie mouth of Christ, and the Spirit which he put in him, whereby
it may understand the meaning of God's words; we may not now seek for the
true sense, understanding, and interpretation of the scriptures any where but in
the church. Your own doctor, John Calvin himself, whom ye follow and esteem
in Epist. ad s0 much, admonisheth very well, and saith : " It is specially to be noted
Hebraos. ^a^ ovj. 0j ffe church there is no light of the sound understanding
of the 12 scripture13." This ground being laid, on which each part must stand and
be tried in, crow no more against us, boast yourselves no more ; we fear not the
judgment of the holy scriptures. Nay, it is yourselves that fear this judgment :
for your own conscience telleth you that on this ground ye are the weaker side. Untruth.
If ye stand, with us on this ground, ye shall never be able to defend your master
John Calvin's doctrine touching baptism, which he maketh to be of so little force, Untruth.
against the manifest scripture: "Let everyone of you," saith St Peter, "be bap- bSetii not
tized in the name of Jesus Christ, to remission of sins." Keeping this ground, mtutCoi
* ye shall be borne from your doctrine touching absolution, denying the priest to S^n™^.
have power to absolve penitents by his priestly authority, but 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 be 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 any sick among you? let him cause the priests ofthe church to come in
to him, anointing him with oil in the name of our Lord." Abiding in this
ground, ye shall be driven to forsake your Zuinglian 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." untruths-
Being on this ground, ye shall soon give over the maintenance of the doctrine of
your special faith, and of your justification by faith only, as being contrary to
the plain scripture, "Man is justified by works, and not by faith only."
To conclude (for to shew 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 Paul coun-
PMi. U. selleth, " With fear and trembling work your salvation."
THE BISHOP OF SARISBUBY.
Whereas we make reasonable request, that 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

P Scriptum est, inquiunt, Nemo bonus, nisi
unus Deus. Scriptum agnosco : sed litera errorem
non habet ; utinam Arriana interpretatio non
haberet! Apices &c. — Ambros. Op. Par. 1686-90.
De Fid. Lib. n. cap. i. 16. Tom. II. col. 473.]
p° Nor, Def. 1570.]
[jewel, III.]

[H De intelligentia enim haeresis, non de serip
tura est; et sensus, non sermo fit crimen  Hilar.
Op. Par. 1693. De Trin. Lab. n. 3. col. 789.]
P2 Scriptures, Conf. and Def. 1567, 1570, 1609.J
[13 The editor has not found the passage referred
to.] 1G

242

THE DEFENCE OF THE APOLOGY

[part

Hieron. contr. Lucif.

Hilar, de
Trin. Lib. iv.
p. 39.

John vii.
'E0ei5i/ij- trov, Kal
iSe oti
Trpog^ijTrflSCK T1]S
VaXi\aiasouk eyij-
yepTai.

Chrysostom.
Augustinus.Nicol. Lyr.
in vii. cap.
Johan.

the church. Otherwise, he saith, the Jews, the Arians, the Nestorians, 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 further1 proof. St Hierome saith: Non in legendo, sed intelligendo'*
scriptures consistunt3: "The scriptures stand not in the reading, but in the
understanding." And St Hilary : Non . . . divinorum dictorum, sed intelligent^ "t
nostrce a nobis ratio prcestanda est4: "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 Christ 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 Nestorians, and other heretics alleged the
scriptures. Yea, verily, M. Harding, and that even with like faith and in like
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 scriptures ;" the Pharisees said nothing else but Scrutare et vide,
" Search and see ;" and spake not one word of the scriptures. 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 Chrysostom5 and St Augustine6 seem to supply this word ^
" scriptures," although it were not in the text.
Touching the matter itself Nicolaus Lyra saith: Hoc verbum eorum simpliciter j
falsum est: quia, si intelligatur de prophetis generaliter, aliqui fuerunt nati de
Galilcea; videlicet, Elizceus, 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 the8
like 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? Nay, we may rather say thus unto you, The
Jews and heretics alleged the scriptures ; what account then may we make of
you, that flee and condemn and burn the scriptures ?
Certainly, notwithstanding Pharisees9 and heretics wickedly misalleged the
scriptures, as ye sometimes do to serve your10 purpose; yet for all that Christ

P Farther, 1567, 1570.]
p In intelligendo, 1567, 1570.]
P ...quum.. .seriptura? non in legendo consistant,
sed in intelligendo — Hieron. Op. Par. 1693-1706.
Adv. Lucif. Tom. IV. Pars ii. col. 306.]
P Hilar. Op. Par. 1693. De Trin. Lib. iv. 19
col. 839.J
P 01 tSe iifSpia-TiKuis, uli ovk cISoti irepl t&v
ypatpwv ovdev, Tavra erri\yayov  Chrysost. Op.
Par. 1718-38. In Joan. Hom. Iii. Tom. VIII. p. 306.]

p Quid ergo illi quasi legis doctores ad Nicode-
mum dixeruut ? Scrutare scripturas, &c— August.
Op. Par. 1679-1700. In Johan. Evang. cap. vii.
Tractat. xxxiii. 2. Tom. III. Pars n. col. 530.]
P Bibl. cum Gloss. Ord. et Expos. N. de Ljra,
Basil. 1502. Joh. cap. vii. Pars V. fol. 210; where
est falsum, and Galileus for Elizeus.]
P 1507 omits the.]
P The Pharisees, 1567.]
P° You, 1611.]

I.] OF THE CHURCH OF ENGLAND. 243
said unto them : Scrutamini scripturas : " Search the scriptures." And, as it is John v.
said before, the catholic learned fathers, in all their cases and controversies, cap. ix. dw.
appealed evermore to the scriptures11.
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 12 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 ye 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 tbese words to minister it unto the sick : Per hanc
sanctam unctionem et suam piissimam misericordiam ignoscat tibi Deus13: "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. Harding14. 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 mei15: " ' This is Tertuii.
my body ;' that is to say, this is a figure of my body." Likewise St Augustine : 1°^^°'
Non . . . dubitavit Dominus dicere, Hoc est corpus meum, cum daret signum corporis F^ure.
sim16; " Our Lord doubted not to say, ' This is my body,' when he gave a sign of Sign-
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 sensu17: " Let us not think the gospel standeth in the words of the scrip- iai! capdi.
tures, but in the meaning."
Two other great quarrels Master Harding moveth; the one of only faith,
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 : Rom. m.
" 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

P1 See before, pages 227, &c]
[12 Heap, 1567, 1570, 1609.]
[13 Pontifical. Rom. Antv. 1627. De Offic. in
Quint. Fer. Ccen. Dom. p. 412; Manual, ad Us.
Eccles. Sarisb. Kothom. 1555. De Extr. Unct. foil.
94, &e. See before, page 177, and Vol. II. page 1136.]
[H See Vol. II. pages, 590, &e.]
['» Tertull. Op. Lut. 1641. Adv. Marcion. Lib. iv.

40. p. 571 ; where id est.]
[16 August. Op. Lib. contr. Adimant. cap. xii. 3,
Tom. VIII. col. 124 ; where Dominus dubitavit, and
signum daret.]
[17 Nee putemus &c. — Hieron. Op. Comm. Lib.
i. in Epist. ad Galat. cap. i. Tom. IV. Pars i. col.
230.]
16—2

244

THE DEFENCE OF THE APOLOGY

[part

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 Ambrose saith : Justificati sunt gratis, quia nihil operantes, neque vicem
Bom] cap.iv. reddentes, sola fide justificati sunt dono Dei1: " 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 fidem
gratia Dei posceret ad salutem2: "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 salutem3: "Only faith is laid or appointed unto
St Basil saith : Novit se esse inopem verce justifies ; sola autem fide
in Christum esse justificatum4 : "He knoweth himself to be void of true righteous.
ness, and to be justified by only faith in Christ."
Theodoretus saith : Non ullis operibus nostris, sed per solam fidem mystica

Ambros. eo
dem loco.

Ambros. in
Epist ad
Bom. cap. ix. salvation.
Basil, de
Humil.
iriaTei Se
fxdvri Trj els
X/no"royoeStKaiufie- j)ona conseqUuti sumus5: "Not by any works of ours, but by only faith we have
Theod. de gotten the mystical good things."
Curand. & ._ . •„ , v - , n i ,
Grac. Affect JNazianzenus saith: AiKawo-vvn . . . . koi to mo-revo-ai fiovov : Vredere solum est
Naz'ianz. justitia6 : "Only believing is righteousness."
xlp'i K"" Origen saith : Ubi est gloriatio tua ? Exclusa est. . . . Dicit sufftcere solius fidei
Orig. in justificationem ; ita ut credens quis tantummodo justificetur, etiamsi nihil boni
Bom. cap. iu. operis fecerit7 : "Where now is thy boasting" of thy good works? "It is shut
out. Paul saith that the justification of only faith is sufficient ; so that a man
only believing may be justified, although he have done no good works 8 at all."
Hesychius saith : Gratia . . . ex misericordia atque compassione prcebetur, et
fide comprehenditur sola9: " 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
as Latins. Instead of them all St Chrysostom saith thus : Illi dicebant, Qui sola
fide nititur, execrabilis est; hie contra demonstrat eum, qui sola fide nititur,
benedictum esse11: "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 #
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.
St Augustine saith : Non sunt . . . contraries duorum apostolorum sententia,
QuajstQuaist. Pauli et Jacobi, cum dicit Paulus, justificari hominem . . . sine operibus ; et Jacobus
dicit, inanem esse fidem sine operibus: quia Paulus loquitur de operibus, quce fidem
prcecedunt ; Jacobus de iis quce fidem sequuntur12 : "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 without works is in vain :' for Paul
speaketh of the works that go before faith ; James speaketh of the works that
follow after faith."

Hesych. in
Lev. Lib. iv,
cap. xiv.">

Chrysost. in
Epist. ad
Gal. cap. iii.

Bom. iv.

August, in
Lib. lxxxi'

I1 Ambros. Op. Par. 1686-90. Comm. in Epist.
ad Rom. cap. iii. v. 24. Tom. II. Append, col. 46.]
P Id. ibid. cap. iv. v. 5. col. 48; where decretum
dicit a.]
P Id. ibid. cap. ix. v. 28. col. 84.]
P Basil. Op. Par. 1721-30. De Humil. Hom. xx.
3. Tom. II. p. 158.]
P Theodor. Op. Lut. Par. 1642-84. Gra?c. Affect.
Cur. Serm. vii. Tom. IV. p. 587.]
p Gregor. Naz. Op. Par. 1778-1840. De Mod.
Orat. xxxii. 25. Tom. I. p. 596.]
P Orig. Op. Par. 1733-59. Comm. in Epist. ad

Horn. Lib. in. cap. iii. 9. Tom. IV. p. 516; where
nihil ab eo operis fuerit expletum.]
P "Work, 1567, 1570.]
P Hesych. in Levit. Basil. 1527. Lib. iv. cap.
xiv. fol. 81.]
[10 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.]
[12 August. Op. Par. 1679-1700. Lib. de Div.
Qusast. Octog. Trib. Quaest. lxxvi. 2. Tom. VI «»';
68 ; where dicit unus, et alius dicit, quia ille dicit de,
and iste de iis.]

I.J

OF THE CHURCH OF ENGLAND.

245

If M. Harding shall think St Augustine's authority herein is not sufficient, fr~^~T
Thomas of Aquine will avouch the same. His words be these : [Jacobus] hie ... * -pyti,
loquitur de operibus sequentibus fidem ; quce dicuntur justificare, non secundum quod  „  '
justifieare dicitur justifies infusio, sed secundum quod dicitur justifies exercitatio, vel Aquta. in
ostensio, vel consummatio. Res enim dicitur fieri, quando perficitur, vel innotescit13 : ^aPp,Sv.Jacob'
" 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 perfecting14 of righteousness. For we say
a thing is done, when it is perfected15 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 are16 in Christ Jesus 17:" Rom. v«i.
"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 beight, nor18 depth, nor any
creature else, shall be able to remove me from that love that God beareth
towards me in Christ Jesus17 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, Pater19: "That we might be certified that we be lSIv. p.a240.
the children of God, he hath sent the Holy Ghost into our hearts, crying, Abba,
Father." Clemens Alexandrinus saith : Re vera sanguis fidei est spes, in qua continetur, ciem. in
ut fides in anima. Cum autem spes exspiraverit, perinde ac si sanguis ejfiuxerit, cap. vi.1 ' '"
vitalis fidei facultas dissolviturw : " 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 fluctuas] ? Hoc est Deum omnino non cypr. de
nosse : hoc est Christum credentium . . . magistrum peccato incredulitatis offendere : Jfort' Serm'
hoc est in ecclesia constitutum fidem in domo fidei non habere21 : " 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. . . diemjudicii exspectant, quibus in cruce Domini glorianti- pr0sp. De
bus mundus . . . crucifixus est, et ipsi mundo22 : " They unto whom the world is cruci- pIkS. Dei,
fied, and are crucified unto the world, wait for the day of judgment without fear." £*£• L cap-
But, to leave the ancient fathers of old time, and to put the matter quite out
of doubt, one Antonius23 Marinarius, in the late council of Trident, in open
audience said thus : Si coelum mat, si terra evanescat, si orbis illabatur prceceps, concii. Trid.
ego in eum erectus ero. Si angelus de ccelo aliud mihi persuaclere contendat, dicam tsui1' Anno
illi anathema. 0 felicem christiani pectoris fiduciam24! "If the heaven should
fall, if the earth sbould vanish, if the whole world should come down headlong,
yet would I stand prest and bold before God. If an angel from heaven would
tell me otherwise, I would accursehim. 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

[I3 Aquin. in Sing. Canon. Epist. Par. 1543. Comm.
in B. Jacob. Epist. cap. ii. fol. 25 ;¦ where non secun
dum quod justification]
[14 Perfiting, 1567, 1570.]
[15 Perfited, 1567, 1570.]
[16 Be, 1567, 1570.]
[" Jesu, 1567, 1570.] [Is No, 1570.]
[19 Tertull. Op. Lut. 1641. Adv. Marcion. Lib. v.
4. p. 581 ; where filios Dei esse.]
[20 Clement. Alex. Op. Oxon. 1715. Pasdag. Lib.

i. cap. vi Tom. I. p. 121.]
P1 Cypr. Op. Oxon. 1682. De Mortal, p. 158.]
P2 Prosper. Op. Par. 1711. De Promiss. et Prae-
dict. Dei, Pars i. cap. xvi. Append, col. 103. This
work is not really by Prosper.]
P3 Antoninus, 1611.]
P4 Anton. Marin. Orat. Dom. Quart, in Quadr.
anno 1547. in Concii. Trident, in Concii. Stud. Labb.
et Cossart. Lut. Par. 1671-2. Tom. XIV. col. 1038;
where dicam ei.]

246

THE DEFENCE OF THE APOLOGY

[part

Fsal. lxxi.

PhiL ii.

August, de
Verb. Dom.
Serm. 28.

Gai. vi. it then to put affiance in our own merits? St Paul hath taught us to say: "God
Basil. m Psai. forbid that I should glory, but only in the cross of Christ." St Basil saith: Qui
mo'*'1!/ eyei non fi^it SM4S meritis, nee exspectat ex operibus justificari, unam et solam spem
•rrji/ e\.iriSa habet salutis sues misericordias Domini 1 : " Whoso trusteth not in his own merits,
¦",' -rol,s , nor looketh to be justified by his works2, hath his only hope of salvation in the
tou Qeou. mercies of our Lord."
job xiii. So saith Job in all his miseries : Etiamsi me occiderit, sperabo in eum : verun-
tamen vias meas in conspectu ejus arguam : " Although he kill me, yet will I put
my trust in him ; notwithstanding I will reprove my ways before his sight." So
the prophet David : " In thee, O Lord, have I trusted : I will never be3 con
founded." This is no presumption, but a patient and an humble waiting for the
redemption of the children of God. It is most true that St Paul saith : " We must
work our own salvation with fear and trembling :" but this fear riseth in con
sideration of our own weakness and unworthiness, not of any distrust or doubt in
God's mercy ; but rather, the less cause we find to trust in ourselves, the more
cause we have to trust in God. Therefore St Augustine saith : Pressume, non de
operatione tua, sed de Christi gratia. Gratia enim salvati estis, inquit apostolus.
Non ergo hie arrogantia est, sed fides. Prcsdicare quod acceperis, non est superbia
sed devotio4: "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." Again he saith : Non mea prcesumptione, sed ipsius promissione, in judicium non
venio5 : "It is not of my presumption, but of his promise, that I shall not come
into judgment." St Basil saith: Paulus gloriatur de contemptione justifies sua:6:
" Paul" presumeth and " boasteth of the contempt of his own righteousness."
So saith St Ambrose : Non gloriabor, quia Justus sum ; sed quia redemptus sum,
gloriabor : . . . non quia vacuus sum a peccatis, sed quia mihi remissa sunt peccata.
Non gloriabor, quia profui, neque quia profuit mihi quisquam; sed quia pro me
Advocatns apud Patrem Christus est; sed quia pro me Christi sanguis effusus est7:
" I will not 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."
Therefore St Augustine saith: Quid retribuam Domino, quod recolit heec
memoria mea, et anima mea non metuit inde9 ? " What shall I render unto our
Lord, for that I call to remembrance all these my sins, and yet my sold thereof is
not afraid?"
To be short, thus saith St Bernard : Ubi tuta firmaque infirmis seeuritas et
requies, nisi in vulneribus Salvatoris ? Tanto illic securior habito, quanto ille po-
tentior est ad salvandum, Sec. Peccavi peccatum grande : turbatur conscientia, sed
non perturbabitur ; quoniam vulnerum Domini recordabor. Nempe vulneratus est
propter iniquitates nostras10: "What safe rest or surety can the weak soul find,
but in the wounds of our Saviour ? As he is mightier to save, so dwell I there
with more safety, &c. I have committed a great sin : my conscience is troubled;
yet shall it not be shaken down, because I will remember my Lord's wounds.
' For he was wounded for our sins.' "

August, in
Johan. Tract.
2-2. Basil, de
Humil. nau\os
eirl tw
KaTaippo-vfja-ai t?Js
eauTOU Si-
Kaioa-uv-i]1!. Ambros. de
Jacob, et Vit.
Beat Lib. i.
cap. vi.s

August.Conf. Lib. ii.

cap. vu.

Bern, in
Cant. Cantic.
Serm. 61.

Isai. Iiii.

[' Basil. Op. Par. 1721-30. Hom. in Psal. xxxii.
10. Tom. I. p. 141.]
P His own works, 1567, 1570, 1609.]
P He, 1570.]
[4 August. Op. Par. 1679-1700. De Verb. Evang.
Luc. vii. Serm. lxxxiv. 1. Tom. V. Append, col. 152 ¦
where apostolus ait. This sermon is not Augustine's.
The Benedictine editors say: Totus exscriptus est
ex Ambrosio libro v. de Sacram. cap. iv.]
p ...ad judicium non venio; non praesumptione
mea, sed ipsius promissione  Id. in Johan. Evang.
cap. v. Tractat. xxii. 4. Tom. III. Pars n. col. 466.]
f " Basil. Op. De Humil. Hom. xx. 3. Tom. II.

pp. 158, 9.]
P Ambros. Op. Par. 1686-90. De Jacob, et Vit.
Beat. Lib. i. cap. vi. 21. Tom. I. col. 451 ; where
sed gloriabor quia redemptus sum, and vacuus pec
catis sum.]
P The reference to the chapter does not appear,
1567, 1570,]
[9 August. Op. Confess. Lib. ii. cap. vii. 15.
Tom. I. col. 86.]
L10 Bernard. Op. Par. 1690. In Cant. Serm. hd
3. Vol. I. Tom. iv. col. 1475; where turbabitur con
scientia.]

I.]

OF THE CHURCH OF ENGLAND.

247

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, interitum pro salute, desperationem sub obtentu spei, perfidiam sub prcetextu SunFl' Pra1'
fidei, antichristum sub vocabulo Christi11 : " 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 truth12." Eckius saith: Seriptura nisi ecclesice £p.r'i£lb' I-
auctoritate non est authentica13 : " The scriptures of God are not authentical or of Iccies.e
credit but only by the warrant and authority of the church." And Hosius in
like manner : Apostoli, . . . cum symbolum traderent, nunquam dixerunt, Credo sancta Hos in conf.
biblia, aut sanctum evangelium; sed dixerunt, Credo sanctam ecclesiam14: " The ixxx.co,'cap'
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 hie15: "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." unam '
Another saith : Omnia subjecisti sub pedibus ejus, id est, papce ; pecora campi, p"a"to™ii.
id est, homines viventes in terra ; pisces maris, id est, animas in purgatorio ; volucres jf^™; par
cceli, id est, animas beatorum16. These words St Paul applieth only unto Christ, ™'^™i
meaning thereby that God hath advanced17 him above all powers and dominions, Heb. u.
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 Answ™eArt.
not all of this : It is the substance, that is to say, it is the accidens. liHard.
By such pretty senses I will not say as St Hierome saith : De evangelio Hieron&ir.°'9
Christi facitis hominis evangelium, aut, quod pejus est, diaboli20: "Ofthe gospel of EPis?- ad Gal-
Christ ye make the gospel of a man, or, that is worse, 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 : Si quis habeat interpretationem ecclesice Romanes de loco aliquo scripturce, Hosius de
etiamsi nee seiat, nee inteUigat, an et quomodo cum scripturce verbis conveniat, tamen veFbfjjei.

[" Cypr. Op. Oxon. 1682. De Unit. Eccles. p.
105; where asserentes.]
[12 Quandoquidem clariorem esse constat, magis-
que apertam et plane inflexibilem communem eccle
siae sententiam... Proinde et harum [scripturarum]
certam inflexibilemque amussim esse ecclesiasticse
traditionis communem sententiam  Alb. Pigh. Hier-
arch. Eccles. Col. 1538. Lib. i. cap. iv. fol. 13. 2. Conf.
cap. ii. fol. 9.]
[13 J. Eck. Enehir. Loc. Comm. Col. 1532. cap. i.
fol. A. 6. 2 ; where non est authentica precedes nisi.]
[li Hos. Op. Col. 1584. Confess. Fid. cap. Ixxx.
Tom. I. p. 321 ; where tradidissent nusquam propo-
suerunt, and sed credo dixerunt.]
[16 Bonifac. VIII. in Corp. Jur. Canon. Lngd.
1624. Extrav. Comm. Lib. i. De Major, et Obed. cap.

1. col. 208.]
[ls Omnia &c. ejus, oves et boves universos in-
super et pecora campi; volucres cceli et pisces
maris. Et apte : quia ipse est vicarius Christi : quo
ad terrestria dicit, oves &c. : quo ad ccelestia dicit,
volucres : quo ad infernalia dicit, pisces maris &c 
Anton. Summ. Basil. 1511. Tert. Pars Summ. Tit.
xxii. cap. 5. fol. H. H. 4.]
[« Avanced, 1567, 1570.]
[la See Vol. I. pages 226, 7.]
[19 See Vols. I. II. pages 580, &c.]
P° Grande periculum est ...ne ...de evangelio
Christi hominis fiat evangelium, aut &c. — Hieron.
Op. Par. 1693-1706. Comm. Lib. i. in Epist. ad Galat.
cap. i. Tom. IV. Pars i. col. 231.]

248

THE DEFENCE OF THE APOLOGY

[part

Lvra in
Deut. cap.
xvii.

Epist. 7.

habet ipsissimum verbum Dei1 : " If a man have the exposition of the church of
Rome touching any place of the scriptures, although he neither know nor
understand whether and how it agreeth with the words of the scripture, yet he
hath the very word of God." So saith rabbi Abraham Hispanus, speaking of
the expositions of the rabbins : Licet videantur nobis verba nostra esse vera et
recta, nobis tamen Veritas abjicienda est in terram, quia Veritas cum illis est2 :
" 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." Lyra
likewise reporteth the common opinion the Jews had of their rabbins : Recipi
endum est quicquid hoc modo proponatur, etiamsi dicant dextram esse sinistram3:
" 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
Nieoi. cusan. Nicolaus Cusanus, sometime cardinal in the church of4 Rome : Non est mirum si
praxis ecclesice uno tempore interpretatur scripturam uno modo, et alio tempore alio
modo. Nam intellectus currit cum praxi. Intellectus enim qui cum praxi concurrit
est spiritus vivificans. . . Sequuntur ergo scriptures ecclesiam,. . .et non e eonverso5 : "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 followeth not the scriptures." For such kinds of
expositions of the scriptures St Hilary said sometime unto the Arians : Fides ergo
temporum magis est quam evangeliorum7 : " The faith therefore followeth 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:
omne aurum quod[cunque] fuerit extra templum non est sanctificatum, sic
omnis sensus qui fuerit extra divinam scripturam, quamvis admirabilis videatur
quibusdam, non est sanctus, quia non continetur a sensu scripturce3: "As whatso
ever gold is without the temple is not sanctified, so whatsoever sense is without the
holy scripture, 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
without tradition, the ancient father Irenseus saith this is one special mark
whereby we may know an heretic. These be his words : Hceretici, cum arguuntur
ex scripturis, in aecusationem scripturarum convertuntur, quasi non recte habeant,
nee sint ex auctoritate, et quod varie sint dictcs, et quod ex his non possit inveniri
Veritas ab illis qui traditionem nesciunt9 ; " Heretics, when they be reproved by
the scriptures, they fall to the accusing of the scriptures ; as though either they
were not well and perfect10, 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."

Hilar, ad
Const.
August.6

Orig. in Matt. Sicut
Hom. 25.

Iren. Lib.
iii. cap. ii.

f1 Perhaps the following may be the passage in
tended : Etiam si minus aperta videri possent alicui
scripturae verba, quae talis profert, quoniam tamen
ecclesiae 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.]
P The editor has 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 Expos. N. de Lyra, Basil.
1502. Deut. cap. xvii. Pars I. fol. 350.]
P In, 1570.]

P N. de Cusa Op. Basil. 1565. Ad Bohem.
Epist. vii. pp. 857, 8 ; where quare nee mirum, and
igitur for ergo.]
P This reference does not appear in 1567, 1570.]
P ...facta est fides temporum potius quam evan
geliorum.— Hilar. Op. Par. 1693. Ad Constant. Au
gust. Lib. n. 4. col. 1227.]
P Orig. Op. Par. 1733-59. In Matt. Comm. Ser.
18. Tom. III. p. 842.]
P Iren. Op. Par. 1710. Contr. Haer. Lib. in. cap.
ii. 1 . p. 174 ; where cum enim ex scripturis, conver
tuntur ipsarum scripturarum, et quia non possit ex
his inveniri Veritas ab his qui nesciant traditionem.]
P° Perfit, 1567, 1570.]

I.J

OF THE CHURCH OF ENGLAND.

249

The Apology, Chap. x. Division 2.
Men say that Sophocles, the tragical poet, when in his old days he was £ "~p
by his own sons accused before the judges for a doting and sottish man, ' — v — '¦
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 Coloncsus, which he had written at the
very time of his accusation, marvellous exactly and cunningly did ask the
judges in his own behalf11, 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 Jesus12, 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. HARDING.
The comparison which ye make between yourselves and Sophocles gladly we
admit. Yet we 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 was 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 souls 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. Would God
ye were not worse than mad ! Were ye mad, ye should be tied up : else were ye
suffered to go abroad, for fear folk^would fly from you; and then should ye do
little hurt. Now whiles 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 with resemblance of truth ; neither
stint ye to work mischief, nor others can beware of you. . .
THE BISHOP OF SARISBUKY.
O M. Harding, Sophocles himself, if he were alive, were not able with all his
eloquence to express the tragical dealings of your company. Your whole life
and religion is nothing else but a tragedy. You have ripped up the graves, Mart. Bucer.
and digged out the dead, and practised your cruelty upon the poor innocent Pau1' Phag'
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 Steph' VI'
Tiber13.

P1 Did of himself ask the judges, Conf.]
P2 Jesu, Conf. and Def. 1567, 1570.]
['3 Refert Martinus scriptor, Stephanum tanta
rabie desaevisse, ut habito concilio corpus Formosi e
cumulo [tumulo?] tractum, pontificali habitu spolia-
tum, indutumque seculari, sepulturaB laicorum man-

daverit, abscissis tamen dextra? ejus duobus digitis,
illis potissimum quibus in consecratione sacerdotes
utuntur, in Tiberimque projectis, &c  Plat. De Vit.
Pont. Col. 1551. Steph. VI. p. 126. Conf. Serg. III.
pp. 128, 9; and see below, pages 276, 7.]

250

THE DEFENCE OF THE APOLOGY

[part

Sabell. Ennead. ix.
Lib. ii.
Sabell.
Enuead. ix.
Lib. ix.
Beno Cardi-
nalis.

Heb. ix.
Agrip. de
Van. Scient.

Jer. xxix.
2 Kings ix.
Mark iii.
August, in
Psal. vi.

Orig. contr.
Cels. Lib. iv.

Hieron. ad
Pam. eontr.
Error. Johan,
Hieros.

Leo in Epiph.
Serm. 5.

August, in
Psal. xxxiii.

Acts xxvi.

Your pope John the twelfth cut off one of his cardinals' right hand, and
another's nose1.
Your pope Urbanus the sixth thrust five of his cardinals alive into sacks, and
threw them out2 into the sea3.
Your pope Hildebrand poisoned six other popes his predecessors, to make
himself room to the holy seat4- 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 sanguinis effusione non ingrediuntur in sancta sanctorum5 :
"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 all 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 policy of your church of Rome.
Where 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
prophet 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 fury he knew not what. St Augustine saith of St Paul : Incidit in
istorum sacrilegam dicacitatem; et ab eis qui sanari nolunt vocatur insanus6:
" 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, quijuxta hunc insanimus7 : "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 : Delirdbat
scilicet, qui in tuo regno contra tuam sententiam loquebatur3 : " He raved and
was mad, no doubt, that within thy dominion spake any thing against thy
mind." So saith Leo : Insanis magistris Veritas scandalum est, et ceecis docto
ribus fit caligo quod lumen est9: "Unto frantic masters the truth is a slander;
and unto blind doctors the light is become darkness."
So saith St Augustine of king David : Insanire videbatur ; sed regi Achis in
sanire videbatur, id est, stultis et ignorantibus10 : "David seemed mad; but unto
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 ourselves as the

P ...redactisque in potestatem nares uni eorum,
alteri manum truneari jubet  Sabell. Eapsod. Hist.
Par. 1509. Ennead. ix. Lib. n. Pars III. fol. 75. 2.]
P 1567 omits out]
P ...ac inter vehendum quinque primi ordinis
antistites, quos vinxerat, saccis involutos in mare
dejecit.— Id. ibid. Lib. ix. fol. 136. 2.]
P Et jam diu conciliaverat sibi quendam alium
incomparabilibus malenciis assuetum Gerhardum
nomine. ..qui snbdola familiaritate dicitur sex Ro-
manos pontifices intra spatium tredecim annorum
veneno suffocasse — Benon. Vit. Hild. in Fascia Rer.
Expet. et Fug. Lond. 1690. Tom. I. p. 84.]
P ...qui jam antea (quod notat Joannes Camo
tensis episcopus) non ex virtutum meritis, sed...vi

annorum ad sacerdotia...conscenderunt. — Corn. A-
grip. De lncert. et Vanit. Scient. Antv. 1530. fol. V.
4.2.] P August. Op. Par. 1679-1700. In Psalm, vi.
Enarr. 12. Tom. IV. cols. 27, 8.]
P Orig. Op. Par. 1733-59. Contr. Cels. Lib. IV.
61. Tom. I. p. 551.]
P Scilicet delirabat, qui &c— Hieron. Op. Par.
1693-1706. Ad Pamm. adv. Error. Joh. Jeros. Epist
xxxviii. Tom. IV. Pars ii. coL 313.]
P Leon. Magni Op. Lut. 1623. In Epiph. Serm.
v. 2. coL 85.]
[io August. Op. In Psalm, xxxiii. Enarr. i. 8.
Tom. IV. col. 213 ; where videtur twice.]

I-]

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 hominibus11: " We Hieron. m
are judged fools (and mad folks) for Christ's sake ; but the foolishness of God |Euf.ph'
is wiser than men."
But, M. Harding, St Cyprian will tell you thus : Heec est, frater, vera de- cyPr. ad
mentia, non cogitare nee scire, quod mendacia non diu fallant ; noctem tamdiu ome "
esse, quamdiu illucescat dies12: "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 : Qui . . .in manifestam foveam cadit, non neg-
Kgens dicitur, sed insanus 13 : " Whoso falleth into a pit that lieth wide open
is not said to be negligent, but stark mad."
THE END OP THE FIRST PART.

[u Hieron. Op. Ad Eustoch. Epit. Paul. Epist.
lxxxvi. Tom. IV. Pars ii. col. 681.]
P2 Cypr. Op. Oxon. 1682. Ad Cornel. Epist. lix.

p. 133.] [13 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xix. ex cap. vii. Tom. VI. p. xciii.]

252

THE DEFENCE OF THE APOLOGY

[part

THE SECOND PART.

The
Creed.

August. Iract 50.
in Johan.

In Epist ad
Dard.

Contr.Eutych. Lib.

Fulgent, ad
Thrasym.

The Apology, Chap. i. Division 1.
We believe that there is one certain Nature and divine Power, which
we 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 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 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 redemption, and might fasten our sins to the cross 1, and
also that hand-writing which was made against us.
We believe that for our sakes2 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 resurrection3, 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 born, wherein he lived on earth, wherein he was jested at,
wherein he had suffered most painful torments and cruel kind of death,
wherein he rose again, and wherein he ascended to the right hand of the
Father 4, " above all rule, above all power, all force, all dominion, and above
every name that5 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
perfected6. And, although the majesty and Godhead of Christ be every
where abundantly dispersed, yet we believe that his7 body, as St Augus
tine saith, " must needs be still 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 affirm Christ to be God, that we deny
him to be man8 ; and, as the martyr Vigilius saith, that " Christ hath left
us as touching his human nature, but hath not left us as touching his
divine nature9;" and that the same Christ, though he be absent from us
concerning his manhood10, yet is ever present with us concerning his
Godhead11.

P To the cross our sins, Conf.]
p Sake, Conf.]
p Surrection, Conf.]
[4 August. Op. Par. 1679-1700. In Johan. Evang.
cap. xii. Tractat. 1. 13. Tom. HL Pars n. col. 634.]
P Which, Conf.]
[6 Perfltted, Conf. and Def. 1.567, 1570.]
p This, Def. 1570.]
P Id. Lib. ad Dard. seu Epist. clxxxvii. cap. iii.
10. Tom. II. coL 681.]

P VigiL adv. Eutych. Lib. i. in Cassandr. Op.
Par. 1616. p. 518.]
[10 Manhead, Def. 1567, 1570.]
[u Unus idemque secundum humanam substan
tiam, absens ccelo, cum esset in terra, et derelinquens
terram, cum ascendisset in coelum : secundum divi-
nam vero immensamque substantiam, nee coelum ai-
mittens cum de ooelo descendit; nee terram dese-
rens, cum ad coelum ascendit  Fulgent. Op. Par.
1623. Ad Trasim. Keg. Lib. n. cap. xvii. col. 172.]

II.]

OF THE CHURCH OF ENGLAND.

253

From that place also we believe that Christ shall come again to exe
cute that general judgment, as well of them whom he shall then find alive
in the body, as of them that shall12 be already dead.

St Hilarys
complaint of
many faiths.

One God, one
faith.

M. HARDING.
In our fathers' days, before any change in religion was thought upon, chris
tian people lived together in perfect13 unity. . . .If account of belief had been de
manded, &none was ashamed of the common Apostles' Creed. Every one constantly -Neither is
confessed, " i" believe in God the Father almighty, Maker of lieaven and earth ; ashamld ofW
and in Jesus Christ," and so forth. But, sithence Luther brought a bnew gospel creed!"** es
into the world, we have seen great diversity among men, not only of ceremonies it^fthe'
and administration of tlie sacraments, but also of the public confession of the faith14. oW'
For, as sundry rulers, countries, and commonweals received that new doctrine,
cso their preachers and ministers have set forth sundry creeds and confessions of' Manifest
_,7 ¦ j! .j.7 untruth.
their faith. ... For we keep
...St Hilary in his time ... complaining thereof, "Now-a-days there be," saith aI1 one creed-
he, " so many faiths as there be wills ; so many doctrines as there be
manners; so many causes of blasphemy15 spring up as there be vices;
whiles faiths either are so written as we list, or so understanded as
we list. And whereas there is but one God, one Lord, one baptism,
and, according thereto, one faith ; we 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 16." . . .
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
me utterance of Christum, credo in Spiritum Sanctum: " I believe in God, I believe in
faith %tr angi to Jesus Christ, I believe in tlie Holy Ghost." That other form of words
christian ears, ^fcfo y0U use Soundeth not so christian-like : "I 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 d always been uttered by heretics their mi- a Untruth.
nisters, the ancient and holy fathers have liked better tlie old form and manner, tics said, ™'
after which every christian man saith : I believe in God, I believe in Jesus Christ, God!"easnwii
I believe in the Holy Ghost. For this importeth a signification of faith with hope eathoiics?
and charity ; that other of faith only, which 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 difference17 between these
two. forms of words, upon St John, alleging St Paul's words, " To one that be
lieveth in him who justifieth the wicked, 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 incorporari18, "with be
lieving to love him, with believing to go into him, and to be incorporate in his
members;" that is, to be made a member of his body. . .
As this defender proeeedeth in declaring the belief of his new English church,
The article of he groteth much upon the article of Christ's ascension, as the manner
Smmua,cm~ *'s °f a^ Zuinglians to do. For their mind giveth them, thereby they
iheftSer^u) sna^ be a^e to erring at least many of the simpler sort to their sa-
evu purpose. cramentary heresy, and to think that the body of- Christ, wherein 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.

[u Conf. omits shall.]
[13 Perfite, Conf. and Def. 1567, 1570.]
[>* Of faith, Conf.]
[15 Blasphemies, Conf. and Def. 1567, 1570, 1609.]
[16 Periculosum...est,totnunc fides exsistere, quot
voluntates ; et tot nobis doctrinas esse, quot mores ;
et tot causas blasphemiarum pullulare, quot vitia
sunt : dum aut ita fides scribuutur ut volumus, aut
ita ut volumus intelliguntur. Et cum, secundum

unum Deum et unum Dominum et unum baptisma,
etiam fides una sit, excedimus ab ea fide qua? sola
est: et dum plures fiunt, ad id cceperunt esse, ne
ulla sit  Hilar. Op. Par. 1693. Ad Constant. August.
Lib. i. 4. col. 1227.]
[" Putting a. difference, Conf. and Def. 1567,
1570, 1609.]
[ls August. Op. In Johan. Evang. cap. vii. Trac-
tat. xxix. 6. Tom. III. Pars n. col. 515.]

254

THE DEFENCE OF THE APOLOGY

[part

Untruth.
For St Au
gustine's word is
oportet.

St Augustine
knew no
such body
in the sacra
ment.

Untruth.There is
neither such
institution, nor such
command
ment.

Matt. xxvi.

Untruth.For form
and substance
are both one.

Thereto he allegeth St Augustine, making him to say that Christ's body, wherein
he rose again, must needs be still in one place. In which treatise that
holy father hath not the word oportet, that is, " must needs," as this Tract, uo.'opor.
defender allegeth, but this word potest1, that is, "may," as the books t-forv°tat-
have that be not corrupted by the maintainers of that heresy. And, whereas he
saith, Ad Dardanum, alleged by this defender, " Though Christ hath given majesty
unto his body, yet he hath not taken away from it the nature of a body ;" this
is not to be stretched to Christ's body in the sacrament, where it is not after
condition of nature, but by the almighty power of his word. And, although Im
hath not taken away from his body the nature of a very body, yet may it please
him to do with his body, being God no less than man, that which 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 be2 done, whensoever 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 Eut
his human nature, but hath not left us as touching his divine nature 3 ;" chem> Lib- *¦
it is to be understanded of his visible shape, in which he shewed his ^^S[fK
human nature when he walked here on earth, when he was so con- now inearth.
versant with men sensibly that, as St John writeth, they heard him Mohni.
with their ears, they saw him with their eyes, they beheld him, and touched him
with their hands. As touching his human nature in this sensible wise, Christ
hath left us ; after which St Augustine saith : Jam non invenis Christum
loqui in terra4 : " Now thou findest not Christ to speak on the earth!' BpuTjou"
This manner of Christ's human nature being taken from us withstandeth
not but that we may have the substance of his natural body and blood present
in the blessed sacrament in a mystery by the almighty power of his word ; which
faith these defenders travail to impugn. And (as God would) the penman of this
Apology bringeth unawares5, as it seemeth, for confirmation of his sacramentary
doctrine, that out of Fulgentius, which overthroweth all that he went about to
build against the real presence. That father, as he is by him alleged, saith:
Christum, cum absit a nobis per formam servi, tamen semper esse
nobiscum per formam Dei6: "That, whereas Christ is absent from mundum1'
us according to the form of a servant, yet he is ever present with us re9m'
according to the form of God." Whereby he meaneth that Christ is no more
here among men, as he was before his death, in form and shape of man, in such
wise as we see men live on the earth. Which words, because they seem Fuigmiius
to dash their whole purpose, the prelates of this new English church have ^ymeM^e-
altered the sense of them by shifting in this word "manhood3" instead of Url%
"the form or shape of a servant," which the Latin hath, and this word "Godhead"
instead of " the form of God9." . . .

THE BISHOP OF SARISBURY.
I marvel, M. Harding, that ye can publish so manifest untruth without
blushing. Ye say that before these few late years there was but one form
of faith throughout the world. Yet being learned, and having travailed10 througli
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'11 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.]
P Him it be, Conf. and Def. 1567.]
[3 ...Dei Filius secundum humanitatem suam re-
cessit a nobis, secundum divinitatem suam ait nobis,
Ecce ego vobiscum sum omnibus diebus &c.— Vioil.
adv. Eutych. Lib. i. in Cassandr. Op. Par. 1616. p.
518.] P August. Op. Par. 1679-1700. In Epist. Johan.
cap. v. Tractat. x. 9. Tom. III. Pars n. col. 899.]
P TJnwares, Conf. and Def. 1567, 1570.]

P See before, page 252, note 11.]
P This marginal note, being afterwards referred
to by Jewel, is here inserted from the Confutation.]
P Manhead, Def. 1567, 1570.]
P Harding here proceeds to sneer at lady Bacon,
and at archbishop Parker's prefatory epistle, whicli
he calls "the epistle of another gentlewoman, for
knowledge of her name giving out only these two
letters, M. C."]
[l0 Travelled, 1609,1611.] [" Gregory's, 1567.]

II.]

OF THE CHURCH OF ENGLAND.

255

contained in the hymn called Te Deum, 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 12, St Hierome unto Cyrillus 13, St
Ambrose unto the emperor Gratianus14, 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 the15 counterfeit Donation16, 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 people deceived by the Arians,
as these have been by you : Credunt, quod non credunt : intelligunt, quod non Hilar, ad
intelligunt13 : "They believe that which they believe not; they19 understand that Supe?"''
which they understand not." Cardinal Ascanius had a popinjay that was taught Co>i. Rhod.
to say distinctly all the articles of the creed, from the beginning to the end2
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
credat21 : " It is possible that a man may pronounce the whole words of the comrf Donat.
creed, and yet not have the right faith." Indeed St Hilary, of whom ye speak, xiv.' '"' eap'
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.' Trid.
Non est Deus22! "Would 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 !' "

. ,-, Antiq. Lib.
1 * iii. cap.
xxxii.

To
believe
in God.

[12 August. Op. Enchir. ad Laurent. Tom. VI.
cols. 195, &c]
[18 Hieron. Op. Par. 1693-1706. Explan. Fid. ad
Cyril. Tom. V. cols. 124, &c. This piece is not
genuine.] ['* Ambros. Op. Par. 1686-90. De Fid. ad Gratian.
August. Tom. II. cols. 443, &c ]
[16 Your, 1567 ; 1570 omits the word.]
[16 Edict. Constant. Imp. in Crabb. Concii. Col.
Agrip. 1551. Tom. I. pp. 224, &c]
[17 This reference is inserted from 1567, 1570.]
[la Perhaps Jewel had the following in his mind :

Habes ergo quod nescis, et tribuis quae non intelligis.
— Hil. Op. Par. 1693. Lib. contr. Constant. Imp. 33.
eol. 1260. Conf. De Trin. Lib. n. 9. col. 794.]
[19 The, 1570.]
[*> Ccsl. Rhodig. Leet. Antiq. 1599. Lib. in. cap.
xxxii. col. 134.]
P1 August. Op. De Bapt. Contr. Donat. Lib. in.
cap. xiv. 19. Tom. IX. col. 114.]
P2 Cornel. Episc. Bitont. Orat. in Concii. Tri
dent, in Concii. Stud. Labb. et Cossart. Lut. Par.
1671-2. Tom. XIV. col. 993. See Vol. II. page 900,
note 5.]

256

THE DEFENCE OF THE APOLOGY

[part

To
believe
in God.
Heb. xi.
PastorNuntius.

Origen. Tlcpi
'Apxuv, in Procemio.
Hilar, de
Trin. Lib. x.

Symboium
Caroli Magni.

Exod. xix.

Basil, de
Spirit. Sanct.
cap. xiv.
eis MoicrJiy
. . . efta-nTi-
vdna-av, Kat
krriuTevvav eis ainov.
Hop. in Conf.
Petricov. cap.
lviii.
Soer Lib. i.
cap. xxv.
Pasch. Lib. i.
de Spirit.
Sanet.

August, in
Johan. Tract.

If no catholic writer had ever used the 1 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 unum Deum esse, qui condidit
omnia2 : " Before all other things believe that there is one God, that hath made
all." Origen saith: Primum credendus est Deus, qui omnia creavit3: "First
we must believe there is a God, that hath created all things." St Hilary
saith : In absoluto nobis et facilis est csternitas, Jesum Christum a mortuis susci-
tatum . . . credere4 : " 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 Patrem, Filium
et Spiritum Sanctum, unum esse Deum omnipotentem5 : "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 bebeve in God," " I believe in Christ," although
indeed they be better and more effectual, and carry more force than the others
yet are they not neither so peculiar and special to God alone, nor so pre
cisely used as M. Harding imagineth. For it is written in the book of Exodus6,
as it is noted by the skilful in the Hebrew tongue : Populus credit7 in Deum
et in Mosen : " The people believed in God and in JVJ oses." And God himself
said unto Moses, as it is likewise noted in the Hebrew : Descendam, ut popw-
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 ilium8 : " They were
baptized in Moses, and believed in him." And Hosius saith : Quid si in sanctos
quoque recte credi doeet Paulus9 ? " 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 sanctam ecclesiam : " I believe in the holy
church." Wherein also perhaps they will allege these words of Socrates, and
of some others: Credo... in unam catholicam ecclesiam10: "I believe in one
catholic church." Notwithstanding, beside Sc Augustine and others, Paschasius
saith : Credimus ecclesiam, quasi regenerationis matrem : non credimus in eccle
siam, quasi regenerationis auctorem. Recede ergo ab hac persuasione blasphemia:
non enim licet nee in angelum credere11: "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 lawful
to believe, no not in an angel." Likewise St Augustine saith : Credimus Paulo,...
non credimus in Paulum: credimus Petro, ...non credimus in Petrum12: "We
believe Paul, but we believe not in Paul : we believe Peter, but we believe
not in Peter.''

P This, 1567.]
P Primum omnium, credere quod unus est Deus
qui omnia creavit — Herm. Past. Lib. u. Mandat. i.
in Cotel. Patr. Apostol. Arast. 1724. Vol. I. p. 85.]
P Primo quod unus Deus est qui omnia creavit
&c — Orig. Op. Par. 1733-59. De Princip. Lib. i.
Prarf. Tom. I. p. 47.]
P Hilar. Op. Par. 1693. De Trin. Lib. x. 70.
col. 1080 ; where ac facili est, and Jesum et susci-
tatum a mortuis.]
P The following is probably the passage in
tended : Credimus... Patrem et Filium et Spiritum
sanctum, unius esse substantias. ..et totas tres per
sonas unum Deum omnipotentem  Symbol. Carol.
Magni in Goldast. Replie. pro Cjesar. et Keg. Franc.
Majest. Hanov. 1611. cap. xiv. p. 202.]
[° In the Exodus, 1567, 1570.]

P Credidit, 1567, 1570.]
P 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.]
[9 Hos. Op. Col. 1584. Confess. Fid. cap. lviii.
Tom. I. p. 220 ; where in illos.]
[10 Socr.in Hist. Eccles. Script. Amst. 1695-1700.
Lib. i. cap. xxvi. p. 51.]
[u Credimus &c. : non in ecclesiam credimus
quasi in salutis auctorem... Recede itaque ex hac
blasphemies persuasione. ..cum omnino nee in ange
lum nee in archangelum sit credendum.— Pasclias.
De Spir. Sanct. Lib. i. cap. i. in Biblioth. Vet. Patr.
Col. Agrip. 1618-22. Tom. V. Pars in. p. 734.]
P2 August. Op. Par. 1679-1700. In Johan. Evang.
cap. vii. Tractat. xxix. 6. Tom. HI. Pars Ii. col.
516.]

IL]

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, who, 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 'pi^rM^
ascension into heaven. What then ? Should we have left it out ? Verily that A^SCen-
would have been some good countenance to your cause. And therefore, when sion.
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 came [in] qua natus, et passus, et mortuus Symb. Dam.
fuerat, et resurrexit, aseendit ad Patrem, sedetque ad dextram ejus in gloria13: Tom.'iv?''
" 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 : Aseendit ad ccelum, sedet ad dextram Dei Patris, manente ea Hieron. in
natura carnis in qua natus et passus est, [et] in qua . . . resurrexit. Non enim Tom.' iv.™ '
exinanita est humanitatis substantia, sed glorificata14 : "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,
gentle reader, for thy better satisfaction herein, I must refer thee over to my in the sixth
former reply to M. Harding18. " lc el
Here followeth a piteous outcry, that we have shamefully corrupted St Augus- 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- one
leged by Gratian, are these : Corpus... in quo resurrexit [in] uno loco esse oportet16: . P^ace- ;
" The body, wherein Christ rose again must needs be in one place." Here is not jjfs°02nsecr-
oportet instead of potest, as M. Harding saith, but oportet, as it should be, for Prima.
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 °test'
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 ceelos
capere usque ad tempora restitutionis omnium: "The heavens must contain or Acts m.
hold him until the time that all things be restored." So saith Cyrillus : Christus cyrii. in
non poterat cum apostolis versari in carne postquam ascendisset ad Patrem17: xLcap.'uL'
"Christ could not be conversant with his apostles in the flesh after he had as
cended unto the Father." Likewise saith St Augustine : [Christus] secundum August.
prcesentiam.. . . corporatem ...in sole, ...in luna, et in cruce simul esse non potuit13 : Kb.'xx^cap;
" Christ, according to the presence of his body, could not be in the suu, in the xi'
moon, and on the cross at one time." And again : Ne dubites... [Christum esse] in August, ad
aliquo loco cceli propter veri corporis modum19 : "Doubt not but Christ is in some J£rd'Eplst-

[13 Hieron. Op. Par. 1693-1706. Damas. Symb.
Tom. V. col. 122.]
[H Symb. Explan. ibid. col. 123 ; where in ccelum.
This is spurious.]
[la See Vol. I. pages 481, &c]
[1B August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert Pars, De Conseer. Dist.
ii. can. 44. col. 1935.]
[JEWEL, III.]

[" Cyril. Alex. Op. Lut. 1638. Comm. in Joan.
Evang. Lib. xi. cap. ii. Tom. IV. p. 932.]
['» August. Op. Contr. Faust. Lib. xx. cap. xi.
Tom. VIII. col. 341 ; where corporalem simul, and
non posset.]
[w Id. Lib. ad Dard. seu Epist. clxxxvii. cap. xiii.
41. Tom. II. col. 692; where non for ne, and loco
aliquo.] 17

258

THE DEFENCE OF THE APOLOGY

[PAKT

Tract. 33.

August, in
Psal. xlvi.

one place of heaven, because ofthe measure or form of a very body." Therefore
orig. in Matt, the old learned father Origen saith : Non est homo qui est ubicunque duo vel tres
in ejus nomine fuerint congregati ; neque homo nobiscum est omnibus diebus usque
ad consummationem seculi; neque congregatis ubique fidelibus homo est prcesens;
sed virtus divina quce erat in Christo1: "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 unto2 the world's end; nor Christ, as being man,
is present with the faithful every where gathered together ; but that divine power
(or nature) that was in Christ." And for that cause St Augustine saith : Videte
ascendentem : credite in absentem : sperate venientem : sed tamen per misericordiam
occultam etiam sentite prcesentem3 : "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. No 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 lieaven ? 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 uniform. How became it afterward so diverse, and so unlike itself? If either
Christ, 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 ye4 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 farther 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
of Christ. For thus they wrote thereof, as saith Athanasius : Creatura est, sed *
non ut ulla ex rebus creatis. Opus est, sed non ut ullum ex operibus. Res condita
est, sed non ut ulla ex rebus conditis5 : "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 amaruknta sit
ista sua malitia, fucos qucerit, et lenocinium sibi mutuat ex verborum disertitudine6 :
" 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."
Thus Flavianus reproveth the heretic Eutyches : Adjecit ...et aliam impietatem,
dicens corpus Domini, quod ex Maria factum est, non esse nostrce substantial:
" He added hereto another wickedness, saying that the body of Christ that was
born of Mary is not now of our substance."
Leo resolveth the matter thus: Caro Christi ipsa est per essentiam ; . . . non... ipsa
per gloriam3: "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 directly than St Augustine,
His words be these : [Christus] sic venturus est... quemadmodum ire visus est

Athanas.contr. Arian
Serm. 3. p.
178.

Epist. Flav.
ad Leon.
inter Leon.
Epist.

Leo de
Resur. Dom.
Serm. 1.

August, ad
Dard. Epist.
57.

[' Orig. Op. Par. 1733-59. In Matt. Comm. Ser.
65. Tom. III. p. 883; where nee enim est homo,
nomine ejus, nee congregatis, and erat in Jesu.]
P Until, 1567, 1570.]
p August. Op. Par. 1679-1700. In Psalm, xlvi.
Enarr. 7. Tom. IV. col. 411.]
P Tou, 1567, 1570.]

P Athanas. Op. Par. 1698. Contr. Arian. Orat.
ii. 19. Tom. I. Pars i. p. 486.]
P Id. ibid.]
p Flavian. Epist. ad Leon, in Leon. Magni Op.
Lut. 1623. col. 301.]
P ...ut et ipsa sit per &o  Ibid. De Kes. Dom.
Serm. i. 4. col. 197.]

H.J OF THE CHURCH OF ENGLAND. 259
in ccelum, id est, in eadem carnis forma atque substantia ; cui proficto immortali- rjr'  ¦
tatem dedit, naturam -non abstulit. Secundum hanc formam non est putandus ubique aT,j o i
diffusus. Cavendum est enim ne ita Divinitatem astruamus hominis, ut veritatem stanoe
corporis auferamus9 : " Christ shall come again" (to judge) " even as he was seen '  . 
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, [et] nusquam August, in
erunt; et quia nusquam erunt, nee erunt. Tolle ipsa corpora qualitatibus coi-- ad Dard.pls
porum, non erit ubi sint, et ideo necesse est ut non sint10 : " 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. §15- Here M. Harding answereth : " Bodies doubtless left to their Addition.
own common nature have always the state that St Augustine speaketh of in his -rp®
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 lett
to their own common nature ? Doth not St Augustine, in the same his epistle
unto 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 ubique diffusus11? "Unto that same body of ™ ' 'l"s '
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 [est] per id quod Deus ; ...in ccelo autem per id quod homo12 ? " Christ Jesus
is every where and in all places by way of his Godhead ; and in heaven by way
of his manhood 13 ?" Or doth not St Augustine say of the self-same body, as he is
alleged by Gratian, Corpus [Christi] ...in quo resurrexit [in] uno loco esse oportet 14 ? De Conseer.
" The body of Christ wherein he rose again must needs be in one place ?" Is Primal
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,

P August. Op. Lib. ad Dard. seu Epist. clxxxvii,
cap. iii. 10. Tom. II. col. 681.]
[10 Id. ibid. cap. vi. 18. coL 683.]
[u See above, note 9.]
[12 Id. ibid.]

P3 Manhead, 1570.]
[M Id. in Corp. Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Tert. Pars, De Conseer. Dist. ii. can.
44. col. 1935.]
17—2

260 THE DEFENCE OF THE APOLOGY [pakt
 endued with immortality, and full of glory ; yet notwithstanding it is a body, and
F0™1 therefore in one place, as St Augustine saith, and not in many. ££$
and Sub- Here if. ig a world to gee what pretty sp0rt M. Harding maketh. himself with
¦ sta^ce- . the poor penman of this Apology. As God would, the simple body unwares
$*- alleged Fulgentius clean against himself. For the words of Fulgentius be these :
Christus, cum absit a nobis per formam servi, tamen semper est nobiscum per formam
Dei1 : " 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 by shifting in this word 'man^
hood,' instead of 'the form of a servant,' and word2 '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 " aud " 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 Christ'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, you3
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 wJ^" tlius frameth his new objection : " The voice that is one in the originie, pronounced
iP 'lis. a! by one 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 nature.
And yet you will needs appoint the omnipotent power of God such limits as
please you." The answer. 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 sensibilis 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 near4. For
the natural order of hearing standeth thus, as it is agreed by all philosophers.
L' See before, page 252, note 11.] | [3 ye, 1567, 1570, 1609.]
P And this word, 1567, 1570, 1609.] | p Neare : nearer.] i

II.]

OF THE CHURCH OF ENGLAND.

261

First, the voice is a striking or beating of the air. Then the air so stricken, and -— ;-"  .
proceeding from one mouth, as from the original, is multiplied forward by sundry j0^™,
circles, as we see rings multiplied in the water at the casting in of a stone ; and .
by mean of the said circles the said voice is driven, and falleth into the ears of ¦  v — '-¦
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 potest5 : " 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. 4£g ^|
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: a Natura, essentia, genus, forma unum sunt6: "Athanas. de
" Nature, substance, kind, and form be all one thing." Leo saith : b Quid est in t. Leo Epist.
forma Dei?... In natura Dei7 : "What is it to be in the form of God?" He97'(ap'iii'
answereth: " It is to be in the nature of God." Chrysostom saith: c Forma Dei « chrysost. ad
natura Dei est3 : " The form of God is the nature of God." St Augustine saith : Phil- Hom-6-
d Secundum formam Dei Christus ipse de se loquitur, Ego et Pater unum sumus- ': d August, de
" As concerning the form of God, Christ himself saith of himself, ' I and my Father i™3e erm'
are both* one'." Likewise again he saith : eUna est forma, quia una est Divinitas10 : sem"S4.
" The form is one, because the Godhead is one." Epfetm.
In like sort, of the form of a servant Leo saith : f Queer o quid sit formam servi t Leo Epist.
accipere? Sine dubio perfectionem naturce et conditionis . . . humance11 : " What is ^ cap" ul"
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: g Forma servi ...» chrysost. ad
omnino est natura servi12 : " The form of a servant verily is the nature of a 6.
servant." • St Augustine saith: h Quando ... de forma servi in Christo cogitas, '» August, in
humanam ejfigiem cogita, si est in te fides13 : "When thou thinkest of the form 40. an'
of a servant in Christ, think of the shape of a man, if there be any faith in thee."
Again: * [Christum], secundum humanitatem, . ..visibilem, corporeum, localem, atque ! August.de'
omnia membra humana veraciter habentem credere convenit et confiteri14 : " 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 hominem accepit15 : "He took the k Haim- in
form of a servant, that is to say, in very truth he took man." Pnil cap. 11.

p Expressions nearly resembling the above may
be found August. Op. Par. 1679-1700. De Music.
Lib. vi. capp. ii. iii. Tom. I. cols. 513, 4.]
P Athanas. Op. Par. 1698. Lib. de Def. i. 8.
Tom. II. p. 244. This treatise is spurious.]
[7 Leon. Magni Op. Lut. 1623. Ad Leon. Au
gust. Epist. xcvii. 5. col. 506. But these words are
quoted by Leo from Ambrose. Conf. Ambros. Op.
Par. 1686-90. Epist. Class. I. Ad Sabin. Epist. xlvi.
7. Tom. II. col. 986.]
P Chrysost. Op. Par. 1718-38. In Epist. ad
Philip, cap. ii. Hom. vi. Tom. XI. pp. 234, 5.]
P August. Op. Serm. clxxviii. In Ascens. Dom.
iii.. 2. Tom. V. Append, col. 304. This sermon is
probably not genuine.]
[10 ...una quippe forma est, quia una, ut ita

dicam, deitas. — Id. ad Pascent. Epist. ccxli. 1. Tom.
II. col. 865.]
[u Leon. Magni Op. Ad Leon. August. Epist.
xcvii. 5. col. 506 ; where accipiens. See above, note 7.]
[12 Chrysost. Op. In Epist. ad Philip, cap. ii. Hom.
vi. Tom. XI. p. 234.]
[13 August. Op. In Johan. Evang. cap. viii.
Tractat. xl. 4. Tom. III. Pars n. col. 566; where
cogitas in Christo.]
[14 Id. De Essent. Divin. Tom. VIII. Append.
col. 72 ; where juxta humanitatem. This treatise is
spurious.] [15 Haymo in Paul. Epist. Interp. 1528. Ad Philip.
cap. ii. fol. K. ii. ; where accipiens, and hominem
suscipiens.]

262

THE DEFENCE OF THE APOLOGY

[part

Form of
man, &c.

August, ad
Dard. Epist.
57.

De Conseer.
Dist. 2.
Prima.

Vifiil. Lib. i.
eontr.
Eutych.

Cyril in
Johan. 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 "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 corporis1, "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
not in more ; agreeing therein with these words of St Augustine, before rehearsed:
Corpus... in quo resurrexit [in] uno loco esse oportet2: "The body wherein he
rose again must needs be 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 God3.
Here we are4 terribly charged with guileful dealing, with a special note also
in the margin : " Fulgentius foully falsified." We have shifted in this word "man
hood5" 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 will not say of what 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 folly6.
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 "manhood5." If this be so foul a fault, wherefore then
is the old father and martyr Vigilius suffered thus to say, Dei Filius secundum
humanitatem suam recessit a nobis ; secundum Divinitatem suam semper est ndbis-
cum~? " The Son of God according to his manhood5 is departed from us; accord
ing to his Godhead is ever with us?" Or again, Christus est ubique secundum
naturam Divinitatis suce ; et loco continetur secundum naturam humanitatis suw* ?
" Christ is in all places according to the nature of his Godhead ; and is contained
in one place according to the nature of his manhood5?"
Wherefore doth Cyrillus say, Secundum carnem solam abiturus erat; adest
autem semper virtute Deitatis9 ? "According to the flesh only he would depart;
but by the power of his Godhead he is ever present ?" Wherefore doth Gregory

P August. Op. Par. 1679-1700. Lib. ad Dard. seu
Epist. dxxxvii. cap. iii. 10. Tom. II. col. 681.]
P Id. in Corp. Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Tert. Pars, De Conseer. Dist. ii. can.
44. col. 1935.]
P These two sentences do not appear in 1567.]
P Are we, 1567, 1570.]
p Manhead, 1567, 1570.]
P Here 1567 proceeds : " I beseech you, call your
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 rufflanry, 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
though your whole boot be utterly void of divinity,
yet at the least some sense of humanity had been
commendable."] P Vigil, adv. Eutych. Lib. I. in'Cassandr. Op.
Par. 1616. p. 518. See before, page 254, note 3.1
P ...esse quidem ubique &c. loco contineri &e.
— Id. Lib. iv. in eod. p. 546.]
P Cyril. Alex. Op. Lut, 1638. Comm. in Joan.
Evang. Lib. xi. cap. ix. Tom. IV. p. 973.]

II.]

OF THE CHURCH OF ENGLAND.

263

say, Verbum incarnatum . . . manet et recedit : manet Divinitate, recedit corpore10 ? pT^TT?
" The Word incarnate both abideth with us, and departeth from us : it abideth man ^
with us by the Godhead ; it departeth from us by the body (or manhood5) ?"  J 
Wherefore doth St Augustine say, Ibat per id quod homo erat : ... manebat per id ®0ref"DPom-
quod Deus erat. Ibat per id quod uno loco erat: manebat per id quod ubique erat11 ? ^untes°tosi^
" 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 ye will yet stand in doubt what these holy fathers meant by the manhood5
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 virgine natus August, in
est ; secundum id quod a Judesis prehensus est, quod ligno confixus, quod de cruce 50.
depositus, quod linteis involutus, quod in sepulcro conditus, quod in resurrectione
manifestatus, [me] non semper habebitis vobiscum 12 : " 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 aseendit in ccelum13 : " Our Lord, as touching his body, absented himself |ep£!SOh.fer'
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 " manhood5," 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 Lib!'iiIhras'
humanitas Christi localis est: vera Divinitas semper immensa est. . . . Caro Christi
absque dubitatione localis est : Divinitas tamen ejus ubique semper est. . . . Permansit
in Christo immensa Divinitas : suscepta est ab eo localis humanitas. . . . Quomodo
aseendit in ccelum, nisi quia localis et verus est homo ? Quomodo adest fidelibus,
nisi quia idem immensus et verus est Deus14? " 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 substantiam aber at ccelo
cum esset in terra, et dereliquit terram cum ascendisset in cesium15: " 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. Work hereafter more discreetly, and trouble not neither
penmen nor others without cause. Otherwise the penman will tell you what bird
bare the feather that made you a pen.

[10 Gregor. Magni Papae I. Op. Par. 1705. In
Evang. Lib. n. Hom. xxx. 2. Tom. I. col. 1576;
where recedit corpore, manet divinitate.]
[" August. Op. In Johan. Evang. cap. xiv. Tractat.
lxxviii. 1. Tom. III. Pars n. col. 698.]
[12 Id. ibid. cap. xii. Tractat. 1. 13. col. 634.]
[13 Id. Serm. cexxxv. In Dieb. Pasch. vi. 4. Tom.
V. col. 990.]
[M Quomodo autem aseendit &c. Aut quomodo
adest fidelibus suis &c...in quo permansisset vera et
immensa divinitas, et a quo suscipienda esset vera

localisque humanitas. .. secundum veram humanitatem
suam localiter tunc esset in terra, secundum divinita
tem. ..ccelum totus impleret et terram. Istam Christi
veram humanitatem, qua? localis est, ut veram divi
nitatem (quae immensa semper est) &c. .. Cum ergo caro
Christi localis absque dubitatione monstraretur, di
vinitas tamen ejus ubique semper esse &c  Fulgent.
Op. Par. 1623. Ad Trasim. Lib. n. capp. xvii. xviii.
cols. 173, 4.]
P5 Id. ibid. col. 172 ; where absens, and derelin-
quens.]

264

THE DEFENCE OF THE APOLOGY

[past

The Holy
Ghost is
God.

The Apology, Chap. i. Division 2.
We believe that the Holy Ghost, who is the third Person in the holy
Trinity, is very God; not made, not created1, not begotten, but pro
ceeding from both the Father and the Son by a certain; mean unknown
unto man2, and unspeakable; and that it is his property to mollify and
soften the hardness of man's heart, when he is once received thereinto3,
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. HABDING.
As ice acknowledge this article to be true and catholic, so we. demand of these
defenders how they can prove the same. Have they either express scripture for it,
or any of the four first4 general councils, which be esteemed of most authority?
* untmth, as * We are sure they have not. Therefore we do them to understand, and, if they hear
appear. ^ ^^ ^g advertise the readers that fear God and love his truth, that all truth
*o foiiy! necessarily to be believed is not * expressed in the scripture; and that * other councils
otherwise ?al be to be received besides the four first, which are allowed in England by par
liament. . . . THE BISHOP OF SAKISBTJRY.
Consider, M. Harding, notwithstanding ye evermore tell us jpf fathers, fathers,
yet how contrary oftentimes ye are in judgment to the same fathers. You say,
as here we may gather by your words5, 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 well6 proved by
plain scriptures. Thus he .saith : Spiritus Sanctus est Deus. Unde Petrus cum
Ausus es mentiri Spiritui Sancto, continuo sequutus adjunxit quid esset
Spiritus Sanctus, et ait, Non es mentitus hominibus, sed Deo7 :. "The Holy Ghost
is God. Therefore Peter when he said8" (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'."
Again he saith : Ostendit Paulus Deum esse Spiritum Sanctum, et ideo non esse
creaturam9 : " St Paul sheweth us that the Holy Ghost is God, and therefore is
AugustT"1' no creature." Likewise again he saith: Ne quisquam ... Spiritum [Sanctum]
negaret Deum, continuo sequutus ait, . . . Glorificate . . . et portate Deum in corpore
vestro 10 : " 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
the heathens : Nisi homini Deus placuerit, Deus non erit. Homo jam Deo propitius
esse debebit11 : " Unless God please man well," though he be God, " be shall be no
God. And so now man must be friendly and favourable unto Gbd."

August.contr. Liter. 
Petil. Lib. iii. dlXlSSet,
cap. xlviii.

August.
I)e Mor.
Keel. Cath.

Epist. 174.

Tertull. in
Apoiog.

P Create, Conf.J
p Men, Conf.]
P Thereunto, Conf.]
[< First four, Conf. and Def. 1567, 1570.]
p This clause does not appear in 1567.]
[¦>' Well be, 1567, 1570, 1609.]
p ...quia haec Trinitas unus Deus. Unde &c.
-August. Op. Par. 1679-1700. Contr. Lit. Petil.

Lib. in. cap. xlviii. 58. Tom. IX. col. 326.]
P He had said, 1567, 1570.]
P Id. De Mor. Eccles. Cathol. Lib. I. cap. xvi.
29. Tom. I. col. 698.]
[10 Id. Ad Pascent. Epist. cexxxviii. cap. iv. 21.
Tom. II. col. 860.]
[" Tertull. Op. Lut. 1641. Apoiog. 5. p. 6.]

ii.] OF THE CHUE.CH 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
„ „ . . , . . n j. Spirit. Sanct.
Sanctum esse Deum. Atqui proponetur tibi examen testimoniorum, ex quibus osten- sXI Ka;
detur Divinitatem Sancti Spiritus testatam esse in sacris literis, nisi quis valde in- ^'avfy~ ,
sulsus sit et alienus a Spiritu Sancto 12 : " Some man will say, it is not written TOj ni/eu-
that the Holy Ghost is God. ,1 will18 bring thee forth a whole swarm of au- ^ayos
thorities, whereby it shall well appear that the Godhead of the Holy Ghost is ^^%^7-'
plainly witnessed in the holy scriptures, unless a man be very dull, and utterly -rai.
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 14 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 ; that15 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. HABDLNG.
It is a world to see these defenders : they which have not kept " unity of Spirit
in the bond16 of charity," which St Paul requireth, but have severed them-
v ' w' selves from the body of the church, tell us now forsooth, they believe that
there is one church of God. But what may we 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 a all christian people hath ¦ untruth.
ever taken the successor of Peter to be the head under Christ, which is the true fathers in the
catholic church, in their Apology they stick not to say plainly, that it is clean churciTnever
fallen down long agone. And therefore the beginning of Luther's seditions17 and t00k hlm so"
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
Lookinthe &• 7-18 And. in the leaf F. 8. they say that forty years agone and up-
imfH.i.o. ward, that is, at the first setting forth of Luther and Zuinglius, the
LeafE. 2. truth was unknown and unheard of; and that they first came to the
term?*exor?' knowledge and preaching of the gospel. Likewise in another place they
tum evaagein. grant that certain and very strange sects have been stirring in the world
ever since the gospel did spring, meaning the time when Luther first brinced19 to
Germany the poisoned cup of his heresies, blasphemies, and satanisms.
Thus 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 and learning can they make
good, that there is one church of God ? We would fain know which 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 l 'Luther for their founder and for their radix Jesse, as it b untruth.
' As shall

[12 Greg. Nazianz. Op. Par. 1778-1840. De Spir.
Sanct. Orat. xxxi. 29. Tom. I. p. 574.]
[13 But I will, 1567, 1570.]
["¦ Can, Conf.J [15 And that, Conf.]
P6 Of the Spirit in the band, Conf. ; of Spirit in

the band, Def. 1567, 1570.]
[" Seditious, Conf. and Def. 1567, 1570.]
[18 See before, pages 20, 73, 74, 16, 67.]"
[I9 Brinced : pledged. See Nares, Glossary,
" brinch."

266

THE DEFENCE OF THE APOLOGY

[part

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
but stoutly claimeth the name of the church.
Then how say ye, defenders, which church be ye ? Name the child. If ye
name one, we set the others against you, Sec. . .
How often in his books putteth Luther1 you and your captains2 in the roll
of those that he utterly condemneth, naming roundly together infidels, Turks, epi
cures, heretics, papists, 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 ye3 worse than these above reckoned, yea,
and if he wist how, worse 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,
but that it is catholic and universal, and dispersed throughout the whole CathBlic
world. True it is that ye say, whatsoever ye think. . . . But the holy <*««*¦
learned and ancient fathers, where they call and believe tlie catholic church, they
mean (as Vincentius Lirinensis declareth) the church to be catholic, that is to say,
universal (for so the word signifietli), in respect of a threefold universality;
of places, which this defender here toucheth ; of times, and of men, which church cam
he toucheth not. " In the catholic church we must have a great care," m olw'
saith he, " that we hold that which hath every where, evermore, and of all persons
been believed4." If these defenders prove not the church they profess them- Thr fu .
selves to be of to have this threefold universality, then is their congrega- vnsaiity anm-
tion not this one church, nor of this one church of God, but the synagogue know the
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
doms, countries6, commonweals, and free cities ; yet hath it not gone so far abroad as
the Arians' heresy did by three parts 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, we.
acknowledge. Of the same kingdom we confess and- believe Christ to be Prince1
alone, so as he is Head of this body alone, and so as he is Bridegroom of
this spouse alone. For Head and Spouse alone he is in one respect, not Prince, Heat,
alone in another respect  According to the 8 inward influence of grace, spmmofae
Christ properly and only is Head of his mystical body the church; but, as tnmpeetof
touching the outward government, tlie being of a head is common to wrnZiiL
Christ with others. For in this respect certain others may be called heads fZtrtStato
of the church, as in Amos the prophet the * great states be called " the aerSe*"*
heads of the people." So the scripture speaketh of king Saul: " When *^m»««-
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 Plal- "»'"¦
nations." . . .
Men be called heads, inasmuch as they be instead of Christ, and under Christ;
after which meaning St Paul saith to the Corinthians : " For if I forgave 2 cor. a.
any thing, to ivhom I forgave it, for your salces forgave I it, in persona Christi,
in the person of Christ." And in another place : " We are ambassadors 2 cor. v.
instead9 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 under Christ
tureVSoctor cind instead of Christ is head of the same.

ever said so ?

P He, Conf.]
P Capitains, Conf.]
P You, Conf. and Def. 1567, 1570, 1609.]
P In ipsa item catholica ecclesia magnopere cu-
randum est, ut id teneamus, quod ubique, quod
semper, quod ab omnibus creditum est  Vincent.
Lirin. Contr. Hsr. 1591. cap. iii. p. 6.]

P These references are inserted from Conf. and
Def. 1567.]
p Counties, Conf.]
P Be the prince, Conf.]
P This, Conf.]
P In the stead, Conf. and Def. 1567.]

ii.] OF THE CHURCH OF ENGLAND. 267
As touching the bridegroomship, we say and believe that, if we would speak
Christ the true properly, Christ is the only Bridegroom ofthe church his spouse, of whom
miZ7mder- it *» said, " He that hath a spouse is a bridegroom :" for from but of
aeSfh. ^ tne church he begetteth children to himself. But others are called bride-
joimm. grooms, working together with Christ outwardly 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, who is instead of Christ the bridegroom of10 the whole church,
is iealled also the bridegroom of the universal church : a man may term him tlie ^untruth.
viceqerent brideqroom . . . ancient
" fathers never

called him so.

THE BISHOP OP SARISBURY.

I trust, gentle reader, thou wilt not look I should answer all M. Harding's pTThTij^
ordinary idle talk. So should I lose good time without cause, and be over m mWv
troublesome to thine ears. " 0," 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 bond11 '  '
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." O 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 sithence, 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." [Confui?]
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 your 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. Lir.
evermore, and of all men hath been believed12." 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,"

[10 In, Conf.] [12 Vincent. Lirin. Contr. Hser. cap. iii. p. 6. See
[" Band, 1567, 1570.] I note 4, on the preceding page.]

268

THE DEFENCE OF THE APOLOGY

[part

August de
Gen. ad Lit.
cap. i.

Fort. Fidei,
Lib. v.

JEn. Sylv.
de Gest.
Cone. Basil.
Lib. i.
M. Hard.

li. a.

[Detect.]Hos. iv.
Psal. cxvi.
Bom. iij.

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
catholic1. 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 re'acheth it within five hundred 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. Tbe 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;
and therefore, as St Augustine saith, is called catholica, ... quia universaliter perfecta
est, et in nullo claudicat, et per totum orbem diffusa est2: "because she is uni
versally perfect3, 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 cbanges, yet God's truth is evermore
one ; and, be it in many or in few, is ever catholic. Thus, M. Harding, it is
written by one of your own side : Etsi non nisi duo viri fideles4 remanerent in
mundo, [tamen] in eis salvaretur ecclesia, quce est unitas fidelium5 : "Although
there were but two faithful men6 remaining in the world, yet even in them two
the church, which is the unity of the faithful, should be saved."
Addition. g£%- Some say that, at the time of Christ's passion, the whole
faith remained only in the blessed virgin our lady ; and that even now the
same faitli may be so straited that it may rest only in one poor old woman7.
Which thing if it should happen, yet should not God's truth therefore wander
about the world, as it liketh you to jest, tanquam accidens sine subjecto. The
prophet Osee saith : " There is no trutb, there is no mercy, there is no knowledge
of God in the earth." Yet notwithstanding the prophet David saith : " The truth
of God endureth 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. J0j
Luther's dog-eloquence (for so, M. Harding, it liketh you of your modesty to
call it), were 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 our cause the worse for that your8 tongue can so readily serve to
speak9 ill.

P These two sentences are not in 1567.]
p August.' Op. Par. 1679-1700. Lib. De Gen. ad
Lit. cap. i. 4. Tom. III. Pars i. col. 94.]
P Perfite, 1567, 1570.]
[* Homines, 1567.]
p Fortal. Fid. Nurmb. 1494. Lib. v. Consid. ix.
fol. 281.]
P Two men, 1507.]

P Nee vulgari nonnullorum opinioni corisentioi
qui tempore dominicse passionis solam virginem aiunt
in fide perstitisse. Unde audent • aliqui - dicere, sic
extennari fidem posse, ut ad unam solam aniculam
revertatur.—iEn. Sylv. Op. Basil. 1551. Comm. de
Gest. Basil. Concii. Lib. i. p. 9.]
P Our, 1570.]
P 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 10 the ~ " *
Head of the church; but, touching direction and government, the pope only ¦ e_ ,
is the head. 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, g^r Here M. Harding , allegeth sundry authorities to prove the Addition.
universal supremacy of the pope. Chrysostom, saith he, writeth thus : " Peter, ¦©#
being a fisher, is the head and feeder of the church." And again: "Peter was p.'i3iara.'
the master of the world11."- And again: " Christ made Peter ruler over all the chfyso'tin
world12." In the end he concludeth with good liking of his case, and saith : ^att Hom-
"How say you, are ye contented now?" The answer. No > doubt, Master Homf'55.
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, Eput- 1-
and also of all the churches that by. God's providence are every where founded13."
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 Paul14." Like- h^i 3
wise St Gregory saith: "Paul had the princehood of all the whole church15." 6reg0r in
So St Hierome calleth Origen magistrum ecclesiarum16, "the master and 1!5efvLib'iT-
teacher of the churches." And in like manner Theodoretus calleth. St Chryso- ™^"i^e
stom doctorem orbis terrarum17, "the teacher and instructor of . all the world." Theodor. Lib.
v. can. xxxii.
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 authority by such general words as may
be common to so many, J£$ ^jg
18 Ye say, St Paul saith: "If I forgave any thing, for your sakes I forgave it 2 c0r. h.
in the person of Christ." "We are ambassadors in the stead of Christ, even as2Cor. v.
though God did exhort you through us." Hereof ye conclude : Ergo, " the pope
under Christ and instead19 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 beads of their several churches. So Chry-

[10 Christ only is, 1567.]
[n ...OTI tovtov oil tov dpovov, dWd tijs oIkov-
P-ivrrs exeipoToi/ijae Si&daKaK'ov. — Chrysost. Op. Par.
1718-38. In Joan. Hom. lxxxviii. Tom. VIII. p. 527.]
[12 ...u oe vids...dvdpoj7ru> dvnTw nrdvTiav toiv
ev tw obpavut Ttjv e^ova-iav eve\cipiire — Id. In
Matt.' Hom. liv. Tom. VII. p. 548. Conf. Vol. I.
page 429, note 10.]
[13 Clement, ad Jacob. Epist. i. in Crabb. Concii.
Col. Agrip. 1551. Tom. I. p. 31. See Vol. I. page 427.]
['" '0 MixailX to twv 'lovSaioiv edvos euex""
piaijn- naDAos de yrjv Kai 8d\aTTUV, Kal tijk oIkov-
lievnv  Chrysost. Op. De Laud. Paul. Horn. ii. Tom.

II. pp. 485, 6.]
P6 ...quia obtinuit totius ecclesiae principatum. 
Gregor. Magni Papas I. Op. Par. 1705. Lib. iv. in i.
Beg. cap. v. 28. Tom. III. Pa'rs ii. col. 250.]
[16 ...Origenem, quem post apostolos ecclesiarum
magistrumnemo...negabit.: — Hieron. Op. Par. 1693-
1706. Lib. de Nom. Heb. Prof. Tom. II. cols. 3, 4.]
P7 Theodor. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. i. cap. xxxii. p. 238.] '
[18 ¦ Here 1567 inserts, And yet notwithstanding ye
have alleged scriptures too, God wot, even as ye have
used to do in other places.]
[19 In the stead, 1567, 1570.]

270

THE DEFENCE OF THE APOLOGY

[part

Epist. ad
Rom. Hom.
18.
b Amos vi.
c 1 Sam. xv.
d Psal. xviii.
e Art iv.
»iv. 32.
* Cyril. Tom.
lv. Cone- in
Eph. Syn.»
Epist. 5.

» chrysost. in sostom calleth Elias * caput prophetarum1, "the head of the prophets ;" so Amos
saith, b"the princes are the heads ofthe people;" so Saul is called c"the head of
the tribes of Israel ;" so David was made d caput gentium, " the head of nations."
Sundry such other like examples I alleged in my former e reply to M. Harding2:
as that Cyrillus, the bishop of Alexandria, in the council of Ephesus was called
' l caput . . . episcoporum congregatorum3, " the head of the bishops that there were
assembled;" that St Gregory saith, e [Paulus], ad Christum conversus, caput
gGregor. in effectus est nationum5 : " Paul, being once converted to Christ, was made the head
can.fv. ' '"' of nations;" that Prudentius saith, hSancta Bethlem caput est orbis6: "Holy Beth-
Enchir. m lem is the head of the world." In this sense Optatus saith : "' There be four sorts
| optat Lib. Qf hgg^g jn tke church, the bishops, the priests, the deacons, the faithful7." And
all this only in a certain kind of phrase and manner of speech. But indeed and
' August. verily St Augustine saith : k Paulus ipse non poterat caput esse eorum quos plan-
Petii Lib. i. taverat3: "Paul himself could not be the head of them whom he had planted."
"Sregor. Lib. Therefore Gregory saith : x Petrus apostolus primum membrum sanctcs et universalis
iv. Epist. 38. gg^g^gg [eS£j. Paulus, Andreas, Johannes, quid aliud quam singularium sunt ple-
bium capita ? . . . tamen sub uno Capite omnes membra [sunt ecclesice]. Atque ut
cuneta 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 voluit9 : " 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 amongst10 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 spake11 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 potest12 Deus13 : " 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 14." 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,
Extr. Novit some others have said, Petro et ceelestis et terreni imperii jura commissa sunt15:
" "Unto Peter was committed the right both of the heavenly and also ofthe
earthly empire."
Last of all he doubteth not but the pope may be called the spouse or

Peter was a
member of
the church,
but not the
head.

John viii.

De Elect.
cap. Licet,
Abb.

[' Chrysost. Op. Par. 1718-38. In Epist. ad Rom.
Hom. xviii. Tom. IX. p. 636.]
P See Vol. I. pages 438, &c]
P Concii. Ephes. Relat. ad Imp. in Concii. Stud.
Labb. et Cossart. Lut. Par. 1671-2. Tom. III. col.
656.] P This reference stands, Cyril. Tom. iv. Epist.
5. in 1567, 1570.]
p Gregor. Magni Papse I. Op. Par. 1705. Lib.
IV. in I. Beg. cap. v. 28. Tom. III. Pars n. col. 250.]
P Aur. Prudent. Enchir. in Biblioth. Vet. Patr.
per M. de la Bigne, Par. 1624. Nov. Test. 2. Tom.
VIII. p. 561.]
P ...ut cum sint ... quatuor genera capitum in
ecclesia, episcoporum, presbyterorum, diaconorum,
et fidelium  Optat. Op. De Schism. Donat. Lut.
Par. 1700. Lib. ii. 24. p. 43. Conf. Lib. 1. 13. p. 11.]
P 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.]
P Gregor. Magni Papae I. Op. Epist. Lib. v.
Indict, xiii. Ad Johan. Episc. Epist. xviii. Tom. II.
col. 743 ; where apostolorum primus, and sub lege.]
P° Among, 1567, 1570.]
[" Speaketh, 1567, 1570, 1609.]
[12 Papa potest quicquid Deus ipse potest, 1567.]
[ls Panorm. sup. Prima Prim. Lugd. 1534. Tit.
vi. De Elect, cap. 6. fol. 123. 2. See before, page
145, note 7.]
[14 The pope can do whatsoever God himself can
do, 1567.]
[15 ...jura ceelestis imperii et terreni Petro com
missa a Deo sunt  Corp. Jur. Canon. Lugd. 1624.
Decretal. Gregor. IX. Lib. n. Tit. I. Gloss, in cap.
13. col. 532.]

IL]

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 saith, 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 hodie Bernard, in
sunt sponsi ecclesice16: "They be not all the bridegroom's friends that are this °° "
day the spouses of the church." 0 miserandam sponsam talibus creditam para- Bernard, ad
nymphis ! . . . Non amici ... sponsi, sed csmuli sunt13: "O miserable is that spouse cons°Lib.!ii.
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 19 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 church 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-
sacrammt of crament of order, agreeable to the faith of the catholic church ; that
m-der. there be seven orders in the church, four lesser and three greater ; for
By good rea- so by good reason they are called. And, as for the institution, autho
rity, and estimation of the greater, specially of the priesthood21 and
deaconship, ye might have alleged the scriptures; so for the lesser, the example of untruths
Christ, the tradition of the apostles, and the testimonies written of the apostles' sumeX.as^y
scholars, of those that both next and soon after followed them, namely, Dionys. m^appei!'
Cap. iii. Hierarch. Ecclesiast. 22 ; Ignatius, Epist. 8. ad Ecclesiam Antiochenam22;
Tertull. in Praescript. adversus Haereticos23; Gaius24, pope and martyr in Diocle
tian's time; Zosimus25 in St Augustine's time; Isichius; Eusebius Cessariensis26 in27 his
Ecclesiastical History ; and Epiphanius23 in the end of his book Contra Haereses.

THE BISHOP OP SARISBURY.
Gentle reader, if I should leave these and other like M. Harding's words
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 church, 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.

Orders.

[16 Bernard. Op. Par. 1690. In Concii. Bern.
Serm. 6. Vol. II. Tom. v. col. 737 ; where sicut for
sunt.]
[17 Fulgent. 1609, 1611.]
[I8 Id. ad Eugen. De Corisid. Lib. in. cap. v. 20.
Vol. I. Tom. n. col. 436.]
[19 Beck, 1567, 1570.]
P° These words are not in Conf.]
P1 Of priesthood, Conf. and Def. 1567, 1570, 1609.]
P2 See below, page 272, notes 10, 11.]
P3 Tertull. Op. Lut. 1641. De Prasscr. Hajr. 41.

p. 247.] P4 Gaii Epist. Decret. ad Felie. Episc. in Crabb.
Concii. Col. Agrip. 1551. Tom. I. p. 183.]
P5 Zosim. Epist. i. ad Hesych. Episc. in eod.
Tom. I. p. 488.]
P6 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]
[« Is, Def. 1567.]
P8 Epiph. Op. Par. 1622. Adv. Iter. Lib. in.
Expos. Fid. 21. Tom. I. p. 1104.]

272

THE DEFENCE OF THE APOLOGY

[part

Orders.
Anaclet.
Epist. 3.

Hieron. ad
Evag.

Hieron. in
eadem Epist.

Hieron. in
Esai. cap.xix.
Catechumen!

Addition.

Hieron. ad
Tit. cap. i.

Clemens, Epist. 2.
De Cons.
Dist. 3.
Tribus gra-
dibus.

Dion. Eccles.
Hierarch.
cap. v.

Ignat. ad
Antioch.i/iaXrus,...KO-iriwvTas,e^opKi-(TTflV, bp.o-
AoyrjTay. Clemens,
Epist. 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 written by that holy father Anacletus, as it is easy to be seen —
but whatsoever he were, thus he saith)1: Amplius quam isti duo ordines sacer-
dotum (episcopi et presbyteri) nee nobis a Deo collati sunt, nee .apostoli docue-
runt2 : "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 writeth : Audio quendam in tantam erupisse3 vecordiam, ut diaconos pres
byteris, id est, episcopis anteferret4 : ¦ "T hear say there . is a man broken out
unto such wilful fury, that be placeth5 deacons before priests, that: is to say,
before bishops." And again : Apostolus preecipue docet eosdem esse presbyteros
quos episcopos6: "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 faithful7: and other
order of the church he knoweth none.
Addition, flS" 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
priests8." j£§
Clemens saith : Tribus . . . gradibus commissa sunt sacramenta divinorum secre-
torum, id est, presbytero, diacono, et ministro 9 : " 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 10- 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, confitentes11 , "the chanters or singers, the labourers, and the
confessors." Clemens added12 thereto catechistas13, "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 Tobice
sancti sepelire mortuos admonent 14 : " The first order of the clergy is the order
of the sextines ; which, as holy Toby was wont to do, call upon the people
for the burial of the dead."

P The words after Anacletus saith do not appear
in 1567.] P Anaclet. Epist. iii. in Crabb. Concii. Col.
Agrip. 1551. Tom. I. p. 63. The decretal epistles
of the early bishops of Rome are spurious.]
P Eripuisse, 1570.]
P Hieron. Op. Par. 1693-1706. Ad Evang. Epist.
ci. Tom. IV. Pars n. col. 802.]
P Pleaseth, 1570.]
p Id. ibid. ; where perspicue doceat.]
P . . .vel quinque ecclesia? ordines, episcopos, pres
byteros, diaconos, fideles, catechumenos sentiunt 
Id. Comm. Lib. v. in Isai. Proph. cap. xix. Tom.
III. col. 131.]
P Idem est ergo presbyter qui episcopus : et
antequam diaboli instinctu studia in religione fierent,
et diceretur in populis, Ego sum Pauli, ego Apollo,
ego autem Cephse, communi presbyterorum 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. Concii.
Tom. I. p. 41. Conf. Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Conseer.
Dist. ii. can. 23. col. 1921. J
P° Dion. Areop. Op. Ant. 1634. De Eccles.
Hierarch. cap. v. i. 6. Tom. I. p. 361.]
[" Ignat. ad Antioch. Epist. 12. in Coteler. Patr.
Apostol. Amst. 1724. Vol. II. p. 107. This epistle
is spurious. J
Ps Addeth, 1567, 1570, 1609.]
p3 Clement, ad Jacob. Epist. i. in Crabb. Concii.
Tom. I. p. 34.]
P4 Hieron. Op. De Sept. Ord. Eccles. Tom. V.
col. 100 ; where mortuos admonentur. This treatise
is spurious.]

H-] OF THE CHURCH OF ENGLAND. 273
Likewise to the three greater orders Isidorus addeth another distinct and 'qT^^P
several order of bishops15; unto whom agreeth Gulielmus Altisiodorensis and •  „ — 1>
Gottofredus Pictaviensis, as appeareth by Johannes Scotus16. Again, of the other ™d,0,Lib:^-
inferior orders St Hierome leaveth out the conjurers and waiters : St Ambrose j»p- ' ."-.'J'
leaveth out the waiters and door-keepers 17 : the canons of the apostles leave out sentem.IV'
conjurers, waiters, and door-keepers, all three together18. QuKt.\
In this so great dissension and darkness, what way will M. Harding take Cit™ '"
to follow ? By Anacletus there be two orders ; by Clemens and St Hierome ^hea- cap'
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 church, 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 "|<J- L°mb-
be in the church an order of door-keepers." Christ saith, " I am the light Llb.iv. Dist.
of the world." Hereupon have they founded the order of acoluthes, to carry
tapers19. 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) writeth thus : Unus hypodiaconus det aquam manibus sacerdo- ciem. const.
tum : . . . duo diaconi ex utraque parte altaris teneant flabellum confectum ex tenui- vm. cap. xv.
6ms membranis vel ex pavonum pennis, quibus leviter abigant prcetervolantes
bestiolas, ne in pocula incidant20 : " 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 heec spectant; portare cereos et urceolum, [et] canes Aureum spe-
expellere de ecclesia21 : "To the less orders these things belong; to carry tapers
and holy water-stocks, and to drive dogs out of22 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 psalms,
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 Dist 23. Leet.
esto relator verbi Dei23 : " Take thou this book, and be thou a pronouncer of

[16 ...gradus et nomina haec sunt: ostiarius,
psalmista, lector, exorcista, acolytus, subdiaconus,
diaconus, presbyter, episcopus. — Isidor. Hisp. Op.
Col. Agrip. 1617. Orig. Lib. vn. cap. xii. p. 62.]
[16 J. Duns Scot. Op. 1639. Lib. iv. Sentent.
Dist. xxiv. Quaest. Unic. Tom. IX. pp. 514, 5.
where Scotus refers to the authors here cited.]
[" Ambros. Op. Par. 1686-90. Comm. in Epist.
ad Ephes. cap. iv. vv. 11, 12. Tom. II. Append, col.
241.] Lls Canon. Apost. cap. 68. in Crabb. Concii.
Tom. I. p. 24.]
[" Ipse enim se ostiarium significans dicit, Ego
sum ostium... Hoc officium Dominus se habere testa-
[JEWEL, III.]

tur dicens, Ego sum lux mundi : &c  Pet. Lomb.
Libr. Sentent. Col. Agrip. 1576. Lib. iv. Dist. xxiv.
C. F. foil. 392. 2, 393. 2.]
P° Const. Apostol. Lib. vm. capp. xi. xii. in
Concii. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. I. cols. 471, 4.]
P1 Quia speetantia ad minores ordines, ut portare
cereas, urceolum &c  Aur. Spec. Papae in Fascic.
Eer. Expet. et Fug. Lond. 1690. Tom. II. p. 65.]
P2 Dogs of, 1567, 1570.]
P8 Ex Concii. Carthag. c. 8. in Corp. Jur. Canon.
Decret. Gratian. Decr. Prim. Pars, Dist. xxiii. can.
18. col. 114.] 18

274

THE DEFENCE OF THE APOLOGY

[part

Dist 21.
Cleros.

the word of God." And therefore Isidorus saith : Tanta  et tam clara erit
ejus vox, ut quamvis longe positorum aures adimpleat1 : " 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
acoluthus wait upon the bishop, nor doth the exorcist cast forth devils, nor
doth the psalmist sing psalms2, nor doth the reader openly pronounce the scrip
tures (I might yet step a little farther, to open the whole beauty of the clergy
of Rome), nor doth the deacon make provision for the poor, nor doth the bishop
preach tbe 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 them3.

THE BISHOP OF SABISBUBT.
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 answereth4, Where any thing is indeed,
there whether it may be or no, to discuss it is'' needless .... Therefore whether any
one man can be superior and chief over the whole church, we leave to speak; that
1. so it is, thus we prove: Every parish hath his several vicar or parson, and every
diocese his own bishop ; ergo, what reason is it there be not one chief governor
of the whole christian people ?
2. When questions be moved in matters of faith, through diversities of judgments
the church should 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 towards 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
whole, 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 fffV01.er" " Tne children of Juda and the children of Israel shall assemble together, josh. i.
these be the and they shall make to themselves one head." Thereof our Lord saith in St John:
ofthe captain " There shall be onefold, and one Shepherd." joimx.
thlparopnet° 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 ruling in earth. And therefore he said unto Peter : " Feed my flock :"
" Confirm thy brethren."

P Isidor. Libr. Sept. Etym. „. ii. in eod. Dist.
xxi. can. 1. col. 94; where eorum vox, and adim-
pleant. Conf. Isidor. Hisp. Op. Col. Agrip. 1617.
Orig. Lib. vii. cap. xii. p. 62.]
P Sing the psalms, 1567.]

P To put them in order and to govern them
rightly and duly, Conf.]
P Harding's reply is here, as Jewel says, greatly
abridged, but for the most part in Harding's own
words.]

H.] OF THE CHURCH OF ENGLAND. 275
Thus we see these defenders' negative doctrine, that no one man may have fj~7^p
the superiority over the whole state ofthe church, disproved as utterly false. m-J y
To their second reason we grant Christ needed not any man to supply his ¦  v- .. .'
room, that should succeed in his whole substance. Neither is man of capacity « Untruth
of such ' succession : * neither hath there any such fond saying been uttered by *OTP™°r,ni-
the divines. Papa potest
But, because Christ saw the knot of unity should be most surely kept knit facere qua
by government of one, he * committed the regiment of the whole church unto one, Deus''.
whose visible ministry he might use instead of himself. * Untruth.
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.
East of all, whosoever will not be fed nor ruled by his own3 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 catholic 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 be9 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
overseen10 by one general shepherd. Otherwise M. Harding imagineth this foul
absurdity must needs follow, that the part is better governed than the whole.
Addition. j£§r Here M. Harding answereth thus : " I see no absurdity in Addition.
this conclusion. And perhaps, when the matter is well weighed, it may seem jffj^j
the world was never in better state than when it was governed by one goodjW3-
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? Why 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 Caesar, 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 then- 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, ^f ¦€$
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 a"^/™"11
already in my former reply to M. Harding11. Indeed I remember, to avouch all "jf^"1
that M. Harding hath here said, one sometimes well inclined to that side said aivwons.

P Inserted from Def. 1567.]
P Papa potest quicquid Deus ipse potest, Def.
1567.] P Panorm. sup. Prim. Primi Decretal. Lugd.
1534. Tit. vi. De Elect, cap. 6, fol. 123. 2. See be

fore, page 145, note 7.
P This one, Conf. and Def. 1567.]
p There is, 1567.]
[10 Are overseen, 1567. J
[u See Vol. I. pages 378, &c]
18—2

276

THE DEFENCE OF THE APOLOGY

[part

De Major, et
Obed. Unam
sanctam, in
Glossa.

Plat in
Sabin.

Sabell. En
nead, ix-
Lib. i.
Plat in
Steph. sexto.
Plat in
Boman. I.

Addition.M. Hard.
p. 139. b.
[Detect]Plat, in
Steph. VI.

Stephanum
tanta rabie
desaevisse.

Palmerlus.
Dilanians.

Abbas Urs
perg.Deeollarl
prEecepit.Luitprand.Memor. Hlitor.

thus : Non videretur Dominus discretus fuisse (ut cum reverentia ejus loquar) nisi
unicum post se talem vicarium reliquisset, qui heec omnia posset1: "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." I 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 books2. And, as it is said before,
pope Romanus 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 before3. And Platina giveth this general judgment of them: Nihil
aliud isti pontificuli cogitabant, quam ut nomen et dignitatem majorum suorum
extinguerent4 : "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, Sec. 5 : " Hereof grew that hatred
that caused pope Stephanus to practise such cruelty upon the dead body of
pope Formosus, for that in his life-time he had hindered him from the obtaining
of the popedom." Martinus saith that pope Stephanus was so wood6, 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.
Matthaeus Palmerius Florentinus recordeth the same by these words : Ste
phanus . . . Formosi corpus pontificalibus insignibus exuit : deinde illud dilanians,
omnique afficiens dedecore, manus ejus projecit in Tiberim7 : " 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 stream8." The
same story touching the drowning of the carcase is recorded also by Luitprandus
Ticinensis9. In an old chronicle written in parchment, intituled Memoriale Histo-
riarum, which I have to shew, there is added further : Qucedam dictu horribilia

[' Corp. Jnr. Canon. Lugd. 1624. Extrav. Comm.
Lib. i. De Major, et Obed. Gloss, in cap. 1. col.
212.J P Paululum enim abfuit quin libri ejus [Gregorii]
comburerentur. — Plat. De Vit. Pont. Col. Agrip.
1551. Sabin. I. p. 75.]
P Sabell. Rapsod. Hist. Par. 1509. Ennead. ix.
Lib. i. Pars III. fol. 72. 2. See below, note
10. Plat, de Yit. Pont. Steph. VI. p. 126. See below,
note 5.]
P Nil enim aliud hi &c. quam et &e. suorum
extinguere. — Id. ibid. Roman. I. ibid.]
P Hinc odium ortum est, quo etiam in mortuum
Stephanus sseviebat, quod ei antea impedimento
fnisset, quo minus optata sede potiretur. Refert
Martinus scriptor, &c— -Id. ibid. Steph. VI. ibid.
See above, page 249, note 13.

Legitur etiam, quod ipse [Stephanus] corpus For
mosi in concilio positum, et in papali veste exutum,
laicali induit : et duobus digitis dextrse ejus abscissis,
manus ejus in tumulum jactari praecepit  Mart.
Polou. Chronic. Antv. 1574. p. 328. Conf. ibid. Serg.
p. 331.] P "Wood: mad.]
P Matt. Palmer. Florent. Chronic. Contin. Chro
nic. Euseb. &c. Basil. 1536. fol. 114 ; where cadaver
pontificalibus primum exuit insignibus.]
P ...Formosum...decollari praecepit. ..Dein sacris
exutum vestibus, abscissisque digitis tribus, in Tybe-
rim jactari praecepit  Chronic. Abbat. Ursperg.
Argent. 1537. p. 198. This is told of Sergius.]
P Luitprand. Ticin. Rer. Gest. per Europ. Libr.
Par. 1514. Lib. i. fol. 5. 2. This author ascribes the
outrage to Sergius, whom he places next but one
to Formosus in the papal chair.]

II.]

OF THE CHURCH OF ENGLAND.

271

in ilium fecit : " Pope Stephanus 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 report of Sabellicus. Thus
he saith : Stephanus Formosi cadaver iterum refossum, tanquam sic quoque pati |abe11-. .
aliquid atrocius posset, securi subjecit, corpus in Tiberim projici jussit, ut sepultura Lib. i.
et omni humano honore careret10 : "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. J*M SM
Howbeit, this I trow is not the readiest way to procure peace, and to main- Unitv bv
tain unity in the church. And therefore Gregory saith of John, the bishop of one p0pe.
Constantinople, that claimed to himself this universal power : Si hanc causam „ — ""j^r'
cequanimiter portamus, totius ecclesice fidem corrumpimus : corruit universa ecclesia '*• Epist. 34.
a statu suo, si is qui universalis dicitur cadit11: "If we quietly suffer this mat- Gregor. Lib.
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, therefore, 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 omnipotenties12: "PrideAugust.de
itself hath a certain desire of unity and of universal power." cap'.' xiv.'8'
Addition, $0? But M. Harding saith : " John the bishop of Constantinople ^Sion'
by this title, 'universal bishop,' meant to make himself the only bishop of all MHard.p.
the whole world, that there should be no bishop but himself alone." The an- }^^,t -,
swer. This answer were somewhat,N 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 believe13 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-

[10 [Sergius]. ..ejus cadaver &c.— Sabell. Rapsod.
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 Stephanus
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 that
period.] [" ... quia si hanc sequanimiter portamus, universa?
ecclesia? fidem corrumpimus : ... si unus episcopus vo
catur universalis, universa ecclesia corruit, si unus

universus cadit  Gregor. Magni Papas I. Op. Par.
1705. Epist. Lib. vn. Indict, xv. Ad Anastas. Episc.
Epist. xxvii.' Tom. II. col. 873. Conf. Lib. v. Indict.
xiii. Ad Johan. Episc. Epist. xviii. ;Lib. vn. Indict, xv.
Ad Eulog. et Anastas. Episc. Epist. xliii. ; Ad Mauric.
August Epist. xxxiii. cols. 741, &c. 771, &c. 881. J
P2 August. Op. Par. 1679-1700. Lib. de Ver.
Relig. cap. xiv. 84. Tom. I. coL 778 ; where quem-
dam appetitum.]
P3 Hear, 1570.]

2Y8

THE DEFENCE OF THE APOLOGY

[part

Palmerius.Ursperg.

Sabell. En
nead. viii.
Lib. vi.

Church trium phant
and mili
tant.

M. Hard. fol.
142.
[Detect.]Dan. vii.

Col. i.

August, in
Enehir. cap.
lviii.

face III. : Institutum fuit ut ecclesia Romana esset caput omnium ecclesiarum,
cum prius Constantinopolitana ecclesia id usurpare tentasset1 : " 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 : Grcsci illud decus ad se trahebant2 : " The Greeks claimed the
same dignity to themselves." The same dignity, be 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. ^§
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, Divisum imperium cum Jove Cessar habet3.
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 what 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 bave 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 fair colours without a ground. St Augustine
in this case speaketh modestly of himself: Quid inter se distent quatuor ilia
vocabula, . . . throni, . . . dominationes, . . . principatus, . . . potestates, dicant qui pos
sunt, si tamen possunt probare quod dicunt. Ego me ista ignorare confiteor4 :
" 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. J£§
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

P Matt. Palmer. Florent. Chronic. Contin. Chro
nic. Euseb. &c. Basil. 1536. fol. 102. 2; where caput
esset ecclesiarum omnium. Conf. Chronic. Abbat.
Ursperg. Argent. 1537. p. 158.]
P Sabell. Rapsod. Hist. Par. 1509. Ennead. vm.

Lib. vi. Pars III. fol. 37. 2; where id ad se deals
trahentes.] p Virgil. Dist.]
P August Op. Par. 1679-1700. Enehir. cap. lviii.
15. Tom. VI. col. 218 ; where sedes for throni.]

IL]

OF THE CHURCH OF ENGLAND.

279

be subjects5. Thus might you6 easily have made your frame to agree with your
pattern, and the one of your fantasies7 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 pompa hujus mundi homo appetit, nisi solus August, de
esse, si fieri possit, cui multa subjecta sint ; perversa scilicet imitatione omnipotentis Xp'.'xW."8*
Dei3 ? " 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 Gregor. Lib.
videlicet imitatur, qui, spreta angelorum societate, ascendere conatus est ad culmen "' plst'
singuktritatis9 : " 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 10 is formed an argument to the contrary : In in Opere m-
ceelesti hierarchia tota congregatio angelorum non habet caput unum, preeter so- cap!' v. 'b "'
lum Deum ; ergo a simili in ecclesiastica hierarchia hominum non debet esse unum
caput, preeter solum Deum11 : " 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, fd? 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®| f
patiently, M. Harding? "Marry," say you, "is it12 not there set fortb for an !«• »•
objection against the truth ?" Neither do I say so ; nor do I use it as an L
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 13 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 reason14 to waste your choler. .g$ J£$
Nevertheless M. Harding is well able to fortify all these things by the autho- j^^for
rity of the scriptures. And here instead of the first chapter of the prophet Qsee.
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 16.
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

P Be his subjects, 1567.]
P Te, 1567, 1570.]
P Fancies, 1567, 1570, 1609.]
P Id. Lib. de Ver. Relig. cap. xiv. 84. Tom. I.
col. 778; where aliud in ea homo, and cui cuneta.]
P Gregor. Magni Papa; I. Op. Par. 1705. Epist.
Lib. v. Indict, xiii. Ad Constant. August. Epist. xxi.
Tom. II. col. 751; where spretis in sociali gaudio
angelorum legionibus ad culmen conatus est singula-
ritatis erumpere. Conf. Ad Johan. Episc. Epist.

xviii. col. 742.]
[10 Nay rather in the late council of Constance,
out of this very place, 1567.]
[u Opusc. Tripart. Pars n. cap. v. in Crabb.
Concii. Col. Agrip. 1551. Tom. II. p. 989 ; where
hierarchia ecclesiastica, and esse unicum caput.]
[i2 It is, 1570.]
[la Unto, 1570, 1609.]
[" Season, 1570, 1609.]
[15 1567 omits this sentence.]

280

THE DEFENCE OF THE APOLOGY

[part

Hieron. in
Osee, cap. i.

Nicol. Lyr.
in Osee, cap. i.

August de
Civ't. Lib.
xviii. cap.
xxviii.

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
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
St Hierome writeth thus : Heec omnia fient, quia magnus est dies seminis Dei, qui
interpretatur Christus1: "All these tbings shall come to pass, because it is the
great day of the seed of God, which seed is expounded (not the pope, but)
Christ." Likewise Nicolaus Lyra: Congregabuntur filii Juda, id [est], apostoli;
...et filii Israel, id [est], gentiles conversi; ...pariter, id [est], in una ecclesia; et
ponent sibi . . . caput unum, id est, Christum2 : " 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
words, saith thus : Recolatur . . . Lapis ille angularis, et duo illi parietes, unus ex
Judcsis, [et] alter ex gentibus3: "Let us remember that Cornerstone (that is,
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
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 must4 bring, that they may
hear my voice ; and so shall there be one Shepherd, and one flock." These
words Chrysostom expoundeth by the words of St Paul : Ut duos conderet in
JohanTHom. semetipso in unum novum hominem5 : " That he might work two people into one
new man (not in the pope, but) in himself."
Augustm St Augustine, expounding the same, saith thus : Duobus istis gregibus, tanquam
duobus parietibus, [Christus] factus est Lapis angularis6 : " Unto these two flocks,
as unto two walls, (not the pope, but) Christ was made the Corner-stone."
And what should I allege any other the old fathers ? Nicolaus Lyra, as simple
an interpreter as he was, yet he likewise saith- the same : Fiet...unus Pastor, id est,
Christus7 : " 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 tbe
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
can he use God's holy word. And, like as the emperor Caligula sometimes took
off the head of his great god Jupiter, and set on another8 head of his ov<n ; 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

Eph. ii.
Chrysost. in

Johan. Tract.
47.

Nicol. Lyr.
in Johan.

Suet. Tranq,
in Calig.
[cap. iiS\

P Hieron. Op. Par. 1693-1706. Comm. Lib. x.
in Osee Proph. cap. i. Tom. III. col. 1244.]
P Bibl. cum Gloss. Ord. et Expos. N. de Lyra.
Basil. 1502. Osee cap. ii. Pars IV. fol. 334. 2;
where scilicet Christum.]
P August. Op. Par. 1679-1700. De Civ. Dei,
Lib.- xviii. cap. xxviii. Tom. VII. col. 509.]
P Must I, 1567, 1570.]

P Chrysost. Op. Par. 1718-38. In Joan. Hom.
lx. Tom. VIII. p. 353.]
P August. Op. In Johan. Evang. cap. x. Trac
tat. xlvii. 5. Tom. III. Pars n. col. 609.]
P Bibl. cum Gloss. Ord. et Expos. N. de Lyra,
Johan. cap. x. Pars V. fol. 218. 2 ; where scilicet for
id est.] P Set another, 1570.]

n.]

OF THE CHURCH OF ENGLAND.

281

the Shepherd of this flock.
report, his words be these :

And, lest M. Harding should charge me with untrue
Congregabuntur filii Juda, et filii Israel, . . .ut ponant Johan. de

August. contr. Donat.
Lib. vi.
i. Qusest. 3.
Vocantur

sibi Caput unum: [et] Johan. x., Fiet unum ovile, et unus Pastor. Quod quidem Beg. et Pap.
de Christo intelligi non potest; sed de alio aliquo ministro, qui prcesit loco ejus9 : cap'm"
" ' 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 pope10- And yet Chrysostom saith : Qui non utitur sacra chrysost. in
seriptura, sed aseendit aliunde, id est, non concessa via, hie non pastor est, sed 5s.han' Hom'
fur11: "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
proved12), he is not the shepherd of the flock, he is the thief."
So saith St Augustine : Ipsum characterem multi et lupi et lupis imprimunt13
" The note or mark of a bishop many give unto wolves, and be wolves them
selves." M. Harding saith further14: Forasmuch as Christ is ascended into heaven, raues-
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, S&
but also 'to rule' and 'govern :' and therefore Homer calleth king18 Agamemnon foi. 147. b.
iroifiiva \aav, that is to say, ' the ruler of the people'." The answer. Whether etect,J
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 heareth John x.
the word of God." The manner of this feeding St Augustine expresseth thus : Non Austin
te pascere cogita, sed oves meas : sicut meas pasce, non sicut tuas : gloriam meam in 123.™' lract'
illis queere, non tuam; dominium meum, non tuum; lucra mea, non tua16: " Think
not to feed thyself17, feed my sheep : feed them as my sheep, not as thine own:

P Johan. de Parrhis. De Potest. Reg. et Papal.
cap. iii. in Goldast. Mon. Rom. Imp. Han. et Frane.
16L1-14. Tom. II. p. 111.].
P° 1567 omits the last four sentences.]
[" Chrysost. Op. In Joan. Hom. lix. Tom. VIII.
p. 346.] [12 The clause ofthe sentence after corruptions
does not appear in 1567.]
p August. Op. De Bapt. contr. Donatist. Lib.

vi. cap. i. 1. Tom. IX. col. 161; where infi-
gunt.] P4 Farther, 1567, 1570.]
[16 Calleth the king, 1570.]
L16 Id. in Johan. Evang. cap. xxi. Tractat. exxiii.
5. Tom. III. Pars n. col. 817 ; where in eis
quare.] [" Thee self, 1570.]

282

THE DEFENCE OF THE APOLOGY

[part

M. Hard.
fol. 147. b.
[Detect]

Ezek. xxxiv.
Jer. xxii.
Jude.

M. Hard.
fol. 147. b.
[Detect]Chrysost in
Matt. Hom.
55.
Ambros. in
Lue. cap.
xxiv.

M. Hard.
fol. 148. a.
[Detect]

M. Hard.
fol. 147. b.
[Detect.]

Theod. Lib. -
cap. "xxxii.

M. Hard.
p 145. b.
147. b. 151. h
152. a.
[Detect]

Chrysost. in
Gen. Horn, 7.
In Gen.
Hom. 11.

In Johan.
Hom. 11.

In Act.
Horn. 53.
De Laud.
Paul. Hom. 2.

seek my honour in them, seek not thine : seek my ownership, and not thine :
seek my gains, and not thine own." This is likely 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 : Omnes pastores tuos pascet ventus : " 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, Arnobius, 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 1." St Ambrose saith ; [Christus
Petrum] amoris sui. . . velut vicarium relinquebat2 : " Christ left St Peter as the vicar
of his love." To what purpose these latter3 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 :
Legations 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 ? 0 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 Chrysostom him
self: Chrysostomus doctor orbis terrarum4 : " Chrysostom, the doctor or master
of the world." Yet was not5 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 orbis6: "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 orbe7 : " 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 world8."
" Paul governeth and ruleth all9 the whole world10 :" "Paul was the apostle of

P Chrysost. Op. Par. 1718-38. In Matt. Hom.
liv. Tom. VII. p. 548. See Vol. I. pages 430, &c]
P Ambros. Op. Par. 1686-90. Expos. Evang. sec.
Luc. Lib. x. 175. Tom. I. col. 1542.]
P Later, 1570.]
P Theodor. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. v. cap. xxxii. p. 238.]
p 1570 omits not.]
p Chrysost. Op. In cap. i. Gen. Hom. vii. Tom.
IV. p. 50.]
P Id. ibid. Hom. xi. p. 90.]

P ...Kal 6 rW/CTHS Kal /3Xao-fb?]jaos Kal vftpiffTijs
KTJpv% ttJs oiKovp.evns drreSeiKvvTo. — Id. in Joan.
Hom. xii. Tom. VIII. p. 69.]
P 1570 omits all.]
P° Ou ydp toiovtov kKvfiepva o-/cad>os, aXka
ttjs olKovp.evr\<s Trjv eKK\no-'iav. — Id. in Act. Apost.
Hom. Iiii. p. 402.
...naCA.05 6e yijv Kal ddXaTTav, Kal Trjv olKov-
fxevvv, Kal Ttjv do'iKnTov [6ve-%eipiir6ij]. — Id. Be
Laud. S. Paul. Hom. iii. Tom. II. p. 486.J

II.]

OF THE CHURCH OF ENGLAND.

283

the whole compass of the earth11:" "All the world was committed to Paul12 :" J^f
" Paul had the oversight :" " Paul was the warden of all the world13." Eilfrno]'*
I pass over a great number of other like sentences of Chrysostom and others, Defeat'
whereof some part I have touched some other where. And what will you con- com"'jud.
elude hereof, M. Harding ? That Paul was the head of the universal church ? 0rat 5'
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 other14 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 Emst. Eieuth.
est15: " The universal church is committed to you by Christ." Will you there- pisc' Gal'
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, withdrawing the good sayings and sentences of holy16 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 Christ's love. In the end hereof M.
Harding of his modesty chargeth us with boasting challenges, and bold talks, and
prating in pulpits. J0& 43$
Again, where learned M. Harding to reason thus, Christ is ascended into fp~j~
heaven; ergo, the pope is head of the whole world? Or thus, Christ said to
Peter, 'Feed my flock'; ergo, the pope hath universal power over the whole church
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 old1' 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 chrysost. in
homines amicitiam innovare volens, quasi longe absentibus literas mittit, concilia- 2™' °m'
turns sibi universam hominum naturam13: "tberefore 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 Gal. 1
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 perfecting19 ofthe saints, for the work ofthe ministry, for

[u Kat yap tijs OLKoVfjLevns oVocttoXos rjv. — Id.
in Epist. 1. ad Cor. Hom. xxi. Tom. X. p. 181.]
P2 Quid enim vel majus vel dici par potest, quam
Pauli defensionem suscepisse, ejusque vitae discrimine
terrarum orbis instructionem tutari? — Id. Op. Lat.
Basil. 1547. De Eleemos. et Hosp. Serm. Tom. V.
eol. 919.]
P3 'E*cetvo2 to'ivvv 6 <pv\a% t^s olKOVpievns. — •
Id. Op. Par, 1718-38. De Precat. Orat. ii. Tom. II.
p. 787.

...Tijv ttjs olKOVpevns irpotTTaaiav hyKe-)(eipio- /ie-
vos — Id. Adv. Jud. Orat. viii. Tom. I. p. 685.]
[w Others, 1570, 1609.]
[" Eieuth. Epist. ad Gall. Prov. in Crabb. Con
cii. Col. Agrip. 1551. Tom. I. p. 92 ; where commissa
est ecclesia.] P6 Of the holy, 1570.] [17 In old, 1567.]
p8 Chrysost. Op. In cap. i. Gen. Hom. ii. Tom.
IV. p. 9.]
[>» Perfiting, 1567, 1570.]

284 THE DEFENCE OF THE APOLOGY [pakt
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.
cypr. de Therefore St Cyprian saith : Unus est episcopatus, cujus a singulis in solidum
'""p. ra pars tenetur1 : " 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
l'lst'13' hceresim faciente, ceteri subveniant2 : "Therefore are there many bishops in the
Gai. ii. 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
socrat. Lib. openly even to his face : thus Irenaeus reproved pope Victor3: thus sundry godly
August.XXI' fathers have reproved others. Therefore St Augustine saith : Deus docuit Petrum
plst' ' per posteriorem Paulum. A quocunque enim verum dicitur, illo donante dicitur,
qui est ipsa Veritas4 : " Thus God instructed Peter by Paul his punie5, 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
potestas, in ccelo, et in terra? " Unto your holiness all power is given, as well in
heaven as in earth ?" Wherefore is Bernard so well allowed to force the same
in cone. Lat. farther with these words, Qui totum dedit, nihil excludit6? "He that hath given
in orat ' thee all hath excepted nothing ?" Wherefore is Panormitane allowed to say,
Panorma ' Papa potest omnia, quce Deus ipse potest7 ? " The pope is able by his power to
defect cap. do whatsoever God himself can do ?"
For the rest, M. Harding saith : One king is able to rule one kingdom ; ergo,
one pope is able to rule the whole church. This reason is very simple, and is
answered before. Of the government of princes we have daily practice ; 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 non usure8. 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,
universalis ... ecclesice capiti, in extremi judicii responsurus es examine, qui cuneta
ejus membra tibimet conaris universalis appellatione supponere 9 ? " 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 pope is of the herd of antichrist. So saith one of
obe^ljnam ^ P°Pe's bired proctors : Quicquid salvatur, est sub summo pontifice10: "What-
sanctam, in __„ 
Gloss.

p Episcopatus unus est, cujus &c  Cypr. Op.
Oxon. 1682. De Unit. Eccles. p. 108.]
P Iccirco...copiosum corpus est sacerdotum...ut
si quis ex collegio nostro hseresin facere.. .tentaverit,
subveniant ceteri — Id. ad Steph. Epist. lxviii. p. 178.]
P Socrat. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. y. cap. xxii. p. 233. Conf. Euseb. in eod.
Lib. v. cap. xxiv. p. 156. The reference is made to
Eusebius in 1567, 1570.J
P ...nee alius Petrum etiam per &c  August.
Op. Par. 1679-1700. De Orig. Anim. Lib. seu Epist.
clxvi. 9. Tom. II. col. 587.]
P Punee or punie : puisne, inferior.]
P ...pontifex, cui summa data potestas. ..tu ..alter
deus in terris. — Orat. Christ. Marcell. in Concii. Lat.
sub Julio II. Sess. iv. in Crabb. Concii. Col. Agrip.

1551. Tom. III. pp. 575, 6.
Tibi data est omnis potestas, in qua qui totum di
cit, nihil excludit. — Orat. Steph. Arch. Patrae. in eod. .
sub Leon. X. Sess. i. ibid. p. 671. See Vol. I. pages
93, 4, note 2.]
P ...ita quod excepto peccato potest papa quasi
omnia facere qua? potest Deus. — Panorm. sup. Prim.
Primi Decretal. Lugd. 1534. Tit. vi. De Elect, cap.
6. fol. 123. 2. See before, page 145, note 7.]
P 1567 omits these two sentences.]
P Gregor. Magni Papa; I. Op. Par. 1705. Epist.
Lib. v. Indict, xiii. Ad Johan. Epise. Epist. xviii.
Tom. II. col. 742 ; where tu quid, and es dicturus
examine.] P° Corp. Jur. Canon. Lugd. 1624. Extrav. Comm.
Lib. i. De Major, et Obed. Gloss, in cap. i. col. 205.]

IL]

OF THE CHURCH OF ENGLAND.

285

To for
sake the
Pope.

soever soul is saved, it is under the pope." This one thing being granted, M.
Harding's whole cause passeth clear.
But, God be thanked ! it appeareth already to all them that.have eyes to see,
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 : Quicquid... sine discretione justitice contra Dist 12. Non
Romance ecclesice disciplinam actum fuerit, ratum haberi nulla ratio permittit11 : decet'
"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 phurch of Rome, yet ought it to be well allowed.
Addition, fff- 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 condemneth as pelting and beggarly, saith thus: "Here the p 155-
argument of the contrary sense is avoided and taketh no place 12." But indeed,
as it may appear, this poor glosser was void of somewhat himself13. For 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 : [Ego] cum Romam Dist. 12. nia.
venio, sabbatum jejuno ; cum Mediolani sum, non jejuno14 : " 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 indifferent15." 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 prefers unius urbis Hieron. ad
consuetudinem16 ? " What bringest thou me the custom of Rome, that is but one Evagr'
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. ^M .£$
St Augustine saith : Ne catholicis [quidem] episcopis consentiendum est, sicubi August de
forte falluntur, ut contra canonicas . . . scripturas aliquid sentiant 17 : " We may caThob °cL
not give our consent unto any bishops, be they never so catholic, if they cap' x'
happen to be deceived, and to determine contrary to the scriptures."
And pope Pius the second himself saith : Resistendum est quibuscunque in Abbas Urs-
faciem, sive Paulus, sive Petrus sit, qui ad veritatem non ambulat evangelii13 : perg' p' 443"
" 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

P1 Ibid. Decret. Gratian. Decr. Prim. Pars, Dist.
xii. can. 1. col. 41; where contra hujus disciplinam.]
[I2 Nunquid ergo eum discretione licitum est con
tra illam agere 1 certe non. ..unde hie vacat articulus
a contrario sensu. — Gloss, ibid. col. 42.J
P3 Himself was void of somewhat, 1570.]
[14 August, ad Januar. in eod. ibid. can. 11. col.
45 ; where jqjuno sabbato. Conf. Op. Epist. liv. 2, 3.
Tom. II. col. 124.]
[16 Quod enim neque contra fidem neque contra

bonos mores injungitur, indifferenter est habendum.
—Id. ibid.]
P6 Hieron. Op. Par. 1693-1706. Ad Evang. Epist.
ci. Tom. IV. Pars II. col. 803.]
T17 August. Op. Contr. Donat. Epist. seu Lib.
de Unit. Eccles. cap. xi. 28. Tom. IX. col. 355 ; where
nee for ne.]
[I8 Paraleip. Rer. Mem. ad calc. Chronic. Abbat.
Ursperg. Argent. 1537. fol. 435. The Chronicle it
self does not come down to so late a period.]

286 THE DEFENCE OF THE APOLOGY [part
Bernard, in speaketh thereof in open council, and in the presence of sundry bishops : Non
cone. Bem. Custodiunt gregem Domini, sed mactant et devorant1 : "They keep not the Lord's
in eod. cone, flock, but they kill it and devour it." Again he saith : Propterea relinquamus
istos, quia non sunt pastores, sed traditores 2 : " Therefore let us leave them ;
for they are not pastors, but traitors." And therefore God thus warneth us
Num. xvi. in the like case : Exite de medio horum hominum, ne cum illis pereatis : " Go
forth from the midst of those men, lest ye perish all together."
The Apology, Chap. iii. Division 3.
'~^J^_, For all the apostles, as Cyprian saith, were of like power among
other themselves, and the rest were the same that Peter was.
Apostles 61."f M. HARDING.
with
Jreter. Power is double, the one ordinary, the other by privilege, or extraordinary.
Peter's power Ordinary power is that which continueth in one and the same course for ever :
ordinary. according to which power Peter was head of the church, and his successors after
The apostles' him. Power by privilege, or extraordinary, is that which is given besides the com-
Srdinary.tra rnon course by way of dispensation : as where the other apostles should have received
Peter is the ordinarily their power from Peter, as who had commission over all, both lambs
thelposties evnd sheep, among whom the apostles had their place, Christ by special grace
Manifests- preventeth ordinary course, and maketh them for the time and in their persons
truths""" equal with Peter in the office of apostleship. Thus, concerning ordinary power,
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 were of like power among themselves. *Now, what odds there is betwixt an
EinTand to ordinary authority of judging given to any officer for himself and his successors
em1!™ for in that office for ever, and a special commission for life-time only ; so much is
haveapowe?s betwixt Peter and the rest of the apostles.
only for term
of life.

THE BISHOP OP SARISBURY.

cypr. de St Cyprian's words be plain : Hoc erant utique et ceteri apostoli, quod fuit
PrSfaL Petrus, pari consortio prcediti et honoris et potestatis. Sed exordium ab unitate
proficiscitur, ut ecclesia una monstretur3 : " 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 course. 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 like 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

P ...non est pascere gregem Domini, sedmactare
et devorare.— Bernard. Op. Par. 1690. In Concii.
Remens. Serm. 6. Vol. II. Tom. v. col. 738.]

P Id. ibid.]
P Cypr. Op. Oxon. 1682. De Unit. Eccles. pp.
107, 8.]

II.]

OF THE CHURCH OF ENGLAND.

287

wilfully wrested M. Harding'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, preeter Petrum, Petr. de
factus est a Christo episcopus4 : " I say that none of the apostles, saving only potret'.Apost
Peter, was made bishop by Christ." And again : Videretur, in novo testamento, pelade
quod alii apostoli a Christo nullam potestatem jurisdictionis receperunt ; et per f0ad"ArJ°
cemsequens relinquitur, quod omnis potestas jurisdictionis, quam habuerunt apo
stoli, . . . specialiter post Christi ascensum, fuit collata eis a Petro 5 : " 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 tuum Petr. de
viearium 6 : " Thou shalt make the apostles governors over all the earth, not cod^ca™
by thyself7, but by Peter, thy vicar." And again : Paulus et alii apostoli [a Petr. de
Petro] . . . non debuerunt prcedicare in ecclesia specialiter Petro commissa, nisi potest curat
de ejus licentia. Unde a Christo habuerunt idoneitatem ; a Petro [autem] aucto- Art' 6'
ritatem8: "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 unitatis9 assumptum, id, quod ipse erat, Domi- !*£• *«
nus voluit nominari10 : " Our Lord took Peter into the fellowship of the holy Elect Potest
unity11, and would have him called the same that he was himself."
By such amplifications 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. Harding 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 Hervseus, a doctor of
M. Harding's side, saith thus : Sciendum quod, cum Christus conversabatur cum Herv. de
luyminibus, non fuit alius papa preeter ipsum, nee Petrus tunc habuit potestatem HUsfuppo-1'"
papalem12 : " We must understand that, while Christ was conversant amongst sltis'
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 simul nisi unum sum- Ee'rdd^
mum pontificem. Unde Christo ascensuro debuit Petrus fieri episcopus summus, . . . Potest
et non antea13 : "It was not meet there should be more than one highest bishop P°st
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 be 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, and God the Father."
And St Chrvsostom hereof writeth thus : Paulus nihil opus habebat Petro, nee chrysost in
J Epist. ad
 Gal. cap. i.

P P. de Palud. Tract, de Caus. Immed. Eccles.
Potest. Par. 1506. De Potest. Apost. Art. ii. fol. «,.
vii. 2 ; where nullus apostolus.]
P Id. ibid. fol. b. viii. ; where ascensionemjuit a
Petro eis collata.]
P Id. ibid. fol. c. i.]
P Thee self, 1567, 1570.]
[8 Id. De Potest. Curat. Art. vi. fol. f. iv. 2.]
P Trinitatis, 1567, 1570.]

P° Hunc enim in consortium &c. — Nicol. III. in
Corp. Jur. Canon. Lugd. 1624. Sext. Decretal. Lib.
i. Tit. vi. cap. 17. col. 131.]
Pl Trinity, 1567, 1570.]
[12 Herv. Tract, de Potest. Pap. Par. 1506. fol. DD ;
where dum Christus, and nee tunc Petrus habuit.]
P3 P. de Palud. Tract, de Caus. Immed. Eccles.
Potest. De Potest, collat. Petr. Art. i. fol. a, iii. 2 ;
where nee decebat, and antequam.]

288

THE DEFENCE OF THE APOLOGY

[part

John xx.
Mark xvi.

Hieron. adv.
Jovin. Lib. i.

illius egebat voce; sed honore par erat illi. Nihil enim hie dicam amplius1:
"Paul had no manner of lack of Peter, nor stood in need of his voice or
allowance; but in honour was his fellow. For I will 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
unto them, " Go to the lost sheep of the house of Israel :" " Receive the Holy
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
casion of discord might be removed— yet he2 saith : Super Petrum fundatur
ecclesia ; licet id ipsum in alio loco super omnes apostolos fiat, et cuncti claves
regni coelorum accipiant, et ex cequo super eos ecclesice fortitudo solidetur3 : "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 keys of the
kingdom of heaven, and the strength of the church is founded equally upon
Orig. in Matt them all." Likewise the learned father Origen saith : Quod si super unum il
ium Petrum tantum existimas cedificari totam ecclesiam, quid dicturus es de Johanne
filio tonitrui, et apostolorum unoquoque4 ? " 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 ?"
Therefore St Chrysostom of Peter saith thus : Duplex crimen erat, tum quia
repugnavit, tum quia ceteris seipsum prceposuit5 : " Peter was in double fault; both
for that he withstood Christ, and also for that he set himself before the rest."
Addition. #S" It may be said, these words are not specially spoken of the
superiority of St Peter. All this I grant ; yet by the same words he is blamed
for setting himself before the rest. But in the same homily Chrysostom calleth
Peter verticem apostolorum6, "the head of the apostles," saith M. Harding.
So doth the same Chrysostom call Elias caput prophetarum7, "the head of the
prophets:" yet had not Elias therefore all other prophets in subjection. St
Greg. i. Beg. Gregory calleth Paul caput... nationum3, "the head of nations." And Chryso-
iv. ' v' cap- stom saith: " Paul was in a manner the common father of all the world9." Again
LauaS°i'aui? he saith : Nullus Paulum antecedit. De ea re nemo omnium dubitat 10 : " No man
chrysost. in bath place before Paul. And thereof no man doubteth." Yet was not Paul
Matt Hom. therefore the bishop of Rome. jg§
3^ St Augustine maketh Peter fellow and equal with the other apostles : Inter se
EpSt.S86. eoncorditer vixerunt Petrus et condiscipuli ejus11: "Peter and his fellows lived
agreeably together." And again : Christus sine personarum acceptione ...hoc
dedit Paulo ut ministraret gentibus, quod etiam Petro elederat ut ministraret
Judceis 12 ; " Christ without any choice of persons gave the same (authority) to
Paul to minister among13 the beathens, that he gave to Peter to minister among13
Gloss. Gai. ii. the Jews." And the very ordinary gloss giveth these words to St Paul : Non
didici ab aliis tanquam a majoribus ; sed contuli cum illis tanquam cum amicis et

Chrysost in
Matt. Hom.
S3.

M. Hard,
fol 157. b.
[Detect]Chrysost. ad
Bom. Horn.
18. fol 30(1.

August in
Episi. ad Gal.
cap. ii.

P Chrysost. Op. Par. 1718-38. In cap. i. Epist.
ad Galat. Comm. Tom. X. p. 677.]
P 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 n. col. 168.]
P Orig. Op. Par. 1733-59. Comm. in Matt. Tom.
xn. 11. Tom. III. p. 524.]
P Chrysost. Op. In Matt. Hom. lxxxii. Tom. VII.
p. 785.] P Id. ibid. p. 787.]
P Id. in Epist. ad Kom. Hom. xviii. Tom. IX. p
636.] P Gregor. Magni Papae I. Op. Par. 1705. Lib. iv.

in i. Keg. cap. v. 28. Tom. III. Pars ii. col. 250.]
P ...Kai wtrirep kolvos iraTjjp tjjs o'lKovpevrji
d-iruo-vs t'iv — Chrysost. Op. De Laud. S. Paul. Hom.
iii. Tom. II. p. 490.]
[10 Id. in Matt. Hom. lxv. Tom .VII. p. 648.]
[" August. Op. Par. 1679-1700. Ad Casul. Epist.
xxxvi. 21. Tom. II. col. 76; where vixerunt eoncor
diter.] P2 ...Christum, qui sine &c. hoc dedisse Panlo
&c — Id. Expos. Epist. ad Galat. cap. ii. 12. Tom.
III. Pars n. col. 947. It does not appear what Jewel
meant by the reference to Gratian.]
[13 Amongst, 1567, 1570.]

il] OF THE CHURCH OF ENGLAND. 289
paribus14 : " 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 : e
Jacobus, Petrus, Johannes, qui videbantur columnce esse, dextras dederunt mihi et ^pogt]eg
Barnabes societatis : " James, Peter, and John, that seemed to be the pillars, gave eqvlai
unto me and Barnabas the right hands of fellowship." Which the gloss ex- w;th
poundeth thus : societatis, i. 15 cequalitatis ; " Of fellowship, that is to say, of Peter.
equality." ^-p '
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." 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 none16 else, was it said, * untruth
" Feed my lambs :'' "feed my sheep." Which word of "feeding," so singularly Sid manffest.
spoken to Peter in the presence of the other apostles, proveth that it was not indif
ferently said to all, " Feed ye." That they were sent into the whole world,
and that they 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 OP SARISBURY.
It forceth not greatly what M. Harding deny or grant, having neither reason
nor authority, but only bis own. But if power were not given indifferently to all
the apostles, tell us tben, as touching feeding 17, 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. fgl" Here M. Harding only crieth out, " Impudency, and shame" Addition.
upon us ; and sheweth nothing. And no great marvel. For nothing was to be 4S$
shewed. .©8 p-'ira™ '

weu. Mf)g p. 159.
Christ said equally unto them all, " Receive the Holy Ghost : whose sins ye jSft~^
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 M KVI'
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 431
give the keys of the kingdom of heaven ;" saith thus : Heec, velut ad Petrum dicta, orig. in Matt.
sunt omnium communia13: "These words, being spoken as unto Peter, are common Tract- 1-
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' ?" ^M19 ^M

[14 Contuli cum illis. 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.]
[16 Id est, 1567, 1570.]
[la To none, Conf.]
[JEWEL, IH.]

P7 The three preceding words are not in 1567.]
p3 Orig. Op. Comm. in Matt. Tom. xn. 11.
Tom. III. p. 525.]
[19 Instead of the "Addition" 1567 introduces the
sentence: Yet Christ himself saith, Quod uni dico,
omnibus dico : " That I say to one I say to all."]19

290

THE DEFENCE OF THE APOLOGY

[part

Hieron.contr. Jovin.
Lib. i.
1 Cor. iii.

Chrysost. in
Epist. ad
Gal. cap. i.
Chrysost in
Epist ad
Tim. ii.
Hom. 2.

M. Hard.
p. 126.
[Detect]

1 Cor. iii.

And St Hierome saith, as it is before alleged : " All the apostles received the
keys of the kingdom of heaven ; and the strength ofthe church was built equally
upon them all1." St Paul saith : " What is Apollo2, what is Paul, but the minis
ters of Christ, through whom ye have beheved ? Paul hath planted : Apollo hath
watered. He that planteth is nothing : he that watereth is nothing." Chryso
stom saith: Angeli, quamlibet magni, tamen servi sunt ac ministri3 ; " The angels of
God, be they never so great, yet are they but servants and ministers." Therefore,
to conclude, he saith : Ne Paulo quidem obedire oportet, si quid proprium dixerit,
si quid humqnum ; sed apostolo Christum in se loquentem circumferenti4 : " 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, f^- "This is your own bad stuff," saith M. Harding, "and
' proveth nothing." The answer. What stuff it is, how much it weigheth, and
how well it proveth, I will not strive, but leave the judgment unto the reader.
Thus much, 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
all;" 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.
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 ? 4e$

Equality

The Apology, Chap. iii. Division 5.
And, as St Hierome5 saith, " all bishops, wheresoever they be, be they
of at Eome, be they at Eugubium, be they at Constantinople, be they at
Bishops. Rhegium, be all of like pre-eminence, and of like priesthood6." And, as
AdEvag. Cyprian saith, "there is but one bishoprick, and a7 piece thereof is
PraSitp1' perfectly8 and wholly holden of every particular bishop9."

M. HARDING.
untruth. . . . Tlie interpreter, not without the will and advice of this defender, . . . hath
answer. altered the sense of tlie Latin, as tlie author of the Latin hath altered the words of
St Hierome. For neither speaketh St Hierome of bishops in the plural number,
neither saith the Latin Apology that the bishops 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 bishops 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,
speaking against that a particular custom of the church of Rome should place dis-
prejudicate the authority of the whole world, in preferring deacons before

[> Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib.
I. Tom. IV. Pars n. col. 168. See before, page 288.]
P Peter, 1567.]
P Chrysost. Op. Par. 1718-38. In cap. i. Epist.
ad Galat. Tom. X. p. 670.]
p Id. in ii. Epist. ad Tim. cap. i. Hom. ii. Tom.
XI. p. 669.]
p As Hierome, Conf. and Def. 1567, 1570.]
p Ubiquumque fuerit episcopus, sive Romse, sive

Eugubii, sive Constantinopoli, sive Ehegii, sive
Alexandrian, sive Tanis, ejusdem meriti, ejusdem est
et sacerdotii  Hieron. Op. Ad Evang. Epist. ci.
Tom. IV. Pars n. col. 803.]
P And that a, Conf.]
P Perfitely, Conf. and Def. 1567, 1570.]
P Cypr. Op. Oxon. 1682. De Unit. Eccles. p.
108. See before, page 284, note 1.]

II.]

OF THE CHURCH OF ENGLAND.

291

priests, compareth bishops of great cities and little towns together, and saith that, g — v-|7r
as touching the honour, dignity, and power of bishoply order and office, and of 0f ' ^
priesthood, as good and as great a bishop in that respect is the one as the other ; Bishops.
and that the bishop 10 of Eugubium and Rhegium, two little towns in Italy, and of '  <¦  '
Thebes, another little town in Egypt, are bishops and priests, and have as great
"¦merit in regard of any their virtues, and as great power concerning the order o/*This™sno
priesthood, as the bishops of Rome, of Constantinople, of Alexandria. Yet, as touch- question.
ing power and authority of regiment, the patriarchs of Constantinople, Alexandria,
and Antiochia be above bishops of other dioceses ; and the bishop of Rome, Peter's
successor, is h above all ... . "For we being many are one body in Christ, and every bTjntruth.
man among ourselves one another's members. This knot requireth a mutual consent bishopof
ofthe whole body, but chiefly the concord of priests ; among whom, although dignity SjJjJe,^tn
Epist. 84. ^e n°t common to them all, yet order is general," as Leo writeth. "For even 0^^^°^
siwmisiiif- eimong the most blessed apostles," saith he, "in likeness of honour there was sha11 appear.
ference of odds of power. And, whereas the election of them all was equal, yet to one
w-xness of was it given to be over the rest. Out of which plat rose the distinction
also of bishops, and with great providence it hath been disposed that all
should not take 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 taking upon them matters of greater care, through whom
the charge of the universal church should have course to the one see of Peter, and
that nothing should ever dissent from the head11." . . .
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-
letwtmti-^ s*'% eonsisteth in this, that they are called to part of charge in sundry
ucZndstetifn proportions, as the12 bishopricks are greater or lesser: the pope hath com
mitted unto him "the charge of the whole fold of Christ, and hath the ° untruth.
fulness of power. For if all were of like power, as these defenders teach, unity could never g"a™
not be maintained. Wherefore Aby very order of Christ himself it hath been ordained ^^^f^J.
that matters touching faith and religion, at least such as be weighty, be referred to p^cMst
that one prince of pastors, who sitteth in the chair of Peter the highest bishop, which "^"ofj}™
hath 'always been done and observed from the apostles' time to our days by catho- « untruth.
lies, and not seldom also by heretics. . . no^aiways
The sentence that this defender allegeth out of St Cyprian, it seemeth he under- ^,"£b"
stood it not. ... Ye say, that a piece of that one bishoprick is perfectly 13 and wholly
holden of every particular bishop ; but what mean ye by that ? If by this word in
solidum, "perfectly13 and wholly holden," ye mean that every particular bishop is a
bishop without depending of any other, then ye speak against the words ye bring out
of St Cyprian ; who saith that, as there are many beams of one sun, many boughs
De simpi. of one root, many rivers of one fountain, so there are many bishops
vrmiat. 0j> one bishoprick ; therefore this bishoprick is unto particular bishops as
the sun, as the root, as the fountain14. 'What the fountain, root, and sun of this 'Untruth,
bishoprick is, St Cyprian declareth a little before, shewing that it was said to Peter, UkeUhood or
" To thee I will give the keys ofthe kingdom of heaven;" and, "Feed my sheep15." . . . Imlhjef

[10 Bishops, Conf.]
P1 ...multi unum corpus sumus in Christo, sin
guli autem alter alterius membra.. .Et hsec quidem
connexio...unanimitatem requirit, sed praecipue exigit
concordiam sacerdotum. Quibus etsi dignitas non
sit communis, est tamen ordo generalis : quoniam et
inter beatissimos apostolos in similitudine honoris
fuit quaedam discretio potestatis, et cum omnium par
esset electio, uni tamen datum est, ut ceteris prae-
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 constituti, sollicitudinem susciperent ampliorem,
per quos ad unam Petri sedem universalis ecclesiae

cura conflueret, et nihil usquam a suo capite disside-
ret. — Leon. Magni Op. Lut. 1623. Ad Anastas. Epist.
lxxxiv. 11. col. 451.]
['* Their, Conf.]
['» Perfitely, Conf. and Def. 1567, 1570.]
p4 Ecclesia quoque una est, quae in multitudinem
latius incremento foecunditatis extenditur : quo modo
solis multi radii, sed lumen unum ; et rami arboris
multi, sed robur unum tenaci radice fundatum ; et
cum de fonte uno rivi plurimi defluunt,...unitas tamen
servatur in origine...Sic ecclesia &c. — Cypr. Op.
De Unit. Eccles. p. 108.]
[lfi Loquitur Dominus ad Petrum. ..Et tibi dabo
claves regni coelorum. ..Et...Pasce oves meas — Id.
ibid. pp. 106, 7.]
P6 Untruth, impudent above measure, 1567.]
19—2

292

THE DEFENCE OF THE APOLOGY

[PART

Equality of
Bishops.

Erasm. in
Sehol. in
Epist ad
Evag.

Addition. *
M. Hard.
1(14. a.
[Detect.]

Hieron. in
Epist ad Tit.
cap. i.

Erasm. in
Schol. in
Epist. ad
Evag.

Sub Leon.
Sess. 10.

Erasm. in
Apol. ad
Pium.

THE BISHOP OP SARISBURY.
Here M. Harding chargeth us with two of his own common faults ; first with
corruption ; next with ignorance : with corruption in the words and sense of St
Hierome ; with 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 vaunt himself either of his plain dealing herein or of his knowledge.
And here, to dissemble these childish cavillations 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 silly quarrels, what St Hierome meant hereby,
Erasmus, a man of great learning and judgment, expoundeth thus : [Hieronymus]
cequare videtur omnes episcopos inter se, perinde quasi omnes ex cequo apostolis
successerint. . . . Nee putat ullum episcopum alio minorem esse, quod sit humilior ;
[aut majorem, quod sit opulentior]. . . . Nam csquat Eugubiensem episcopum eum
Romano. . . . Deinde non putat episcopum quovis presbytero prcsstantiorem esse, nisi
quod jus habeat ordinandi1 : " 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, saving that the bishop hath authority to order ministers."
Addition. f^fT Hereto M. Harding answereth thus : " Erasmus saith, within
five lines following, that the metropolitan hath a certain dignity and jurisdiction
above other bishops. Take the one," saith he, " with the other." The answer.
I am 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 all the
scriptures. This is the thing that we defend. St Hierome saith : Sciant episcopi,
fyc.2: "Let 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
likewise saith, in the self-same place above alleged : Quod episcopo minus tribuit
dignitatis, fyc.3 : "Whereas St Hierome yieldeth less dignity 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
have said otherwise." For now the pope claimeth a power above all the powers
in heaven and earth, as it is written in the council of Lateran4. Again Erasmus,
in another place speaking hereof, saith thus : Sanctus vir ingenue fatetur epi
scopum Romanum non esse ceteris episcopis sublimiorem sacerdotio, sed tantum
opibus5: "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 virtue, not by learning, not by diligence in preaching; but only by riches.
Now it may please you to follow your own rule, and to lay the one saying to the
other. 43§
But St Hierome's words are plain of themselves6, and have no need of other

P Hieron. Op. Basil. 1516. Erasm. Schol. in Epist .
ad Evagr. Tom. III. fol. 150. 2 ; where minorem esse
nisi quatenus superat humilitate, quovis sacerdote, and
jus habet. The order of the sentences also varies.]
P Id. Op. Par. 1693-1706. Comm. in Epist. ad
Tit. cap. i. Tom. IV. Pars i. cols. 413, 14. See be
low, page 294, note 1.]
P Quod &c. quam his temporibus videntur pos-
sidere : non ad hanc tempestatem, sed ad eam in qua

vixit Hieronymus referri debet. Si nostros vidisset
episcopos, longe aliud dixisset.— Erasm. Schol. in
Epist. ad Evagr. ubi supr. fol. 150. 2.]
P Orat. Steph. Arch. Patrac. in Concii. Lat.
Sess. x. in Crabb. Concii. Col. Agrip. 1551. Tom.
III. p. 671. See Vol. I. page 94.]
P Erasm. Op. Lugd. Bat. 1703-6. Ad Albert.
Pium Kesp. Tom. IX. col. 1177 ; where vir sanctus.]
Is Themself, 1567, 1570.]

II]

OF THE CHURCH OF ENGLAND.

293

Albert Pium.

expositor. Thus he writeth : Quid . . .facit, excepta ordinatione, episcopus, quod ZT — ^"T^
presbyter non facit 7 ? Nee altera Romance urbis ecclesia, altera totius orbis existi- " „ l '
manda est. Et Gallia3, et Britannia, et Africa, et Persis, et Oriens, et India, et p^ho™
omnes barbarce nationes unum Christum adorant, unam observant regulam veritatis.  v  •
Si auctoritas quceritur, orbis major est urbe. Ubicunque fuerit episcopus, . . . sive fv"on' ad
Eugubii, sive Constantinopoli, . . . sive Alexandria}, sive Tanai, ejusdem meriti, ejusdem
est. . . sacerdotii. Potentia divitiarum, et paupertatis humilitas, vel sublimiorem vel
inferiorem episcopum non facit. Ceterum omnes apostolorum successores sunt. . . .
Quid mihi prefers unius urbis consuetudinem9 ? " 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 10, and the baseness of poverty, maketh not
a bishop either higher or lower. For they are all the apostles' successors. What
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 liketh best, if either other of these words shall serve his turn.
Erasmus saith: Id temporis idem erat episcopus, sacerdos, et presbyter11 : "These Erasm. adv.
three names at that time were all one." .g$
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 tell 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 greater12 than the city of Rome." M.
Harding imagineth St Hierome spake only of I know not13 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 life14. 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 might 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 of16 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- etNov.'iMt.
dotibus et diaconos presbyteris cocequare contendit16: "One Falcidius, foolishness Quiest 101,

P Faciat, 1567, 1570, 1609.]
[" Gallia?, 1567.]
[9 Hieron. Op. Ad Evang. Epist. ci. Tom. IV.
Pars n. col. 803 ; where non faciat, Galliie et Bri
tannia, and Tanis.]
P° Of the riches, 1567.]
P1 Non enim memini quemquam aetate Hieronymi
vocasse sacerdotem, qui non esset episcopus. ..cum
Hieronymus. ..confirmet...aetate Pauli eosdem fuisse

presbyteros et episcopos. — Erasm. Op. Ad Albert.
Pium Resp. Tom. IX. col. 1176.]
Pa Greatte, 1567.]
[13 No, 1567.]
P4 1567 omits these five words.]
[16 For, 1567.]
[16 August. Op. Par. 1679-1700. Quaest. ex Utroq.
mixt. Quaest. ci. Tom. III. Append, col. 92 ; where
civitatis Romano!.]

294

THE DEFENCE OF THE APOLOGY

[part

Equality of
Bishops.

Hieron. in
Epist.ad Tit.
cap. i.

Hieron. eodem loco.

August. Epist. 19.

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 controlleth by the examples 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 prefers unius urbis con
suetudinem ? " What bring you me the custom of (Rome, being but) one city ?"
By 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 by 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 consuetudine quam dispositionis dominicce veritate
presbyteris esse majores, et in commune debere ecclesiam regere 1 : " Let bishops
understand that they are above priests2 rather of custom than of any truth 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 diaboli instinctu
studia in religione fierent, et diceretur in populis, Ego sum Pauli, ego Apollo, ego
Cephee, communi presbyterorum consilio ecclesice gubernabantur3 : " 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
lionorum vocabula, quce jam ecclesice usus obtinuit, episcopatus presbyterio major
est4: " 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, non5 debet sibi jus dicere6: "No
judge7 may minister law unto himself." And it is noted thus in the decrees:
Papa non debet esse judex in causa propria8 : "The pope may not be judge in
his own cause."
Addition. §3" 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 nobis confiret occidentalium fastus9 ? " 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 querimoniam [communem] ecclesiarum. Truncari
se clamant et demembrari10 : " Pride striveth through thee to reign in the
church. I speak of the murmuring and common complaint of churches.
They complain they be maimed and dismembered." Whosoever 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 things that pertain to Christ
Jesus11. 42§
It is well known that the pope hath sought for and claimed this universal
authority these many hundred years. Pope Ceelestinus12 was therefore reproved
of pride and worldly lordliness by the whole council of Africa.

P Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Tit. cap. i. Tom. IV. Pars i. cols. 413, 4; where
episcopi noverint.]
P Above the priests, 1567.]
p Id. ibid. col. 413. See before, page 272, note
8.] P August. Op.Par.1679-1700. Ad Hieron. Epist.
Ixxxii. cap. iv. 33. Tom. II. col. 202 ; where major
sit.] P 1567 has nemo for qui jurisdictioni preest non.]
P Ulpian. Lib. in. ad Edict, in Corp. Jur. Civil.
Amst. 1663. Digest. Lib. n. Tit. i. 10. Tom. I. p.
89; where neque sibi jus dicere debet.]

P No man, 1567.]
P ...si papa cum aliquo causam habet, non debet
ipse esse judex. — Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Sec. Pars, Caus. xvi. Quasst.
vi. Gloss, in can. 1. col. 1152.]
P Basil. Op. Par. 1721-30. Ad Euseb. Episc.
Epist. cexxxix. 2. Tom. III. p. 368.]
P° Bernard. Op. Par. 1690. De Consid. Lib. in.
capp. i. 5. iv. 14. Vol. I. Tom. ii. coll. 428, 31;
where in ecclesia per te, and clamitant.]
[ll Jesu, 1570.]
[>2 Innocentius, 1567.]

II.]

OF THE CHURCH OF, ENGLAND.

295

Addition. §& Where I say pope Ccalestinus was reproved by the whole p~ "L e0'
council of Africa of pride and lordliness, M. Harding thinketh I understand -A  ¦
not the place : and therefore he hath taken upon him to open it better ; but ^S.tion-
so as they do that go only by guess. " It seemeth," saith he, "that the pope cSfLphr.
had sent his agents to require temporal aid of the nobles in Africa. Which luperbum
thing now is called implorare brachium seculare. And this is it that misliked \sc^m
the council. Therefore they say to the pope : We beseech you send not your ^FH™d'.
clerks quibuscunque potentibus13, that is, ' to any of the great men,' lest we [Detect.]
seem to bring the smoky stoutness of the temporality into the church of otentlbus'
Christ." By this favourable construction he dischargeth the pope and his clero-y
of pride and stateliness, and conveyeth over the same unto the nobles only
upon occasion of these words quibuscunque potentibus. And therefore he saith :
" Whether M. Jewel understood this place or no, I have good cause to doubt."
And yet there 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 tbe 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 potentibus, 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 : 'EK(3i/3aoTa? to'ivvv KKr/piKovs J/zaSv Tivav aiTovvrow fir) dcXere d-iro- tivuiv
o-TcXKeiv14. These words, as you know, signify not lords and governors, but sup- alToim-av.
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 Rome, and not of Africa. This same is it that, as it is
said before, St Basil calleth occidentalium episcoporum fastum15. But you, M. Basil, ad
Harding, have turned petentes into potentes, that is to say, " poor suitors " into IpEta
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 besides16 the
text. £M ^$
Pope Bonifacius II. condemned St Augustine and all the said whole council inter Decret
of Africa, and called them all heretics and schismatics for the same, and said Bonifac- 1L
they were all *led by the devil17. *instigante
Addition. frS" M. Harding saith18 : That pope Bonifacius II. 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 adEuw."'
devil, to be proud and arrogant against the church of Rome 17." Here is Aure-

P3 Concii. Aphr. cap. 105. Epist. ad Coelest. in
Crabb. Concii. Col. Agrip. 1551. Tom. I. p. 521.]
f4 Epist. Synod. Afric. ad Pap. Celest. in Canon.
Apost. Concii. &e. cum Comm. Theod. Balsam. Lut.
Par. 1620. p. 760.]
Ps Basil. Op. Ad Euseb. Episc. Epist. ccxxxix.
2. Tom. III. p. 368.]

P6 Beside, 1570.]
P7 Aurelius enim...Carthaginensis ecclesiae olim
episcopus, cum collegis suis (instigante diabolo) su-
perbire... contra Romanam ecclesiam ccepit  Bonifac.
II. Ad Eulal. Alex. Episc. Epist. in Crabb. Concii.
Tom. I. p. 1058.]
P8 1570 omits saith.]

296

THE DEFENCE OF THE APOLOGY

[part

p. 518.

Dist 22.
Omnes.

M. Hard.
172. a.
[Detect.]

p — ^ — ' bus condemned with his fellows. But who were his fellows, M. Harding ? Who
P^ 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
cone. Aphr. 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.1 In the subscriptions
of every of these councils, of Carthage, of Milevetum, and of Africa, you may
find these words : Ego Augustinus episcopus Hipponensis subscripsi2. You see,
therefore, that pope Boniface II. condemned not only Aurelius the archbishop
of Carthage, but also the great learned 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 Romance Sec.3: " Whoso seeketb 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. 4?#
Pope Zosimus, to maintain this claim, corrupted the holy council of Nice.
Hilary, the bishop of Vienna, and other4 learned bishops of France, for usurp
ing such unlawful authority, charged this same pope Leo of whom we speak
with pride and ambition.
Addition. §^ And therefore thus Leo complaineth of him : Ipsius quoque
WS' Deatissimi Petri reverentiam verbis arrogantioribus minuit5 : " 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
I©" rule over the whole church of God. ^M
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
Leo,EPist.89. measure, he advanceth6 the authority of St Peter. These be his words: Chris
tus Petrum in consortium individuce Unitatis assumpsit7 : " Christ received Peter
Leo,Epist. ss. into the company of the indivisible Unity." Auctoritate Domini mei . . . Petri
apostoli8 : "By the authority (not of Christ, but) of my lord Peter the apostle."
Leo.Epist 89. Deo inspirante, et beatissimo Petro apostolo9: "By the inspiration of God and
Leo,in eadem of St Peter the apostle." Deus a Petro, velut a quodam capite, dona sua velut
in corpus omne diffudit10 : "God from Peter, as from the head, hath poured
d^Nat ree™' out his gifts into aU tlle bodv-" Nihil erit ligatum aut solutum, nisi quod Pe-
et Paul. 

Addition.

[' Concii. Aphrie. Epist. ad Bonifac. I. cap. 101.
in eod. p. 518.]
P Ibid. pp. 486, 99.]
P Qui...Komanas ecclesiae privilegium ab ipso
summo omnium ecclesiarum capite traditum auferre
conatur, hie proculdubio in haeresim labitur. ..Fidem
quippe violat, qui adversus illam agit, quae mater est
fidei.— Nicol. Papa II. in Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Prim. Pars, Dist. xxii.
can. 1. col. 100.]
P St Hilary and other, 1567.]

P Leon. Magni Op. Lut. 1623. Ad Episc. per
Vienn. Prov. Epist. Ixxxix. 2. coL 465.]
P Avanceth, 1567, 1570.]
P Hunc enim in &c. assumption. — Id. ibid. 1.
col. 464.]
P Id. ad Episc. Gall. Epist. Iii. 4. col. 373.]
P Id. ad Episc. per Vienn. Prov. Epist. Ixxxix.
7. col. 469.]
[10 ...ut ab ipso quasi quodam &c. diffunderet.—
Id. ibid. 1. col. 464.]

II.]

OF THE CHURCH OF ENGLAND.

297

[Detect]

trus . . . ligaverit aut solverit11 : " There shall be nothing bound or loosed, but that f; — ^ — -
Peter shall bind or loose." Nunc quoque Petrus pascit oves, et mandatum Do- — Lv__^
mini pius pastor exequitur12 : "Even now Peter feedeth the sheep, and as a ^e?j ^j™
godly shepherd he fulfilleth the commandment of his Master." Such immode- ^ 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. §£g- But all these sayings, M. Harding, you say, may well be Addition.
justified. Touching the fL-st, whereas pope Leo saith, " Christ took Peter into ^*
the fellowship of his indivisible Unity," your answer is this : " Leo meant thereby W- 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 Christi13: "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 fidelissimam Christi sociam 14, " Christ's most Cone. 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 Christ15." This, fo°n2iol 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 89.
everlasting temple might stand in the soundness of Peter 16." Alas ! M. Harding, arfifeaiio
and must this likewise be justified as the rest ? Is this the building of the church tajfe
of God ? We are built upon Christ, and not upon Peter. Christ is the Rock, that consiSeret.
standeth for ever. St Paul saith : " No man can lay other foundation than that \ £"; ^.
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 all17." So likewise Ong. in Matt.
Tract. 1
St Hierome, notwithstanding he call Peter the head or principal of the apostles, Hiero'n.'adv.
yet he saith: Ecclesia fundatur super omnes apostolos . . . Ex cequo super eos ecclesice Ex ajquo'. '
fortitudo solidatur18: " 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 this19, 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
principally from the Serm. iii. in Anniv. Die As-
sunipt. col. 9.]
[I2 Pasce oves meas : quod et nunc proculdubio
facit, et &c  Id. ibid. 3. col. 230. Conf. Serm. iii. in
Anniv. Die Assumpt. col. 9.]
P3 Orig. Op. Par. 1733-59. Comm. iu Matt. Tom.
xn. 10. Tom. III. pp. 523, 4.]
[H Ambros. Catharin. Polit. Orat. in sec. Sess.
Synod. Trident, in Concii. Stud. Labb. et Cossart.
Lut. Par. 1671-2. Tom. XIV. col. 1007. See before,

page 121.]
P5 ...tu... potestate Petrus, unctione Christus. —
Bernard. Op. Par. 1690. De Consid. Lib. n. cap. viii.
Vol. I. Tom. n. col. 422. See Vol. I. page 438, note
9.] P6 Leon. Magni Op. Ad Episc. per Vienn. Prov.
Epist. Ixxxix. 1. col. 464 ; where aterni templi icdi-
ficatio.] [ir Orig. Op. Comm. in Matt. Tom.xn. 11. Tom.
III. p. 525.]
Ps Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib.
I, Tom. IV. Pars n. col. 168. See before, page 288.]
P9 It, 1570.]

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 appear. For Christ
John via. likewise saith of himself, " I am the Light of the world ;" and yet he saith to
Matt.v. his disciples, " You are the light of the*world :" giving them that name that was
proper and peculiar to himself. Shall we therefore 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,Epist89. Again Leo saith: Deo inspirante, et beatissima Petro apostolo1: "By the
inspiration of God and of the most blessed St Peter the apostle."
m. Hard. Here, M. Harding, in defence of these unsavoury words, unadvisedly uttered
[Detect.] by pope Leo, you bave 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 the holy fathers, yet
m. Hard. 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 case 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 commas2 between these 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, ques a nobis, Deo inspirante, et beatissimo Petro apo
stolo, discussis, probatisque 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 beatissimo 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, ques discussis, probatisque omnibus causis, decreta
sunt 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, ques 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. Where
is the comma after this word apostolo ? Where is the other comma after this
word causis ? Why have you brought these words apostolo and decreta sunt so
near together? Could you cut off two commas2 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 your books,
printed or written, new or old, let us follow your own reading, and say thus :
Obtestamur, ut servetis ea, ques 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 manners3. 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
P Leon. Magni Op. Lut. 1623. Ad Episc. per I [2 Commates, 1570.]
Vienn. Prov. Epist. Ixxxix. 7. col. 469.] | p Manner, 1570.]

IL]

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 Petro4; " Thou shalt stoop to me and carion.invit.
to Peter ;" giving the first place unto himself. Alex' m"
Besides this, by M. Harding'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 ui 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
pope8, 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 p' 192' b'
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 dark, 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, ut iiie suis
if there were any error therein, he would correct it with his own hands6." The ™rreetum
fable is true ; Peter came down from heaven with pen and ink, as I trow, and absolveret-
corrected it. After the fortieth7 day the epistle was perfect8.
Leo himself saith : Omnes sacerdotes proprie regit Petrus9 : " In plain manner Leo.inAnniv.
of speech, or to speak conveniently, Peter governeth all the priests that be." sua, Serm.P3.
Again he saith: Si quid . . . nostris temporibus recte a nobis agitur, . . . Petri guberna- in eodem
cutis est deputandum10 : " If in our time any thing be well done by us, we must Serm'
reckpn it as done by Peter's government." Again : " There shaU nothing be Leo, in Nat.
bound or loosed but that Peter shall bind or loose11." And again: "Even now SeraA ai
Peter feedeth the sheep11," &c. £?££?£'
St Gregory saith: Transmisimus vobis de benedictione S. Petri apostoli cucullam Gregor. Lib.
et tunicam12 : "I have sent you a cowl and a coat of the blessing of St Peter." ym- Epist 45'
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 pJfeam'
life, both present and everlasting13." nm'etiset1™
Now, M. Harding, if St Peter can sit with the pope, write letters, discuss p'Sentem
causes, govern priests, rule the church, feed the flock, bless cowls, coats, and ^£™ fa.
keys, and bind and loose, why may he not also inspire the faithful? berevaieaus.
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
them, it will be blasphemy. 4P$ S®

P Carion. Chronic. Lib. Par. 1543. Lib. m. fol.
109.] P Hope, 1611.]
P Cum beatus Leo epistolam ad Fabianum epi
scopum Constantinopolitanum adversus Euticium et
Nestorium scripsisset : super sepulchrum beati Pe
tri ipsam posuit, et jejuniis et orationibus insistens
dixit : Quicquid in hac epistola ut homo erravi, tu
cui ecclesiae cura commissa est corrige 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 Aur. et Legend. Insig. Lugd. 1526. De
Sanct. Leon, lxxxiii. fol. 62. 2.]
P Fourth, 1570.] [s Perfit, 1570.]

P ...ut quamvis. ..multi sacerdotes sint. ..omnes
tamen proprie regat Petrus. — Leon. Magni Op. In
Anniv. Die Assumpt. Serm. iii. col. 8.]
[10 Id. ibid. col. 9; where recte per nos, and illius
sit gubernaculis deputandum.]
P1 Id. ibid. Conf. In Nat. Apost. Petr. et Paul.
Serm. ii. 2, 3. cols. 229, 30. See before, pages 296, 7,
notes 11, 12.]
[12 Gregor. Magni Papae I. Op. Par. 1705. Epist.
Lib. xi. Indict, iv. Ad Pallad. Presb. Epist. ii. Tom.
II. col. 1094.]
P8 Praeterea benedictionem sancti Petri apostoli
clavem a sacratissimo ejus corpore transmisi...ut per
eam vos &C. — Id. Lib. vn. Indict, xv. Ad Theoctist.
Patr. Epist. xxvi. Tom. II. col. 872.]

300

THE DEFENCE OF THE APOLOGY

[PABT

Epist. Jul. I.
Extr. de
Kleet Funda
menta.Cone. Aphr.
cap. lu.i.
Greirnr. Lib.
iv. Epi.t. Jli.

Cypr. Lib. i.
pinst. 3.
rlibi paueis
desperatiset perditis.

Equality of
Bishops.

Cone. Aphr.
cap. 92.

In Cone.
Carth.

Cone. Const
lr. cap. 36.
tuiv t<rwv
diroXajieiv TrpeafieiiovTOU T^S
•7rpetrfivT6-pas 'Pwjuijs
Opovov. 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 thing is the more
likely, both for that the self-same words be likewise alleged, partly under the
name of pope Julius1, partly under the name of pope Nicolas2; 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 Nice3.
Verily, when tbe council of Chalcedon had offered unto this same Leo the
title of universal bishop, as Gregory witnesseth4, he utterly refused6 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 6 authority of the bishop of Rome ; and calleth them
all lewd and desperate persons that would7, as M. Harding doth, say the contrary8.
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 on9 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 council are these : Ad transmarina [judicid] . . . qui pu-
taverit appellandum, a nullo intra Africam in communionem suscipiatur10 : "Who
soever shall think he ought to appeal to the judgments beyond 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 crown." 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 constituit11: "None of us
appoint eth 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 Rome12.
As for the other authority of St Cyprian, 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 singulis in solidum pars tenetur. Ecclesia . . . una est, quce in
multitudinem latius incremento fcecunditatis extenditur ; quomodo solis multi radii,
sed lumen unum; et rami arboris multi, sed robur unum13: "The bishoprick is
one, a part whereof of every several bishop is possessed in whole. The church
is one, which 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.
Concii. Col. Agrip. 1551. Tom. I. pp. 303, &e. This
epistle is spurious.]
P Nicol. III. in Corp. Jur. Canon. Lugd. 1624.
Sext. Decretal. Lib. i. Tit. vi. cap. 17. col. 131.]
P Concii. Aphrie. Epist. ad Bonifac. I. cap. 101. in
Crabb. Concii. Col. Agrip. 1551. Tom. I. pp. 518, 9.]
P Gregor. Magni Papas I. Op. Par. 1705. Epist.
Lib. v. Indict, xiii. Ad Eulog. et Anast. Episc.
Epist. xliii. Tom. II. col. 771.]
p Refuseth, 1611.]
p The, 1567.] p Will, 1567.]
P .. .oportet... eos.. .agere illic causam suam, ubi

et accusatores habere et testes sui criminis possint;
nisi si paueis desperatis et perditis minor videtur esse
auctoritas episcoporum in Africa constitutorum, &c.
—Cypr. Op. Oxon. 1682. Ad Corn. Epist. lix. pp.
136, 7.]
P In, 1567.]
[l0 Concii. Aphrie. cap. 92. in Crabb. Concii.
Tom. I. p. 517.]
[" Neque enim quisquam nostrum episcopum
se episcoporum constituit  Concii. Carthag. in Cypr.
Op. p. 229.]
P2 Concii. Quinisext. can. 36. in Concii. Stud.
Labb. et Cossart. Lut. Par. 1671-2. Tom. VI. col.
1159 ; where diroXaueiv.]
I"13 Cyprian. Op. De Unit. Eccles. p. 108.1

IL]

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 Ei""t" 2'
unus, episcoporum multorum concordi numerositate diffusus14: "There is one church,
divided by Christ into many members throughout the world ; likewise one
bishoprick, poured far abroad by the agreeable multitude of many bishops."
Again : Ecclesia . . . una est, . . . [et] . . . connexa, et cohcerentium sibi invicem sacer- cypr. Lib. iv.
dotum glutino copulata15 : "There is one church, joined and fastened in oneEplsti''
by the consent of bishops agreeing together." Again: Quando oramus, non cypr.inOrat
pro uno oramus, sed pro toto populo; quia totus populus unum sumus16 : "When omm'
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 preesidemus ; ut episcopa- SlmpL Flx1'
tum quoque ipsum unum et indivisum probemus17 : "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. m.
unum tamen gregem pascimus ; et oves universas, quas Christus sanguine suo et P's
passione qucssivit, colligere et fovere debemus18: "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 by19 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 gubernabantur20 : "The churches were ordered (not by the universal autho- cap^'.3 1"'
rity ofthe bishop of Rome, but) by common21 advice of tbe priests." Likewise
St Cyprian saith : Idcirco . . . copiosum est corpus sacerdptum, concordies mutucs cypr. Lib. m.
glutine atque unitatis vinculo copulatum, ut si quis ex collegio nostro hceresim pls
facere et gregem Christi lacerare ac vastare tentaverit, subveniant ceteri22: "There
fore is tbe body or company of priests so copious, joined together with consent,
concord23, and unity, tbat, 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^o. m
unites unaque sententia gubernatce fuerunt. Assidua quidem populi fuit inter lpso fine'
se commixtio : ipsi vero pastores tanta prcediti fuerunt mutua inter ipsos cari
tate, ut alius alio prceceptore ac duce usi fuerint24 : "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. #2r 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 -5^
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 [DeS.]''
to Athanasius: Visum est utile scribere ad episcopum Romanum, 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-

[14 ...cum sit a. Christo una ecclesia per &c. in
multa membra &c. — Id. ad Antonian. Epist. lv. p.
112.] [15 Id. ad Florent. et Pupian. Epist. Ixvi. p. 168.]
P6 Id. de Orat. Domin. p. 141; where oramus
comes after populo.]
[17 Id. de Unit. Eccles. p. 108 ; where quam unita
tem, and atque indivisum.]
[la Id. ad Steph. Epist. lxviii. p. 178.]

[19 With, 1567.]
P° Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Tit. cap. i. Tom. IV. Pars i. col. 413.]
P1 By the common, 1567.]
[2a Cypr. Op. Ad Steph. Epist. lxviii. p. 178;
where corpus est, and glutino.]
P3 Consent of concord, 1567, 1570.]
P" Basil. Op. Par. 1721-30. Ad Neocies. Epist.
cciv. 7. Tom. III. p. 307.]

302

THE DEFENCE OF THE APOLOGY

[part

Equality of
Bishops.

M. Hard.
fol. 180. a.
[Detect.]

Basil Epist
52.
Ad Athanas.

tium componat1.'' 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 imo-KeT'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 : " Why 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 imo-Ktyai, 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
tbus : " 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?"
Nay, 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, oovku
yvapinv you expound thus : " To determine tbe matter by decree or by sentence."
And why so? doth dovvai signify "to determine?" or is yvdp.r) "a decree" or "sen
tence" in judgment? Surely, M. Harding, Sovvai yvcopirjv is nothing else but "to
give advice," or "to aid witb counsel." These words, avdev-njcrai Trepi to Tcpayua,
you expound thus : " To take the matter into his own hands, and by his autho
rity to strike the stroke." And why so? Who taught you this exposition?
Every child could have told you that aldevTr}o-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 them. And so much in this place sig
nifieth the Greek word avdevrijo-ai.
"But imo-Ktyai," you say, "signifieth 'to visit'." So doth bubo signify "a
nightingale." Twice ye have used this word emo-K^ai in one place; not only
in2 inclosing it in your text, but also pricking it in your margin, that your
simple reader might think 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 cTrio-Ke-^rai in the indefinite 3 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? 'ETrio-Ktyao-Qai ye should have said, M.
Harding : imo-Ktyao-8ai it is, and not iwio-Ktyai. And yet lmo-Ketyao-6ai 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 : Visum est mihi consentaneum, ut scribatur episcopo Romce, ut quee hie
geruntur consideret, detque consilium; et, quoniam difficile est ut communi ac
synodico decreto aliqui illinc mittantur, ipse sua auctoritate in hac causa usus
viros eligat ad ferendas itineris molestias accommodos4 : " 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

P Id. ad Athanas. Episc. Epist. Ixix. 1. Tom. III.
p. 162.] P 1570, 1609 omit in.]
p The first indefinite, 1570, 1609.]
P '~Ecpdvn Se rjpTv aKoXovBov eTria-TeTXai tS eiri-
G-Koiroj 'Pwjuns, e7rto-/ceuVao-0ai Ta evTavda, Kal dov

vai yvmpinv, 'iu eireiSyj diro koivov Kal o-vvoSiKov
S6yp.aTO$ dirocrTaXijvai Tivas Svo-koXov twv e/celuey,
auTov aiidcvTrja-ai -irepl to irpdypa, eKXe^apevov
dvSpas l/cai/ous pev oSonropias irovovs vrreveyKGiv.
—Basil. Op. Par. 1721-30. Ad Athanas. Episc. Epist.
Ixix. 1. Tom. III. p. 162.]

n.] OF THE CHURCH OF ENGLAND. 303
discretion in the case, choose such men as be able to bear the travail of the g v"j7p
journey," &c. q" ^ l y
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,
yet what decree of judgment could the pope send forth ? He had heard neither
the one part nor the other, but was a mere stranger 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 auxilii con- Basii.Epist 8.
feret nobis occidentalium fastus ? qui quid in causa veri sit neque sciunt neque
discere sustinent ; falsis vero suspicionibus 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 coryphcso : de ecclesiasticis quidem
rebus nihil, nisi tantum ut admonerem ipsos neque veritatem rerum nostrarum scire,
neque viam qua doceri possint admittere5 : "What shall the pride of the western The pride 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 knowf nor
as they did before in the case of Marcellus : for then they cavilled contentiously w'" learn'
with them that told the truth, and by mean thereof emboldened and confirmed Confirmed
heresy. Indeed, for mine own part, I was contented to write unto the chief or eresy'
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 tell 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 JEgypto judicent eos qui sunt in Thracia6 : chrysost
" It is not meet that they that be in Egypt should be judges over them that ad°innoc!or'
dwell in Thracia." St Cyprian also likewise saith : jEquum justumque est, ut cypr. Lib. i.
uniuscujusque causa illic audiatur, ubi crimen admissum est7 : " It is good reason pi5t- '
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 m. Hard.
do, unless he knew the privilege of the pope ?" How followeth this, M. Harding ? pbetect j
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 ajflictis ecclesiis offerr e ne detrectetis8 :\§\siei? '
" 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 us9." 69. "' ' plst-
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 injustitice Athanas. in
imploramus10 : " We beseech you to revenge this wrong." Yet had not therefore etP389.P'
every such bishop supreme authority in the government of the church. So
writeth St Basil unto Athanasius : Quanto ecclesiarum, fyc : " The more the maladies Basil, ad
Athanas.
 Epist. 49.

P Id. ad Euseb. Episc. Epist. ccxxxix. 2. Tom.
III. p. 368.]
p Chrysost. Op. Par. 1718-38. Ad Innoc. Epist.
Tom. III. p. 517.]
P ...cum...aequum sit pariter ac justuni, ut &c.
est crimen admissum  Cypr. Op. Oxon. 1682. Ad
Corn. Epist. lix. p. 136.]
P Basil. Op. Ad Episc. Occident. Epist. xc. 1.

Tom. III. p. 181.]
P ...a'Ua tis ifjias Kal eX-irls xpna-ToTepa 6dX-
7rei, ois Tay_a dv el e£ayyeiXaip.cv vp.iv xa XvirovvTa
rip-ds, Siavao-Tija-aipev irpds irpos Ttjv dvTiXn\f/iv
r\pa>v. — Id. ad Itai. et Gall. Epist. xcii. 1. Tom. III.
pp. 183, 4.]
[10 Athanas. Op. Par. 1698. Apoiog. contr. Arian.
19. Tom. I. Pars I. p. 139.]

304

THE DEFENCE OF THE APOLOGY

[part

Equality of
Bishops.

Basil ad
Episc. Occid.
Epist 74.

of our churches do abound, the more we all turn ourselves to thy goodness, be
lieving that the comfort of our griefs resteth only in thy defence. For thou by
the power of thy prayers, and by the skill of government, art thought able to
deliver us from this horrible tempest1." " Thou carriest the care of all churches :
thou disputest, thou warnest, thou writest, thou sendest. We fly2 unto thee,
as unto the head of all : we use thee as our counsellor and as the leader and
prince of our causes8." " 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 church4." Such power and authority St Basil giveth
to Athanasius. Yet was Athanasius the bishop of Alexandria, and not of Rome.
Had you well considered these things, M. Harding, ye would not so rawly have
thus concluded : " St Basil thought it good to write thus and thus to the bishop
of Rome ; ergo, he confessed that the bishop of Rome had a privilege above all
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 saith5 :
Ques nos loquimur, multis suspecta sunt, fyc. 6 : " Whatsoever we ourselves say, it
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 ye7 have with our 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
after of your authorities, before you allege them. ,g$
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 Cyprian, many 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 Eome hath no more jurisdiction over the church of God
than the rest of the patriarchs, either of Alexandria or of Antioch8, have.
M. HARDING.
If it be a shame to belie the devil, according to the old proverb, what is it to belie
the church of God represented in the Nicene council ? . . .

P "Ocrov Tmv eKKXniriLov Ta appwa-Tt'tpaTa eirl
to pel^ov irpoettri, toctoutov irdvTes eirl Trjv o-ijv
€7riiTTp€(p6peda TeXeioTnTa, piav havTois vrroXei-
irea-dai toiv deivtov irapapvdiav Trjv aijv nrpoa-Ta-
triav ireiritTTCvKOTes' os Kal Trj duvdpei tuiv -rrpou-
£v-%u>v, Kal Tip eldevai Ta /3e\Tio-Ta -rots irpdypao-iv
vrroTideo-tiai, Siuo-aia-afrdai tjpas ok too <po(3epov
tovtov X6lpwvos, -rrapd -wdvTiov bpoitas Ttov Kal KaTa
piKpov ij aKofj rj ireipa yvu>piX,6vTuiv tijV tcXeio-
TVTa a-ov, TriirTevn. k. t. X. — Basil. Op. Par. 1721-
30. Ad Athanas. Episc. Epist. lxxx. Tom. III. p.
173.] P Flee, 1570.]
P ... i\ pepipvd eroi Trao-aiv tix\v eKKXno-iojv ...
kiriKclTai, os ye ovdeva xpovov diaXelireis dlaXe-
yopevos, vovdeTwv, eiriaTeXXwv, CK'wcpnrwv ... odev
Tt Kal ijpels ... evof.urrap.ev e-jriT^deioTaTijv dpyrjv
tois irpdypatri doiueiv, el tacrirep eirl Kopvipijv twv

oXojv, T-ijv o-ijv dvaSpdp.oip.ev TeXeioTnTa, Kai <rot
a-vpLpovXip tc xpna-aipeda Kal ijyepovi Tmv irpdfymv.
— Id. ad eund. Epist. Ixix. 1. pp. 161, 2.]
P rH pevToi ttjs KaTa Trjv 'AvTio-jieiav eKKXnaias
evTafcia 7rpo8i'}Xw$ ttjs c-ys rjpTVTai deoaefieias'
uja-Te Toiis pev o'lKOVopfja-ai, tcos 5k KaQnirvxaaal,
aTrodovvai de Ttjv la"Xpv tj7 eKKXna-ia did Ttjs avp-
ipuivias. — Id. ad eund. Epist. lxvi. 2. p. 159.]
P Saith thus, 1570.]
P '0 ptv ydp Trap' rtpoZv Xdyos viroirTOS eo-ri
Tots iroXXois, o!s Ta^a rW Tivds ISiwTiKas (piXo-
veiKias Ttjv piKpoxj/vxiav irpos avTovs eXopevtav.
iipels de ocrov panpdv aiiTuiv d-jrajKitrpevoi Tvyxa~
vctc, toltovtco irXeov irapa tois Aaois Td azio-
¦jriaTOv exeTe. — Id. ad Occident. Epist. cclxiii. 2. p.
405.] P Tou, 1570, 1609.]
P Antiochia, Conf.]

n.J OF THE CHURCH OF ENGLAND. 305
ne sixth The sixth canon, among all others of the Nicene council, is that you • — =^  ¦
Nicme° council ground your surmise upon, I know well. For that hath been wrested to ~ ie ..
S'agatwt Vour purpose by certain of your side. And the same, rightly construed, of ™^
the defenders. o-ma]ceth most against you. For it seemeth to acknowledge the bishop of >  , — '-
Rome his supremacy and sovereignty of judgment over other patriarchs. These be ^thf1'
the words of the canon rightly Englished: "Let the ancient custom continue in force express words
7 . 7 . . * ^ _7. *^7Tr 7. ^ are plain to
which is in Egypt, Lybia, and Pentapoli ; so that the bishop of Alexandria have the contrary.
¦Eim8r) nil rS power over them all: quandoquidem etiam episcopo Romano hoc
ti^SZmvn consuetum est9 : " Forasmuch as the bishop of Rome hath thus used.
mnnfiK itm. 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 the Nicene council thought good to alter nothing, but to follow the ancient custom
of old time used and allowed by the bishop of Rome ? For it is as much to say as
this: Inasmuch as hthe bishop of Rome hath been wont from the beginning to grant » untruth.
to the bishop of Alexandria jurisdiction over Egypt, Lybia, and Pentapoli ; the cwldish.d
"Nicene council, following his authority and rule, or at the least10 his usage, willeth c.This expo-
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,
Awhereto pertained the addition ofthe cause, Quia episcopus Romanus hoc consuevit, aOfoiiy! The
" Because this was the bishop of Rome his custom ?" If this had not been their plain:
meaning, they would never so have spoken. For what was his custom, other e than to scopoRom£
allot those provinces to the bishop of Alexandria ? If any other thing be alleged to modest."
have been his manner and custom, besides that the words of the canon bear it not, iS'Se'11*
what had that been to the purpose, whatsoever it be, for cause and confirmation o/ ^minever
the bishop of Alexandria his jurisdiction over Egypt, Lybia, and Pentapoli ? Allege J0a5JIl£,twer
you, defender, for old custom of the bishop of Rome what else you list, so that you ^°^^l(
make no violence to the canon, and thereupon make your argument, inferring of your had his
allegation the conclusion, " Ergo, tlie bishop of Alexandria ought to have jurisdiction allotted 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 Ain,ureci'
advantage of a doubtful interpretation, as we know 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-
. Bal_ position of Theodore Balsamon, who hath written Greek commentaries
samon. upon the canons of the councils, sithence the schism of the Greeks,
himself being a schismatic. For he, being a Greek born, and pricked with the
liatred, of his nation against the Latin church, and specially the see of Rome,
in the exposition of that sixth canon of the Nicene council swerveth both from
learning and also from reason. THE BISHOP OP SARISBURY.
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 : Rheticius eloquens quidem est, sed in- Hieron. ad
Marcel.
P Concii. Nic. can. 6. in Concii. Stud. Labb. et | eireiddv.]
Cossart. Lut. Par. 1671-2. Tom. II. col. 32; where I [10 At least, Conf.] [u Qui, 1611.]
r i 20
[JEWEL, III.]

306

THE DEFENCE OF THE APOLOGY

[part

The
Council
of Nice.
JEn. Sylv.
Epist. 288.

Lipom. in
Prafat Cop. Dial. 1.
166.
Baisamonem virum certe
doetum 8.
Addition.

Epist. 3.

Anaclet.
Epist. 1.

Concii.
Chalc. Act.
16. p. 936.

eptus interpres1: "Rheticius is an eloquent man indeed; and yet but a fond
interpreter." For it is certain, and known even unto children, that the bishop
of Rome, before the council of Nice, had neither such custom of superiority,
nor such dealing of jurisdictions. Pope Pius Secundus saith : Ante Nicenam
synodum unusquisque sibi vixit, et parvus respectus ad Romanam ecclesiam ha-
bebatur2: "Before the council of Nice every bishop lived to himself, and there
was then small regard had of3 the church of Rome."
As for our sottish argument4, 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 Theodoras Balsamon8, 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 learning6. Yet, forasmuch as M. Harding here utterly
refuseth him, not only as a schismatic, but also as a man7 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, your forged Ana
cletus saith: "The apostolic church of Rome hath the pre-eminence over all
churches, not from the apostles of Christ, but from Christ himself9." And
therefore full prettily he expoundeth the words of Christ: Super hanc petram,
id est, super ecclesiam Romanam, cedificabo ecclesiam meam10: "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 illius patres consequenter privilegia reddiderunt : " 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 . . . esqua sanctissimce sedi novce Romce privilegia tribuerunt, ra-
tioni congruum judicantes, ut civitas ilia, ornata imperio et senatu, cequis seniori
regies Romce privilegiis frueretur11: "The said holy fathers, moved with like

P ... virum eloqnentem praeter ineptias sensuum
ceterorum — Hieron. Op. Par. 1693-1706. Ad Mar-
cell. Epist. Tom. II. col. 622.]
P ...ante concilium Nicaenum, dum sibi quisque
vivebat, et ad Romanam ecclesiam parvus habebatur
respectus.— Ma. Sylv. Op. Basil. 1551. Ad Mart.
Mayer. Epist. cclxxxviii. p. 802.]
P To, 1567.]
P Arguments, 1567, 1570, 1609.]
P Theod. Balsam, in Concii. Nicen. can. 6. in
Canon. Apostol. Concii. &c. cum Comm. Lut. Par.
1620. pp. 286, 7.]
P Lipoman. De Vit. Sanct. Lov. 1565. Praef.
fol. -t-iiii. 2; where the writer numbers Balsamon
as one of the gravissimorum, pariterque doetissimo-
rum patrum.]

P As man, 1570.]
P ... Baisamonem, licet virum certe doetum,
minus moror. — Copi Dial. Sex, Antv. 1566. Dial. i.
cap. xxiv. p. 166.J
P Hmc vero sacrosancta Romana et apostolica
ecclesia non ab apostolis, sed ab ipso Domino Sal-
vatore nostro, primatum obtinuit, et eminentiam
potestatis super universas ecclesias &c. — Anaclet.
Epist. iii. in Crabb. Concii. Col. Agrip. 1551. Tom.
I. p. 63.]
P° ...sedem...apostolicam, super quam Christns
universam construxit ecclesiam, dicente ipso ad...
Petrum : Tu es (inquit) Petrus, et super hanc petram
aedificabo ecclesiam meam, &e. — Id. Epist. i. in eod.
p. 58.] [" Concii. Chalced. Act. xvi. in eod. Tom. I. P-

II.]

OF THE CHURCH OF ENGLAND.

307

T1JS ias

consideration, gave the like privileges to the most holy see of Constantin- •— 7?. — •
opie, which is called new Rome, thinking it agreeable unto reason that the ^ ie ¦-,
same city of Constantinople, being honoured with empire and senate, as Rome 0£ j^jce
was, should enjoy the same privileges that Rome enjoyed." ¦  * — '¦>
The like hereof is written in the council of Constantinople 12- This, this, Concii.
M. Harding, was the cause, and not the voice of Christ our Saviour, as you Const-cap-5
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. 431 £-*
Nilus, a Greek author, hereof writeth thus: Sed, ut etiam liquidius appa- mi depnra
reat papam non imperare aliis omnibus episcopis, legatur sextus canon synodi Ko™'.Po°t;
Niccence ; quo diserte prcscipitur, ut aliis ecclesiis Alexandrinus, aliis Romanus, e^eo-Tiv
aliis Antiochenus prcesit; ut non liceat alteri alterius provinciam invadere13 : eTJP" ^
" That it may the more plainly appear that the pope hath no government e-mdeiv.
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 haberi debet14: " If any one (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 tbe 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 Ruon.
urbe Roma vetusta consuetudo servetur ; ut vel ille JEgypti, vel hie suburbicarum luj! Lrap!''
ecclesiarum sollieitudinem gerat15: "It was decreed in the council of Nice, that JJ;buIbiea.
in Alexandria and in Rome the old custom should be kept, that the bishop ^JSmlf e"
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 Constantinopolitancs pariajura et privilegia cum sede veteris Romes16: concii.
" We decree that the see of Constantinople shall have rights and privileges cap! %"'
equal (and one) with the see of old Rome." r&viam>_
Therefore Nicephorus saith : Romano et Constantinopolitano episcopo ex cequo irpeo-peimv.
paria sunt et dignitatis prcemia et honorum jura17 : "Tbe titles of dignities and Sirap.^u'.
rights of honour given to the bishop of Rome and the18 bishop of Constantin
ople are one, and equal."
For this cause Athanasius saith : Roma19 erat metropolis Romanes ditionis20: Athanas. ad
" Rome was the mother church (not of the whole world, but) of the Roman Agem."'
jurisdiction." In like sort the emperor Justinian saith : Ecclesia urbis Constan- Cod.desacro-
tinopolitance ... Romce veteris prcerogativa Icetatur21: "The church of Constantin- omniinnov!"
opie enjoyetb 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, fumosum seculi ConciL
typhum22, "the smoky pride of the world." To conclude, Nilus saith thus : wphr' cap'

936 ; where rationabiliter judicantes imperio et senatu
urbem ornatam acquis senioris regis JRoma privilegiis
frui. Conf. Concii. Stud. Labb. et Cossart. Lut.
Par. 1671-2. Tom. IV. col. 795.]
P2 Tdv pevTol Ktxtvo-TavTivovrroXeois eirio-Koirov
eXeiv tce Trpeufieia ttjs Tiprjs peTa tov ttjs 'Vtopns
erritrKoirov, did to eivai avTrjv veav 'Pojpnv — Con
cii. Constant. 1. can. 3. in Concii. Stud. Labb. et
Cossart. Tom. II. col. 947.]
P3 Nil. Thessal. Lib. de Primat. Rom. Pont.
Pranc. 1555. fol. b 7. 2.]
P" Id. ibid. fol. B 8.]
[15 Fact. Nic. Concii. 6. in Hist. Eccles. Par.
Lib. x. cap. vi. fol. 107. 2 ; where vel in urbe, and

suburbigarum.] [16 Concii. Quinisext. can. 36. in Concii. Stud.
Labb. et Cossart. Tom. VI. col. 1159. See before,
page 300, note 12.]
[I7 Niceph. Call. Hist. Eccles. Lut. Par. 1630.
Lib. xn. cap. xiii. Tom. II. p. 244.]
pa And to the, 1567, 1570, 1609.]
[19 Romano, 1570, 1609, 1611.]
P° Athanas. Op. Par. 1698. Hist. Arian. ad Mo-
nach. 35. Tom. I. Pars i. p. 364.]
P1 Corp. Jnr. Civil. Amst. 1663. Cod. Lib. i.
Tit. ii. 6. Tom. II. p. 6; where ecclesia?.]
P2 Concii. Aphr. Epist. ad Ccelest. cap. 105. in
Crabb. Concii. Tom. I. p. 521.]
20—2

308

THE DEFENCE OF THE APOLOGY

[part

Nil. de Prim. Nunc, cum alics regiones assignatce sint Romano, alice Alexandrino, alice Constan-
Pap' tinopolitano, non magis hi sub illo sunt quam ille sub hisce1: "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 calleth 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 2 bishop3."

no
Bishop.

M. HARDING.
— 2 — ' Neither the bishop of Rome nor any other bishop is worthy of the An eva ushop
Bishon name °f a bishop, except he doth4 the duty of a bishop. All this we name of au-
grant. But that he ought not of right to be so called of those whom hehUthemrit
he hath charge over in case of omitting his duty, thereto we say that, r^Au^ist.
although in respect of his demeanour he be not worthy to be called a Sj"'pa°i,.
bishop, yet, in respect ofthe vocation, degree, and pre-eminence, though cap.^mii.Tom.
he leave his duty undone, for which he incurreth danger of damnation, 1 Tim- s-
that title pertaineth unto him of good right, and so continually he is, and ought
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 understood6 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, #c.' . . .
Yet it seemeth to be a secret preparation towards3 a purpose against such
time as the prince's government shall mislike their fantasies. For, where they
learned this opinion concerning bishops, there learned they also the like concerning
civil magistrates. I mean Wicliffe; among whose heretical articles, condemned
by the church in the council of Constance, this is reckoned for the fifteenth:
Nullus est dominus civilis, nullus est pra?latus, nullus est episcopus, dum est
in peccato mortali9: 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 SARISBURY.
This matter shall need no great contention. The like words have been

P NU. Thessal. Lib. de Primat. Rom. Pont.
Franc. 1555. fol. b 8. 2.]
P 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.]
p ...nomen est operis, non honoris. ..ut inteUigat
non se esse episcopum, qui praesse dilexerit, non
prodesse. —August. Op. Par. 1679-1700. De Civ.
Dei, Lib. xix. cap. xix. Tom. VII. col. 563.]
p Do, Conf. and Def. 1567, 1570.]
p Id. Contr. Epist. Parmen. Lib. ii, cap. xiii.
28. Tom. IX. col. 44.]

[6 Understanded, Conf. and Def. 1567, 1570.]
P In the part omitted, Harding accuses Jewel
of being ready to apply the principle to kings ; and
asks whether a king who rules iU 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.]
P Toward, Conf. and Def. 1567, 1570.]
P Artie. 15. Wicleff. damnat. in Concii. Con
stant, in Crabb. Concii. Col. Agrip. 1551. Tom. H.
p. 1169.]

II.]

OF THE CHURCH OF ENGLAND.

309

uttered by sundry other holy fathers. St Chrysostom saith : Multi sacerdotes, ' £ '
et pauci sacerdotes ; multi nomine, pauci opere10 : " Many priests there be, and few Bishop
priests there be ; many in name, and few in labour." Again : Quomodo . . .potest no
esse magister qui discipulum non habet? . . .Acquire discipulum, et esto magister11: Bishop.
" How can he be a master that hath no scholar? Get thee a scholar, and then '  '
Chrysost in
Op. Imperf.
Ho]

be a master."
St Ambrose saith : Nisi bonum opus amplectaris, episcopus esse non potes12 : ch^sost.
" Unless thou embrace the good labour, a bishop thou canst not be." St Gregory Ambroid?'
saith : Sacerdotes nominamur, et non sumus13 : " Priests we are called ; but priests g^; cap.
we are not." jy- ...
Gregor. Lib.
As for Wicliffe, his scholar John Huss expoundeth his meaning14, and that iT- ^t- 32-
with M. Harding's own construction. For these be his words, even as they are
alleged by his enemies : Papa vel prcelatus malus et preescitus est cequivoce pastor, in concii.
et vere fur et latro15 : " The pope, or any other wicked prelate, in double or doubt- ses&'iT'

ful speech is a pastor; but in very deed he is a thief and a murderer." So
Chrysostom saith : Qui ab hominibus ordinatus est, quantum ad Deum attinet, chrysost. in
non est sacerdos aut diaconus 16 : " He that is appointed by men (and not by M?indp?™'
God) before God is neither priest nor deacon." IraP-
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- concii.
natus vel presbyterii vel episcopatus mortali crimine dixerint se esse pollutos, a DamSs! su
supradictis ordinationibus submoveantur17 : "Whosoever after the order either of cap'4-
deaconship, or priesthood18, 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
it19. So St Augustine saith, as he is alleged by Gratian20 : " He that neither hath a. Quaxt. 7.
wiped off his own sins, nor corrected the sins of his children, ought rather to be re^mims.
called a shameless dog than a bishop21."
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 cequivoce, 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 words22 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, [expavif] 23 : " St Paul was afraid, considering only the empty name Eplst' 3'
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. Trid.
De Sacram.
.  Ordin.

[10 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xliii. ex cap. xxiii. Tom. VI. p. chcxxiii.]
[" Id. ibid. p. clxxxv.]
[I2 ...si et opus bonum simul amplectaris. Nam
si aliter esse cupis, episcopus &c. — Ambros. Op. Par.
1686-90. De Dign. Sacerd. cap. iv. Tom. II. Append.
col. 360. This treatise is spurious.]
P3 Gregor. Magni Papas I. Op. Par. 1705. Epist.
Lib. v. Indict, xiii. Ad Mauric. August. Epist. xx.
Tom. II. col. 747.]
P4 "Wickliffe he expoundeth plainly his own mean
ing, 1567.]
P5 Artie. 22. damnat. in ConcU. Constant. Sess.
xv. in Crabb. ConcU. Tom. II. pp. 1087, 1171.]
[16 Qui autem ex hominibus ordinatus est, quan
tum ad Deum non est diaconus aut sacerdos. —
Chrysost. Op. Op. Imperf. in Matt. Hom. lui. ex cap.
xxv. Tom. VI. p. cexxi.]

P7 Concii. Valent. cap. 4..in Crabb. ConcU. Tom.
I. p. 414; where submovendos.]
Ps Or of priesthood, 1567.]
P9 This sentence is not in 1567.]
P° 1567 inserts the Latin, Qui nee sua crimina
detersit, nee Jiliorum crimen correxit, canis impu-
dicus dicendus est magis quam episcopus.]
Pl August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Sec. Pars, Caus. n. Quaest.
vu. can. 32. col. 698; where qui. ..nee sua delicta.
These words do not appear in Augustine. They
have been variously ascribed to Gregory and Origen.
Conf. Dist. lxxxiii. can. 2. col. 401; notas in loc. ;
Burchard. Decretor. Libr. Col. 1548. Lib. i. capp.
13, 203. foil. 2. 2, 29.]
P2 1567 omits in words.]
P» Cypr. Op. Oxon. 1682. Ad Cornel. Epist.
lix. p. 128.]

310

THE DEFENCE OF THE APOLOGY

[part

Athanas. ad
Sol. Vit
Agent
Hieron. in
Soph. cap. i.

non esse sacerdotes, anathema sit1: "Whosoever saith2 that they that minister
neither the word of God nor the sacraments be no priests, accursed be he."
But Athanasius saith : Quid opus est hominibus titulo episcopis3 ? " What need
have we of these men that bear only the name of bishops?" Therefore St
Hierome saith : Aufiret . . . Dominus nomina vanes glories et admirationis falsce,
quce versantur in ecclesia. . . . Sed et nomina sacerdotum cum sacerdotibus [aufiret],
qui frustra sibi applaudunt in episcopali . . . et in presbyterii dignitate, et non in
opere4: "The Lord shall take away the names of vain-glory 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."

Proud
Name.

The Apology, Chap. iv. Division 1.
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 Eome 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 Mauritius5 the emperor, did
by a traitorous villany aspire to the empire), which was about the sixth
hundred and thirteenth year after Christ was born.

M. HARDING.
. . . The name of universal bishop, which this interpreter meaneth, being universal
For 1'™*' taken in a right sense, is no proud name in respect of him *to whom it Msh°P-
u°ntoethenot belongeth. 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. . . .

THE BISHOP OP SARISBURY.
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 humility
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 own confession, of Gratian,
Prim^sedis alleSlng the council of Carthage7 : Universalis autem (episcopus) nee ipse Romanus
' pontifex appelletur3: "The bishop of Rome himself may not be called the uni
versal bishop."

P Jewel appears to have quoted from Chemni-
cius, who, after giving the actual words of the canon,
Si quis dixerit.. .eos, qui non prasdicant, prorsus non
esse sacerdotes, anathema sit ; observes, Sed Triden-
tinum concilium simpliciter definit sacerdotium ac
tion e sacrificii: et canon 1. anathema denunciat Uli,
qui dixerit, eos qui non exercent ministerium verbi
et sacramentorum, non esse sacerdotes. — M. Chem-
nic. Exam. ConcU. Trident. Franc. 1596. Pars n.
pp. 215, 7. Conf. Concii. Trident. Sess. xxiii. in
ConcU. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. XIV. col. 863.]
P Say, 1567.]
P Ei yap eirio-KoTrmv earl Kpitris, ti koivov

exei irpos TavTi]v fiaa-iXevs ; el de fSatriXews eaTiv
direiXrj, tis evTavBa xp£ia Ttov Xeyopevtov eirt-
a-Koiruiv; — Athanas. Op. Par. 1698. Hist. Arian. ad
Monach. 52. Tom. I. Pars I. p. 376.]
P Hieron. Op. Par. 1693-1706. Comm. in Soph.
Proph. cap. i. Tom. III. col. 1647.]
P Morice, Conf.]
P Belongeth, 1567,1570.]
P Carthage as Gratian allegeth them, 1567.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. 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 prou(i'
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 '  *— ¦"
hoc tam profano vocabulo uti consensit9: Nullus [Romanorum pontificum] . . . hoc iv.lpik 32.
singularitatis nomen assumpsit10 : Nos hunc honorem nolumus oblatum suscipere11 : et3C'
" 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 bishop12 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 contentione13 : "Pope Bonifacius riatin. 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 typhum14, " the smoky pride
of the world?" and that even in the bishops of Rome?
If the bishop of Rome be so full of bumility as we are here borne in hand,
why advanceth15 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 16 ? Why doth he say that the
emperor is but the proctor or bailiff of the church of Rome ? Procurator . . . sive Dist. 98.
defensor Romance ecclesice17 ? Why doth he suffer kings and emperors to hold his in'tHos?.
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, humilitas locum non habet13: "Where pride and hypocrisy bear the sway, 17. 'lv'
there humility can have no place." Likewise Chrysostom saith : Quicunque desi- DfetfSu?'
deraverit primatum in terra, inveniet in ccelo confusionem ; nee inter servos Christi MuItl"
computabitur, qui de primatu tractaverit19 : " Whosoever desireth primacy in earth,
in beaven he shall find confusion; neither shall he be accounted among the
servants of Christ, that will once entreat of primacy."
Addition. §^ But hereto M. Harding answereth : " Why did you not quote Addition.
the place, M. Jewel ? Chrysostom hath no such saying. That which goeth before ^Hard
in Gratian is taken out of Opus Imperfectum, Homil. 43, which is well known not r^VetT
to be Chrysostom's. But this saying which here you allege out of Gratian is m. Hard.
neither there nor in Chrysostom20. It is a forgery; and that you know21 well [De'tect.i
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 was22 your own Gratian's forgery: it was22 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

P Gregor. Magni Papa? I. Op. Par. 1705. Epist.
Lib. v. Indict, xiii. Ad Eulog. et Anastas. Episc.
Epist. xliii. Tom. II. col. 771.]
P° 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, 1567.]
pa Bonifacius tertius. ..a Phoca imperatore obti
nuit, magna tamen contentione, ut sedes beati Petri
apostoli, quae caput est omnium ecclesiarum, ita et
diceretur &c  Plat. De Vit. Pont. Col. 1551. Bo
nifac. III. p. 75.]
[14 ConcU. Aphr. Epist. ad Coelest. cap. '105. in
Crabb. CpncU. Col. Agrip. 1551. Tom. I. p. 521.]
[15 Avaunceth, 1567, 1570.]

['« God himself can do, 1567.]
P7 Corp. Jur. Canon. Decret. Gratian. Decr.
Prim. Pars, Dist. xcvi. Gloss, in can. 11. col. 469.]
[IS Pet. Lombard. Libr. Sentent. Col. Agrip.
1576. Lib. iv. Dist. xvii. fol. 376.]
[19 Chrysost. in Corp. Jur. Canon. Decret. Gra
tian. Decr. Prim. Pars, Dist. xl. can. 12. col. 198 ;
where confusionem in ccelo.]
P° 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 Hom.
xxxv. ad cap. xx. ; the place where the words will
be found.] Pl Knew, 1570.]
P2 -Were, 1570.]

312

THE DEFENCE OF THE APOLOGY

[part

Proud
Name.

Dist 40.
Multi.

Hom. 35. in
Op. Imperf.

Johan. de
Par. de
Potest. Reg.
et Papal.
cap. xiii.3

Gratian allegeth the same book by the name of Chrysostom 1, 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 Fundamentum Juris Canoniei. 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 35th homily of that same
book it is written thus : Quicunque desideraverit primatum in terra, inveniet in
ccelo confusionem; ut jam inter servos Christi non sit de primatu certamen2. 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. 4?§
To conclude, a learned man, one of M. Harding's own side, hereupon hath
noted thus: Bonifacius... obtinuit aPhoca,...ut ecclesia Romana esset caput omnium
ecclesiarum  Ex quo posset modo consimili sumi argumentum, quod ad imperatorem
pertineat primatum ecclesice transfirre, et de ecclesiis ordinare4: "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 priest5.

M. HARDING.
Here, by your leave, sir defender, you play false, and are taken as it Faumng of a
were with false dice; and therefore ye ought justly to lose all that ye have comcV"
unjustly won by your false play and false dice ; I mean, your shameful falsifying
of this council by you alleged. And for this and other your falsehood 6 it is right
you lose the credit which unjustly (because by false teaching) you have won among
the unlearned. That your false play might not soon be espied, you do as like to M.
ha meny"8 ^ewel as though you were his father's son : for that false sleight he useth more than
any that ever I read. For whereas we have seven councils of Carthage, neither shew
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
margin7 of your book the number 47, that, not finding it by your note, we should

i merry
man.

P Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. 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.].] P ... quicumque autem desiderat primatum in
terra, inveniet confusionem in ccelo : ut jam &c. 
Chrysost. Op. Par. 1718-38. Op. Imperf. in Matt.
Hom. xxxv. ex cap. xx. Tom. VI. p. cliii.]
P 1567 gives this reference us Servants De Potes

tate Papa?, cap. xiii.]
P Johan. de Parrhis. De Potest. Keg. et Pap. cap.
xv. in Goldast. Monarch. Rom. Imp. Hanov. 1611-14.
p. 129 ; where apud Phocam, and pertinet.]
P ConcU. Carthag. m. cap. 26. in Crabb. Concii.
Col. Agrip. 1551. Tom. I. p. 428. See below, page
314, note 4.]
P Falsehead, Conf. and Def. 1567, 1570.]
p Margent, Conf. and Def. 1567, 1570.]

II.]

OF THE CHURCH OF ENGLAND.

313

John m. give over further looking for it. "Who doth evil hateth light," saith Christ. ¦-. * - »
So here, falsifying &and forging a canon of a council, you would fain walk in clouds, t^\ eS
that your lying might not be deprehended, fyc.3 ...So had it been done more cir- p^nce'
cumspectly for furtherance of your falsehood6, if the matter should never come to 0f
trial of learning. Priests.
Now whosoever examineth the place truly, must needs cry out, Shame on you, J" — ¦  '
defender, who are the author. The words, if you had listed to have alleged them For this '
The vm canon without falsehood6, be these which we find in the 2Qth canon of the thirdlStmte
council If car- council of Carthage, which council was authorised by the sixth general fountL
thagediscussed. councn j,0i^en at Constantinople in Trullo : Ut primae sedis episcopus
on. ix. ad Pe- non appelletur princeps sacerdotum, aut summus sacerdos, aut aliquid
nm, Aphrica hujusmodi, sed tantum primse sedis episcopus9. And thus they are to
episcopos o. £g EngUgfeg . tt jf hath liked us," say the fathers of that council, " that
a bishop of a first see be not called prince of priests, or highest priest11, or any such
other thing, but only a bishop 12 of a first see." Now cometh me this jolly defender,
and saith, the council of Carthage hath express13 words (for so much his Latin sound-
efh), . . . 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
b ancient title that all the world hath ever attributed unto him, so as he be called no b untruth,
. . n as shall
more summus pontifex. appear.
For the right understanding of this canon two things are to be considered; how
far the authority of this council ought to be extended, and what is meant by a first
see. c The decrees of this council pertained but to the province of Afric. For * untruth.
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. . . . rratJLneth
By these two words, prima sedes, those fathers understood any city B%me. °p °f
in which a patriarch or primate, who are of one office though of diverse
names, hath his see14. I call it a first see, or rather (if it might be
permitted) a primate see. dIn great cities, where the highest courts for d untruth,
justice were kept, and where the chief pagan priests of the Latins, named primi upon a fable.
flamines, were resident before the coming of Christ, there after Christ's coming were
patriarchs or primates placed, by whom the weighty matters of bishops should be
Dist. 99. cap. decided. e Which order was taken first by commandment of St Peter, as •Untruth,
Provincial. Clement writeth15 ; by the apostles and Clement, as Anacletus witnesseth16 ; the former".
by the apostles and their successors afterward, as Lucius the pope saith17. . . ,13
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 ofthe primate see whereof he was primate. By which decree they willed !only 'Mostmani-
their primates of Afric to keep themselves within their limits, and not presump- vain un-
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 gever, highest bishop. « a great

Prima sedes,
what it mean-

Dist. 99. de
Primatibus.

P Here and elsewhere sneers at the "lady inter
preter," as Harding calls lady Bacon, are omitted.]
P ConcU. Quinisext. can. 2. in ConcU. Stud.
Labb. et Cossart. Lut. Par. 1671-2. Tom. VI. col.
1141.] [I0 Leon. Papae IX. ad Petr. et Joan. Epise.
Epist. iv. in eod. Tom. IX. col. 974.]
[" Priests, 1611.]
[1S Only bishop, Conf.]
[13 Hath by express, Conf. and Def. 1567.]
[14 Primates et patriarchse diversorum sunt uo-
minum, sed ejusdem officii. — Corp. Jur. Canon.
Decret. Gratian. Decr. Prim. Pars, Dist. xcix. col.
478.] i [15 In Ulis vero civitatibus, in quibus olim apud

ethnicos primi flamines eorum 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. i. in eod.
ibid. Dist. lxxx. can. 2. col. 382.]
[16 Anaclet. Epist. n. in eod. ibid. Dist. xcix. can.
1. col. 478.]
[17 Lucius in eod. ibid. Dist. lxxx. can. 1. cols.
381, 2.]
P8 HerefoUows an enumeration of patriarchships,
or primate sees.]
P9 1567 adds, For the words of the council are
these: Universalis autem nee etiam Bomanus ponti
fex appeUetur.]

314

THE DEFENCE OF THE APOLOGY

[part

Highest
Bishop, Prince of
Priests.

Dist. 99.
Prima?.

Addition.

M. Hard.
190 b.
[Detect]M. Hard.
191. a.
[Detect!

M. Hard.
Conf. p.
284. a.
[Detect. 191.]

THE BISHOP OF SARISBURY.
What, M. Harding, so much falsehood1 upon us at one time? Falsifying of
councils, shameful falsifying, false teaching, false sleight, false dice, false play,
and all false ? Christ2 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 1 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
hoods3 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 falsehood1.
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 tbat 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 bath 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 falsified, and is no part of that council. For indifferent trial both of the
truth and of the falsehood1 herein, I beseech you behold the very words of the
council, even as they are alleged by your own doctor Gratian. These they are :
Primes sedis episcopus non appelletur princeps sacerdotum, vel summus sacerdos, vel
aliquid hujusmodi ; sed tantum primes sedis episcopus. Universalis autem nee etiam
Romanus pontifex appelletur4 : " Let not the bishop of any of the first sees be
called the prince of priests, or the highest priest5, 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 hae
distinctione dicitur, quod papa non debet dici universalis 6 : " 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 followeth 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 nee etiam
Romanus pontifex appelletur : " Let not the bishop of Rome himself be called the
universal bishop." And thus7 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 pubhshed 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 : Nee etiam Romanus pontifex universalis
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 falsehood8?
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.

P Falsehead, 1567, 1570.]
p Yet Christ, 1567.]
p Falseheads, 1567, 1570.]
P Ex ConcU. Afric. c. 6. in Corp. Jur. Canon.
Lugd. 1624. Decret. Gratian. Decr. Prim. Pars, ibid.
Dist. xcix. can. 3. col. 479 ; where aut aliquid. The
last sentence is not printed in Gratian as u part of

the decree of the council. But bishop Jewel asserts
(see Vol. I. page 425) that there was MS. authority
for its reaUy being so.]
P Priests, 1611.]
P Haec est 3. pars distin. in qua dicitur, &c. vo
cari universalis. — Gloss, in can. ibid.]
P This, 1570, 1609.] P Falsehead, 1670.]

II.]

OF THE CHURCH OF ENGLAND.

315

I left out nothing that was necessary. But, forasmuch as ye want something,
I know not what, ye shall have free liberty to make it up at your pleasure. The
whole words be these : Heec est tertia pars distinctionis, in qua dicitur, quod
papa non debet vocari universalis9 : " This is the third part of this distinction,
wherein it is said that the pope ought not to be called the universal bishop."
Now tell us, good Master Harding, what peevish falsehood8, or what impudent
glossing is this ? or, saving some part of your folly, whereat ought any man to be
ashamed? ^§10
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: Serva potius puerilia pueris11 :
" Keep such childish toys to play with your children." God make us both like
unto our Father that is in heaven !
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 reply12 touching the same, may soon appear.
Certainly, when the same title was offered to St Gregory, he refused it utterly,
as none of his 13.
Indeed, this council of Carthage notwithstanding, the title of highest bishop14
was sometime 15 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 sacerdotum16, "the prince or chief of bishops." Ruffinus calleth
Athanasius pontificem maximum17, "the highest bishop." Nazianzenus calleth the
same Athanasius archisacerdotem sacerdotum13, "the chief bishop of bishops."
Lactantius calleth every bishoprick summum sacer dotium19. Likewise St Hierome
saith : Ecclesice salus in summi sacerdotis dignitate pendet20 : " The safety of the
church standeth in the dignity of the highest priest." By which highest priest,
M. Harding himself saith, is meant every several bishop within bis own diocese.
St Augustine saith ; Quid est . . . episcopus, nisi primus presbyter, hoc est, summus
sacerdos21? "What is a bishop but the first or chief priest, that is to say, the
highest priest ?" Therefore we may safely spare the pope this title of highest
bishop, not as peculiar to him alone, as M. Harding imagineth, but as common
and general to all bishops.
All that you22 have here alleged of the jurisdiction of the flamines is a mere
fantasy, grounded only upon an unsavoury fable of Anacletus and Clemens.
Neither are you able to find either these names, archiflamines or protoflamines,
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
per literas regias metropolitico nomine honorarunt23 : " What cities soever by the
prince's charter they honoured with the name of the mother see."
And therefore the emperor Theodosius, upon displeasure conceived, took
that name of honour from the city of Antioch, minding it should be so called no
more24. And for that cause was the city of Rome chosen amongst others to be a

Highest Bishop, Prince of
Priests.

August.contr. Cresc.
Lib. iii. cap.
xxxviii.

Gregor. Lib.
vii. Epist. 30.

M. Harding's
Amphilochius. Rutin. Lib.
ii. cap. xxiii.
Nazianz. ad
Heron.Lactam. Lib.
iv. cap. xxx.
Hieron.contr. Lucif.
M Harding
in his
Answer to
the Apology,
fol. 204. b.
In Qua?st. ex
utroque Test mixt
Qua;st 101.

Concii.Chalc. cap.
12.

Chrysost ad
Pop. Ant.
Hom. 17.

P See above, note 6.]
P° There is here a paragraph in 1567, in which
Jewel declared that he had only reported the words
of the councU, and retorted the charge of falsehood
on Harding. The "addition" appears to have been
substituted for this paragraph.]
[ll August. Op. Par. 1679-1700. Contr. Crese.
Donat. Lib. in. cap. lxxviii. 89. Tom. IX. col. 480.]
P2 See Vol. I. pages 338, &c]
P3 Gregor. Magni Papae I. Op. Par.1705. Epist.
Lib. vm. Indict. I. Ad Eulog. Episc. Epist. xxx.
Tom. II. col. 919.]
[" Bishops, 1609, 1611.]
P6 Sometimes, 1567, 1570.]
P8 AmphUoch. Op. 1644. In Vit. S. Basil, pp.
156, 224.]
[17 Hist. Eccles. Par. Lib. xi. cap. xxviii. fol.

129. 2.]
['» Gregor. Naz. Op. Par. 1778-1840. In Laud.
Heron. Orat. xxv. 11. Tom. I. p. 462.]
P9 Lactant. Op. Lut. Par. 1748. Div. Inst. Lib.
iv. cap. xxx. Tom. I. p. 353; where maximum for
summum.] P° Hieron. Op. Par. 1693-1706. Adv. Lucifer.
Tom. IV. Pars n. col. 295.]
P1 August. Op. Quaest. ex utroq. mixt. Quaest.
ei. Tom. III. Append, col. 93.]
P2 Ye, 1567, 1570, 1609.]
P3 ConcU. Calched. Act. xv. can. 12. in ConcU.
Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. IV.
col. 762.]
P4 Chrysost. Op. Par. 1718-38. Ad Pop. Ant.
Hom. 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 city, and of
concii. greatest renown in all the world. The words be plain : Sedi veteris Romce patres
chaic. cap. merito faferunt primatum, quod ilia civitas aliis imperaret1 : " 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-
Adrfan. Pap. self: Nullus archiepiscoporum, nisi qui primas sedes tenent, appelletur primas,
synoTet™ aut princeps sacerdotum, aut summus sacerdos, aut aliquid hujusmodi, Sec. Salva
con/rom'i'i. semper in omnibus auctoritate beati Petri apostoli2 : " Let no archbishop, saving
p' 6U" such as have the principal or first sees, be called either the primate, or tbe prince
of priests, or the highest priest, or by any other like name, &c. Saving always
and in all things the authority of blessed St Peter the apostle."
The Apology, Chap. iv. Division 3.
And therefore, sithence the bishop of Eome will now-a-days so he
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, we believe that he doth give to himself, as it
ah these be is written by his own companion Gregory, a presumptuous, a profane,
Gregory. a sacrilegious, and an antichristian3 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 antichrist4.
M. HARDING.
.  *  . Here is much ado about nought, and a number of bitter words picked out of
Uni ver- ^ Gregory's epistles, pretended to be written against the bishop of Rome, to no
. sa,f . purpose. For if we say, ^as we may say truly5, that he challengeth to himself no
• untruth, such name, then what hath this defender to say? Let him shew us how many
saith .• Boni- bishops of that see ever took the name of the universal bishop upon them, specially as
a&tfouit a' Gregory understandeth it to signify. If he can shew none, why blotteth he so much
magna, tamen paper with so impixdent lies ? . . .
uone"' ° Indeed the six hundred and thirty fathers of the general council of Chalcedon.
pSrethno gave to pope Leo that name, as Gregory in three sundry epistles writeth7, and
in'ali'th't™ cer^n other in their writings have attributed to the pope the same. But that
council. either Leo or any other his successor "affected so to be called, Gregory denieth.
as appeareth a And that any since Gregory's time to our days ever called or wrote himself universal
former bishop, we deny. . . .
piatina.yo Whereas Pelagius3 and Gregory, writing against the presumption of John the
as further bishop of Constantinople for taking upon him this name, are much alleged by the
trieanswer!'y 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, lie seemeth to be called "bishop

' Untruth,
and most
vain fantasy.
For no
Constontl [' ConcU. Calched. Act. xv. can. 28. in ConcU.
nopleever Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. IV.
dreamed of . -_,, .
suchautho- col. 7 1 O.J
rity- P Capit. per Adrian. Pap. ex Synod, et Canon.
Div. Collect, in Crabb. ConcU. Col. Agrip. 1551.
Tom. II. p. 611 ; where vel aliquid.]
P And antichristian, Conf. and Def. 1567.]
P See Vol. I. pages 344, 5 ; where these and
several similar expressions are given from the epis
tles of Gregory.]
P Say and truly, Conf.]

P Bonifacius  a Phoea imperatore obtinnit,
magna &c— Plat. DeVit. Pont. Col. 1551. Bonifac.
III. p. 75.]
P Gregor. Magni Paps 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.]
P Pelag. Papae II. ad Joan. Episc. Constant.
Epist. viu. in ConcU. Stud. Labb. et Cossart. Tom.
V. cols. 948, &c. This epistle is spurious.]

IL]

OF THE CHURCH OF ENGLAND.

317

alone, so as bishoprick should be taken away from all others. But tliey refused Uriiver
not so to be called after this meaning, as though, by that refusal, the authority of sai
the bishop of Rome should be restrained, and not extended9 over the whole church. '  .  ¦
They deny that any man might so be universal bishop as he should be also the
peculiar ruler 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- ' untruth.
mitted. Therefore Gregory, writing to Morice the emperor, alleging the words that never erected
make for Peter's authority over the whole flock of Christ, saith of Peter: s" The privacy.
charge of the whole church and principality is committed to him, and yet is he * The like
not called universal apostle10." Where it is plain that Gregory doth both affirm Z^tivenlo"
the charge of the whole, and denieth the name of universal. . . . Let these defenders and Mat n'
grant the thing ; and we strive not for the name.

thew, as
shall appear.

THE BISHOP OP SARISBURY.

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. ffS" " But," M. Harding saith, " M. Jewel misliketh with me for Addition.
saying that the name of universal bishop in a right sense is no proud name in S^f^
respect of him to whom it belongeth. By a right sense, I mean that sense which p-'iss d.'
St Gregory allowed, and that which the fourth general council of Chalcedon
allowed." The answer. 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 all 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 vocatur10: "St Peter is not called the Lib. iv.
universal apostle." If this title and this sense never belonged unto St Peter, how Eplst' 32'
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 membro11 : "All men are subject to the pope's will; and are in him, ll^StrL.
as members of a member." Durandus saith : Omnes episcopi descendunt a papa, Durand. De
tanquam membra a capite12: "All bishops come from the pope, as members ordta!'Lib.a.
from the head." Another saith : Papa est ordinarius totius mundi13: " The pope
is the ordinary or bishop of all the whole world." And therefore pope Bonifacius De Major, et

Obed. Unam

[9 Extend, Conf. and Def. 1567.]
[I0 Gregor. Magni Papae I. Op. Epist. Lib. v.
Indict, xiii. Ad Mauric. August. Epist. xx. Tom.
II. col. 748. See Vol. I. page 343, note 16-]
[" Omnes igitur sunt subjecti motioni iUius; et
&c  Corp. Jur. Canon. Lugd. 1624. Clement. Lib.

v. Tit. iii. Gloss, in cap. 3. col. 274.]
P2 ... caput est omnium pontificum, a quo illi,
tanquam a capite membra, descendunt. — Durand.
Rat. Div. Offic. Lugd. 1565. Lib. n. cap. i. 17. foh
46.] Pa See below, page 319, note 16.]

318

THE DEFENCE OF THE APOLOGY

[part

Cypr. m
Concii. Carthag.

Gregor. Lib.
iv. Epist. 38.

Gregor. Lib.
vii. Epist 30.

Gregor. Lib.
vii. Epist 30.

Matt, xxiii.
Appianus :
eltrl de t«
epya /3atri-
XeXs.

VIII. hath concluded by solemn sentence, "that every creature must submit
itself unto the bishop of Rome, upon the pain of everlasting damnation1." 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 condemneth. J0$
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
world ; and that, as St Cyprian saith, would call himself episcopum episcoporum2,
" the bishop of bishops."
Therefore St Gregory thus writeth unto John the bishop of Constantinople, the
first usurper of this title : Quid tu Christo universalis . . . ecclesice Capiti in extremi
judicii responsurus es examine, qui cuneta ejus membra tibimet universalis conaris3
appellations supponere4 ? " What answer wilt thou make unto Christ, the Head
of the universal church, when thou shalt be examined at the last juflgment,
(not that thou hast called thyself5 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.
Likewise he writeth of himself unto Eulogius : Beatitudo vestra . . . mihi [sie]
loquitur : . . . Sicut jussistis. Quod verbum jussionis, peto, a meo auditu removete . . .
Non . . .jussi ; sed quce utilia visa sunt, indicare curavi6 : " 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
Christ. And for that cause he saith unto Eulogius : Ecce in prafatione epistolce,
quam ad meipsum, qui prohibui, direxistis, superbce appellationis verbum, univer
salem me papam dicentes, imprimere curastis. Quod, peto, dulcissima mihi sanctitas
vestra ultra non faciat ; quia vobis subtrahitur, quod alteri plusquam ratio exigit
prcebetur7 : "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 body,
and to shun the shadow ; or, as Christ saith, to swallow a camel, and to strain a
gnat. So Appian saith, Julius Caesar nicely refused to be called a king ; and yet
in all manner authority and government bare himself none otherwise than as
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. Jur. Canon. Lugd.
1624. Extrav. Comm. Lib. i. De Major, et Obed.
cap. 1. col. 212. See Vol. I. page 95, note 11.]
P Cypr. Op. Oxon. 1682. ConcU. Carthag. p.
229.] p Conaris universalis, 1567, 1570.]
P Gregor. Magni Papae I. Op. Par. 1705. Epist.

Lib. v. Indict, xiii. Ad Johan. Episc. Epist. xviii.
Tom. II. col. 742 ; where tu quid, es dicturus exa
mine, and conaris universalis.]
P Theeself, 1567, 1570.]
P Id. Lib.vin. Indict, i. Ad Eulog. Episc. Epist
xxx. col. 919 ; where vestra beatitudo.]
P Id. ibid.]

IL]

OF THE CHURCH OF ENGLAND.

319

that is signified by that name. Lf the name were naught, then was the usurpa- 'jj^j^I
tion of the thing itself a great deal worse. saL
But St Gregory saith : " The charge and principality of the whole church was ^ — .  '
committed unto Peter." This is not denied: in like sort Chrysostom saith:
"The like charge and principality of the church was committed unto Paul8." chrysost in
For thus he writeth : Paulo totus orbis creditus est : Paulus gubernat orbis eccle- Eieemos.o
siam10 : Paulus universum gubernat orbem11 ; " Unto Paul the whole world is com- Act. Hom.
mitted:'' "Paul governeth the church ofthe world:" "Paul ruleth the whole world." crirysost de
And yet Chrysostom meant not hereby that Paul had the universal government Hom.' |auL
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 tam chrysost in
anxie omnium salutem curabat, ac si totus mundus unica esset domus12 : "Paul was Prefect
so careful for the salvation of all men, as if the whole world had been but one va"s'
house." Again : [Paulum tangebat] sollicitudo . . . omnium ecclesiarum ; non unius, chrysost ad
aut duarum, aut trium, sed omnium quce erant per orbem terrarum 13 : " 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 ecclesiarum14 : " He was the pillar of all the churches Johan.'
in the world." Likewise again of St Matthew : Matthceus universi orbis curam ^aT Hom
gerebat15 : " The whole world was under Matthew's charge." «.
Therefore, if M. Harding will gather out of these three words of St Gregory,
totius ecclesice cura, that Peter had universal jurisdiction over all, 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 be will found his reason thus: St Gregory saitb,
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 craved 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 write16 : &Papa totius orbis obtinet principatum17 : " The pope hath -Extr. de
the princehood of all the world." And, when the pope is consecrate, the chief p^ricuioso,'
minister saith unto him : bEgo investio te de papatu, ut prcesis urbi et orbi13 : " I "cer'emon.
do invest thee with the popedom, that thou mayest rule both the city and the £,lb' L cap"
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

P Chrysost. Op. Lat. BasU. 1547. De Eleemos.
et Hosp. Serm. Tom. V. col. 919. See before, page
283, note 12.]
P This reference is inserted from 1567, 1570.]
P° Id. Op. Par. 1718-38. In Act. Apost. Hom.
Iiii. Tom. IX. p. 402.]
[" Id. de Laud. S. Paul. Hom. u. Tom. II. p.
485.] [" Id. de Prof. Evang. Tom. III. p. 305.]
P3 Id. Op. Lat. Ad Pop. Ant. Hom. Ixxiii.
Tom. V. col. 458 ; where et duarum et trium.]
P* Id. Op. Par. 1718-38. In Joan. Hom. i. Tom.
VIII. p. 2.]
[15 Id. in Matt. Hom. xlvti. Tom.VII. pp. 491,2.]
[16 Here in 1567 appear the foUowing words :
Papa est ordinarius totius mundi : " The pope is the

ordinary of aU the world." Papa est ordinarius om
nium hominum: "The pope is the ordinary of aU
men." And there are these marginal references : Abbas
De Concess. Prmbend. Quia Diversita. Extra De
Appell. UI debitus, in Gloss. See Panorm. sup.
Tert. Decretal. Lugd. 1534. Tit. viii. cap. 5. fol. 57. 2;
Corp. Jur. Canon. Decretal. Greg. IX. Lib. 11. Tit.
xxviii. Gloss, in cap. 59. col. 962.]
[17 ...totius enim orbis papa tenet principatum. —
Sext. Decretal, in eod. Lib. in. Tit. xvi. Gloss, in
cap. 1 . col. 556.]
P8 Bit. Eccles. sive Sacr. Cerim. Bom. Eccles.
Libr. Col. Agrip. 1557. Lib. x. 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

= Paral.
Ursp. Tie
Disp. Lipsic.
d Franc.
ZaharelU

only claimed, but also published, as an article of the faith. The words are these :
"De necessitate salutis est credere, papam esse cecumenicum1 : " It is of the necessity
of salvation to believe that the pope is the universal bishop."
Of this universality of power Franciscus Zabarella2 writeth thus: aPapa [jam]
occupavit omnia jura inferiorum ecclesiarum, ita ut inferiores prcelati sint pro
nihilo3: "The pope hath now gotten the right of all inferior churches, so that
the inferior prelates stand now for nothing."
For these causes Gregory calleth the name of universal bishop a profane, a
presumptuous, a wicked, and an antichristian4 name; comparing the usurper
thereof with Lucifer and antichrist8.

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 pleasure6. Where
fore these persons do us the greater wrong, which have nothing so com
mon in their mouths7, 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 them.

b Untruth.
For we have
abandonedneither the
priesthoodnor the sacri
fice that
Christ ap
pointed.

Succes-

« Untruth.
For bishop
Shaxton and
bishop Capon
taught the

M. HARDING.
... Ye say that the minister ought lawfully to be called (for so hath yow
Latin) and duly 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, Hhis are we assured of, that in this
your new church bishops, priests, deacons, subdeacons, or any other inferior orders,
ye have none 
For whereas, after the doctrine of your new gospel, like the forerunners of anti
christ, ye have b abandoned the external sacrifice and priesthood ofthe new testament,
and have not in your sect consecrated bishops ; and therefore, being without 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 Apology ; or, because his name to me is unknown, let
him be M. Jewel: for with him gladly would I reason in this point, the rather for
acquaintance, and for that he beareth the name of a bishop in that church where
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 put in authority over the church ? In the Apology this de
fender saith yea 
. . . How many bishops can you reckon, whom in the church of Salisbury you have
succeeded as well in doctrine as in outward sitting in that chair ? How many can
you tell us of that, being your predecessors in order before you, were of your opinion,
and taught the faithful people of that diocese the doctrine that you teach ? Did
bishop Capon teach your doctrine? did Shaxton? 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 

P Ad hffic Eecius concUii Constantiensis autori-
tatem allegavit, ubi inter damnatos articulos Hussi-
tarum est et hie, de necessitate salutis est credere
Bomanum pontificem cecumenicum esse^ibi jactatum
varie, concilium errare non posse. — Eer. Mem. Paral.
ad calc. Chronic. Abbat. Ursperg. Argent. 1537.
Leips. Disp. Epit. p. 475.]
P ZarabeUa, 1567.]

P Francis, de Zabarell. De Schism. Pont, in
Auth. Var. de Jurisd. Autor. et Praeem. Imper. a
Schard. BasU. 1566. p. 704. See Vol. II. page 992,
note 3.]
[* And antichristian, 1567.]
P See Vol. I. pages 345, 6.]
P Pleasure and list, Conf.]
[7 Mouth, Conf.]

n.] OF THE CHURCH OF ENGLAND. 321
If you cannot shew your bishoply pedigree, if you can prove no succession, then 'r — "  >
whereby hold you ? Will you shew us the letters patent3 of the prince? Well may i5u.cces"
they stand you in some stead before men: before God, who shall call you to an  V_L_,
account9 for presuming to take the highest office in his church, &not duly called d untruth.
thereto, they shall serve you to no purpose  chosen bT
in PraiscHpt. Tou know what Tertullian saith of such as ye be : Edant origines etectionof
adv. Htzret. ecclesiarum suarum, &c. 10 We say likewise to you, M. Jewel, and that we Smother'
rime be Ter- say to you we say to each one of your companions: "Tell us the original DeenXfore.e
tuiium swords. an(j[ jirst spring of your church. 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 what reputation they be of: as the
church of Smyrna telleth us of Polycarp, by John the apostle placed there : the
church 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. 165. 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
concludeth: ergo, the Donatists be not catholics11- 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 Gregory, and from Gregory upward to St Peter : and in all that
row12 of bishops "we shall find never a one that believed13 as M. Jewel believeth ; • untruth,
ergo, your Zuinglian and Calvinian belief, M. Jewel, and ofthe rest of your fellows, confession™
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 tlie 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 whom 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 'who gave you orders? The institution of a priest i Even he
was never yet but in the power of a bishop. Bishops have always, after the apostles' m? Hiding
time, according to the ecclesiastical canons, been consecrated by e three other bishops, "rnfofktag
with the consent ofthe metropolitan and confirmation B of the bishop of Rome  Edward.
Athanas. in Macarius, a priest of Athanasius (as it was laid to his charge by his two together
v°°9' ' accusers), pulled Ischyras from the altar as he was at hmass, overthrew Jene"6 s see
the holy table, brake the chalice. The matter brought to judgment, Athanasius and the answer-
those bishops both denied the fact, and also, though it were granted, yet defended the truth. For
same as well done, because Ischyras was not a lawful minister of the church14- And anything.it
why so ? Because he was not lawfully made priest, nor with churchly laying on o/ communion,
hands consecrated. . . . By which example, besides other points, we are taught what to maLnotBut
judge of your pretensed communion. saith pSy ^
contra Hare- Again, what say you to Epiphanius, who writeth against one f^l^f^^
ses, Lib. n. Zaccheeus of his time, for that, being but a layman, with wicked pre- neque sacra '
sumption took upon him to handle the holy mysteries, and rashly to do the office neque tempus
in Dialog. °f a priest ? . . . Hereof St Hierome saith notably: Hilarius, cum diaconus ageoatur.
contr. Lucifer. £Q ecclesia recesserit, &c.15: " Hilary, forasmuch as he went from the

P Patents, Conf. and Def. 1567, 1570.]
p To account, Conf. and Def. 1567, 1570.]
[10 Edant ergo origines ecclesiarum suarum : evol-
vant ordinem episcoporum suorum, ita per succes-
siones ab initio decurrentem, ut primus ille episcopus
aliquem ex apostolis, vel apostolicis viris, qui tamen
cum apostolis perseveraverit, habuerit auctorem et
antecessorem. Hoc enim modo ecclesiae apostolica?
census suos deferunt: sicut Smyrnaeorum ecclesia
Polycarpum ab Joanne conlocatum refert : sicut Bo-
manorum, Clementem a Petro ordinatum itidem 
[JEWEL, III.]

TertuU.Op.Lut.l641.DePraescript.Hseret.32.p.243.] [u In hoc ordine successionis nullus Donatista
episcopus invenitur. — August. Op. Par. 1679-1700.
Ad Generos. Epist. liu. 2. Tom. II. col. 121.]
P2 Kewe, Conf. and Def. 1567, 1570.]
P" Believeth, Conf.]
P4 Athanas. Op. Par. 1698. Apoiog. 11, 28, 46,
64. Tom. I. Pars i. pp. 133, 47, 65, 81, &c]
P5 Hilarius, quum diaconus de ecclesia recesserit,
solusque ut putat turba sit mundi, neque eucharis
tiam conficere potest, episcopos et presbyteros non
21

322

THE DEFENCE OF THE APOLOGY

[part

church being a deacon, and is only (as he thinketh) the multitude of the world,
can neither consecrate the sacrament of the altar, being without bishops and
priests, nor deliver baptism without 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 whom, 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 apostates, that now be fled from us to you, shall be departed
aposutes. 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 shew 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 both to you of all these new ministers, howsoever else you call them, which he hath
consecution, not himself? If it be extraordinary (as all that ye have done hitherto is besides
all good order), shew us some sign of1 miracle. If you fail in all these, why
ought not you to be put away ? . . .
Finally, what can you answer to that which may be objected to you out of St
Cyprian's epistle to Magnus touching Novatian? It was at those days Lu>.i.Episu6.
a question, whether Novatian baptized and offered, specially where as Euseb. mi.
. ^ 7.7 7 7 n • j Hut. Lib. w.
he used2 the form, manner, and ceremonies of the church. Cyprian ae- cap. xim. 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 church4" 
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. Harding's comely, but all things troublesomely and without order : unless ye mean such order
"° es y and comeliness as thieves observe among themselves in the distribution of their
robberies. Lastly, if ye allow not every man, yea, and every woman to be a priest, why drive
* An odious ye not some of your fellows to recant *that so have preached ? Why allow ye the
touching Jhe' books of your new evangelists that so have written ? . . . .
ministry of

the church,
we have nei
ther preached
so nor writ
ten so.

THE BISHOP OF SABISBUET.
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
substantial argument of the truth. But Christ saith : In cathedra Mosis5 sedent
scribes et Phariseei : 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:
Scio, quod post 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)

habens, neque baptisma sine eucharistia tradere. Et
quum jam homo mortuus sit, cum homine pariter
interiit et secta, quia post se nullum clericum dia
conus potuit ordinare. Ecclesia autem non est, quae
non habet sacerdotes. Sed omissis paueis homuncu-
lis, qui ipsi sibi et laici sunt et episcopi, ausculta quid
de omni ecclesia sentiendum sit. — Hieron. Op. Par.
1693-1706. Adv. Lucif. Tom. IV. Pars n. col. 302.]
[• Or, Couf. and Def. 1567, 1570.]

P Useth, Conf.]
p Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. vi. cap. xliii. pp. 197, &c]
P ...nee episcopus computari potest, qui evan-
gelica 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. 1682. Ad Magn.
Epist. Ixix. p. 181.] p Mosi, 1567, 1570, 1609.]

n.] OF THE CHURCH OF ENGLAND. 323
spring up men speaking perversely." Therefore St Hierome saith : Non sane- gucceg_'
torum filii sunt, qui tenent loca sanctorum6: "They be not always the children of si0n.
holy men that (by succession) have the places of holy men." ^ —  '
Addition, g^ "Nay," saith M. Harding, " you bring these words as in the Son est
reproach of succession ; whereas Christ of the same made an argument for sue- Addition.
cession. Could you not perceive that Christ made a plain argument, why and 4SI
why only the scribes and Pharisees should be obeyed ? Thus Christ saith : Obey ISSu?."
them only for succession7 sake, because by order of succession they sit in Moses' M.'iiafi1
chair. This place so maketh for succession, that it can never be avoided." Poe?ectbi
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 nasceretur3. And
Josephus saith the Pharisees were first brought to the government of the state Joseph.
by the policy of Alexandra, after the deatb of Alexander her husband9, which xa'rap.'xxi.
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 only 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 know none. Universally, 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 ? Wherefore
then said he to his disciples, " Beware of the leaven of the scribes and Pharisees ?" Matt xvl
" 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- John 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,
Christ 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 clocent, #c.10: " Sitting in the chair of Moses, they teach the law 46. a '
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."
Thus, 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. 42# 4?#

P Hieron. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. xl. can. 2.
col. 194. But these words are not to be found in
Jerome.] P Successions, 1570, 1609.]
P ...duas familias... Sammai et Hillel: ex quibus
orti sunt scribas et Pharisaei. ..non &c. — Hieron. Op.
Comm. Lib. in. in Isai. Proph. cap. vm. Tom. III.

col. 79.1
P Joseph. Op. Oxon. 1720. Antiq. Jud. Lib. xiii.
capp. xv. xvi. Vol. I. p. 600.]
[10 Sedendo enim cathedram Moysi legem Dei
docent : ergo per Ulos Deus docet. Sua vero illi si
velint docere, nolite audire, nolite facere. — August.
Op. Par. 1679-1700. In Johan. Evang. cap. a.
Tractat. xlvi. 6. Tom. III. Pars n. col. 604.]
21—2

324

THE DEFENCE OF THE APOLOGY

[part

Dist. 19.
Sic omnes,
in Gloss.
Addition.

M. Hard.
p. 204. a.
[Detect]

Caus. xi.
Qua>st 3.
Si quis homi
nem.

John viii.
John ix.

Luke xx.
Mark xi.
Bed. in Luc.
Lib. v. cap.
lxxx.

Cyril, in
Caten. in
Luc. xx.

Chrysost. in
Matt. H<:m.
3.9. in Opere
Imperfecto s.

Addition.

Notwithstanding, the pope himself will say, as it is before alleged : In papa
si desint bona acquisita per meritum, sujficiunt quce a loci [prce]decessore prce-
stantur1 : "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 hcsredes bonitatis sues2: "Peter made
the popes heirs of his goodness (by succession).'' And again : Papa sanctitatem
recipit a cathedra3 : " Tbe pope receiveth his holiness (by succession) of his chair."
Addition. f£5" 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 witbout 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
wicked, might be holy by their office. And so by this conclusion it may stand
well with reason, that wickedness and hobness 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 sumus4 : " If any man
believe that man to be holy that is not holy, and will join him to God's com
pany, he doth villany to Christ, whose members we are." 4eS
Such affiance 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?" 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 unto 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 facit5 : " They would have the people understand (for that he had no
solemn succession) that all that he did was of the devil." And Cyrillus frameth
their words in this sort : Tu, ortus ex Juda, commissos nobis fasces usurpas6 :
" Thou, being of the tribe of Juda (and therefore having no right by succession
unto the priesthood), takest upon tbee the office that is committed unto us."
Likewise Chrysostom imagineth the Pharisees thus to say: Tu de saeerdotali
familia natus non es : senatus tibi hoc non concessit : Ccesar non donavit7 : " 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 : Who 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. ftS" But M. Harding saith : " Christ had a most perfect9 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

[' Symmach. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. xl. can. 1.
col. 193 ; where in quo si desunt.]
P ...ad hoc transmisit, ut essent haeredes bonita
tis suae. — Gloss, ibid.]
P Ibid. Dist. xix. Gloss, in can. 2. col. 81.]
p Hieron. in eod. Decr. Sec. Pars, Caus. xi.
Quaest. iii. can. 58. col. 942 ; where sanctum non esse;
but this would seem to be a misprint. Conf. Op.
Par. 1693-1706. Comm. in Epist. ad Philem. Tom
IV. Pars i. col. 448.]

P Bed. Op. Col. Agrip. 1612. In Luc. Evang.
cap. xx. 81. Tom. V. col. 408; where subintelligi,
and faciat.]
P Cyril, in Caten. Aur. sec. Luc. cap. xx. in
Aquinat. Op. Venet. 1595. Tom. XV. fol. 197.]
P De saeerdotali familia genitus non es : &c—
Chrysost. Op. Par. 1718-38. Op. Imperf. in Matt.
Hom. xxxix. ex cap. xxi. Tom. VI. p. clxiv.]
P In Opere Imperfecto does not appear in 1567,
1570.] P Perfite, 1570.]

II.]

OF THE CHURCH OF ENGLAND.

325

only in the house of Levi. Otherwise tell me, in that whole race of David's ^T~^  >
descent, who was ever accounted a priest, or offered the sacrifice, or had ordinary cces"
power to teach the gospel, before Christ ? You do over vainly abuse your reader, >  ^-^
thus confounding and blending10 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.
was to the old law." Who told you this tale, M. Harding ? In what scripture ^Detect]
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 sanctam!1™
necessity of his salvation11." Thus all other Christians whatsoever, dwelling in
Grfficia, 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
feareth God, and worketh righteousness, is acceptable unto him." But of any
such necessity of obedience to the see of Rome he telleth us nothing. ip$
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 religione ad superstitionem, a fide ad infidelitatem, a cornel.
Christo ad antichristum, ... velut prorsus unanimes declinassent!12 "Would God i/concif.01"'
they were not gone as it were utterly by consent13 together from religion to Tnd'
superstition, from faith to infidelity, 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 origines ecclesiarum suarum 14 : " 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 ofthe apostles of Christ, or of the
learned cathobc 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 Donatist15." Even S0EPI5t-1C5-
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

P° Blinding, 1570.]
P1 Bonifac. VIII. in Corp. Jur. Canon. Extrav.
Comm. Lib. I. De Major, et Obed. cap^ 1. col. 212.
See Vol. I. page 95, note 11.]
P2 Cornel. Episc. Bitont. Orat. in ConcU. Tri
dent, in ConcU. Stud. Labb. et Cossart. Lut. Par.
1671-2. Tom. XIV. col. 993. See Vol. II. page 900,

note 5.]
[13 Not all gone by consent, 1567.]
[14 See before, page 321, note 10.]
[I5 August. Op. Par. 1679-1700. Ad Generos.
Epist. Iiii. 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.
p. 217.
[Detect]

August.contr. Cresc.
Lib. i. cap.
xxxiii. Chrysost. in
Op. imper.
Hom. 49.

M. Hard.
p. 218. a.
[Detect]

Art. i.
Div. 34.

M. Hard.
Conf. p. 192. a. b.

Iren. Lib. iii.
cap. iii. et
Lib. iv. cap.
iv.Euseb. 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. §3" Hereto M. Harding answereth: " You say not even right so
as Tertullian 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 seriptura demonstrat1 : "The holy
scripture sheweth forth the church without doubtfulness." And the author of
the book called Opus Imperfectum, speaking purposely hereof, saith thus : Ideo
inandat ut Christiani . . . volentes fyc.2 : " 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 well 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 3.
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 sitteth in
their chair, that is, the pope." 4?§
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? Irenseus reckoneth them together in this order, Petrus,
Linus, Anacletus, Clemens4; Epiphanius thus, Petrus, Linus, Cletus, Clemens5;
Optatus thus, Petrus, Linus, Clemens, Anacletus6. Clemens saith that he
himself was next unto Peter7 ; 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 able 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 : Mihi 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 un circumcision among
the heathens8 was committed unto me, as the gospel of the circumcision among
the Jews8 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

P August. Op. Par. 1679-1700. Contr. Cresc.
Donatist. Lib. x. cap. xxxiii. 39. Tom. IX. cols
407, 8.]
P Ideo &c. volentes firmitatem accipere fidei
verae, ad nullam rem fugiant nisi ad scripturas.
Alioqui si ad alia respexerint, scandalizabuntur, et
peribunt, non intelligentes quas sit vera ecclesia 
Chrysost. Op. Par. 1718-38. Op. Imperf. in Matt.
Hom. xlix. ex cap. xxiv. Tom. VI. p. cciv.]
P See Vol. I. pages 196, &c]
p Iren. Op. Par. 1710. Contr. Hier. Lib. in.

cap. iii. 3. p. 176.
Euseb. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. v. cap. vi. p. 138. The bishops of Eome are
here enumerated, Linus, Anacletus, Clemens.]
P Epiph. Op. Par. 1622. Adv. Hsr. Lib. i.
Haer. xxvu. 6. Tom. L p. 107.]
P Optat. De Schism. Donat. Lut. Par. 1700. Lib.
u. cap. iii. p. 28.]
P Clement. Epist. i. in Crabb. ConcU. Col.
Agrip. 1551. Tom. I. p. 32.]
P 1567 omits the three preceding words.]

¦II.]

OF THE CHURCH OF ENGLAND.

327

this day will claim only by Peter's title, and require no more than Peter had, 'sw3ces^
then must he seek his primacy amongst the Jews, where Peter had his jurisdiction s;on
limited, and not at Rome among the heathen Christians, among whom, as St Paul Confir-
saith, he had not much to do. mation.
Addition. $$¦ Here saith M. Harding: "The lewdness of this licentious ' P"  '
minister passeth all reason. His malicious and fond conceit : you are so impu- j0%
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 shall9 want no shame. Of lewd and licentious C etect'-1
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. iv.
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 Christ10." And Chrysostom saith, as he is alleged
by Gratian : Non cathedra facit sacerdotem, sed sacerdos cathedram11 : " It is not 40. Dist.
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 bave 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 Gal. u.
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. What 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 ong. in
Paul gave right hands of fellowship the one to the other, that Peter should go 14.
unto the circumcision, to preach unto the Jews living under the law, as unto an
ass under the yoke ; but Paul should go unto tbe heathens, as unto a colt that
had never been broken12."
St Augustine expoundeth it thus : " They agreed that Paul and Barnabas August, in
should go to the heathens; and themselves, James, Peter, and John, unto the Gat ifb. i.
circumcision, which seemed contrary to the heathens 13." St Hierome thus : Unus Hieron. in
atque idem, #c.14 : " One God hath committed unto me the preaching of the oatm^ n.

P Should, 1570, 1609.]
P° Non est facile stare loco Pauli, tenere gradum
Petri, jam cum Christo regnantium — Hieron. Op.
Par. 1693-1706. Ad Heliod. Epist. v. Tom. IV.
Pars 11. col. 11.]
P1 Chrysost. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. xl. can. 12.
col. 197. Conf. Chrysost. Op. Op. Imperf. in Matt.
Hom. xliii. ex cap. xxiii. Tom. VI. p. clxxxiii.; where
cathedra non facit.]
P2 TleTpos-.-Kal UavXos, Segids SiSovTes dXXi'i-
Xois Koivwvias, 'Iva JlcTpos pev els <rijv irepiTop.i]v

trpos to vrroXJiyiov yevtjTai tov otto tov X,vyov tou
vopov yeyevnpevov, ILauXos de els Ta etivn, tov
veov Kal dSdpaa-Tov irSiXov. — Orig. Op. Par. 1733-
59. Comm. in Matt. Tom. xvi. Tom. III. pp. 743, 4.]
[I3 ...consentientes ut Paulus et Barnabas irent
ad gentes, ipsi autem in circumcisionem, quae prae-
putio, id est, gentibus contraria videtur. — August.
Op. Expos. Epist. in Galat. cap. U. 12. Tom. III.
Pars n. col. 947. J
[14 ...unus atque idem mihi evangelium praeputii,
et Petro circumcisionis credidit. Me misit ad gentes,
iUum posuit in Judaea, ..Providentia itaque Dei aUus

328

THE DEFENCE OF THE APOLOGY

[PAEI

Ambros. ad
Gal. cap. ii.

Anselm. in
Epist. ad
Gal. cap. ii.

M. Hard.
2J2. [Detect]

Theoph. in
Epist. ad
Gal. cap. ii

Chrysost.
ad Gal.
cap. ii.

Hieron. ad
Gal. cap. ii.

Erasm. Paraphr.

gospel among the heathens, and to Peter among the Jews. He sent me unto
the gentiles ; and placed Peter in Jewry. 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 heathens1." Afterward he imagineth St Paul thus
to say : In prcedicandi munere partiti sumus inter nos orbem terrarum2 : " In the
office of preaching we have divided the world between ourselves." And a little
before he saith thus : Paulus nihil opus habebat Petro, nee illius egebat voce, sed
honor e par erat illi. Nihil enim hie dicam amplius3 : " 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 Jews4."
Anselmus, a latter6 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 ofthe heathens6."
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 passeth 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 doubt7, 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 Hippolytus8. 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, bath written thus : Quin etiam parem hoc loco se Petro
demonstrat9: "Yea further, 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 all10." Likewise it is written in the short scholies that bear the
name of St Hierome: [Ego] in nullo sum illi11 inferior12: " 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 : Fosdus ac societatem inierunt, ut idem evangelium concordibus animis in sua
quisque portione prcedicaremus ; illi inter Judceos, nos inter gentes13 : " 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 praeputio
constitutis.— Hieron. Op. Par. 1693-1706. Comm.
Lib. i. in Epist. ad Galat. cap. u. Tom. IV. Pars i.
cols. 240, 1.]
P TavTa ydp eKaTepois eSoKei, Kal eKeivovs
'lovSaiois KifpVTTetv o'utio, Kal tovtov tois e&veo-i.
—Chrysost. Op. Par. 1718-38. In cap. u. Epist. ad
Galat. Comm. Tom. X. p. 685.]
P Id. ibid.]
p Id. in cap. i. p. 677.]
P ...ab his itaque probatum dicit donum, quod
accepit a Deo ; ut dignus esset habere primatum in
praedicatione gentium, sicut et habebat Petrus in
praedicatione circumcisionis. — Ambros. Op. Par.
1686-90. Comm. in Epist. ad Galat. cap. ii. vv. 9,10.
Tom. II. Append, col. 216.]
p Later, 1570.]

P Hie ostenduntur isti duo principales apostoli
ad salutem duorum populorum fuisse electi, Petrus
ad Judaeorum, Paulus ad gentium. — Anselm. Op.
Col. Agrip. 1612. In Epist. ad Galat. cap. ii. Tom.
II. p. 236.]
p Doubts, 1570.]
P See Vol. I. page 116.]
P Theophyl. Op. Venet. 1754-63. Comm. in
Epist. ad Galat. cap. U. Tom. II. p. 335.]
[10 Kat SeiKvva-tv avTois bpoTipov oVTa Xonrov,
Kal ov toTs dXXois eavTov, dXXd t<£ Kopvtpatta
a-vyKpivei  Chrysost. Op. In cap. u. Epist. ad Ga
lat. Comm. Tom. X. p. 684.]
[" Illo, 1570.J
[13 Hieron. Op. Comm. in Epist. ad Galat. cap.
ii. Tom. V. col. 1038 ; where illo.]
P3 Erasm. Op. Lugd. Bat. 1703-6. Tom. VH.

il] OF THE CHURCH OF ENGLAND. 329
into the whole world, and preach the gospel." But by this commission Thomas '77^ — '
and Thaddee might have preached in Rome as well as Peter. By their own matj0„"
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 oration.
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 Acts ix. xxii.
appear : and of himself he saith thus, Factus sum Judcsis quasi Judcsus : " Unto 1 cor. u.
the Jews I was as a Jew." And again : " I wish myself14 to be accursed, and divided anathema
from Christ, for (the Jews' sake, which are) my brethren, and kinsmen accord- esse'
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 and15 answered by St Hierome.
Thus he saith : Occulta hie oritur qucsstio. Quid igitur ? Petrus si invenisset ex Hieron. ad
gentibus, non eos adducebat ad fidem ? Aut Paulus fyc.16 : " Here ariseth a secret a ' cap' ' '
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 Juliet
Jews, the other over the heathens ; that the Jews, that defended the law, might g^n^Sm.8
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 heathens17 : 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 Jewry, 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 villany. Leave such wild talk, M. Harding,
and learn your tongue to speak better. ^§ ,g$
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
bishops18 should be admitted in all the world, but only by him? I remember
your canonists have said : Papa potest solo verbo facere episcopum19 : "Thepopepeiin.de
" may make a bishop only by his word," without any farther consecration. And cSfftkSt
abbat Panormitane moveth a doubt, whether the pope by the fulness of his Co1 6' Ver-

col. 948 ; where inierint, and nos inter gentes illi inter
Judceos.] P4 Meself, 1570.] [ls An, 1570.]
P6 Quid &c. Paulus si ex circumcisione aliquos
reperisset, non eos ad Christi baptismum provocabat?
Qua? ita solvitur, ut dicamus principale singulis in
Judaeos et gentes fuisse mandatum ; ut qui defende-
bant legem, haberent quem seqnerentur; qui legi
gratiam praeferebant, non deesset eis doctor et prae-

vius. In commune vero hoc eos habuisse propositi :
ut Christo ex cunetis gentibus ecclesiam congre-
garent. — Hieron. Op. Comm. Lib. i. in Epist. ad
Galat. cap. ii. Tom. IV. Pars i. col. 241.]
[" Among heathens, 1570.]
PB Bishop, 1567.]
P9 ...papa solo verbo potest facere episcopum. —
Felin. Sand. Comm. Lugd. 1587. Sup. Decretal.
Lib. i. Tit. u. cap. 1. Pars i. fol. 10. 2.]

fault. Panorm. de
Cons tit.
Translat

330

THE DEFENCE OF THE APOLOGY

[part

Confir
mation. Conse
cration.
Addition.

M. Hard.
Conf ut. 58. a,

But thus they say

M. Hard.
Detect 223.b.

power may deprive all the bishops in the world at one time1.
that care not greatly what they say.
Addition. #^ M. Harding answereth hereto : " Among the canons of the
apostles this is the first : Episcopus a duobus aut tribus episcopis ordinetur2. Yet
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. We 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
that Heth between us is this : " Whether through the whole church of Christ no
man may be allowed for a bishop without the confirmation of the pope."
Thereto I say, Where be your ecclesiastical canons ? Who devised them ? Who
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 ? Wby should you talk so vainly of your ecclesiastical canons, so old, so
ancient, so long continued in the catholic church, from the apostles' time until
this day ?
" Christ," you say, " loved Peter, and inspired him, and gave the bishop of
Rome, 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 bishop 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 ? Are such monuments laid up only in the rolls and pipes3
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 were their names ? Cardinal Cusanus saitb : Tam Petri primatus inter
apostolos et Judceos, quam Pauli primatus inter gentes, immediate a Christo con
fer ebatur, #c. Nee in hoc alter alteri suberat; sed ambo sub Cliristo immediate4:
" 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 what 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. ^M
Verily, Nilus, a Greek writer, saith thus: Constantinopolitanus Ccesariensem
episcopum aliosque sibi subjectos ordinat ; Romanus vero nee Constantinopolitanum
nee alium quenquam metropolitanum5 : " The bishop of Constantinople doth order
the bishop of Ceesaria and other bishops under him ; but the bishop of Rome
doth order neither the bishop of Constantinople nor any other metropolitan."
Addition. %*f M. Harding answereth hereto : " It skilleth not much what
He speaketh of a matter of fact, and not of power. He saith

Epist 2.

Nil. de
Primat.
Roman.Pontif.

Addition.

M.Hard1^1™118^118^
[Detect]' not that the blshoP of Borne is not able, or hath no power to order some metro

P Panorm. sup.PrimaPrim.Decretal.Lugd.1534.
Tit. ii. De Constit. cap. 3. fol. 19.]
P Canon. Apost. 1. in Concii. Stud. Labb. et
Cossart. Lut. Par. 1671-2. Tom. I. col. 25.]
P An allusion to the rolls and pipe-rolls of chan
cery and the exchequer.]

P De utriusque tam Petri inter apostolos &c.
Pauli inter gentes primatu, immediate a Christo
utrique collato : &c. Nee &e  Nic. de Cusa Op.
Basil. 1565. Ad Bohem. Epist. ii. Tom. II. p. 836.]
P Nil. Thessal. Lib. de Primat. Bom. Pont.
Eranc. 1555. fol. b. 7.]

IL]

OF THE CHURCH OF ENGLAND.

331

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mation. Conse
cration.

politan ; but only that he doth not so. Or, if he were so foolish to think so, yet
you, M. Jewel, should not in that behalf bear the bauble with him. You, that
can call so many glosses to your remembrance, could you not remember that
Agapetus, that good bishop of Rome, consecrated and ordered with his own
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 antistitem6 : "The Liberat. cap.
pope," saith he, " ordered Mennas the bishop of Constantinople (not by any xx1,
right or authority of his own, but) by the licence and favour of tbe emperor."
Again I can remember, that pope Agapetus was then present in Constantinople, Liberat cap.
to deal with the emperor about certain great matters touching the state7; and, Liberat
being there present in his own person, and a new bishop being by occasion to eodem loc0'
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, althwugh it were from Rome to Constantinople, straightway Eutrop. in
he went along, all occasions set apart, yea8, although he certainly knew that he Sy^i?™' "'
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- coneii.
tati ejus accedere credimus, quod a temporibus Petri apostoli nullum alium un- Act.S2.v'
quam orientalis ecclesia suscepit episcopum nostrce sedis manibus consecratum10 :
" 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, tbat 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. -€$ •€$
But hereof I have spoken more at large in my former Reply to M. Harding11. Art iv.
Certainly St Cyprian willeth that Sabinus, being lawfully elected and consecrated 12 cypr Lib. i.
bishop in Spain, should continue bishop still, yea, although Stephanus13, being then plst' 4'
bishop of Rome, would not confirm him14.
Addition. $S~ " 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 j|p| rf 226
grammarians or schoolmasters of Germany." The answer. I marvel, M. Harding, [Detect.]
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 cypr. Lib. i.
and consecrated bishop in Spain, should continue so still ; yea, although the Eplst- 4'
bishop of Rome had disallowed him. If ye doubt hereof, leave dodging in your

P Liberat. Breviar. cap. xxi. in Crabb. Concii.
Col. Agrip. 1551. Tom. II. p. 119.]
P Id. ibid. p. 118.]
. P Ye, 1570.]
P Eutrop. Presb. Long. Tractat. de Jur. ac
Priv. Imp. in Goldast. Mon. Bom. Imp. Hanov. et
Franc. 1612—14. Tom. I. pp. 8, 9.]

[I0 Concii. Constant. subMenna, Act. i.in Concii.
Stud. Labb. et Cossart. Tom. V. col. 46.]
P1 See Vol. I. page 408.]
[l» Consecrate, 1567, 1570.]
[13 Cornelius, 1567.]
P4 Cypr. Op. Oxon. 1682. Ad Cler. et Pleb. in
Hisp. consist. Epist. lxvii. pp. 170, &c.]

332

THE DEFENCE OF THE APOLOGY

[part

Confirmation. Conse
cration.

Cypr. Lib. i.
Epist. 4.

Nazian. De
Cypr.

v note-books, and read St Cyprian, 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,
iEquum licet statuerit, haud aequus 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 recusandi1 : " The people have power of themselves either to choose
worthy bishops, or else to refuse them that be unworthyT' 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 uiiiver-
sas tenetur, ut ad ordinationes rite celebrandas, ad eam plebem, cui prcepositus ordi-
natur, episcopi ejusdem provincics proximi quique conveniant, et episcopus deligatur,
plebe preesente, quce singulorum vitam plenissime novit, fyc. Quod et apud vos factum
videmus in Sabini colleges nostri ordinatione, #c. Neque rescindere ordinationem
jure perfectam potest, quod Basilides, post crimina sua detecta .... Romam pergens,
Stephanum collegam nostrum longe positum .... fifellerit, #c.2 : " 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 in 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
consecration 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 writ 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
potentissimus et spectatissimus. Non enim Carthaginensium tantum ecclesice prae
fuit, c/c.3 : " Cyprian was a bishop ; the mightiest and noblest of all bishops. For

P ...quando ipsa maxime habeat potestatem &c.
—Id. ibid. p. 171.]
p Id. ibid. pp. 172, 3 ; where nee rescindere, and
fefellit. 1
P EJ/ra iroiprfv, Kal iroipevmv 6 KpaTitTTos tc

Kal SoKipiwTaTos' ov ydp ttjs x^.apxndovitav TP°~
Ka6e"£eTai povov eKKXnaias, oiide ttjs e£ eKelvov Kal
oi' eKelvov irepifioriTOV peypi vvv 'AtppiKijs, aXXa
Kal Trdtnjs ttjs etrirepiov, tr-^edov de Kai ttjs ewas
aUTrjs, votiov tc xai liopeiov Aijjews. — Gregor. NaZ.

IL]

OF THE CHURCH OF ENGLAND.

333

Confir
mation. Conse
cration.
lTpoKade-

he had rule not only over the church of Carthage, nor only over Africa, that
until this day is famous of him and by his means, but also over all the west, and
in a manner over all the east, likewise over both north and south." Over all
these coasts and countries, saith Nazianzene, St Cyprian bare rule ; and yet was
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 I
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. ^M
Indeed, touching every metropolitan's several jurisdiction Gratianus noteth
thus : Illud generaliter clarum est, quod, si quis preeter sententiam metropolitani Dist 64. cap.
fuerit factus episcopus, hunc magna syriodus definivit episcopum esse non oportere4 : fln'
" 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 : Preeter sententiam socrat Lib.
episcopi Constantinopolitani electio episcopi ne fiat5 : "Without the consent ofxxVm\p'
the bishop of Constantinople let no man be chosen bishop." Here is a right X?<-p°™-
specially reserved to the bishop of Constantinople, and to every metropolitan hTritncoTrov
within his own province ; but of the bishop of Rome's universal right of confir- f*jj Ta
rnation we hear nothing.
Addition. fC^ 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 foi 227. k.
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 cursorily6 to pass it
over. Silence serveth best where nothing can be said. ip$ ^J|
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 hujus apostoliccs sedis ordinationi subjacent7 : "All the bishops Anaclet.
that are under the ordering or confirmation of this apostolic see." So likewise 93" jutta'34"
writeth Damasus to the bishops of Illyricum : Par est omnes, qui sunt in orbe sokStTud.
Romano, magistros consentire 8 : " It is meet that all the teachers within the Ti- cap- xxUi-
Roman jurisdiction should agree together."
Addition. $S~ 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 |*pL,
answer. 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 Hieron. ad
quam urbis9 ? " The authority of the world is more than the authority of the city vafir'
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. xxiv. 12.
Tom. I. p. 445. It is doubtful whether Gregory is
not speaking of an Antiochian Cyprian, or rather
whether he has not confused the two.]
P Ex Concii. Nic. 1. c. 6. in Corp. Jur. Canon.
Lugd. 1624. Decret. Gratian. Decr. Prim. Pars, Dist.
lxiv. can. 8. col. 336 ; where est clarum.]
P Socrat. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. vn. cap. xxviii. p. 301.]
p Coursely, 1570. In the errata of 1609, curso

rily is corrected to coursely.]
( 7 Anaclet. et Zach. in Corp. Jur. Canon. Decret.
Gratian. Decr. Prim. Pars, Dist. xciii. can. 4. col.
441.] P Soz. in Hist. Eccles. Script. Lib. vi. cap. xxiii.
p. 542.] P» Si auctoritas quaeritur, orbis major est urbe. — ¦
Hieron. Op. Par. 1693-1706. Ad Evang. Epist. ci.
Tom. IV. Pars n. col. 803.]

334

THE DEFENCE OF THE APOLOGY

[part

Confir
mation. Conse
cration.

Petr. de
Palud.De Potest
ApostSeneca.

whole council of bishops there assembled, write thus unto the bishop of Rome,
Curet sanctitas tua universas tuas custodias, tibique subjectos episcopos1? "Let
your holiness see unto your own charge, and unto the bisbops that be under you ?"
It had been wrong to restrain the pope to a few, having, as you say, a charge
general over the whole. 43$
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
your own doctors, would have told you thus : In ecclesia... unus episcopus sufficit ad
alium consecrandum ; nee est nisi propter solennitatem ab ecclesia inventum, ut tres
concurrani2 : "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
johan. your own doctors, would have said unto you: Quis ordinavit Petrum ?... Non day-
Major, in iv. ^ r 7 . .
sent. Dist. 24. bunt tres [ordinatorcs]. Dico ergo, esse constitutionem humanam, quod episcopus
ordinetur a tribus. Paulus enim non qucssivit duos pro ordinatione Titi et Timo-
thei3 : " 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, sought4 not about for other two bishops."
Whereas it further6 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 I was made ? I answer you, I am
a priest, made long sithence by tbe 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.
Further6, as if you6 were my metropolitan, ye demand of me, Whether I
be a bishop or no ? I answer you, I am a bishop, 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 this7,
take heed your own breath blow not against you.
As for the impertinent tales of Ischyras and Zacchseus, 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.
And in this sort not long sithence the pope himself was admitted ; and, as Platina
saith, without the emperor's letters patent, the pope was no pope8, as hereafter
it shall be shewed more at large9.
Addition. f£^* "What form or order mean you?" saith M. Harding. "In the
f^ old form, after the election notice was given to the bishop of Rome, and to all
foi. 234. a. the bishops of the church, that such a man was lawfully chosen in the church,
[Detect] an(j no£ sehismatically, &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 10 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

Platin. in
Severin.Pap.

Addition.

P <Ppo!>Tio-a™ Se Kal t] en] otriOTns Sid iraVt)S
Trepi<pvXaKffs iroiovpevv, Sf/Xa KaTaa-T-ija-ai Sid dv-
Tiypdtpaiv Kal tois inro <r<- BeotpiXetrTaTots eiri-
a-Korrois k. t. X. — Gennad. Epist. Synod, in Concii.
Constant, in Concii. Stud. Labb. et Cossart. Lut.
Par. 1671-2. Tom. IV. col. 1030.]
P 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.]
P J. Major, in Quart. Sentent. Quasst. Par.
1521. Dist. xxiv. Quaest. 3. fol. 157. 2; where or-

dinaverit.] [* He sought, 1567.]
P Farther, 1567, 1570.]
P Te, 1567, 1570, 1609.]
P Harding does deny this in the Detection, fol.
233.] P Patents was no pope, 1567 ; patents the pope
was no pope, 1570.]
P Vana tunc enim habebatur cleri ac populi
electio, nisi id imperatores, aut eorum hexarchi con-
firmassent  Plat. De Vit. Pont. Col. 1551. Severin.
I. p. 79. j ["> 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 CDetec']
keep it? Or would ye11 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. J0$ sg
Therefore we neither have bishops without church, nor church without
bishops. Neither doth the church of England this day depend of them whom
you often12 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. castitL **
Differentiam inter ordinem et plebem constituit ecclesice auctoritas, et honor per
ordinis consessum sanctificatus a Deo. Ubi ecclesiastici ordinis non est consessus, et
offert et tingit sacerdos, qui est ibi solus. Sed [et] ubi tres [sunt], ecclesia est, licet
laid. Unusquisque enim [de] sua fide vivit13 : "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. %0r For answer hereto M. Harding hath yielded us words enow14. Addition,
"A thousand faults," he saith, "and many thousand lies are in my books. Ye15 ^*&
would blush," he saith, " if any shame were in you," &c. The total sum hereof is foi. 2m k.
this : " Tertullian was an heretic, and wrote this book against the church : there
is a difference between priests and laymen : there is priesthood internal, and Foi. 240. a.

the

priesthood external : where the external priesthood is denied, as among
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' knowl'edge 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."
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
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 difference between laymen and priests." What needed this

[Detect]

1 Pet.

[" Tou, 1570.]
[12 Tou so often, 1567, 1570.]
P" Tertull. Op. Lut. 1641. De Exhort. Cast. 7.
p. 668; where nos precedes et sacerdotes, adeo ubi

ecclesiastici, and et offers et tinguis et sacerdos es tibi
solus.] [14 Enough, 1570.]
[15 Yea, 1611.]

336

THE DEFENCE OF THE APOLOGY

[part

Sacrifice,

Num. viii.
Deut x.

Defens. Part
vi. cap. xi.
Div. 4. & 5.

Orig. in Lev.
Hom. 9.

August, in
Expos. Inch.
ad Bom.
Cypr. de
Unct.
Chrism.

M. Hard.
fol. 240. a.

Rom. xii.
Hos. xiv.
Heb. xiii.

John i.

August, in
Lib. lxxx.
Qusest.
Quiest 61.

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
his brethren, as was the tribe of Levi from the children of Israel, and hath a
special office 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 tberefore 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 chrismatis
delibuti sunt, fiunt sacerdotes1: "All they that are bathed with the ointment of
holy chrism are made priests." St Augustine saith : Holocaustum dominicee pas-
sionis . . . offert quisque pro peccatis suis, fyc.2 : " 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 sacrificium, ordinati a Deo
sanctimonice sacerdotes3 : "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, tbat 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 4, 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 presenteth6 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 sues in ecclesia celebrandam dedit6: "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. Hom. ix.
Tom. II. p. 243 ; where sacerdotes effecti sunt]
P August. Op. Par. 1679-1700. Epist. ad Eom.
Expos. Inch. 19. Tom. III. Pars n. col. 937 ; where
holocausto.] P ...ita et participes ejus quotquot sunt...di-

cantur a Christo Christiani, ut...offerant Deo &c—
Cypr. Op. Oxon. 1682. De Unct. Chrism. (Arnold.)
p. 48.] P Almouse deeds, 1570.]
P Presented, 1570.]
P ...ejus sacrificii similitudinem celebrandam in

n.] OF THE CHURCH OF ENGLAND. 337
of his passion." Again he saith : Hujus sacrificii caro et sanguis . . . post ascen- £ — "vjj — '
sionem Christi per sacramentum memories celebratur7 : "After Christ's ascension ¦
into heaven the flesh and blood of this sacrifice is continued by a sacrament of August
remembrance." Eusebius saith : Sacrificium incendimus illi memoriam magni illius Lib. ix. cap'.
sacrificii, fyc. Jussit nos offerre memoriam pro sacrificio3 : "We burn a sacrificeEuseb.de
unto God, the remembrance of that great sacrifice upon the cross, &c. Christ Lib?i!ns'rat'
commanded us to offer 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 acceptabis sacrificium, . . . Hieron. in
vel cum te pro nobis offers Patri, vel [cum] a nobis laudes et gratiarum actiones
accipis9 : "Then shalt thou, O Christ, receive sacrifice, either when thou offerest
up thyself10 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 spake11 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 want12 neither church nor
priesthood, nor any kind of sacrifice, that Christ hath left unto his faithful. .©8 4?§
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. §S~ M. Harding : " The questions are not like, M. Jewel : many Addition.
things have been or might have been lawfully concluded between this and Au- JppL,
gustine's (the Italian monk's) time, albeit the same had not been used before," &c. [Detect]
The 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. Hard.
time as sithence, maintained om- religion. That I prove, because the bishop of [Detect!] '
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 primo 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
so 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 of Matt Si.
thieves." By the same reason ye may 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 upward 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. Quasst. Ixi. 2.
Tom. VI. col. 34.]
P Id. contr. Faust. Lib. xx. cap. xxi. Tom.
VIII. col. 348; where adcensum.]
P Euseb. Demonstr. Evang. Par. 1628. Lib. i.
cap. x. pp. 40, 38. See Vol. II. pages 723, 716, note 3.]
[JEWEL, III.J

P Hieron. Op. Par. 1693-1706. Breviar. in Psalt.
Psal. 1. Tom. II. Append, col. 254; where quum vel
te, and accipis actiones.]
[I0 Theeself, 1570.]
p1 Speak, 1570.]
P2 Want : are destitute of.]
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, nee [in] conciliis institutum, sed semper retentum est, non nisi auctoritate
apostolica traditum rectissime cr editur1 : 'What 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 applicable2 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?Lxv' 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 is3 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 your 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 dehvered 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. apostles or of the Spirit of God, but only of the negligence and want of devo-
Mattxiu. tion of the people4. 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
cockle5 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 : " Sir, 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

P August. Op. Par. 1679-1700. De Bapt. contr.
Donat. Lib. iv. cap. xxiv. 31. Tom. IX. col. 140.]
P Applicable, 1570.]

P Was, 1570.]
P See Vol. I. page 118.]
P Cookies, 1570.]

n] OF THE CHURCH OF ENGLAND. 339
your mass. Notwithstanding there is no less difference in the church of God gucce9_
between your mass and the holy communion, than is in the field between wild s;on
tares and wholesome corn. The one was planted by day, the other by night. '  « 
But Christ saith : " Every plant, that my heavenly Father hath not planted,
shall be taken up by the root." 4£% 4?t
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. $& M. Harding : " These be the words of an antichrist, who, seek- Addition.
ing to make himself equal6 with Christ, doth use such phrases by his wicked -©^
members." The answer. The sobriety of these words needeth no answer. 4J§ 4e$
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 j
our predecessors, but not the rulers 7 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. §3T 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
three8 hundred and thirty bishops assembled at Sinuessa9 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 : Prcssul coneu.
summus non judicabitur a quoquam ; quia scriptum est, Non est discipulus supra Bom' I-
magistrum 10 : " 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. *.
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 Theodoricus : Successores Petri, una Ennod.
cum sedis privilegiis, peccandi quoque licentiam accepisse11 : "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 Sinuessa9 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 Sinuessa9, 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.

P 1570 repeats equal.]
p Rules, 1567, 1570.J
P Of three, 1570.]
P Sinnessa, 1570.]
P° Neque praesul summus a quoquam judicabitur,
quoniam scriptum est, &c. super magistrum. — Concii.

Roman. Epil. in Crabb. Concii. Col. Agrip. 1551.
Tom. I. p. 271. This is spurious.]
P1 Non nos beatum Petrum (sicut dicitis) a, Do
mino cum sedis privilegiis, vel successores ejus, pec
candi judicamus licentiam suscepisse. — Ennod. Diac.
Rom. Lib. in eod. Tom. I. p. 1011.]
22—2

340

THE DEFENCE OF THE APOLOGY

[part

Succes-

Addition.

M. Hard.
fol. 249. a. &
b. [Detect]

Concii. Aphr.
cap. 101, 102.
103, 104, 105.

Concii.
Carth. vi.
cap. 4.

In Concii.
Aphr. cap.
102, 103. in
Grasc. p. 82.

Thus, therefore, it is written in the council of Sinuessa1 : Intromit et Marcel
linus urbis Romce episcopus, .... adhuc nomen tenens episcopatus ; nondum enim
fuerat damnatus, See. Again : Episcopus Quirinus dixit, Infudisti cor tuum, pon
tifex, malitia, SfC Vulnerasti universa membra tua. Again : Te... non condemnamus,
prcssul ; quoniam ex ore tuo justificaberis, et ex ore tuo condemnaberis : Marcel
linus . . . .in conspectu synodi cecidit in terram. Ibi ergo jacentem eum, et moram
facientem, damnaverunt. Again : Subscripserunt igitur in ejus damnationem, et
damnaverunt eum extra civitatem. Again : Sacerdos .... Helchiades subscripsit pri
mus in ejus damnationem, non tantum pro hoc tempore, ... sed etiam in exemplum
futuri temporis. And again : Diocletianus [imperator]  audivit, quod trecenti
episcopi  in eandem damnationem convenissent2. Now you say3, "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 Marcellinus : secondly, that the
same Marcellinus was judged by the council of Sinuessa1 ; wherein also you may
find yourself gudty of great untruth, unless ye will say so many grave fathers
condemned the pope openly without judgment. 4e$
That pope Sylvester II. was a conjuror, and gave himself wholly4 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, %^f 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, Alypius, 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 council of Nice,
but in all the same could find no such canon8. Alypius 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 tell6." 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 searcb. 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 tbe 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 Cyrillus the
bishop of Alexandria, returned their answers. Their epistles are extant to be
seen until this day, as well in Greek as in Latin7. 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, 1570.]
P Marcellin. Condemn, in eod. Tom. I. p. 192,
4, 6, 7 ; where unus autem de episcopis nomine Qui
rinus, and et moram eum. There can be no doubt that
the account of this council of Sinuessa is spurious.]
P Say you, 1570.] p Whole, 1567, 1570, 1609.]
P Concii. Aphr. capp. 101-5. in eod. Tom. I.

pp. 518-21.]
p Adhue tamen me movet, quoniam cum inspi-
ceremus Graeca exemplaria hujus synodi Nicenai,
ista ibi, nescio qua ratione, minime invenimns.—
Concii. Carthag. vi. cap. 4. in eod. Tom. I. p. 494.] :
P Concii. Aphr. capp. 102, 3. in eod. Tom. I. P-
520.1

IL]

OF THE CHURCH OF ENGLAND.

341

judgment seemeth more likely, either that the pope, to maintain his estate and ^^
authority, should falsify one copy, or else that all the bishops of Africa, Asia sion ""
Minor, Egypt, and Grsecia, 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 Illyricus or bawdy Bale." Yes, M. Harding, there were some that said it
before either Illyricus 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- cop. Dial i.
rion, cum Florentino concilio interessent, jactabant Nicenum canonem per Romanos v'
pontifices depravatum3 : "Verily the best-learned men of all Grsecia, 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 and9 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, concii.
et non in synodo promulgatum, ad tantum concilium pro re tam magna misisse10? ieZ^w.
" 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 ostendere11: " I would not have spoken ess'
one word of pope Zosimus, reverend father, unless I had been able to prove my
tale to be true." They that gave consent hereupon12, 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 13 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 an14 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." ^$ jr$
That pope Liberius was an Arian heretic.
Addition. $^ M. Harding: "Or else ye are an errant slanderous liar 15." Addition.
" How seemeth not this wicked generation to spring of the devil, seeing it maketh -C#
the worst of every thing, speaking ill of that which may well and ought charitably 249. bf '
to be defended ? And yet, if he had been an Arian with all his heart, so long as Kiard!
he never decreed any thing according to the Arian heresy, nor did set it forth by [Detect]
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
Arian 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

P Copi Dial. Sex, Antv. 1566. Dial. 1. cap. xiii.
p. 78; where Bessarion concilio Florentino inter-
fuissent... jactarent Nicamum.]
P Or, 1570.]
L10 Gen. vm. Synod. Sess. xx. Florent. in Crabb.
Concii. Col. Agrip. 1551. Tom. III. p. 440; where

P. R. summum pontificem decretum falsum.]
[vl Ibid. p. 442; where mentionem fecissem P. 72.}
[12 Hereunto, 1570, 1609.]
P3 Seventy, 1609, 1611.]
P4 A, 1570.]
[15 Are errant slanderous liars, 1570.]

342

THE DEFENCE OF THE APOLOGY

[part

Succes-

Plat. in
Liber.

Nicol. Cusan.
de Concord.
Lib. i. cap.
xiv.

Nicol. Cusan,
de Concord.
Lib. ii. cap.v.

Anselm. Rid.

M. Hard.
fol. 02. a.
[Detect]

one of their own. Further, Rhegino saith in plain wise : Liberius reversus ah
exilio hcsreticis favet1 : "Pope Liberius, after he returned from out of banishment,
bare good will to the heretics."
Alphonsus de Castro saith: De Liberia papa constat fuisse Arianum2: "Touch
ing pope Liberius, it is well known he was an Arian." Sabellicus saith : Ariani
precibus suis apud Constantium .... Liberio reditum ad urbem confecere. Quo ille
beneficio commotus, ex confesso Arianus, ut quidam scribunt, est factus3 : "The
Arian heretics, by their entreaty unto the emperor Constantius, obtained of him
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
confesso) in good earnest, and with his heart." Platina saith : Liberius impera*
toris beneficio motus, ut quidam volunt, in rebus omnibus sensit cum hcsreticis, fyc.
Pontifex .... tametsi cum Arianis sentiebat, [tamen] ecclesias Dei .... diligenter exor-
nabat4 : " 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 church5 of God." In an old pontifical written in vellum you
may find this whole matter recorded thus : Imperator Liberium, qui sibi et Arianis
consenserat, in sede reposuit; et sic infelix Liberius basilicam S. Petri vi tenuit
septem annos ; et turn6 facta est magna persecutio in urbe, ita ut clerici Liberio con-
tradicentes martyrio coronarentur : " The emperor Constantius, being an Arian
heretic, restored pope Liberius to his see, for that he agreed with him and with
the Arians. 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."
Nicolaus Cusanus saith : Liberius, [et] Honorius, et alii in cathedra Petri aliquando
insedentes, in errorem schismaticum seducti ceciderunt; sedes tamen absque vitio
remansit7 : "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
chair remained still without fault." Again afterward he saith : Liberius  con
sensit errori Arianorum8 : "Pope Liberius gave his consent to the error of the
Arians;" and for proof thereof he allegeth St Hierome in Chronicis9. Anselmus
Rid saith : Liberius .. .primus a pontificum Romanorum integritate recessit10 : "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. Lf 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 they11 were all 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 Liberio
papa constat fuisse Arianum. Hereunto, M. Harding, you have answered thus :
" Here have we two new untruths added to the old 12. St Hierome, in the place by

P Liberius. ..revocatus haereticis favet.— Chronic.
Reginon. Lib. i. in German. Rer. Quat. Chronogr.
Franc. 1566. fol. 17.]
P Alfons. de Castro adv. Efer. Col. 1539. Lib. i.
cap. iv. fol. 8.]
P Sabell. Rapsod. Hist. Par. 1509. Ennead. vn.
Lib. vm. Pars II. fol. 218.]
P ... qui imperatoris beneficio motus, cum haere
ticis in rebus omnibus (ut quidam volunt) sentiens
&c. exornavit — Plat, de Tit. Pont. Col. 1551. Liber
I. pp. 44, 5.J
P Churches, 1570.]

P 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.]
P Id. ibid. Lib. n. cap. v. p. 716.]
P Fortunatianus... Liberium. ..ad subscriptionem
haereseos eompulit  Hieron. Op. Par. 1693-1706.
Catalog. Script. Eccles. 97. Tom.IV.Parsn. col. 124.]
P° Ans. Ryd. Catal. Annor. et Princ. Bern. 1540;
fol. 32 ; where Romanorum Pontificum.]
[" Say that they, 1570.]
P2 In speaking of "new untruths," Harding

IL]

OF THE CHURCH OF ENGLAND.

343

M. Jewel alleged, saith not that pope Liberius was a favourer of the Arians."
The answer. Then, M. Harding, may it like you to hear Cardinalis Cusanus, what
he can tell you. I trust ye13 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 : Rediit Liberius ab exilio victus, et consensit errori, ut scribit S. Hieronymus Nicoi. Cusan.
in Chronicis14 : "Pope Liberius returned from banishment, and yielded and con- Lib. u. 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 hsret
the heretics." Sabellicus saith: "As some have written, he became an Arian in Ex confesso.
good earnest." Platina saith : " By the report of some he agreed in all 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 n*reticis.
saith these words, De Liberio constat fuisse Arianum ? What is the cause that ibi.?3.rd'
here M. Jewel nameth him not ? Is he grown more shamefaced than heretofore, CDetect-]
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 Hesresibus, 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 lv'
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 hcereticum, est in re seria verbis velle jocari. . . .
Non enim dubitamus, an hcereticum esse et papam esse in unum coire possint ; sed
id qucerimus, an hominem, qui alias in fide errare potuisset, dignitas pontificalis
efificiat in fide indeviabilem. Non enim credo aliquem esse adeo impudentem papce
assentatorem, ut ei tribuere hoc velit, ut nee errare nee in interpretations sacrarum
scripturarum liallucinari possit. Nam cum constet plures eorum adeo esse illiteratos,
ut grammaticam penitus ignorent, qui fit ut sacras literas interpretari possint15 ?
" 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 bethel'ope.
doubt, that hath read the stories, but pope Anastasius was a favourer of the Nes- u ls certaIn-
torians. But, whereas some say that he that erreth wilfully in 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 We make no
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 pammar
the scriptures?"

rules.

refers to the "View of Untruths" prefixed to the
edition of 1567. See before, page 144.]
['3 You, 1570.]
[w ...Liberius... rediit... de exilio &c — Nic. de
Cusa Op. De Concord. Cathol. Lib u. cap. v. p. 716.]

[I5 Alfons. de Castro adv. Haer. Lib. i. cap. iv.
fol. 8 ; where coire in unum, pontificialis, 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

Succes-

m

Addition.

Laur. Vail.
de Donat.
Const.

PopeCeelestinusa Nestorian
heretic.

Addition. m
M. Hard.
121.
[Detect J

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 Colaine, by Arnold Brickman1, 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 fidei non est semper in
nutu unius pontificis definibile, quia heereticus esse potest2 : " 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." 4J$
That pope Leo, as appeareth by the legend, was likewise an Arian.
Addition. fS- M. Harding : " As it appeareth by the legend. What an ob
scure proof is this ! Forsooth there is an old motb-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 answer. This book was not so much
moth-eaten nor so far out of credit, M. Harding, as you tell us. It was read
sadly3 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 seemed4 to have above
all other stories. Thus were you able in your 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 walk5 in the light.
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. -C§
That pope Ceelestinus was a Nestorian heretic.
Addition. $2f M. Harding : " Who ever heard such an impudent man ? It
was Ceelestinus which condemned Nestorius, &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 Ceelestinus,"
you say, " condemned Nestorius and all 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 yourself, 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 Ceelestinus, 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 aliquem sua dignitas ab increpationibus tutum reddit, quce Petrum
non reddidit ; multosque alios eodem prcsditos gradu, ut Marcellum, quod diis libas-
set, ut Ccelestinum, quod cum Nestorio hceretico sentiret6 : " No man's dignity may
defend him from controlment (if he offend) ; for Peter was not so defended, nor
many others that were advanced7 to the same degree ; as pope Marcellus (or
rather pope Marcellinus), for that he had offered up sacrifice unto idols ; and as
pope Ceelestinus, for that he agreed with the heretic Nestorius." Here you find
plainly by express words, M. Harding, that pope Ceelestinus was a Nestorian
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
hither, or to the pope himself, that best deserved it. -d
That8 pope Honorius was a Monothelite heretic.
Addition, f^ M. Harding : "Now at length, M. Jewel, you say that which
hath some face 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

P Birckman, 1570.]
P Nic. de Cusa Op. Basil. 1565. De Concord.
Cathol. Lib. i. cap. xv. p. 708; where possit.]
P Sadly: gravely.]
p Seemeth, 1567, 1611.]

p Walked, 1570.]
P Laur. Vail. Op. Basil. 1540. In Don. Const.
Declam. p. 762 ; where tutum reddidit.]
P Avanced, 1570.]
p 1567 omits that]

IL]

OF THE CHURCH OF ENGLAND.

345

church in any general council, &c. It standeth well together that pope Hono- p0* '
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 the9 MonotheUtes 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
lites." All this is your own confession, M. Harding ; and yet, whereas I say the indeed!*
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
dare not allow me, be it never so true, ^f ^$
That10 pope John XXII. was reproved by Gerson and the school of Paris for
an heretic11: Petrarcha saith, "Rome is a sanctuary of all heresies12." Lyra
saith, that " many popes have fallen into heresies 13." Nieoi. Lyr.
Addition. #2T 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 £*°n
to be followed. But I find not those many, nor yet M. Jewel himself, as diligent m. Hard.
as he is about it." The answer. 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 thereunto pope Anasta- Fuigos. de
sius IL, an Arian heretic 14. Lf all these may not be counted many in the see of Gener.
Rome, ye may at your pleasure call them few. The law saith : Decern faciunt *• Quaest. 3.
populum15 : " Ten men are enow16 to make a people." Much more eight men are
enow16 to make many. Verily, 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 faith13." But you make
small account of his authority. Add therefore to him the council of Basil.
There shall you find the self-same words : Multi pontifiees in errores et hesreses17 concii. Basil.
lapsi esse leguntur13 : "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 . . .pontijicibus liceret exempla admodum multa adferre, si tempus JEn. syiv. de
sineret ; quoniam aut hesretici, aut aliis imbuti vitiis sunt reperti19 : " Ofthe popes Basii. 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. 4?# 43$
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. $§" 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 ;fgard
holy man, &c. If you were but a civil honest man, M. Jewel, you would not pa b.
take that for a truth which one enemy saith of another. By perusing of Marianus M.^farir.
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

P 1570 omits the.] [10 1567 omits that]
P1 Propter quod apparet falsitas doctrinae papae
Joannis vicesimi, quas damnata fuit &c. — Joan.
Gerson. Op. Antw. 1706. Serm. in Fest. Pasch. Tom.
III. Pars in. col. 1205.]
P2 Fontana di dolore, albergo d'ira,
Scola d'errori, e tempio d'heresia,
Gia Soma.— F.Petrarch. Op. Basil. 1581.
Son. cviii. Tom. IV. p. 149.]
[13 Bibl. cum Gloss. Ord. et Expos. N. de Lyra,
Basil. 1502. Matt. cap. xvi. Pars V. fol. 52. See
Vol. I. page 381, note 15.]

['* B. Fuigos. Fact, et Diet. Memor. Libr. Antv.
1565. Lib. ix. cap. xii. p. 778.]
P5 Maneipia. Cum ergo decern faciant plebem,
&c — Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. See. Pars, Caus. x. QuEest. iii. Gloss, in can. 3.
col. 894.]
Pe Enough, 1570.] [" Hseresis, 1570.]
[ls Concii. Basil, in Crabb. Concii. Col. Agrip.
1551. Resp. Synod. Tom. III. p. 146. See Vol. I.
page 400, note 6.]
[19 jEn. Sylv. Op. Basil. 1551. Comm. de Gest.
Bas. Concii. Lib. i. p. 9; where multa referre.]

346

THE DEFENCE OF THE APOLOGY

[PAET

Ursp. anno
1080.

M. Hard.
237. a.
[Detect]Anselm. Bid.

Sigeb. Gemb.
anno 1074.

Sigeb. anno
1085.

Se valde
peccasse...pastorali cura,...et suadente
diabolocontrahumanumgenus odium
et iram
concitasse.

fourth to wait upon him in Italy before the gates of Canossus1, 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 2. Thus, I trow, Peter and Paul but seldom did.
"Beno,"you say, "was bis enemy, and wrote 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 way3 to the popedom;
that he was a conjuror, and a raiser of devils, and that in his fury he threw the
sacrament into the fire4. But, lest only Beno should bear all the blame, a great
number of catholic 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 disturber of the empire ; a sub*
verter ofthe church3." 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 iron 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 miseries6."
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 emperor, and sent him a crown imperial with this posy :
Petra dedit Petro; Petrus diadema Rodolpho7."
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 8, he called unto him one of his cardinals,
whom he specially trusted, and confessed unto him that he had foully abused his
pastoral office, and that he had troubled mankind with malice and mischief by
the procurement and counsel of the devil9." And yet, M. Harding, must we
believe you upon tbe 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 ofthe devil?
Though you10 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 immediately before his death. Though Beno were an enemy unto him,
yet was he no enemy unto himself.

P Cavossus, 1570.]
P ....Canossum iter intendit  hie imperatoriis
insignibus depositis, ac nudo pede portae appro-
pinquans, veniam precatur... Ceterum negato in-
gressu ferunt aequo animo id Henricum tulisse : ac
quanquam omnia gelu rigescerent (erat enim jam
brumae tempus), triduo in suburbanis est tectis com-
moratus.— Sabell. Rapsod. Hist. Par. 1509. Ennead.
ix. Lib. in. Pars III. fol. 84. 2. Conf. Blond. Hist.
Basil. 1531. Decad. n. Lib. in. p. 200.]
P Himself a way, 1570.]
P Vit. et Gest. Hildebr. auth. Benon. Card, in
Fascie. Rer. et Expet. Lond. 1690. Tom. I. pp. 79,
&C. 85. See before, page 250, note 4. Conf. Vol. II.
page 773, note 17.]
p ...pseudo-monachum...et praecipue sanctse Ro
manae sedis invasorem affirmantes...Quia, inquiunt,
ilium constat non a Deo electum, sed a seipso, in
fraude ae pecunia impudentissime objectum, qui ec-
clesiasticum subvertit ordinem, qui Christiani imperii
perturbavit regnum, &c. — Chronic. Abbat. Ursperg.
Argent. 1537. p. 237. See before, page 129.]

P 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
gravi urbis calamitate obsessus, &c. — Ans. Ryd.
Catal. Annor. et Princ. Bern. 1540. fol. 44. 2. What
follows is not exactly in the words of the latter part
of the quotation.]
P Principibus Saxonum qui in deditionem impe
ratoris erant relaxatis, per eos quibus commissi fue
rant Saxones rebellant instinctu Hildebranni papae:
ipse papa occurrens imperatori in Longobardia sub
falsa eum pace absolvit. Omnes enim qui prius
Hildebrannum abjuraverant perjurium perjurio cu-
mulantes, imperatorem abjurant, et Rodulphum
ducem Burgundionum super se regem statuunt:
corona ei =¦, papa missa, cui erat inscriptum, Petra
dedit &c— Sigebert. Gemblac. Chronic. Par. 1513.
foil. 98, 9.]
P Recover, 1570.]
P Id. ibid. fol. 100. 2. See before, page 129.]
f10 Ye, 1570.]

II.]

OF THE CHURCH OF ENGLAND.

347

But you say: "Read Lambertus Scaphnaburgensis, Nauclerus, and others, '-r-*  •
and you shall find yourself to be a liar." What say they then, M. Harding? jfe°^a
Verily Lambertus saith thus : Clerici clamant, Hildebrandum esse hominem plane  . — •
hcereticum et vesani dogmatis11 : "The priests cry out against pope Hildebrand, ^Hard.
and call him a plain heretic, and a man of wicked doctrine." You will say, gete«o
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 Hildebrand, for Naucier.
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 Christ12." 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 Hildebrandi tempore in republica Christiana sunt acta Naucier.
hujusmodi fire sunt, ut scriptores dubitent an honestatis argumento et fidei selo ab
eo gesta sint 13 : " 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 avaritiee honesto nomine prcetexunt, sigeb. Gemb.
dum hoc, quod se gratis dare jactant, sub caritatis nomine vendunt; ut de Montanis
dicit Eusebius, Sub nomine oblationis artificiosius munera accipiunt w : " 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 traitors, a raiser of rebels, a person justly excommunicate, and an
heretic ; may he nevertheless be called a virtuous and a holy man ? Is virtue 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, ^g
That Platina calleth the popes sometimes in scorn pontificulos 15, "little petite Uflnnj[ta
popes;" sometimes monstra et portenta, "monsters and unnatural and ill-shapen ?<*r- £™s-
creatures." Pope Adrian the fourth was wont to say : Succedimus, non Petro in cjtat. ab
pascendo, sed Romulo in parricidio 16 : " We succeed not Peter in feeding, but restV
Romulus in killing." And, to leave dame Johane, the woman pope, with many others Succes-
more of Uke 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 scribes et Phariscei 18 : " In "
the church of Rome (by succession) sit the scribes and Pharisees 19." sarisb.' in
This is M. Harding's holy succession. Though faith fall20, yet succession Polycrat"
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, church-robbers, per

il11 ...infremuit tota factio clericorum, hominem
,&c— Lamb. Schafn. De Reb. Germ, in Illustr. Vet.
Script. Franc. 1613. p. 212.]
P2 Naucier. Memor. Chronic. Tubing. 1516. Vol.
II. Gen. xxxvi. fol. 159. See before, page 129,
note 13.]
L13 ...quae ejus vitae tempore &c. ab Hildebrando
sint gesta.— Id. Gen. xxxvii. fol. 161. 2.]
[14 Sigebert. Gemblac. Chronic, fol. 98; where
prartexentibus. Conf. Euseb. in Hist. Eccles. Script.
Amst. 1695-1700. Lib. v. cap. xviii. p. 149.]
[is Plat.DeVit. Pont. Col. 1551. Romanusl. p. 126.]

[16 There is a singular error in the reference here.
It was to John of Salisbury that the confession of
Adrian was made; and thus it is cited by Illyricus,
Catalog. Test. Genev. 1608. col. 1435. But just
above, in the same column, Petrus Parisiensis Cantor
is referred to. Conf. Vol. II. page 993, note 17.]
[17 This reference is not in 1567.]
P8 Joan. Saresb. Policrat. Lugd. Bat. 1595. Lib.
iv. cap. xxiv. p. 329 ; where sedent in ea.]
P8 And the Pharisees, 1567, 1570.]
P" Fail, 1567, 1570.]

348

THE DEFENCE OF THE APOLOGY

[part

Succes
sion of
Popes.

Matt xxiv.

M. Hard.
268. b. 267.
[Detect]

August, de
Antichrist.
Tom. rx.
Chrysost. in
2 Epist ad
Thess. Hom.
3. 1 Tim. iv.

M. Hard.
267- a.
[Detect]

Concii. 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. $£? M. Harding: "Are you not ashamed thus notoriously, and
withal most slanderously, to belie that most blessed succession of the bishop of
Rome?" j£$
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. f^T 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." Tlie answer. 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 holy 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 sball sit in the temple of God ?" Or why
doth St Augustine1 and St Chrysostom2 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 latter3 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 otherwhere4 reported, the bishop of Bitonto doubted not openly
to say in the late council of Trident : Utinam . . . non a Christo ad antichris
tum, . . . velut prorsus unanimes, declinassent5 ! " 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
diu est quod recessit gratia6 : " It is long sithence the grace of God is departed
from the church of Rome." This, this, M. Harding, is the departing that St

P ...suam sedem in templo sancto ponet  Au
gust. Op. Par. 1679-1700. Lib. de Antichrist. Tom.
VI. Append, col. 243. This tract is not by Au
gustine.] P ...Kal KaBetrBija-eTat els tow vaov tov Qeov,
oi tov iv 'lepoa-oXvpois povov, dXXd Kal eis Tas
iravTaxov eKKXritrias  Chrysost. Op. Par. 1718-38.
In n. Epist. ad Thess. cap. ii. Hom. iii. Tom. XI
p. 525.] P Later, 1570.]

P Otherwheres, 1570.]
p Cornel. Episc. Bitont. Orat. in Concii. Tri
dent, in Concii. Stud. Labb. et Cossart. Lut. Par.
1671-2. Tom. XIV. col. 993. See Vol. II. page 900,
note 5.]
P Propter quod alii exponunt de recessu ab obe
dientia ecclesiae Romanae, a qua jam diu est quod
recessit Graecia  Bibl. cum Gloss. Ord. et Expos.
N. de Lyra, Basil. 1502. Ad Thess. n. cap. ii. Pars
VI. fol. 114. 2. Jewel perhaps quoted from memory.]

IL]

OF THE CHURCH OF ENGLAND.

349

Paul speaketh of: not our departing from the pope, but the pope's depart- 'iucces^
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! 4J# ^g
It is not sufficient to claim succession of place : it behoveth us rather to
have regard to the succession of doctrine. St Bernard saith : Quid prodest, Bernard, in
si canonice eligantur, ...et non canonice vivant7 ? " What availeth it, if they be Ken.
chosen in order, and live out of order ?" So saith St Augustine : Ipsum cha- August.
racterem multi et lupi et lupis imprimunt3 : "The outward mark or right of a Lib' vi?0""''
bishop many give to wolves, and be wolves themselves." Therefore the ancient voSir3'
father Irenseus giveth us this good counsel : Eis qui sunt in ecclesia presbyteris ^hib. iv.
obaudire oportet, . . . qui successionem habent ab apostolis, . . . qui cum episcopatus cap' xUiL
successione charisma veritatis certum secundum [bene]placitum Patris accepe
runt9 : " 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 antecessoribus meis . . . non hoc ob- Lib. u. Epist
servavit et tenuit, quod nos Dominus . . . exemplo et magisterio suo docuit, potest
simplicitati ejus . . . venia concedi ; nobis vero ignosci non potest, qui nunc a Do
mino admoniti et instructi sumus10: "If any of my predecessors have not ob
served and kept the same that our Lord hath taught us both by his example
and also by his commandment, his simplicity may be pardoned ; but we (if
we do the iike) 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 followeth in the same sentence, ut calicem domini- 269. a.
. [Detect]
cum vino mixtum, secundum quod Dominus obtulit, offeramus11, 'that we should M. Hard.
offer our Lord's cup mixed with wine accordingly as our Lord offered the same,' [Detect.]
&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, " We offer our Lord's cup mixed with wine." But he saith
not as you say, " We offer up the Son of God substantially 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 sacrificium August de
Fid! ad Petr.

cap. xix.

P Bernard. Op. Par. 1690. Ad Cler. in Concii.
Remens. Serm. 3. Vol. II. Tom. v. col. 735.]
P August Op. De Bapt. contr. Donat. Lib. vi.
cap. i. 1. Tom. IX. col. 161; where infigunt. 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

309, note 21, for one nearly similar.]
P Iren. Op. Par. 1710. Contr. Haar. Lib. iv. cap.
xxvi. 2. p. 262 ; where qui in ecclesia sunt.]
[10 Cypr. Op. Oxon. 1682. Ad Caecil. Epist. lxiii.
pp. 156, 7; where antecessoribus nostris, and non
poterit ignosci.]
[u Id. ibid. p. 157.]

350

THE DEFENCE OF THE APOLOGY

[part

^ — *  ' panis et vini1 : " The church offereth up the sacrifice of bread and wine." If
r there be any darkness in this manner of speech, both St Cyprian and St Augus-
p0 tine have plainly expounded their meaning2. St Cyprian, in the same epistle
1  .  ¦ before alleged, saitb thus : Calix in commemorationem Christi offertur : vino
Emst 3ib' "' Christi sanguis ostenditur : ideo vinum ponitur, ut Domini sanguis [vino] in-
telligatur : aqua sola (sine vino) non potest exprimere sanguinem Christi : in aqua
populus intelligitur ; in vino ostenditur sanguis Christi: passionis Christi memo
riam in omnibus sacrificiis facimus: passio Domini est sacrificium quod offeri-
mus3 : " 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 de prian in the same epistle. St Augustine saith : In hoc sacrificio est gratiarum
cap. xbt. 'actio, et commemoratio . .* carnis Christi, quam pro nobis obtulit, et sanguinis
[ejus], quem pro nobis . . . effudit4 : " 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.
f@" These are no bones, M. Harding : they are the food of everlasting life, ^f
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 Cyprian saith : Si canalis aquce, quce copiose prius et largiter profluebat, subito
Epist 'steph.' deficiat, nonne ad fontem pergitur ? Sec. Hoc et nunc facere oportet Dei sacer
dotes prcseepta divina servantes, ut, in aliquo si nutaverit et vacillaverit Veritas,
ad originem dominicam et evangelicam atque apostolicam traditionem revertamur;
et inde sur gat actus nostri ratio, unde et ordo et origo surrexit5: " If the pipes of
the conduit, which before ran with abundance, bappen to fail, do we not use
to search the6 head? &c. The priests of God, keeping 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, g^- 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
driven to the very same shifts whereunto all heretics are driven." Tlie answer.
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
""" the scriptures ?" Wherefore doth the prophet Esay say, " Resort to the law and
Tertuii. adv. to the testimony of our Lord?" Wherefore doth Tertullian say, Perceque ad uni-

M. Hard
271.[Detect]

P ...sacrificium panis et vini... ecclesia.. .offerre
non cessat — Fulgent. Op. Par. 1623. De Fid. ad
Petr. col. 356. Conf. August. Op. Par. 1679-1700.
Tom. VI. Append, col. 30.]
P Their own meaning, 1570.]
P ...calix qui in commemoratione ejus offertur...
vinum. ..quo Christi &c... vini. ..utique mentio ideo
ponitur &c... aqua.. .quae sola Christi sanguinemnon
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 offerimns.
—Cypr. Op. Oxon. 1682. Ad CaecU. Epist. lxiii. pp.
148, 50, 2, 3, 4, 6.]
P In isto autem sacrificio gratiarum actio atque
commemoratio &c— Fulgent. Op. De Fid. ad Petr.
col. 356.]
P Si canalis aquam ducens qui copiose &c. Qnod
et nunc &c. ut si in aliquo nutaverit &o. et apostoli
cam &c— Cypr. Op. Ad Pompei. Epist. lxxiv. pp.
215, 6.]
P Search to the, 1567, 1570.]

IL]

OF THE CHURCH OF ENGLAND.

351

versas hesreses jam hinc prcejudicatum est, id esse verum, quodcunque primum; id
esse adulterum, quodcunque posterius7 ? " 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. a.
debemus hominis consuetudinem sequi, sed veritatem Dei3 : " We may not follow plst' 3'
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 veritatem9 : " Forsaking error, cyPr. ad
let us follow the truth." Nay, saith M. Harding, " so do heretics : this is but IpUt'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 cathobc. But such are they of whom Christ saith :
" Ye have broken the commandments of God, to maintain your own tradi- Matt. xv.
tions." ^%

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 SARISBURY.
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 satisfaction10 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 obedire te volo prophetcs dicenti, Revela Domino viam tuam11: " I will thee ^?br' Hora'
not to bewray thyself12 openly, nor to accuse thyself12 before others ; but I coun
sel thee to obey the prophet, saying, ' Open thy way unto the Lord'. "
Addition. f£§^ 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 SM
alone, &c. But in other places he hath taught us, that unto our priests it is foi.274.db.
given utterly to cleanse, not the leper of the body, but the filth of the soul," &c. SKaS
The answer. " St Chrysostom," you say, " in these words speaketh not of sacra- [Detect]"
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
Chrysostom13 saith: "I will thee not to betray thyself12 openly, nor to accuse

P Tertull. Op. Lut. 1641. Adv. Prax. 2. p. 635;
where adversus universas, and pra-judicatum sit.]
P Neque enim hominis consuetudinem sequi
oportet, sed Dei veritatem.— Cypr. Op. Ad CaeciL
Epist. lxiii. p. 155.]
P Id. ad Pompei. Epist. lxxiv. p. 215.]

[I0 And satisfaction, 1567.]
P1 Chrysost. Op. Par. 1718-38. In Epist. ad Hebr.
cap. xii. Hom. xxxi. Tom. XII. p. 289.]
[12 Theeself, 1567, 1570.]
P3 St Chrysostom, 1570.]

352 IHE DEFENCE OF THE APOLOGY [paet
'^T^} — ' thyself1 before other." Thus, I trow, he would not have said, had he thought
Oon es- ^jg kind 0f confession to be necessary.
But you say: " St Chrysostom saith, ' Our priests have power utterly to cleanse
sary 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-
sozom. Lib. pened it then that there was no private confession used in the church of Con-
v. cap. xix. stantjjjopie during the whole time that St Chrysostom was bishop there2?
Notwithstanding, good christian reader, that thou mayest understand the
chrysost. de truth of M. Harding's dealing, in that whole place of Chrysostom there is no
ui."* ' ' mention at all of any confession, either private, or public, or sacramental, or
auricular, or any other. Read the place. Lf 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 people3- Who would think that Doctor Harding4 would
allege those places for private confession, where as is not so much as one word
once spoken of confession ?
J*j H*£d: M. Harding : " Against your heretical proposition I will set St Basil's catholic
[Detect] judgment. Tbus 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 apostles5.' By St Basil it is necessary to confess sins unto the
priests. By M. Jewel it is not necessary at all. Who is the likelier of these two
to be a bar ? " The answer. 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 reprove6 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 offences 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-
1^ teous words, " whether of us is likelier to be the liar ? " j£$
And Gratian, having thoroughly disputed and debated the whole matter- of
De Pcenit both sides, in the end leaveth it thus at large : Cui .... harum [sententiarum]
Quamvis potius adhcsrendum sit, lectoris judicio reservatur ; utraque enim fautores habet
piemtudo. sapientes et religiosos viros7: "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:
De Pomit Melius dicitur confessionem institutam fuisse a quadam universalis ecclesice tradi-
Dist 5.

In Pcenit in
Gloss.

P Theeself, 1570.]
p Perhaps Sozomen is a mistake for Socrates.
See Socrat. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. v. cap. xix. pp. 228, 9. Conf. Soz. in eod. Lib.
vn. cap. xvi pp. 589, 90. J
P OCxoi Se oil Xeirpav trtipaTos, dXX' aKaBap-
aiav KJ/vXTis, ovk d-rraXXaye'io-av SoKipd'C,eiv, dXX'
drraXXaTTeiv iravTeXuis eXafSov efcovo-iav. — Chrysost.
Op. Par. 1718-38. De Sacerdot. Lib. in. Tom. I.p. 384. J
P M. Harding, 1570; D. Harding, 1609.]

P ...dvayKdiov toTs ireTriuTevpevois Ttjv oIkovo-
piav Ttx\v p.va-TTipiixiv tov Qeov efcopoXoyeitrBai Ta
dpapTiipaTa...yeypaiTTai ydp ev pev tw ebayye-
Xiw, oti to fia-TrTia-Tfj'Iiodvvri e^txtpoXoyovvro Tas
apapTias avTtov' ev Se Tais irpd^etrt, tois airocTO-
Xois.— Basil. Op. Par. 1721-30. Reg. brev. tract.
Interr. cclxxxviii. Tom. II. p. 516.]
p Prove, 1609, 1611.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Sec.Pars, De Pcenit. Dist. i. can. 89. col. 1717.]

"¦J OF THE CHURCH OF ENGLAND. 353
tione potius, quam ex novi vel veteris testamenti auctoritate8 : " 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 : Quidam Deo solummodo confiteri d? Poenit.
debere peccata dicunt, ut Graeci9: "Some say we are bound to confess our sins Quidam.
only to God, as do the Grecians." Whereupon the gloss noteth thus : Apud De Pcenit
Grescos [confessio] non [est necessaria] ; quia non emanavit ad illos traditio talis 10 : in Pcenit,
" 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 tlie 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 builded, 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 eind power, and merit of Christ's passion. And this power is called by a
church. metaphor the key of the church, which is the key of ministry ; whereof
we shall speak hereafter. This power, so much as concerneth release of sins, is
For whom ser- exercised in the sacrament of penance to the benefit of them that after
mfntofS-peC-ra' baptism be relapsed and fallen into sin again. Of which power no chris-
nance. tian man doubteth, unless he hold the heresy of the Novatians, who were
uovatians"de- condemned for heretics by the church because they denied that priests in
nied penance. •> t° . .* -, 7 ¦ T 7
the church had authority to remit sins, * and so denied the sacrament * This
j, savoureth
of penance  of untruth.
For Novatus.
denied not
THE BISHOP OF SARISBURY. private,but open
That duly receiving the holy sacraments ordained by Christ we receive also
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, " the 2 cor. v.
word of atonement." This word is the instrument of remission of sin. The
sacraments are the seals affixed to 12 the same : the priest is the mean. St Augus
tine saith : In aqua verbum mundat. Detrahe verbum, .... quid est aqua, nisi August, in
aqua13? "In the water is14 the word of God, that maketh clean. Take the word Tract 'so.
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

P Ibid. Dist. v. in Gloss, col. 1801; where eam
institutam.] [s Ibid. Dist. i. can. 90. col. 1718.]
['<> Ibid. Dist. v. in Gloss, col. 1801 ; where apud
illos.] P1 Novatianus, 1570.]
[jewel, ni.]

P2 Unto, 1567.]
[13 August. Op. Par. 1679-1700. In Johan. Evang.
cap. xv. Tractat. lxxx. 3. Tom. III. Pars u. eol.
703.] [" It is, 1567.]
23

354

THE DEFENCE OF THE APOLOGY

[part

August.Epist. 54.

received again into the church : not that he would hereby drive the penitent sor
rowful sinner to despair of God's mercy, but (as some learned men have thought)
only for example and terror unto others. And therefore Beatus Rhenanus saith :
Beat. In hac sententia veterum permulti fuerunt, et in iis etiam . . . Augustinus1.
in Irg. iibei. St Augustine saith : Caute salubriterque provisum est, ut locus illius humillimm
De Pcenit pcsnitentice semel in ecclesia concedatur; ne medicina vilis minus utilis esset csgrotis2:
"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 church granteth the open sinner one only 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. vi. Division 23.
And we say that the office of loosing consisteth in this point, that the
minister either by the preaching of the gospel offereth the merits4 of
Christ and full pardon to such as have lowly and contrite hearts, and do
unfeignedly repent themselves5, pronouncing unto the same a sure and
undoubted forgiveness of their sins, and hope of everlasting salvation;
or else that the same minister6, when any have offended their brothers'
minds with some7 great offence, or notable8 and open crime, whereby9
they have as it were banished and made themselves strangers10 from the
common fellowship and from the body of Christ, then, after perfect11
amendment of such persons, doth reconcile them, and bring them home
again, and restore them to the company and unity of the faithful.

» Untruth.
For Christ
never gave
the priest
any such
commission.* Untruth.
For St Hie
rome saith :
"Solvunt
sermoneDei, et
testimoniis
scriptura-
nimn." * Untruth,
by M. Hard
ing's own
doctrine.Read the
answer.

M. HARDING.
The sum of all these gay words abridged doth attribute loosing or absolution
first to preaching, next to assoiling such as be excommunicate. As touching the
first, these defenders confound the offices of preaching and absolution12- The
preacher teacheth the hearers, and reporteth the words of Christ as out of the
mouth of Christ, saying : Thus saith Christ, fyc. 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, fyc. *Tlie
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 consist13 in pronouncing or denouncing of the gospel, then why
might not every layman, yea, women, yea, young boys and girls, assoil sinners?
Yea, why might not every man assoil himself? And would 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 wrested. For
Christ said not, To whom ye offer by preaching of the gospel my merits and pardon,

P Tertull. Op. Franek. 1597. Beat. Rhenan.
Annot. in Arg. Lib. de Pcen. p. 10; where in qua,
anifuere.] P August. Op.Par.1679— 1700. Ad Maced. Epist.
cliii. cap. iii.7. Tom. II. col. 526; where provisum sit]
P This portion of the Apology is twice printed
by Harding. It begins the first time : And that
office.] P Minister should either offer by the preaching
of the gospel the merits, Conf.]
P Them, Conf.]

P The minister, Conf.]
P A, Conf.J
P And with a notable, Conf.]
p Eault as whereby, Conf. 1 ; fault whereby,
Conf. 2.]
P° Themselves as strangers, Conf. 1.]
[" Perfite, Conf. and Def. 1567, 1570.]
P2 And of absolution, Conf. and Def. 1567, 1570,
1609.] [13 Consisted, Conf.]
[14 See below, page 357, note 17.]

n.J OF THE CHURCH OF ENGLAND. 355
John xx. or> Whose sins ye pronounce by the gospel to be remitted; but, Quorumcun-
que remiseritis, " Whosesoever15 sins ye remit, they are remitted to them."
For, as the Son of man remitted sins to him that was sick of the palsy, and to Mary
Maudelene, " that ye may know," saith he, " that the Son of man hath power to remit
lu> iii de SJMS»" #<*• ; even so he hath transferred * the same power unto priests, saith * The same
SS'"*' Sa~ Chrysostom : which priests he hath sent, as the Father sent him16- And, caShey
if absolution consist in pronouncing ofthe gospel, which profiteth so much saml word,
os it is believed, *then the power ofthe keys, which Christ hath given to the church, o?he™L.
consisteth not so much in the minister as in the sinner that heareth and believeth, and so Lned with
is forgiven, by Luther's opinion. And by this means the priest hath no special power. vainfoUy-
But we say with the church, that a sacrament hath his efficacy of the institution of
Christ in him to whom 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 * untruth.
bereft of the use of speech and reason, as tlie learned and ancient holy father Leo eburch'as-
teacheth in his epistle ad Theodorum episcopum Forojuliensem l7, and St Augustine, madmen,'
de Adulterinis Conjugiis, Lib. I. cap. xxvi, et ultimo ls. pronounced
Finally, if the office of loosing, that is, absolution, consisteth19 in preaching the th™t°be

gospel and offering the merits of Christ by pronouncing the words in which the before. when
remission of our sins is expressed, as this defender teacheth ; then had not the cate- s°her.
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, beareth still the burden of his
johan. xiii. iniquity, so long as he is not baptized20.". . .
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
thepoint of necessity, excludeth tlie mystery of baptism21," 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 with 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 undoubted forgiveness of sins, and hope of everlasting salvation
to such forsooth as have lowly and contrite hearts, and do unfiignedly repent them !
The contrition of heart they seem to speak of sufficeth not for loosing of sins, unless o dangerous
it be contrition formed with charity, as the divines teach : which charity seeketh and d0Qa"le'-
requireth the sacrament of penance and the grace of reconciliation, which cannot be
ministered but by a priest. * Neither is it possible the priest to judge truly who are * Untruth.
lowly and contrite of heart, and repent them unfiignedly, forasmuch as he cannot answer1*
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
t.t, 7 w»m-, catholic and wholesome doctrine of St * Augustine to be embraced and * Manifest
Hom. 49. followed, which he uttereth m these words : " Do ye penance such as is For stAugus-
tine speaketh
 these words
[16 Whosoever's, Conf. and Def. 1567.]
P6 ILdtrav ti]v Kpliriv eStxiKov 6 TiaTr]p Ttp Xlw.
6p6> Se irdarav avTT]v tovtois ey%etpitrBevTas viro
tou Tiov.— Chrysost. Op. Par. 1718-38. De Sacer-
dot. Lib. in. Tom. I. p. 383.]
[17 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 pcenitentiae et reconciliationis beneficium conse-
quantur  Leon. Magni Op. Lut. 1623. Ad Theo
dor. Foroj. Episc. Epist. xci. col. 472.]
Ps Catechumenis...si morbo...sic oppress! sint, ut
...petere sibi. ..baptismum.. .non possint, prosit eis

quod eorum in fide Christiana jam nota voluntas est, confession
&c. Quae autem baptismatis, eadem reconciUationis befor,e the
est caussa, &c. — August. Op. De Conjug. Adult.
Lib. i. capp. xxvi. xxviii. 33, 5. Tom. VI. cols. 403, 4.]
P9 Consisted, Conf. and Def. 1567.]
P" Quantumcumque enim catechumenus profi-
ciat, adhuc sarcinam iniquitatis suae portat : non illi
dimittitur, nisi cum venerit ad baptismum. — Id, in
Johan. Evang. cap. iii. Tractat. xiii. 7. Tom. III.
Pars n. col. 394.]
P1 ...cum ministerium baptismi non contemtus
religionis, sed articulus necessitatis excludit. — Id. de
Bapt. contr. Donat. Lib. iv. cap. xxii. 29. Tom. IX.
col. 139.]
23—2

356

THE DEFENCE OF THE APOLOGY

[part

done in the church, that the church may pray for you. Let no man say to him
self, I do penance secretly, before God I do it : God who forgiveth me knoweth
that I do it in my heart." But what saith St Augustine hereunto? "Why
then (saith he) it was said in vain, 'What things ye loose in earth they
shall be loosed in heaven.' Then without cause the keys be given to the
church. We make void the gospel of God; we make frustrate the words of
Christ1." 
St Augustine saith : Do ye penance, not such as liketh yourselves, not such as
new-fangled self-pleasing preachers teach you, but such as is done in the church,
which consisteth, in contrition of heart, confession of mouth, and satisfaction of work,
that so ye may be assoiled, and perfectly 2 reconciled. ....
Touching the second point, . ..we do not attribute the loosing of such as be ex
communicate to the offering of Chrises merits, and pronouncing of the gospel unto
them, as you do, but to the power of jurisdiction by Christ given to the church 
By the fathers excommunication, in consideration of the necessity of it, is called
nervus ecclesiasticse discipline, " the sinew of churchly discipline ;" by the canons,
mucro episcopi3, "the sword of a bishop;" by St Augustine, episcopalis judieii
damnatio, qua poena nulla in ecclesia major est4, " the condemnation of a man
by bishoply judgment, than the which there is no greater punishment in the
church." 

Sent iv.
DU. 19.

A
Layman
remitteth

Theoph. in
Matt. cap.
xviii.

THE BISHOP OF SABISBUKY.
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 dici potest, quod alteram istarum clavium, id
est, scientiam discernendi, non habent omnes sacerdotes5 : " 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 Christus Petro diceret, Tibi
dabo claves regni coelorum, ... universam significabat ecclesiam6: "When Christ
said unto Peter, 'Unto thee will I7 give the keys of the kingdom of heaven,'
he signified thereby the whole church." And again : Qucecunque ligaveris super
terram, erunt ligata . . .in ccelo. . . . Ccepisti habere fratrem tuum tanquam publica-
num : ligas ilium in terra. . . . Cum autem correxeris, et concordaveris cum fratre
tuo, solvisti ilium in terra. Cum solveris in terra, solutus erit . . . in ccelo3:
"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: Si tu offensus habes eum qui te affecit injuria
sicut publicanum et gentilem, erit ills et in ccelo talis; si autem solveris eum,

P ... agite pcenitentiam, qualis agitur in ecclesia,
ut oret pro vobis ecclesia. Nemo sibi dicat, Occulte
ago, apud Deum ago : novit Deus qui mihi ignoscat,
quia in corde meo ago. Ergo sine caussa [dijctnm
est, Quae solveritis in terra, soluta erunt in ccelo?
Ergo sine caussa sunt claves datae ecclesiae Dei?
Prustramus evangelium, frustramus verba Christi ? —
Id. ad Conjug. Serm. cccxcii. 3. Tom. V. col. 1504.]
P And be perfitely, Conf.; and perfitely, Def.
1567, 1570.]
p ...felici mucrone episcopi sacerdotum piacula
resecentur.— Joan. Papain Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Sec. Pars, Caus. xvi.
Quaest. ii. can. 1. col. 1130.]
P ...damnatio... quam facit episcopale judicium

(qua poena in ecclesia nulla major est), &c. — Au
gust, in eod. Caus. xxiv. Quasst. iii. can. 17. col.
1425. Conf. Op. Par. 1679-1700. Lib. de Corrept. et
Grat. cap. xv. 46. Tom. X. col. 775.]
P Pet. Lomb. Libr. Sentent. CoL Agrip. 1576.
Lib. iv. Dist. xix. A. fol. 380. 2 ; where alterum cla
vium istarum.]
P ...quando ei dictum est, &e. — August. Op.
In Johan. Evang. cap. xxi. Tractat. cxxiv. 5. Tom.
III. Pars n. col. 822.]
P I will, 1567.]
P Id. de Verb. Evang. Matt, xviii. Serm. lxxxii.
7. Tom. V. col. 442; where quacumque ligaveritis,
and ligata erunt]

II.]

OF THE CHURCH OF ENGLAND.

357

hoc est, si illi condonaveris, erit illi et in ccelo condonatum. Non enim solum
quce solvunt sacerdotes sunt soluta; sed quoscunque et nos, injuria affecti, vel
ligamus vel solvimus, et ipsa erunt ligata vel soluta9: "If thou, being offended,
have him that hath done thee wrong as a publican and as an heathen, such
shall he 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 cburcb 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 this10 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 Pcenit.
trushman11 or by a broker12. Peter Lombard, the grand master of their whole Quem'
school, saith : Si tamen defuerit sacerdos, proximo vel socio est facienda confessio13: Icot.'wi'sent
" If thou want a priest, thou must make thy confession unto thy neighbour or Jj^a7-
unto thy fellow." And Beda saith, as he is alleged by the said Peter Lombard : D™'- jj-
Cocsqualibus quotidiana et levia, graviora vero sacerdoti pandamus14: "Let us Nvnc
open our small and daily sins unto our fellows, and the greater unto the priest." sent. iv.
And, to be short, upon the decretals it is noted thus : In necessitate laicus Dist
potest et audire confessiones et absolvere15: " In case of necessity a layman may jud. brain. '
both hear confessions and absolve." infflSs.1""
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 remiseritis, ' 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
tum est verbum docendi et interpretandi scripturas16: "The key-bearers be the impe'r™cap!
priests, to whom is committed the word of teaching and expounding the scrip- xhv'
tures." And St Hierome saith : Queecunque solveritis super terram, erunt soluta Hieron. in
et in ccelo. Solvunt autem eos apostoli sermons Dei, et testimoniis scripturarum, cap. xiv. '
et exhortations virtutum17: " 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 loii estis ; Tractao.
. . . nisi quia et in aqua verbum mundat13? " '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

P Theophyl. Op. Venet. 1754-63. In Matt.
Comm. cap. xviii. Tom. I. p. 96.]
['» His, 1567.]
[" Trushman: a substitute.]
[12 J. Duns Scot. Op. Lugd. 1639. In Lib. iv.
Sentent. Dist. xvii. Quaest. Unic. Tom. IX. p. 339.
Corp. Jur. Canon. Decret. Gratian. Decr. Sec.
Pars, De Pcen. Dist. i. can. 88. et Gloss, col. 1715.]
P3 Pet. Lomb. Libr. Sentent. Lib. iv. Dist. xvii.
E. fol. 374. 2.]
['* Bed. in eod. ibid. fol. 375. Conf. Ven. Bed.
Op. Col. Agrip. 1612. In Epist. Jacob, cap. v. Tom.

V. col. 693 ; where the words differ.]
[16 Prmterquam in mortis articulo. Quo casu 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.]
P6 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xliv. ex cap. xxiii. Tom. VI. p. clxxxvi.]
[" Hieron. Op. Par. 1693-1706. Comm. Lib. vi.
in Isai. cap. xiv. Tom. III. col. 160.]
Pa August. Op. In Johan. Evang. cap. xv. T>ac-
tat. lxxx. 3. Tom. III. Pars n. col. 703.]

358

THE DEFENCE OF THE APOLOGY

[part

Ambros. De
Cain et Abel,
cap. iv.

Rom. i.
2 Cor. v.

ChrysostDe Sacerd.
Lib. iii.
John vi. [xx.]

Matt. xi.
Isai. xxii.

Acts xvi.
Mark xvi.

iv. Sent.
Dist. 18.
Sed quajritur.

Clem, in
Para;n.
August, in
Johan.Tract. 39.
August in
Psal. ci.

i. Qujest 1.
Dictum est.

Extr. de
Bapt. et ejus
Effect. Major.
Eccles. §. Item
quieritur.August.
contr. Julian.
Lib. vi. cap.

word that maketh clean?" Likewise St Ambrose : Remittuntur peccata per verbum
Dei, cujus Levites est interpres l : " 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 verbum 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 had2, for that he preacheth3 the same
word of God that Christ preacheth4. And in this sense Christ saith unto his
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
only in earth, but also in heaven. Christ himself thereof saith thus : " All
things are delivered to me of my Father." And the prophet Esay saith : Ponam
clavem domus David super humerum ejus. Aperiet, et nemo claudet: claudet, et
nemo aperiet : " I will set the key of tbe 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, followeth a great inconvenience. " For
then," saith he, " the power of the keys 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 Christ 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
Deus ipse peenitentem solvit, . . . quando intus illuminat inspirando veram cordis ccm-
tritionem5: "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
coelorum6: " Our faith is the key of the kingdom of heaven." And St Augustine
likewise saith: Cor clausum habent, quia clavem fidei non habent7: "They have
their hearts shut, because they lack the key of faith." Again he saith : Suscitari
. . . mortuus, . ..nisi intus clamante Domino, non potest3: " 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
nee prodesse nee obesse potest, sed meritum benedictionem poscentis9: "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
pope Innocentius the third, whether and in what sort a man, either in his
madness or in his sleep, maybe baptized10. And St Augustine seemeth to witness
that children sometime were baptized in their mother's womb11. Likewise he

P Remittuntur peccata per Dei verbum, cujus
Levites interpres...est — Ambros. Op. Par. 1686-90.
De Cain et Abel. Lib. n. cap. iv. 15. Tom. I. col.
212.] P Chrysost. Op. Par. 1718-38. De Sacerdot. Lib.
in. Tom. I. p. 383. See before, page 355, note 16 ]
P Preached, 1570.]
P Preached, 1567, 1570.]
P Pet. Lomb. Libr. Sentent. CoL Agrip. 1576.
Lib. iv. Dist. xviii. D. fol. 377. 2.]
P ...XoyiKal ydp al tov Xoyov irvXai, iritrTeios
dvoiyvvpevai kXciSi — Clement. Alex. Op. Oxon.
1715. Cohort, ad Gent. 1. Tom. I. pp. 9, 10.]

P August. Op. Par. 1679-1700. In Johan. Evang.
cap. viii. Tractat. xxxix. 3. Tom. III. Pars n. col.
561.] P Id. in Psalm, ci. Enarr. Serm. ii. 3. Tom. IV.
col. 1103 ; where non comes before nisi.]
P ... nee voluntas sacerdotis obesse, ant prodesse
possit, sed &c. — Id. in Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Sec. Pars, Cans. i.
Quaest. i. can. 96. col. 541.]
P° Innoc. III. in eod. Decretal. Gregor. IX. Lib.
m. Tit. xiii. cap. 3. cols. 1386, &c]
P1 August. Op. Contr. Julian. Pelag. Lib. vi.
cap. xiv. 43. Tom. X. col. 685. Augustine's judg-

II.]

OF THE CHURCH OF ENGLAND.

359

writeth of a friend of his own : Cum . . .jaceret . . . sine sensu in dolore Mali, et. .. ,  ,
desperaretur, baptizatus est nesciens12: " Whereas he lay in a trance, without sense, Absolu-
in deadly pain, and was despaired of, he was baptized, and knew not of it." ^ of
Bonaventura addeth some force unto the matter, and demandeth this ques- d"
tion: An aliquis possit absolvi invitus13? "Whether a man may be absolved ^-_en- .
against his will, or no?" August
t> i. • ;i i i x- n , . . Conf. Lib. iv.
But, concerning the absolution of madmen in the time of their frenzy, it car- "¦
seemeth this was both the meaning of Leo and the godly discretion of the iv°sent
church at that time, that, if a man, standing excommunicate, had happened to Qu*'st.86.
be bereft of his senses, and being in that case had been likely to depart this life,
upon proof of his former repentance he should be restored, that he might depart
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 Concii.
petit, .. .in phrenesim versus fuerit, dent testimonium qui eum audiverunt, et accipiat cap'h76!V'
pcenitentiam14: "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 it15
is noted upon the decrees : Ex quo, [cum] per eum non stabat, ei communicare xxiv. Quast.
debemus. Et ita est absolvendus post mortem16: "Wherefore, seeing there was no niun!inm
lack in his part, we ought to communicate with him. And so he must be absolved Gloss'
after his death."
The words that St Augustine often useth unto beginners or enterers of the
faith, called catechumeni, are uttered rather for terror of others than for rigour of
truth, as shall appear. For otherwheres he writeth thus : Catechumeni secundum August de
quendam modum ... per signum Christi ... sanctificantur17 : "The catechumeni, or eteRem?s!
beginners, after their sort are sanctified by the sign of Christ." Again he saith xxvi.11' cap"
to them : Nondum . . . renati estis, sed per crucis signum in utero sanctce matris August ad
ecclesice jam concepti estis13 : " Ye are not yet born anew; but by the sign of the uf ISp. tL,b'
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 favour19; and yet was the sameAmbros.de
emperor but a beginner and a novice in the faith, and departed hence without 1
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 mihi est cum August
hominibus, ut audiant confessiones meas, quasi . . . sanaturi sint omnes languores cap. in. lb' *'
meos ? . . . Unde sciunt, cum a meipso de meipso audiunt, an verum dicam ? Quando-
quidem nemo seit hominum quid agatur in homine, nisi spiritus hominis qui est in
homine20 : " What have I to do with men, that they should hear my confessions, as
if they were able to heal all my griefs ? When they hear me speak of myself 21,

ment was that infants could not be baptized in their
mother's womb.]
P2 Id. Confess. Lib. iv. cap. iv. 7. Tom. I. col.
99 ; where jacuit, and in sudore.]
P3 Bonavent. Op. Mogunt. 1609. In Sentent.
Lib. iv. Dist. xviii. Pars n. Art. i. Quaest. 6. Tom.
V. pp. 253, 4.]
['* Concii. Carthag. iv. cap. 76. in Concii. Stud.
Labb. et Cossart. Lut. Par. 1671-2. Tom. II. cols.
1205, 6; where si follows petit, and audierunt.]
P6 For so it, 1567.]
P6 Corp. Jur. Canon. Decret. Gratian. Deer-
Sec. Pars, Caus. xxiv. Quaest. ii. Gloss, in can. 1.

col. 1410.]
[17 August. Op. De Pece. Mer. et Rem. Lib. n.
cap. xxvi. 42. Tom. X. col. 62 ; where catechumenos,
and sanctiftcari.]
P8 Id. de Symb. Serm. ad Catech. cap. i. 1. Tom.
VI. col. 555. The Benedictine editors suspect the
genuineness of this work.]
P9 Ambros. Op. De Ob. Valent. Cons. 51, 2, 3.
Tom. IL col. 1188.]
P° August. Op. Confess. Lib. x. cap. iii. 3. Tom.
I. col. 171 ; where quid mihi ergo est, and qui in
ipso est]
[21 Meself, 1567, 1570.]

360

THE DEFENCE OF THE APOLOGY

[part

Open
Confes-

BeatRhenan.
in Tertull.
de Poenit
Ut sacerdotes
poenitiibrum bene
cai leant.
Chrysost ad
Hebr.Hom. 31.
Chrysost. in
Serm. de
Confess, et
Poenit.Chrysost.
Hom. 9.
De Pcenit.

De Pcenit.
Dist. 1.
Omnis qui.

In eodem
cap.

iv. Sent
Dist. 18.
Non autem.

AugustDe Eccles.
Dogmat Lib
i. cap. Iiii.

Cypr. Lib. iii,
Epist. 15.

Orig. in Psal
xxxvii.

Sozom. Lib.
vii. cap. xvi.

how can they tell whether I do say the truth or no ? For no man knoweth what
is done 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 skilful in the book of penance1.
But, as touching the judge of sins, St Chrysostom saith : Ante Deum confitere2
peccata tua. Apud verum Judicem cum oratione delicta tua pronuntia3 : " Confess
thy sins before God. Before the true Judge with prayer pronounce thine offences."
And again : Cogitations fiat delictorum exquisitio : sine teste sit hoc judicium : solus
te Deus confitentem videat4: "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: Medicines locus hie est, nonjudicii ;
non pcenas, sed peccatorum remissionem tribuens : Deo soli die peccatum tuum,5 :
" 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 ad6 impetrationem Venice7 : " Confession is made" unto
the priest, " not thereby to obtain forgiveness, but to declare our repentance."
And again : Confessio sacerdoti offertur in signum Venice acceptcs, non in causam
remissionis accipiendes3 : "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 church, and of
the humility and heaviness of the penitent ; and as a judge, together with the
elders of the congregation, he 9 hath authority both to condemn and to absolve.
Peter Lombard himself saith : Etsi aliquis apud Deum sit solutus, non tamen in
facie ecclesice solutus habetur, nisi per judicium sacerdotis10: "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 pesnitentia satisfacere, et
. . .sacerdotis judicio reconciliatum communioni sociari11 : "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 him12. So saith Origen:
Qui lapsus est procedit in medium et exomologesin facit13 : " 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 terram sese pronos
abjiciunt cum planctu et lamentatione : episcopus ex adverso occurrit cum lacrymis,
et ipse ad pavimentum lamentando provolvitur ; et universa ecclesice multitudo lacry
mis suffunditur 14 : " They that have offended fall down flat with weeping and

P Unde Pipinus, Carolus Magnus, Ludovicus, et
Lotharius, severe jubent in legibus suis, ut sacerdotes
poenitentialem Iibrum bene calleant  Tertull. Op.
Franek. 1597. Beat. Rhenan. Annot. in Arg. Lib.
de Poen. p. 10.]
P Confiteri, 1570.]
p Chrysost. Op. Par. 1718-38. In Epist. ad
Hebr. cap. xii. Hom. xxxi. Tom. XII. pp. 289, 90.]
[4 Id. Op. Lat. Basil. 1547. De Poen. et Confess.
Serm. Tom. V. col. 905; where absque teste.]
P Id. Op. Par. 1718-38. De Poen. Hom. iii. Tom.
II. p. 300.] [<> An, 1611.]
P Fit itaque confessio ad &c  Corp. Jur. Canon.
Lugd. 1624. Decret. Gratian. Decr. Sec. Pars, De
Pcen. Dist. i. can. 37. col. 1680.]

P Ibid.] p 1567 omits he.]
[10 Pet. Lomb. Libr. Sentent. Col. Agrip. 1576.
Lib. iv. Dist. xviii. F. fol. 378. 2.]
[" August. Op. Par. 1679-1700. Lib. de Eccles.
Dogmat. cap. xxiii. Tom. VIII. Append, col. 78.
This treatise, it would seem, is by Gennadius.]
P* Cypr. Op. Oxon. 1682. Ad Mart, et Confess.
Epist. xv. p. 34.]
[13 Si ergo sit aliquis ita fidelis ut si quid conscius
sit sibi, procedat in medium. ..super his ergo conse-
quenter dicit qui exomologesin, id est, confessionem,
facit: Amici mei &c— Orig. Op. Par. 1733-59. Ex-
plan, sup. Psalm, xxxvii. Hom. ii. 1. Tom. II. p. 686.]
P4 Soz. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. vn. cap. xvi. p. 590.]

II.]

OF THE CHURCH OF ENGLAND.

361

lamentation to the ground : the bishop cometh to him with tears, and himself ' Onen '
likewise falleth down ; and the whole multitude of the church is poured over and Confes-
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 pcenitentiam, qualis agitur in ecclesia, ut oret pro vobis ecclesia : . . . August in
Job dicit, Si erubui in conspectu populi confiteri peccata mea: . . . propter ea Deus Hom.' 49.
voluit ut Theodosius . . . ageret pcenitentiam publicam in conspectu populi: . . . nolite
permittere viros vestros fornicari : interpellate contra eos ecclesiam15 : " 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 ear16 ; but pubbc, and open, and in the sight and hearing of all the
people. In like manner saith St Ambrose : Multos necesse est [ut] ambias, [et] Ambros.
obsecres ut dignentur intervenire. . . . Fleat pro te mater ecclesia, et culpam tuam Lib. n.cap.x.
lacrymis lavet 17 : " Thou must needs humble thyself18, 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 thee19:" 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 bj^^T
and shutting as often as he shutteth up the gate of the kingdom of and
heaven against unbelieving20 and stubborn persons, denouncing unto them
God's vengeance and everlasting punishment ; or else, when he doth
quite shut them out from the bosom of the church by open excommunica
tion. Out of doubt, what sentence soever the minister of God shall give
in this sort, God himself doth so well allow it, that, whatsoever here in
earth by their means is loosed and bound, God himself will loose and
bind and confirm the same in heaven.

loosing. Sin
forgiven
without Confes sion.

M. HARDING.

*Here again you confound the power of binding and the office of preaching, as » untruth.
you did before speaking of the power of loosing. Whereto we say, as we said before co°nfound
of that other, that binding and shutting consisteth not in denouncing of God's ven- them not-
geance, but in the exercise of the key of jurisdiction committed to the church ; the
ministers whereof bind sinners, w"hom for just cause they loose not, but know that they

[15 August. Op. Ad Conjug. Serm. cccxcii. 3, 4.
Tom. V. cols. 1504, 5; where nolite viros vestros
permittere, and contra eos.]
P« Earth, 1570.]
[" Ambros. Op. Par. 1686-90. De Poenit. Lib. n.

cap. x. 91, 2. Tom. II. cols. 435, 6.]
[la Theeself, 1567, 1570.]
[19 1567 omits for thee.]
P° Against the unbelieving, Conf.]

362

THE DEFENCE OF THE APOLOGY

[part

Binding and
loosing. Sin
forgivenwithout Confes-

John xii.

2 Cor. ii.

2 Cor. iv.
Ezek. iii.

AugustEpist. 49.
ad Deograt.

1 John i.
Acts iv.

are not to be loosed. And to that key pertaineth excommunication, and by the same
it is exercised. . . .
Whatsoever by them is thus loosed or bound in earth, God himself allowethfor
loosed and bound in heaven. Such priests because ye 1. have not in your new
church, at least after this wise 2. using priestly authority, 3. and none will suffer
to be made, 4. nor such authority to be exercised ; ye 5. defraud the faithful people
ofthe great benefit ofthe 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.
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 latter1 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 standetb not in denouncing of God's vengeance." And hereof
he certainly assureth us, as of a most undoubted verity. Howbeit, in so saying
he seemetb 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 2 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 : Prcedicatur evangelium quibusdam ad prcemium, quibusdam ad judicium3 ;
" 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 tbe 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 England4 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 able5 to debver him over
unto Satan; and6 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."

P Later, 1567, 1570.]
P Be, 1567.]
P ...quibusdam ad prasmium, quibusdam ad judi
cium prsedicatur — August. Op. Par. 1679-1700. Ad
Deograt. Lib. seu Epist. cii. Quaest. ii. 15. Tom. II.

col. 279.]
P 1567 omits the same church of England.]
p 1567 omits is able.]
p Add, 1611.]

II.]

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 inter. Carol.
et peccatorum enumeratio, . . .ut non nimis laxanda est, ita vicissim non nimis [est] anno me.
astringenda7. 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 dici potest quod alteram clavem, id est, scientiam discernendi, multi sacerdotes iv. sent
non habent8. And in like manner saith your own Bonaventura : Omnes fere ita post.19'
sunt simplices et idiotce post susceptionem sacerdotii, [sic]ut ante9 : " All priests fv° sSl""
for the most part are as simple and unlearned after the receiving of order 10 as Qui'stfi. 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 intelligi, quod sine confessione oris peccata possunt deleri11 : " It De Pcenit.
is evidently given us to understand, that without confession of mouth sins may be qSs'
forgiven." And again: Ore tacente, veniam consequi possumus12 : " Though we say Decani?.'
nothing, yet we may have pardon." Again : Luce clarius constat, cordis con- comeru-
tritione, non oris confessione peccata dimitti13 : " It is apparent, and more clear mini-
than the light, that sins be forgiven by contrition of tbe heart, and not by con
fession of the mouth." And again : Dominus ostendit, quod non saeerdotali judicio
sed largitate divina peccator mundatur14 : "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 you15 suffer others that would enter."
Of your keys Veselus said long sithence : Claves papes et prcelatorum non aperiunt Vesei. de
regnum Dei, sed claudunt potius16 : " The pope's and the prelates' keys do not open lupe"' ct
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

The

kingdom of heaven, we with Chrysostom say, " They be the knowledge w j :
of the scriptures ;" with Tertullian we say, " They be the interpretation the Key.
of the law ;" and with Eusebius we call them " the word of God." ' v '

M. HARDING.
. . . The let whereby the whole nature of man is shut out of heaven by 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. . . . 

P Interim, hoc est, Const., &c. Col. 1548. fol. C 2.]
[8 Pet. Lomb. Libr. Sentent. Col. Agrip. 1576.
Lib. iv. Dist. xix. A. fol. 380. 2. See before, page
356, note 5.]
[9 Bonavent. Op. Mogunt. 1609. In Sentent.
Lib. iv. Dist. xviii. Pars i. Art. iii. Quaest. 1. Tom.
V. p. 244.]
P° Orders, 1567, 1570, 1609.]
[" Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Sec. Pars, De Pcen. Dist. i. can. 87. col.
1712. But a note says : Loquitur ex persona adver-

sam partem sustinentis. col. 1714.]
P2 Ibid. can. 34. eol. 1677.]
Ps Ostendens in contritione cordis.. .non in con
fessione oris... peccata dimitti  Ibid. can. 33. ibid.]
P4 Ibid. can. 34. ibid.; where ostenderet, and
divinm gratia peccator emundatur.]
[" Your, 1567.]
P6 M.Wessel.Farrag.Rer. Theolog. Basil. 1522.
fol. 42. 2. There are not exactly the words here.
Conf. fol. 44, &e.]

364 THE DEFENCE OF THE APOLOGY [part
' ^ ' To these defenders we say, that they confound the keys, and seem not to know
Word is wnett the keys are. Verily these be not only the knowledge of the scriptures, nor the
the Key interpretation of the law, nor the word of God ; although these also do open or shut
'  <¦  ' the kingdom of heaven in their kind, as Chrysostom, Tertullian, and Eusebius may
well say ; and not only these, but also miracles, and plagues, and all other things
which prepare the will or understanding of man, whereby he may receive tlie benefit
of those most principal keys that now we speak of.
THE BISHOP OP SARISBURY.
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 openeth 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 habebant legis doctores, nisi interpretationem
Sb. iv. " legis1 ? " What key had the doctors of the law, saving the exposition of the law ?"
Hieron. in St Hierome saith : Duces ecclesice . . . habent claves scientice, ut aperiant scripturas
rap^'xx'iv. ' creditis sibi populis. Unde prcecipitur, ut magistri aperiant, et discipuli ingre-
diantur2 : " 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 Remittuntur peccata per Dei verbum, cujus Levites est interpres3 : "Sins be for-
Lib. ii. ' 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 ; Clavis . . .est scientia
Hom. 44. ' scripturarum, per quam aperitur janua veritatis * : "The key is the knowledge of
the scriptures, whereby is opened the gate of the truth." And St Augustine
August de saith : Clavis . . .est dicenda, qua ad fidem pectorum dura . . . reserantur5 : " That
Hom. 27. ought to be called tbe key, wherewith the hardness of men's hearts is opened unto
faith."
Sfoj+jpl? 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 one8.

[» Tertull. Op. Lut. 1641. Adv. Marcion. Lib. \ p Chrysost. Op. Par. 1718-38. Op. Imperf. in

iv. 27. p. 549.]
P Hieron. Op. Par. 1693-1706. Comm. Lib. vi.
in Isai. Proph. cap. xiii. Tom. III. col. 148; where
habentes clavem, and eas for scripturas.]
P Ambros. Op. Par. 1686-90. De Cain et Abel.
Lib. 11. cap. iv. 15. Tom. I. col. 212. See before,
page 358, note 1.]

Matt. Hom. xliv. ex cap. xxiii. Tom. VI. p. dxxxvi.;
where est verbum scientice.]
p August. Op. Par. 1679-1700. Serm. ecu. in
Nat. Apost. Petr. et Paul. ii. 1. Tom. V. Append.
eol. 336 ; where dicenda est. This sermon is attri
buted with much probability to Maximus.]
P Nameth none, 1567.]

II.]

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 was time to devise some other pretty
picklocks to work the feat. Bonaventura hereof writeth thus, as it is partly
alleged before : Omnes fere [sacerdotes] ita sunt simplices et idiotce post suscep- Bonavent
tionem sacerdotii, [sic]ut ante. Dicendum [ergo], quod . . . scientia . . . non est clavis Dist is.'
principalis, nee per se, sed prout juncta est auctoritati ligandi vel solvendi. Et heec Quast' '' E'
clavis non est de esse ordinis, sed de bene esse7 : " All priests for the most part are
as simple and as rude after the receiving of the priesthood8 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 habent scientiam clavium :... quidam claviculam9 : ... Eodem loco.
quidam . . . nullam10 : " 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 bttle key, or no key at
all, what authority 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 calleth the sacraments verba visibilia11, "words visible," for that in them, as August
in lively images, the death of Christ is sensibly set before our eyes. For the Lib. iixf
word of God is the substance and life of all sacraments ; and without the same cap' xvl"
sacraments whatsoever are no sacraments. And therefore St Augustine saith,
as it is alleged before : Quare non ait, [ Vos] mundi estis propter baptismum, quo August, in
loti estis ; sed ait, Propter verbum quod locutus sum vobis ; nisi quia et in aqua Tract'so.
verbum mundat ? Detrahe verbum, et quid est aqua, nisi aqua12 ? " 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 private13 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 began1* 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 wilful15, 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." 2 Km. iu.
This take we to be the meaning of the keys, and that after this sort
men's consciences be either opened16 or shut.

P Bonavent. Op. Mogunt. 1609. In Sentent.
Lib. iv. Dist. xviii. Pars i. Art. iii. Quaest. 1. Tom. V.
pp. 244, 5 ; where et solvendi.]
P Of priesthood, 1567, 1570.]
p Claviculum, 1570.]
[10 Id. ibid. p. 245 ; where habebant.]
[" August. Op. Contr. Faust. Lib. xix cap. xvi.

Tom. VIII. col. 321.]
P2 Id. in Johan. Evang. cap. xv. Tractat. lxxx. 3.
Tom. III. Pars ii. col. 703.]
P3 Hear private, Conf.]
[14 Begonne, Conf. and Def. 1567, 1570.]
[16 Wilful folk, Conf.]
[ie Fashion men's consciences either to be, Conf.]

366

THE DEFENCE OF THE APOLOGY

[part

• Untruth,
as by the
answer may
further

b A great
untruth
joined with
a slander.
Bead the
answer.

« These be
not M. Cal
vin's words,
butSt Paul's :
" Filii vestri
sancti sunt,"
1 Cor. vii.

Quid si
ccelummat?

d Otherwise
called the
Romans.

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, unless he be a minstrel of your own sect.
The authority and power of the keys consisteth not altogether nor principally in
preaching or pronouncing of the gospel, as already we have proved. What may we
judge of you ? Proceedeth this of malice or of ignorance, that thus ye confound the
keys, tlie 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 speak severally and distinctly of ministries, where he saith that
he was not sent of Christ "to baptize, but to preach the gospel?" This
doctrine of yours, wliereby 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, without which, if after
baptism we have sinned (not being letted by case of necessity, wherein will, desire,
and vow is accepted), awe cannot attain to salvation. As you 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 will abandon all the sacraments of the church, as
things not necessary. For so that wicked master of yours teacheth, that caivin's wicked
where Christ's death may be remembered otherwise, there ball the sacra- %aimtthe
ments be superfluous. And, that I seem not to slander him, I remit you to saeramenU-
his commentaries upon the first epistle of St Paul to the Corinthians, where expound
ing these words, " Do this in my remembrance," he saith thus : " The supper is a
token of remembrance, ordained to lift up or help our infirmity ; for, if otherwise we
were mindful enough of Christ's death, this help (he meaneth the blessed sacrament of
the altar) were superfluous ; which is common to all tlie sacraments, for they be helps
of our infirmity1." Lo, by Calvin's doctrine, if we remember the death of Christ,
both the eucharist and all other holy sacraments be void and superfluous... And then,
because no other thing bringeth to our remembrance the death of Christ more than
preaching, to what purpose serve all the sacraments ?
Thus these defenders, with their master Calvin, have found a shorter way to
heaven than was known before. . .' .
In another place he seemeth to derogate much of the necessity of baptism of
christian men's children; where he saith, that by reason of God's
promise "the issue which cometh of faithful parents cis born holy, 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 everlasting2."
This doctrine, when it shall take place, as by you defenders3 it is set in a good fur
therance, what shall we look for but that the necessary sacrament of baptism, (with
out 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, and 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 pleasant trade of life ofthe d Epicureans,
the most part being already thereto inclined, and no small number well entered ?
But to return again4 to the keys, which seem to you to have no force ne use but
in preaching : first, as touching the scornful scoffs 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

P Ergo ccena pvnpotrvvov est sublevandae nostra?
infirmitati institutum: nam si mortis Christi satis
alioqui memores essemus, supervacuum esset hoc ad-
miniculum : quod omnium sacramentorum est com
mune; sunt enim infirmitatis nostrae adjumenta 
Calvin. Op. Amst. 1667-71. In Epist. i. ad Cor. cap.
xi. Tom. VII. p. 183.]

P Sancta ideo nascitur ex fidelibus progenies,
quod adhuc utero inclusi, ipsorum liberi, antequam
vitalem spiritum hauriant, cooptati tamen sunt in
fcedus vitae aeternae  Id. Ver. Eccles. Keform. Tom.
VIII. pp. 281, 2.]
P Defender, 1611.]
P Conf. omits again.]

LI.]

OF THE CHURCH OF ENGLAND.

as,

pitieth us to see you both so fast bound in Satan's fitters. Next, concerning confes
sion e necessarily required to the use and power of the keys, which you speak of at "B^^ot
your pleasure, thus we say, according to the scriptures: Among sundry effects, for required of
which Christ gave the keys to the apostles and their successors, this is one, that by Slipper.
power of them they should remit and retain sins, as himself said : " Whose sins ye
Matt xvi & remit' Mwy are remitted unto them ; and whose sins ye retain, they are
xvitt. retained." tBut sins cannot duly be remitted or retained, unless they be 'Untruths,
John xXt - two toKctncr.
known to him that hath authority thereto; and knowledge of sins (spe- seethe
dally such as are privy) cannot be had of man, who cannot see into the heart 0fmsv"'
man, sbut by confession of the sinner : wherefore consequently it followeth, 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 8thetnTk^a^- d
institution of Christ. For in that he instituted the end, lie instituted also the means ing's own
which should be necessary to the obtaining of the end; unless we would make Christ it°w^rs say
our Law-maker to have failed his church in things necessary. That sins cannot either tradition, y
be remitted or retained, except the priest know them, we are bold to say5 with the cMsttby
fathers, and specially with St Hierome, who so h understood the words of Christ, !¦ untruth.
Matt. xvi. where he promised the keys of the kingdom of heaven to Peter : Sa- and abridging
comment, in cerdos . . . pro officio suo cum peccatorum audierit varietates, seit qui words.
ligandus sit, qui . . . solvendus6 : " The priest," saith he, "when as ac
cording to his office he hath heard the diversity7 of sins, knoweth who is to be bound,
who is to be loosed." Right so as in the time of Moses' law he pronounced not who
was clean of leper, who was not, before that he had viewed the colour, the bunches,
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 tliey
can be remitted: which priest is the minister of this sacrament, and hath autho
rity to absolve, either ordinary, or by commission ofthe 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 This con-
church, and appointed the apostles and their successors to be judges. And that this Smeia
may appear not to be a fantasy of our own heads, St Austins expoundeth these3 caUo™unl"
words of St John in his Revelation: Et vidi sedes, &c.9: "And I saw seats, and S^ching.'11
some sitting on them, and judgment was given." " We must not think," saith he,
" this to be spoken of the last judgment, but we must understand tlie seats of the
rulers, and the rulers themselves, by whom now the church is governed. And as
for the judgment given, it seemeth not to be taken for any other tlian for that
whereof it is10 said: "What things ye bind in earth, they shall be bound also in
heaven; and what things ye loose in11 earth, they shall be loosed also in heaven."
Sundry other fathers have uttered in their writings the same doctrine. Hilarius, upon
in Matt ca ^he sixteenth chapter of Matthew, saith: Beatus coeli janitor, &c.12:
«<* "Blessed is the porter of heaven, whose earthly judgment (that is to say,
which is given here on earth) is a fore-judged authority in heaven, that what things
be bound or loosed in earth, they have the condition of the same sta-
' ' '] pls ' tute also in heaven." St Cyprian hath the like saying in an epistle to
saclrffiib. m. Cornelius 13. Chrysostom saith that " Christ hath translated all judg-

P Bold so to say, Conf. and Def. 1567, 1570.]
P Hieron. Op. Par. 1693-1706. Comm. Lib. in. in
Matt. cap. xvi. Tom. IV. Pars i. col. 75.]
P Diversities, Conf. and Def. 1567, 1570.]
P Augustine so expoundeth those, Conf. and Def.
1567, 1570; Augustine expoundeth these, 1609.]
P 'Etvidi,' inquit, 'sedes et sedentes super eas,
et judicium datum est.' Non hoc putandum est de
ultimo judicio dici : sed sedes praepositorum et ipsi
praepositi intelligendi sunt, per quos ecclesia nunc
gubernatur. Judicium autem datum nullum melius
accipiendum videtur, quam id quod dictum est,
'Qua? ligaveritis in terra, ligata erunt et in ccelo ; et
quae solveritis in terra, soluta erunt et in ccelo.' —
August. Op. Par. 1679-1700. De Civ. Dei, Lib. xx.

cap. ix. 2. Tom. VII. col. 586.]
[10 Was, Conf. and Def. 1567, 1570.]
[n On, Conf. and Def. 1567, 1570.]
f12 O beatus cceli janitor,. ..cujus terrestre judi
cium praejudicata auctoritas sit in coelo: 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. 690, 1.]
[13 The passage intended would seem to be the
following : Nee enim fas erat . . . ecclesiam pulsanti-
bns claudi . . . quando permiserit ipse, qui legem de
dit, ut ligata in terris etiam in coelis ligata essent;
solvi autem possent illic, quae hie prius in ecclesia
solverentur. — Cypr. Op. Oxon. 1682. Ad Cornel.
Epist. lvii. p. 116.]

368

THE DEFENCE OF THE APOLOGY

[part

This saying
pertainethnot to
confession, but to the
authority of
God's word.

Private Confes sion.

I Untruth.
As it is
E rovedefore.
Confessiongrounded
upon natural
reason. k A vain
forgery.

i Untruth.
For he
speakethonly of open
confession.

All this
belongeth to open
confession.

ment which he received of the Father unto the apostles and priests1." Gregory
Nazianzcne, in an oration to the emperor and his princes, saith to the emperor:
Ovis mea es, et nos habemus tribunalia2: " Thou art my sheep, and we have our
seats of judgment." St Gregory the pope compareth the sacrament of penance with
a court of justice, in which causes be first examined and tried, and afterward
judged3- That the same is to be done by the priest, St Bernard sheweth4; who,
as also the learned father Hugo de S. Victore5, be not afraid to say after
St Cyprian, Hilary, and Chrysostom, that the sentence of Peter remitting sins
goeth before the sentence of lieaven. This ordinance of Christ requireth that all
trespasses, offences, disorders, transgressions, and sins committed against him and
his laws, be referred to his6 consistory.
Whether these defenders allow public confession or no, we know not : but, whereas
they inveigh against private confession, and say in spiteful words, which they have
learned in the school of Satan, being loth the sins of the people, whereby he holdeth
his kingdom, should be remitted, that Christ's disciples received not the authority of
the keys, that they should hear private confessions of the people and listen to their
whisperings; we tell them, that confession of all deadly sins is ofthe ' 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. . . .
k Clement, amongst those things that lie 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 man's 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 perfect7 faith and good
works he may escape the pains of everlasting fire, and come to the rewards of life that
endureth for ever3."... No man speaketh more plainly of secret confession 1than
Origen, and that in sundry places, to which for brevity's sake I remit the reader. In
ii. cap. Levitici, Homil. 29 ; De Principiis, Lib. Hi.10; In Psal. xxxvii. Homil. 211: where
he compareth 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 because at least they thought of it,

P Chrysost. Op. Par. 1718-38. De Sacerdot.
Lib. m. Tom. I. p. 383. See before, page 355,
note 16.]
P Kai 6 tov X/ho-tou vopos inroTidntriv vpas
T7? eprj Svvao-Teia Kal Tui eptS (xiipaTt ' dpxopev
ydp Kal aijToi' . . . oti irpofiaTov el ttJi ejufjs Troipmis.
—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 Causae ergo pensandae sunt, et tune ligandi
atque solvendi potestas exercenda, &c. — Gregor.
Magni Op. Par. 1705. In Evang. Lib. ii. Hom. xxvi.
6. Tom. I. col. 1555.]
P . . . qui claves regni coelorum tam singulariter
accepit, ut prascedat sententia Petri sententiam cceli. —
Bernard. Op. Par. 1690. In Fest. Apost. Pet. et Paul.
Serm. i. 2. Vol. I. Tom. in. col. 989.]
P . . . quia sententiam Petri non praacedit, sed
subsequitur sententia cceli. — H. de Sancto Victor. Op.
Mogunt. 1617. De Sacram. Lib. n. Pars xiv. cap.
viii. Tom. III. p. 500.]
P This, Conf. and Def. 1567, 1570, 1609.]
p Perfite, Conf. and Def. 1567, 1570.J
P Quod si forte alicujus cor vel livor, vel infide-
litas, vel aliquod malum ex his quae superius memo-
ravimus, latenter irrepserit, non erubescat, qui ani

mae suas curam gerit, confiteri hasc huic qui praeest,
ut ab ipso per verbum Dei et consilium salubre cure-
tur ; quo possit integra fide et operibus bonis poenaa
aeterni ignis effugere, et ad perpetuse vitae prasmia
pervenire  Clement. Epist. i. in Crabb. Concii. 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.] «
p° Ita et si qui non prius anima? suas 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 :...pnSe eavTov nar-
eyvtoKws.] P1 Fortassis enim sicut ii qui habent intus inclu-
sam escam indigestam, aut humoris vel phlegmatis
stomacho 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 propemodum suf-
focantur a phlegmate vel humore peccati : si autem
ipse sui accusator fiat, dum accnsat semetipsum, et
confitetur, simul evomit et delictum, atque omnem
morbi digerit causam. — Id. in Psalm, xxxvii. Hom.ii.
Tom. II. p. 686.]

U-] OF THE CHURCH OF ENGLAND. 369
omfission of the same unto the priests of God confess they sorrowfully and simply.
mi thought, They maJce confession 0f tneir conscience, they lay forth the burden of
their mind12," fyc. . . .13
St Augustine, treating of the power of the keys in many places, but specially
of confession, In Psalm, be., where, speaking much of the necessity of confession,
he saith thus: " Why fearest thou to be confessed? If not being confessed thou
remain hidden, not being confessed thou shalt be damned." And afterward14
thus : " To this end God requireth confession, to deliver the humble ; to this end
lie damneth him that confesseth not, to punish the proud. Therefore be thou sorry
before thou be confessed: being confessed, rejoice; thou shalt be whole15."...
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 the recital and rehearsing of mall sins before the priest is m untruth
necessary to salvation; unless necessity for lack of a priest or otherwise exclude us fn^e
from it; and that a a general confession in no wise sufficeth  True faith acknow- » untruths,
ledgeth that confession is to be made of all nsins, as n commanded by Christ and the mamfest.das
apostles, commended to us by the " fathers ofthe primitive church, by all n learned shallaPPear-
doctors, and general use of the "whole church. And, if the express term of secret or
auricular confession be "seldom mentioned in the ancient fathers, as that of public ° untruth.
confession is oftentimes used16, as in the Nicene council, and in sundry other places, never found.
that is nothing repugnant to the doctrine of the catholic church  Stwmshew it
THE BISHOP OP SARISBUEY.
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 this17 tale had been the truer.
Addition. $$¦ Here M. Harding allegeth against me the authority of pope Addition.
Leo, condemning public confession offered up in writing, to be published openly 4?$
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 whom they may be troubled therefore by the
ordinance of the laws18." &c. The answer. 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. ^$ -C®
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

[lz Denique quanto et fide majores et timore me-
liores sunt, qui quamvis nullo sacrificii aut libelli
facinore constricti, quoniam tamen de hoc vel cogi-
taverunt, hoc ipsum apud sacerdotes Dei dolenter et
simpliciter confitentes, exomologesin conscientias fa
ciunt, animi sui pondus exponunt, &c. — Cypr. Op.
De Laps. p. 134.]
[13 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
linus in the life of Ambrose, Jerome in Ecclesiasten,
cap. x., Leo in two Epistles lvii. ad Epise. Campaniae,
and Ixix. ad Theodor. Episc, Innoc. I. in his Epistle
ad Decent, cap. vii. To several of these Jewel makes
answer.] [jewel, in.]

[" Afterwards, Conf. and Def. 1567, 1570.]
[15 Times confiteri, qui non confitendo esse non
potes occultus : damnaberis tacitus, qui posses libe-
rari confessus ... ad hoc exigit confessionem, ut
liberet humilem ; ad hoc damnat non eonfitentem, ut
puniat superbum. Ergo tristis esto antequam con-
fitearis; confessus exsulta, jam sanaberis  August.
Op. Par. 1679-1700. In Psalm, lxvi. Enarr. 6, 7.
Tom. IV. cols. 660, 1.]
[16 Conf. and Def. 1567, 1570 omit used.]
[" His, 1567.]
[18 ...dum aut erubescunt, aut metuunt inimicis
suis sua facta reserari, quibus possint legum consti-
tutione percelli. — Leon. Magui Op. Lut. 1623. Ad
Episc. per Campan. Epist. lxxx. col, 434.]
24

370

THE DEFENCE OF THE APOLOGY

[part

S Tim. iii.

Instit cap.
xviii. 2.

Instit. cap.
xvi. 3.

Eccles.
Hierarch. cap. i.

In QuEest
Vet Test.

Cypr. De
Cam. Dom.

saith : Omnis seriptura divinitus inspirata utilis est ad doctrinam, ad redargutionem,
ad correctionem, ad institutionem, t}c. : " All scriptures inspired from God are
profitable to teach the truth, to reprove the falsehood1, to correct the wicked,
to nurture and inform the godly."
Of the former of these keys St Paul saith : " Beheve 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 tbousand 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 writeth thus : Magnum consolationis ac
suavitatis fructum ex hoc Sacramento colligere possunt pice animes; quod [illic]
testimonium habeant, Christum sio nobis adunatum esse, sic nos illi vicissim insertos,
adeoque in unum corpus cum ipso coaluisse, ut quicquid ipsius est nostrum vocare
liceat2 : " The godly minds may take great fruit of pleasure and comfort of this
sacrament, for that therein they have a witness that Christ is so made one with
us and we so grafted3 into him, and are so grown both into one body, that,
whatsoever is his, we may now call it ours."
" But Calvin," you say, " writeth thus4 : 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
bear5 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 Hkewise said, Our bodies be
weak, and have need to be refreshed with meat and drink, would you6 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 fuhiatur atque omnibus modis sustentetur, statim concutiatur, fluctuet,
vacillet7 : " So small is our faith that, unless it be borne up of every side, and by
all means be maintained, it shaketh, it wavereth, and is like to fall."
Lf 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 contemplationes8 : " We, as much as may be, by
sensible images or sacraments are brought unto divine contemplations."
Likewise St Augustine saith : " Sacramenta propter carnales visibilia instituto,
sunt; ut, ab illis quce oculis cernuntur, ad ilia quce intelliguntur, sacramentorum
gradibus transferamur9 : "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, 1567 ; reprove the falshead,
1570.] P Magnum vero fiduciae ae suavitatis &c. habent
in unum corpus nos cum Christo coaluisse, &e 
Calvin. Op. Amst. 1667-71. Inst. Lib. iv. cap. xvii
2. Tom. IX. p. 365.]
P Graffed, 1567, 1570.]
P But he saith, 1567.]
P May malice bear, 1567.]

P Ye, 1567.]
P Verum ut exigua est... nostra fides, nisi undi
que fnlciatur ae modis omnibus sustentetur, statim
concutitur, fluctuatur, vacillat  Id. ibid. cap. xiv. 3.
p. 343.] P Dion. Areop. Op. Antv. 1634. De Eccles.
Hierarch. cap. i. 2. Tom. I. p. 232.]
P The editor has not been able to trace this
d

IL]

OF THE CHURCH OF ENGLAND.

371

infirmitas sensibili10' argumento edocta est, #c.n : " The weakness of our faith is
taught by the understanding of the sacrament," &c. So St Chrysostom: Si chrysost ad
t . . „ Pop. Ant
incorporei essemus, nuda.et mcorporea nobis heec ipsa daret. Nunc, quia corporibus Hbm.6o.
insertas habemus animas, sub visibilibus spiritualia tradit12 : " 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 : Rectis et fidelibus scripturce non sunt necessaries, chrysost in
dicente apostolo, Lex justis non est posita13 : " To the godly and faithful the scrip- Hom. 22.
tures are not necessary ; for so the apostle saith, ' There is no law provided for the imperf.
just'." And again : Oportuerat quidem nos nihil indigere auxilio literarum, sed tam chrysost in
nudam in omnibus vitam exhibere, ut librorum vice gratia Spiritus uteremur14 : " 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 Hieron. in .
angelis fuerimus, tunc librorum doctrina cessabit ls : " 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 say16, "would abandon both
scriptures and sacraments, as things not necessary?" Certainly, for full resolution
hereof, M. Calvin himself saith thus : Facile patior, ut, quce Christus nobis dedit Joh Calvin.
salutis adjumenta, eorum usus necessarius dicatur ; quando scilicet datur facultas. vn.Sess.'
Quanquam semper admonendi sunt fideles, non aliam esse cujusvis sacramenti neces- Trident
sitatem, quam instrumentalis causes, cui nequaquam alliganda est Dei virtus. Vocem
sane illam nemo pius est qui non toto pectore exhorreat, [sacramenta] res esse
superfluas 17 : " 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."
Whereas18 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 cbildren 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 light 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, 1567, 1570.]
[" Cypr. Op. Oxon. 1682. De Coen. Dom. (Ar
nold.) p. 40.]
['• Chrysost. Op. Par. 1718-38. In Matt. Hom.
lxxxii. Tom. VII. p. 787. Conf. Op. Lat. Basil.
1547. Ad Pop. Ant. Hom. lx. Tom. V. col. 395.]
¦ [13 Id. Op. Imperf. in Matt. Hom. xxii. ex cap. viii.
Tom. VI. p. cii. ; where necessarian non sunt, and lex
non est posita justo.]

P4 Id. in Matt. Procem. Hom. i. Tom. VII. p. 1.]
p6 Hieron. Op. Par. 1693-1736. Comm. in
Lament. Jerem. Procem. Tom. V. pp. 801, 2. This
work is not genuine.]
[le 1567 omits as you say.]
P7 Calvin. Op. Sept. Sess. Synod. Trident. Antid.
in can. 4. Tom. VIII. p. 256 j where patiar and nobis
Christus.] P" Where, 1567.]
24—2

372

THE DEFENCE OF THE APOLOGY

[part

Institu tion.
Venial.

De Pcenit.
Dist I.
Quis aliq.
De Pcenit
Dist 1.
Convertim.

Concii. Trid.
cap. 5.
De confes
sione. Bob. Holcot
in iv. Sent.
(JlKESt. 4.
iv. Sent.
Qusest. 83.
Art. 3.

Extr. de
Pcenit et
Bemiss.Omnis
utriusque, in
Gloss.

Bed. in v.
cap. Jacob.
citat a
Magistiv. Sent
Dist. 17-

Chrysost.De Pcenit.
Hom. 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 he1, "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 probantur necessario sacerdoti confitenda2 : " It is not proved that privy sins
ought of necessity to be confessed unto the priest." And again : Datur intelligi,
quod etiam, ore tacente, veniam consequi possumus3 : "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's4 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 well as others ?
Indeed it is specially provided in the late chapter at Trident, that little petite sins
need not to be uttered in confession5. And Robert Holcot saith : De venialibus
[confiteri], magis est . . . supererogationis quam necessitatis6 : " To make confession
of venial sins is more of devotion than of necessity." And Thomas of Aquine
saith : Quidam probabiliter dicunt, quod per ingressum ecclesice consecrates homo
consequitur remissionem peccatorum venialium7 : "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 : Venialia3 . . . tolluntur, [vel] per orationem dominicam, vel per aquam
benedictam9 : " 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 confession10 ; 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: Coesqualibus quotidiana et levia, graviora vero sacerdoti pandamus11:
" 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 : Medicines
locus hie est, nonjudicii; non pcenas, sed peccatorum remissionem tribuens: Deo soli

P He saith, 1567.]
p Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Sec. Pars, De Poen. Dist. i. can. 87. col. 1713;
where sacerdoti necessario.]
P Ibid. can. 34. col. 1677.]
p Not of God's, 1567.]
P Nam venialia, quibus a gratia Dei non excludi-
mur,...taceri tamen citra culpam, multisque aliis re-
mediis expiari possunt — Concii. Trident. Sess. xiv.
De Confess, cap. v. in Concii. Stud. Labb. et Cos
sart. Lut. Par. 1671-2. Tom. XIV. col. 818.]
[s K. Holkot Sup. Quat. Libr. Sentent. Quaest.

Lugd. 1497. Lib. iv. Quaest. iv. fol. n. iii. 2.]
P Aquinat. Op. Venet. 1595. Summ. Theol.
Tert. Pars, Quaest. Ixxxiii. Art. iii. 3. Tom. XII. foL
277. 2.]
[s Venalia, 1609, 1611.]
P Corp. Jur. Canon, DecretaL Gregor. IX. Lib.
v. Tit. xxxviii. Gloss, in cap. 12. coL 1872.]
P° 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.]

IL]

OF THE CHURCH OF ENGLAND.

373

" All iv. Sent.
"^ Dist. 19.

die peccatum tuum12 : " Here is a place of medicine, and not of judgment ; ren- "~j^P
dering not punishment, but remission of sins : open thine offences to God only." over gin.
But, if the priest can be no judge without knowledge, then doubtless, M. ^— -
Harding, your priests for the most13 part can be no judges at all14. For your own
Peter Lombard saith: Scientiam discernendi omnes sacerdotes non habent15:
priests have not knowledge to discern between sin and sin." And many of them 'postquam.
be utterly ignorant, and know nothing.
Notwithstanding, be the priest16 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 1 cor. h.
within him ?' Salomon saith : " God only knoweth the thoughts of men." St 1 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 17 ? " How know they, when they hear me ub/iTcap.
speak of myself 18, whether I say truth or no ?" Therefore the priest, judging m'
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 Hom. i.
of God unto salvation ;" and " a two-edged sword, able to sunder the soul and the Heb. iv.
spirit, and the marrow 19 from the bones ; and is able to judge" (for so St Paul kpitiko?
saith) " the thoughts and cogitations of the heart." And thus M. Harding him- ^vtai
self granteth that "a priest pronouncing God's words20 may therewith both bind ™«m
and loose ;" that is, in this case, to do the office of a judge. St Augustine saith : KaPiia*'
Clavis ea dicenda est, qua . ..pectorum dura . . . reserantur21 : " That thing ought to August de
be called the key, wherewith the hardness of the heart is opened." Hom!' 26.
So saith Tertullian : Ipse clavem imbuit. Vides, quam ? Viri Israelitce, auribus Tertuii.
mandate, quce dico; Jesum Nazarcenum, virum a Deo nobis destinatum22 : " He p.^S1*0'
endued the key. And know you what key? This key I mean: ye men of Actsli-
Israel, mark what I say : Jesus of Nazareth, a man appointed unto you from
God." These words, saith Tertullian, are the key23. 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 Vssim' "'
filios mortificatorum25 : "We speak in your ears. But how know we what is
wrought in your hearts? Howbeit, whatsoever is wrought within you, it is
wrought 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 1 Tim. v
under two or three witnesses."

[12 Chrysost. Op. Par. 1718-38. De Posn. Hom.
iii Tom. II. p. 300. See before, page 360.]
[13 More, 1567, 1570.]
[u 1567 omits at all]
[15 Pet. Lomb. Libr. Sentent. Lib. iv. Dist.
xix. A. fol. 380. 2 ; where non habent omnes sacer
dotes.] t16 Priests, 1570.]
[17 August. Op, Par. 1679-1700. Confess. Lib. x.
cap. iii. 3. Tom. I. coL 171.]
[1S Meself, 1567.]
[19 Marie, 1567, 1570.]

[20 "Word, 1567.]
p1 Id. Serm. ccii. in Nat. Apost. Petr. et Paul.
ii. 1. Tom. V. Append, col. 336; where enim for ea.
See before, page 364, note 5.]
[M Tertull. Op. Lut. 1641. De Pudicit. 21. p. 743;
where vide quam, and Deo vobis.]
P3 1567 omits this sentence.]
[M Tins reference is inserted from 1567 aud 1570.]
P5 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

Judge
over Sin

Basil.
QuiESt 288.
o'lKeios
tou dpap-
TaVOVTOS. August, in
Enehir. ad
Laurent, cap.
lxv.

August, de
Eccles.Dogmat.
cap. xxxv.

Cassiod. Lib.
ix. cap. xxxv

Cassiod. Lib.
ix. cap. xxx.

iv. Sent.
Dist. 18.
Non autem.

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 un
pleasant unto the reader, to consider how tbe 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 unto 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 elders1.
Hereof St Paul saith unto the Corinthians : " If you have forgiven any thing
to any man, I have likewise forgiven it. For I myself2, 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
priest was appointed to be the judge. St Basil saith : Modus conversionis debet
esse conveniens illi qui peccavit3 : " The order of conversion or open penance must
be agreeable unto him that hath offended." And therefore St Augustine saith :
Quia plerunque, qc. 4 : " Forasmuch as for the most part the grief of one man's
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
congregation may be satisfied." Again he .saith : Hortor, prius publica pceni-
tentia satisfacere, et ita sacerdotis judicio reconciliatum communioni sociari5: "I
counsel him, 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
discretion of the priest." Likewise saith Cassiodorus : [Rei] exspectant communionis
tempus, quod decrevit episcopus6 : " The penitent parties wait for the communion-
time appointed unto them by the bishop."
St Ambrose demanded of the emperor Theodosius, being then excommuni
cate, Quibus medicamentis incurabilia vulnera [tua] plagasque curasti? "By
what 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 suscipere7 : " It is your part to instruct me, and to minister
medicines ; and it is my part to receive that you minister." And therefore Peter
Lombard saith : Etsi aliquis apud Deum sit solutus, non tamen in facie ecclesice
solutus habetur, nisi per judicium sacerdotis3: "Although a man be assoiled
before God, yet is he not accounted assoiled in the face or sight of the church
but by the judgment of the priest."
By9 these, M. Harding, I doubt not but ye may see that the priest may be a
judge over sin, notwithstanding he never10 hear private confessions, nor have par
ticular knowledge of every several sin.

P Discimus autem ex ejusdem sanctissimi mar
tyris [Cypriani] scriptis hunc olim in ecclesia serva-
tum ordinem, ut primum fleret confessio criminum
apud sacerdotes Dei ; hanc sequebatur pcenitentia qua?
et praecesserat, pcenitentiam excipiebat exomologesis,
quam subsequebatur impositio manus episcopi aut
cleri. Hac facta, dabatur eucharistia sic reconciliato.
— Tertull. Op. Pranek. 1597. Beat. Rhenan. Annot. in
Lib. de Poen. p. 14.]
P Meself, 1567, 1570.]
P Basil. Op. Par. 1721-30. Reg. Brev. Tractat.
Interr. cclxxxviii. Tom. II. p. 516.]
P Verum quia plerumque dolor alterius cordis
occultus est alteri, neque in aliorum notitiam per
verba vel quaaeumque alia signa procedit; eum sit
coram illo cui dicitur, ' Gemitus meus a te non est
abseonditus ;' recte constituuntur ab iis qui ecclesiis

praesunt tempora pcenitentiaa, ut fiat satis etiam eccle
siae, &c— August. Op. Par. 1679-1700. Enehir. cap.
lxv. 17. Tom. VI. col. 220.]
P Id. Lib. de Eccles. Dogmat. cap. xxiii. Torn.
VIII. Append, col. 78.]
P Hist. Tripart. Par. Lib. ix. cap. xxxv. fol.
T. 5 ; where commune tempus. Conf. Soz. in Hist,
Eccles. Script. Amst. 1695-1700. Lib. vn. cap. xvi.
p. 590; where rrepipevei to;/ -y^povov, eis '6trov aiiTto
TeTaxev 6 eTria-Ktrwos.]
P Ibid. Lib. ix. cap. xxx. foL T. 2 ; where medi-
caminibus, aud medicamina.]
P Pet. Lomb. Libr. Sentent. CoL Agrip. 167S.
Lib. iv. Dist. xviii. P. fol. 378. 2.]
P But, 1570.]
[I0 Neither, 1567.]

IL]

OF THE CHURCH OF ENGLAND.

375

This is that confession that the holy fathers have so often spoken of. It ""j-^P
was made not secretly or in a corner, but publicly and openly and in the sight over Sin.
of the congregation. Hereof Origen saith, as it is reported before : Si quis sibi — v- — •
sit conscius, procedat in medium, et ipse sui accusator existat11: "If any man p£g? xx™vii.
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 aris Tertuii. de
Dei adgeniculari, et omnibus fratribus legationes deprecationis sues injungere12 : "To p<Enit-3)i2-
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
sometimes13 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- Hieron. in
sceorum assumunt supercilio ; ut vel damnent innocentes, vel solvere se noxios xv!"" cap'
arbitrentur; cum apud Deum non sententia sacerdotum, sed r eorum vita quceratur14 :
" This place the bishops and priests not understanding take unto them some
part of the proud looks 15 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 priests16,
but the fife 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 suo, cum peccatorum audierit
varietates, seit qui ligandus sit, qui . . . solvendus17 : "The bishop or priest neither
bindeth the innocent or18 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 ougbt to be loosed." In like sort writeth Peter Lombard :
Dominus tribuit sacerdotibus potestatem ligandi et solvendi, id est, ostendendi iv. Sent
Jiominibus ligatos vel solutos19: "God hath given to priests power to bind and Nee 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 purpose 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

. [n Si aliquis. ..conscius sit sibi, &c. — Orig. Op.
Par. 1733-59. Explan. sup. Psalm, xxxvii. Hom. ii. 1.
Tom. II. p. 686. See before, page 360, note 13.]
[ia ... presbyteris advolvi, et caris Dei adgenicu
lari, omnibus &c  TertulL Op. Lut. 1641. De Pcenit.
9. p. 146.]
[13 Sometime, 1567, 1570, 1609.]
. [14 Hieron. Op. Par. 1693-1706. Comm. Lib. in.

in Matt. cap. xvi. Tom. IV. Pars i. col. 75.]
[15 Look, 1567.]
P« Priest, 1567, 1570, 1609.]
[I7 Id. ibid. ; where et presbyter.]
P8 Nor, 1567.]
[19 ...quibus tamen tribuit potestatem solvendi et
ligandi, &c. homines &c  Pet. Lomb. Libr. Sentent.
Lib. iv. Dist. xviii. F. fol. 378. 2.]

376

THE DEFENCE OF THE APOLOGY

[part

Judge
over Sin

Chrysostin Esai.
Hom. 5.

Hieron. in
Matt cap.
xvi.xi. Quaest 3.
Tune vera.

De Pcenit
Dist 1.
Converti-
mini.

Ambros. ad
Valent.
Epist 32.

Chrysost de
Verb. Esai.
Hom. 5.

Chrysost. in
Psal. 1.
Hom. 2.

Chrysost. in
Hom. de
Pcenit et
Confess.

BeatRhenan. in
Argum.
Libel. Tertull. de
Pcenit

judgment of man goeth before the judgment of God." Other the like, or rather
more vehement, speeches ye might have found in Chrysostom: Ccelum accipit
auctoritatem judicandi a terra: judex sedet in terris: Dominus sequitur servum1:
" Heaven taketh authority of judgment from the earth : in earth sitteth the judge :
the Lord followeth the servant." These and such other the like extraordinary
speeches, with good construction, may be comfortable to the afflicted mind. But,
as one said sometime, they must be received with a grain of salt ; for otherwise
of themselves they be unsavoury. For St Hierome saith, as I have alleged before :
Apud Deum non sententia sacerdotis, sed reorum vita quceritur2 : " 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 prcssidentis, quando ceterni
sequitur sententiam Judicis3 : "Then the judgment of the president or priest is
true (not when it goeth before, but) when it followeth the judgment of the
everlasting Judge." And Gratian himself saith: Non saeerdotali judicio, sed
largitate divinee gratice peccator emundatur4 : " The sinner is made clean, not by
judgment of the priest, but by the abundance of the heavenly grace."
But Nazianzene, as he is bere alleged, said unto the emperor: Ovis nostra
es5 : "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 . . . honorificentius, quam ut ecclesice filius . . . dicatur imperator ?
. . . Imperator enim [bonus] intra ecclesiam, non supra ecclesiam est6 : "What 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 : Deus ipse subjecit caput principis manui sacerdotis7 : " God
himself hath set the head of the prince under the band of the priest." For, as
touching faith and the obedience of the gospel, the highest prince is but a
subject. All 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 sufficient." 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 ground8. But, I beseech thee,
consider these few, and thereby judge indifferently of the rest.
Chrysostom saith : Non dico ut confitearis conservo tuo peccata tua. Dicito
Deo, qui curet ea9 : " I will thee not to confess thy sins unto the priest, that is
thy fellow-servant. Confess them unto God that may heal them." Again:
Cogitations [tua] fiat delictorum exquisitio : sine teste sit hoc judicium : solus Deus
te confitentem videat10: "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 writeth
thus : TertuUianus de clancularia ista confessione admissorum nihil loquitur.
Neque eam usquam olim prceceptam legimus11 : "Tertullian of this privy con-

P Chrysost. Op. Par. 1718-38. In illud, Vidi Dom.
Hom. v. Tom. VI. p. 132.]
P Hieron. Op. Par. 1693-1706. Comm. Lib. in.
in Matt. cap. xvi. Tom. IV. Pars i. col. 75. See be
fore, page 375.]
P Tunc vera est absolutio prasidentis, cum in-
terni [al. aeterni] sequitur arbitrium judicis. — Gregor.
in Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Sec. Pars, Caus. xi. Quaest. iii. can. 62. col. 943.
Conf. Gregor. Magni Papae I. Op. Par. 1705. In
Evang. Lib. n. Hom. xxvi. 6. Tom. I. col. 1555.]
[4 Ibid. De Poen. Dist. i. can. 34. col. 1677.]
P See before, page 368, note 2.]

P Ambros. Op. Par. 1686-90. Epist. Class, i. Serm.
contr. Auxent. 36. Tom. II. col. 873; where impera
tor precedes ecclesite.]
P Chrysost. Op. In illud, Vidi Dom. Hom. v. Tom.
VI. p. 132.]
P Some ground, 1567.]
P Id. in Psal. 1. Hom. ii. Tom. V. p. 589. This
homily appears to be spurious.]
[10 Id. Op. Lat. Basil. 1547. De Poen. et Confess.
Serm. Tom. V. col. 905 ; where absque teste, and solus
te Deus.] [" ...ne quis admiretur Tertnllianum de clancu
laria ista admissorum confessione nihil locutum... Nee

IL]

OF THE CHURCH OF ENGLAND.

377

fession of sins saith nothing. Neither do we read that the same kind of privy c " T '
confession in old times was ever commanded." sjon not"
M. Harding saith, " It was commanded :?' Rhenanus saith, " It was not com- com_
manded." If Rhenanus' words be true, as they be indeed, then are M. Harding's manded.
words most untrue. Likewise it is noted in the very gloss upon M. Harding's '  »  '
own decrees : Forte tunc (tempore Ambrosii) non erat facta institutio confessionis, De Pcenit
quce modo est12: "Perhaps then13 (in the time of St Ambrose, which was four Petrusi in
hundred years after Christ) the manner of confession that now is used was not
appointed." And Gratian saith : Antequam sacerdoti ora nostra ostendamus, id est, pec- De Pcenit.
cata nostra confiteamur, a lepra peccati mundamur14 : " Before we open our mouth conveitu
unto the priest, that is to say, before we make confession of our sins, the mml'
leprosy of our sin is made clean." Theodorus saith : Quidam Deo solummodo De Pcenit
confiteri debere peccata dicunt, ut Greed15: "Some say we ought to confess our Quidam.
sins only unto God, as do the Grecians." Peter Lombard, the chief founder
of M. Harding's divinity, saith thus : Sane dici potest, quod sine confessione oris iv. sent
et solutione peence exterioris peccata delentur per contritionem et humilitatem cor- Quid ergo.
dis16 : " 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 [sententiarum] potius adheerendum sit, d? Pcenit
leetoris judicio reservatur. Utraque enim [sententia] fautores habet sapientes et Quamvis.
religiosos viros17 : "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 commanded18 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 eccle- De Pcenit
sice traditione19, potius quam ex novi vel veteris testamenti auctoritate20: "It is £ p'ceni-
better said, that confession was appointed by some tradition of the universal {jjjjjjj' m
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 21 not sufficient." Peter Lombard answereth : Sine confessione oris, fyc. :
" 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 confession 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 preeceptam olim legimus. — Tertull. Op.
Pranek. 1597. Beat. Rhenan. Annot. in Arg. Libr. de
Pcen. p. 11.]
[I2 Corp. Jur. Canon. Decret. Gratian. Deer.
Sec. Pars, De Pcen. Dist. i. Gloss, in can. 1. col.
.1664; where non is omitted.]
P3 Them, 1611.]
[I4 Ibid. can. 34. col. 1677; where sacerdotibus.]
[15 Ibid. can. 90. col. 1718.]

[16 Pet. Lomb. Libr. Sentent. Col. Agrip. 1576.
Lib. iv. Dist. xvii. B. fol. 372 ; where exteriori.]
[if Corp. Jur. Canon. Decret. Gratian. Decr. Sec.
Pars, De Pcen. Dist. i. can. 89. col. 1717.]
P8 Commended, 1611.]
['» Traditionem, 1570.]
P° Ibid. Gloss, in Dist. v. col. 1801; where dici
tur eam institutam.]
P'In,16Ll.]

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." Theodoras answereth him : " The whole
church of Grsecia useth it not." There are seven apparent and great untruths,
disclosed by M. Harding's own doctors. He could not have comprised 1 so much
untruth in so narrow room without some study.
Erasm. in Erasmus, a man of great judgment, saith thus: Apparet tempore Hieronymi
Epitaph. nondum institutam fuisse secretam admissorum confessionem ; quam postea ecclesia
salubriter instituit; si modo recte utantur ea et sacerdotes et laid. Verum in
hoc labuntur theologi quidam parum attenti, quod, . . . [quce] veteres . . . [scribunt]
de hujusmodi publica et generali confessione, . . . [ea] trahunt ad hanc oecultam,
et longe diversi generis2: "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.Harding3, some part of
your simplicity. If ye would have your reader to bebeve 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.
Autho-" ^e Sa^' *^a^ *^e Priest indeed is a judge in this case, but yet hath no
rity and manner of right to challenge an authority or power4, as saith Ambrose.
Power.
'  >  M. HARDING.
Whereas ye make preaching of the gospel to be the keys, 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, how can ye judge who inwardly 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
• And do ye in Christ, what then ? How can ye judge of such a person ? *Do ye know his
heart by heart by looking in his face ?. . . .
hifearY11 The priest, duly using the key of knowledge and discretion, doth the office5 of
a judge, and, as he seeth cause, either looseth or bindeth. As touching tlie priest's
authority or power, which to challenge he hath no right, for so your interpreter
maketh you to speak, and impute it to St Ambrose ; we deny that St
• untruth. Ambrose saith *even very so. But, as we may gather of his words, Dist.™lap.
words be as he meaneth that a priest exerciseth not the right of any his own
"Nuiiius proper power in remitting sins ; so in the very place by you alleged lis saith tlie

juraexereet.'

P Comprisoned, 1570.]
p Hieron. Op. Basil. 1516. Erasm. in Epitaph.
Fabiol. Schol. Tom. I. fol. 89. 2 ; where Hieronymi
tempore.] P Here M. Harding wanteth, 1567.]

P Ambros. in Corp. Jur. Canon. Lngd. 1624.
Decret. Gratian. Decr. Sec. Pars, De Poen. Dist. i.
can. 51. col. 1686. See below, note 16.]
P Officie, Conf.]

IL]

OF THE CHURCH OF ENGLAND.

379

contrary to your doctrine. " For the right of loosing and binding," saith he, " is '"7""^ — s
granted to priests only ; and therefore tlie church challengeth it rightly, which hath j. ,
true priests." Lo, he useth tlie word of " challenge." Again in the same place he power_
avoucheth, that he which receiveth the Holy Ghost (whom priests receive when they •  »  ¦
be consecrated in the sacrament of order) receiveth6 also power to loose and bind
sins. For proof thereof he alleged7 the scripture : " Take ye the Holy
John xx. Ghost: whose sins ye remit, tliey are remitted; and whose sins ye re
tain, they are retained3.". . . And if you, defender, were accustomed to make your hum
ble confession, and so to be assoiled, you should hear some ghostly fathers say to you,
after certain other words, Auctoritate mihi commissa ego te absolvo, &c. . . .

THE BISHOP OP SARISBURY.
In what sense the priest, without hearing confessions, may be a judge, we
have sufficiently said before. Neither know I what fantasy9 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 man10."
And pope Julius saith : Habet . . . [sacrosancta Romana ecclesia] potestatem, singu-
lari sibi privilegio concessam, aperire et claudere januas regni ceelestis, quibus
voluerit11: " 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 listeth12." And Cardinal Cusanus saith : Hcsc ligandi et solvendi potestas non
minor est in ecclesia quam in Christo13: "This power of binding and loosing
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 words15 of their commission.
The saying of St Ambrose is clear and plain : Verbum Dei dimittit peccata.
Sacerdos est judex. Sacerdos quidem officium suum exhibet ; sed nullius potestatis
jura exercet16: "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
to this end in another place he allegeth the words of the prophet Esay, spoken
in the person of God : Ego sum, ego sum, qui deleo iniquitates [tuas] 17 : " I am
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 baptizandi Dominus concessit multis; potestatem vero et auctori
tatem in baptismo remittendi peccata sibi soli reservavit13 : " 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
est onera remittere; illius est, resuscitare ; illius [est], educere de sepulchro19 : "It
is our part to remove the stone from the grave (by preaching, by counsel, and

Concii. Tom.
i. de Primat.
Rom. Eccles.

Nieoi. Cusan.
ad Bohem.
Epist 2. »

De Pcenit.
Dist 1.
Verbum Del

Ambros. de
Noe et Arc.
cap. xiii.
Isai. iv.

August de
Seal. Parad.

Ambros. de
Poenit. Lib.
ii. cap. vii.

p Receive, Conf. and Def. 1567, 1570.]
P Allegeth, Conf. and Def. 1567.]
P ...jus enim hoc solis permissum sacerdotibus
est. Recte igitur hoc ecclesia vindicat, quae veros
sacerdotes habet... qui Spiritum, sanctum accepit, et
solvendi peccati potestatem et ligandi accepit. Sic
enim scriptum est: Accipite &c. — Ambros. Op. Par.
1686-90. De Poen. Lib. I. cap. ii 7, 8. Tom. II. col.
392.] P Fancy, 1567.]
[10 See before, page 368, notes 4, 5.]
[" Rescr. Jul. Papa; I. contr. Orient, in Crabb.
Concii. Col. Agrip. 1551. Tom. I. p. 309; where pri-
¦ vilegio sibi.]
[>¦ Listed, 1570.]
[la Nic. de Cusa Op. Basil. 1565. Ad Bohem.
Epist. ii. Tom. II. p. 835.]
[" Here, and in other places, as before noted, the
reference is given in 1567 : Nicol. Cusanus De Au-

thorit. Eccles. et Cone, supra et contra scripturam.]
[16 Shew the words, 1567.]
[ls Ambros. in Corp. Jur. Canon. Decret. Gratian.
Decr. Sec. Pars, De Pcen. Dist. i. can. 51. col. 1686;
where suum officium, and et nullius. Conf. Ambros.
Op. De Cain et Abel, Lib. n. cap. iv. 15. Tom. I. cols.
212, 3; where the Benedictine editors accuse Gratian
and Lombard : in hoc loco citando nee verba nee sen-
sum Ambrosii exhibent.]
[17 Id. Op. Lib. De Noe et Arc. cap. xiii. 42. Tom. I.
col. 244.]
[1S August. Op. Par. 1679-1700. Seal. Parad. cap.
iii. Tom. VI. Append, col. 164; where soli retinuit.
This tract is not by Augustine: it is ascribed to
Guigo Carthusiensis.]
[19 Ambros. Op. De Pcen. Lib. n. cap. vii. 56.
Tom . II. col. 429 ; where onera removere, and de se-
pulcris.]

380

THE DEFENCE OF THE APOLOGY

[part

Autho
rity and
Power.
Ambros.Lib. ix.
Epist 76.

Tertull. de
Baptism.

August in
Johan. Tract. 5.6

Luke x.
cfcovtriav Kal Svva-

Hos. in
Confess.
Petricov.cap. Iii.

Hieron. in
Matt cap.
xvi.

August, de
Fid. et Op.
cap. xiv.

Rich, de
Sanct Vict.
De Potest
l.ig. et Solv.
Par. i. cap.
xxiv.iv. Sent.
Dist. 18.
Nee 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 populum suum. Solus remanet ; quia non potest hoe cuiquam hominum
cum Christo esse commune, ut peccata condonet. Solius1 hoc munus est Christi,
qui tulit peccata mundi2 : " 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's3 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
baptismi jus habet summus sacerdos, id est, episcopus4: "The chief priest, that
is to say, the bishop, hath right and power to give baptism." But St Augustine
saitb : Ministerium dedit servis ; potestatem sibi retinuit6 : " 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 Luke7.
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
ordereth a reader, even after the manner of the church of Rome, he saith unto
him : Habe potestatem legendi epistolas in ecclesia sancta Dei, tam pro vivis quam
pro defunctis8 : "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. Bui
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 looks9 of the Pharisees10;" 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 God10." And therefore St Augustine saith : Inde nata sunt sehis-
mata, cum homines dicunt, Nos sanctificamus immundos : nos justificamus impios :
nos petimus : nos impetramus11 : "Hereof grow12 schisms and divisions in the
church, when men say, We sanctify the unclean : we justify the wicked : we
pray13 : we obtain."
Howbeit, here cometh in Richardus de Sancto Victore, God wot, with a full
cold distinction between these two words dimittere and remittere14. For thus he
saith : Christus potuit dimittere peccata ; nos vero non possumus dimittere peccata,
sed tantum remittere15.
Peter Lombard saith much better : Christus sacerdotibus tribuit potestatem
ligandi et solvendi, id est, ostendendi hominibus ligatos vel solutos 16 : " Christ hath

P Solus, 1611.]
P ... non enim legatus, &c. peccatum mundi.—
Id. Epist. Class, x. Ad Iren. Epist. xxvi. 16. Tom. II.
col. 897.]
P Not the priests, 1567.]
P Dandi quidem habet jus summus sacerdos ; qui
est episcopus  Tertull. Op. Lut. 1641. De Baptism.
17. p. 263.]
p ...sibi tenuit Dominus baptizandi potestatem,
servis ministerium dedit.— August. Op. Par. 1679-
1700. In Johan. Evang. cap. i. Tractat. v. 7. Tom.
III. Pars n. col. 323.]
p The latter part of this reference is omitted,
1567.] P 1567 omits these seven words.]
[8 Hos. Op. CoL 1584. Confess. Pid. cap. Iii. Tom.
I. fol. 167 ; where habeat, and eas for epistolas.]

P Look, 1567.]
[10 See before, page 375, note 14.]
P1 Unde enim facta sunt schismata? Cum dicunt
homines. ..Nos &c  August Op. In Epist. Johan.
cap. ii. Tractat. i. 8. Tom. III. Pars n. col. 831.]
P2 Grew, 1611.]
[1S We desire, 1567.]
P4 1567 has not the preceding seven words.]
[I6 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 dimittendi 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. Lomb. Libr. Sentent. Col. Agrip. 1576.
Lib. iv. Dist. xviii. F. 378. 2. See before, page 375,
note 19.]

IL]

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 loosed17."
So saith Bonaventura of the priests under the law of Moses : Mundare dice- P0™^1'-
bantur, quia mundatum ostendebant13 : " They were said to cleanse the leprosy gjst£
because they shewed who was cleansed." So saith St Augustine: Nee voluntas \. <jua3si. 1.
sacerdotis obesse vel prodesse potest, sed meritum benedictionem poscentis19 : "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 Ambrose20: "The priest is a judge to De Pcenit
discern between sin and sin, as well private as public. But right, power, or verbum
authority to forgive sins he hath none22."
The Apology, Chap. vii. Division 4.
And therefore our Saviour Jesus23 Christ, to reprove the negligence
of the scribes and Pharisees in teaching, did with these words rebuke
them, saying: "Wo be unto24 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 way 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. HARDING.
. . . By this we are induced to grant that ths 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
ne knowledge this not to be the special keys which Christ gave to the church, but
%akey?pure one 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 law and to the gospel.
But the keys which we speak of are another thing. By the name of these keys
we understand the whole spiritual power which Christ first promised to Peter,
and afterward 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 minister25 the sacraments, through authority of the word
absolve penitents, and excommunicate public and heinous sinners. The key that
you confusely speak of, naming it to be the word of the gospel, and expounding
of the law and scriptures, is one part pertaining to this spiritual power, it is
not the whole power. And, where this word is not, that is to say, where the scriptures
be 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 * untruth.
learning, yet hath he the keys, though he might do better, and more worthily use knowledge
them, having learning and knowledge. knowledge.
TUB BISHOP OP SARISBURY.
M. Harding much and often complaineth of the confusion of the keys, for26
that we appoint not distinctly, as he saith, each27 key to his several office. Mark

P' Loose, 1567.]
[ls Bonavent. Op. Mogunt. 1609. In Libr. Sen
tent. Lib. iv. Dist. i. Pars i. Dub. 6. Tom. V. p. 4.]
P9 August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Sec. Pars, Caus. i. Quasst. i.
can. 96. col. 541 ; where aut prodesse possit. Conf.
Op. Quiest. ex Vet. Test. Quajst. xi. Tom. III. Ap
pend, col. 47.]

P° Thus therefore St Ambrose meaneth, 1567;
Thus therefore &c. 1570.]
P1 This reference is inserted from 1567, 1570.]
P2 See before, page 379, note 16.]
P3 Jesu, Conf.] p* "Wo unto, Conf.]
P5 Christ administer, Conf.]
P» 1567 omits/or.]
P7 Distinctly each, 1567.]

382

THE DEFENCE OF THE APOLOGY

[part

Confu sion of
Keys.

De Pcenit
Dist 1.
Verbum
Dei 2.
Luke xxii.
iv. Sent
Dist. 19.
Postquam.Alex, de
Hales, Par.iv.
Qusest. 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 1 ; 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-key. 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
M. Harding's judgment, power only remaineth without knowledge ; and that key
alone discbargeth 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 tenebrarum : " This is your time, and the power of darkness." Peter
Lombard himself saith : " Many priests be ignorant, and have not the key of
knowledge3." Alexander of Hales saith : Scientia non est clavis4 : " 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
plural 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, they loose, and break up a by-way into the kingdom of heaven. Yet
must we bebeve that they speak simply 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 Eome,
for all that his flattering parasites sing these words in his ears 5, " To thee
will I give the keys of the kingdom of heaven" (as though these6 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 God7
he might once truly do, and persuade himself it were at the least any8
piece of his duty !) yet we 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 bis brethren?

P Many of keys, 1567, 1570.]
P This reference is not given in 1567, 1570. The
expression in the text does not occur in the place
named.] P Multi... scientia?. ..exortes, sacerdotii gradum
recipere praesumunt...Ideoque illam clavem in conse-
cratione non recipiunt, quia semper scientia carent.
—Pet. Lomb. Libr. Sentent. Col. Agrip. 1576. Lib.
iv. Dist. xix. A. fol. 380. 2. See before, page 373.]
[4 Alex. Alens. Summ. Theol. Col. Agrip. 1622.

Pars IV. Qusest. xx. Membr. 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.]
P All his parasites flatteringly sing in his ears
those words, Conf.]
[6 Those, Conf.]
P Would to God, Conf.]
P Some, Conf.]

JL]

OF THE CHURCH OF ENGLAND.

383

M. HARDING.
. . . Your ground being false, what ye build thereon soon faileth. The whole
power of the keys, pardy, (how oftentimes must we tell you one thing ?) standeth
not in preaching only, but in sundry other excellent ministries also, as we have
proved. If the bishop of Rome preach not, lie 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 keys, either
open or shut, loose or bind, as by discretion lie seeth cause. And, whereas Christ said
Matt xm. *° Feter' and therefore t0 the bishop of Rome, Peter's successor, " To thee
will 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 sheweth what
humour your stomach is charged withal. Denying the bishop of Rome, whom, for all
the spite ye bear9 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 ? ...

Preach by a

THE BISHOP OF SARISBURY.
The effect hereof, besides other ordinary idle talk, standeth in two points.
First, 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 ¦
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\Uy t
and therefore, whatsoever M. Harding shall build thereon, it can never fail. • — . •
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, postulet10 sibi aliorum capita et fortunas com- Sfb^i1"'
mitti11: "He is a shameless captain that, whereas he must needs guide12 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 mihi Damas. Pap.
similes esse meretricibus ; ques statim ut pariunt infantes suos aliis nutricibus Epist' 4"
tradunt educandos, ut suam citius libidinem explere valeant. Sic et isti infantes
suos, id est, populos sibi commissos, aliis educandos tradunt, ut [if>si] suas libi
dines expleant, id est, ut pro suo libitu secularibus curis inhient, et quod . . .
euique visum fuerit liberius agant13: "Such bishops, taking such matters upon
themselves, seem like unto barlots, 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 may14 the better accomplish their plea
sures, that is to say, {bat 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 ligata petr. de
et in ccelo. Non dixit, In ccelis, sicut Petro dixerat ; sed in ccelo uno. Unde non ?f£,si con
sunt tantes perfectionis, sicut Petrus15: "Christ said unto the apostles, ' What- Al>osC- Art- '•
soever ye shall bind in earth, it shall be bound in heaven.' He said not, It

P Bare, 1611.]
P° Postulat, 1567.]
[" Tit. Liv. Hist. Decad. in. Lib. xxvi.cap. xxii.]
[" Must guide, 1567.]
[I3 Damas. Epist. iv. in Crabb. Concii. Col. Agrip.
1551. Tom. I. p. 388 ; where mihi esse meretricibus
similes.]

[" That they may, 1567.]
[15 Unde Orig.... super illud. Quaecunque alli-
gaveritis dicit. Non dicit in ccelis sicut Petro, sed in
ccelo, quia non fuerunt tanta? perfectionis, ut Petrus.
— P. de Palud. Tract, de Caus. Immed. Eccles. Potest.
Par. 1506. De Potest. Apost. Art. ii. Oct. Concl.
fol. b. v.]

384

THE DEFENCE OF THE APOLOGY

[part

Equal
Power.

Petr. de
Palud.

Orig. in Matt
Tract 6.

Ong. in Matt
Tract 1.

In eodem
Tract

August, in
Johan. Tract. 50.
Basil, in Vit.
Sol. cap. xxii.

Ambros. de
Dignit
Sacetd. cap.

shall be bound in heavens, as he said to Peter, but inone heaven. Therefore
the other apostles were not of such perfection as Peter was."
Again he saith : Ilia verba, Qucecunque ligaveris, intelliguntur de utroqiie foro
et de utraque potestate. Ilia autem verba, Quorumcunque ligaveritis, intelliguntur
tantum de foro consdentics1 : "These words (spoken unto Peter), 'Whatsoever
thou shalt bind,' are understood of both courts, as well of the court of judg
ment as of the court of conscience. But these other words (spoken unto the
other apostles), 'Whatsoever you shall bind/ &c., are understood only of the
court of conscience."
This fantasy it seemeth he learned out of these words of Origen : Non
modica differentia est, quod Petro quidem dates sunt claves, non unius cceli, sed
multorum coelorum ; ut quoscunque ligaverit super terram sint ligata non tantum
uno in ccelo, sed etiam in omnibus ccelis. Ad alios dicet2, ut solvant et ligent,
non in ccelis, sicut Petrus; sed in uno ccelo; quia non sunt in tanta perfections
sicut Petrus, ut ligent et solvant in omnibus ccelis3: "The difference is great;
for unto Peter are 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. Harding's purpose it maketh nothing. For Origen by this word "Peter"
meant not Peter the apostle, but any other godly-learned priest or bishop,
whom he expresseth here under the name of Peter. For it followeth imme
diately: Ergo, quanto melior fuerit qui solvit, tanto beatior erit qui sohitur;
quoniam in omnibus solutus est ccelis4: "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. Petra enim est, quis
quis est discipulus Christi5: " If we speak the same that Peter spake, we are
made Peter. And unto us it shall be said, ' Thou art Peter.' For he is the
rock, that is the disciple of Christ."
And again he saith : Hoc dictum, Tibi dabo claves regni coelorum, ceteris
quoque commune est. Et quce sequuntur, velut ad Petrum dicta, sunt omnium
communia6: "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."
So saith St Augustine : Petrus, quando accepit claves, ecclesiam sanctam signi-
ficavit7: "Peter, when he received the keys, signified the holy church." So
saith St Basil : Petre, inquit, amas me ? Pasce oves meas. Et consequenter om
nibus pastoribus et doctoribus eanclem potestatem tribuit. Cujus signum est, quod
omnes ex cequo et ligant et absolvunt quemadmodum ille3: "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 Peter9."
Likewise saith St Ambrose: Dominus dixit Petro, Pasce oves meas. Quas
oves et quem gregem non solum tunc beatus Petrus suscepit, sed et nobiseum eas
suscepit, et cum illo eas nos suscepimus omnes10: " Our Lord said unto Peter,
'Feed my sheep.' Which sheep and flock not only blessed Peter then re-

P Si quaeratur quare ilia verba dicta Petro Quod
cunque ligaveris. et cetera. Intelligantur in utroque
&c. verba similia quaecunque alligaveritis. et cetera.
quae etiam dicuntur in plurali...non intelliguntur
nisi in foro conscientiae  Id. ibid. fol. b. vi.]
P Dicit, 1567, 1570, 1609.]
p Orig. Op. Par. 1733-59. Comm. in Matt.
Tom. xiii. 31. Tom. III. p. 614. Conf. Vet. Interp.
ibid. pp. 613, 4.]
P Id. ibid.]
p Id. ibid. Tom. xn. 10. pp. 523, 4.]

P Id. ibid. 11. p. 525.]
P August. Op. Par. 1679-1700. In Johan.
Evang. cap. xii. Tractat. 1. 12. Tom. III. Pars n. col.
633 ; where quando claves accepit.]
P Basil. Op. Par. 1721-30. Const. Monast. cap.
xxii. 5. Tom. II. p. 573.]
P As he, 1567.]
P° ...repetitum est a Domino tertio, Pasce &c
beatus suscepit.... Petrus &c. eas accepit &c. acce
pimus omnes — Ambros. Op. Par. 1686-90. De Dig
nit. Sacerdot. cap. ii. Tom. II. Append, col. 359.]

H.J 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 Cyprian : Christus eandem dedit cyPr. de
apostolis omnibus potestatem11: " Christ gave unto all his apostles like and ?A.
equal power."
So likewise saith Beda: Potestas ligandi et solvendi, quamvis soli Petro a Bed. in Hom.
Domino data videatur, tamen absque ulla dubietate noscendum est, quod et ceteris Quem me
apostolis data est12: "The power of binding and loosing, notwithstanding it dlcunt
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 standetb all the difference. Hervaeus saith: QwamwsJohan.de
apostoli ... eandem habuerint a Christo et esqualem potestatem clavium et jurisdic- Potest6 Beg.
tionis, tamen jurisdictionem, sive materiam subjectam, non habuit nisi Petrus, et ca^xb!'3
cui [eam Petrus] committere voluit14: "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 government15, but no people to govern.
Verily Alphonsus de Castro saith : Quando absolvit simplex sacerdos, tan- Aiphons.
tum absolvit de culpa sicut papa16: "When a simple priest absolveth, he ab- ul'. W^tW'
solveth as much touching sin as doth the pope." Abso1'
But touching the pope, how great soever be 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 pec- ong. in Matt.
catorum suorum constringitur, frustra vel ligat vel solvit17: "He that is bound ract'
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 oves meas13: "These words of Christ, ' Lovest thou me? Feed 4|™x'x<xlwh't'
my sheep ;' when they are spoken unto Peter, they are spoken unto all priests
or ministers." He addeth further : Itaque miseri, dum in Petro Petram non in- August de
telligunt, et nolunt credere datas ecclesice claves regni coelorum, ipsi eas de mani- capfxxxi."" '
bus amiserunt19: " 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 states20
of persons, as21 in the patriarchs, in the prophets, in the apostles, in the22
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 bishop23.

[" ...quamvis apostolis omnibus parem potesta
tem tribuat &c— Cypr. Op. Oxon. 1682. De Unit.
Eccles. p. 107.]
P2 Quae solvendi atque ligandi potestas, quamvis
soli Petro videatur a Domino data, absque ulla tamen
dubietate noscendum est, quia et ceteris apostolis
datur  Ven. Bed. Op. Col. Agrip. 1612. Hom.
-ffistiv. de Sanct. Tom. VII. col. 112.]
[13 For this reference 1567 has Servants de Potes
tate Papte.]
[14 Johan. de Parrhis. de Potest. Beg. et Papal.
cap. xii. in Goldast. Mon. Rom. Imp. Hanov. et
Franc. 1611-14. Tom. II. p. 125; where habuissent]
[JEWEL, HI.]

[15 1567 omits of government]
P6 Alfons. de Castr. adv. Hair. Col. 1539. Lib. n.
Absol. 2. fol. 36.]
[17 Orig. Op. Comm. in Matt. Tom. xn. 14.
Tom. III. p. 531.]
P8 Et cum ei dicitur, ad omnes dicitur, &c 
August. Op. De Agon. Christ, cap. xxx. 32. Tom.
VI. col. 260.]
[ 19 Id. ibid. cap. xxxi. 33. ibid.]
P° An dates, 1609 ; and dates, 1611.]
p1 Conf. omits as.]
[M Conf. omits the.]
p3 See below, page 387, note 15.] 25

386

THE DEFENCE OF THE APOLOGY

[part

* Untruths,
two together,
as better
appeareth by
the answer.

The first faith
St Hierome
expoundeththe faith of
baptism2. See the
answer.

This 12 pope
Siricius shamefully
abuseththe words of
St Paul, and
condemnethall marriage.

M. HABDING.
Matrimony is " holy and honourable in all persons, and an undefiled Ba. *•'«¦
bed," as saith St Paul. Yet is it not lawful for them to marry * which either have by
deliberate vow dedicated all manner their chastity unto God, *or have received holy
order. For the vowed be forbidden marriage by express word of God; those that have
taken holy orders by tradition ofthe apostles and ancient ordinance ofthe church.
Touching the first, the scripture is plain, because a vow is to be performed:
Vovete, et reddite Domino Deo vestro : " Vow ye, and pay (or render vsai. ixxm.
that ye vow) to our1 Lord God." Christ also saith in the gospel: " There Matt. xix.
be some eunuchs that have made themselves eunuchs for the kingdom of heaven's
sake. He that can take let him take." Again St Paul, speaking of young widows
which have vowed and promised chastity, saith that, " when they wax wanton against
Christ, they will marry, having damnation, because they have broken their first
faith." Whether these scriptures pertain hereto, and be thus to be understanded,
we refer us to the primitive church and to all the holy fathers. . . .
Such marriages, or rather " slidings and falls from the holier chastity, that is
vowed to God," St Austine3 doubteth not but they be "worse than 4advoutry5."
St Cyprian calleth this case plain incest6. St Basil accounteth the marriages of
veiled virgins to be void, of no force, and sacrilegious.
" She that hath despoused herself to our Lord," saith St Basil, " is not free.
For her husband is not dead, that she may marry to whom she list. And whiles
her immortal husband liveth, she shall be called an advoutress, which for lust7 of
the flesh hath brought a mortal man into our Lord's chamber3." . . .
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 we find in their canons, Can. 25 9. Paphnutius, as Socrates and cierksommd
Sozomenus record in their ecclesiastical story, said at the Nicene council, ul'Vcap^xu
that it was "an old tradition of the church, that such as come to the uo^cap*.'
degree or order of priesthood single should not marry wives10." And xxi"~
this is that holy bishop Paphnutius, whom these evangelical vow-breakers pretend
to be their proctor for their unlawful marriages. . . .
Read who list the epistle of Siricius ad Himerium Tarraconensem, cap. vii.11, the
second epistle of Innocentius to Victritius, bishop of Roen, cap. ix.13, and his third
epistle to Exuperius, bishop of Tolouse, cap. i.14 ; and weighing well these places, he
shall perceive that these holy popes forbade the ministers ofthe church the use of wed
lock, by the same reason by which the priests of Moses' law were forbidden to come
within their own houses in the time when their course came to serve in tlie holy
ministries ; by the same reason also by which St Paul requireth married l cor. ««.
folk 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, Answer to
disproveth no part of the catholic doctrine in this behalf, but condemneth pS.0''™'
both the doctrine and common practice of his companions, these new ^itSrft.

[• Tour, Conf. and Def. 1567, 1570.]
P Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Tit. Praef. Tom. IV. Pars I. cols. 407, 8. See below,
pages 102, 3, note 12.]
p Augustine, Conf. and Def. 1567, 1570, 1609.]
P Advoutries, Conf. and Def. 1567, 1570, 1609.]
P ...sed plane non dubitaverim dicere, lapsus et
ruinas a castitate sanctiore, quae vovetur Domino,
adulteriis essepejores — August. Op. Par. 1679-1700.
De Bon. Vid. cap. xi. 14. Tom. VI. col. 376.]
P The place referred to is probably the following :
Quid ? Christus Dominus et Judex noster, cum vir
ginem suam, sibi dicatam et sanctitati sua: desti-
natam, jacere cum altero oernit, quam indignatur
et irascitur! et quas pcenas incestis ejusmodi con-
junctionibus comminatur! — Cypr. Op. Oxon. 1682.
Ad Pompon. Epist. iv. p. 8.]
P Lusts, Conf. and Def. 1567, 1570, 1609.]
P ...erreS' oti ovk otjtra eXevdepa (ov ydp dire-
davev avTTJs 6 dvrjp, 'Iva w fiovkeTai yapnftfj) Jwdtos

tou dOavaTov dvSpo? poixaXU ypripaTitrei, Bvrrrov
Sid ttccOi; trapKo? Tta tov Kuoi'ou nratrTW eireitra-
yovo-a  Basil. Op. Par. 1721-30. Lib. de Virgin. 39.
Tom. III. p. 624. This treatise is not by Basil.]
P Tiav eh KXrjpov -irpotreXdovTiov dydptov, KeXeii-
opev ftovXoiLevov? yapeiv, dvayvtoa-Ta?, Kat ifrdXTas
povov?  Can. Apost. 25. in Concii. Stud. Labb. et
Cossart. Lut. Par. 1671-2. Tom. I. col. 29.]
P° ...KaTaSe ttjv dpxaiav Trj? eKK\i]aia? irapa-
Sotriv, tov? pev dydpov? tov lepaTtKou TaypaTO?
KoivoivTicravTa? prjKeTi yapeXv  Soz. in Hist. Eccles.
Script. Amst. 1695-1700. Lib. I. cap. xxiii. p. 357.
Conf. Socr. in eod. Lib. i. cap. xi. p. 33.]
[u Syric. ad Himer. Tarrac. Epist. i. 7. in Crabb.
Concii. Col. Agrip. 1551. Tom. I. p. 417.]
[12 The, 1611.]
[13 Innoc. I. ad Victric. Rothom. Epist. ii. 9. in
eod. Tom. I. p. 456.]
[u Id. ad Exuper. Tholos. Epist. iii. 1. in eod.
pp. 457, 8.]

II.]

OF THE CHURCH OF ENGLAND.

387

fleshly gospellers. His words be these upon the saying of St Paul, that " a bishop
ought to be without crime, the husband of one wife." " The apostle," saith he, " stop-
peth the mouths of heretics, which condemn marriage, shewing that it is not an unclean
thing, but so reverend that with the same a man may ascend to the holy throne or
seat (he meaneth the state of a bishop) ; and herewith he chastiseth and restraineth
Twice married tlie unchaste persons, not permitting them who have twice married to
Sopsjarta attain such a room. For whereas he keepeth no benevolence towards15
why- his wife * deceased, how can he be a good governour? yea, what grievous * untruth.
accusations shall not he be subject unto daily ? For ye all know right well that, mg'fouiry3"1'
albeit by the laws the second marriages be permitted, yet that matter Heth open chl^iw.
to many accusations. And therefore he would a bishop to give no occasion (of evil) meanine-
to those that be under him16." . . .He putteth bigamy, *that is to wit, marrying another * untruth,
after the first or a widow, to be lawful rather than commendable. labeexposi-
. ..So we see the impure bigamy of our holy gospellers condemned both by Chry- U<m'
sostom and St Paul, of whom many being priests and (as they say) bishops, at
least presuming to occupy that holy seat for custody of their chastity, after their
former old yoke-fellows' decease, solace themselves with new strumpets.
By a better name I would call them if I wist I should not offend. For
what woman soever coupleth herself in such damnable yoking, how can she appear
either to be honest or to have care of her soul's17 health? As for the simple,
that be deceived by the importunity and craft of those lurdens, as they are not
to be borne withal, so yet I think them to be pitied.
But, if this defender press us with Chrysostom, we answer that, though Chrysostom
/mer holy grant that a married man may ascend to the holy seat, yet he saith not
mfrrixwenmr ^la^ a man may descend from that holy seat to the bride-bed. For we
counted lawful aeny utterly that any man after that he hath received holy orders may
Uci. marry. * Neither can it be shewed that the marriage of such was ever * untruth.
accounted lawful in the catholic church. Indeed, we know that in Germany, and undoubtedly
priests married ^n England, and certain other provinces at dissolute times, when the lawful.
aewmeaf*'" discipline ofthe church was shaken off, priests have been married, as we
Anselmus. read of the time in which Anselmus was bishop of Canterbury. But that
disorder was always by *due correction of bishops punished and redressed13. . . .

Strumpets.

* That is, by
allowing of
concubines.

THE BISHOP OF SARISBURY.

Here, I grant, M. Harding is like to find some good advantage, as having jTJ — "": — ¦
undoubtedly a great number of the holy fathers of his side. For single life in
the eyes of politic wise men, for many causes, seemeth worthy of favour. But,
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
advancing19 of virginity, 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, quam oporteat orig. in
sapere20: "A man may think more of chastity than is convenient." Likewise Bont cap.
saith St Hierome: Declinare ad dextram est abstinere a cibis, quos Deus creavit Hieron.' in '
. . . [et] condemnare matrimonium, et incurrere in illud quod dictum est, Noli Justus vos a?te'm
esse nimium21 : " To turn to the right hand is to abstain from meats which God Setrii.

Ps Toward, Conf. and Def. 1567, 1570, 1609.]
[,B '~EirioTopi£ei tovs atpeTiKob? tous tov ydpov
SiaftdXXovTa?, SeiKvit? oti t6 irpdypa oi)K eo-Tiv
evaye?, dXX' ovtio Tipiov, eus peT auTov Svvatrdai
Kal e-rri tov dyiov dvapaiveiv dpovov' ev TavTto Se
Kal Toil? dtreXyei? KoXa%wv, Kal ovk dcpiel? /i6T<z
SevTepov ydpov ti)v dpxrjv iyxeipiiecriiai TavTnv. o
ydp irpos Trjv direX6ovtrav pr)Seplav tpvXdfcas ev-
voiav,,irio? dv ovto? yevoiTO irpoa-TaTn? KaXos; Tiva
Se ovk dv Inroa-Tain KaTnyopiav; ItxTe ydp diravTe?,
larTe oti el prj KeKooXvTai irapa toiv vopwv to Scvtc-
poi? optXeiv ydpois, dXX' bpws iroXXd? e^ei t&
irpdypa KaTr\yoptas. ovSepiav div irape-jieiv Xafiijv
toT? dpxopevoi? tov apxovra /3ovXeTaL — Chrysost,
Op. Par. 1718-38. In Epist. ad Tit. cap. i. Hom. ii.

Tom. XI. p. 738.]
[17 Soul, Conf. and Def. 1567, 1570.]
Ps Harding goes on to censure the books of Bale,
Ponet and others on this subject, and refers the in
quirer to " a large treatise written hereof by a learned
man in our own tongue."]
t19 Avancing, 1567, 1570.]
P° 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. 647.]
P1 Declinare &c. condemnare nuptias, et in illud
incurrere, quod... scriptum est : Ne sis Justus multum.
— Hieron. Op. Comm. in Malach. Proph. cap. ii.
Tom. III. col. 1818.]
25—2

388

THE DEFENCE OF THE APOLOGY

[part

Marriage con
demned.

Chrysost in
Op. Imperf.
Hom. 1.6

Addition.

M. Hard.
fol. 283. b.
[Detect]

M. Hard.
fol. 284. a.
[Detect.]

M. Hard.
fol. 283. b.
[Detect]

Eom. 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 : EequiA
tibi videtur stupri affine esse matrimonium ? Quoniam ...in illo deprehendo quce
stupro competunt1 : " 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." Further2
he saith : Ergo, inquies, jam et primas, id est, unas nuptias destruis. Nee im-
merito ; quoniam et ipsce ex eo constant quod est stuprum3 : "Then, thou wilt
say to me4, 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 maritalis malum est ante Deum. Non
dico peccatum, sed malum5 : " The very copulation of matrimony is an evil 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 potest
fieri ut una eademque res pro dimidia ... parte sit justitia, pro dimidia autem sit
peccatum? Aut enim tota est justitia, aut tota est peccatum; quia res una est7:
" 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. frS" Here M. Harding saith I do falsely demean myself8, 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 ! 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 culpcs, 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 answer. First, M. Harding, where you charge me with false translation
and corruption of mine author, besides that my words of themselves9 be plain
enough, I meant also the very same thing that you mean. Only I thought10 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 followeth
afterward. Therefore it was needless for you so spitefully11 to cry out, "God
forbid any man should so speak of God's holy ordinance, to say that matrimony
itself were an evil thing P' 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 malum culpcs. 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

P ...ecqnid videtur tibi stupri adfine esse secun
dum matrimonium, &c  Tertull. Op. Lut. 1641. De
Exhort. Cast. 9. p. 669.]
p Farther, 1567, 1570.]
[3 Id. ibid. p. 670; where inquis, and quo et stuprum.]
P 1567 omits to me.]
p Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. i. ex cap. i. Tom. VI. p. xxiv.]

P 1567 has Chrysost. in Matt. Bom. i.]
P 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.]
P Meself, 1570.]
P Themself, 1570.]
P° Sought, 1570, 1609.]
p1 Pitifully, 1570; spightfulle, 1609.]

"•]

OF THE CHURCH OF ENGLAND.

389

you call a rebellion of the flesh. If the author meant thus, then, I pray you, j^rriage
against what thing doth concupiscence work this rebellion ? You must needs say, con.
against the will and Spirit of God: for so saith St Paul. And will you say demned.
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 : Concupis- August
centia carnis, adversus quam bonus concupiscit Spiritus, et peccatum est, . ..et poena Uo. v. cap.
peceati, ...et causa peccati12 : " The concupiscence of the flesh, against which m-
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 Augustine saith far otherwise : Paulus modeste deterret a nuptiis, non August de
tanquam a re mala et illicita, sed tanquam ab 13 onerosa et molesta. Aliud est cap. xvi.
enim admittere carnis turpitudinsm, aliud habere carnis tribulationem. Illud est
criminis facere; hoc laboris est pati14: "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. ra.
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 l
bestoweth his virgin in marriage," saith St Paul, " doth well." St Paul saith 1 Cor' vu"
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.
castitas15: " The company of a man with his lawful wife is chastity." Touching '¦^P'*"1-
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 acddentis. St Augustine saith : Non quia incontinentia malum est, August de
ideo connubium16, vel [id] quo incontinentes copulantur, non est bonum17: " We Lib.'ix. cap.
may not say, because incontinency is an evil thing, therefore wedlock, or that vu-
copulation that is between (man and wife) that contain not, is no good thing."
St Augustine calleth tbe very copulation of man and wife, and the use of matri
mony, a good thing, and that four times together in the18 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." .g# iju\v.
St Hierome saith : Si bonum est mulierem non tangere, malum est ergo tan- ^*n
gere. Nihil enim bono contrarium est, nisi malum19 : "If it be good for a man «"":• J°Tln-

t" August. Op. Par. 1679-1700. Contr. Julian.
Pelag. Lib. v. cap. iii. 8. Tom. X. col. 631.]
["> Ob, 1570. J
[14 ..ut...a nuptiis etiam deterreret, modeste sane,
non tamquam &c. ae molesta. &c — Id. de Sanct. Vir
gin, cap. xvi. 16. Tom. VI. eol. 347.]
[16 Soz. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. i. cap. xxiii. p. 356.J

P6 Concubinum, 1609, 1611.]
P7 August. Op. De Gen. ad Lit. Lib. ix. cap. vii.
12. Tom. III. Pars I. col 247; where neque enim
quia.] P8 That, 1570.]
P9 Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib.
i. Tom. IV. Pars n. col. 149.]

390

THE DEFENCE OF THE APOLOGY

[part

Ibid.

Hieron.
contr. fletvid.

Second Mar

riage.

Hieron.
contr. Jovin,
Lib. i.
In eod. Lib.

Nazianz. in
Diet. Evang.
Cum perfe-
cisset Jesus.

Orig. in Luc.
Hom. 17.

Hieron. de
ScriptEecles.
Sozom. Lib.i.
cap. xi.
Hilarius.

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 : Quamdiu impleo mariti ojfidum, non
impleo christiani1 : " As long as I do the duty of a husband, I do not the duty of
a christian man." Again : Non negamus viduas, non negamus maritatas, sanctas
mulieres inveniri; sed quce uxores esse clesierint, quce in ipsa necessitate conjugii
virginum imitentur castitatem2: "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 nuptice decorum quoddam sunt adulterium3 ; "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 nascitur in terra bona4 : "Second marriage
groweth not in good soil." Again he saith: Tolerabilius est, uni . . . prostitu-
tam esse, quam multis5 : "More tolerable it is to be concubine unto one than
unto many." Again : Ubi . . . numerus maritorum est, ibi vir, qui proprie unus
est, esse desiit6 : "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 redpio pcenitentem. Quicquid cequaliter licet, cequa
lance pensandum est7 : " 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 weighed in one balance."
Nazianzenus saith : Hie sermo videtur mihi rejicere secundas nuptias. Si enim
duo sunt Christi, duo item sunt mariti, et dues uxores3: "This saying seemeth
to condemn second marriage. For, if there be two Cbrists, then are there
two husbands and two wives." Origen saith : Nunc . . . et secundce, et tertice, et
quartce nuptice . . . repetuntur ; et non ignoramus quod tale conjugium ejiciet nos
de regno Dei9 : " 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. Tertullian, as St Hierome witnesseth, was a married priest10. Spiridion the
bishop of Cyprus, sometime famous in the council of Nice, was married, and
had children11. So was St Hilary the bishop of Poiters, as appeareth by his
epistle to his daughter Abra12.
Addition. frS" " The authority of Hilary," saith M. Harding, " is a simple
rag and a peevish apocryphal forged writ," &c. The answer. It is even so
indeed. I never took it to be otberwise. Neither do I allege it in such great
sooth as you imagine, but only as a pamphlet of your own. For, 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
P Id. adv. Helvid. Tom. IV. Pars 11. col. 143.]
[3 Athenag. Leg. pro Christ. 33. ad oalc. Just.
Mart. Op. Par. 1742. p. 811.]
P ...digamiain quo erit numero?...Certeinbona
terra non oritur.. .in eo se putet esse laudabilem, si
scortis melior sit. ..si uni sit prostituta, non pluribus.
—Hieron. Op. Par. 1693-1706. Ad Ageruch. Epist.
xci. Tom. IV. Pars II. col. 744.]
P Id. adv. Jovin. Lib. 1. Tom. IV. Pars 11. col.
159.] P Id. ibid.]

P Id. ibid. col. 160; where aguali lance.]
P Gregor. Naz. Op. Par. 1778-1840. Orat. xxxvii.
8. Tom. I. p. 650.]
P Orig. Op. Par. 1733-59. In Luc. Hom. xvii.
Tom. III. p. 953; where reperiuntur.]
P° Hieron. Op. Catalog. Script. Eccles. 53. Tom.
IV. Pars 11. col. 115.]
Pl Soz. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. 1. cap. xi. pp. 338, 9.]
P2 Hilar. Op. Par. 1693. Ad Abr. Pil. Epist. cols.
1209, &c. The Benedictine editors consider this letter
genuine.]

"•J OF THE CHURCH OF ENGLAND. 391
they were not of us. If you would shake off all such the like rags, that you and ' Se^0^
your fathers have patched up under the names of Anacletus, Athanasius, Am- Mar_
philochius, and others, a great part of your books must needs go naked. But r;age_
notwithstanding these writs be forged and full of fables, yet the fathers them- '  .  '
selves, whose 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 lived 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 ?aPt. Mant
a wife, and lived with her 13- .%$ '%/t '
So was Gregory, St Basil's brother, the bishop of Nyssa14. So was Gregory Niceph. Lib-
the bishop of Nazianzum, father unto Gregory Nazianzene, as appeareth by NaS'z*ht
Ruffinus ; yet was he nevertheless " a faithful servant, and a steward of the q^ Patr"
mysteries of God, a man of spiritual desires, the God of Pharao, the pillar Qapato,...
and buttress of the church, and the star of the world 15 :" for in such wise "J^0"
his own son Gregory Nazianzene reporteth of him. Such a one was he18, his eSpaloipa
wife and family notwithstanding. So was Prosper of Aquitania, the bishop of T?s eKK^TI-
Rhegium, as it appeareth by his epigram written unto his wife : Mearum comes tpmaTijpa
irremota rerum17. 1" KaajAf-
prosper.
So was the holy father Cheremon, the bishop of Nilus, who, as Eusebius Euseb. Lib.
writeth, was sent into banishment with his wife 18- So Polycrates, being like- Xepnpwv.
wise a bishop, sometime said that seven of his fathers or ancestors had been v.UcaP] xivj
bishops19. The Greek word is o-uyyevels. Ruffinus translateth it parentes20.
Addition. §2t? M. Harding : " The Greek word (you say) is o-vyyevch ; and Addition,
Ruffinus translateth it parentes, &c. You mean not, I trow, that Polycrates 4^*
had seven fathers ; for that were 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 answer. 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 translateth not o-vyycvels patres, but
parentes; 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 pew
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 parentes be patres.
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 Latin21. aJ^Bu'ffin, Svyypa-
 —  tpeiis
dypdp-

[I3 Non nocuit tibi progenies, non obstitit uxor
Legitimo conjuncta toro ; non horruit ilia
Tempestate Deus thalamos, cunabula, tedas, &c.
— Bapt. Mant. Libr. de Sacr. Dieb. Argent. 1518.
Lib. i. De Sanct. Hil. fol. c. iiii. 2.]
['* Niceph. Call. Hist. Eccles. Lut. Par. 1630.
Lib. xi. cap. xix. Tom. II. p. 137.]
[I5 ...irio-Te depdirov, Kal olKovope Ttov tov Qeov
pvo-TTjpiojv, Kal dvep eirtQvpiiov Ttov tov xTvevp.aTOS.
&c  Gregor. Naz. Op. Orat. xviii. 1. Tom. I. p. 330.
This appears to be an address to Basil.]
P8 1570 omits he.]
P7 Prosp. Op. Par. 1711. Ad Uxor. Poem. Conj.

1, 2. cols. 773, 4. The genuineness of this poem has f"""as-
been doubted.]
[18 Xaipiiplov rjv virepyrjpios ttj? NeiAou koXov-
pevns eiriaKO-iro? iroXeoi?. outos els to 'Apdfliov opo?
dpa tjj cu/xjSiai eavTov tpvyivv, ovk eiraveXijXvQev.-^-
Euseb. in Hist. Eccles. Script. Lib. vi. cap. xiii. p.
196] [19 ...eirTa pev tftrav crvyyevei? pov k-rria-Koiroi,
eyto Se oySoos  Id. Lib. v. cap. xxiv. p. 155. Conf.
Hist. Eccles. Par. Lib. v. cap. xxiii. fol. 60. 2.]
P° Patres, 1567.]
P1 Hieron. Op. Apoiog. adv. Eufin. Lib. in.
Tom. IV. Pars ii. cols. 441, 3.]

392

THE DEFENCE OF THE APOLOGY

[part

Bishops and
Priests
married.

Novell.Const. 3.
§fln.
e Graeco.
Isnat ad
Philad.
Clem. Strom.
iii.
Euseb. Lib.
iii. cap. xxx,
Orig. m Epist
ad Rom, cap.
i. Lib. i.
Addition.

Phil.

Ambros. in
2 Cor. xi.

Addition.

M. Hard.
fol. 286. a. b.
[Detect]

Ambros. in
2 Cor. cap.xi.

Howbeit, let us see what signification this word parentes beareth among the
civilians. Thus therefore saith Caius, one of the fathers of the law : Appella-
tione parentis non tantum pater, sed etiam avus, et proavus, et deinceps omnes
superiores continentur ; sed et mater, et avia1 : "Under this name parens is
contained not only father, grandfather, and great-grandfather, and all other2
orderly going upward; but also mother and grandmother." All these, saith
Caius, are contained under this 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, your learned civilians will not
say. Then it resteth that Polycrates said his father, his grandfather, and his
great-grandfather, &c, 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$
Justinianus the emperor seemeth the more to esteem Epiphanius the bishop
of Constantinople, for that his father, and other his ancestors, had been priests
and bishops3.
Ignatius, St John the Evangelist's scholar, saith : " Peter and other the
apostles of Christ were married men4." So writeth Clemens Alexandrinus3.
So writeth Eusebius6. Origen saith, by the report of others his ancestors',
that "St Paul and his wife were called to the faith both at one time8."
Addition. $£fr Of which wife, as he saith, he writeth thus in his Epistle
to the Philippians : Rogo te, germana compar, fyc. : " I beseech thee, faithful
yoke-fellow, help those women that have laboured with me in the gospel." j£%
St Ambrose saith : Omnes apostoli, excepto Johanne et Paulo, uxores habue
runt9: "All the apostles had wives, only John and Paid excepted."
Addition. %^- Here saith M. Harding : " Whether is truer man, M. Jewel
that wrote tbe Reply, or M. Jewel that wrote this pretensed Defence ? There
he saith thus : ' The twelve apostles, saith St Ambrose, only St John excepted,
were all married10.' 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
answer. 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! Ye lack11 but
somewhat to make yourself sport. St Ambrose saith: "The twelve apostles,
only St 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 awaked12. Ye laughed at
somewhat in your dream. You know, though St Paul were an apostle of
Christ, yet was he none of the twelve apostles. What should you be told
of those13 things that children know? Ye much misreckon yourself. These

P Gains, Lib. xxm. ad Edict. Prov. in Corp. Jur.
Civil. Amst. 1663. Digest. Lib. l. Tit. xvi. 1. Tom. I.
p. 778.] P Others, 1570.]
P Trjv paKapioTiiTa to'ivvv Trjv oijv, ijirep ef dp.
Xij? Kal eK vnirias a-XeSdv ijXlKlas ev Upai-ucS iravTl
Badpto . . .KaTeKotrpvo-ev CKKX^triav, ola Kal e£ lepa-
TiKijs KaTajiaivovtra yeved?, K. t. X.— Ibid. Auth
Coll. i. Tit. iii. Novell, iii. Epil. Tom. II. p. 8.]
P ...lis lleTpov, Kal lJavXov, Kal tSiv dXXmv
diroo-ToXtvv, t&v ydpois irpotropiXr,o-dvTiov  Ignat
Interp. Epist. ad Philad. cap. iv. in Coteler. Patr.
Apostol. Amst. 1724. Vol. II. p. 77.]
P Clement. Alex. Op. Oxon. 1715.Strom. Lib. in.

6. Tom. I. p. 535.]
p Euseb. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. in. cap. xxx. pp. 81, 2.]
P 1567 omits the preceding seven words.]
P Paulus ergo (sicut quidam tradunt) cum uxore
vocatus est.— Orig. Op. Par. 1733-59. Iu Epist. ad
Rom. Lib. 1. 1. Tom. IV. p. 461.]
P Ambros. Op. Par. 1686-90. Comm. in Epist. n.
ad Cor. cap. xi. v. 2. Tom. II. Append, col. 198;
where exceptis.]
P° See Vol. II. page 727.]
[" Lackt, 1570, 1609.]
P2 Not well awaked, 1570.]
p3 Told those, 1570, 1609.]

IL]

OF THE CHURCH OF ENGLAND.

393

things14 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 feat ad
saw Christ after his resurrection, and was in company with the apostles, say P lad'
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. ,s§ j-*
Clemens Alexandrinus saith : Perfecti christiani edunt, bibunt, contrahunt ma- ciem. stioro.
trimonium15: "They that be perfect16 christian men do eat and drink andLib'™-
contract matrimony." St Hierome, writing against Jovinian, saith thus : Quasi Hieron.
non hodie quoque plurimi sacerdotes habeant matrimonia17 : "As though now- lib.' f.°vm"
a-days very many priests were not married." And therefore he saith, as he is
alleged by Gratian : Legant episcopi et presbyteri, qui filios suos secularibus Dist 37.
literis erudiuni13: "Let bishops and priests read these things, that bring up Legant-
their children in worldly learning" (and not in the scriptures of God).
Pope Damasus and others have shewed us, that19 a great number of bishops Dist. 56.
of Rome were priests' sons ; as pope Sylverius, pope Deusdedit, pope Adrianus 0slus7
II., pope John XV., pope Fcelix III., pope Hosius, pope Agapetus, pope Gela- Bishops
sius20, pope Bonifacius, pope John X., pope Theodorus ; and concludeth thus : ma™ed^
Complures etiam alii inveniuntur, qui, de sacerdotibus nati, apostoliccs sedi prce-
fuerunt21: "Many others beside there are found that, being priests' sons, ruled
the apostolic see of Rome."
Addition, f)^ M. Harding : " What 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. 287. a.
fables, and a minister of open lies. What may we call this in you ? Foolish £Detect']
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 married 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,

P4 Sayings, 1570, 1609.]
[15 Clement. Alex. Op. Strom. Lib. vn. 12. Tom.
II. p. 874.]
[>6 PerBte, 1567, 1570.]
[" Hieron. Op. Par. 1693-1706. Adv. Jovin.
Lib. i. Tom. IV. Pars n. col. 165.]
[18 Id. in Corp.' Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Prim. Pars, Dist. xxxvii. can. 5. col.

182; where atque presbyteri. Conf. Op. Comm. Lib.
in. in Epist. ad Ephes. cap. vi. Tom. IV. Pars i.
col. 396.J
[19 Pope Damasus sheweth us that, 1567.]
P° Galatius, 1611.]
P1 Damas. in eod. ibid. Dist. lvi. can. 2. eol. 291.
This canon is headed " Palea ;" and it does not con
tain the names of John X., John XV., or Adrian IL]

394

THE DEFENCE OF THE APOLOGY

[PABT

Bishops
married.

Dist 56.
Hosius.

Fundamen tum juris
canoniei.

Plat, in Sylv.
et in Bonif. I.

Plat, in
Johan. XI.
In Johan.
XVI.
InAdrian.ii.

M. Hard.
fol. 287. b.
[Detect]

Dist. 96.
Constantinus.

"could not write of Sylverius, and Deusdedit, and Adrianus, and Foelix, 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 written. 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 your 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 Hormisda1, pope
Bonifacius I. was the son of Jucundus a priest2. 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 only of negligence, and not of malice, as to any indifferent 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 Sergius3: pope
John the sixteenth (who of some others is counted the fifteenth) was son to a
priest called Leo4: pope Adrian the second was the son of a bishop named Tarar
luss." Here ye6 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 oi Palea; and that Palea is as much to say as 'chaff/ and signifieth that
all that followeth 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 under 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-1
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 Palea7, 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

P Silverius.. .patre Hormisda episcopo... pontifex
creatur.— Plat. De Vit. Pont. Col. 1551. Silver, p. 67.]
P Bonifacius. ..patre Jucundo presbytero, Honorii
temporibus fuit.— Id. Bonif. I. p. 53.]
P Johannes undecimus.. .patre Sergio pontifice
...pontificatum iniit. — Id. Johan. XI. p. 129.]
P Johannes decimus sextus... patre Leone pres

bytero... pontificatum adeptus  Id. Johan. XVI. p.
137.] P Hadrianus secundus. ..patre Talaro episcopo,
Sergio pontifici familiaris fuit. — Id. Hadr. II. p. 122.]
P You, 1570.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Prim. Pars, Dist. xcvi. can. 14. col. 470.]

il] OF THE CHURCH OF ENGLAND. 395
Gratian alleged found priests' sons ; the other three popes with the priests their Kshops
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 whose8
dealing is impudent. ^§ ^f
Pope Pius saith : " A married man, having his wife alive, may be chosen pope."
His words be these : Cur enim disputant doctores, an... electus in papam uxori Ma. syiv.
[suce] debitum solvere teneatur, Sec.9 ? " For wherefore do the canonists move this concS! Basil.
doubt, whether a man being chosen pope be bound to yield marriage duty to his Llb' "'
wife, unless a married man may be chosen to that room ?" Polydorus Vergilius
saith that the " restraint of priests' marriage" was first attempted in England Poiyd. in
about the year of our Lord "nine hundred threescore and ten10;" and that the Lirfvt"81-
same was afterward concluded in the west church about the year of our Lord 970"° Dom'
" a thousand and a hundred," and never before11. fn°vent.De
Fabian saith that " bishops and priests lived a thousand years together with Jf™™'
their wives, no law being to the contrary 12." f™° Dom-
These two principles being thus laid, the one of immoderate and extra- ^In
ordinary speech13 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. §rj§f M. Harding : " What, will M. Jewel make this fond and Addition.
childish argument, Certain fathers spake over vehemently concerning matrimony: jjp*
item, some of them were called to dignity of bishops from the state of married foi. 202. b.
men ; ergo, priests, monks, friars, nuns, who have vowed chastity, may lawfully
marry wives, and take husbands ? Of what small substance this reason is, the
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 remo kd
wherry-slave not long sithence became a pope14. Verily St Chrysostom is not chrysost. m
ashamed oftentimes to call St Paul sutorem pellium 15 ; which words you may Hom1™'
English " a clouter of skins" or " a cobbler." But, 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 ; therefore, I
say, they condemned not priests' marriage." .§)§ -C#
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. ff|" 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- ^*ard

fol. 290. b.
[Detect]

P Whole, 1611.]
P Cur &c. solvere debitum teneatur, nisi quoniam
etiam conjugatus recipi possit ? — iEn. Sylv. Op. Basil.
1551. Comm. de Gest. Basil. Concii. Lib. 11. p. 59.]
[10 Polyd. Vergil. Anglic. Hist. Basil. 1555. 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 pontifex creatus, conju-
gium adimi occidentalibus sacerdotibus potuit. — Id.

De Rer. Invent. Amst. 1671. Lib. v. cap. iv. p. 313.]
P2 The Chronicle of Fabyan, Lond. 1542. The
seventh Part, Henry the first, p. 293.]
P3 Speeches, 1567, 1570.]
P4 Erasm. Op. L. Bat. 1703-6. Adag. Chil. in.
Cent. iv. 86. Tom. II. col. 823.]
P5 ...ccT-e a-Knvoiroidv ovTa — Chrysost. Op. Par.
1718-38. In n. Epist. ad Tim. cap. ii. Hom. v.
Tom. XI. p. 687. Conf. Op. Lat. Basil. 1547. Tom.
IV. col. 1561.J

396

THE DEFENCE OF THE APOLOGY

[pari

Bishops and
Priests
married.

M. Hard.
fol. 291. a.
291. b.
[Detect]

M. Hard.
fol. 293. a.
[Detect]

M. Hard.
fol. 293. b.
[Detect]

Dist. 31.
Aliter.

M. Hard.
fol. 290. b.
[Detect]

Card. Cajet.
in Quodlib.

M. Hard.
fol. 292. a.
[Detect.]
Concii.Ancyr. cap.
IU.

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 garde1."
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,
nor2 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 habet
ecclesiarum, aliter hujus sanctcs Romance ecclesice ; nam illorum sacerdotes, diaconi,
et subdiaconi matrimonio copulantur3? " 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 votum castitatis non obtuliti?
" 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, Nee ordo in quantum
ordo, nee ordo... in quantum sacer, est impeditivus matrimonii5? "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 might6 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

P Dieu garde: may God defend. So help me God.]
P No, 1570.]
P Steph. Papa in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. xxxi. can.
14. col. 154; where earum sacerdotes, aud atque sub

diaconi.] P Ibid. ; where non orientalis, and obtulit votum.]
P Thom. de Vio Cajet. Opusc. et Quol. Venet.
1514. De Cast. fol. 49. 2.]
P Mought, 1570.]

n.]

OF THE CHURCH OF ENGLAND.

397

peace, it shall not be lawful afterward for him to marry." By this canon you gjgn '
teach us, that the vow of chastity is evermore joined with holy orders. But in an(j
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 ministry7." 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
hood8" 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, whom 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 r?Detek]
have vowed continual chastity9." The answer. By the " continual sacrifice" you Nufner
would bear us in hand that Origen meant only that sacrifice that you have Hom' ^'
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. Lf there be in Origen not one such word, no not one, what
opinion may your friends have in your deabng, 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 intermissione, fyc. 10 : " 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. 4£§ ^§
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- Cyril, in
titatem promiserit, et servare non poterit, pronunciet peccatum suum11: "If heI2ui!vlt' lb'
have promised or vowed chastity, and cannot keep it, let him pronounce and
confess his sin."
Addition. f^- 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 tfp*
witness your forgery and falsehood8. For there is no such saying in that foi. 290. a.
book." The answer. O M. Harding, why should you take so vain pleasure

P AiaKOVOi, otrot Kadio-TavTat, irap' avTrjv ttjv
KaTatrTatriv el epapTiipaVTO Kal ecpaaav XPVva-i
yapijtrai, prj Svvdpevot o'vtio? pevetv, ovtoi /xctoI
TavTa yaprja-aVTe? eo-Twtrav ev Tij virt]petria,
Std t6 eiriTpairrjvai ai)Toij? viro tov eir la-Koirov'
tovto Se el Tives ariojirrjo-avTes Kal KaTuSefcdpe-
vot ev Ty xelPorr°v'La p-eveiv ovtu)?, perd TavTa
rjXdov eirl ydpov, ireiravtrdal avroiis Trjs SiaKo
via?. — Concii. Ancyr. can. 10. in Concii. Stud.
Labb. et Cossart. Lut. Par. 1671-2. Tom. I. col.
1460.] P Falsehead, 1570.]

P Unde videtur mihi quod illius est solius offerre
sacrificium indesinens, qui indesinenti, et perpetual se
devoverit castitati  Orig. Op. Par. 1733-59. In
Num. Hom. xxiii. 3. Tom. II. p. 358.]
P° ...si et sacrificium indesinens offeramus, si sine
intermissione oremus, ita ut ascendat oratio nostra
sicut incensum in conspectu ejus mane, et elevatio
manuum nostrarum fiat ei sacrificium vesperti-
num. — Id. ibid.]
[u See the next page, notes 3, 4.]
P2 Te, 1611.]

398

THE DEFENCE OF THE APOLOGY

[part

Cyril, in
Levit Lib.

•^rf- — • in evil speech? Is there no such saying in all that book? What book had
lS rf°S y°u to seek 'ml? Or what spectacles had you to behold it? Your manner
Priests *s to Pronounce over-boldly before you know. I grant I have not alleged all
married. the words that St Cyril useth ; otherwise I should bave taken out of him more
"  •  ' than thirty lines all together. Notwithstanding I have neither forged nor altered
nor devised any manner thing of myself2, as it shall appear.
First, St Cyril saith thus : Nos, . . . cum venimus ad Dominum, et vovemus nos
ei in castitate (velle) servire, pronunciamus labiis nostris, et juramus nos (velle)
castigare carnem nostram, <^c.8: " When we come to our Lord, and make a vow
that we will serve him in chastity, we pronounce with our lips and make an
oath that we will chasten our flesh," &c. Here have we by express words a
vow, and a vow of chastity. After certain lines it followeth thus : Si. . . istum
ordinem promiseris, et servare non quiveris, audi quid legis ordo prcedpiat: Si
peccaverit, inquit, unum aliquod de istis, pronunciet peccatum [suum] quod pec-
cavit4: "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 last5 words
were uttered upon occasion of some other matter that went between. For
St Cyril spake these self-same words namely and only of him that hath " vowed
and sworn chastity." " We make a vow," saith Cyril, " to serve God in chaste
life : we pronounce it, and give it out from our lips : 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 Cyril. This is my
falsehood6, this my forgery. You see your over-hasty judgment may soon de-
f@" ceive you. 43I
Howbeit, touching virginity or chastity, we say it standeth not in our choice
or vow, but in the singular gift of God. Christ himself saith : " All men take
not this word, but they unto whom it is given." Justinus Martyr saith: Multi
castraverunt se propter regnum coelorum. Verum hoc non cuivis datum est7:
" Many have gelded themselves for the kingdom of heaven. But this thing is
" totegricat no* Slven *° ab men." St Ambrose saith : Sola . . . virginitas est ques suaderi
potest, imperari non potest3: " Only virginity is a thing that may be counselled,
but commanded it may not be." So St Hierome : Unde .... infirt [Dominus],
Qui potest capere, capiat ; ut unusquisque consideret vires suas, utrum possit vir-
ginalia . . .pudidtice prcecepta implere. Per se enim castitas blanda est, et quem-
libet ad se alliciens. Sed considerandce sunt vires; ut qui potest capere, capiat9:
" Our Lord addeth, ' He that can take, let him take,' that every man may
consider his own strength, whether he be able to accomplish the laws of vir
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 abibty, that he may
take it that can take it."
Hereof the ancient father Origen began to complain so long ago in his
Non solum ques docent non faciunt, sed etiam crudeliter et sine miseri-
cordia injungunt aliis majora virtute ipsorum, non habentes rationem virium unius-
cujusque; ut qui prohibent nubere, et ab eo quod expedit ad immoderatam mun-
ditiem compellunt10 : "Not only they do not that they teach, but also cruelly
and without mercy they command others to do that they11 be not able, not

Matt xix.
Justin.Apoiog. 2.

Hieron. in
Matt cap.
xix.

gfig. to Matt, time
Tract. 24.

P Seek it in, 1570.]
p Meself, 1570.]
P Orig. Op. Par. 1733-59. In Levit. Hom. iii.
4. Tom. II. p. 196; where ad Deum et vovemus ei
nos. Conf. Cyril. Alex. Comm. in Levit. Par. 1514.
Lib. in. fol. 9. See Vol. II. page 553, note 4.]
P Id. ibid. ; where unum aliquid.]
p Later, 1570; latter, 1609.]
P Falshead, 1570.]
P Just. Mart. Op. Par. 1742. Apol. 1. 15. p. 52.
Justin merely quotes the text here cited.]

P Ambros. in Corp. Jur. Canon. Lngd. 1624.
Decret. Gratian. Decr. Sec. Pars, Caus. xxxii.
Quaest. i. can. 13. cols. 1598, 9 ; where sola est. Conf.
Op. Par. 1686-90. Exhort. Virg. cap. iii. 17. Tom.
II. col. 282.]
P Hieron. Op. Par. 1693-1706. Comm. Lib.
in. in Matt. cap. xix. Tom. IV. Pars 1. col. 88;
where implere priecepta.]
["> Orig. Op. In Matt. Comm. Ser. 10. Tom, HI.
p. 836.] P1 Thy, 1570.]

H.]

OF THE CHURCH OF ENGLAND.

399

considering or weighing each man's strength. Such be they thai forbid men <gr£ — '
to marry, and from that thing that is lawful drive and force men to an im- j^,^8
moderate kind of cleanness." ¦
St Hierome saith : Si quis consideret virginem suam, id est, carnem [suam], Hieron.
lascivire, et ebullire in libidinem, nee refresnare se potest, duplex illi incumbit ne- S\. J°Tm'
cessitas, aut capiendce conjugis, aut ruendi12: " 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 fall13."
In this case St Cyril saith : Oportet compati et [com]metiri doctrinam pro cyrii. in
virium qualitate ; et hujusmodi qui non possunt capere sermonem de castitate, con- ^u Lib'
cedere nuptias14: "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 will 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 promissis re- .
sdnde fidem: in turpi voto muta decretum. Quod incaute vovisti, ne facias : 4- Inmalis-
iimpia . . . . est promissio quce scelere impletur15: "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, f^- 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 ¦

Vows.

xxii. Qusest.

answer. No, M. Harding, chastity is no ill thing : it is the special gift of God. foi.?96.dk.
But an unclean and a filthy life under colour of a vow or the name of chas- ^Detec^
tity is a wicked thing before God. You know it is commonly said, under the Qjft 0f
name of St Hierome : Simulata sanctitas duplex est iniquitas16: " Counterfeit holi- Chastity.
ness is double wickedness." 431 "— -j- 
St Cyprian, having occasion to write of certain maids that had vowed virgi- c** Lib j_
nity, and lived in disorder, saith thus: Quod .. .si .. .per sever are nolunt, vel nonEvist-u-
possunt, melius est [ut] nubant, quam [ut] in ignem deliciis suis cadant. Certe
nullum fratribus aut sororibus scandalum faciant17 : "If they either cannot or
will not continue in chastity18, 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 sister19."
St Augustine saith : Quidam nubentes post votum asserunt adulteros esse. August de
Ego autem dico [vobis], quod graviter peccant qui tales dividunt20: "Some men cist 2™3US°
there be that say they be advouterers that marry after that they have made Qmdam"
a vow. But I tell you that they sin grievously that put such asunder."
Epiphanius likewise saith : Melius est unum habere peccatum, quam multa. Epiph. contr.
Melius est eadentem a stadio21 aperte sibi uxorem asciscere secundum leges, fyc. Apost Lib. u.
Et a virginitate longo tempore agere pcenitentiam, Sec. Et non quotidie occultis faveP^
jaculis vulnerari22: " Better it is to have one sin than many sins. Better it is \ape
for a man falling from his course openly to take unto him a wife, according 7"
to the law, &c. ; and a long time to repent himself of the breach of his vir- v6pov.
ginity, &c. ; and not to be wounded with privy darts every day."
St Hierome saith : Sanctum virginum propositum, et ceelestis angelorumque Hieron. ad
families gloriam quarundam non bene se agentium nomen infamat. Quibus aperte ™g" em
dicendum est, ut aut nubant, si se non possunt continere; aut contineant, si

eavTto 3eiv
yvvaiKa
KaTa

|"12 Si quis autem considerat &c. duplexque ei in
cumbit &c. aut accipiendae conjugis, aut spernendae. —
Hieron. Op. Adv. Jovin. Lib. i. Tom. IV. Pars n.
col. 158.]
[la Or to fall, 1567.]
P* ...verbi causa non potest plene de castitate ca
pere sermonem, oportet compati, et metiri doctrinam
pro virium qualitate, et concedi talibus nuptias —
Orig. Op. In Levit. Hom. xvi. 2. Tom. II. p. 265.]
[16 Isidor. in Corp. Jur. Canon. Decret. Gratian.
Decr. Sec. Pars, Caus. xxn. Quaest. iv. can. 5. col.
1264; where adimpletur.]
Pe 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. Soe. Vol. III.
page 278.]
[17 Cypr. Op. Oxon. 1682. Ad Pompon. Epist.
iv. p. 8 ; where delictis.]
[,8 1567 omits in chastity.]
[19 Brothers or sisters, 1567, 1570.]
P° August, in Corp. Jur. Canon. Decret. Gra
tian. Decr. Prim. Pars, Dist. xxvii. can. 2. col. 133.]
[*' Studio, 1570, 1609, 1611.]
P2 Epiph. Op. Par. 1622. Adv. Hair. Lib. II.
Haer. lxi. Tom. I. p. 612.]

400

THE DEFENCE OF THE APOLOGY

[part

Vows.

August, de
Sanct Virg.
cap. xxxiv.

MaTk vi.
Acts xxiii.
xxii. Qua?st.4.
Inter caotera.

Aiphons.Philip. 19.

Thom. 2.
ii. Qua;st 88.
Art 10.

Coneil. Tolet. Till
can. 2.

M Hard.
294. a.
[Detect]

M. Hard.
294. a.
[Detect]

nolunt nubere1: "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 nubendo, non
amor prceclari propositi, sed aperti dedecoris timor, veniens et ipse a superbia;
qua formidatur hominibus magis displicere quam Deo. Nubere nolunt; et ideo
non nubunt, quia impune non possunt : quce melius nuberent quam urerentur, id
est, quam occulta flamma concupiscentia} in ipsa conscientia vastarentur; quas
pcenitet professionis, et piget confissionis2 : "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 they cannot without rebuke. Yet better were it for them to
marry than to burn, that is to say, than with 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 great3.
Alphonsus Virvesius4, 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 suce consulat per
matrimonium5 : " 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 bcence
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 non esse servandum6: " 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 servandum sacramentum, quod male et
incaute promittitur7 : " A vow ill and unadvisedly promised ought not to be
kept." Addition, g^- 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 answer. 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
ofthe 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 8 spake expressly of them that have vowed. Let

P Hieron. Op. Par. 1693-1706. Ad Demetr.
Epist. xcvii. Tom. IV. Pars n. col. 796.]
P August. Op. Par. 1679-1700. De Sanct.Virg. cap.
xxxiv. 34. Tom. VI. col. 357 ; where de superbia, ma
gis hominibus, and ha? igitur qua- nubere volunt etideo.]
P ...de Hubaldo...qui...juramento firmavit.. .ma
trem cum fratribus de domo expellere, nihilque eis
alimoniae unquam impendere  Id. in Corp. Jur.
Canon. Lugd. 1624. Decret. Gratian. Decr. Sec. Pars,
Caus. xxn. Quaest. iv. can. 22. col. 1270.]
P Alphonsus de Castro, 1567.]
P Nunc ad ilium quem legitimus scrupulus ansrit

...qui si omnibus. ..tentatis viderit se non posse con
tinere, confidenter ego illi auderem consulere, ut non
propria auctoritate... sed summi pontificis indnlgentia
saluti suae per matrimonium prospiceret. — Alfons.
Virves. Philip. Disp. adv. Luth. Antv. 1542. Philip.
xix. pp. 247, 8.]
P Aquinat. Op. Venet. 1595. Sec. Secund.
Quaest. lxxxviii. Art. 10. Tom. XI. fol. 218.]
P Concii. Tolet. vm. cap. 2. in Crabb. Concii.
Col. Agrip. 1551. Tom. II. p. 243; where conser-
vandum.] f8 Father. 1570.1

'n-3 OF THE CHURCH OF ENGLAND. 401
St Cyprian be an example for the rest. Thus he saith : Quod si se ex fide Christo r=r" —
dicaverunt, pudice et caste sine ulla fabula per sever ent, fyc. Sin autem perseverare ¦  V—L
nolunt, vel non possunt, melius est [ut] nubant, fyc.9: " If they have in faith vowed gypr. Lib. i
themselves to Christ, let them continue chastely and honestly without guile, &c. F'St'
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 vows10:" St
Cyprian himself saith, he speaketh of " them that have made a vow." And must
we bebeve 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, tbough 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. 45$ 45g
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 were 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 potius adulteria, mihi non August de
videntur satis acute ac diligenter considerare quid dicant11 : " 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 hanc minus consideratam opinionem, . . .ut. . . cum in eodem
volunt eas separatas reddere continentics, fadant maritos earum adulteros veros, cap*
cum suis uxoribus vivis alteras duxerint12 : " 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 abve."
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 undoubtedly Dorm. foi. 16.
the devil's minister, that will say (as St Augustine saith) that the marriage of such
persons is true and very marriage 13." 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 called14 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 reader16, as I have partly shewed before, these and other like
words have proceeded more of zeal16 and heat of mind than of profound con-

P Cypr. Op. Oxon. 1682. Ad Pompon. Epist. iv.
p. 8; where si ex fide se, and si autem. See before,
page 399, note 18.]
P° Vow, 1570.]
[" August. Op. De Bon. Vid. cap. x. 13. Tom. VI.
col. 375 ; where non mihi videntur.]
[1J Id. ibid. col. 376.]
[JEWEL. III. 1 _____

[13 ...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. 16. 2.]
[14 Calleth, 1567.] [16 Reade, 1570.]
[16 Of a zeal, 1567, 1570.] 26

402

THE DEFENCE OF THE APOLOGY

[part

August, de
Doctr. Christ.
Lib. iv. cap.
xxi.

Cypr. de
Sing. Cleric.
Cypr. Lib. iv.
Epist 2.

Cypr. de
Sing. Cleric.

Ambros. ad
Virg. Laps.
cap. v.

ChrysostTom. v.
Quod regula-
res fceminas
cum viris -
cohabitent.1 Tim. v.

Hieron. in
Procem. in
Epist. ad
Tit

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 ipscs nuptice vel talium damnandcs judicentur. ... Dam-
natur propositi fraus ; damnatur fracta voti fides, #c. Damnantur tales, non quia
conjugalem fidem posterius inierunt, sed quia continentics primam fidem irritam fece
runt1 : " Not that the marriage of such persons is to be blamed : that2 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 adulter a detineris3 : "Al
though thou be no evil woman as touching men, or the misusing of thy body4,
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 foeminarum aspectibus feritur5 : "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 libelr
latid6 : "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 mcschari continentiam ducere criminosam7 : "To
live unchastely under the colour of chaste life (as your clergy dotb) is worse
than an8 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, ques occulta etfurtiva turpi-
tudine constupratur, et fingit se esse quod non est? ...Bis adulter a [est]9: "This
being so, what then shall we say of her that is defiled with secret and privy
filthiness, and feignetb herself to be that indeed she is not ? She is twice an
advouteress." Here St Ambrose calleth10 your painted virginity "double advoutry." So St
Chrysostom : Virginitas ista cum viris plus ab omnibus arguitur quam stuprum
ipsum11 : "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 wax 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

P August. Op. Par. 1679-1700. De Bon. Vid.
cap. ix. 12. Tom. VI. col. 375 ; where non quia, and
judicantur.] P The, 1567, 1570.]
P Id. de Doctr. Christ. Lib. iv. cap. xxi. 49. Tom.
III. Pars i. col. 85 ; where ut enim for etsi. Conf.
Cypr. Op. Oxon. 1682. De Habit. Virg. p. 99.]
P 1667 omits the preceding six words.]
P Quod si. ..sit aliquis diabolo pejor, qui &e.
feriatur.— Cypr. Op. De Singul. Cleric. Append.
p. 9. This treatise is spurious.]

P Id. ad Anton. Epist. lv. p. 113; where sit
mcechi quam libellatici causa.]
P Id. de Singul. Cleric. Append, p. 7; where
mcechia.] P 1567, 1570, 1609 omit an.]
p Ambros. Op. Par. 1686-90. De Laps. Virg.
cap. v. 21. Tom. II. col. 310.]
P° Called, 1570.]
f" Chrysost. Op. Par. 1718-38. Quod Beg. Vem.
&c. Tom. I. p. 254.]

p.]

' OF THE CHURCH OF ENGLAND.

403

sunt digni fide, qui primam fidem irritam fecerunt, Marcionem loquor et Basilidem12 :
." They be not worthy to be believed that have forsaken their first faith ; I mean
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
Christ, which St Hierome calleth the13 "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 Satanam: "Many such women are abeady
gone after Satan." But, if St Paul spake this of the breach of vows, with what '
eyes then, M. Harding, do you 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 rim. v.
viduas rejice. Volo juniores viduas nubere, liberos 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 married, bring up their children, oversee their house, and give
no occasion to the adversary to speak ill."
If these words of St Paul must needs14 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 you15 not stay them until
they be stricken in age, as St Paul willeth you16, 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. 79: 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- xxvi. Quast
dotalis, vel consanguineorum, nee legali, nee evangelica, nee apostolica auctoritate
prohibetur17 : " 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 apostoli epistolcs, ques moderationem docent ciem. strom.
et continentiam, cum et de matrimonio, et de liberorum procreations, et de domus lb' m'
administratione innumerabilia prcecepta contineant, nunquam tamen honestum mode-
ratumque matrimonium prohibuerunt13 : "All the epistles of the apostle19, which
teach sobriety and continent life, whereas they contain innumerable precepts
touching matrimony, bringing up children20, and government of house, yet they
never forbade honest and sober marriage."
Cardinal Cajetanus saith : Nee ratione nee auctoritate probari potest quod, card, cajet.
absolute loquendo, sacerdos peccet contrahendi matrimonium. . . . [Nam] nee ordo, in contrXuther.
quantum ordo, nee ordo, . . .in quantum sacer, est impeditivus matrimonii. . . . [Siqui
dem sacerdotium] non dirimit matrimonium contractum, sive ante, sive post : . . . se-
clusis omnibus legibus ecclesiasticis, stando tantum iis, quce habemus a Christo et
apostolis21 : " 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."

[12 Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Tit. Praef. Tom. IV. Pars i. cols. 407, 8; where
jidem primam.]
[13 1570 omits the.]
[u Deeds, 1567.]
[" Ye, 1667, 1570, 1609.]
[IS The five preceding words do not appear in
1667.] [" Corp. Jut. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Sec. Pars, Caus. xxvi. Qua3st. ii. can. 1.

col. 1456 ; where vel apostolica.]
P8 Clement. Alex. Op. Oxon. 1715. Strom. Lib.
in. 12. Tom. I. p. 560.]
P9 Apostles, 1609, 1611.]
P" Up of children, 1567, 1570.]
P1 Thom. de Vio Cajet. Opuse. et Quol.Venet.
1514. De Cast. fol. 49. 2; where auctoritate probatur
quod, and stando tantum in his quo? a Christo et apo
stolis habemus.]
26—2

404

THE DEFENCE OF THE APOLOGY

[part

Letteth Prayer.

Orig. in
Num.Hom. 7.
Extr. De
Probat. in
Gloss.Hieron.adv. Jovin.
Lib. i.
Inter Decret
Sirie. cap. 7.
Bom. viii.

Ignat. ad
Philad.

Concii. Gangr . cap. 4.

Dist 31.
Quoniam.

1 Cor. vii.

Abbat Panormitane saith : Continentia non . . .est de substantia ordinis, . ..nee
de jure divino 1 : " Single life is not of the substance of the order of priesthood, nor
ofthe law of God."
Likewise Antoninus2 saith : Episcopatus ex natura sua non habet oppcrni ad
matrimonium3: " The office or degree of a bishop, of the substance or nature of
itself, is not contrary to matrimony." Hereby ye may easily see, M. Harding, how
true it is that you say, The vow of 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
might have alleged the names and sayings of sundry fathers. Origen saith : " The
Holy Ghost in time of copulation forsaketh a man, yea, although he were a4 pro
phet of God6." Another saith: Virginitas sola potest animas hominum prcesentare
Deo6 : " Only virginity is able to present the soul of a man7 unto God." St
Hierome saith: Quotiescunque uxori debitum reddo, or are non possum3 : "As often
as I do my duty to my wife I cannot pray." And to this purpose pope Siricius
undiscreetly and fondly abuseth the holy word of God. Thus he saith: Qui
. . .in carne sunt . . . Deo placere non possunt9 : " They that be in the flesh cannot
please God."
These words seem very hard, and sound much to the derogation of God's
ordinance. And therefore Ignatius, St John's scholar, saith: 'Si quis legitimam
commixtionem, et filiorum procreationem, corruptionem et coinquinationem vocat, .. .
ille habet cohabitatorem desmonem apostatam10 : "If any man call lawful copulation
and begetting of children corruption and filthiness, he hath the devil that fell
from God dwelling within him."
In like manner say the learned godly bishops in the council of Gangra : Si quis
discernit presbyterum conjugatum, tanquam occasione nuptiarum quod offerre non
debeat, et ab ejus oblations abstinet, anathema sit11: "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."
Likewise it is written in the council of Constantinople: Si quis. . .prcesump-
serit, contra apostolicos canones, aliquos presbyterorum et diaconorum privare [a]
contactu12 et communione legalis uxoris [suce], deponatur. Similiter et presbyter
aut diaconus, qui religionis causa uxorem suam expellit, excommunicetur 13 : " It any
man, contrary to the apostles' canon 14, presume to remove either priest or deacon
from the use and company of his lawful wife, let him be deprived. And in like
manner let the priest or deacon be excommunicate that putteth away his wife
under the colour of religion."
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 td
prayer.

P Panorm. sup. Tert. Decretal. Lugd. 1534.
Tit. iv. De Cler. Conjug. cap. 6. fol. 16.]
P Antonius, 1611.]
P Antonin. Summ. Basil. 1511. Tert. Pars Summ.
Tit. i. cap. 21. fol. C. 8.]
P The, 1567.]
P ...eonnubia quidem legitima carent quidem
peccato, nee tamen tempore illo quo conjugates actus
geruntur praesentia sancti Spiritus dabitur, etiamsi
propheta esse videatur — Orig. Op. Par. 1733-59. In
Num. Hom. vii. 3. Tom. II. p. 288.]
P ...qua? sola est potens Deo animas hominum
praesentare — Corp. 'Jur. Canon. Lugd. 1624. De
cretal. Gregor. IX. Lib. ii. Tit. xix. Gloss, in cap.

14. col. 699.]
P Of man, 1567.]
P Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib. I.
Tom. IV. Pars n. col. 150.]
P Siric. ad Himer. Epist. i. 7. in Crabb. Con
cii. Col. Agrip. 1551. Tom. I. p. 417.]
P° Ignat. Epist. Interp. cap. vi. in Coteler. Patr.-
Apost. Amst. 1724. Vol. II. p. 79.]
[" Concii. Gangr. can. 4. in Concii. Stud, Labb.
et Cossart. Lut. Par. 1671-2. Tom. II. col. 419.]
P2 Contractu, 1570.]
P3 Synod. 6. in Corp. Jur. Canon. Decret. Gra
tian. Decr. Prim. Pars, Dist. xxxi. can. 13. col. 163.]
['« Canons, 1567.]

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 Tertullian saith thus : Quis ...so- Tertuii. ad
lemnibus paschee abnoctantem [uxorem] securus sustinebit15 ? " What man (being an Uxor"Llb' "•
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, Ques innupta est, cogitat ea ques sunt Domini, ut sit sancta August de
et corpore et spiritu, non sic aedpiendum est, ut putemus non esse sanctam corpore ESi.'capl.xfc
christianam conjugem castam. Omnibus quippe fidelibus dictum est, Nescitis, quo
niam corpora vestra templum sunt Spiritus Sancti ? . . . Sancta sunt . . . etiam corpora
conjugatorum, fidem sibi et Domino servantium16 : " 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 evangebcal 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.
hoe in uniuscujusque voluntate sine ulla necessitate reliquit17 : "The council com- '' cap' xxm'
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 tbe awtppoa-v-
company of man and wife is (not filthiness, as these men seem to say, but) clean- ¦">" ,si T,'i"
ness and chastity 18." mas yv-
But, M. Harding, if the same holy father Paphnutius weigh so much of your "«'Ktt« ,
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- con. Dial. i.
torice de Paphnutio. Sunt enim, quce suspidonem . . . important, eam esse Arianorum p'
aut impudicorum hominum commentum. . . . Tota [enim] heec res a Socrate pendet et
Sozomeno ; quorum alter Novatianus fuit, alter Theodorum Mopsuestensem a quinta
synodo damnatum magnis laudibus extulit19: " 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
Theodorus 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 hereof20, Socrates and Sozomenus, to be heretics, Novatians,
Arians, unhonest and shameless persons. And therefore, I trow, ye will not say
they are your proctors.

[15 Tertull. Op. Lut. 1641. Ad Uxor. Lib. n. 4.
p. 189.] P6 August. Op. Par. 1679-1700. De Bon. Conjug.
cap. xi. 13. Tom. VI. col. 327 ; where quod ergo ait,
nescitis quia, and templum in vobis est Spiritus.]
[" Soz. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. i, cap. xxiii. p. 357.]

["» Id. ibid. p. 356.]
P9 ...nescio quomodo, in dubium mihi venit &c.
hujus de Paphnutio historiae ; sunt &c. a Socrate et
Sozomeno pendeat &c. Novatianus videtur; &c.
Mopsuestiensem &e  Copi Dial. Sex, Antv. 1666.
Dial. i. capp. xxii xxiii. p. 154.]
P° Thereof, 1567.]

406

THE DEFENCE OF THE. APOLOGY

[PAM

Epist ad Tit
Horn. 2.

Tit i.

Chrysost. in
Epist 1 ad
Tim.
Hom. 10.

£p — £— -j Whereas St Chrysostom saith marriage is so reverend a thing that a man
Husband may there-with. ascend into the holy throne and be made a bishop, notwithstand-
¦nr- Pe ing he have a wife ; and that St Paul suffereth not them that have twice married
•  , ', • to attain such a room ; " By these words," saith M. Harding, " Chrysostom con-
chrysost. m demneth the impure bigamy of our holy gospellers." Again he saith : " If this
defender press us with Chrysostom, we answer that, although Chrysostom 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 time1.
If M. Harding shall think this exposition to be strange and unlikely, let him
remember that Chrysostom himself thereof writeth thus : Unius uxoris virum.
Non hoc, veluti sanciens, dicit, quasi non liceat absque uxore episcopum fieri,
sed ejus rei modum constituens. Judceis quippe licitum erat etiam secundo matri-
monio jungi, et duas itidem simul habere uxores2: '"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 hoc loco ita sentiunt : Judaicas, 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
habeat3 : " 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 unius
uxoris viri; non ut si non habuerint, ducant, sed ne duas habeant4: "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
The apostle suffereth a bishop to have one wife ; others he suffereth
to have more."
And to this purpose Isidorus seemeth to say : Castimoniam . . . non violati cor
poris perpetuo observare studeant; aut certe unius matrimonii vinculo fisderentw6 :
" 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 bishop7 of Mauritania:
Sicut ad nos relatum est, duarum simul est maritus uxorum3 : "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

Hieron. in
Epist ad
Tit. cap. i.

Catharin.contr. Error.
Cajet. Error, plures5

Dist 23.
His igitur.

Leo ad
Episc. Maurit

[' Chrysost. Op. Par. 1718-38. In Epist. ad Tit.
cap. i. Hom. ii. Tom. XI. p. 738. See before, page
387, note 15.]
P Id. in i. Epist. ad Tim. cap. iii. Hom. x. Tom.
XI. pp. 598, 9.]
P Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Tit. cap. i. Tom. IV. Pars i. col. 414; where ha
beat uxores.]
P Id. Comm. in Epist. i. ad Tim. cap. iii. Tom.
V. col. 1089.]
P Primum, quod jure divino uxorum pluralitas
licita est....Tertium, quod etiam sacerdotibus hoc

liceret, praeter episcopos, nisi ecclesiastica prohibe-
rentnr censura  Ambr. Catharin. Annot. in Excerpt.
de Comm. Card. Caietan. Par. 1535. De Plur. Uxor.
p. 196. Conf. Error. Index, fol. b. iiii. 2.]
P Isidor. de Eccles. Off. Lib. ii. c. 2. in Corp.
Jur. Canon. Lugd. 1624. Decret. Gratian. Decr. Prim.
Pars, Dist. xxiii. can. 3. col. 108; where inviolati,
and conservare.]
P Bishops, 1567.]
P Leon. Magni Op. Lut. 1623. Ad Episc. Aphr.
Epist. lxxxvii. 1. col. 459.]

IL]

OF THE CHURCH OF ENGLAND.

407

wives alive together, and not of marrying the second wife after the death of the rj—^ — •
former. And therefore he saith : Secundam quidem accipere secundum preeceptum Jra"iaSe
apostoli [licitum] est ; secundum autem veritatis rationem vere fornicatio est. Sed Orders
eum, permittente Deo, publice et licenter permittitur, fit honesta fornicatio9 : "To •  . — '-¦
take the second wife (while the first is alive), according to the apostle's com- xxxi. Quest.
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 suffered, the fornica
tion is made honest." The10 last clause the gloss there expoundeth thus : Forni
catio cum ea, quam permisit Moses post repudiatam assumi n : " Fornication, I
mean, with her whom Moses suffered to be taken to wife after tbe 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 Tertullian saith unto the bishops
of the catholic church : Apud vos episcopi sunt digami12: " There be bishops among Tertuii. de
you (he meaneth among the catholics) that have married two wives," the one Mon°s-
after the death of the other.
Lf all this will not suffice, I refer myself13 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 Tf^Hom. 2.
reasons be these : Nam qui uxori ques decessit (a se) benevolentiam nullam servasse Tfj direX-
deprehenditur, quo pacto potest ille esse bonus preeceptor ecclesice ? Imo quibus ®°"av-
criminibus non subjicitur indies ? Nostis enim quod, etsi per leges secundce nuptice
permittuntur, tamen ea res accusationibus multis patet14 : "For he that is found
to have borne no good-will 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
what15 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 tbe first) be suffered, yet tbe matter beth
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 dowries16, 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 unawares17 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: [Greed] continentiam non pro- Dist 31.
mittunt, [vel] tadte, vel expresse13 ; "The Greeks make no promise of continent PnSSgL.
or single life, neither secretly nor expressly." And in the council holden at Au-
cvra it is concluded thus : Diaconi quicunque ordinantur, si in ipsa ordinatione ConcU.
J -,, -, . Ancyr. can
protestati sunt, et dixerunt velle se conjugio copulari, quia sic manere non possunt, 9.
hi, si postmodum uxores duxerint, in ministerio maneant : propterea quod episcopus

P Chrysost. in Corp. Jur. Canon. Decret. Gra
tian. Decr. Sec. Pars, Caus. xxxi. Quaest. i. can. 9.
col. 1583 ; where veritatis autem, sed dum, and com-
mittitur. Conf. Op. Op. Imperf. in Matt. Hom. xxxii.
ex cap. xix. Tom. VI. pp. exxxiv. exxxv.]
[10 This, 1567.]
[" Gloss, ibid.]
[}' Quot enim et digami praesident apud vos. —
Tertull. Op. Lut. 1641. De Monog. 12. p. 685.]

[1S Meself, 1567, 1570.]
[14 Chrysost. Op. In Epist. ad Tit. cap. i. Hom. ii.
Tom. XI. p. 738.]
P6 Want, 1570.]
[16 Dowers, 1567, 1570.]
[« Unwares, 1667, 1570.]
[I8 Corp. Jur. Canon. Decret. Gratian. Decr.
Prim. Pars, Dist. xxxi. Not. in can. 13. col. 153.]

408

THE DEFENCE OF THE APOLOGY

[part

[Detect]

Dist 31.
Aliter.

Gloss. Dist.
31. Aliter.

M. Hard.
fol. 209. b.
[Detect]

CT~ ¦*: — • illis licentiam dederit1 : " Deacons, as many as be ordered, if at the time of receiv-
Mamage .^ or(jers ^qj made protestation and said that they would marry, for that they
Orders ^n(^ not themselves able so to continue without marriage, if they afterward marry,
¦  » — '-> let them continue in the ministry ; forasmuch as the bishop hath given them
licence." 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 marriage, contrary to M. Harding's position, was ever
more in the catholic church accounted lawful.
Addition. Addition. $^ M. Harding : " This proveth not that deacons did marry, nor
Hard^ that any bishop ever gave them leave to marry." The answer. What then doth
foi. 29&_i>. it prove, M. Harding? Or to what purpose was it thus decreed by the council?
Whether 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. 4S#
So saith pope Stephen : Grcecorum sacerdotes, diaconi, aut subdiaconi matrimo-
nio copulantur2 : " The Greek priests, deacons, or subdeacons, are coupled in
matrimony." Upon which words the gloss noteth thus : Multi ex hac litera dixe
runt quod orientates possunt controller e in sacris ordinibus3 : " 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. #§¦ M. Harding : " If you had rehearsed the whole decree as you
found it, you had marred your cause, and played the simple proctor, &c. And
whereas you allege the gloss for you, you make all that be able to read the place
witnesses of your impudency. Whereas the decree hath matrimonio copulantur,
the gloss expoundeth it thus : Id est, copulato 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 answer. 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. What moveth you
thus to cry out, " Impudency and corruption 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, Multi ex hac litera dixerunt quod orientales possunt
contrakere in sacris ordinibus ? " Upon occasion of this text many men have said
that the priests of the east church may marry, notwithstanding 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
against me. So is the same gloss directly against the ancient council of Ancyra
before alleged4. 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 believe,
either the council or your gloss. Howbeit, let the council give place, and let
glosses prevail. Yet, not long after, the same gloss saith thus: Dicunt quod
olim sacerdotes poterant eontrahere, ante Siridum5: "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 your 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." 4S§

Concii.Ancyr. cap.

Dist. 84.
Cum in prae-
terito, in
Gloss.

P Concii. Ancyr. can. 10. in Concii. Stud. Labb.
et Cossart. Lut. Par. 1671-2. Tom. I. col. 1460.]
P Steph. Papa in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. xxxi. can.
14. col, 154; where earum (i. c. orientalium ecclesia

rum), and atque subdiaconi.]
P Gloss, ibid.]
P See above, note 1.]
P Ibid. Dist. lxxxiv. Gloss, in can. 3. col. 404.]

«•]

OF THE CHURCH OF ENGLAND.

409

And of the priests of the west church cardinal Cajetane saith : Papa potest Z7~*~. — •
dispensare cum sacerdote occidentalis ecclesice, ut uxorem ducat, nulla existente causa j ^P
publicce utilitatis6: " The pope may dispense with a priest of the west church to Orders^
marry a wife, although there be no manner cause of profit growing thereby to the •  . — '-
Commonweal7." Catharin.
. • i_ r contr. Error.
Athanasius saith : Multi quoque ex episcopis matrimonia non inierunt. Monachi ^et- ElTor-
contra parentes liberorum facti sunt3: " Many of the bishops (he saith not all, but Athanas. ad
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 Ccssariensem (episcopum) . . . ducta nuper uxore, dum adhuc quasi "' cap' xlv"
sponsus esse videretur9 : " At that time they say Eupsychius (the bishop) of Cse-
saria died in martyrdom, having married a wife a little before, being as yet in
nianner a new-married man."
Addition, f^- M. Harding : " Fie upon such shameless falsifiers. O lament- Addition.
able state : such false prophets : this shameless lie, &c. The truth is, good ¦©$
reader, neither Cassiodorus wrote thus, nor Eupsychius was ever bishop of Cae- foi. 302. i.
saria, nor of any other place, nor so much as a priest, deacon, or subdeacon. The etect^
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
Mst. Trip. Tripartite History. The place truly repeated hath these words :
Li.m.cap. . jn .^0 ^ ^ ^ tempore ferunt vitam finisse martyrio10 Basilium ecclesice
Ancyrancs presbyterum, et Eupsychium Ccssariensem Cappadocics, ducta nuper
uxore, cum adhuc quasi sponsus . . . videretur9. 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 Ccssariensem Cappadocics, that
is to say, 'Eupsychius, a man of Caesaria that is in Cappadocia.' For thus he
Sot. Lib. v. reporteth of him in the Greek : Hvyjrixiov Kaicrapea KamraDmKov to>v
exmaTpihav11 : Eupsychium Ccesariensem Cappadocics patrieium: asmuch
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 thus12 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 be 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 torment13 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 Dorman,foi.
was a king14?" An error ye may say it was ; but false prophecy ye cannot call it. 24-
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 Ancyrancs presbyterum, et

P Ambr. Catharin. Annot. in Excerpt, de Comm.
Card. Caietan. Par. 1535. Error. Index, fol. b. iiii. 2.
Conf. p. 196.]
P Cause of common profit, 1567.]
P Athanas. Op. Par. 1698. Ad Dracont. Epist.
10. Tom. I. Pars 1. p. 268.]
P Hist. Trip. Par. Lib. vi. cap. xiv. fol. L. 7.]
. [10 Matrimonio, 1570, 1609.]
p' Soz. in Hist. Eccles. Script. Amst. 1695-1700.

where TLairiraSoK-riv.]

Lib. v. cap. xi. p. 4£
[12 This, 1570.]
P3 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."] P* ...by the terrible examples of the two kings
Ozias and Oza.— Dorman, Proufe of Certeyne Arti
cles denied by M. Juell. Ant. 1564. fol. 24.]

410

THE DEFENCE OF THE APOLOGY

[part

Marriage in Holy
Orders.
Caesariensis.

Niceph. Lib.
ix. cap. xn.

Hieron. adv.
Jovin. Lib. i.

Vincent Lib.
xiii. cap. xxv.

Athanas.contr. Arian.
Orat.

Eupsychiuswas a bishop.

Eupsychius a
priestConcii.Nicen. II.
Act 6. p. 82.
Colonias.

Eupsychium Ccssariensem Cappadocics, 8cc. Howsoever it were, Eupsychius, for
ought that you know, M. Harding, might well bave been a bishop ; but Oza could
in no wise be a king.
As for the reasons ye bring to the contrary, to prove that Eupsychius was no
bishop, they weigh but little. Thus you say : " He is called Eupsychius Ccesa-
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 ? Will 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 I have
"foully belied," as he in this place saith, Eupsychius Caesariensis, not naming him
bishop, so in another place he saith, Protogenes Sardicensis, Marcellus Ancyranus,
Gregorius Perinthius, Narcissus Irenopolitanus, Acacius Caesariensis, Gregorius
Laodicensis, &C.1, never calling any of them by the name of bishop ; and yet,
I trow, ye will not deny but they were bishops, this manner of writing notwith
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 ; yet was he the bishop of Borne. And, not to seek far
abroad for examples2, Osmund was the earl of Dorset, Robert NevilL Richard
Beauchampe, and Edmund Audley, were noblemen of noble parentage, and lords'
brethren ; yet 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 the3 matter, M. Harding: I weigh only your
reasons. If this example of Eupsychius like you not, we bave others sufficient to
prove that good men have married within holy orders. St Hierome saith : Hodie
quoque multi sacerdotes habent matrimonial; "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 Ccssariensis Cappadodce, ducta nuper uxore, dum adhuc quasi
sponsus videretur, fyc. ; even so saith Vincentius of Phileas, a bishop in Egypt :
Phileas de civitate Thmui, nobili genere, et non parvis opibus, suscepto episcopatu,
[uxorem habuit et liberos]5: "Phileas of the city 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 Eupsychius was a bishop." What of that, M. 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 bishops6. 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, I pray you read
the first Oration of Athanasius against the Arians. There shall you find these
words among others : Scripta Sylvestri et Protogenis episcoporum Dadee, et Leontii
et Eupsychii episcoporum Cappadodce7 : " The writings of Leontius and Eupsy
chius, bishops of Cappadocia." Mark well these words, M. Harding, " Eupsychius
a bishop of Cappadocia." Athanasius saith " Eupsychius was a bishop," and
sheweth the country of his see. You say " Eupsychius was a nobleman, of ancient
parentage;" and tberefore 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
council of Nice ; in which council he is called Eupsychius presbyter Ccesarice3,
"Eupsychius a priest of Caesaria," as at that time as yet being no bishop, but only
a priest. But you, M. Harding, neither knew him ever, nor could ever have

P Niceph. Call. Hist. Eccles. Lut. Par. 1630.
Lib. ix. cap. 12. pp. 696, 7 ; where the names some
what differ.]
P Por a examples, 1570.]
p 1570 repeats the.]
P Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib.
I. Tom. IV. Pars n. col. 165. See before, p. 393.]
P Vincent. Bellov. Biblioth. Mund. Duac. 1624.
Specul. Hist. Lib. xii. cap. xxv. Tom. IV. p. 464.

Conf. cap. xxiv. ibid.; wh.eTe...suadebatur... uxoris,
et liberorum respectum habere.]
P Were no bishops, 1570.]
p Athanas. Op. Par. 1698. Ad Episc. .fEgypt. et
Lib. adv. Arian. 8. Tom. I. Pars I. p. 278.]
P Concii. Nic. n. Act. vi. Refut. &c. in Crabb.
Concii. Col. Agrip. 1551. Tom. II. p. 582. Conf.
Coneil. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. VII. col. 500.]

«•]

OF THE CHURCH OF ENGLAND.

411

known him : and yet will you look to have more credit herein than that godly Marriage
and learned father Athanasius, that wrote unto him, and either knew him fami- }n 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 bishop9 of Cappadocia. Now the
same Eupsychius of whom we speak was the bishop of Caesaria ; and Caesaria 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 bishop," 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. J0$ .g$
Likewise M. Harding might have found it noted in his own gloss : Dicunt Dist 84.
quod olim sacerdotes poterant contrahere, ante Siricium10 : "They say that in old teriTo'm113*
times, before pope Siricius (which was about four hundred years after Christ), aloss'
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 Spiridion11, and as Nazianzene saith of his
own father12, we say13 that a good and diligent14 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 weight of these matters required an upright and plain
dealing, for civility's sake I could be content sometimes to spare you, and, where ye
make manifest lies, to use a softer word, and term them fittons. But now, if I tell you
that you use your accustomed figure pseudologia, which is " lying" in plain English,
I trust you will bear with my plainness, amend your own fault, and consider the
sozomenus, power of truth, that causeth me to be so bold with you. This I a am »m. Harding
%S3L?Euse- sure of, that neither Sozomenus, nor Gregory Nazianzene, nor Eusebius, before'he
liTauli^of Lib. x. cap. 5, as you have caused your books, both Latin and English, know-
the Apology. to ^e noted in the margent, (where ye mistake Eusebius for Ruffinus15,)
b nor Nazianzene either in Monodia, as you note also in the margent, nor in the t An un.
funeral oration that he made of his father, hath any such saying as ye report 0/ untruth:
them. For how could they say that a bishop serveth in his ministry never the worse, answSf
but rather the better, and with more ableness to do good, for tliat he is married, the

P Was a bishop, 1570.]
¦ [I0 Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Prim. Pars, Dist.lxxxiv. Gloss, in can. 3. col. 404.]
P1 Soz. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. 1. cap. xi. p. 338.]

[1B Gregor. Naz. Op. Par. 1778-1840. Orat. xviii.
8. Tom. I. p. 335.]
[13 These two words do not appear, Conf.]
P* And diligent, Conf. and Def. 1567, 1570, 1609.]
P5 Hist. Eccles. Par. Lib. x. cap. v. foil. 106, 7.]

412

THE DEFENCE OF THE APOLOGY

[part

St Paul
writeth thus,
not of priests
and bisnops,
but of all
other christianmen.

M. Harding's
modesty.

Never the
worse.

' Untruth.
For Chryso
stom maketh
the case
general.

•i An error.
M. Harding
taketh one
place for
another.Nothinghindereth?.

Read 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 writeth 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 without a wife carethfor the things of our Lord,
how he may please God 7" Of him that hath a wife saith he not, that he " careth for
the things that be the world's, how he may please his wife," and is divided ? Finally,
saith he not, " J tell you this thing for your profit, not to tangle you in a snare, but
for that which is honest and comely unto you, and that which may give you readiness
to pray to God without let?" Wherefore recant for shame that foul error, that a
bishop serveth the better in his ministry, and is ihe more able to do good, for that
¦he is married. ... •
Such men, such doctrine: fleshly men, fleshly doctrine. . . .
Nov), therefore, see you not how great is your impudency, in that you lie yourself,
and father such a foul lie upon Sozomenus, and that light of the world in his time,
Gregory Nazianzene ? . .. The words of Sozomenus be these : iyevero yap
?v 1 x \-sjj/ »•,.,»> . - * a ~ '2 Lt&. i. cap. xi.
ovtos aypotKOs , yajxeTr/v Kai iraioas f^wc aAA ov irapa tovto ra acta %eipojV •
that is to say : " Spiridion was a husbandman, having wife and children, and yet for
all that he was never the worse about God's service." Of this place we grant ye may3
say with Sozomenus, that Spiridion served God never the worse 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 words of Sozomenus that ye build your carnal me plat* of
doctrine upon be well examined, ye shall find that he maketh more uffa^toelL
against you than with you. For, signifying that he had vrifi and chil- JuUerTytwinst
dren, he addeth: dXX' oi irapd tovto Ta 6ela x^'ipoyv. " Yet for all that he was them-
never the worse about God's service." This revocation or exception negative,
'yet for all that,' fyc, implieth a confession affirmative to5 the contrary 
Neither maketh the place of Gregory Nazianzene any whit for you NazUmzent>s
more than this of Sozomenus doth, whose words be these, after the ItTup'tmae*'
translation of Raphael Volateranus, varying much from the Greek: ^fender.
dHic...Basilii pater, Basilius item appellatus, etsi matrimonio se vinxit, ita tamen
in eo vixit, ut nihil propterea ad perfectam virtutem ac philosophiam conse-
quendam impediretur6 : " Basil's father, who was named also Basil, although he
put himself in bonds of matrimony, yet he lived so herein, as he was letted no
whit from the attaining of perfect3 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 he9 lived so," #c 
Right so it is easy to put him from the hold he taketh of St Chrysostom10 by Chry
sostom himself. For, lest any man should think, whereas St Paul saith
a bishop ought to be tlie husband of one wife, that the same order con- Tit' ''
tinueth still in the church, thereto he saith in his second homily, De Patientia11
Job: Non ea ratione, quod nunc id12 in ecclesia observetur. Oportet enim omni
prorsus castitate sacerdotem ornatum esse13: "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 14."

P Outos 6 ayooi/cos, Conf.]
P Soz. in. Hist. Eccles. Script. Amst. 1695-1700.
Lib. i. cap. xi. p. 338.]
P 1609, 1611 repeat may.]
p Defender maketh, Conf.; defenders maket,
Def. 1567.]
P Of, Conf. and Def. 1667.]
P Basil. Op. Lat. Basil. 1640. Gregor. Naz.
Monod. Tom. I. p. 3. Conf. Gregor. Naz. Par. 1778-
1840. Op. Orat. xliii. 10. Tom. I. p. 776. There is
nothing in the Greek text answering to the expressions

here used from the version of Volaterranus.]
P Hindered, Def. 1567.]
P PerEte, Conf. and Def. 1667, 1570.]
P The, Conf.]
P° Chrysostom, Conf. and Def. 1567, 1570, 1609.]
P1 Poenitentia, Def. 1570, 1609, 1611.]
p2 Id nunc, Conf. and Def. 1567, 1570.]
P8 Chrysost. Op. Par. 1718-38. In Job. Serm. ii.
Tom. VI. pp. 585, 6. This is spurious.]
P4 Manner a chastity, Conf. and Def. 1567, 1670.]

"•] OF THE CHURCH OF ENGLAND. 413
THE BISHOP OF SAEISBUBY.
Here cometh M. Harding in aloft with Io triumphe, as having beaten down all rr~^-. — ..
the world under his feet ; and, as being already in sure possession of the victory, jjwff8
he crieth out, " Impudencies," " lewd lies," " foul faults and pretty fittons ;" and JLi, — ^
full terribly 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 report15: ovhev ra Ma xetpto"- 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, fyc.16: Namnz. in
"Eva, that was given to Adam for an17 helper, forasmuch as it was not good for PatrisF: '
man to be alone, instead of a helper became his enemy." It followeth : Meo ^y«yTs'
autem patri mater mea, data illi a Deo, non tantum adjutrix facta est, (id enim minus ¦yiveTat,
esset mirum,) sed etiam dux et princeps, verbo factoque inducens ilium ad res optimas. ef?% Jem
Et aliis quidem in rebus quamvis optimum esset subditam esse viro, propter jura irpfc Td'
conjugii, tamen in pietate non verebatur seipsam illi magistram exhibere : " My *p,a,T"rrft
mother, being given to my father of God, became not only his helper, (for that had dyovca...
been no great wonder,) but also was his leader and captain, both by word and by "£>* e"CT
deed, training him unto the best. And albeit in other things it were best for her alaxvvo-
to be subject unto her husband for the right of marriage, yet in rebgion and god- ^"i,
liness she doubteth18 not to become his mistress19." kavTijv Kai
These words, M. Harding, be plain and clear and without fitton. Gregory ***<*<««»-
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- StSda-Ka-
liness she was his mistress19." And yet must all these words, so open, so plain, Xos-
so clear, be drowned with your simple distinction of "rather tbe 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 by20 your reading.
Addition, ft* M. Harding : " How make you not all men witnesses of your Addition.
falsehood and impudency?" " The store of your note-books, which Illyricus, friar ^arf
Bale21, 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 [Detect] "
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 mistress22. 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

evire- OUK

[i6 Sozomenus import, 1567 ; Sozomenus report,
1570.] [16 Gregor. Naz. Op. Orat. xviii. 8. Tom. I. pp.
334, 6.]
[" A, 1567, 1570.]

P8 Doubted, 1567, 1570.]
P9 Maistresse, 1567, 1670.]
P° Be, 1611.]
P1 Ball, 1609, 1611.]
P2 Maistresse, 1570.]

414

THE DEFENCE OF THE APOLOGY

[PiBT

Marriage helpeth.
Fol. 305. a.

1 Pet iii.

Ignat ad
Philad.
Clem.Stromat.
Lib. vii.
Euseb. Lib.
iii. .cap. xxx.

Totas matri
habenasdimisit.

lieth the deceit, in that he maketh St Gregory, Nazianzene's father, bishop of Na-
zianzum, when he had such help of his mother, &c. It is a weak flock, they say,
of sheep, where an ewe1 beareth the bell, &c. Thus then is it. Gregory the elder,
St Gregory Nazianzene'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 answer. It is true indeed. Nazianzene 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 Nazianzene'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 may serve
you to any advantage, ye take it, and hold it as your own, either as sufficiently
proved because you speak it, or else as confessed by your adversary. Then you
spread out your banner, and blow up your triumph, and make yourself merry.
Nazianzene, declaring the time of his father's infidelity before his conversion^
saith that " his wife, being a christian woman, watched, fasted, sang psalms, and
prayed for her husband, and was careful for him2." 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 ? Verily, as she prayed for her husband, so was
she a helper to her husband, not only wbile he was an infidel, but also all3 the
time of his life. And why not ? What wanted there in her ? Good-will, or un
derstanding ? As touching good-will, Nazianzene compareth her with Sara, the
mother of all faithful women4, and saith that "in godliness she passed all others5."
Touching her skill and understanding he saith : "As the sun-beams are fair
and clear in the morning, and grow brighter and warmer towards 6 noon, even so my
father's wife, shewing forth the pleasant first-fruits of godliness at the beginning,
afterward shined out with greater light'." Thus we see her light and ability
grew more and more, and increased daily. And therefore Nazianzene 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 counsel
unto many, whom long time hath led to seek your wisdom 8." So saith St Paul :
"I beseech thee, faithful yoke- fellow" (by which words Ignatius9, Clemens Alex
andrinus 10, and Eusebius ] 1, think he meant his wife), " help those women that have
laboured with me in the gospel." Thus did Gregory Nazianzene's wife : she was
godly herself, and holp others, both men and women, with her godly counsel.
She converted her husband from infidelity: she converted others: she12 brought
up her children in the fear of God : " her husband gave her the charge in de
livering his money unto the poor 13." And yet will you teU us that she was no
helper to her husband ? Or that her husband by ber means was not the better
able to do his office ? It shameth me, M. Harding, to see these follies. Whereas
Nazianzene saith " she was a helper to his father," he meaneth not only the time

P A yewe, 1570.]
P ... irpotrirLiTTOVtrav fxkv Tto Qeio vvktos Kai
rj/xepas, Kai irap' avTov Tijv trtoTvpiav ttjs KetpaXrjs
aiToviievTjv ev iroXXui's v-qa-Teiais Kal SaKpvtri 
Gregor. Naz. Op. Par. 1778-1840. Orat. xviii. 11.
Tom. I. p. 337. Conf. p. 336.]
P At, 1570.]
P Id. Orat. ii. 103; viii. 4; xviii. 41. pp. 59, 220,
361.] P ...dfitpoTepots [oLKtxycpeXeia, eva-efieiq] dirdtras
viKT]tracra  Id. Orat. xviii. 8. p. 335.]
P Toward, 1570, 1609.]
P 'K.al Kaddirep ijXios tJSio-tov Tais etaQlvaTs
irpoo-pdXXojV aKTiLTt, Tais /teo-n/t/3ptvats 6epp.OTepos
'io-TaTal Kal (palSpoTepos, ovtoj Kai a'vTl], oi/ /u/cpa

Ta ttj-s eu<re/3etae dir' dpxijs iiiroipaivovo'u, tw t£-
XevTaiw cptoTi irXeov e^iXapif/ev. — Id. ibid. 11. p. 337.]
P 'AyavaKTeis vovdeTovfxevTi ; tovto eiraivto' Kal
ydp iroXXovs vez/ouBerrj/cas, citrous 6 iroXvs -xpovo?
inro trrjv Ijyaye trvvea-lv  Id. ibid. 43. p. 362.]
P Ignat. Interp. Epist. ad Philad. cap. iv. in
Coteler. Patr. Apost. Amst. 1724. Vol. II. p. 77.]
[J0 Clement. Alex. Op. Oxon. 1715. Stromat. Lib.
vn. 6. Tom. I. p. 535.]
P1 Euseb. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. in. cap. xxx. p. 82.].
P2 See, 1570.]
P8 ...tt/s GiriSoa-etos Se to irXeitrTPV ttj eKelvns
Xeipi iraprJKev, «.. t. X  Gregor. Naz. Op. Orat.
xviii. 21. Tom. I. p. 343.]

IL]

OF THE CHURCH OF ENGLAND.

415

of his infideuty, but generally the whole course of all his life. Five and forty Cj-*-. — >
years he lived a bishop ; and all that while she was his helper. hel^tlT
"A weak flock," you say, '• where an ewe1 beareth the bell." This proverb — I  •
might better become a sheep of Cots would with his bell; for the help14 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. u.
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 Jesus18." And, as I have
alleged before, he saith to his own wife : " Help those women that have laboured Phil. 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. xxl
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 16, 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 1 cor. va.
be as I am myself1,7. But every man bath 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 hoc expe- Ad poiient.
dit, aliquando illud. Nam illis qui se non continent, utique expedit nubere13 : xv.'''cap'
" 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 19 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 : 1 cor. vii.
he that marrieth out his virgin sinneth not." Therefore Gregory Nazianzene
saith : Neutrum horum, nee matrimonium nee ccelebs vita, prorsus aut Deo nos Naaanz. in
mundove conciliat, aut a Deo aut a mundo alienat; ut alterum natura sua omnino Gorgon!'
fugiendum sit, alterum absolute laudandum. Animus est qui et virginitati et nuptiis /"i"' '^f
recte imperat20 : "Neither of these two, nor matrimony nor single life, doth either ij'e.S"'™''
join us to God or to the world, or withdraw us from God or from the world ; -ram-a* v
that the one ought to be refused, and the other absolutely and of itself ought to ™Xi, Kai
be praised. It is the mind that ruleth both marriage and virginity." otWrjo-t
I grant there be more occasions of let and hindrance in matrimony than in ^of^f
virginity, and specially in times of persecution. The natural affection of wife lojlv b Kal
and children often moUifieth and melteth the heart, and causeth a man to Za^Lvta .
look backward. koXSk
St Ambrose saith : Bona . . . vincula nuptiarum ; sed tamen vincula : [etsi vin
cula, tamen vincula caritatis:] bonum conjugium; sed tamen a jugo tractum21 :
" 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

eiritTTa-
Twv. Ambros. de
Virg. Lib. iii.

[" For then the help, 1570.]
[" Jesu, 1570.]
Pe Valentius, 1570.]
P7 Meself, 1570.]
[ls ...hoc aliquando, aliquando illud expedit. Nam
illis qua; se &c— August. Op. Par. 1679-1700. De
Conj. Adult. Lib. I. cap. xv. 16. Tom. VI. col. 396.]

P9 Also all other, 1567.]
P° Gregor. Naz. Op. Orat. viii. 8. Tom. I. p. 222.]
[21 Ambros. Op. Par. 1686-90. Lib. de Virgin.
cap. vi. 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

1 Epist ad
Tim. Hom.
10.

Chrysost.
contr. Jud.
et Gent et
Hseret Tom,
ill. p. 363.

Marriage examples of Gregory Nazianzene and Spiridion, in a godly man they hinder
helpeth. nothing. Neither was this any such singular privilege, as M. Harding ima-
v — v — '¦> 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 specially of
chrysost. in priests and bishops: Quamvis1 nuptice plurimum difficultatis in se habeant, ita
tamen assumi possunt, ut perfection vitce impedimento non sint2 : " Notwithstand
ing marriage have much trouble in itself, yet may it so be taken (and used) that
it shall be no hindrance to perfect3 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 obstaculum. Vis cognoscere, quod nihil obsit habere uxorem et liberos?
Moses nonne uxorem habuit et liberos ? Vide et Petrum4 columnam ecclesice, quod
et ipse uxorem habuit. Ne accuses nuptias5: "Excuse not thyself6 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 marriage is no manner hindrance
unto godliness. Wilt thou knowT 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 marriage."
Again, writing upon these words of the prophet Esay, Vidi Dominum, fyc, he
chrysost. in saith thus : Quis ista loquitur ? Esaias ille spectator ccelestium seraphim, qui cum
vert'aj Vidt conjuge8 commercium habuit, nee tamen extinxit gratiam9 : " 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
scortationem10 : " Esay had a son and a wife ; that thou mayest understand that
marriage is not ill, but that fornication is ill." And again : Num11 obstabat matri
monium ? Adjutrix tibi data est uxor, non insidiatrix: " What, did marriage hinder
thee ? No. Thy wife is given to thee 12 to be thy helper, and not to deceive
thee." Likewise saith St Augustine : Sanctissimus Samuel filios genuit : non tamen
etvet Test justitice sues merista minuit : . . .. Zacharias sacerdos, vir Justus, in senectute sua . . .
genuit filium  Qua ergo ratione accusatur, quod minime obesse probatur13? "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 hurt ?"
Nicephorus, writing of Gregory, St Basil's brother, the bishop of Nyssa, saith,
Niceph. Lib. thus : Quamvis haberet conjugem, aliis tamen in rebus non cessit fratri u :
.i. cap. ax. u ^jthough jje jja(j a wife> yet jn 0tber things he was nothing inferior to (St
Basil) his brother."
August de St Augustine saith, as he is alleged before : Sancta sunt . . . etiam corpora
capn'xi.°n'|ug' conjugatorum fidem sibi et Domino servantium15 : "Where16 married people keep
their faith, both to themselves and to God, their bodies be holy."
Likewise Nazianzene : Etiam ilia ques nupsit, et de iis ques sunt mariti, et de
iis ques sunt Domini, sollidta est, ut sit sancta et corpore et spiritu17 : "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."

Dominum.
Tom. I.
Hom. 4.

August, in
Qusest Nov.

Nazianz. in
Funer. Gorgon.

P Saith generally of all men : Quamvis, 1567.]
P 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.]
[3 Perfite, 1567, 1570.]
[" Petram, 1609.]
[5 Id. Contr. Jud. et Gent, et Ha3r. Hom. Tom.
I. p. 821. This homily is spurious.]
[6 Theeself, 1567, 1570.]
p Knew, 1570.]
p Conjugio, 1567, 1570.]
P Id. in illud, Vidi Dom. Hom. iv. Tom.VI. p. 123.]

P° Id. ibid.] P1 Non, 1570.]
[12 Given thee, 1567.] »
[13 August. Op. Par. 1679.-1700. Qusest. ex utroq.
mixt. Qusest. exxvii. Tom. III. Append, col. 142.]
[" Niceph. Call. Hist. Eccles. Lut. 1630. Lib. xi.
cap. xix. Tom. II. p. 137.]
[15 August. Op. De Bon. Conj. cap. xi. 13. Tom.
VI. col. 327.]
P° 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.]

n.J OF THE CHURCH OF ENGLAND. 41T
Likewise St Ambrose : Videmus virgines de seculo cogitare ; et matrimonio rz — ^ — ¦
junctos dominids studere operibus13: " We see both virgins careful for the world; ^Wr?6
and married men careful for the works of the Lord." Jl5!L_l
There be troubles in marriage : it cannot be denied. But so be there also AJ?j£°s;;,in
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 philoso- chrysost in
phandum Deo, si voluerimus esse sobrii, sed et magnam adfert consolationem : com- 21"'
primit enim insanum naturce impetum ; nee turbari sinit, quasi mare, sed efficit ut
scapha feliciter in portum appellat. Et ideo Deus consolationem hanc tribuit
humano generi19 : "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 laudabiles propter eam quce Nazianz. in
in nuptiis est animi tranquillitatem20 : " Marriage is worthy of praise, for the quiet- Gorgon.
ness and contentation of mind that is in marriage." SiaTfjiev
° 'yaxtto cva-
To be short, Clemens Alexandrinus saith : Habet, ut castitas, ita etiam matri- peoVijo-c's.
monium, propria munera et ministeria, quce ad Dominum pertinent21: "As well stromat
matrimony as also chastity22 hath either of them their peculiar offices pertaining Llb-m-
unto God."
And Chrysostom saith : Ne quis prcetexat uxorem, vel liberos, fyc. Heec excusatio,
hie prcetextus, diaboli sunt insidics23: "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 courtesy ye will take back
your fittons unto yourself. The conclusion and sum of your whole talk is this :
" Spiridion served God never the worse notwithstanding he had a wife ; and
marriage is no let or hindrance to perfect24 godliness."
The Apology, Chap. viii. Division 3.
Further we say that the same law, which by constraint taketh away g — J"^
this liberty from men, and compelleth them against their wills to live 0f Devils.
single, is "the doctrine of devils," as Paul saith; and that, ever sithence25 • 
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
Augusta26, as Faber27, as Abbas Panormitanus28, as Latomus, as the Tri
partite work29, 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, bishop30 of Eome, " that he
saw many causes why wives should be taken away from priests ; but that

Ps Ambros. Op. Par. 1686-90. Comm. in 1. Epist.
ad Cor. cap. vii. v. 35. Tom. II. Append, col. 137 ;
where junctos.]
[19 Chrysost. Op. In iv. cap. Gen. Hom. xxi.
Tom. IV. pp. 186, 7.]
P° Gregor. Naz. Op. Par. 1778-1840. In Laud.
Gorg. Orat. viii. 8. Tom. I. p. 222.]
P1 Clement. Alex. Op. Oxon. 1715. Stromat. Lib.
in. 12. Tom. I. p. 646.]
I" As chastity, 1567.]
P3 Chrysost. Op. Cont. Jud. et Gent, et Hser.
Hom. Tom. I. p. 821.] P° A bishop, Conf.]
27
[jewel, in.] 

P» Perfite, 1567, 1570.] Ps Since, Conf.]
P6 See below, pages 424, 6, 7.]
P7 J. Pabr. Stapul. Comm. in Paul. Epist. Par.
1531. Lib. x. cap. iii. fol. 160. See Vol. II. page 993,
note 13.]
p8 Panorm. sup. Tert. Decretal. Lugd. 1534. De
Cleric. Conj. Tit. iii. cap. 6. fol. 16. See below, page
423.] P9 Opusc. Tripart. Lib. in. cap. vii. in Crabb.
Concii. Col. Agrip. 1551. Tom. II. p. 1002. See
below, page 426.]

418

THE DEFENCE OF THE APOLOGY

[part

Doctrine ^e saw many more and more weighty causes why they ought to be re-
of Devils, stored to them1 again2."

» Manifest
untruth.
Forall priests
are restrained
from mar
riage; and
priests be
men.

b Untruth.
For these be
the words of
the apostles'
canons?:Episcopus,
aut presby
ter, aut
diaconus, uxoremsuam
prtetextu re
ligionis ne
dhjiciat; aut
si abjecerit,
a commu-
nione segre-
flelur. Can. 5.
c Untruth :
read the an
swer.
M. Harding
foully mis-
taketh the
council.

M. HARDING.
There is ano law in the church that by constraint taketh away from men liberty
to marry. For St Paul's words be plain : " If thou take a wife, thou
sinnest not." And likewise : "If a virgin marry, she sinneth not." But, if
any persons have of their own will and devotion vowed to God chastity, voluntary vm
the same have imbarred themselves of this general liberty, and by their ™S/Sa>«?w"
voluntary promise have bound themselves never to marry. And in such, 'rar!/•
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 will marry." If the gospellers allege against this doc
trine the words of St Paul, " If a virgin marry, she sinneth not ;" we 1 cor. va.
answer with Chrysostom and other fathers, that "a virgin by a vow 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, who saith that " this saying pertaineth to her that Ad virg. Lapi.
hath not promised, to her that is not yet veiled4." . . . And by restraining cap' v'
them from marriage, the church useth no 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,
whereby men are kept from wilful damnation. To forbid marriage wholly, The doctrine of
universally, and altogether, that is the doctrine of devils. But to judge dev<is'
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 loill not admit this answer
and, being loth to forsake their fleshly pleasure, pretend to be moved with the autho
rity of St Paul, who calleth tlie forbidding of marriage the doctrine of devils; I send
them to St Augustine for an answer, in his thirteenth5 book, and sixth chapter,
against Faustus the Manichee ; where, for a sufficient solution of their objection, they
shall find these plain words: Ble...prohibet, qui hoc malum esse dicit; non qui huic
bono aliud melius anteponit6: that is to say: " He forbiddeth (marriage) which saith
it is evil; not he which pref err eth another better thing before this good thing". . .
Now, that I may shew in what time, and by what persons, this law of single life
was ordained, for brevity's sake I will content myself with witness of one only council,
which is the second council of Carthage, holden in the time of Valentinian and Theo
dosius the emperors; where we find that this order was taken bby the apostles
themselves, and that the antiquity observed and kept the same. The words of the
council be these, canone 2.
Aurelius episcopus dixit, &c. 8: "Aurelius the bishop said: Whereas in the
council before this it was treated of the rule of continence9 and chastity, these three
degrees through their consecrations be annexed to chastity by a certain decree written,
to wit, bishops, priests, and deacons ; whom 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 the antiquity hath kept." Lo, sir defender. . . .

P Restored them, Conf.]
P Plat. De Vit. Pont. Col. 1551. Pius II. p. 295.]
P ...»i irapdevos, p.eTa xiji/ ttjs irap6evias e-rray-
yeXiav Staxptiapeiara, p.oiyeias -^Etpov cToXptrjaev 
Chrysost. Op. Par. 1718-38. De non iterand. Conj.
Tom. I. p. 353. See before, page 386, note 8.]
P Hoc dictum ad non pollicitam pertinet, ad
nondum velatam — Ambros. Op. Par. 1686-90. De
Laps. Virg. cap. v. 21. Tom. II. col. 310.]
P Thirtieth, Conf.]
P August. Op. Par. 1679-1700. Contr. Faust.
Lib. xxx. cap. vi. Tom. VIII. col. 448.]
P Can. Apost. 5. in Concii. Stud. Labb. et
Cossart, Lut. Par. 1671-2. Tom. I. col. 25.J

P Aurelius episcopus dixit: Quum in prseterito
concilio 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 sacramentis divinis inserviuDt,
continentes esse in omnibus, quo possint simpliciter,
quod a Deo postulant, impetrare, ut quod apostoli
docuerunt, et ipsa servavit antiquitas, nos quoque
eustodiamus  Concii. Carth. n. cap. 2. in Crabb.
Concii. Col. Agrip. 1551. Tom. I. p. 424.]
P Continency, Conf. and Def. 1567, 1570, 1609.]

H.J OF THE CHURCH OF ENGLAND. 419
What if the bishop of Augusta find fault with priests' lives ? (Which Augusta Doctrine
and which bishop there ye mean I know not, neither well can I know, except I saw of Devils.
your note-book.) Wliat if the abbat Panormitane, what if one Faber, and one Lato- '  '
mus, men of our time, I trow, and that zealous man which wrote the little tripartite
treatise annexed to the Lateran council, whatsoever he was — what if all these, I say,
moved with a zeal, and being desirous ofthe clergy's reformation, lamentably complain
of their loose life ? Wliat then ? . . .
Get you fairer painted and better filled boxes than these be, or else shall ye all be
taken for poor pothecaries. . . .
Touching Pius, . ..in Platina ye shall find, these words for one of that pope's
sayings: Sacerdotibus magna ratione sublatas nuptias, majori restituendas videri10:
as much to say in English, "that marriage was taken from priests with great reason,
and that it seemed it were to be restored again with greater." This saying reporteth
not that wives were taken away from priests, as you report, neither that wives ought
to be restored to priests again. dIt speaketh only of marriage, which, as before a man d a sage ex-
enter into holy orders, no vow being made, is lawful; so by orders taken, a vow o/wbathad
chastity being solemnly made, is utterly unlawful. If this saying had made so much Pius' mean-
for your pretensed marriage as ye would men to believe, eye would never have falsified l"untruth.
it by such change of words. Whether it be more expedient such as come to tlie clergy fa°s7fLdethed
fo be required to lead the single life, and to bind themselves thereto by vows, or to would riot so
enjoy the common liberty of marriage, ithat we leave to the church to discuss an11 ^™5^dhf™
order  , now at
T T.. . y . n . 1 . Iast tlle d0C*
If Pius saw many weightier causes for priests to have wives than for their single tors stand
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 worth sa pipped nut. This sayinq » Mtravera
of Pius is well to be weighed and scanned. . . . piacmnt.
THE BISHOP OP SAMSBTJRY.
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 course of speech, saith thus : " The i Tim. iv.
Spirit saith plainly that in the later12 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 devils13."
But M. Harding saith " there is no law in the church to restrain marriage :
and that marriage is not now condemned by him and others14 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 minus 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 done15.
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 ofthe heretics named the Manichees : Auditores . . . qui appel- ^g^

[10 Plat. De Vit. Pont. Pius II. p. 295.]
[" And, Conf. and Def. 1567.]
[12 Latter, 1609.]

[13 This sentence is not in 1567.]
[" Other, 1567.]
[ls These seven words are not in 1567.]
27—2

420

THE DEFENCE OF THE APOLOGY

[part

August.deMor. Manich,
Lib. ii. cap.
xviii.

Chrysost. in
Op. Imperf.
Hom. 1.
Hieron. adv.
Jovin. Lib. i

Dist. 82.
Proposuisti.

Rom. viii.
Tit. i.

Dist. 82.
Plurimos.Copus Dial. I.
p. 159.
Graecos solos
in hac impu-
dicitiffi sehola raa-
gistros se
quuntur.Const. Othon.
Licet ad pro-
fugandum, m Gloss.

Hieron. in
Daniel, cap.
xi.2 Tim. iii.

August.
eontr. Faust.
Lib. xxx.
cap, vi.

lantur apud eos, et carnibus vescuntur, et agros colunt, et, si voluerint, uxores
habent. Quorum nihil faciunt [illi] qui vocantur electi1: " They that among them
be called the hearers2 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 arid 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."
St Augustine saith unto them, as he would also say unto M. Harding : Non . . ,
concubitum, sed, ut longe ante ab apostolo dictum est, Vere nuptias prohibetis3:
" 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, Heec ipsa con
junctio maritalis4 malum est ante Deum5; "This very copulation of man and wife
is evil before God;" and these of St Hierome, Quamdiu impleo mariti officium,
non impleo officium Christiani6; " 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 carne
sunt, Deo placere non possunt7: " 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 Innocentius8 understandeth married people) nothing is
clean ; but both their mind and their conscience is defiled." Pope Siricius calleth
marriage vitium, luxuriam, feedas cupiditates9, "vice, lechery, and filthy lusts."
One of your late English doctors of Lovaine saith that the whole east church,
maintaining the lawful marriage of priests, evermore continued there from the
apostles' time until this day, maintaineth and continueth a school of filthiness10.
Further, you may remember that this rule is written in a book of your own
doctrine, and is given in secret, as a special lesson unto your clergy: Si non caste,
tamen caute11: " If thou deal not chastely, yet deal charily."
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 decipiat12: "He shall make a counter
feit shew of chastity, that he may deceive many." Even so St Paul saith : Ha-
bentes speeiem 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 : Ilk
. . . prohibet matrimonium, qui illud malum esse dicit; non qui huic bono aliud melius
anteponit13: "He forbiddetb 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

[' August. Op. Par. 1679-1700. Ad Deuter.
Epist. cexxxvi. 2. Tom. II. col. 848.]
P Called hearers, 1567.]
P Id. de Mor. Manich. Lib. ii. cap. xviii. 65.
Tom. I. col. 739.]
P Martialis, 1570.]
p Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. i. ex cap. i. Tom. VI. p. xxiv.]
P Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib.
I. Tom. IV. Pars n. col. 150. See before, page 390,
note 1.]
P Innoc. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Deer. Prim. Pars, Dist. lxxxii. can.
2. col. 396.]

P Same Innocentius, 1567.J
P Plurimos sacerdotes... deconjugibus propriis...
sobolem didicimus procreasse.... Dicat mihi nunc,
quisquis ille est sectator libidinum, praceptorque
vitiorum &c— Syric. in eod. ibid. can. 3. col. 397.
Conf. can. 4. col. 398.]
P° Copi Dial. Sex, Antv. 1666. Dial. i. cap. xxiii".
p. 159; where Grcecis ipsis quos solos.]
[" Const. Othon. ad calc. Gul.Lyndwood.Provine.
Oxon. 1679. De Cone. Cler. Rem. in Annot. p. 44.]
[12 Hieron. Op. Comm. in Daniel. Proph. cap.
xiii. Tom. III. col. 1131; where simulet.]
P3 August. Op. Contr. Paust. Lib. xxx. cap.vi.
Tom. VIII. col. 448. See before, page 418.]

IL]

OF THE CHURCH OF ENGLAND.

421

mind and conscience is defiled ;" he that saith " matrimony is vice, lechery, and "~ rj£ — •
filthy pleasure ;" saith he not " matrimony is an evil thing ?" Thus you say : thus Apostles'
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 universaUy 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 1 cor. vii.
proviso : Unusquisque proprium clonum 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 it14 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 live15 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 bave 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 backward16, 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 :
Quce17 nubere volunt, et ideo non nubunt, quia impune non possunt, . . .melius nube- August de
rent quam urerentur, id est, quam occulta flamma concupiscentiee in ipsa conscientia vS^in. cap.
vastarentur13 : " They that have a mind to marry, and yet marry not, because they xxxlv-
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
where was this order19 taken by the apostles ? By what 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.
brose20, that the apostles, St John only excepted, were all married. Clemens 2Cor'x'
saith that Peter saw his own wife carried by the officers to suffer death for Euseb. Lib.
Christ's sake, and cried unto her comfortably by her name, " O woman, remember f^™'
the Lord21." Ignatius, St John's disciple, saith : Opto Deo dignus inveniri, . . . p.£p.vnm
sicut Petrus, et Paulus, et reliqui apostoli, qui nuptiis fuerunt sociati, qui non Ubi- J^at la'""'
dinis causa sed posteritatis surrogandce gratia conjuges habuerunt22: "I wish to be Philad-
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."

[14 It is, 1567, 1570, 1609.]
P5 Than to live, 1567.]
['« Backwards, 1567.] [17 Qui, 1609, 1611.]
P8 August. Op. De Sanct. Virgin, cap. xxxiv.
34. Tom. VI. col. 357.]
[19 Was order, 1570.]
P° Ambros. Op. Par. 1686-90. Comm. in Epist. n.

ad Cor. cap. xi. v. 2. Tom. II. Append, col. 198. See
before, page 392.]
P1 Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. in. cap. xxx. p. 82; where iieiivntro <J
a'vTn.] P« Ignat. Interp. Epist. ad Philad. cap. iv. Ia
Coteler. Patr. Apost. Amst. 1724. Vol. II. p. 77.]

422

THE DEFENCE OF THE APOLOGY

[PAUT

The
Apostles' Doctrine,

Chrysost. In
ead. Hom.

1 Cor. vii.
1 Tim. iii.
Tit i.
Leo, Epist
87.

Ambros. in
1 Cor. vii.7

Canon. 5.

Hieron;contr. Jovin.
Lib. i.

Dist. 31.
Quoniam.

xxvi. Qusest.
2. Sors.

Chrysostom saith : Cur non ait, Oportet episcopum angelum esse, nulli humance
perturbationi vitiove subjectum ? . . . Ne ecclesice negotia fructusque perirent. Iddreo
moderatam virtutem proposuit, non supremam illam atque ccelestem1 : "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 wife), and not
that other virtue, so high and so heavenly" (that is to2 say, utterly to uve udj
married). Again he saith : Idcirco ait, Unius uxoris virum, . . . ne nimis in angustum3 rem
eam concluderet, si exactissimam virtutem expetisset : idcirco moderatiori admonitione
maluit uti, ne ex desperatione perfectcs illius inveniendcs virtutis ecclesice sine epi
scopis essent4: "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 perfect6 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 churcbes should be left without
bishops." St Paul saith : " Touching virgins I have no commandment of the Lord :''
"Better it is to marry than to burn :" "Let a bishop be the husband of one wife."
Which last words pope Leo expoundeth thus : Is episcopus ordinetur, quem unius
uxoris virum fuisse aut esse constiterit6 : " 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
potuit3? " If the doctor of the gentiles had no commandment of the Lord touch-i
ing virgins, what man else then could ever have it ?"
Among the rules which commonly are called the Apostles' Canons it is written
thus : Episcopus, aut presbyter, aut diaconus, uxorem suam prcetextu religionis ne
abjidat ; aut si abjecerit, a communione segregetur ; et si perseveret, deponatur9:
" 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, expounding 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 eas10: " 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 apostoliccs diligentice, et constitutiones sanctorum virorum, legates
nuptias posthac valere volumus, nullo modo cum uxoribus suis eorum connubia dis-
solventes11: " 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 . . . nee legali, nee
evangelica, nee apostolica auctoritate prohibetur12 : " The marriage of priests is not
forbidden by any authority either of the law, or of the gospel, or of the apostles."

P Chrysost. Op. Par. 1718-38. In I. Epist. ad
Tim. cap. iii. Hom. x. Tom. XI. p. 600. In part of
this and the following quotation Jewel has given
the sense and not the words of Chrysostom.]
P So, 1570.] p Augustum, 1570.]
p Id. ibid. p. 601.]
[5 Perfite, 1567, 1570.1
[6 Leon. Magni Op. Lut. 1623. Ad Episc. Aphr.
Epist. lxxxvii. 1. col. 457.]
P The latter part of this reference is inserted
from 1567, 1570.]
P Ambros. Op. Par. 1686-90. De Virg. Lib. I.

cap. v. 23. Tom. II. col. 152.]
P Can. Apost. 5. in Concii. Stud. Labb. et
Cossart. Lut. Par. 1671-2. Tom. I. col. 25.]
P° Et sicut habentibus &c— Hieron. Op. Par.
1693-1706. Adv. Jovin. Lib. i. Tom. IV. Pars n. col.
154.] P1 Synod. 6. c. 13. Lib. 8. c. 19. in Corp. Jur.
Canon. Lugd. 1624. Decret. Gratian. Decr. Prim.
Pars, Dist. xxxi. can. 13. col. 153; where sacrorum
virorum, and nuptias amodo.]
Pa Ibid. Decr. Sec. Pars, Caus. xx.vi. Qusst.
ii. can. 1. col. 1456; where vel apostolica.]

'II-]

OF THE CHURCH OF ENGLAND.

423

Cardinal Cajetane saith : Dominus discipulis suis nullum indixit votum13: "Our Tf? — '
Lord appointed unto his disciples no manner of vow." A fl '
Clemens Alexandrinus saith, as it is said before : Epistolee apostoli.. . nusquam Doctrine
honestum moderatumque matrimonium prohibuerunt14 : "The epistles of Paul the •  .  '
apostle never forbade honest and sober marriage." ^^fEr'ror
All these things well considered, I beseech thee, gentle reader, indifferently cajetan. Er-
to weigh M. Harding's words ; and to demand of him, with what countenance l™^'^,,
he could thus tell thee that the order of single life was taken by the apostles jilT""'
themselves, and therefore must be holden as the apostles' doctrine.
If he happen to tell thee, " It is written15 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 16 : " Which thing the apostles concii.
have taught, and the antiquity itself hath observed." These words be plain cap*!6" "'
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 utendo [matrimonio] jam con- Dist 84.
tracto17 : "The apostles took no order touching the not using of matrimony feritoj'in1*"
already contracted." Gloss-
And, whereas the council saith, Apostoli docuerunt, " The apostles taught ;"
the same gloss saith, Apostoli docuerunt exemplo, . . . non institutions vel constitu
tions, "The apostles taught it by their example ;" but "not by appointment nor
by commandment." Perhaps M. Harding will 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 gloriosi isti jactatores, se imitari clement.
Dominum, qui uxorem non duxit. Illis dicit seriptura, Deus superbis resistit ; Lib"™!*.'
humilibus autem dat gratiam13: "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 bke purpose St Ambrose saith : Preeceptum quidem [apostolus] non Ambros. de
habuit; at habuit exemplum19 : "Indeed the apostle St Paul had no command- i,'b'
ment to give of virginity ; but example he had to give20."
Again, whereas the council allegeth antiquity, Quod ipsa servavit antiquitas,
the same gloss expoundeth it thus : A tempore Siricii [papce] hie vocat antiqui
tatem21 : " 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 matrimonium22:
" Before the time of pope Siricius it was lawful for priests to contract matrimony."
. Such good luck M. Harding bath to his doctors and councils. By his own
gloss he 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 addeth23 further: Quia alias Grcsci peccarent ; non ermJiExtr.de
excusaret eos consuetudo ; quia ilia non valet contra legem Dei24 : " Otherwise the CumoUmT1'
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

[I3 Ambr. Catharin. in Excerpt, de Comm. Card.
Caietan. Par. 1535. 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. 550.]
P5 Is so written, 1567.]
, P6 Concii. Carthag. n. cap. 2. in Crabb. Concii.
Col. Agrip. 1551. Tom. I. p. 424. See before, page
418, note 8. Conf. Corp. Jur. Canon. Decret. Gra
tian. Decr. Prim. Pars, Dist. lxxxiv. can. 3. col.
404.] P7 Gloss, ibid. ; where non instituerunt.]
[I8 Clement. Alex. Op. Stromat. Lib. in. 6. Tom.

I. p. 533.]
P9 Ambros. Op. De Virg. Lib. i. cap. v. 23.
Tom. II. col. 152; where sed habuit.]
P° 1567 omits to give.]
P1 Corp. Jur. Canon. Decret. Gratian. Decr.
Prim. Pars, Dist. lxxxiv. Gloss, in can. 3. col. 404.]
P2 Ibid. See before, page 411, note 10.J
[*» Added, 1567, 1570.]
P* ...nee de jure divino quia &c. nee 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-
Serg. Anno
25. p. 214.

^' * . ¦ construed, yet the authority thereof must needs seem so much the less, for
le rui s that .t ^j.ggj.k 0f get purp0Se quite contrary to the council of Nice. For the
lik 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
sunder." 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 1."
Touching bishop Hulderichus, Panormitanus, Latomus, and Jacobus Faher,
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 author
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. Abhas
Urspergensis in his story writeth of him in this sort: Hiltinus Augustanus
episcopus obiit; cui sanctus Udalrichus (qui idem est Hulderichus) successit2: "Hil-
tine the bishop 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' feUow.
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 again4 ; " 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 turn5 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-
?rig' in, Matt teen hundred years ago, hereof complaineth thus : Non solum quce docent non
faciunt, sed etiam crudeliter et sine misericordia, non secundum csstimationem virium
uniuscujusque . . . injungunt ; ut. . . qui prohibent nubere, et ab eo quod expedit ad
immoderatam munditiem compellunt  Alligant . . . onera gravia, et fadunt homines
cadere sub eis. Et frequenter videmus, eos qui talia docent contrario, facere ser-
monibus suis. ... Castitatem docent; et castitatem non servant, Sec. Omnia fadunt
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, ... presbyteri,

Plat, in
Pio U.3

[' Soz. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. i. cap. xxiii. pp. 356, 7.]
P Chronic. Abbat. Ursperg. Argent. 1537. p.
214 ; where Hiltine Augustensis.]

P This reference does not appear in 1567.]
P Plat. De Vit. Pont. Col. 1551. Pius II. p. 295.}
P These three words are not in 1567.]

«.]

OF THE CHURCH OF ENGLAND.

425

. . . diaconi6 : " Not only they do not that they teach, but also cruelly and without fhTfruHs
mercy they lay their injunctions upon others, not considering each man's ability. 0t sjngie
Such be they that forbid men to marry, and from that thing that is lawful to iife-
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 7 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 illud onus necessaries castitatis Euseb. Lib.
imponere fratribus3 : " Lay not that heavy burden of the necessity of chaste M^papT"'
life upon the brethren ;" meaning thereby, that it was too heavy a burden ipoprlov
for all men to carry ». iirdvay^
J to irepi
Neither was it for nothing that St Cyprian in his time wrote thus : Ut quid dyveias
sibi adhibuit mulierem, qui ducere contempsit uxorem ? . . . Pejus est quam meechari, J"/,^.6,.
continentiam ducere criminosam10 : "Wherefore took he a woman unto him, that Tttievai.
disdained to marry a wife ? To live a continent life with reproach is worse than smgr.'cferic.
advoutry." It is not for nothing that Epiphanius writeth : Repudiant nuptias, at non libi- Epiph. contr.
dinem. . ..In honore enim est apud illos, non castitas, sed hypocrisis ; quam tamen 63ng'
appellari volunt castitatem11: "They refuse marriage, but not lust or pleasure. rte*'XoV"
For they esteem not chastity, but hypocrisy ; and yet the same hypocrisy they irapaiiTois
will have to be called12 chastity." itu'd^Xd
It is not for nothing that Chrysostom writeth of the vowed or chaste women inroKpiTt-
in his time : Nuptias magis dicere beatas liceat13, fyc. Posthac melius esset, ne K*r" "T"
virgines quidem esse, fyc. Per sever at adhuc nomen et appellatio rei; at negotium ovoxia-ri
totum in corpore sublatum est, <§rc. In delidis magis vivunt quam mulieres in ^Xov/xevn.
fornice, fyc. Frequens et quotidianus est concursus obstetricum ad virginum domos, T°m- v. quod
4"C. Virginitas ista cum viris plus ab omnibus arguitur quam stuprum ipsum u ; foemina?
" We may say that marriage is a great deal better (than such virginity). Here- cotabitent
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 : [Hieronymus] suip. sev.
de familiaritatibus virginum, et monachorum et clericorum, quam vera, quam fortia 'a °g'
disputavit! Unde a quibusdam, quos nominare nolo, dicitur non amari15 : "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 mancipantur16 : " Under saiv. de
the colour of religion and holiness they are made slaves to worldly vices." And v.rovid- Lib-
again : Novum prorsus conversionis genus : licita non faciunt : illicita committunt 17 : ibid.

P ...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 &e. omnia facientes &c. discubitus &c —
Orig. Op. Par. 1733-59. In Matt. Comm. Ser. 10.
Tom. III. p. 836.]
P Themselves is not in 1567.]
[8 Euseb. in Hist. Eccles. Script. Lib. iv. cap.
xxiii. p. 117.]
P This clause does not appear in 1567.]
[»° Cypr. Op. Oxon. 1682. De Singnl. Cleric.
Append, pp. 6, 7 ; where mcechia for meechari. This

treatise is spurious.]
P1 Epiph. Op. Par. 1622. Adv. Haer. Lib. n. Hsr.
lxiii. 1. Tom. 1. pp. 520, 1.]
[12 Have called, 1567.]
[» Licet, 1567, 1570.]
[14 Chrysost. Op. Par. 1718-38. Quod Reg. Fem.
Vir. Cohab. &c. Tom. I. pp. 248, 9, 50, 1, 4.J
P5 Sulp. Sev. Dialog, i. 9. in Galland. Biblioth.
Vet. Patr. Venet. 1765-81. Tom. VIII. p. 405;
where atque etiam clericorum.]
P6 Salv. De Gub. Dei, Lib. v. 10. in eod. Tom.
X. p. 31 ; where mancipati.]
P7 Id, ibid. ; where et inlicita.]

426

THE DEFENCE OF THE APOLOGY

[part

The fruits
of single
life.

Aventin. in
Hildebrand.

Bernard, in
Cone.Remens.

Bernard, de
Convers. ad
Cler. cap.
xxix. In Opere
Tripart. Lib.
iii. cap. vii.

De Cone.
Cler. Hem.
Licet ad pro-
fligandum. Paraleip.
Ursperg. p.
403.

E. Holcot,
in Lib.
Sapient.
Leet. 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 prophetee, falsi apostoli, falsi sacer
dotes emerserunt, qui simulata religione populum deceperunt. Maxima pars sub
honesto nomine castimonics stupra, incestus, adulteria, passim et impune commit-
tunt L : " False prophets, false apostles, and false priests sprang up, which under a
counterfeit religion deceived the people. The most part of them under the
honest name of chastity commit whoredom, advoutry, incest, and that2 com
monly and without punishment."
St Bernard saith : Episcopi et sacerdotes hujus temporis castitatis sanctimo-
niam, sine qua nemo videbit Deum, tam in corde quam in corpore, quomodo stu
dent observare ? . . . Traditi in reprobum sensum, faciunt ques non conveniunt. Quce
enim in occulto fiunt ab episcopis turpe est dicere 3 : " 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 flagitium
effluunt4 : "Abstaining from the remedy of marriage, afterward they flow over
into all kind of wickedness."
He that wrote the little book called Opus Tripartitum, joined with the council
of Lateran, saith thus : Tanta immunditia luxuries notoria est in multis partibus
mundi, non solum in clerids, sed etiam in sacerdotibus, imo, quod horribile est audire,
in prcelatis majoribus, fyc.5 : " 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 in6
the greater prelates too7 : 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
appellationis sororics3 : " 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 canoniei
similes episcopis, indocti, ebrii, scortatores9 : " The chaplains and canons are like to
the bishops, unlearned, drunken, and fornicators."
Robert Holcot saith : Sacerdotes moderni sunt dcemones incubi per luxuriam, . . .
[et] sacerdotes Priapi, vel Beelphegor, . . . [et] angeli abyssi10 : " The priests of our
time by their 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 invent aliena : . . . multos consilii tui assentatores hominibus,
non Deo, sub falsa specie continentics placere volentes, graviora vides committere11:
" 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."

P ...falsi prophetae nebulas effundunt, fabulis,
miraculis exempla vocant, a veritate plebem Christi
avertunt.. .maxima &c. honesto castimoniae nomine
stupra, &c.— Aventin. Annal. Boior. Ingolst. 1554.
Lib. v. p. 565.]
P 1567 omits and that.]
P Bernard. Op. Par. 1690. In Concii. Remens.
Serm. 7. Vol. II. Tpm. v. col. 738.]
P ...abstinentes remedio nuptiali, et in omne
deinceps flagitium effluentes  Id. de Convers. ad
Cler. cap. xx. 36. Vol. I. Tom. n. col. 493.]
p Opusc. Tripart. Lib. in. cap. vii. in Crabb.
Concii. Col. Agrip. 1551. Tom. II. p. 1002.]

P Tea in, 1567.]
p 1567 omits too.]
P Const. Dom. Othon. ad calc. Lyndw. Provinc,
Oxon. 1679. De Cone. Cler. Rem. Gloss, p. 44.]
P De capellanis et canonicis qui similes sunt
episcopis &c  Rer. Mem. Paraleip. ad calc. Chronic.
Abbat. Ursperg. Argent. 1537. p. 403.]
P° R. Holkothin Lib. Sapient. 1586. Leet. clxxxiii.
in cap. xvi. p. 604.]
P1 Cum tua.. .decreta super &c. continentiam &o;
invenirem &e. multos ejusdem consilii assentatores
&c. pro falsa &c— Epist. Huld. in Rer. Mem. Para
leip. p. 436.]

IL]

OF THE CHURCH OF ENGLAND.

427

In the end he concludeth thus : Qua nosti discretionis disciplina, Pharisaicam ab fiTTf""1?
oviliDei extirpa doctrinam12: "By such discipline of discretion as you know best 0f single8
root this Pharisaical doctrine out of God's fold." ijfe
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 $&& in
evident mention of the same13. Notwithstanding, I have seen the same epistle ?n^
written in parchment, in old hand, of good record, under the name of Volusianus Papffi-
Carthaginensis 14.
Further Mantuanus the poet saith :
Petrique domus polluta fluenti
Marcescit luxu: nulla hie arcana revelo 
Sanctus ager scurris, venerabilis ara cynaedis
Servit, honorandae divum Ganymedibus aedes15.
The matter hereof is such as it is16 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 depositione17 : "Simple for- a. Quaest 7.
nication (in a priest) is no just cause of deprivation." The cause thereof in ano- gIoss'.' '"
ther gloss is alleged thus : Quia pauci sine illo vitio inveniuntur13 : " Because there Maxim.' in
be few priests found without that fault." Gloss-
To be short, Polydorus Vergilius saith : Nullius delicti crimen majus ordini Poiyd. virg.
dedecus, plus mali religioni, plus doloris . . . bonis . . . attulit19 : "No kind of crime Eer.Tfb.'v.
ever brought either more shame to the order of priesthood, or more hindrance to cap' "'
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 xn. syiv.
multi salvarentur in sacerdotio conjugato, qui nunc in sterili presbyterio dam- BasU™Lib. a.
nantur20: " 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 latter21 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 mo. syiv.
resistere nequeas, melius est nubere quam uri22 : "Forasmuch as the matter is johan.32'"*1
grown so far that ye cannot withstand the law of the flesh, better it is23 to Fontem-
marry than to burn."
So saith Panormitane : Credo, pro bono et salute animarum, quod esset salubre Extr. de
statutum, ut ... non volentes . . . continere possint contr ahere ; quia, experientia do- cum oi?m.'
cente, contrarius prorsus effectus sequitur ex ilia lege continentice ; cum hodie non
vivant spiritualiter, nee 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 constitutionibus posi-
tivis24 ! " 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

[12 Id. ibid. p. 439 ; where extirpes.]
[1S Antilog. Pap. Basil. 1555. In Praef. Wolf.
Wissenb. fol. /3 3.]
[,4 This sentence is not in 1567. Cave, Hist. Lit.
Oxon. 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.]
[16 Bapt. Mant. Op. Par. 1513. De Calam. Temp.
Lib. in. Tom. II. fol. 61. 2.]
[16 As is, 1567, 1570.]
P7 Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Sec. Pars, Caus. n. Quaest. vii. Not. in can.
44. col. 705.]

P° Ibid. Decr. Prim. Pars, Dist. lxxxi. Gloss, in
can. 6. col. 386; where aim pauci, and inveniantur.]
P9 Polyd. Verg. de Invent. Rer. Amst. 1671. Lib.
v. cap. iv. p. 314 ; where attulerit.]
P° ^En. Sylv. Op. Basil. 1551. De Gest. Basil.
Concii. Lib. n. p. 59; where quam plures and qui
sterili in presbyteratu.]
P1 Later, 1567, 1670.]
Pz Id. ad Joan. Frunt Epist. cccvii. p. 809;
where quando hue.]
P3 Better is, 1570.]
P4 Panorm. sup. Tert. Decretal. Lugd. 1534.
De Cleric. Conj. Tit. iii. cap. 6. fol. 16; where
maculantur, eorum gravissimo, and officii.]

428

THE DEFENCE OF THE APOLOGY

[paut

Thefruits of single
life.

Durand de
Mod. Celeb.
Concii.lit. 46.

Mart. Peres.

Optat. eontr.
Parmen.Donat. Lib.
vi.Hieron. in
Jer. Lib. ii.
cap. vii.

Ambros. de
Virg. Lib. i.

Hieron. ad
Demetr.

Bernard, ad
Soror. de
Mod. Ben.
Vivend. Serm. 62.
iv. Sent. Dist
36. Qusest. 1.

chaste, but with their great sin are defiled with unlawful copulation ; whereas
with their own wives they should live chastely. 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 God
the same way were taken with all positive constitutions !"
So saith Durandus : Utile esset, ut in concilio matrimonium sacerdotibus remit-
tatur. Frustra enim hactenus coacti sunt ad castitatem1 : " 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 . . . piis . . . visum est, ...ut leges de cceli-
batu toller entur propter scandala2: "Many godly men have thought it good
that the laws of single life should be abolished, for avoiding the offence 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 notwithstanding3.
It appeareth right well, both by that hath been already alleged, and also hy
the common experience and practice of the world, that a vow importeth not always
a chaste life. Optatus Milevitanus saith : In mitella signum est voluntatis, non
castitatis auxilium4 : " In the apparel there is a token of the will, not a help
towards chastity." St Hierome saith : Quid . . . prodest corporis pudicitia, animo coiir
stuprato5 ? " When the mind or heart is deflowered, what availeth the chastity of
the body?"
St Ambrose saith : Non . . . imperari potest virginitas, sed optari. Nam quce
supra nos sunt, in voto magis sunt quam in magisterio6: "We may wish for virgi
nity, but command it we cannot. 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 confundantur apud homines,
occulte scortantur ; et sub solitudinis aut continentice specie libidinem exercent. . . .
Melius est itaque lapsum a cursu palam sibi uxorem accipere secundum leges7:
" Lest they should be shamed before men, they keep harlots privily ; and, under
the colour of sobtary or continent life, they practise their filthy pleasure. Better
it is8 therefore for a man, being fallen from his course and breaking his vow9,
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 nubere10: "To such virgins
we must say plainly, that either they marry, if they cannot contain ; or else that
they contain, if they will not marry."
So saith St Bernard unto his sister : Quod incaute vovisti, ne impleas : impia
est promissio quce scelere adimpletur11 : "That thou hast unadvisedly vowed, see
thou keep it not. It is a wicked promise that is performed with wickedness."
To be short, Johannes Scotus saith : Si votum continentice est annexum ordini
sacro solum ex prcecepto ecclesice, sequitur, quod non simpliciter illegitimat ad contra-
hendum12: " If the vow or promise of chastity be annexed unto holy orders only

f Perhaps the following is the passage intended :
...cum...pene in omnibus conciliis... super cohibenda
et punienda clericorum incontinentia. ..emanaverunt
constituta...et nullatenus ipsorum reformari quiverit
correctio morum &c. videretur pensandum an ex-
pediret et posset provideri quod in ecclesia occiden
tal quantum ad votum continentiae servaretur con
suetudo ecclesiae orientalis &c. — Tractat. G. Durand.
de Mod. Gen. Concii. Celebr. Sec. Pars, Rubr. xlvi.
in Tractat. ex var. Jur. Civil. Interpr. Lugd. 1549.
Vol. II. fol. 101.]
P Multis &c. sacram coelibatus legem debere
relaxari, ut evitarentur multa scandala. — Mart. Peres.
De Div. Apostol. atque Eccles. Tradit. Col. 1549.
Tert. Pars, De Vot. Contin. fol. 181. 2.]
P These five words are not in 1567.]
p Optat. De Schism. Donat. Lut. Par. 1700.
Lib. vi. 4. p. 97 ; where indicium est.]

P Hieron. Op. Par. 1693-1706. Comm. Lib. n.
in Jerem. Proph. cap. vii. Tom. III. eol. 665.]
P Ambros. Op. Par. 1686-90. De Virg. Lib. i.
cap. v. 23. Tom. II. col. 152 ; where sunt follows
magisterio.] P Epiph. Op. Par. 1622. Adv. Haer. Lib. ii. Haer.
lxi. 7. Tom. I. p. 512.]
P Is it, 1567, 1570, 1609.]
P The preceding four words are not in 1567.]
[10 Hieron. Op. Ad Demetr. Epist. xcvii. Tom. IV.
Pars n. col. 796. See before, pages 399, 400.]
P1 Bernard. Op. Par. 1690. Lib. ad Soror. Ixii,
148. Vol. II. Tom. v. col. 880; where non impleas.
This treatise is not by Bernard.]
[" J. Duns Scot. Op. Lugd. 1639. In Lib. iv.
Sentent. Dist. xxxvii. Quaest. Unic. Tom. IX. pp.
768, 9.]

IL]

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-:
seem sufficient. ^Jolm"' nistersi3.
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 profess14, 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 health15, as Origen,
Augustine, Chrysostom, and Cyrillus have taught16; that they be " the very Rom.ur
might and strength of God to attain to salvation ; " that they be " the
foundation18 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 do swerve or err19, 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 himself20 or an angel from heaven should come and teach
the contrary. M. HARDING.
But why do ye not here plainly declare which be the books of the scriptures that
ye allow, and which be they athat ye reject? In general, ye say that ye embrace all- untruth.
2 Mace. xii. the canonical scriptures. Yet if a man press you with the place of tfte no^arVoTan
Maccabees for prayer to be made for the dead, and with the words of St £5^" p"
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 hyour wont is to deny those b untruth.
scriptures to be canonical. Yet here ye bear the world in hand ye allow all. Would no moredthin
God there were in you either more truth or less craft! Well, ye give thanks to God ^hm"™"6'
for the scriptures, for that having them before your eyes ye are stayed in truth, ™>f "^
assured that by the subtlety21 of man, or snares ofthe 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 world 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 fellows ? A match being made
between you (I mean that new clergy of England) and the other sects of our time, Sec.
...If ye have this light ofthe scriptures before your eyes, how is it that ye agree not
within yourselves ? Yea, how is it that each one of you oftentimes disagreeth with
himself? How is it that cso many times ye have changed your communion-book^ the .chiidishand
order of your service, your doctrine of the blessed sacrament, your homilies, #c. ? Who YoAhTlom-
knoweth not how, in the matter of the sacrament, your chief captains22 have shewed ™™n°v."£0<*
themselves inconstant, and mutable, and contrary to themselves, — I mean Cranmer, ^nonecde But
Ridley, Latimer, and that great rabbin Peter Martyr himself? As for the rest, they |f^|°£fe"
be not worthy to be named. ... the mass.

P3 This marginal note does not appear in 1567,
1570.], P4 Conf. and Def. 1567 omit we profess.]
[" Salvation, Conf.]
[ls See Vol. II. pages 688, 96.]
[17 This reference is not in Conf. and Def. 1567.]

Ps Foundations, Conf. and Def. 1567, 1570, 1609.]
P9 Church doth stagger or err, Conf.]
P° His own self, Conf.]
[21 By subtlety, Conf.]
P2 Capitains, Conf. and Def. 1567, 1570.]

430 THE DEFENCE OF THE APOLOGY [PART
But what say ye ? Be these " the heavenly voices whereby God hath opened unto
us his will ?" Then how dare ye to transgress his will declared in these voices, where
i st Cyprian yc read expressly that he d which heareth not the church is to be taken for no better
jungitur than a heathen and a publican ? . . .As ye proceed, ye say that only in the scriptures
abevangelb " man's heart can have settled rest, and that in them be abundantly and fully compre-
De Laps.1 ' hended all things whatsoever be needful for our salvation, as Origen, Augustine, Chry-
se™. 5. sostom, and Cyrillus have taught." Eitlier you know not what you say, sir defender
nor the things of which you make affirmation, as St Paul said of such as ye are
writing to Timothy; or you are foully overseen. If the heart of man have 1 Tim.i
settled rest in the scriptures only, as you say, then in nothing else but in kSnlumet
the scriptures. By this you seem to trouble and disquiet many hearts : ImeToruVf
•untruth, for, if this be true, ethen had good Abel no better rest in his heart than
heard the wicked restless Cain. . . .
read the When the holy book of scriptures2 was lost, which God restored by Esdras, were
1 "! ' there none in all that time whose hearts had settled rest ? What foolish and absurd
'a. worthy doctrine is this ? f What if it had pleased God tliere had never been letter written of
the old or new testament ? Should not God's friends have found his
"peace, that passeth aU sense," as St Paul saith? Had Paul, Antony,
runtruth. Hilarion, Pambus, and many other holy men living in wilderness ^without letters, no
gustine saith : rest ne quiet at their hearts ? Nay, who had the like ? And, whereas you say that
scripturasUS all things needful for our salvation be abundantly and fully comprehended in the
memorfter scriptures, this is also as false as sundry other parts of your doctrine. For, if all
tenuity" &c. things necessary to salvation be contained in the scriptures, then whatsoever is not in
them contained, tlie same is not necessary ; if not necessary, why should we be laden
with unnecessary burdens ? Then away with all traditions at a clap, be they never
so apostolic, never so ancient, never so healthful, never so long time in tlie 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 when 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 which be preached in the church, certain we have ut. de spirit
out of the scripture written, certain we have received in secret mystery by Sanct cop' **""•
twfsamethe tradition of the apostles; b which both be of equal force to godliness: neither con-
Stions caning these any man gainsayeth, be he of never so small knowledge. For, if we go
be quite about to reject the customs that be not set forth in writing, as being of little regard,
abolished, then shall we condemn those things also which we have in the gospel necessary to sal-
the church" vation. Yea rather, we shall bring the preaching ofthe faith but to a bare name4."
of Rome. ^8 pQr gQ ^^ wgrg fafen for heretics which regarded not the solemn fast
'Untruth, of Lent 'received at the apostles, as we read in St Augustine, De Hser. ad " °
answer. Quodvultdeum, cap. Iiii. 6, and in the council of Gangra in an epistle to the bishops
FoJrnher'eby of Armenia7. Even so they which denied the k distinction of a bishop and a priest
and'st'me'"1' were condemned of heresy, as we find in St Augustine, in the book and chapter afore-
rome, and said; and in Epiphanius, Lib. in. cap. lxxv.8 In the council of Constance the same is
other good ta
men, are to be found" .
of heresy. Again, if all things necessary to salvation be ' expressed in the scriptures, to what
For we say

are there"^3 [' Nee ecclesiae jungitur, qui &c. — Cypr. Op.
expressed. Oxon. 1682. De Laps. p. 129.]
P Scripture, Conf. and Def. 1567, 1570.]
P ...qui. ..scripturas divinas et memoriter au-
diendo tenuisse, et prudenter cogitando intellexisse
praedicatur — August. Op. Par. 1679-1700. De Doctr.
Christ. Prolog. 4. Tom. III. Pars i. col. 3.]
P TtSv iv Trj eKKkna-ia. iretpvXayp.evwv Soy/xaTtov
Kal KT)pvyp.aTOiv Ta p.ev e/c ttjs cyypdtpov dtSaorKa-
\ias exoxiev, Ta Sk £k ttj-5 Ttov diroo-ToXtov irapado-
trews StadodcvTa t'jluv ev fiva-Tfipito irape5e^dp.6da-
airep d/xtpoTepa ttjv ccuttjV ia"%vv e\ei irpos Tr]v
evtrejBetav. Kat tovtois ovdeis dvTepei, ovkovv oit-
tis ye KaTa fUKpov youv 6eo-fxojv eKhXnniaa-TiKwv
ireireipaTal. ei ydp eirtxetpTJiraipiCV Ta d-ypatpa Ttuv
edtov ws lit} fieydXnv e\ovTa Trii/ ttvvap.iv irapa^TeT-
o-Qat, Xddot/xev txv eh aitTa ra Kaipia %np.iovvTes to

euayyeXiov, pidWov 8e ets ovop.a \J/i\6v irepiitrTwv-
Tes to Kripvyp.a. —Basil. Op. Par. 1721-30. Lib. de
Spirit. Sanct. cap. xxvii. 66. Tom. III. p. 64.]
P Harding also refers to Irenaeus Lib. hi. cap. iv.
and Lib. iv. cap. xliii. Iren. Op. Par. 1710. Lib. m.
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 Hasr. ad Quodvultd. Haer.
Iiii. Tom. VIII. col. 18.]
P Epist. ad Episc. Armen. in Concii. Gang, in
ConcU. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. II. cols. 413, 6. Conf. can. 19. ibid. col. 424.]
P Epiph. Op. Par. 1622. Adv. Hasr. Lib. in.
Hasr. lxxv. 3, &c. Tom. I. pp. 906, &c]
P Artie. Wicleff. in Crabb. Concii. Col. Agrip.
1551. Art. xxviii Tom. II. p. 1170. Conf. p. H73.]

IL]

OF THE CHURCH OF ENGLAND.

431

I Cor. an.

Epist. ii.

purpose said St Paul, concerning order and manner to be used at the cele
bration of the holy sacrament, Cetera cum venero disponam ; " As for
other things, I will take order for them when I come ?" What meaneth St John to
say, " Having other things to write to you of, I would not (write them) in
paper and ink ; for I trust to be with you, and speak to you mouth to
mouth f To conclude much that might be objected in few words, for brevity's sake,
what say you, sir defender, shall we find all things necessary to salvation in the
scripture? mHow think you of the scripture itself? How know you this to be the "ns]afJ)end
scripture? How know ye the gospel of Matthew, Mark, Luke, and John to be theirs questions.
whose names they bear? This can you not find in all the scripture, nand vet is the » untruth.
j. 7 1 T 7 TT7-7 x • , 7 , . , , ForitiSHOt
same necessary to be believed. What scripture have you to admit these, and fo necessary to
refuse the book bearing the name10 of "Peter, the gospel of Thomas, of Bartholomew, °They°were
ofNicodeme? Why admit you not the prophets that Basilides would to be allowed, heretics m
but only the four great, and tlie twelve lesser ? What authority have you to stay tiZ°§ai £" °f
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 ?" which
if you deny, you restore the old condemned heresy ofthe Arians : vtlie same can you p untruth.
not find in the scripture. Where in all the bible find you that God the Father is mus saith:
ingenitus ? Where find you that the Holy Ghost proceedeth from the Father and the DOS'5"'
Son? That the blessed virgin Mary continued in her virginity ? That such as be ubliueest
baptized of heretics ought not to be 12 baptized again ? That infants ought to be
baptized? That the four books ofthe gospel13 were written by Matthew, Mark, Luke,
and John, by what scripture can you prove it ? To end, where find you expressly
in all the scriptures three Persons to be one God ? ...

THE BISHOP OP SARISBURY.
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
light14. Yet notwithstanding the prophet David saith: "Thy word, O Lord, is13 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. in
fur deprehenditur16: " The word of God is the candle whereby the thief (or false xvL°ap'
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 it17, cap.';"'.'
Touching the book of the Maccabees we say nothing but that we find joh™s?eid.
written by St Hierome, St Augustine, and other holy fathers. St Hierome saith : Llb' XXIil"
Machabceorum libros legit quidem ecclesia ; sed [eos] inter canonicas scripturas non Hieron.
recipit13: "Indeed the church readeth the books of the Maccabees; but she re- ,r,Pr°vm'
ceiveth them not among the canonical allowed scriptures."

Macca bees
canoni cal.

Salom.

[10 Bearing name, Conf.]
[" Id. ibid. Hasr. lxxiii. 12. Tom. I. p. 859.]
t12 Ought to be, Def. 1567, 1570, 1609, 1611.]
P3 Gospels, Conf. and Def. 1567.]
t14 Called the light, 1567, 1570.]
[13 Thy word is, 1567.]
' [ls Theophyl. Op, Venet. 1754-63. In Luc.
Comm. cap. xvi. Tom. I. p. 421.]

[" Pigh. Hierarch. Eccles. Col. 1538. Lib. in.
cap. iii. fol. 80.
Jo. Sleidan. Comm. Argent. 1572. Lib. xxiii.
fol. 290. 2.]
[la ...Judith, et Tobi, et Machabaaorum &c. —
Hieron. Op. Par. 1693-1706. In Libr. Sal. Prffif.
Tom. I. cols. 939, 40,]

432

THE DEFENCE OF THE APOLOGY

[PAIT

August, de
Mirabil. Sacr.

Hieron. in
Praef. in
Salom.

Addition. f£^" 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 : Machabcsorum libros, non Judcei, sed ecclesia pro canonicis habet : ' 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." The answer. Loud lies, 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
pray you consider what St Augustine saith. These be his words : In Machabce-
script. Lib. orum libris etsi aliquid mirabilium numero inserendum conveniens fuisse ordini
u. cap. xxxiv. j-jjjjgj^ft^ ge noe tamen nulla cura fatigabimur ; quia tantum agere proposuimus,
ut de divini canonis mirabilibus exiguam . . . expositionem . . . tangeremus 1 : " 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 part of the canonical scriptures," and that therefore he will make
none account of the miracles therein contained. St Hierome saith, as it is
alleged before: "The church readeth the story of Judith, the book of Toby,
and the books of the Maccabees ; but the same church receiveth not these
books as the canonical scriptures2." 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 scripturas non recipit.
Likewise St Cyprian saith : Alii libri sunt qui non canoniei, sed ecclesiastici, . . .
appellantur, SfC Hujus ordinis est libellus Tobies, et Judith, et Machabceorum
libri3: "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? Why 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
Augustine's words, M. Harding : thus he saith : Heec supputatio non in scripturis
Sanctis, ques appellantur canoniccs, sed in aliis invenitur, in quibus sunt et Ma
chabcsorum libri4 : " 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, by the judgment of St Augustine, that
"the books of the Maccabees are not canonical." These words, M. Harding,

Cypr. in
Expos.Symb

August, de
Civ. Dei, Lib.
xviii. cap.
xxxvi.

P August. Op. Par. 1679-1700. De Mirab. Sacr.
Script. Lib. ii. cap. xxxiv. Tom. III. Append, col-
26. This work is not by Augustine.]
p See above, page 431, note 18.]
£3 Expos, in Symbol. Apostol. ad calc. Cypr. Op.

Oxon. 1682. p. 26 ; where appellati sunt, and ejusdem
ordinis. This exposition is ascribed to Kuffinus.]
P ...quorum supputatio temporum non &c. ca-
nonicae appellantur, sed &c — August. Op. De Civ.
Dei, Lib. xviii. cap. xxxvi. Tom. VII. col. 519.] :

"•] 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 habet 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 Machabceorum] ecclesia habet pro canonicis
propter quorundam martyrum passiones vehementes atque mirabiles5 : " 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 Uke purpose St Augustine writeth to
Gaudentius : Seriptura, quce appellatur Machabceorum, . . . recepta est ab ecclesia August.
non inutiliter, si sobrie Isgatur vel audiatur, maxime propter illos Machabceos, qui eund.' Epist.
pro Dei lege... tam indigna . . . perpessi sunt6: "That scripture, that so is called Lib^cap.
and beareth the name of the Maccabees, is received not unprofitably of the **m'
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: Heec omnia7 legi quidem in ecclesiis voluerunt; non tamen proferri ad cypr. in Ex-
auctoritatem ex his fidei 3 confirmandum9 : "All these writings our fathers have pos' Symb-
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 : Heec . . . volumina legit [ecclesia] ad csdifieationem pie- Hieron. in
bis; non ad auctoritatem ecclesiasticorum dogmatum 3 confirmandum10 : " 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. 4Jg ¦€$
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- gTjarnes
swered before11. Neither do we discredit any part either of the authority or •  .  '
ofthe doctrine of that whole epistle; notwithstanding Eusebius saith it was pa*ch?p'x.
written by some other, and not by St James. His words be these : Istius Ja- |uvs^- Ljb
cobi, qui Justus et Oblias vocabatur, dicitur esse epistola, quce prima scribitur j>- C3-v- xxiii.
inter canonicas. Sciendum autem est illam epistolam esse spuriam12 : " The opinion Zt^Zvcv-
is that the epistle which is reckoned the first among tbe 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 asseritur13: "It is said JJ'g™^
that the epistle of St James was set forth by some other man under his Eccies. °g'
name." This therefore is no new fantasy, but the judgment of the ancient cript'
learned fathers. Nevertheless we do both receive the same epistle, and also

P Id. ibid.; where pro canonicis habet.]
P Id. contr. Gaudent. Donat. Lib. i. cap. xxxi.
38. Tom. IX. cols. 655, 6 ; where scripturam.]
P Omnis, 1570.]
P Confirmandam, 1570.]
p Expos, in Symbol. Apostol. ad calc. Cypr. Op.
p. 27 ; where qua: omnia, and confirmandam.]
P° Hieron. Op. Par. 1693-1706. In Libr. Sal.
[jewel, m.]

Praef. Tom. I. cols. 939, 40 ; where legal, and confir
mandam.] [" See before, pages 244 &c.]
P2 Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. n. cap. xxiii. pp. 52, 3.]
p3 ...quae et ipsa ab alio quodam sub nomine ejus
edita asseritur. — Hieron. Op. Catalog. Script. Eccles.
2. Tom. IV. Pars n. col. 101.]
28

434

THE DEFENCE OF THE APOLOGY

[part

"wJircP read it in our churches, and allow every clause and sentence that therein is
written, written, even as the word of God1.
 *  ' 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 one2 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 unto 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 cbanged thrice. But the holy communion-book and the
order of the holy ministration standeth, and, by God's mercy, shall stand still,
without any furtber change.
Howbeit, gentle reader, if thou wilt know the often alterations and changes
of the mass, read, I beseech thee, Platina3 and Polydore Vergil4 touching the
same : there shalt thou find how, and by whom, and upon what occasion, and in
invlnt.*Rer. what process of time, all the parts of the mass were pieced and set together ; and
'capx'that 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
FEsymb. Augustine saith : Credimus . . . sanctam ecclesiam : [non credimus in sanctam eccle
siam:]5 "We believe that there is a holy church; but we believe not in the
holy church." For the church is not God, nor is able of herself to make or
isai. ™. alter any one artjc;e 0f the faith. The prophet Esay saith : Ad legem potius et
ad testimonium. Si non responderint secundum verbum hoc, non erit illis lux
matutina: "To the law rather and to the testimony of God8. 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, living in wilderness without letters, have had no rest ne
quiet at their bearts." And why so ? Because they had no word written.
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
fenTHom™2. saith : ¦Dews C°nditor humani generis ab initio per seipsum hominibus loquebatur7:
" God the Creator of mankind from the beginning spake unto men by himself
in his own person." And St Paul saith : Deus olim multifariam multisque modis
patribus loquutus est: "In old times God spake many ways and in sundry
sorts unto the fathers." And doth M. Harding think, when 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 word of God" which we speak of
"endureth for ever."

Plat in
Sixt. I.
Polyd.Virgil. De

Heb.

P The preceding six words are not in 1567.1
P On, 1611.]
P Plat. De Vit. Pont. Col. 1561. Sixt. I. p. 16.]
P Polyd. Verg. De Invent. Ker. Amst. 1671.
Lib. V. cap. xi. pp. 349, &c.]
P August. Op. Par. 1679-1700. Lib. de Fid. et

Symb. cap. i. 21. Tom. VI. col. 161. Conf. Serm. de
Symb. cap. xii. Tom. VI. Append, col. 282. But this
last is spurious.]
P 1567 omits of God.]
P Chrysost. Op. Par. 1718-38. In cap. i. Gen.
Hom. ii. Tom. IV. p. 8.]

H.]

OF THE CHURCH OF ENGLAND.

435

Addition. #3? M. Harding: "We also in Christ's church have as well God's " Word '
word in our hearts as in our books ; whence also, to wit, out of our hearts, we written.
may resolve the doubts which arise upon our books." The answer. " In your '  *  '
hearts," M. Harding? And is your heart the only oracle of all the world? Or ^|tion'
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 Zachary saith: "They have beaten their [Detectf
hearts as hard as the adamant, lest they should hear the law of God, and the Zech- m'
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 : dicentes se Bom. 1.
esse sapientes stulti facti sunt : " 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 our8 hearts, that we may see your 2 Pet. l
light, and walk safely in your ways ! J£% 428
St Hierome saith : Quomodo ceternce erunt scriptures divines, si mundus certo Hieron. m
fine ...est terminandus ? ... Verum est quidem, quod librorum pellicules cum ipsis xxx'vS!p'
literis abolendcs sunt; sed, quia subjungit Dominus, Verba vero mea non prceter-
ibunt, proculdubio quod illis apicibus pollicetur erit estemum9 : "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 pree- chrysost
dieationem non scriptam appellat evangelium10: "Preaching not written Paul Hom.' ia
calleth the gospel."
That M. Harding addeth of Antonius, and Paulus, and Hilarion, and other
eremites, that they bved 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 perfect11
in the scriptures. His words be these : [Antonius], sine ulla scientia literarum, August de
scripturas divinas et memoriter audiendo tenuisse et prudenter eogitando intellexisse Lib. i! in
prcedieatur12 : "It is reported that Antonius, without knowledge of letter, both rolog'
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 perfect13 in the word of God14."
And, whereas M. Harding would seem to make sucb an account of " prayer
and holiness without knowledge," St Augustine saith : Lectio sine meditations arida August, de
est : meditatio sine lections erronea [est] : oratio sine meditatione tepida [est] ls : 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 fly16 into the wilderness Nicoi. cuaan.
of contemplation must have two wings, the one of devotion, the other of know-; iib.ru.
ledge or 17 understanding18."
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
saith : Qucscunque scripta sunt, Sec. : " Whatsoever things are written, they are Kom. xv.

P Tour, 1670, 1609.]
P Hieron. Op. Par. 1693-1706. Comm. in Job.
cap. xxxvii. Tom. V. col. 761 ; where eisdem apicibus.
This commentary is spurious.]
P° Chrysost. Op. In Epist. 11. ad Cor. Hom. xviii.
Tom. X. p. 564.]
P1 Perfite, 1567, 1570.]
P2 August. Op. De Doctr. Christ. Prolog. 4.
Tom. III. Pars 1. col. 3.J
[13 Perfite, 1570.]

P* This last sentence is not in 1667.]
P6 Id. Seal. Parad. cap. xi. Tom. VI. Append.
col. 166. This treatise is not by Augustine.]
P6 Flee, 1570.]
P7 ... quando tibi data? sunt alae duae aquilae
magnae, affectus et intellectus, ut volares in desertum
contemplationis et pcenitentiae. — Nic. de Cusa Op.
Basil. 1565. Exercit. Lib. 11. Tom. II. p. 401.]
P8 This sentence and the marginal reference do
not appear in 1567.1
28—2

436

THE DEFENCE OF THE APOLOGY

[part

Tradi
tions.
John xvii.
2 Thess. ii.
Basil, de
Spirit. Sanct.
cap. xxvii.

opdol...
irotovpevTas ei»x«s
ev tt~i p.ta
twv o-afi-
fiaTwv.

August, ad
Casul.

Ta TTJS
tkiriK\Ti- trems pij-
flaTa e-Trl
Tr} dvadci-
fet tov
dpTov TTJS
euxapt-c-Tias.

Niceph. Lib.
ii. cap. xxxiv.

Niceph. Lib.
ii. cap. xiv.

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 Christ, 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
with 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 by 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 Christ1." 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-1
Sunday it was not lawful for any man to fast2." 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 thanksgiving unto the people3." 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
seemeth 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 priest 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 line, would have told him that by the name of
traditions he meant not unwritten verities and lifeless ceremonies, as he sup-
poseth, but the self-same substance 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 caUeth them traditions, although they were contained
in his epistles, and declared4 to them by writing : for the apostle's preaching
and writing in ground and substance were all one. Nicephorus saith: Paulus,
quce pressens oratione sua dilucide docuerat, eadem absens per compendium in
memoriam scripta epistola revocare voluit5: "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 an6 epistle." The like he writeth also
of St Matthew: Matthceus discedens (alio preedicatum) absentiam suam scripto
prcssenti compensavit7 : " 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

P Basil. Op. Par. 1721-30. Lib. de Spirit. Sanct.
cap. xxvii. 66. Tom. III. p. 56; where TrXnoou/tei/.
See before, page 430, note 4.]
P ...dies illi quinquaginta post Pascha usque ad
Pentecosten, quibus non jejunatur  August. Op.
Par. 1679-1700. Ad Casul. Epist. xxxvi. 18. Tom. II.
col. 75.]

P Basil. Op. Lib. de Spirit. Sanct. ubi snpr. pp.
54, 5.]
P Delivered, 1567, 1570.]
P Niceph. Call. Hist. Eccles. Lut. Par. 1630. Lib.
ii. cap. xxxiv. Tom. I. p. 189.]
P Writing of an, 1567.]
P Id. ibid. cap. xiv. p. 213.]

II.] OF THE CHURCH OF ENGLAND. 437
pigrum; vobis autem necessarium: "To write unto you the self-same things, unto rprac, j_ ¦
me it is not painful ; but in your behalf it is necessary." These words St Hierome tjong
expoundeth thus : Eadem . . . scribere, . . . [hoc est], eadem repetere, quce prcesens - — . 
dixeram3: "To write the same things, that is to say, to make rehearsal of the £'"™adin
same things that I told you by mouth when I was present." p""' cap- "'¦
So saith Theophylact, speaking in the person of St Luke : Prius te sine ?he°?K
scripto institui : nunc scriptum tibi trado evangelium ; atque ita mentem tuam cap. i. '
munio, ut ne obliviscatur eorum quce prius sine scriptis tradita sunt9: "Before
this time I have instructed thee witbout 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 Irenaeus : Apostoli tunc evangelium prceconiaverunt. Postea vero per iren. Lib. m.
Dei voluntatem [illud] in scripturis nobis tradiderunt, fundamentum et columnam °ap' ''
fidei nostrce futurum10 : "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 prcsdicationem chrysost. in
rocai11 evangelium12: " 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 superaddi13: "Whereas St Paul will have his own things 2 Thess' "'
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, 1 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 impugnat salutaris baptismatis traditionem : Basil, de
...baptismus noster, juxta ipsam Domini traditionem, est in nomine Patris, et Filii, ^™^s ™V
et Spiritus Sancti :... per ipsam baptismi traditionem habemus confessionem fidei14 : /Wriayia-
" This thing is plainly against the tradition of healthful baptism : our baptism, J^e1°f ""
according to the tradition of our Lord, is in the name of the Father, of the caP- x-
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 apostolorum mandatis atque epistolis veniens ? fyc. Epist steph!'
Si igitur aut in evangelio prcecipitur, aut in apostolorum epistolis et Actis con-
tinetur, . . . observetur etiam licec sancta traditio 15 : " 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: Euseb. Lib. v.
Polycarpus, cum recepisset ea ab illis, qui ipsi viderant vitam Verbi, nuntiavit eadem ™lvTa'
omnia scripturis consona16: "Polycarpus, when by tradition he had received these "f^f""1^
 (pais.

P Hieron. Op. Par. 1693-1706. Comm. in Epist.
ad Philip, cap. iii. Tom. V. col. 1096.]
P Theophyl. Op.Venet. 1754-63. In Luc. Comm.
cap. i. Tom. I. p. 270.]
P° ... evangelium. ..tunc praeconiaverunt, postea
&e  Iren. Op. Par. 1710. Lib. in. cap. i. 1. p. 173.]
P' Praedicationem ut vocat, 1570. J
p2 Chrysost. Op. Par. 1718-38. In Epist. n. ad
Cor. Hom. xviii. Tom. X. p. 564.]
P3 Hieron. Op. Comm. in Epist. u. ad Thess.

cap. ii. Tom. V. col. 1084.]
[H Basil. Op. Lib. de Spirit. Sanct. cap. x. 24,
&c. Tom. III. pp. 20, &c. ; where iv tjj irapaSotrei
tov trtvTvpiou PairTia-fiaTos. Jewel has not exactly
given Basil's words.]
P5 Cypr. Op. Oxon. 1682. Ad Pompei. Epist.
lxxiv. p. 211 ; where si ergo aut, epistolis aut actibus,
and observetur divina hate et sancta traditio.]
[16 Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. v. cap. xx. p. 153.J

438

THE DEFENCE OF THE APOLOGY

[part

Lenten Fast.

AugustlipisL 80.

Socrat. Lib.
v. cap. xxii.

Cassiod.Lib. v.
cap. xxxviii.

Tertull. de
Jeiun. contr.
Phys.

August
contr. Faust
Lib. xxx.
cap. v.

things of them that had seen the life of the Word, uttered and shewed the
same, being all agreeable unto the scriptures."
Of such tradition1 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 meaning2, 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 tradition of the apostles ? Verily
St Augustine saith : Quibus . . . diebus non oporteat jejunare, et quibus oporteat,
prcscepto Domini vel apostolorum non invenio definitum3 : " 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."
So saith Socrates : Evangelia non imposuerunt jugum servitutis : ... sed homines
ipsi, suis quisque locis, propter remissionem et memoriam passionis, pascha et
alios dies festos sicut voluerunt ex consuetudine quadam celebrarunt. Non enim
hoc vel Senator vel apostoli lege aliqua observandum esse mandaverunt4 : " 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."
Likewise saith Cassiodorus: Alii ... pisces solummodo comedunt : alii una cum
pisdbus utuntur etiam volatilibus : ... alii, usque ad nonam jejunantes, . . . sine dis
cretione ciborum reficiuntur. . . . Puto apostolos singulorum hoc reliquisse sententiae,
ut unusquisque operetur non timore aut necessitate quod bonum est5: "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."
Tertullian likewise saith : De cetera indifferenter jejunandum, ex arbitrio, non
ex imperio novcs disciplines, pro temporibus et causis uniuscujusque. Sic et apo
stolos observasse, nullum aliud imponentes jugum certorum et in commune omni
bus obeundorum jejuniorum6: "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 altogetber."
Therefore St Augustine saith : Per quadragesimam fere omnes abstinent, non
solum a carnibus, verum etiam a quibusdam fructibus, quanto magis quisque vel
minus seu voluerit seu potuerit7 : " In the Lent season all men for the most
part abstain, not only from flesh, but also from certain fruits, as every man
either will or is able to do, more or less." All men, he saith, do abstain for
the most part, but not all indeed8.
All 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 tell us we ought to fast forty days, for
that Christ himself did the like, and gave us example so to do; Chrysostom

P Traditions, 1567.]
P The clause from St Paul does not appear in
1567.] P August. Op. Par. 1679-1700. Ad Casul. Epist.
xxxvi. 25. Tom. II. col. 78.]
P Socr. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. v. cap. xxii. p. 232.]
P Hist. Tripart. Par. Lib. ix. cap. xxxviii. fol.
T. 7; where quidam eumpiscibus vescuntur et volati

libus, and non necessitate.]
P Tertull. Op. Lut. 1641. De Jejun. 2. p. 702;
where differenter.]
P ... non solum &o. a quibusdam etiam terrae
fructibus abstinent.. .sicut per quadragesimam fere
omnes, quanto &c  August. Op. Contr. Paust. Lib.
xxx. cap. v. Tom. VIII. col. 447.J
P This sentence does not appear in 1667.]

II.]

OF THE CHURCH OF ENGLAND.

439

Priests and

saith: Christus non jubet, ut jejunium suum imitemur9: " Christ commanded10 us chrysost in
not to follow his fasting, or to fast as he fasted." Matt Hom.
And, touching the number of tbe days, Eusebius saith: Quidam putant Je- Euseb. Lib. v.
junare oportere unum tantum diem; alii duos; alii plures; alii quadraginta horas cap' xxiii"
diurnas nocturnasque11 : "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 hi with the difference between
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 Bisons.
scriptures of God a bishop and a priest are all one? Or knoweth he how '  » — ¦¦
far and unto whom he reacheth the name of an heretic?
Verily Chrysostom saith: Inter episcopum et presbyterum interest ferme nihil12: chrysost in
" Between a bishop and a priest in a manner there is no difference." i"m' Hom
St Hierome saith, somewhat in rougher sort : Audio quendam in tantam Hieron. ad
erupisse vecordiam, ut diaconos presbyteris, id est, episcopis anteferret :... cum Evagr'
apostolus perspicue doceat, eosdem esse presbyteros quos episcopos 13 : " 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 in
mus sacerdos14? "What is a bishop, but the first priest, that is to say, the etvet Test
. highest priest ?" So saith St Ambrose : Episcopi et presbyteri una ordinatio est ; S«Wk
uterque enim sacerdos est. Sed episcopus primus est15: "There is but one con- ^fie™- cap'
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 i 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 myself17, 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 hceretid, qui se Christianos vo- August, in
cari volunt, audacias figmentorum suorum, quas maxime exhorret sensus huma- Tract '97.
nus, [hac] occasione evangelicce sententice colorare conantur, ubi Dominus ait,
Adhuc multa vobis habeo dicere ; sed [ea] non potestis portare modo ls .- " 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 gospel, 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 . . . confitentur, apostolos quidem Tertuii. de
nihil ignorasse, nee diversa inter se prcedicasse. [Sed] non . . . omnia volunt illos contr. ife.
omnibus revelasse; [sed] quesdam palam, et universis; qucedam secreto, et paueis
demandasse19 : "By a Uke 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."

P Chrysost. Op. Par. 1718-38. In Matt. Hom.
xlvi. Tom. VII. p. 486. Conf. Op. Lat. Basil. 1547.
Tom. II. col. 405.]
[10 Commandeth, 1567, 1570.]
[" Euseb. in Hist. Eceles. Script. Lib. v. cap.
xxiv. p. 166.]
P2 Chrysost. Op. In 1. Epist. ad Tim. cap. iii.
Hom. xi. Tom. XI. p. 604. Chrysostom goes on :
rrj ydp -)ieipoTovia fiov-rr iirepfSefliJKairi.]
['• Hieron. Op'. Par. 1693-1706. Ad Evang. Epist.
ci. Tom. IV. Pars 11. col. 802.]

['* August. Op. Quaest. ex Utroq. mixt. Quaest. ci.
Tom. III. Append, col. 93.]
P5 Ambros. Op. Par. 1686-90. Comm. in 1. Epist.
ad Tim. cap. iii. vv. 8-10. Tom. II. Append, col. 295.]
[16 Ambros.De Dignitate Saeerdotali, 1567, 1570.]
[" Meself, 1567, 1570.]
pa August. Op. In Johan. Evang. cap. xvi. Trac
tat. xcvii. 3. Tom. III. Pars 11. col. 738 ; where habeo
vobis.] P8 Tertull. Op. De Prasscr. Hair. 25. p.240; where
quidem nihil apostolos, and qucedam etiam palam.]

440

THE DEFENCE OF THE APOLOGY

[part

Forged Scrip
tures.

Athanas.contr. Arian.
Orat 2.

ffi:

Lib. 3«.

1 Cor. xi.

August in
Johan. Tract. 96.

Hieron. in
Agg. cap. i.

Epiph. Lib.
iii. H<er. 73.

iravTaxov.

Athanas. Tom. n.
Quod decreta
Nieena?
synodi com-
modis et piis
verbis sint
exposita.

Gennad. in
Catal.Illustr. Vir.

By such right held sometime the great heretic Arius. For even so said he
then, as M. Harding saith now : Ex eleetis Dei secundum fidem, peritis Dei, recti-
gradis, qui sanctum Dei Spiritum acceperunt, ego ita didici1 : " 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 heaven2.
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
Christ3, 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 [Christus] ipse tacuerit, quis nostrum dicat, ista vel
ilia sunt ? Aut si dicere audeat, unde probat ? Quis enim est tam vanus, aut [tam]
temerarius, qui cum dixerit etiam vera, quibus voluerit, quce voluerit, sine ullo testi-
monio divino, affirmet4 ea esse quce tunc Dominus dicere noluit5 ? "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 God6."
M. Harding saith : " These express words, persona, ingenitus, homousios, are
not found in the scriptures." So said the Arian heretics too as well as he. But
what forceth that ? Epiphanius saith : Nomen substantice non ponitur nude, nee
in veteri, nee in novo testamento ; sensus autem ejus nominis ubique est7 : " 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 hee voces in seriptura non reperiuntur, tamen
habent eam sententiam quam scriptures volunt3 : " 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
sufflcienter factum adversus eum edidit9 : " 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.
5. Tom. I. Pars i. pp. 408, 9.]
P Epiph. Op. Par. 1622. Adv. Har. Lib. i. Haer.
xxxviii. 2. Tom. I. p. 277.]
p 1567 omits of Christ.]
P Affirmat, 1609, 1611.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. xvi. Tractat. xcvi. 2. Tom. III. Pars n. col. 734-
where qute cum.]
P ...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. HI.
col. 1690.]
P Epiph. Op. Adv. Haer. Lib. in. Har. lxxiii. 12.
Tom. I. p. 859; where o vovs Se.]
P Athanas. Op. De Decret. Nic. Synod. 21. Tom.
I. Pars I. p. 227.]
P ...cujus pravitatem &c. — Gennad. Must. Vir.
Catalog. 33. in Hieron. Op. Tom. V. col. 34.]

II.]

OF THE CHURCH OF ENGLAND.

441

contr. Helvid.

Addition. fCf- M. Harding : " This is a loud lie. Try it out who will. Gen- 'p' ed"
nadius saith not so ; but only that St Hierome's book, which he wrote against gcrip-
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 should there be so much folly in one man ? Thus standeth the j^jltion'
case : Helvidius the heretic said that " our lady had other children by Joseph M^iLd.
her husband besides10 Christ," and so denied her perpetual virginity. Against [Detec7t'.]b'
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 : Libellum testimoniis scripturarum sufficienter factum. There
fore, M. Harding, for humanity's sake, spare this unmanly upbraiding of lewd
lies, and bestow them rather among your fellows. 40$ j^jj
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 n : " We believe not that Mary was married again after her child-bearing, r"
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 Dei12 : " Whatsoever the church teacheth (he meaneth VerbfiTei.
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 qucsratis a nobis, unde nos sciamus aposto- August.
hrum esse istas literas, breviter vobis respondemus : Inde nos scire, unde et vos Lib. xxxii.
scitis illas literas esse Manichcsi13 : " If you demand of us how we know that cap' xxl'
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
gospels14 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 ls.
St Ambrose saith: Erant. . .pseudoprophetce, fyc. Erat autem populi gratia dis- Ambros. in
cernere spiritus ; ut cognosceret, quos referre 16 deberet in numerum prophetarum ; proim.
quos autem, quasi bonus nummularius, reprobare . . . Sic et nunc in novo testa-
mento multi evangelia scribere conati sunt, quce boni nummularii non probave-
runt17 : " 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."

P° Beside, 1670.]
[» Hieron. Op. Adv. Helvid. de Perp. Virg. B.
Mar. Tom. IV. Pars n. col. 141.]
[12 Hos. Op. Col. 1584. De Express. Dei Verb.
Tom. I. p. 643; where Dei verbum est]
[13 August. Op. Contr. Faust. Lib. xxxii. cap.
xxi. Tom. VIII. col. 462; where nos -unde.]

P" Gospel, 1567.]
[" Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. in. cap. xxv. pp. 77, 8.]
[16 Referri, 1609, 1611.]
[17 Ambros. Op. Par. 1686-90. Expos. Evang. sec.
Luc. Lib. i. 1. Tom. I. col. 1265; where nummu
larius improbaret, and non probarunt.]

442

THE DEFENCE OF THE APOLOGY

[pakt

August contr. Faust
Lib. xxii.
cap. lxxx.

Euseb. Lib.
vi. cap. xii.

ov irapeXd-
^oxiev.

Dist 4.
istis.

AugustConfess.Lib. xiii.
cap. xxiii.

So saith St Augustine : Manickcsi legunt scripturas apocryphas, nescio a quibus
sutoribus fabularum sub nomine apostolorum scriptas1 : "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 :
Nos Petrum et reliquos apostolos sicut Christum recipimus. Sed pseudographia2
rejidmus, veluti gnari eorum sensus et sentential ; scientes quod talia non reci
pimus tradita ab apostolis3 : " We receive Peter and the rest of the apostles as
we would receive Christ himself. But counterfeit writings (under their names)
we refuse utterly, as having understanding of their sense and meaning ; knowing
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
and above the scriptures. St Augustine saith: In istis temporalibus legibus,
quamvis de illis homines judicent, cum eas instituunt, tamen cum fuerint institutee
et firmatce, non licebit judici de illis judicare, sed secundum eas4 : " 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."
Likewise again he saith : Spirituales, . . . sive qui prcssunt, sive qui obtemperant,
spiritualiter judicant, non de cognitionibus spiritualibus, quce lucent in firmamento
(id est, de scripturis); non enim oportet de tam sublimi auctoritate judicare, fyc.
Homo enim, licet  spiritualis, . . .factor tamen legis esse debet, non judex . . . De
illis dicitur judicare, in quibus potestatem habet corrigendi5 : " Men spiritual,
whether they rule or be ruled, judge according to the Spirit. But theyjudgenotof
the spiritual knowledge that sbineth 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 the6 faith which we have in his blood,
and might seal his grace in our hearts. And these7 sacraments, together
with Tertullian, Origen, Ambrose, Augustine, Hierome, Chrysostom,
Basil, Dionysius, and other catholic fathers, we do call8 figures, signs,
marks, badges9, prints, copies, forms, seals, signets, similitudes, patterns,
representations, remembrances, and memories. And we make no doubt,
together with the same doctors, to say that these7 be certain visible
words, seals of righteousness, and10 tokens of grace.

M. HARDING.

* Untruth.
For the
things that
we have left
were not
the sacra
ments ofthe
church.

With what face say ye that ye allow the sacraments of the church ? "Have ye
not abandoned almost all the sacraments bf the church ? Retain ye any more by

P August. Op. Par. 1679-1700. Contr. Faust.
Lib. xxn. cap. lxxix. Tom. VIII. col. 409; where
Manichari follows apocryphas, a nescio, and aposto
lorum nomine.]
P Pseudepigrapha, 1567, 1570.]
P Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. vi. cap. xii. p. 173.]
P August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. 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, and de his enim judicare nunc dicitur in quibus
et potestatem corrigendi habet]
P Our, Conf.]
P Those, Conf.]
[8 Do we call, Conf.]
P Marks or badges, Conf.]
[I0 Conf. omits and.]

IL]

OF THE CHURCH OF ENGLAND.

443

name ofthe 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
but to your further condemnation. . . . u
ne sound and The sound and true doctrine which the catholic church holdeth and
ftTs^-»tef oelieveth touching this point is this :... There be seven sacraments, in
seven sacra- which, under cover of visible things, the b power of God worketh man's >• untruth.
ments- health. They be these, baptism, confirmation, the sacrament of the altar, t^Sl
penance, extreme unction, order, wedlock. And fhese so we call sacraments, as
nevertheless we acknowledge the name of sacrament may be extended to many other
. things. That it be known what a sacrament is, this word "sacrament" siq-
Sacrament, .r. .-i .. 7 7 .-, . . T . **
what it signi- nifieth sometime 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 12 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 whom they be adhibited, being
such as by institution of Christ contain grace in them, and power to sanctify.
Definition of a Whereof a sacrament is by the best-learned divines defined to be a visible
sacrament. sign 0f invisible grace, so as it bear the image of it, "and be cause ofthe • untruth.
same. For the plain understanding of this definition, how a sacrament beareth the onfy'ecrtjun
form, sign, or image of invisible grace, it appeareth evidently in baptism, where brai^piuv
washing of the body sheweth the cleansing of the soul : also in the sacrament of the ters-
altar, d where the forms of bread and wine outwardly present13 the spiritual nourish- d untruth,
ing of the soul. The like appeareth in other sacraments. childish.
Neither is it a new and strange doctrine to say that the sacraments of the ed father
gospel contain grace in them; for the fathers teach the same not seldom. Chry-ev'
sostom, expounding ihe 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 full of power and grace14." St Ambrose,
in his book De Sacramentis, speaking of baptism, saith : " It is not every
water that healeth; but that water healeth which hath the grace of Christ15."
Cyrillus, upon the foresaid chapter of St John, saith that "in baptism it is not water
simply that worketh, but when as it hath received the grace of the Holy Ghost16."
sermone Domi- &t Augustine in a sermon saith that "water in baptism is enriched
¦mea intra oc- witji a more gift in manner than was the virgin Mary. For she," saith he,
piumice. " deserved chastity to herself; this hath given to us sanctifieation. She de
served that she sinned not ; this that it might purge sins17." It is said universally
in sermone de % ^* Cyprian of all the sacraments, that " the fat of God's anointing
Baptis. airut. poureth fulness of grace into the ministerial 18 sanctifieation19 ;" whereby he
meaneth the sacraments  Yet we 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
fttxrtZSiTto0 d° not onty si9nify (as °y *^se defenders' doctrine that seemeth to be
work that they their svecial oMce), but also with signification "work and cause, as an "Untruth,
eymfyby God's . °*"n' JJ J> a ? . „„ 9»ti».n
instrumental cause, the effect of that which they signify,

Cap. v.

ordinance.

20

See the an-
swer.

[u Here Harding goes on to admit that baptism
in the church of England is " vailable and of force."]
P2 Those, Conf.]
P3 Represent, Conf. and Def. 1567.]
P* Tt ovv ea-Tiv o viroypdcpei ; efieXXe pd-rrTitrpia
fiiSotrdai iroXXi'iv Sivapiiv exov Kal Buipedv jxeyixrTnv.
—Chrysost. Op. Par. 1718-38. In Joan. Hom. xxxvi.
Tom. VHL p. 207.]
[15 ... non aqua omnis sanat, sed aqua sanat, qua?
habet gratiam Christi.— Ambros. Op. Par. 1686-90.
De Sacram. Lib. i. cap. v. 15. Tom. II. col. 352.J
[16 The words here quoted have not been found
in Cyril; but they occur in Chrysostom, ubi supra:
—ovx airXms to vdiop kpya%erai, dXX' oTav Ttjv rou

xTvevfiarov Se^nTai %dpiv.]
[" ... peue majori munere, quam Maria, unda
ditata est. Ilia enim sibi tantum meruit castitatem ;
ista nobis contulit sanctificationem. Hla meruit ne
pecearet; ista ut peccata purgaret. — August. Op.
Serm. exxxv. 1. in Epiph. v. Tom. V. Append, col.
242. This would seem not to be genuine.]
[16 Sanctifications, Conf. and Def. 1567, 1570.]
P9 ... plenitudinem gratias unctionis divinae pin-
guedo sauctincationibus officialibus infundit. — Cypr.
Op. Oxon. 1682. De Bapt. Christ. (Arnold.) p. 30.]
P° Harding here adds that the sacraments are
used by God to work that which they signify, as the
bodily touch of Christ was used to work miracles.]

444

THE DEFENCE OF THE APOLOGY

[part

After which manner God hath given to the 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,

De Conseer.
Dist. 4.
Ecclesia.

De Conseer.
Dist 4.
Si non.

THE BISHOP OP SARISBURY.
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 : jHeec duo sola sacramenta in evangeliis manifeste tradita legi-
mus1: "These only 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, saving 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 . . . .circumcisiouis
reddatur ratio, nutus est,  et opus mutum. Pascha et alice solemnitates nutus
magis sunt quam Veritas. Usque hodie populus [Israel] surdus et mutus est2: "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, qui aliter mysterium cele-
brat quam a Christo traditum est. Non enim potest devotus esse, qui aliter prce-
sumit quam datum est ab auctore3 : " 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 : Baptismus ecclesice potest esse extra ecclesiam ; munus
autem beatce vitce non nisi intra ecclesiam invenitur4 : " The baptism of the church
may be without the church ; but the gift of blessed life 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
by 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 tell us, and avouch it
for great truth, that, if the priest say thus, [.Egro] te baptizo in nomine Patris,
et Filii, et Spiritus Sancti, et diaboli5 ; that is, " I baptize thee in the name6 of

P Bessar. De Sacram. Euch. in Biblioth. Patr.
per M. de la Bigne, Par. 1624. Tom. VI. p. 482.]
P Orig. Op. Par. 1733-59. In Luc. Hom. v. Tom.
III. col. 937 ; where ratio reddatur.]
P Indignum dicit esse Domino, &c. quam ab eo
traditum &c — Ambros. Op. Par. 1686-90. Comm. in
i. Epist. ad Cor. cap. xi. v. 27. Tom. II. Append.

col. 149.]
P August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Deer. Tert. Pars, Dist. iv. can. 45.
col. 1999 ; where ecclesiam reperitur.]
P Ibid. Gloss, in can. 72. col. 2005; where bap
tizo te.]
P In name, 1570.]

nj

OF THE CHURCH OF ENGLAND.

445

Grace.

the 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 baptizo in nomine gfstc°nsecr'
P atria, et Filia, et Spirita Sancta7 ; yet the form of baptism is very good. Betuiemnt.
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 To con
only signify a holy thing, but also do sanctify and make holy those to whom they tain
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 what 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 : Vides cone. Nic.
aquam ? Considera vim divinam quce in aquis latet . . . Puta aquam esse plenam ignis
divini3 : " 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 pr essentia Trinitatis 9 : " The £-mbros'£?b
Holy Ghost cometh down, and halloweth the water. There is the presence of i. cap. v.
the Trinity." So saith Tertullian: In baptismo tingimur passione Christi10: " In Tertuii. 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 potions11 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 said12 unto Prov. xviu.
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 scriptures13. Therefore one of
M. Harding's school-doctors saith : In sacramentis ecclesice spedalis virtus passionis JJJJJJj *|
Christi continetur, sicut virtus agentis in instrumento14: "The special grace of Potest. Beg.
the passion of Christ is contained in the sacraments of the church, as the cap' "
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: Ubi est virtus evangelii? g^^- in
Infiguris literarum, an intellectu15 sensuum16? "Where is the power ofthe gospel? gjp"*,'
In the forms of the letters, or else in the understanding of the meaning ?"
Likewise Bonaventura saith : Nullo modo dicendum est, quod gratia continetur Bonavent. m
in ipsis sacramentis essentialiter, tanquam aqua in vase, vel medicina in pyxide. Di'st. 1. '
Imo hoc inteUigere est erroneum. Sed dicuntur continere gratiam, quia eam sig- st'

[' Zachar. Papa, ibid. can. 86. col. 2010 ; where
baptizo te, and Spiritu.]
P Gelas. Cyz. Hist. Concii. Nie. cap. xxx. in
Concii. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. II. col. 233.]
P ... descendit.. .Spiritus sanctus.. .ut sanctificetur
fons, et adsit praesentia Trinitatis.— Ambros. Op. De
Sacram. Lib. 1. cap. v. 18. Tom. II. col. 353.]
P° ...passio Domini, in quam tinguimur — Tertull.
Op. Lut. 1641. De Baptism. 19. p. 264.]

[" Potion, 1611.]
P2 Saith, 1567, 1570.]
[13 This sentence is not in 1567.]
P4 Et ilia sunt ecclesiae sacramenta, in quibus &c.
— Joh. de Parrhis. De Potest. Keg. et Papal, cap. ii.
in Goldast. Monarch. Bom. Imp. Hanov. et Franc.
1612-14. Tom. II. p. 110.]
[15 An in intellectu, 1567.]
p6 Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xliii. ex cap. xxiii. Tom. VI. p. clxxxiv.]

446

THE DEFENCE OF THE APOLOGY

[part

Eodem loco'.

Forms
and Acci
dents.

August. Epist 23.

Raban. Lib.
i. cap. xxxi.

Druthmar. in
Matt. cap.
xxvi.

Hieron. adv.
Ruffin.

nificant1: "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."
Again he saith: Gratia est in anima, non in signis visibilibus3: "The grace of
God is not in the visible signs, but in the soul." And again he saith : Ad illud
quod objicitur, quod remissio peccatorum latet in baptismo, dicendum [est], quod
hoc intelligitur de latentia signati in signo ; quod quidem habet ulteriorem rationem
quam4 rationem significandi ; non tamen essentialiter continendi in se; sed quia
ipsum quod signat continetur in anima5: "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."
The mystical signification that M. Harding hath imagined of his shews and
accidents, that is6, that the forms of bread and wine outwardly represent the
spiritual nourishing of the soul, is vain and fantastical, without the witness of
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.
Therefore St Augustine saith: Nisi sacramenta similitudinem quandam earum
rerum quarum sacramenta sunt haberent, omnino sacramenta non essent7: "If
sacraments had not a certain likeness and representation of the things whereof
they be sacraments, then indeed they were no sacraments.
This representation Rabanus Maurus expoundeth thus : Quia panis corporis
cor confirmat8, ideo ille congruenter corpus Christi nuncupatur; et quia vinum
sanguinem operatur in carne, ideo refertur ad sanguinem9 : " Because (not the
accidents or forms of bread, but) bread itself confirmeth the heart of the body10,
therefore it is conveniently called the body of Christ ; and because wine worketh
blood in the flesh, therefore it hath relation unto the blood."
So likewise saith Druthmarus : Vinum . . . Icetificat, et sanguinem auget, et ideo
non inconvenienter sanguis Christi per hoc figuratur11 : (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
Hierome saith: Ad tropicam intelligentiam sermo referatur. Quando dico, tro
picam, doceo verum non esse quod dicitur, sed allegories nubilo figuratum12: "Let

P Bonavent. Op. Mogunt. 1609. In Lib. iv. Sen
tent. Dist. i. Pars I. Art. i. Qusest. 3. Tom. V. p. 7 ;
where non est aliquo modo dicendum, contineatur, and
quia ipsam.]
P This reference is inserted from 1567.]
P Id. ibid. p. 8; where gratia sit],
p Quod, 1570.]
P Id. ibid. ; where latet remissio peccatorum.]
P These two words are not in 1567.]
p August. Op. Par. 1679-1700. Ad Bonifac.
Epist. xcviii. 9. Tom. II. col. 267. See Vol. I. page
603, note 11.]

P Panis corpora confirmat, 1567.]
P ... quia &c. corpus Christi congruenter nun
cupatur. Vinum autem quia sanguinem &c. ideo ad
sanguinem Christi refertur  Kaban. Maur. Op. Col.
Agrip. 1626. De Inst. Cler. Lib. i. cap. xxxi. Tom.
VI. p. 12.]
P° Bread itself confirmeth the body, 1667.]
[" Christ. Druthmar. Expos, in Matt. Argent.
1614. fol. 84 ; where et idcirco.]
P2 Hieron. Op. Par. 1693-1706. Adv. Kuffin. Lib.
i. Tom. IV. Pars u. col. 381.]

XL]

OF THE CHURCH OF ENGLAND.

447

that saying be expounded by a figure. When I say a figure, I say the thing rjr*  •
that is spoken is not true indeed, but figured under the cloud of an allegory." n&A1*
Likewise Chrysostom saith : Audisti fuisse figuram. Ne ergo mirare, neque ^entgC1"
omnia require in typo. Neque enim typus esset, si omnia quce veritati accidunt -  ,— L>
haberentur13 : "Ye have heard that it was a figure. Therefore marvel not; and, chrysost m
being a figure, require not all things to agree. For otherwise it were no figure." 35-
So likewise St Augustine saith : In prindpio cavendum est, ne figuratam August, de
locutionsm ad literam acdpias. . . Ad hoc enim pertinet quod ait apostolus, Litera LhJ'ul <»^
occidit. . . . Cum enim figurate dictum sic acdpitur, tanquam proprie dictum sit, T'
carnaliter sapitur; neque ulla mors animcs congruentius appellatur14 : "First of
all, thou must take heed that thou take not a figurative speech according to
the letter or sound of the words15. 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. Harding16. 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
saitb : " 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 itself 17.
Another fantasy M. Harding hath found18, that "the sacraments of the new >~z  •
law work the thing itself that they signify through virtue," as he saith, "given Gac^a"
unto them by God's ordinance to special effects of grace." This, as I said, is 0j,j '
but a fantasy. For the sacraments of tbe old law and of the new in truth and • — ^  •
substance are all one. St Paul saith : Omnes eundem cibum comederunt : " The 1 cor. %.
fathers in the old law did all eat the same meat," that is to say, the same Christ
that we eat. St Hilary saith: Sub nube fuerunt19,.. .et Christo aquam Petra Hilar, in
prcebente potati sunt20 : "They were under the cloud, and were21 drenched with
Christ the Rock giving them water." Likewise saith Leo : Mysteria pro temporum Leon, de
ratione variata [sunt], quum fides qua vivimus nulla fuerit estate diversa22 : " The serm.-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 Auflst- in
ques significabantur paria23 : " These things were sacraments, in the outward Tract'26.
tokens diverse; but in the things tokened all one with ours."
M. Harding will reply : St Augustine saith, Sacramenta novi testamenti dant August in
salutem24 : " The sacraments of the new testament give salvation." But who M ' xxlu"
can better expound St Augustine's meaning than St Augustine himself? He
addeth immediately: Cum ergo jam teneas promissa, quid quceris prominentia
. . . Salvatorem ? Hoc dico, teneas promissa ; non quod jam acceperimus vitam
ceternam, sed quod jam Christus venerit, qui per prophetas preenuntiabatur24 :
" 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 abeady come into
the world.

[I3 Chrysost. Op. Par. 1718-38. In cap. xiv. Gen.
Hom. xxxv. Tom. IV. p. 357.]
[" August. Op. De Doctr. Christ. Lib. in. cap.
v. 9. Tom. III. Pars 1. col. 47.]
P5 The preceding five words are not in 1567.]
P8 See Vol. II. pages 590 &c]
[17 This paragraph is not in 1667.]
[ls 1667 omits/oMiui.]
P9 Fuerint, 1611.]
P° Hilar. Op. Par. 1693. Tractat. in Psalm, lxvii.

9. coL 195.]
[21 Wee, 1570.]
[» Leon. Magni Op. Lut. 1623. In Nativ. Dom.
Serm. iii. 3. col. 43.]
P3 August. Op. In Johan. Evang. cap. vi. Trac
tat. xxvi. 12. Tom. III. Pars 11. col. 498; where in re
quce significatur. ]
P* Id. in Psalm, lxxiii. Enarr. 2. Tom. IV. col.
769; where sed quia jam venerit Christus.]

448

THE DEFENCE OF THE APOLOGY

[PAET

Ambros. de
Poen. Lib.
ii. cap. ii.
Chrysost. in
Act. Hom.
21.

Hg^ra_ ' Addition, $?& M. Harding: "So then dare is 'to teach,' and salus is
ments 'salvation come into the world.' Here is gay gear, for wantons to dally with
old new. words in matter of our salvation."
'  ¦  ' The answer. O what proper sport ye make yourself with this gay gear
Addltu"^fc. M. Harding ! Dare, you say, is not Latin " to teach." I answer you, Neither
m. Hard. is dare Latin " to contain." But thus I say : " Sacraments give grace so far forth
[Detect.]'' as sacraments be able to give grace." Your own Bonaventura saith: Non est
il0IseVnttm aliquo modo dicendum, cjc.1 : "We may not in any wise say that the grace of
QuKstac. God is really contained in the sacraments, as water is contained in a vessel,
conunere or a medicine in a box. For so to take it, it were an error. But we say
gratiam quia* sacraments contain the grace of God, because they represent or signify the
significant 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 : Sacramentum est
invisibilis gratice visibile 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 life, but for that Christ is already 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 baptismo crucifigimus in nobis Filium Dei3 : " In baptism
we crucify in ourselves the Son of God." St Chrysostom saith: In mysteriis
mors Christi perficitur 4 : " The death of Christ is wrought in the mysteries."
Thus the grace of God is given unto us in the sacraments, 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
f®- grace of God. 4S#
August. Thus St Augustine saith in another place : Ilia fuerunt promissiones rerum
complendarum ; heec sunt indicia completarum5 : "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 abeady 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
Bonavent in Bonaventura saith of tbe sacraments of the old testament : Mundare dieeban-
nist 1.' tur, id est, mundatum ostendebant6 : "They were said to make a man clean
because they shewed or signified that a man was made clean."
Addition. Addition. $& M. Harding : " What then ? Will it follow that, because our
m Hard^^ sacraments do shew that Christ is already come, therefore our sacraments give
foi. 33». i. no grace ? &c. ' He that eateth Christ's flesh sheweth his death,' saith St
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."
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

contr. Faust
Lib. xix.
cap. xiv.

[Detect]

P Bonavent. Op. Mogunt. 1609. In Sentent.
Lib. iv. Dist. i. Pars i. Art. i. Qusest. 3. Tom. V. p.
7. See before, page 445, 6, note 1.]
P Qui, 1611.]
P ...baptismo ...in quo crucifigimus Filium Dei
in nobis.— Ambros. Op. Par. 1686-90. De Poen. Lib.
II. cap. ii. 10. Tom. II. col. 418.]
P Chrysost. Op. Par. 1718-38. In Act. Apost.

Hom. xxi. Tom. IX. p. 176.]
P August. Op. Par. 1679-1700. Contr.Faust.Lib.
xix. cap. xiv. Tom. VIII. col. 320; where fuerint,
and sint.]
P ...mundare dicuntur, quia mundatum ostende
bant.— Bonavent. Op. In Sentent. Lib. IV. Dist. i.
Dub. 6. Tom. V. p. 4.]

, Tract.

«•] OF THE CHURCH OF ENGLAND. 449
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 non sumit carnem Christi non habet vitam ; et qui eam sumit August in
habet vitam, et eam utique ceternam7 : "He that receiveth not the flesh of Christ Traet'26.
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), whereof7
the sacrament is a sacrament, is received of all men unto life, and of no man
to destruction, whosoever shall be partaker of it8."
Thus you see, M. Harding, there is great difference 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 had9 so divided them. But you undiscreetly mingle
and confound these things together, whereas indeed tbey should be divided;
and so ye wilfully deceive your simple reader. -C&
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 our10 Lord, the
flesh of the Son of God, which quickeneth our souls, the meat that
cometh from above, the food of immortality, of grace11, truth, and life;
and that the same supper is the communion12 of the body and blood
of Christ ; by the partaking whereof we be revived, strengthened, and
fed13 unto immortality ; and whereby we are joined, united, and incor
porate unto Christ, that we may abide in him, and he in us.
M. HARDING.
What ye pronounce of this high sacrament, the wise and careful tenderers of
their souls will be right wary14 thereof. Of you and such as ye be, because your
doctrine is abut of a corner of the world in respect of the universal church, . m respect
Christ hath given us a watch-word, Nolite credere, " Believe them comer the
not." In your the Lord's supper, celebrated by the ministers of your B01m(ehw°/re
own creation, b there is not given the body and blood of our Lord, neither to the l^gle
believing nor to the unbelieving. For at the celebration of your schismatical sup- bb {J™™^15-
per, no b consecration being done, b nor faith ofthe church, hnor16 right i°in«i with
mmtarks- intention had, bnor Christ's institution observed, what deliver ye to your blasphemies.
Lord's supper. communicates17 but b a piece of bread and a sip of wine? Neither is
it byour 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, there is the true and whole body of our Lord and Saviour given
Judas received and received, be the receivers believing or bnot believing  For, when
i/clirisfno'tiL Christ gave this sacrament to his disciples at his last supper, after that
mtmtheapo- ^ ftffld consecrated the same, saying19, "Take ye, eat ye; this is my
chfy,xSL. body;" Judas the traitor, as the "fathers teach20, received his true body c untruth:
jX0<M(' no less than Peter, Andrew, John, or James did; though they to their ™w£
Aug. in Psaim. salvation, he to his damnation.

P August. Op. In Johan. Evang. cap. vi. Trac
tat. xxvi. 15. Tom. III. Pars n. col. 500 ; where qui
eam non sumit non, and hanc utique.]
P Hujus rei sacramentum... quibusdam ad vitam,
quibusdam ad exitium : res vero ipsa cujus sacramen
tum est, omni homiui ad vitam, nulli ad exitium, qui-
cumque ejus particeps fuerit. — Id. ibid.]
P Hath, 1570.]
["> The, Conf.]
[" Immortality, grace, Conf.]
[12 And the supper to be the communion, Conf. ;
and the same supper to be the communion, Def. 1567.] ' col. 62. J
1 29
[JEWEL, HI.]

[ia We be strengthened and be fed, Conf.]
[" Ware, Conf. and Def. 1567, 1570.]
P6 This marginal note does not appear in 1567,
1570, 1609.]
["= Not, Def. 1567, 1570.]
P7 Communicants, Conf. and Def. 1567.]
P8 Christ's, Conf.]
P9 Saying, omitted 1611.]
P° Chrysost. Op. Iu Prod. Jud. Tom. X. p. 739.
This is spurious.
August. Op. In Psalm, a. Enarr. 6. Tom. IV.

450

THE DEFENCE OF THE APOLOGY

[part

Now it is to be noted, how this defender in this long sentence affecteth a cer
tain holy (as it were) and solemn eloquence, and useth a religious amplification
of words to set forth the sacrament, as though he had a reverent and a godly
« untruth, opinion of it ; whereas indeed he taketh it d but for a poor sign or token, as their
Se^Vthe doctor Zuinglius doth. But such is their craft to purchase them credit among
Sthe"16 ths people. ... Thus offer they to the unlearned their fair cups full of venom,
tmth- anointing the brims with honey of sweet and holy words, 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 De THnit.
introeat. Bonum in ore est, ut de corde malum subeat: "First," Lib'vi'
saith he, "they thrust me forth words of truth, that the venom of falsehood1 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 Filium2, 'God the Son of God.'" Eight so
• o marvel- among all these fair words concerning the sacrament ewe hear never a whit said of
neresyTwhat the real presence of Christ's body. Epiphanius noteth the like craft in contra Aric-
fatherever Arius3; and so doth St Augustine in the Pelagians4. Nestorius like- Hafn^k.
SpresMice? wise spake honourably in many places of Christ and his mother ; but chrifif centra
no wliere would he call her eeoroW, that is, " the mother of God." The c^f™® ¦
Jews also, as we find in the gospel, called our Saviour Jesus " the car- «JP- ****
penter's son," confessed Mary to be his mother, James, Joseph, Simon,
and Jude his brotlisrs, and that his sisters were among them (by whom his kinsfolk
are to be understanded) ; but the Son of God they would not acknowledge him, nor
in that degree honour him. Better than to those Jews can I not compare these
defenders, who speak honourably of our Lord's body and5 blood in their supper;
'Neither did ibut that his body is really, that is, verily6 in the sacrament of the altar, that
father ever will not tlie devil, who rcigneth in their hearts, suffer their mouths to utter.

say that
Christ's body
is really ana
verily in the
sacrament

THE BISHOP OP SAKISBUET.

,  , M. Harding telleth us we deliver unto the faithful nothing else but a
Con.se- piece of bread and a sip of wine; that we have neither intention nor con-
cation. secration ; that our fair cups be full of venom ; that our supper is schismatical,
and7 our eloquence is hypocritical; that our doctrine is heretical; that we are
bke 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 speciaby pointed when he said these words, "Believe
them not," because it is a prophecy it is hard to judge. But it is very likely
2 Thess. ii. he meant antichrist, "that man of sin, the child of destruction, that advanceth8
himself above all that is called God." Verily Chrysostom thereof saith thus :
chrysost. in Non dico, si dixerint vobis, Ecce in hcsreticis ecclesiis illis vel in illis apparuit
Op. Imperf. ~^7 . 7 . .... . , rsr
vliristus; sed etiam si in ipsis veris ecclesiis, quce... Dei sunt, id est, domus
vestrce, dixerint vobis Christum apparuisse, nolite eis credere dicentibus ista de
me ; quia non est digna divinitatis mece notitia heec : ostendens per heec, quomodo
ex ipsis ecclesiis veris frequenter exeunt seductores. Propterea nee ipsis omnino

rape) . 49.°

p Falshead, Conf. and Def. 1567, 1570.]
P Hilar. Op. Par. 1693. De Trin. Lib. vi. 7. col.
882; where ingeruntur enim nobis.]
P Epiph. Op. Par. 1622. Adv. Haer. Lib. n. Hasr.
Ixix. 34. Tom. L pp. 757, 8.]
[* August. Op. Par. 1679-1700. De Grat. Christ.
Contr. Pelag. et Coelest. Lib. i. cap. xxxii. 35. Tom.

X. col. 245.]
P An, Conf.]
P That it is verily, Conf. and Def. 1567, 1570.]
P That, 1567.J
P Avanceth, 1567, 1570.]
P Chrys.in Matt. Hom. xlix. 1567.]

n.]

OF THE CHURCH OF ENGLAND.

451

credendum est, nisi ea dicant vel fadant, quce convenientia sint scripturis10: "I ' (jor\se.
say not, if they tell you, 'Behold, Christ hath appeared in these or in these11 crati0n
churches of heretics ;' but, if they shall say unto you that Christ hath appeared '  . — -
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 verbo, tanquam verus Deus, substantiam panis et vini conse- Gab. Biei.
crare ; vel potuit verba qucedam secreto proferre, et per ilia consecrare ; vel per eeL
heec verba, Hoc est corpus meum, consecrare potuit ; vel potuit prius consecrare, et
postea distribuere; vel primum distribuere, et postea consecrare. Quid autem ho
rum fecerit, ex sacris scripturis non constat12: "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. de
of Christ ; in the Greek church by other prayers that follow afterward 13. Catha- Euch.
rinus, entreating purposely hereof, saith : " Christ consecrated not with the same cath. de
^ ("Inn aonra-
words that are now used m the mass, 'This is my body14 . Durandus saith:
"Christ consecrated by his divine power, and after consecration said,
is my body15'." Petrus Alliacensis yieldeth this reason hereof: Quia, nisi ante sexta Parte
fuisset corpus Christi, Christus non vere dixisset, Hoc est corpus meum16: "If itPet.de
had not been Christ's body before, Christ could not have said truly, ' This is iv. sent
my body'." It is concluded in a book called Antididagma, lately set forth by AnSdidtg-
the chapter of Colaine, that the bare words of Christ's institution, without the ma"
words of the canon of the mass, are not sufficient to work consecration17.
Bonaventura saith : " To have the true form of consecration we must seek not Bonaventin iv. Sent
to the gospel of Christ, but to the canon18. 2ist8'2
Howbeit, 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

Conseera-
tione.

: This P.™?^Lib. iv. de

p° Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xlix. ex cap. xxiv. Tom. VI. p. ccix.J
[" Or these, 1567.]
[12 Jewel has compressed into this paragraph the
substance of what is more largely stated, Gab. Biei.
Can. Miss. Expos. Lugd. 1517. Leet. xxxvi. fol. 60.
2-] [13 ...Latini...illa Domini verba id facere mani-
festissime asseverant, Hoc est &c. Graeci vero. ..non
illis Salvatoris nostri verbis Christi corpus et sangui
nem confici putant, sed quibusdam qua? sequuntur
precibus sacerdotum. — Bessar. De Sacram. Euch. in
Biblioth. Vet. Patr. per M. de la Bigne, Par. 1624.
Tom. VI. p. 467.]
P* This treatise has not been found.]
[16 Sane dici potest, quod Christus virtute divina
nobis occulta primo confecit, et postea formam ex-
pressit, sub qua poster! benedicunt.— Durand. Kat.
Div. Offic. Lugd. 1565. Lib. iv. cap. xii. 15. fol. 164.]

P8 ...nisi corpus Christi fuisset ibi sub Sacramento
ante prolationem illorum verborum, Hoe est &c.
non vere dixisset, Hoc corpus meum &c — Pet. de
Alliaco, Par. Quajst. sup. Prim. Tert. et Quart. Sen
tent. Lib. iv. Quaest. v. Art. 1. fol. 250. 2.]
P7 Jam vero qui canonem non habent, nee Deum
invocant, nee verba ad dona proposita dirigunt, ac
proinde non consecrant, sed legunt tantum historica
apostoli Pauli verba, quibus narrat institutionem
Christi, non autem quomodo Paulus ipse verba ilia
super panem et vinum solitus sit pronunciare, quando
corpus consecravit et sanguinem Domini, quomodo
dici queat istos consecrare ? — Antididag. Par. 1545.
De Sacrif. Miss. fol. 119. 2.]
[18 Accipienda est igitur forma a canone, quia ille
traditur non per modum narrationis, sed institutionis.
—Bonavent. Op. Mogunt. 1609. In Sentent. Lib. iv.
Dist. viii. Pars n. Art. i. Qusst. 2. Tom. V. p. 96.
Conf. p. 94.]
29—2

452

THE DEFENCE OF THE APOLOGY

[part

Conse
cration.

Scot, in
iv. Sent.
Dist. 8.
Qjec t. 2.

Scot, in
iv. Sent
Dist. 8.
Qusest 2.

Bonavent in
iv. Sent.
Dist. 8.

August, in
Johan. Tract
80.

Orig. in Matt
cap. xv.
Ambros. de
iis qui init
cap. ix.

Addition.M. Hard.
332. b.
[Detect]

of the substance of consecration, but are used only as a furniture1- Johannes
Scotus saith : Quod ergo est consilium ? Dico, quod sacerdos, intendens facere
quod facit ecclesia, legens distincte verba canonis, a principio usque ad finem,
vere conficit; nee est tutum alicui reputare se valde peritum in scientia sua, et
dicere, volo uti prcecise istis verbis pro consecratione2 : " 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 : Nota, quod de hac materia doctor nihil
hie asserit, sed probabiliter aliquid dicens sub dubio relinquit3 : "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
doubt." In the end Scotus uncertainly and doubtfully concludeth thus : Unde
dicunt aliqui, quod forma Grcscorum, et forma nostra, et qucecunque scripta in
evangeliis, sufficiens est ad consecrationem4 : " 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 gospel6, is sufficient to consecration." The like certainty Bona
ventura teacheth us ; for thus he endeth : De hoc est utilius dubitare ; quis enim
potest scire, utrum evangelistcs aut apostolus ipse intenderint describere formam?
Igitur melius est hie pie dubitare quam prcssumptuose definire6: " Hereof it is
best to stand in doubt. For who can tell whether the evangelists or the apostle
Paul himself meant to write 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
that he findeth in us he may also find in them. St Augustine saith : Aceedat
verbum ad elementum, et fit sacramentum7 : "Join the word of God unto the
element (or outward creature), and thereby is made a sacrament." Origen saith :
Panis sanctificatur per verbum Dei et obsecrationem3 : "The bread is consecrate
by the word of God and by prayer." St Ambrose saith : Ante benedictionem
verborum ceelestium alia species nominatur ; post consecrationem corpus [Christi]
significatur9 : " Before the blessing of the heavenly words it is called another
kind ; after consecration the body of Christ is signified."
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-
shewing the figure of Christ had done, panem et vinum offerens, ipse quoque
veritatem sui corporis et sanguinis repressentaret ; ' Christ bimself 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 reprcssentare 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 reprcesentare in some such meaning ; as when they say, Beprce-

P Ibid. p. 94.]
P J. Duns Scot. Op. Lugd. 1639. In Sentent. Lib.
iv. Dist. viii. Quaest. 2. Tom. VIII. p. 431 ; where
erit consilium, and se reputare valde peritum de.]
P The marginal note here is: Nota casus, et
dubitationes.] P Ibid. p. 427 ; where forma eorum.]
p Gospels, 1567, 1570, 1609.]
p Bonavent. Op. Mogunt. 1609. In Sentent.
Lib. iv. Dist. viii. Pars u. Dub. 1. Tom. V. p. 94;

where de hac, and et ipse apostolus formam inten-
derent describere ideo.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. xv. Tractat. lxxx. 3. Tom. III. Pars ii. col.
703; where accedit.]
P Orig. Op. Par. 1733-59. Comm. in Matt.
Tom. xi. 14. Tom. III. p. 499.]
P Ambros. Op. Par. 1686-90. Lib. de Myst. cap-
ix. 54. Tom. II. col. 339.]

IL]

OF THE CHURCH OF ENGLAND.

453

sentare legatum, Eeprcssentare 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. Columella saith : p^g™'
Reprcesentare faciem veri maris : " To represent the sight of the very sea." Cur- ^on-
tius saith: Urbis. . .dirutcs species reprcssentabatur animis10 : "The image of the '  v — ->
defaced city was represented to their minds." Will you hereof conclude that ^"Tp.^vii.
the very sea or the very defaced city was made present, and stood really and g™"^^'-'
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. in
in prcefiguratione ejus Melchisedech summi Dei sacerdos panem et vinum offerens xxvl cap'
feeerat, ipse quoque veritatem sui corporis et sanguinis reprcesentaret11 : "That, as
Melchisedech, the priest of the highest God, bad 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 Tertullian saith : Christus non reprobavit Tertuii.
panem, quo ipsum corpus suum reprcesentavit12 : " Christ refused not bread, by iSb.'t aTC'
which he represented his very body." Which words afterward13 in plainer sort
he expoundeth thus : Christus accepit panem, et corpus suum ilium fecit, dicendo, Tertuii.
Hoc est corpus meum; hoc est, figura corporis mei14: " Christ took tbe bread, and lULI'v. ar°'
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 say16 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 creavit me,
dedit mihi potestatem creandi se : sacerdos est creator Creatoris sui16 : " 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. 4*% 4Jg
Another quarrel that M. Harding picketh to us is this, that17 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 intentions18? St Paul saith: "Noicor. u.
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 Reply to M. Harding19. Verily, Art i. Div.
by the late doctors of that side the priest may have intention to consecrate 12'
the one half of the host, and not the other ; or, having thirteen hosts, he

P° Quint. Curt. De Keb. Gest. Alex. Magn. Lib.
in. cap. x. 7.]
P1 Hieron. Op. Par. 1693-1706. Comm. Lib. iv.
in Matt. xxvi. Tom. IV. Pars i. col. 128. Conf. Cypr.
Op. Oxon. 1682. Ad Cascil. Epist. Ixiii. p. 149.]
P2 Sed ille.. .reprobavit.. .nee panem &c. reprae-
sentat  Tertull. Op. Lut. 1641. Adv. Marcion. Lib.
i. 14. pp. 439, 40.]
P3 Afterwards, 1570.]

[14 Id. ibid. Lib. iv. 40. p. 571. See Vol. I. page
447, note 13.]
P6 Durst to say, 1570.]
Pe Iste qui creavit me dedit mihi creare se...
sacerdos. ..creator fit sui Creatoris. — Stell. Clericor.
Lipt. 1506. foil. A. vi. B.]
f" Is that, 1567.]
P8 Intention, 1567.]
[•» See Vol. I. page 139.]

454

THE DEFENCE OF THE APOLOGY

[PABT

Summ.Angel. Euch
26. Gers. in
Floret. Lib.
iv. Panorm. de
Celeb. Miss.
Quidam.

Matt. xxvi.
1 Cor. xi.

Pupil. Ocul.
de Euch.
cap. v.

The
wicked
receiveth,

De Conseer.
Dist. 2. Qui
bene, in
Glossa.Alex. Hales.
Par. iv.
Quaest 45.
Memb. 1.

August, in
Johan. Tract. 26.

Orig. in Matt
cap. xv.

Art xxiii.

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 unconsecrate1. Yea, abbat Panormitane
saith : Etiamsi sacerdos celebret, ut Deus perelat aliquem, tamen bene conseerat2 :
"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 intentioni sacramentum instituentis 3 : " 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 our
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 [mus] sumat [corpus Christi], non est magnum incon-
veniens4 : "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 deglutiret
hostiam consecratam integram, non video quare corpus Domini non simul traji-
ceretur in ventrem canis vel porci5 : " 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 habere6: "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 hunc panem
vivet in ceternum7 : " 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 written, ' He that eateth this bread shall live for ever '." But hereof we
have spoken more at large in the former Reply to M. Harding8.
Addition. §21" 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 bath placed the body 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 effectually 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

P Clavas. Summ. Angel. Argent. 1513. Euch. i.
26. fol. 85.
Floret. Lib. Lugd. 1499. Lib. iv. De Sacram.
Euch. fol. 96. 2.]
P Quid autem de sacerdote qui missam celebrat
ut Deus perdat aliquem ? die quod conficit : sed hoc
cooperto debet deponi. — Panorm. sup. Tert. Decre
tal. Lugd. 1534. De Celebr. Miss. Tit. xii. cap. 2.
fol. 209. 2.]
[3 J. de Burg. Pupill. Ocul. Argent. 1514. De
Sacram. Euch. Pars iv. cap. v. fol. 19. 2; where nee
sufficit, and quod sit.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Tert. Pars, De Conseer. Dist. ii. Gloss, in can.

94. col. 1964.]
P Alex. Alens. Op. Col. Agrip. 1622. Summ.
Theol. Pars IV. Quaest. xi. Memb. ii. Art. 4. p. 407.
See Vol. II. page 783, note 7.]
p August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi Tractat. xxvi. 18. Tom. III. Pars u. col. 501;
where bibere potum, and ilium manentem.]
P Orig. Op. Par. 1733-59. Comm. in Matt. Tom.
xi. 14. Tom. III. p. 500. The original of the clause
objected to by Harding is : ei yap 6X6v tc t]v eti
tpavXov fxevovTa etrdietv tov yevopevov trdpna, Xo
yov ovTa, Kal dpTOV "C^ivvTa.]
P See Vol. II. pages 782, &c]

II.]

OF THE CHURCH OF ENGLAND.

45L

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 childish 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 or9 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." J0%
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
with St Augustine : " The sacrament is not our Lord, but the bread of our
Lord10." Again St Augustine saith: In sacramentis videndum est, non quid sint, August in
sed quid significent11 : "In sacraments we must consider, not what they be in- 59.han
deed, but what they signify."

Contr. Max.
Lib. iii.

The Apology, Chap. xi. Division 2.
Besides this we12 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, were
delivered and sanctified by Christ, and well allowed of the old fathers,
Ambrose, and Augustine, and such others13.

M. HARDING.
Why speak ye not plainly ? Be there no more but 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 Gensvian faith14. And so yourselves, defenders, do affirm in the
acknowledge articles which ye agreed upon in your convocation holden at London
mmts- in the year of our Lord 1562; which articles you™ have put forth in
print by the queen's authority, as ye pretend. Now whereas ye acknowledge there
be but two sacraments, why should any man believe you rather than the Germans,
your first school-masters, who *in their confession exhibited to Charles the fifth, • untruth,
then emperor, at Augspurg, in the name of all the protestants, anno 1530, ap- va"nland
Diversity of point three sacraments, baptism, the eucharist, and penance? The next
fofeZfsaimt year after l 'Ph&ip Melancthon, in his Apology, avouched those three sa- b untruth,
IWa^aT^ craments; but afterward, in the year 1552, he found out another, and H3 o(
mmts'vt made up the number of four, by adding the sacrament of order to the )-

malice. Bead the

P Of, 1611.]
["> Illi manducabant panem Dominum, ille panem
Domini contra Dominum  August. Op. In Joham
Evang. cap. xiii. Tractat. lix. 1. Tom. III. Pars n.
col. 663.]
[" Id. contr. Max. Arian. Lib. u. cap. xxii. 3.
Tom. VIII. col. 725. See Vol. I. page 467, note 21.]

[I2 Besides we, Conf.]
Pa These three words are not in Conf.]
P* Ejusmodi sacramenta... duo tantum essecense-
mus ex Dei verbo, &c. — Bez . Tractat. Theolog. Gen ev.
1576-82. Confess. Christ. Fid. 36. Vol. I. p. 26.]
[15 Te, Conf. and Def. 1567, 1670, 1609.]
[" Of sacraments, Conf.]

456

THE DEFENCE OF THE APOLOGY

[part

foresaid three1. In Lipsia they receive three : in Wittenberg, which city is not
thence far off, they have four. At Magdeburg, thereby also, Flacius Illyricus,
and so many as follow him, will have but two ; and the Zwenkfeldians, that sprang 2
out of the same stock, care for none at all. . . .
Forasmuch as ye allege the names of the old fathers for you, specially St
Ambrose and St Augustine3, that there be but two sacraments, let us
see how much they make for maintenance of your doctrine, and whe- more sacra-6
ther they teach us not tliat there be more. St Augustine, in his second SjJfjjJ foelrim
book Contra Literas Petiliani, speaking of the place of the psalm, •f^*"*-
Sicut unguentum in capite, which the heretic had alleged, saith thus : cap. civ.
In hoc unguento, &c.4 : " In this ointment his will is to interpret the sacrament
of chrism (he meaneth the sacrament of confirmation), which in the kind of visible
signs is holy, as baptism is." Lo, St Augustine calleth confirmation a Thesacramn(
sacrament. St Eusebius, pope, nameth it a sacrament in his third epistle ofconpma-
written to all the bishops of Tuscia and Campania : Manus impositionis
sacramentum, &c.5 : " 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
This forged understandeth bishops). Melchiades, next to Sylvester, before the Nicene coundl,
afivanceths speaking much of confirmation, among other things saith thus: Duo haec sacra-
tiiesacra-'"'6 menta, baptismi et confirmationis, separanda non sunt7 : " These two sacraments
baplLra. of baptism and confirmation may not be sundered." Though these two bishops
were 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 tlie fathers, it is so evident,
that who doubteth of it may seem not to have perused their writings. 1%e sacrammt
St Augustine, in Enchiridio ad Laurentium, speaking of baptism and "if^^-
penance, calleth both salutaria sacramenta8, "healthful sacraments9."
. . . St Ambrose sianifieth himself to be of the same mind, in his first Hom. 20, m
book De Pcenitentia, Cap. vi. et vn; and in the second book, Cap. 11.,
though without putting the express name of sacrament : but in tlie third chapter
of that book lie putteth the name of sacrament expressly11.
Touching order, that is a sacrament also by verdict of St Augustine, whom
ye allege for you. Let us hear what lie saith. In his second book rlw sacramnt
Contra Epist. Parmeniani, Cap. xiii., these be his words, where he speaketh °fa,'der-
of baptism and of the power to baptize, which is given in the sacrament of order 1
Utrunque enim sacramentum est, et quadam consecratione utrunque homini
datur, illud cum baptizatur, istud cum ordinatur. Ideo ... in catholica non licet
utrunque iterari 12 : " 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

P August. Confess. Edit. Prim, in Melancth. Op.
"Witeb. 1601. Tom. I. foil. 29, 30. Conf. Loc. Theol.
ibid. foil. 233, 4 ; where Melancthon says : ... nume-
rentur hffic sacramenta. Baptismus, ccena Domini,
absolutio...mihi maxime placet etiam addi ordinatio
nem.] P Spring, Conf. and Def. 1567, 1570, 1609.]
P And Augustine, Conf.]
P Et in hoc unguento sacramentum chrismatis
vultis interpretari ; quod quidem in genere visibilium
signaculorum sacrosanctum est, sicut ipse baptismus.
—August. Op. Par. 1679-1700. Contr. Lit. Petil.
Lib. ii. cap. civ. 239. Tom. IX. col. 293.]
P Manus &c. magna veneratione tenendum est,
quod ab aliis perfici non potest nisi a sunimis sacer
dotibus  Euseb. ad Episc. Tusc. Epist. iii. in Crabb.
Concii. Col. Agrip. 1551. Tom. I. p. 217. This is not
genuine.] P Avanceth, Def. 1567, 1570.]

P Sed ita conjuncta sunt haec duo sacramenta, ut
...nullatenus possint segregari — Melciad. Epist. ad
Hisp. Epise. in eod. Tom. I. p. 219. This is spurious.]
P ...totum quod salutaribus agitur sacramentis,
&c— August. Op. Enehir. de Fid. cap. lxvi. Tom.
VI. col. 221.]
P Here Harding goes on : " Chrysostom nameth
penance a sacrament."]
P° Chrysost. Op. Par. 1718-38. In Epist. ad
Hebr. cap. x. Hom. xx. Tom. XII. p. 186.]
P1 ...mandatum est... si... pcenitentiam gerant.sa-
cramenti ceelestis refundendam gratiam. — Ambros.
Op. Par. 1686-90. DePoen. Lib. n. cap. iii. 19. Tom.
II. col. 420. Conf. ibid. Lib. i. capp. vi. vii. Lib. ii.
cap. ii. cols. 597, &c. 417, &c]
Ps August. Op. Contr. Epist. Parmen. Lib. n.
cap. xiii. 28. Tom. IX. col. 44; where utrumque non
licet iterari.]

IL]

OF THE CHURCH OF ENGLAND.

457

The sacrament is a sacrament, we have sundry testimonies out of St Augustine and
Ltt'Sfideet other doctors. "In the church," saith St Augustine, "not only the
opera, cap. ianci 0f marriage, but also the sacrament, is so commended, that it is
not lawful for the husband to deliver his wife to another13." He calleth
wedlock a sacrament in many places of his works : De Bono Conjugali, Cap. vii.
xviii. 14, and in the twenty-fourth chapter of that book, he saith : Haec omnia bona
sunt, propter qua? nuptias bonse sunt, proles, fides, sacramentum15: " All these
things be good for which marriage is good, issue, faith, the sacrament."
Of extreme unction, who doubteth whether it be a sacrament, let him read the
epistle of Innocentius the first ad Decentium, Eugubinum Episcopum,
0/ extreme Cap. viii.16, where, most plainly treating of it, he nameth it a sacra-
jaco'S"?. ment. Chrysostom interpreteth the place of St James' epistle for this
ca-i!n~ " "" sacrament17. And so doth Beds13, alleging the place of St James, the
sixth of Mark, the authority of Innocentius, and the custom of the
church. Seeing then we have found the "seven sacraments expressly mentioned ° untruth.
in the fathers according to the teaching of the catholic church; whereas ye teach cient fathers
men to believe there be but two, and pretend that the fathers speak 19 of no more ; precisely3 °'
d7 trust from henceforth they will take better advice how they believe your bare Iacram"nts.
word without all proof, and with certain danger of their souls forsake the doc- r^J'sowl
, _. ... trine of the church, which is the " sure pillar and ground of truth," crldft.rurthel
as St Paul saith. In this great point Beza and ye of that side be
manifestly found liars.

THE BISHOP OF SARISBURY.

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. a Tertullian calleth the helve wherewith -Tertuii.adv.
EUzseus recovered the axe out of the water sacramentum ligni20, the " sacrament Jud'
Of wood;" and the whole state of the christian faith he calleth b religionis chris- b Tertuii.
tiance sacramentum21, "the sacrament of christian religion." cd St Augustine in Ub.'i'v11310'
many places hath sacramentum crucis22, "the sacrament of the cross." Thus he EpSt.uii2.
saith: In hac crucis figura continetur ... sacramentum23 : "In this figure or form senJfde' "*
ofthe cross there is contained a sacrament." So saith Leo: e Crux ... Christi, f^ef^9-
quce salvandis est impensa fidelibus, et sacramentum est, [et] exemplum24 : " The ^^'2Dom"
cross of Christ, which was given to save the faithful, is both a sacrament and
also a sampler." St Hierome saith: fE latere Christi baptismi atque martyrii i Hieron. ad
pariter sacramenta funduntur25 : " Out of Christ's side the sacraments of baptism 0cean'
and martyrdom are poured forth both together." *Leo calleth the promise of ointerDecret.
virginity sacramentum : Quid eos manebit, qui corruperint fcedera divini sacra- ^™n" cap-

[ls ...in ecclesia, ubi nuptiarum non solum vincu
lum, verum etiam sacramentum ita commendatur, ut
non liceat viro uxorem suam alteri tradere. — Id. Lib.
de Fid. et Oper. cap. vii. 10. Tom. VI. col. 170.]
['« Id. de Bon. Conjug. cap. vii. 6, 7. oap. xviii.
21. Tom. VI. cols. 323, 4, 31, 2.]
[" Id. ibid. cap. xxiv. 32. col. 338.]
[" Nam pcenitentibus istud [chrisma] infundi
non potest, quia genus est sacramenti. — Innoc. Papae
I. ad Decent. Eugub. Epise. Epist. 8. in Crabb. Con
cii. Tom. I. p. 454.]
[17 Chrysost. Op. De Sacerdot. Lib. in. Tom. I.
p. 384.] [18 Ven. Bed. Op. Col. Agrip. 1612. 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. 155.]

P9 Spake, Def. 1567, 1570.]
P° Quid manifestius hujus ligni Sacramento? 
Tertull. Op. Lut. 1641. Adv. Jud. 13. p. 226.]
P1 Id. adv. Marcion. Lib. IV. 2. p. 503.]
P2 August. Op. Lib. ad Paulin. seu Epist. cxlvii.
cap. xiv. 34. Tom. II. cols. 486,7; where Sacra
mento.] P3 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.] P4 Leon. Magni Op. Lut. 1623.DeResurr.Dom.
Serm. ii. 1. col. 199; where impensa mortalibus.]
P5 Latus Christi percutitur lancea, et baptismi
&c  Hieron. Op. Par. 1693-1706. Ad Ocean. Epist.
lxxxii. Tom. IV. Pars ii. col. 651.]

458

THE DEFENCE OF THE APOLOGY

[part

Number
of Sacra
ments.

e August de
Pece. Mer.
et Rem.
Lib. ii.
i> Hilar, in
Matt. can.
llet 12, et

menti1 ? "What shall become of them that have broken the covenant of the
heavenly sacrament?" gThe bread that was given unto the novices or beginners
in the faith, called catechumeni, before they were baptized, of St Augustine is
called a sacrament2. hSt Hilary in sundry places saith, Sacramentum orationis:
sacramentum esuritionis: sacramentum scripturarum: sacramentum fletus: sacra
mentum sitis3: "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:
"The washing of

"Bernard, in Ablutio pedum sacramentum est quotidianorum peccatorum4
" k feet is the sacrament of daily sins."

Coen. Dom.

Rev. v.
Rev. viii.
Rev. vii.
Rev. i.
Zech. iii.
Exod. xxxvii.
In Compend.
Theolog.

August in
Johan. Tract 80.

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 martyrdom, 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 so5 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 :
Christ 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
God8. But, to leave these vanities, and to come to the purpose, unto every7
necessary sacrament of the church two things specially are required; that is,
a sensible outward element, and the word of institution. Without8 either of
these there is no sacrament. Therefore St Augustine saith : Aceedat verbum ad
elementum, et fist sacramentum9: "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 eon-

P Nam si humana pacta non possunt impune cal-
cari,quid eis manebit, qui &c. — Leon. Magni Op. Lut.
1623. Ad Rust. Narbon. Epist. xcii. cap. 14. col. 479.] •
P ... quod accipiunt, quamvis non sit corpus
Christi, sanctum est tamen,. ..quoniam sacramentum
est.— August. Op. Par. 1679-1700. De Pece. Mer. et
Rem. Lib. n. 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 225, note 7.]
p Nam ut de remissione quotidianorum minime
dubitemus, habemus ejus sacramentum, pedum ablu-
tionem.— Bernard. Op. Par. 1690. In Coen. Dom.
Serm. 4. Vol. I. Tom. m. col. 891.]
P Number is so, 1567.]

P Sacramenta figurata sunt in septem sigillis,
quibus fuit veteris testamenti pagina sigillata quam
Agnus.. .reseravit. Item in septem tubis quibus an-
geli eecinerunt. Item in septem stellis quas habebat
similis Filio hominis in dextra sua. Item in septem
panibus quibus Dominus turbam satiavit. Item in
septem oculis super unum lapidem. Item in septem
lucernis tabernaculi superpositis eandelabro.— Epit.
alias Compend. Theolog. Verit. Col. 1506. Lib. vi.
cap. v. fol. N.i.]
P But unto every, 1567, omitting the intermediate
words.] P And without, 1567.]
[9 Accedit &o._ August. Op. In Evang. Johan.
cap. xv. Tractat. lxxx. 3. Tom. III. Pars n. col.
703.]

*]

OF THE CHURCH OF ENGLAND.

459

firmation have neither word nor element. Therefore these five latter10, in proper
use of speech, are not taken for necessary sacraments11 ofthe church.
For thus Alexander of Hales saith: Sacramentum confirmationis, ut est sacra- Alex. Hales,
mentum, neque Dominus instituit, neque apostoli; sed postea institutum est in oilratW
concilio Meldensi12 : " The sacrament of confirmation, as it is a sacrament, was Memb- 1-
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.
sacramentum13: "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 sacrament14."
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, Irenseus, Justinus Martyr15, Ter- irenams.
tullian16, St Ambrose17, Cyrillus Alexandrinus18, and others, having occasion to Tertuii.ietfv.
entreat of purpose and specially hereof, speak only of two sacraments, I mean Ambros^'
of19 baptism and of our20 Lord's supper, and name none other. St Cyprian saith : c^iin
Tunc . . . demum plane sanctificari, et esse filii Dei possunt, si utroque Sacramento c1yypl.t' Lib it
nascantur21 : " Then may they be thoroughly sanctified, and become the children fjP^t had
of God, if they be new-born by both the sacraments." By both the sacraments,
he saith, meaning only of two22. St Augustine saith : Queedam pauca pro multis, August de
eademque factu farillima, et intellectu augustissima, et observatione castissima, ipse Lib. iii. cap."
Dominus et apostolica tradidit disciplina; sicuti est baptismi sacramentum, et
celebratio corporis et sanguinis Domini23 : " 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 the24 supper, he saith thus: Heec sunt ecclesice £ug5st-?e
gemina sacramenta25 : " These be the two sacraments of the church." " The two Catecti.
sacraments," he saith, plainly expressing the number of two26. Paschasius saith:
Sunt... sacramenta Christi in ecclesia [catholica], baptismus, et corpus et sanguis Pasch. de
Domini27 : " These be the sacraments of Christ in the catholic church, baptism, °m
and the body and blood of our Lord." To be short, cardinal Bessarion saith:
Heec duo sola sacramenta in evangeliis manifeste tradita legimus23 : "We readBessar.de
that these only two sacraments were delivered us29 plainly in the gospel30." Eucharist
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 his31 side are manifestly found liars."

[]° Later, 1567, 1570.]
[" For sacraments, 1567.]
[12 ...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.
1622. Quaest. ix. Memb. 1. Pars IV. fol. 198.]
P3 Possibly the following is the passage meant :
k Sacramentum voluntatis tantum est matrimonium. —
<) Durand. Rat. Div. Offic. Lugd. 1565. Lib. i. cap. ix.
'6. fol. 41. 2.]
„ ['* This sentence does not appear in 1567.]
P6 Just. Mart. Op. Par. 1742. Apol. i. 61, &c.
65 &c. pp. 71, &c. 82, &c. Justin speaks only of
baptism and the eucharist.]
[I6 Tertull. Op. Lut. 1641. Adv. Marcion. Lib.
iv. 34. p. 558.]
P7 Ambros. Op. Par. 1686-90. De Sacram. Libr.
Tom. II. cols. 349, &c. Ambrose in these books
treats of baptism and the eucharist as the sacraments
of the church.]
[le Cyril of Jerusalem is probably meant. See
Cyril. Hieros. Op. Par. 1720. Cateches. Myst. pp.
306, &c. Conf. Cave, Script. Eccles. Hist. Lit. Oxon.

1740-3. Vol I. p. 212.]
[I9 1567 omits these three words.]
p" And our, 1567.]
P1 ...eo quod parum sit eis manum imponere ad
accipiendum Spiritum sanctum, nisi accipiant et ec
clesiae baptismum. Tunc enim demum plene sancti
ficari, &c. sacramento utroque &c. — Cypr. Op. Oxon.
1682. Ad Steph. Epist. lxxii. p. 196.]
P2 This sentence is not 'in 1567.]
P3 August. Op. De Doctr. Christ. Lib. in. cap. ix.
' 13. Tom. III. Pars i. col. 49.]
P* And the, 1567.]
P5 ...sanguis et aqua, quas sunt &c. — Id. de Symb.
Serm. ad Catechum. 15. Tom. VI. col. 562. The
Benedictine editors consider this a spurious piece.]
[M 1567 omits this sentence.]
P7 Paschas. Radbert. Op. Lut. 1618. Lib. de
Corp. et Sang. Dom. cap. iii. col. 1561; where
baptismus et chrisma, corpus quoque Domini et san
guis.] ps Bessar. De Sacram. Euch. in Bibliotb. Patr.
per M. de la Bigne, Par. 1624. Tom. VI. p. 482.]
[2S Delivered to us, 1567.]
[3° Scriptures, 1567.] ' [» This, 1567.]

460

THE DEFENCE OF THE APOLOGY

[part

Two
Sacraments.

M. Hard.
335. a.
[Detect]

Cone. Trid.
Sess. 7.

in Captiv.
Babylon.

In Apoiog.
Confess.August

Addition. #^" M. Harding : " Bessarion nameth other sacraments. Where
fore there is an impudent lie included in your words, where you say that I have
in express words the only two sacraments of the church." The answer. 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 : Hose duo sola sacramenta in evangeliis manifeste
tradita legimus : " 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. 4?§
All these things notwithstanding, the late pretensed council of Trident, with
most horrible threats and great curses, concludeth the contrary : Si quis dixerit,
sacramenta noves legis non fuisse omnia a Jesu Christo Domino nostro instituta,
aut esse plura vel pauciora quam septem, . . . aut etiam aliquod horum . . . non
esse vere et proprie sacramentum, anathema sit1 : "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
annexis signis promissa sunt : cetera, quia signis alligata non sunt, nuda pro
missa sunt. Quo fit ut, si rigide loqui velimus, tantum duo sint in ecclesia Dei
sacramenta, baptismus et panis; cum in his solis et institutum divinitus signum
et promissionem remissionis peccatorum videamus2 : " 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 sacraments3."

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 will 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.

• Untruth.
For we say
not so.

M. HARDING.
As ye acknowledge few sacraments, so ye speak of them very slenderly. Bap
tism, ye say, is " a sacrament of the remission of sins, and of that washing
which we have in the blood of Christ." Now, whereas ye mean, as within slenderly spo-
few lines ye declare, by the name of a sacrament &no more but a token defenders.
or sign, specially sith ye teach in your articles that baptism at the best Baptism taught
is but a sign and seal of our new birth; ye seem not to attribute to Wrgytoumt
baptism so much as the scripture doth. Neither is baptism only a ^S'"1
sign or token that sins be remitted; but we believe as the catholic church, wm'

P Concii. Trident. Sess. vu. in Concii. Stud.
Labb. et Cossart. Lut. Par. 1671-2. De Sacram. can.
1. Tom. XIV. col. 776.]
P Proprie tamen ea sacramenta vocari visum est,

quae &c. quia signia &c. loqui volumus &e. duo sunt
&c— Luther. Op. Witeb. 1554-83. Capt. Babyl. Tom.
II. fol. 88.]
P See before, page 456, note 1.]

IL]

OF THE CHURCH OF ENGLAND.

461

Cap. xxxvi.

according to the scriptures, teacheth, that in and by baptism sins be fully and
Thatintap- truly remitted and put away; and that not through the faith b only >>tms taie'is
fSyind "truly °f the 9iwr or receiver, or of any other, though hereunto it be ne- oufofseion.
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: "I will shed5 upon you clean
water, and ye shall be made clean from all your defilings, and from
your idols will I cleanse you." Next, St Paul saith that God "hath saved us
... by the washing of regeneration, and of the renewing of the Holy
Ghost, whom he hath poured upon us abundantly by Jesus Christ our
Saviour." That I may add to these manifest scriptures the authority of a learned
father, not whereby to strengthen the truth of them, but to witness our right under
standing of them, St Augustine, Lib. iii. Contra Duas Epist. Pelagian. Cap. iii.,
shewing the slander of the Pelagians against the catholics, saith thus
belied the catho- in their person : "Again they (that is, after their meaning, the catho-
saa-amentaries lies) avouch, that baptism maketh not indeed new men again, that is
oa o now. ^q v^ ^a^ ^ yfogfo not yun remission of sins," Sec. Thereto eftsoons
answering, St Augustine saith: eMentiuntur, insidiantur, tergiversantur : " They ° These woHs
lie, they study how to deceive, they seek shifts : we say not this." And, after certain Sfn to M.per"
sentences returning to baptism, he concludeth thus : " Wherefore baptism washeth "ff^F'Ir'wT
away all sins, utterly all, of deeds, words, thoughts, be they original or actual, say not thus-
be they done ignorantly or wittingly. But it taketh not away the infirmity which
the regenerate resisteth6," fyc. Which place doth not only set forth the virtue of
baptism, but also d destroy eth the doctrine of our new gospellers, that affirm con- ? Untruth,
cupiscence, which remaineth after baptism, to be verily sin. e Wherein they err gross igno-
manifestly against the scripture and sense of the fathers. jiHardjng
foully mis
take* St
THE BISHOP OP SARISBURY. rnmd5'™63• Untruth,
111 will is ever plentiful of ill words. M. Harding here maketh himself much fona an<1 ,
tt i.i iii. . vain. Read
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 against7 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 sacrament8 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 meus, de quo Spiritus ejus dicit, Hie est qui baptizat9 ; £ohan- Tract
"Christ my Master hath assured me, of whom his own Spirit saith, 'This is he Efst™ !!£¦
that baptizeth'."

tismus talis.
John l.

P Talke, Def. 1567.]
P Wished, Def. 1570, i609, 1611.]
P Baptisma quoque, inquiunt, non vere homines
novos facere asserunt, id est, non plenam dare re
missionem peccatorum, &c. Mentiuntur, &c. non
hoc dicimus... Baptismus igitur abluit quidem peccata
omnia, prorsus omnia, factorum, dictorum, cogito-
rum, sive originalia, sive addita, sive qua? ignoranter,
Bive quae scienter admissa sunt: sed non aufert in-

firmitatem, cui regeneratus resistit, &c. — August.
Op. Par. 1679-1700. Contr. Du. Epist. Pelag. Lib.
m. cap. iii. 4, 5. Tom. X. pp. 448, 9.]
P Crieth against, 1567.]
P That sacrament, 1570.]
P Id. in Johan. Evang. cap. i. Tractat. v. 15.
Tom. III. Pars II. col. 327; where dixit. Conf.
Corp. Jur. Canon. Lugd. 1624. Decret. Gratian. Decr.
Tert. Pars, De Conseer. Dist. iv. can. 26. col. 1985.]

462

THE DEFENCE OF THE APOLOGY

[part

XX1U. August de
Verb. Apost
Serm. 10.

Hieron. in
Ezech. cap.
xvi.

De Conseer.
Dist 4.
Verus.
Acts xv.
I Pet. iii.

Tp£ — • Nevertheless concerning the faith of the parents and others the holy doc-
¦p, .? tors have sometime1 written otherwise. St Augustine saith: Satis pie recteque
of the evreditur, prodesse parvulo eorum fidem a quibus consecrandus offertur2 : " It is
Infants. g°°d and g°dly to believe that the child is holpen by the faith of them by
'  v — '•> whom he is offered or brought unto baptism." Again he saith: Accommodat
LiberSArbeitr. *'^JS setter ecclesia aliorum pedes, ut veniant ; aliorum cor, ut credant 3 : " Our
Lib. iii. cap. mother the church lendeth them other men's feet, that they may come; and
other men's hearts, that they may beheve." 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 bve (not by the faith of
his parents, but) by his own faith."
Of this faith St Hierome saith : Qui plena fide non suscipiunt salutare baptis-
ma, accipiunt quidem aquam, sed non accipiunt Spiritum4 : " They that receive not
baptism with perfect5 faith, receive the water, but the Holy Ghost they receive
not." St Augustine saith : Verus baptismus constat non tam ablutione corporis
quam fide cordis, sicut apostolica doctrina tradidit, dicens, Fide mundans corela
eorum ; et alibi, Salvos facit baptisma, non carnis depositio sordium, sed consci-
entice bonce interrogatio in Deum, [per resurrectionem Jesu Christi] 6 : " 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:
Uncle ista tanta virtus aquts, ut corpus tang at et cor abluat, nisi fadente verbo?
Non quia dicitur, sed quia creditur3 : "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 wiU say, Children or infants believe nothing, but are utterly
void of faith. St Augustine answereth : Qui non crediderit, condemnabitur 
Sicut eos renasci per ministerium baptizantium, ita etiam [eos] credere per corda
et ora confitentium confitemur9 : "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 sacramentum10: "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 est11 : "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
87et''88.rror' instruction in faith, therefore hath not perfect5 baptism12."
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, Gratia Dei non est alli-

August in
Johan. Tract
80.

August in
Epist 105.

August.
Epist 23.

P Sometimes, 1567.]
P Id. de Lib. Arbitr. Lib. in. cap. xxiii. 67.
Tom. I. col. 637.]
P Id. de Verb. Apost. Serm. clxxvi. 2. Tom. V.
col. 840.]
P ...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 Ezech. Proph.
cap. xvi. Tom. III. col. 784.]
P Perfite, 1567, 1570.]
p August, in Lib. Sentent. Prosp. in Corp. Jur,
Canon. Lugd. 1624. Decret. Gratian. Decr. Tert.
Pars, De Conseer. Dist. iv. can. 150. cols. 2033, 4;
where quemadmodum apostolica.]
P That, 1670.]

P Id. Op. Par. 1679-1700. In Johan. Evang.
cap. xv. Tractat. lxxx. 3. Tom. ILL Pars n. col.
703.] P Id. ad Sixt. Epist. exciv. cap. x. 46. Tom. II.
col. 729 ; where confitentur.]
[10 ...respondetur fidem habere propter &c — Id.
ad Bonifac. Epist. xcviii. 9. Tom. II. col. 267.]
P1 Id. ibid. ; where sicut ergo secundum quern-
dam modum sacramentum.]
P2 Duos eomites esse baptismi, ut perfecte susci-
piatur, videlicet prsecedentem doctrinam, et subse-
quentem : propterea infantes non perfecte baptismum
suscipere. — Ambr. Cathar. in Excerpt, de Comm.
Card. Caietan. Par. 1535. Error. Ind. fol. b. iiii.
Conf. pp. 157, 8.]

II.]

OF THE CHURCH OF ENGLAND.

463

The

gata sacramentis : " The grace of God is not tied to any sacraments." The
meaning thereof is this, that13 God is able to work salvation both with them p0^ of
and without them. St Augustine saith, as it is before alleged : Jam vos mundi Bapt;sm
estis propter sermonem quem loquutus sum vobis. Quare non ait, mundi estis •  .  '¦
propter baptismum quo loti estis :... nisi quia etiam in aqua verbum mundat ? ^ffirSet.
Detrahs verbum, et quid est aqua nisi aqua14? "'Now are ye clean because f"; Consecr.
of the word that I have spoken to you.' But why saith he not, Now ye are clean D;^d4^t
because of the baptism wherewith ye are washed, saving that because in the water August '
it is the word that maketh clean ? Take away the word, and what is the water Epl$U '^
more than water ?" Therefore he saith : Aqua exhibet forinsecus sacramentum
gratice15: "The water givetb us outwardly the sacrament of grace." And this
is the power and virtue of the sacraments16.
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 17
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 : Solvit vinculum culpcs : reconciliat bonum na- August
turce : regenerat hominem in uno Christo ls : " It breaketh the band of sin : it l"s
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 outward signs. " Christ is that Lamb John i.
of God that taketh away the sins of the world." Tbe "blood of Christ maketh uohni.
us clean from all our sins." St Cyprian saith : Remissio peccatorum, sive per Cypr. de
baptismum sive per alia sacramenta donetur, proprie Spiritus Sancti est; et ipsi
soli hujus effidentics privilsgium manet. Verborum solemnitas, et sacri invocatio
nominis, et signa apostolicis institutionibus .... attributa, visibile celebrant sacra
mentum; rem vero ipsam Spiritus Sanctus format et efficit19 : "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, work 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 [dat] f^f™^
Spiritum Sanctum, quo . . . sordes abluuntur20 : " 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, aquee Hieron. ad
tantum accipit lavacrum, non est indutus Dominum Jesum Christum21 : " 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 falsehood22 is false-

, Bapt Christ

Esai. cap. iv.

t13 Is that, 1567.]
[14 August. Op. In Johan. Evang. cap. xv. Trac
tat. lxxx. 3. Tom. III. Pars n. col. 703 ; where ver
bum quod locutus, and quia et in. Conf. Corp. Jur.
Canon. Decret. Gratian. Decr. Tert. Pars, De Con
seer. Dist. iv. can. 39. col. 1993.]
[16 Id. ad Bonifac. Epist. xcviii. 2. Tom. II. col.
264 ; where exhibens.]
P6 This sentence is not in 1567.]
[17 Amongst, 1567, 1570.]
[ls Id. ibid.; where solveris, reconcilians, and re-
generant. But Augustine introduces Spiritus operans

intrinsecus, to which the word solvens seems more
naturally to refer.]
P9 Cypr. Op. Oxon. 1682. De Bapt. Christ.
(Arnold.) p. 30; where institutionibus apostolicis
sacerdotum ministeriis.]
P° Hieron. Op. Comm. Lib. n. in Isai. Proph.
cap. iv. Tom. III. col. 44; where tantum aquam
tribuat.] P1 Id. Comm. Lib. u. in Epist. ad Galat. cap. iii.
Tom. IV. Pars i. col. 264.]
Ps Falshead, 1567, 1570.]

464

THE DEFENCE OF THE APOLOGY

[part

x. Epist. 84.

1 John i.

August.contr. Julian.

"~p,  hood1, so he would now deny that sin is sin. Undoubtedly St Paul, feeling the
niscence same concupiscence in himself, is forced to mourn and to cry out : " I see another
is sin. ^aw ln my members, 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 deliver
Rom. vii. me from tllis bo(jy 0f death ?"
Ambros. Lib. Therefore St Ambrose saith : Non invenitur in ullo hominum tanta concordia,
ut legi mentis lex quce membris est insita non repugnet. Propter quod ex omnium
sanctorum persona accipitur, quod Johannes apostolus ait, Si dixerimus quod pecca
tum non habemus, nos ipsos seducimus, et Veritas in nobis non est2 : " 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 these3 words of St John the apostle are
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
Augustine saith in most plain wise : Concupiscentia carnis, adversus quam bonus
Lib."C."'cap.'" concupiscit Spiritus, et peccatum est, . . . . et poena peccati, . . . . et causa peccati4 ;
"The concupiscence ofthe flesh, against which the good Spirit lusteth, is both
August, m sin, and the pain of sin, and the cause of sin." And again he saith : Quamdiu
Johan. Tract . . x ' . . . °
41. vivis, necesse est peccatum esse in membris tuis5: "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
Albert Pigh. him. Thus he writeth : Auqustinus tradit, hanc ipsam concupiscentiam corpori
in Controv. . " . .
nostra mspersam atque mnatam, in nondum renatis vere et proprie peccatum
esse; quce ignoscatur quidem, sed non tollatur in baptismo6: "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. lished the contrary. For this is the determination of the fathers there7: 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 sit3: "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 sins9," 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,

de Pece.
Orig.

[' Falshead, 1567, 1570.]
P Ad Demetr. Virg. Epist. cap. xxiv. ad calc.
Prosp. Op. Par. 1711. fol. 950; where nee invenitur,
and quoniam peccatum. This epistle has been
ascribed to Ambrose and Prosper: it is uncertain
who is the author.]
P The, 1567.]
P August. Op. Par. 1679-1700. Contr. Julian.
Pelag. Lib. v. cap. iii. 8. Tom. X. col. 631.]
P Quamdiu peccatum necesse est esse in membris
tuis, saltern illi regnum auferatur, non fiat quod
jubet  Id. in Johan. Evang. cap. viii. Tractat. xii.

12. Tom. III. Pars it. col. 576.]
P Tradit ille...ut haec ipsa concupiscentia, nostro
corpori inspersa atque innata...in nondum baptizatis
vere et proprie peccatum sit, quae &c. — Pigh. Explic.
Cathol. Controv. Par. 1586. Controv. i. fol. 3.]
P This clause does not appear in 1567.]
P Concii. Trident. Sess. v. can. 5. in Concii.
Stud. Labb. et Cossart. Lut Par. 1671-2. Tom. XIV.
col. 753; where quam aliquando apostolus peccatum
appellat] [8 Sin, 1667, 1570.]

ii.] OF THE CHURCH OF ENGLAND. 465
and perfect10 of all together; so that now, as St Paul saith, "there is nonom.viii.
damnation unto them that be in Christ Jesus11."
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 say12, the supper of the Lord, is a
sacrament, that is, an evident representation of the body 13 and blood of
Christ, wherein is set as it were before our eyes the death of Christ
and his resurrection, and whatsoever he did14 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 thereof15, 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 Christ16. M. HARDING.
Among all these gay words awe hear not so much as one syllable uttered ¦ we utter as
wliereby we may understand that ye believe the very body of Christ to be indeed vSWt real"
present in the blessed sacrament of the altar. Ye confess the eucharistia, which Christ eve?
commonly ye call " the supper of the Lord," to be a sacrament, and all 'ttered-
mpplr^with the that to be none other, than an evident token of the body and blood of
tiSmtLkenof Christ. As for that ye add, to make the matter seem17 somewhat, of
the body md the death of Christ, and his resurrection, and his acts done in flesh;
blood of Christ. J '. , ' . •> '
what reason or scripture have ye, that a piece of bread and a cup
of wine (for bin your belief more make ye not of this sacrament) can set them ? Untruth,
as it were before our eyes ? Doth not rather a fair painted table set forth the shmaerS.
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 well as if we
have bread and wine on a table? But, I pray you, sithence all is "but bread ¦ Untruth
and wine after your teaching, how shall we by eating and drinking thereof as the former.
be fed with the body and blood of Christ? Again, can we by Abread and wine a Even as well
be brought into hope of the resurrection and everlasting life, as ye say ? And how water \n
shall we by eating of bread and drinking of wine be assured that Christ 's body and bal"lsm-
blood doth in like manner feed our souls, as bread and wine feedeth our bodies ?
Though your imagination be never so strong, yet, by eating of that which is bread
only, and drinking of that which is wine only, we see not how your souls can be
fed with the true body and blood of Christ, no more than ye be at your common

Verily, when 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 we
must send up our souls thither, to eat it there by a certain imagination, which ye
m call faith : for this is your master Calvin's doctrine  By 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. . . .

P° Perfite, 1567, 1570.]
f" Jesu, 1567, 1570.]
P2 These four words are not in Conf.]
P3 That is to wit an evident token of the body,
Conf.] [l* What act soever he did, Conf.]
[jewel, III.]

P5 Of that matter, Conf.]
P8 Believe that the body and blood of Christ doth
in like manner feed our souls as bread and wine doth
feed our bodies, Conf.]
P7 Seen, 1611.]
P8 Slander and malice, Def. 1567.] 30

466

THE DEFENCE OF THE APOLOGY

[PAKT

mysticaldreams,

For declaration of the truth herein, it is to be considered that, when we speak
of this blessed sacrament, we mean specially the tiling received to be
the very real body of Christ, not only a sign or token of his body; iodrineimch-
• Untruth, yet we think it necessary ethe doctrine of the fathers be clearly taught, Sio/aT*'
theanraeni which is, that here is a sacrament, and the thing of the sacrament. altar'
theanswetd The iform of bread and wine, which is seen, is the sacrament, that is to say, a
without'^ense sign of tlie holy thing ; for a sacrament, besides the outward shape which it
NoSca?hoiic representeth to the senses, causeth another thing to come into knowledge. The
S^m ftls thing of this sacrament is of two sorts, the one sin the same contained and sig-
peevish doc- nified, the other signified but not contained. The first is the body of Christ, born
s untruth, qf the virgin Mary, and his blood sited for our redemption ; the second is the unity
m. Harding's 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 auiSimio
thinqs understanded : the one is a sacrament only ; the other a sacrament ¥ «»«*>•«*
,77 77.77. m in the doctnne
and the thing ; the third the thing and not a sacrament. The first is oftMssacra-
the visible shape or form of bread and wine ; 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 sacramental1, after which both good and bevil eat the true body
of Christ; they to salvation, these to damnation; the other spiritual, after whisk ¦
the good only do eat. These defenders, as all other the sacramentari.es,
speaking of these distinct things indistinctly, cause confusion, and deceive speaking of
,7 7 7 7 9 T~ 7 7 * .7 7 7 CLiStlTlCt InlTigS.
the unlearned readers'1. . . 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 manducasti3 : " To what purpose makest thou
ready 4 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

>• Untruth,
horrible and
heathenish.

All this is
only M.
Harding'sdescant. We

admit figures the catholic church touching the true presence of tlie body, and violently wresting
and truth for the holy5 scripture and ancient fathers to a contrary sense, admitting figures for
truth, tropes for the letter, shadows for things, play us many a false lesson, and
teach horrible lies, to the utter subversion of those that be led by them.

THE BISHOP OP SARISBURY.
^~g^j— " Here is no mention," saith M. Harding, " of real presence ;" and thereupon
Presence. ^e Playeth us many a proper lesson. Notwithstanding, here is as much mention
 v  - made of real presence as either Christ or his apostles ever made, or in the
primitive catholic church of God was ever believed.
Addition. Addition. fyS" M. Harding : " St Ambrose saith, ' Thou which receivest the
m Hard^ ^es^ °^ Christ art made partaker in that food of his divine substance6.' But,
foi. 339. b. if it were bread which we receive at Christ's supper, in that food of bread
imb!' we should not be made partakers of the divine substance, &c. Chrysostom
' eec' saith: Vasa non sunt capacia illius quem in se habent, non sentiunt ilium; nos
vero plane7: 'The8 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 creditur9 : 'For that thing is taken in my10 mouth which
is believed in faith,' &c. These are such testimonies that can never be avoided

P One is sacramental, Conf.]
P 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 says is faith.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi. Tractat. xxv. 12. Tom. III. Pars n. col. 489;
where dentes.]
P Makest ready, Conf.]
p Wresting holy, Conf. ; Def. 1570 repeats the.]
P ...tu qui accipis carnem, divinte ejus substantia?

in illo participaris alimento  Ambros. Op. Par.
1686-90. De Sacram. Lib. vi. cap. i. 4. Tom. II. col.
381.] P Chrysost. Op. Par. 1718-38. In Epist. ad
Ephes. cap. i. Hom. iii. Tom. XI. p. 22.]
[8 They, 1570.]
P ... sic- sacra? mensae communicare debetis, at
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.]
P° By, 1570.]

IL]

OF THE CHURCH OF ENGLAND.

467

by any answer." The answer. Whether these testimonies may be answered or '~^~p
no, I doubt not but it may soon appear. But first, M. Harding, it may please pTe^ce
you to remember, that the author that beareth the name of Chrysostom saith  .  '
thus : In sacris vasis non est verum corpus Christi, sed mysterium corporis ejus chrysost in
continetur11 : " The very body of Christ is not in the holy vessels; but the sacra- Hom.T3*'
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 life12." 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 written touch
ing the same. There shalt thou find that, as Chrysostom saith here, " Christ's Defens.
body is in the vessels ;" even so Athanasius saith, " Our Lord is in the words of xw^Div. ^li.
the scriptures13;" St Augustine saith, "Holy men receive Christ in their hands
and in their u forehead15 ;" St Chrysostom saith, " The priest beareth the Holy
Ghost16;" St Augustine saith, " The people is laid upon the communion-table:
the people is in the cup17;" St Gregory saith, "Abel by signification bare Christ
in his hands ls." 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 present 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 bke absurdities, M. Harding, must needs follow of your doctrine.
But Gregorius Nyssenus saith : Abusive aliquid in aliquo loco esse dicimus, propter Gregor. Nyss.
operationem ejus quce ibi est ; . . . cum enim dicere deberemus, Ibi operatur, dicimus, cap. xl. '
Ibi est19 : " 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, de
baptism we are incorporate into Christ, and are made one body with his body20." BaptIS' Parv'

[" ...in quibus non &c. — Chrysost. Op. Op. Im
perf. in Matt. Hom. xi. ex cap. v. Tom. VI. p. lxiii.]
, [12 ...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. HI. Pars ii. cols. 493, 4. Conf. De Verb.
Evang. Luc. vii. Serm. lxxxiv. 3. Tom. V. Append.
col. 152.]
P3 "ErrTi ydp ev tois tuiv ypatpiov pTjpatriv o
Kvpios  Athanas. Op. Par. 1698. Ad Marcell. Epist.
Tom. I. Pars n. p. 1002.]
P4 Foreheads, 1570.]
P6 Sancti... Christum accipiunt in manu et in
fronte— August. Op. In B. Johan. Apoc. Expos.

Hom. xi. Tom. III. Append, col. 172. This exposi
tion is spurious.]
P6 "Eo-rr/K-e ydp 6 lepevs, ob irvp KaTatpeptov,
dWd to lTvevpa to dyiov. — Chrysost. Op. De Sa-
cerdot. Lib. m. Tom. I. p. 383.]
P7 August. Op. Serm. ccxxix. Tom. V. col. 976.
See Vol. I. page 468, note 1.]
Ps ...hunc Abel significando in manibus tenuit 
Gregor. Magni Papas I. Op. Par. 1705. In B. Job.
Lib. xxix. cap. xxxviii. 69. Tom. I. col. 948.]
[19 Gregor. Nyss. Op. Par. 1638. De Anim. Serm.
Tom. II. p. 111.]
P° August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Deer. Tert. Pars, De Conseer. 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.

Chrysost. in
Matt. Hom.
83.

Tertull.
contr. Marc.
Lib. iv.

Leo saith : Corpus regenerati fit caro crucifixi1 : " 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 remaineth still. Even so, notwithstanding we be made partakers of
the divine substance of Christ in the receiving of the holy mysteries, yet the
substance of bread therein remaineth still. And, forasmucb 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. Operationem
credis ? non credis prcesentiam ? Unde sequeretur operatio, nisi prcecederet ante
prcssentia, fyc.2 Crede . . . aclesse Dominum Jesum invocatum predbus sacerdotum.
. . . Ait, ubi fuerint duo vel tres, ibi et ego sum. Quanto magis, ubi est ecclesia,
ubi mysteria sua sunt, ibi dignatur suam impartire prcesentiam3 ! " Believe thou
that there (in the sacrament4 of baptism) is the presence of the Godhead.
Believest thou the working ? and believest thou not the presence ? How could
the working follow, unless the presence went before ?" " Believe thou that our
Lord Jesus is present (at the baptism), being called upon by the prayers of the
priests. Christ saith, ' Where as be two or three, there am I.' How much more
will he vouchsafe to offer his presence where as his church is, and where as are
the mysteries (of his baptism) !" 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 faith5." These words, as Leo meant them, are very true; but as you
would 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 all. 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? In like sort Chrysostom disputeth
against certain other heretics, that said Christ died not upon the cross.
Nam quando dicunt, See. : " 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 symboium ac signum est hoc sacrificium6 ? 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 figure7." Thus reasoneth Tertullian:
Christus acceptum panem et distributum discipulis, corpus suum ilium fecit, Hoe
est corpus meum, dicendo, id est, figura corporis mei ; figura autem non fuisset,
nisi veritatis esset corpus. Ceterum vacua... quod est phantasma figuram capere
non posset9 -
Even so saith Leo unto Eutyches : Thou sayest that Christ hath no body ;
but the very sacrament that thou receivest reproveth 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. We believe

P Leon. Magni Op. Lut. 1623. De Pass. Dom.
Serm. xiv. 5. col. 176; where fiat caro.]
P Ambros. Op. Par. 1686-90. Lib. de Myst. cap.
iii. 8. Tom. II. col. 327 ; where illic adesse.]
P Id. ibid. cap. v. 27. col. 332.]
p Sacraments, 1570, 1609.]
P See before, page 466, note 9.]
P "O-rav ydp Xeytoo-i, irodev di}\ov Sti ctuBt} 6
XotffTos; peTa Ttov dXktav, Kai diro tw p.vo-TTjpttov

avToits kirttrTop.iXfitxEV ei ydp fir] aireOavev o IiJ-
trovs, tivos avjujSoXa ra TeXovfteva; — Chrysost. Op.
Par. 1718-38. In Matt. Hom. lxxxii. Tom. VII. P-
783.] P Tertull. Op. Lut. 1641. Adv. Marcion. Lib.
iv. 40. p. 571. See Vol. I. page 258, note 6.]
P The Latin of this quotation does not appear
in 1570.]

iu]

OF THE CHURCH OF ENGLAND.

469

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 sentiendum [est], quod in ejus imagine profitemur9 : " We must think Eutych'
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 : [^4g«a] August, in
corpus tangit, et cor abluit10 : "The water (of baptism) toucheth the body, and $han'Tract-
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
mits in quod sumimus11 : "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." ^£# $e,3e£.f
Farther he saith : " What reason or scripture have ye, that a piece of bread -C$
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
there12, as it is reported, taught his cardinals : 0 quantum nobis profuit ilia fabula
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 bis words :
Dices, Quomodo tenebo [Christum] absentem ? Quomodo in ccelum manum mittam, Au1fusti,in
ut ibi sedentem teneam ? Fidem mitte, et tenuisti. Parentes tui tenuerunt carne ; so.
tu tene corde13: "Thou wilt say, How 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 holdest 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 14 behalf.
First, therefore, St Augustine saith : Rerum absentium prcssens est fides ; et August, de
rerum ques f oris sunt intus est fides; et rerum ques non videntur videtur fides15 : Scapa.
" 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 . . . August in
non obliviscimur munus Salvatoris, nonne nobis quotidie Christus immolatur ? . . ,
Ex ipsis reliquiis cogitationis [nostra;], id est, ex ipsa memoria, [Christus] quo
tidie nobis sic immolatur, quasi quotidie nos innovet16 : " When we forget not the
gift of our Saviour, is not Christ offered unto us every day ? Of the very rem
nants17 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."

Psal. lxxv.

P Gelas. adv. Eutych. in Mag. Biblioth. Vet.
Patr. Col. Agrip. 1618-22. Tom. V. Pars in. p. 671.]
[10 August. Op. Par. 1679-1700. In Johan. Evang.
cap. xv. Tractat. lxxx. 3. Tom. III. Pars u. col. 703 ;
where tangat, and abluat.]
P1 ...ut in id quod sumimus transeamus. — Leon.
Magni Op. De Pass. Dom. Serm. xiv. 6. col. 177.]
P» This is told of Leo. X. Conf. Catalog. Test.
Genev. 1608. Append, col. 2103.]

P3 August. Op. In Johan. Evang. cap. xi. Trac
tat. 1. i. Tom, III. Pars ii. col. 630 ; where respon
dent for dices.]
['" That, 1567.]
Ps Id. de Trin. Lib. xiii. cap. i. 3. Tom. VIII.
col. 928.]
[16 Id. in Psalm, lxxv. Enarr. 14. Tom. IV. col.
801 ; where quotidie nobis.]
I" Remanents, 1567.]

470

THE DEFENCE OF THE APOLOGY

[part

Faith
eateth.

Euthym. in
Johan. cap.

August.Epist. 117.

Sasil. de
Sanct. Bapt.

Hieron. in
1 Cor. xv.

Dion. cap. ii.

Ambros. in
Epist. ad
Bom. cap.

Ignat. Trail.

And, the more lively to express this matter, St Hierome saith : Tibi convivium
Christus est ; cogitatio Christus est ; gaudium Christus est ; desiderium Christus est ;
lectio Christus est ; quies Christus est 1 : " 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 quotidie pro redemptions cor
poris Christus offertur2 : " In your minds Christ is daily 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, Euthymius, a Greek author, writing purposely of
this matter, saith thus : Non oportet simpliciter ea intueri, sed aliud quiddam
imaginari, et interioribus oculis ea perspicere, tanquam mysteria3 : " 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 saith4 : Magis sunt ilia quce
intelligimus quam ista ques cernimus5: "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 advanceth8 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
mysteries, 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 transubstantiar
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 [Dei] ad resur
rectionem: "Baptism is the power of God to resurrection." Again he saith:
Resurrectionis gratiam in die resurrectionis redpiamus7 : " 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 dcpdapo-ias evb)vp.a9, 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 est10 ;
"Baptism is the pledge and image of resurrection." Likewise Ignatius: Cre
dentes in mortem ejus, per baptisma participes resurrectionis ejus efficimur11: "Be-

P Hieron. Op. Par. 1693-1706. De Sept. Ord.
Eccles. Grad. Sept. Tom. V. col. 108 ; where gau
dium Christus est; cogitatio Christus est. This tract
is spurious.] P ...quarum mentes altaria...dixerim, in quibus
quotidie &c. immolatur — Ambros. Op. Par. 1686-
90. De Virg. Lib. 11. cap. ii. 18. Tom. II. col. 166.]
P Euthym. Zigab. Comm. in Quat. Evang. Lips.
1792. Johan. cap. vi. v. 63. Tom. III. p. 257.]
P And lest M. 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.]
P August. Op. Par. 1679-1700. Ad Nebrid.
Epist. iv. 2. Tom. II. col. 6; where essent ilia.]
P Avaunceth, 1567, 1670.]

P Basil. Op. Par. 1721-30. In Sanct. Bapt. Hom.
xiii. 1. Tom. II. p. 114.]
P Hieron. Op. Comm. in Epist. 1. ad Cor. cap.
xv. Tom. V. col. 1008; where baptizantur sed et
propter.] P 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]
P° Baptisma &c. est, et imago  Ambros. Op,
Comm. in Epist. ad Rom. cap. vi v. 4. Tom. IL
Append, col. 59.]
P1 Ignat. Interp. Epist. ad Trail, cap. ii. in Co-
teler. Patr. Apost. Amst. 1724. Vol. IL pp. 60, 1.] .

II.]

OF THE CHURCH OF ENGLAND.

471

lieving in the death of Christ, by baptism we are made partakers of his resur
rection." The like 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 touching12 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 conseer.
spedes terentur13 dentibus, tam dto in cesium rapitur corpus Christi14 : " It is cer- •sWW. tirad.
tain and out of doubt that, as soon as the accidents or forms are touched with ln Gloss'
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 bodies16, 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
thus16: The accident of bread17 may do it; ergo, the substance of bread17 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 similitudinem August.
quandam earum rerum, quarum sacramenta sunt, haberent, omnino sacramenta non Bonifac' ac
essent. Ex hac autem similitudine plerumque rerum ipsarum nomina accipiunt.
Itaque secundum quendam modum sacramentum corporis Christi corpus Christi estls :
" 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. Harding19. St Ambrose, noting this difference, saith thus: Non iste DeConsecr.
panis, . . . qui vadit in ventrem ; sed . . . panis vitcs ceternce, qui animcs nostrcs sub- Non iste.
stantiam fulcit20 : " 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 . . . Kaban. Lib.
in corporis alimentum redigitur : virtute . . . sacramenti ceternce vitce dignitas adipis- '' cap' XI""'
citur21: "The sacrament is one thing: the power of the sacrament is another

[12 For touching, 1567.]
P3 Teruntur, 1567, 1570, 1609.]
[" Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Tert. Pars, De Consecr. Dist. ii. Gloss.
in can. 23. col. 1922; where quod species quam cito
dentibus teruntur.]
P5 1567 has not these five words.]
[16 1567 omits thus.]
[17 The last two words do not appear in 1567.]
P8 August. Op. Ad Bonifac. Epist. xcviii. 9.

Tom. II. col. 267. See Vol. I. pages 502, 3, notes
10, 11.]
P9 See Vol. II. pages 758 &c]
P° Ambros. in Corp. Jur. Canon. Decret. Gra
tian. Decr. Tert. Pars, De Consecr. Dist. ii. can. 56.
col. 1942; where in corpus. Conf. Op. De Sacram.
Lib. v. cap. iv. Tom. II. col. 378.]
[21 Kaban. Maur. Op. Col. Agrip. 1626-7. 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.

August, de
Doct Christ.
Lib. iii. cap.

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 life."
Likewise St Chrysostom : In sacris vasis non ipsum corpus Christi, sed mys
terium corporis ejus continetur1: "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 wotteth2 not whither. Therefore St Augustine saith, speaking
purposely hereof: Ea demum est miserabilis animce servitus, signa pro rebus ac
cipere3 : " This is a4 miserable bondage of the soul, to take tbe 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 this 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 5. 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 Rome 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 whiles other looked on. For so did Calixtus
in times past decree that, " after the consecration was finished, all should
communicate, except they had rather stand without the church-doors.
For6 thus," saith he, "did the apostles appoint, and the same the holy
church of Rome keepeth still7."

M. HARDING.
The best -^e* ^is banquet be dight as it ought to be ; let the best dish be made ready in
Dish, due sort, which is the very body of our Saviour Christ ; let the guests be told what is
'  *  set before them at that holy table ; let them be taught to believe rightly, to prove and
prepare themselves as behoveth : then we think it most convenient the people of God
to oe8 bidden thereto ; not tliereby to communicate amongst9 themselves only, but also
and rather to communicate with God, to be incorporate in Christ, and to be made
partakers of all the benefits of God, procured to man by the death of his Son,
suffered in that body which at this high feast they eat. This banquet Devout lookers tm
being thus set forth, if some devout persons think themselves for good ttSuSt!.
causes unworthy to assay thereof and to receive that heavenly food
sacramentally, finding themselves not so well prepared as St Paul requireth in that

P Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xi. ex cap. v. Tom. VI. p. lxiii. See
before, page 467, note 11.]
P Knoweth, 1567.]
p August. Op. Par. 1679-1700. De Doctr. Christ.
Lib. m. cap. v. 9. Tom. III. Pars i. col. 47.]
P This a, 1611.]
p Jesu, Conf. and Def. 1567, 1570.]

P Because, Conf.]
P Anaclet. Epist. i. in Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Tert. Pars, De Consecr.
Dist. ii. can. 10. col. 1917. Conf. Crabb. Concii. Col.
Agrip. 1651. Tom. I. p. 56. See Vol. I. page 175,
note 15.]
P God be, Conf. and Def. 1567.]
p Among, Conf. and Def. 1567, 1670, 1609.]

IL]

OF THE CHURCH OF ENGLAND.

473

behalf, yet for love of it desire to be present and behold that table, and spiritually to ,jr \ <
taste of that healthful dish by faith, charity, prayer, and fervent devotion, wherein jy-,^
they do not wholly abstain from the holy communion; such *are not to be condemned •  ^—>
as idle lookers on, (for so ye make them,) nor to be driven out of the church, pj^^
Neither did ever the old fathers and bishops of Rome in the primitive church (say *°1]°^|r*
what ye will, defenders,) excommunicate them, much less did they repute them for them.
bwieked persons and pagans. And "not seldom the priest at the mass (which for p^c'jj' .
tMs respect with unreasonable novelty ye term private), where10 none other were dis- sostom caii-
posed to receive with him sacramentally, but spiritually only, hath received alone the impudentes
holy things which he hath offered. Ad^hS"'
caiisctus alleged Neither tlie decree of Anacletus, which ye, being deceived by Gratian, ?um'rutn,
ffheAtmrTers re- ^untruly father upon Calixtus, requireth that ^all the people present avouched.
etZSrthatm should communicate with the priest at the mass: which thing ye should j^*6
«£cS?m not have objected to the church, seeing that it is not observed by your J^ ™*s> '
The place of Ana- own new order in your congregations. Read the epistle of Anacletus ther, as shall
cietus discussed. yrom whence this decree is taken, and yourselves will confess the same. appea'
That holy father and martyr prescribeth the order which he would to be kept
when bishops or priests say mass; which was, 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 a solemn feasts he requireth seven, five, or three deacons, likewise sub-
deacons, and other ministers, all clothed in hallowed vestiments to attend upon him,
io stand of13 every side of him with a contrite heart and humble spirit, looking
downward, keeping him from malicious men, giving consent to his sacrifice. Thus14
much being declared in that epistle, it followeth immediately: Peracta
ment'of receiving autem consecratione, &c. : "And, when the consecration is ended, let
y\vm^AnoT them all communicate that will not be kept without the churcli-doors.
miiTto'tu'muis- For so the apostles have ordained, and the holy church of Rome ob-
tolottmftastf1 serveth." Who seeth not 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 manifest.
never a word expressly of the lay-people. Therefore ye deceive the unlearned answer.6
reader with a lie. . . .
For the better understanding of the15 decree, specially whereas Ana
cletus allegeth the apostles' ordinance for the same, the ninth canon of
the apostles16 is to be considered; in which they require f every eccle- * untruth.
siastieal person to be partaker of the sacrifice that is offered, or to be excluded from apostles'6
the communion, unless he shew just cause for the contrary17. The reason whereof in written thus:
that canon expressed is13 this: "Lest the clerks19, abstaining from the communion, $ddeTii!gre-
should be occasion of offence to the people, and thereby raise an evil suspicion *^»
against him that sacrificed, as though he had not made the oblation as it ought f^0™-'
to be." THE BISHOP OP SARISBURY.
" Let this banquet be dight," saith M. Harding, " as it ought to be : let the
best dish21 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 1 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

See the ninth
canon ofthe

P° When, Conf. and Def. 1567, 1570, 1609.]
[" Chrysost.Op.Par. 1718-38. In Epist. ad Ephes.
cap. i. Hom. iii. Tom. XI. p. 23.]
[ls Thy, 1611.] Pa On, Conf.]
P4 This, Conf.]
P5 This, Conf. and Def. 1567, 1570.]

[16 Apostle, 1609, 1611.]
p7 Can. Apost. 9. in Concii. Stud. Labb. et Cos
sart. Lut. Par. 1671-2. Tom. I. col. 28.]
Pa It, Def. 1570.]
[19 Lest clerks, Conf. and Def. 1567.]
P° Id. ibid.]
P1 The dish, 1609, 1611.]

474

THE DEFENCE OF THE APOLOGY

[part

The best
Dish.

Cypr. de
Nativ. in
Prolog.s
Christ.

August, in
Psal. lvii.

Isai. xxix.

Chrysost. ad
Ephes.Hom. 3.
Impudens. Improbus.

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 fife, which relieveth the
substance of the soul1." Therefore St Hierome saith: Judaicas fabulas repel-
lamus, et ascendamus cum Domino [in] cesnaculum magnum stratum atque mun
datum, et accipiamus ab eo sur sum calicem novi testamenti2 : " 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 Cyprian saith : Vident heec sacra
menta pauperes spiritu, et hoc uno contenti ferculo omnes hujus mundi delicias
aspernantur ; et, possidentes Christum, aliquam hujus mundi possidere supellectilem.
dedignantur4 : " 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 . . . quos lidta sunt et
concessa tangamus, et circa incunabula Salvatoris prima inf antics ejusfercula degus-
temus5: "Let us touch those things that be lawful for us to touch; and, standing
about the cradle of our Saviour, let us taste of the first dish of his childhood."
Likewise saith St Augustine : Ccecus interius panem Christum non videt. Et beatus
est ? Hoc non dicit, nisi pariter ccecus7 : " He that is blind in his heart within seeth
not Christ, that is our bread. And is he blessed? No man will say so8, 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 uncourteous 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 only a cold surcharge of dead
shews and dumb ceremonies. The poor people heareth nothing, understandeth
nothing, eateth nothing, drinketb 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 great9 sbew 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 turned to nothing ; and so, when their eyes
were full, they put up their knives, and rose a hungred. Even thus M. Harding
feedeth and feastetb 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 an10 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 only, 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 tbe holy mysteries. Then art thou un
worthy to be partaker of the prayers. Thou mayest no more stand here than
one ofthe novices called catechumeni, that never11 was christened12."

P Ambros. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 56. col. 1942.]
P Hieron. Op. Par. 1693-1706. Ad Hedib.
Quasst. ii. Tom. IV. Pars I. col. 172. J
P The latter part of this reference does not ap
pear in 1567, 1570.]
. p Cypr. Op. Oxon. 1682. (Arnold.) De Coen.
Dom. p. 42; where omnes mundi hujus.]
p Id. ibid. Prolog, p. 22 ; where cunabula.]
P 1667, 1570, omit in prologo.]
p August. Op. Par. 1679-1700. In Psal. lvii.
Enarr. 22, Tom. IV. col. 557.]

P So say, 1567, 1570.]
p "Was a great, 1567, 1570.]
['» A, 1567, 1570.]
[" Than an heathen that never, 1567.]
P2 nets ydp b pr) peTcx""' twv pvtrTripiolv, aval-
o-xvvtos Kai tTa/ius ea-TnKtus...dvd£i6s el/n, tpntriv'
ookovv Kal ttjs Koivtuvias eKeivns ttjs ev tois ev-
Xcas...e£c-crTi juexa TavTa irpoaekBeiv, Kai lOeiv'
oTav pkvToi irapy, diridi. ovk e^etrTl trot paXkos
t) tw KaTTixovpevm  Chrysost. Op. Par. 1718-38.
In Epist. ad Ephes. cap. i. Hom. iii. Tom. XI. pp.
23, 4.]

"¦]

OF THE CHURCH OF ENGLAND.

475

Addition, f^- M. Harding: "A wise man, as M. Jewel taketh himself to ThTbeSi
be, would understand that, how earnestly soever Chrysostom speaketh, to provoke j^jgj,
that were present to communicate, his words import a counsel rather than a pre- ^p. — "-
cept." The answer. I need not to tell you, M. Harding, what you take yourself to ^ft™'
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 [Detect. i
communion is ended, thou mayest lawfully come and see ; but, while the mysteries EpS^ ad
are present, depart thee hence. Thou mayest no more be here than a caie-Hom'3'
chumenus, or a novice that never was baptized12." Do all these words import
only a counsel, M. Harding, and no commandment ? Anacletus saith : " Let them De Conseer.
all communicate, unless they will be thrust out of the church13." The apostles Peracta.
in their canons say thus : " Whoso entereth into the church, and heareth the can. 10.
scriptures, and receiveth not the communion, let him be excommunicate as a
disturber of the church and a breaker of order14." Thomas of Aquine saith:
Statutum fuit, ut fideles quotidie communicarent15 : "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 cburch, 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 accounted16 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 ye17 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 un
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
^he 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

[13 See before, page 472, note 7.]
p4 Can. Apost. 9. in Concii. Stud. Labb. et Cos
sart. Lut. Par. 1671-2. Tom. I. col. 28.]
P6 Aquinat. Op. Venet. 1596. Summ. Theol.

Qusest. lxxx. Art. 10. Tom. XII.
below, page 477, note 18.]
[1S Counted, 1567, 1570.]
[l7 You, 1567, 1570, 1609.]

fol. 266. 2. See

476

THE DEFENCE OF THE APOLOGY

[part*

AnacU> tus,
Calixtus,

De Consecr.
Dist. 1.
Episcopus.
De Consecr.
Dist. 2.
Peracta.

Art. iv. Div.
3.

Tie Consecr.
Dist. 2.
Peracta, in
O loss.

Can. Apost.
can. 10.

Anacletus." Here, first of all, ye confess that Gratian, your great rabbin^ the
father and fountain of your decrees, might be deceived. And verily such plain
ness in dealing, if ye would vouchsafe to use it oftener, were worthy of sotne
commendation. For indeed your Gratian, as he was a man of great reading1
and smaU judgment, so he allegeth oftentimes1 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
we are deceived, he allegeth it in two sundry places ; first under the name of
Anacletus ; next under the name of Calixtus2 ; meaning, I trow, if there were
error in the one, at least to redress it by the other. Therefore, M. Harding,
if ye had looked better upon your book, whatsoever opinion ye have of Gra
tian your doctor, ye3 should have found that we, for our part, were4 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 hy Anacletus, but
were manifestly forged and falsified by others that followed afterward ; as in my
former Reply I have declared more at large5.
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 tbe priest at mass upon solemn feasts." Pardon me, M.
Harding, to say the truth : for verily, notwithstanding this solemn tale, it seem
eth you6 know not what you6 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 you, who
ever told you either of any office that your sub-deacons had in tbe 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 you8 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
the church," he setteth thereto this exposition : Hoc antiquum est ; nam hoc hodie
relictum videtur arbitrio cujuslibet9 : " This was the old manner ; for now-a-days it
is free for every man to do therein what he will."
The like decree is found under the name of the apostles' canons : Quicunque
fideles ingrediuntur in ecclesiam, et scripturas audiunt, non autem perseverant in
oratione, nee sanctam communionem percipiunt, velut qui ordinis perturbationem
commovent, ab ecclesice communions arceri convenit10 : "As many (not only of the
priests and ministers, but) of the faithful people11 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

[» Oftetimes, 1567.]
P Anaclet. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
i. can. 69. col. 1907. Dist. ii. can. 10. col. 1917. See
Vol. I. page 175, note 15.]
P Of your Gratian, ye, 1567.]
p We were, 1567.]
P See Vol. I. pages 341, &c]
P Ye, 1567, 1570, 1609.]

P Feasts, 1567.]
P Ye, 1567, 1570.]
P ...hoc est antiquum: &c. videtur relictum &e.
— Gloss, in can. 10. col. 1917.]
P° Can. Apost. 9. in Concii. Stud. Labb. et
Cossart. Lut. Par. 1671-2. Tom. I. col. 28. Conf.
Crab. Concii. Col. Agrip. 1551. Tom. I. p. 16.]
[" 1567 omits people.]

n-]

OF THE CHURCH OF ENGLAND.

477

the breach of order." Likewise it is noted in the margin upon the same canons : r7~*~T^
Omnes olim qui inter erant communicabant12: " In old times all that were present "*° e"
did communicate." In the council of Antioch it was decreed thus : Omnes qui CaliSus.
ingrediuntur in ecclesiam Dei, et sacras scripturas audiunt, aversantur autem per- '  .  '
ceptionem dominici sacramenti, Sec. ab ecclesia abjici oportet, Sec13 : " All that come Jn sun081"
into the church of God, and hear the holy scriptures, and refuse the receiving of **£*,.
the Lord's sacrament, let them be put from the church." These decrees reach Antioch.
not only to the ministers of the church, but also to the whole people.

Clemens, that was bishop in Rome, as it is thought, next after this Anacletus.

can. 2.
Concii. Aquis. cap.
70.

saith thus : Tanta in altario holocausta offerantur, quanta populo sufficere de- 2.'em' Eplst
beant14: "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.. .oblatum totius populi fit; quia in uno pane omnes Ambros. in
significantur. Per idem enim, quod unum sumus, de uno pane omnes . . . sumere 1 C°r' x1'
oportet15 : " The oblation offered is made the whole people's ; for that in one
bread all are signified. For, in that we are all one, we must aU receive of
one bread."
St Chrysostom saith unto tbe people : Neque nos abundantius, vos autem chrysost. m
minus, de sacra mensa participamus ; sed pariter et ex cequo illam utrique de- Hom?!
gustamus16: "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 further17 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 christiance, statutum fuit ut fideles quotidie communicarent13 : " 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 . . . communicabant19 : " In the Durand. in
primitive church all the faithful daily received the communion." Hugo Cardinalis Sfcap.'h\b'
saith : In primitiva . . . ecclesia omnes, quotquot intererant canoni misses, singulis hub. card.
diebus communicabant ; et, si nollent communicare, egrediebantur post offertorium20 : Sti>"c'cap'
" In the primitive church, as many as were present at the canon of the mass
did daily communicate ; and, if tbey would not, they departed forth after the
offertory." If ye think these authorities are not sufficient, Johannes Cochlseus saith :
Omnes olim, tum sacerdotes tum laici, . . . cum sacrificante communicabant, sicut ex j0han. Cochi.
eanonibus apostolorum et ex libris ... antiquissimorum ecclesice doctorum perspicue DTsacnficio.
cognosdtur. Hie unicum hac de re canonem recitabo, qui Calixto...adscribitur.
Peracta, Sec.21 : " 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 Clichthoveus : In primitiva ecclesia fideles quotidie sumebant jud.ciichtov.
communionem, secundum illam Calixti sanctionem, Peracta, Sec.22 : " In the primitive SS'

[12 Not. ibid, in Crabb. Concii. p. 16; where
communicabant qui.]
P3 ConcU. Antioch. I. can. 2. in Concii. Stud.
Labb. et Cossart. Tom. I. col. 561. Conf. Concii.
Aquisg. cap. 70. in eod. Tom. VII. cols. 1359, 60.]
P4 Clem. Epist. ii. in Crabb. Concii. Tom. I. p.41.]
P5 Ambros. Op. Par. 1686-90. Comm. in I. Epist.
ad Cor. cap. xi. vv. 20-22. Tom. II. Append, col. 149.]
[le Chrysost. Op. Par. 1718-38. In n. Epist. ad
Thess. cap. iii. Hom. iv. Tom. XI. pp. 535, 6.]
P7 Farther, 1567, 1570.]
[18 Aquinat. Op. Venet. 1596. Summ. Theol.
Quaest, lxxx. Art. 10. Tom. XII. fol. 266. 2; where
quotidie fideles.]

P9 Durand. Rat. Div. Offic. Lugd. 1565. Lib. iv.
cap. lvi. 1. fol. 203. 2 ; where qualibet die for quotidie.]
P° Hugon. de S. Charo Op. Col. Agrip. 1621.
Evang. see. Luc. cap. xxiv. Tom. VI. fol. 275. 2;
where singulos.]
P1 Cochi. Sacerd. ac Sacrif. Nov. Leg. Def.
Ingoldst. 1544. De Applic. Miss. cap. iii. fol. Hh. iii.
2. See Vol. II. page 625.]
P3 Nempe in primo ejus exordio...solebant fideles
ex constitutione ecclesiastica quotidie sanctam acci
pere communionem. quemadmodum satis innuunt
haec verba : in Actibus apostolorum conscripta &c. —
Jud. Clichtov. Anti-Lutherus, Par. 1524. Lib. u.
De Miss. Offic. cap. ix. fol. 70. Conf. ibid. fol. 72.]

478 THE DEFENCE OF THE APOLOGY [part
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
under 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
ne consecr. ancient fathers and catholic bishops have followed the same. And whoso
comperimus. doth contrary to this, he (as Gelasius saith) committeth sacrilege1. And
therefore we say that our adversaries at this day, who, having violently
thrust out and quite forbidden the holy communion, do without the word
of God, without 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 of2 Christ, but also against all antiquity, do wickedly
therein, and are very church-robbers. M. HARDING.
Soft and fair, masters. Ye shew more heat than wit, 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 boa.
gethlr,°boidiy sacrament be given to the people none otherwise but under both kinds c%mZanded
presumed. Qn^ jj- Qfoigt fad expressly commanded it, the church (of Rome) had ctSflor*
not so long time received and kept the use of one kind. The apostles and Zetwosties.
sundry holy fathers ministered both kinds, we confess. That the one kind
b To prove weis not also by them ministered, and that it is utterly unlawful, we deny, band the
f^sffoify. same shall ye never be able to prove. Touching this whole point, and how little tliat
ne"ver prove" Ve allege out °f Gelasius maketh for you, and concerning mass not to be omitted for
theaffirma- £ac£ 0j company to communicate sacramentally with the priest, c I have said enough
' certainly {n my answer to your fellow M. Jewel his challenge3. Bring ye other stuff, and
in the same better than this ; or else all the world will see your halting, and the feebleness of
ye have your side. That we have violently thrust out and quite forbidden the holy commu-
score and nion, unless ye mean your own schismatical, mutable, and polluted communion, if
untruths'. there were any spark of shame or hatred of lying in you, ye would never
* untruth, so impute it unto us. God doth know, and the world is not unwitting, &how fated andsian-
soRrossthat much, how often, and how earnestly the catholic church exhorteth her chil-
fedlt'S dren to prepare themselves to receive their "Maker. And, though the people of En-
• untruth.' gland of late years resorted not commonly thereto, yet the devotion of christian folk
fathe? ev« in this country of Base Almaign, in France, in Italy, in Spain, and in sundry other
s!eramehnt christian provinces, is so fervent in frequenting the holy communion, as, if ye saw it,
Maker?01 2/e wou^ oe ashamed of your slanderous report. Let wise men and good men judge
whether we be church-robbers, or ye unshamefaced liars.

P Gelas. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 12. col. 1918. See Vol. I. page 255.]

P Commandment and bidding of, Conf.]
P See Vol. I. pages 104, &c]

II.J

OF THE CHURCH OF ENGLAND.

479

THE BISHOP OP SARISBURY.

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 case4 needeth no farther proof. To this whole matter M. Harding saith he
hath sufficiently answered M. Jewel. He bath 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 paper6, 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 commanded6 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.
mus7 : " The very institution of the sacrament itself willeth that we eat and drink PubLProrog-
all together." And Ruardus Tapper, the dean of Lovaine, saith thus: Habito respectu ad cassand de
J. . . . „ Utraq. Spec.
sacramentum ejusque perfectionem, magis conveniret sub utraque specie fieri commu- p. 29.
nionem, quam sub altera tantum. Hoc enim magis consonum est ejus institutioni
et integritati, et refictioni corporali, imo et exemplo Christi et patrum primitives
ecelesics3 : " 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 calice Christus dixit, Hocfacite in meam com- chrysost.
memorationem9 : " Christ, both in the bread and also in the cup, said, ' Do this in ]rffx' Hom-
remembrance of me'."
Likewise Theophylactus: Tremendus calix pari cunctis conditione traditus est10 : Theoph.
" The reverend cup is in equal manner delivered to all." And, whereas Christ saith, 1 Cot' X1"
" Drink ye all of this;" Paschasius, to make the matter the plainer, putteth thereto
these words : Tam ministri quam . . . reliqui credentes11 : " As well the ministers as Paschasius.
the rest of the faithful." In like manner St Augustine saith : Simul . . . hoc sumi- b? consecr.
mus, simul bibimus ; quia simul vivimus12 : "We receive together, we drink toge- Q^a passus.
ther, because we live together."
Addition. $S~ M. Harding : " The literal sense of those words, ' Drink ye all Addition.
of this,' was none other than that the cup should be divided between all the -5$
twelve, in such sort that two or three of them should not drink it up, as thinking foi. m. t>.
to have it filled again for the rest : but that Peter should so drink as to leave [Detect'1
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]

P The matter, 1667.]
P These two treaties are Harding's replies to
the first two articles of Jewel's challenge. They
occupy in the answer just 42 leaves.]
P Christ ever commanded, 1567, 1570.]
P Ger. Lorich. De Miss. Publ. Prorogand. 1536.
Lib. n. cap. iii. p. 214.]
P Kuard. Tapper. Op. Col. Agrip. 1582-3. De
Comm. sub Utraq. Spec. Art. xv. Tom. II. pp. 222,
3. Conf. Cassand. Op. Par. 1616. De Sacr. Comm.

sub Utraq. Spec. p. 1034.]
P Chrysost. Op. Par. 1718-38. In Epist. i. ad
Cor. Hom. xxvii. Tom. X. p. 247.]
[10 Theophyl. Op. Venet. 1754-63. Comm. in i.
Epist. ad Cor. cap. xi. Tom. II. p. 191. J
[" Paschas. Radbert. Op. Lut. Par. 1618. Lib. de
Corp. et Sang. Dom. cap. xv. col. 1598.]
P2 August, in Corp. Jur. Canon. Decret. Gratian.
Decr. Tert. Pars, De Consecr. Dist. ii. can. 36. col.
1929.]

480

THE DEFENCE OF THE APOLOGY

[part

Institu tion in
both
kinds.

August.contr. Lit.
Petil. Lib. iii.
cap. xlix.
Chrysost. in
Matt. Hom.
61.

Nic. Cusan.
Epist. 2. ad
Bohasm.

Augustcontr. Epist.
Parm. Lib.
iii. 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
panem1: "It is Christ only that breake th this bread." Will you therefore say,
M. Harding, he spake not of the sacrament? The next words following are
these: Per manus ministrorum distribuit credentibus1 : "Christ divided2 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 baptizeth3." And Chrysostom saith: "It is not
the priest that baptizeth thee: it is God himself that boldeth thy head4." Shall
we therefore say that these words belong nothing to the sacrament of outward
baptism, but only to the inward and spiritual washing of the soul ? 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 courtesy 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 example, 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 further5.
Perhaps he will say, Notwithstanding Christ's words be plain, yet they are not
of force sufficient to bind us for ever. For so writetb cardinal Cusanus touching
the6 self-same matter7: Scripturce ad tempus adaptantur, et varie intelliguntur, ita
ut uno tempore secundum currentem ecclesice ritum exponantur ; mutato [vero] ritu,
iterum sententia mutetur3 : " 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 esqua divinarum
scripturarum, sed in statera dolosa consuetudinum suarum9 : " 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 [ea] ques scripta sunt negas,
quid restat, nisi ut [ea] ques non scripta sunt, credas10 ? " 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 then- half-communion? Who

P Paschas. Radbert. Op. Lut Par. 1618. Lib. de
Corp. et Sang. Dom. cap. xv. col. 1598.]
P Divideth, 1570.]
[3 Cum enim dicimus, Christus baptizat, non visi-
bili ministerio dicimus, &c  August. Op. Par. 1679-
1700. Contr. Lit. Petil. Lib. in. cap. xlix. 59. Tom.
IX. cols. 326, 7.]
P ...ovk aiiTos o-e /3a7TTi£ei, d\\' 6 Oeos eo-Tiv 6
KaTeytav a-ov ti/v KetpaXriv, k.t.X. — Chrysost. Op.
Par. 1718-38. In Matt. Hom. 1. Tom. VII. p. 517.]
P This paragraph is not in 1567.]

[6 This, 1570.]
P The preceding four words are not in 1567.]
[8 ...scripturasque esse ad tempus adaptatas et
varie intellectas, ita &c. currentem universalem ritum
exponerentur, &c. mutaretur. — N. de Cusa Op. Basil,
1565. Ad Bohem. Epist. ii. Tom. II. p. 833.]
P ...pensantes ea, non &c. — August. Op. Contr.
Epist. Parm. Lib. m. cap. ii. 9. Tom. IX. col. 61.]
P° Hilar. Op. Par. 1693. De Trin. Lib. ix. 35.
cols. 1005, 6.]

n.] OF THE CHURCH OF ENGLAND. 481
ordained it? Who commanded it? What apostle, what ancient doctor, what jJJ^p
holy father ever used it? M. Harding himself was11 forced to confess, by the fo*^
report of Leo, that the first known devisers and authors of it were the old here- Dotn
tics called the Manichees12. Such is the institution and antiquity of their doctrine, kinds.
It sprang first of heresy, and was founded by heretics.  ' — '
Touching Gelasius, I have already in my former Reply13 said so much as then J!'4?b.d'
unto me seemed14 sufficient. The words be plain enough of themselves 15, and need dTquS-4'
no commentary: Aut Integra sacramenta percipiant, aut ab integris arceantur; quia nTconsecr.
divisio unius ejusdemque mysterii sine grandi sacrilegio non potest pervenire16 : comperimus.
" Either let them receive tbe 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 whole1,7.
Farther, M. Harding saith : " God doth know how much, how often, and how
earnestly the catholic 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 ?
When ever said you as Chrysostom saith to18 the people, " Depart ye hence ; ye chrysost. .
have no more right to stand here than heathens and infidels ; ye are wicked, ye AntioEh!'
are shameless, ye are impudent, that stand by and will not communicate19 ?" And, ^°Epist.'
if the catholic church do so often and so earnestly exhort her children, how is it H0mph|s'
then20 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, wbat 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 Lord21. It is a creature corruptible : it 5o.tan'
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
queeso Creatorem cum creatura confundere ; ne illud audiamus, Servierunt creatures Hom?'3.
potius quam Creatori22 : " 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 bve for me.' Was not he the Maker of heaven and earth ? ]fj|ard
If he were, accursed be he that denieth him so to be." The answer. Hereunto, ft5-*-,
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 ^Hard.
he saith not, The sacrament is called our Maker. St Paul saith : Petra erat [Detect]
Christus : " The Rock was Christ." Yet you may not so unadvisedly conclude
hereof that the same Rock was the Maker of the world. Howbeit, St Augustine23
saith. " The sacrament of Christ's body was called life ;" so he saith even in August, de
' Peec. Mer.
 et Rem.
Lib. i. cap.

[" Is, 1567, 1570.]
P2 Leon. Op. Lut. 1623. De Quadrag. Serm. iv.
6. col. 108. See Vol. I. pages 256, 7.]
[13 See Vol. L pages 9, 255, &c]
[" Seemeth, 1570.]
ps Themself, 1567, 1570.]
P6 Gelas. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Deer. Tert. Pars, De Consecr. Dist.
ii. can. 12. col. 1918 ; where provenire.]
[17 This sentence does not appear in 1667.]
p8 Unto, 1567.]
[JEWEL, HI.]

[19 Chrysost. Op. In Epist. ad Ephes. cap. i. Hom.
iii. Tom. XI. pp. 23, 4. See Vol. L page 200, note
1-] P° Is then, 1670.]
P1 August. Op. In Johan. Evang. cap. xiii. Trac
tat. lix. 1. Tom. III. Pars ii. coL 663. See before,
page 455, note 10.]
P2 Chrysost. Op. In Joan. Hom. iv. Tom. VIII.
p. 31.] P3 Howbeit as St Augustine, 1570.] 31

482

THE DEFENCE OF THE APOLOGY

[part

Institu tion in
both
kinds.

the same place : " The sacrament of baptism was called salus, ' salvation1'." And
St Cyprian calleth tbe same "the fountain of life2." And St Chrysostom saith:
" The baptism of Christ is Christ's blood3." This is no less than if they had
said, Baptism is life. And yet none of them ever said, The water of baptism is
N — «  ' our Maker. St Augustine saith : Plus est unus Deus, quam unus baptismus. Ne-
siSpYprasi. e\ue enim est baptismus Deus. Sed ideo magnum aliquid est, quia sacramentum est
HebrSOHomd Dei4 : " One God is more than one baptism. For baptism is not God. Yet is
au st de baptism a great thing, because it is a sacrament of God." Good words there-
unfc^Bapt, fore) m. Harding, and spare these blasphemies. For Fulgentius saith : Veritatem
Fulgent, ad £)e* tenere est unum Deum colere : veritatem Dei in mendacium convertere est crea
tures servire5 : "To hold the truth of God is to worship the only God: to turn
g^- the truth of God into a lie is to do homage to a creature." 4$

The Apology, Chap. xiii. Division 1.

We affirm that the bread6 and wine are the holy7 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 blood8. Yet say we not this
so as though we thought that the nature and substance of the bread and
wine9 is clearly changed, and goeth to nothing, as many have dreamed
in these latter10 times, and11 yet could never agree among themselves
upon their own dreams12. 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 Theophylacfs13
words) might transform us into his body14. For what can be said more
plainly than that which Ambrose saith, " Bread and wine remain still the
Lib. iv. cap. game ^gy were before; and yet are changed into another thing16?" or
Geias. contr. that which Gelasius saith, "The substance of the bread, or the nature
Eutych. 16 '
of the wine, ceaseth not to17 be18?" or that which Theodoretus19 saith,
in niai. 1. " After the consecration the mystical signs do not cast off their own
proper nature ; for they remain still in their former substance, form, and
in se™. ad kind20?" or that which Augustine saith, " That which ye see is the bread
and cup, and so our eyes do tell21 us ; but that which your faith requireth
to be taught is this, the bread is the body of Christ, and the cup is his

In Johan,
cap. vi.
De Sacram

P Optime Punici Christiani baptismum ipsum
nihil aliud quam salutem, et sacramentum corporis
Christi nihil aliud quam vitam vocant. — August.
Op. Par. 1679-1700. De Pec. Mer. et Rem. Lib. 1.
cap. xxiv. 34. Tom. X. col. 19.]
P Vitae fonte deserto, vitalis et salutaris aquae
gratiam pollicentur. — Cypr. Op. Oxon. 1682. De
Unit. Eccles. p. 112. But by the term vitte fonte
Cyprian would seem here to intend God ; for he just
before quotes Jer. ii. 13.]
P Chrysost. Op. Par. 1718-38. In Epist. ad Hebr.
cap. ix. Hom. xvi. Tom. XII. p. 159. See Vol. I.
page 518, note 4.]
P August. Op. Lib. de Unic. Bapt. Contr. Petil.
cap. v. 8. Tom. IX. col. 531 ; where baptismus Deus
est.] P Fulgent. Op. Par. 1623. Lib. ad Donat. col.
220.] P That bread, Conf. and Def. 1567.]
P Are holy, Conf. and Def. 1567.]
P And his blood, Conf. and Def. 1567, 1570.]
P Nature of bread and wine, Conf.]
P° Later, Conf. and Def. 1567, 1570.]

[" Which, Conf.]
[12 Themself of this their dream, Conf.]
[13 Theophylactus, Conf.]
[" 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.]
P6 The mark of reference is made, but the re
ference itself not given, Conf. Nor does it appear
Def. 1567.]
P7 Not so to, Conf.]
[18 Gelas. Episc. Rom. adv. Eutych. et Nestor, in
Mag. Biblioth. Vet. Patr. Col. Agrip. 1618-22. Tom.
V. Pars in. p. 671. See Vol. I. page 11, note 11.]
P9 Theodorete, Conf.]
P° OiiSe ydp peTa tov dyiatrpov Ta pvtrriKa
trvLi(3o\a ttjs oiKeias efclo-TaTat (putrews. pevei y«P
lir't T-ijs irpoTepas ouo-ias, Kai tov o")(tipaTOSy Kai rov
cUovs.— Theodor. Op. Lut. Par. 1642-84. Inconfus.
Dial. n. Tom. IV. p. 85. Conf. Immut. Dial I. p. 18-]
P> Eyes tell, Conf.]

B.]

OF THE CHURCH OF ENGLAND.

483

blood22?" or that which Origen saith, "The23 bread, which is sanctified in Matt.
by the word of God, as touching the material substance thereof, goeth
into the belly, and is cast out into the privy24?!' or that which Christ
himself said, not only after the blessing of the cup, but also after25 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 Jb.
What is that we ...In this sacrament, after consecration, the substance of bread
ImiyTnysterieT' 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 * Untruth.
sacraments of holy things, the body and blood of Christ. . . . WtheT^lr'1 taught such
vain follies.
THE BISHOP OF SARISBURY.

Sub
stance, Acci dents.

In every natural thing two things are specially to be considered, the sub
stance and the accident, or, as M. Harding calleth it, the outward form. For
example : In bread, the material thing that feedeth us, and is changed into the
blood and nourishment of our bodies, is called the substance of the bread : the
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
answer27. Verily Christ saith : Non bibam ex hoc fructu vitis : " I will no more Matt. xxvi.
drink (not of these accidents, but) of this generation and fruit (and substance) of 1 cm*™'
the vine."
St Paul saith: Panis quem frangimus : (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 ... eas multorum granorum adunatione Cyprian.**
congestus29 : "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 August *s
vini30, " the sacrament (not of forms and accidents, as M. Harding saith, but) cap! xix.
of bread and wine." Cyrillus saith: Credentibus disdpulis fragmenta panis dedit31: ?^iL"!.b
" Christ gave unto his disciples, believing in him, pieces of bread" (not pieces of i°. c%. xxiv.
accidents). But M. Harding, having in his fantasy removed the whole substance of the

P2 Quod ergo videtis, panis est et calix; quod
vobis etiam oculi vestri renuntiant: quod autem
fides vestra postulat instruenda, panis est corpus
Christi, calix sanguis Christi — August. Op. Serm.
cclxxii. ad Infant. Tom. V. cols. 1103, 4.]
P3 Conf. omits the.]
P4 Orig. Op. Par. 1733-59. Comm. in Matt. Tom.
xi. 14. Tom. III. p. 499. See Vol. II. page 771.]
P5 But after, Conf.]
P6 The answer to this division has been, as oc
casionally elsewhere, divided into several portions.]

[« See Vol. II. pages 791, &c]
P8 1567, 1570 add here in Orat. Dominicam]
P9 Cypr. Op. Ad Magn. Epist. Ixix. p. 182 ; where
panem, de for ex, and congestum.]
P° ...sacrificium panis et vini. — Pulgent. Op.
Lib. de Eid. ad Petr. Diac. col. 356. Conf. August.
Op. Tom. VI. Append, col. 30.]
P1 Cyril. Alex. Op. Lut. 1638. In Joan. Evang.
Lib. iv. cap. ii. Tom. IV. p. 360. See Vol. I. page
149, note 14.]
31—2

484

THE DEFENCE OF THE APOLOGY

[part

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 eat 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. HARDING.

* Untruth.
For this
phrase is
used com
monly of
the ancient
fathers, as shall
appear.

Rom. 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.

Why be ye so loth1 to speak as the church speaketh, that in this blessed sa
crament we receive the body of Christ ? Why had ye rather say after Tke „ .
a *stranqe manner, that " by bread and wine Christ himself is so vresentlu re-fk^e t0 weak
given unto us, as that by faith we verily receive his body and his speakew.
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 tbe church have spoken before us. St Paul
saith : Consepulti sumus cum Christo per 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 illius panis corpus effidtur3: "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 preesenti
per fidem ; . . . in preesenti, per baptismatis sacramentum ; in preesenti, per altaris
dbum et potum4: "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 homo5:
" The Son of God by the mystical blessing is united unto us as man." St Hi
lary saith: Christus est in nobis per sacramentorum mysterium6: "Christ is in
us by the mystery of the sacraments."
And, lest M. Harding should think to take any great advantage b*y 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 nesdat eas esse corruptibiles ?
Si autem ad id quod per illas [res] agitur, quis non videat non posse corrumpi7 ?
" 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 how say ye, if Christ be presently given
unto us by bread and wine in ths sacrament, then is Christ present? ofarmfnthe
If he be present, which ye must needs grant, tell us further how is he mTd^nim
present; according to the substance of his body, or by grace, or ac- ackmakd9ef

P Ye loth, Conf.]
P This marginal note is inserted from Conf. and
Def. 1567, 1570, 1609.]
P Hieron. Op. Par. 1693-1706. Hom. de Corp. et
Sang. Christ. Tom. V. col. 393. This homily is not
Jerome's.] P August. Op. Par. 1679-1700. In Johan. Evang.
cap. xii. Tractat. 1. 12. Tom. III. Pars n. col. 633.] '
p Cyril. Alex. Op. Lut. 1638. Comm. in Joan.

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.]
p ...ille rursum in nobis per sacramentorum in-
esse mysterium crederetur. — Hilar. Op. Par. 1693.
De Trin. Lib. vm. 15. col. 956.]
P August. Op. De Bapt. Contr. Donat. Lib. in.
cap. x. 15. Tom. IX. col. 113.]

II.]

OF THE CHURCH OF ENGLAND.

485

cording to the majesty of his Godhead? The first, what shifts soever ye see3, ye
will not grant : and therefore is your own apostle, Martin Luther, at foul defi
ance with your masters, Zuinglius, (Ecolampadius, Calvin, and you; and so be his
disciples, Joachimus Westphalus, Epinus, Pomeran, Heshusius, Brentius, Hlyrieus,
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 we receive
Ms body and blood ? By faith we receive grace, and the merits of his death suf
fered in his body with shedding of his blood : but the body and blood itself, that
is, the very a substance of his body and blood, tell us how by faith, ^properly and ' Untruths,
truly to speak, as who should say, by faith made present, we receive it. Further- F™ properly
more, bwhat have ye to answer to this question ? If we receive the body and blood stance we ~
of Christ verily by faith (for so ye say), we demand whether we receive the same by Evthet"n-'
faith only without the body, or with the office of our body? If the office of our I we answer,
body be required to the receiving of Christ's body in the sacrament, as Christ him- "hquSn.
self "certainly meant — (for else how obeyed the disciples his commandment, to whom ° untruth.
he said at his supper, "Take and eat; this is my body;" likewise of the cup, meant no
" Take and drink;" which cannot be done but by the service of the body?) — feereo/lppeare'trf'by3
then it followeth, that his body is verily present. . . . Now, that it is not re- the '

The body of
Christ not 9
received by
faith only.

ceived by faith only, thus we prove it by your own doctrine : AIt is so a A sophisti-
received as it is present : but it is present by bread and wine (as ye say) ; childish
ergo, it is received by bread and wine. To conclude, if by bread and Bead the
wine, then not by faith only. Will ye give me leave to say what I think of you ? a " '
Verily it seemeth by your vain jangling, that, as St Paul saith of Sjuch other like
you, ye understand not what ye speak, nor whereof ye ififirm.

THE BISHOP OP SARISBURY.
In what sense we may truly say, Christ is either present with us, or absent
from us, the matter is not doubtful10 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, aseendit ad ccelum, sedet
ad dextram Patris, nee aliunde quam inde venturus est ad vivos mortuosque judi-
candos11 : " 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, m
alium locum venerit, in eo loco unde venit non est12: " 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 prcesentiam majestatis, semper habemus Christum [nobiseum] ; August, in
secundum prcesentiam carnis, recte dictum est disdpulis, Me autem non semper habe- ScTk
bitis13 : "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- vigil, contr.
tern suam recessit a nobis ; secundum Divinitatem . . . ait, . . . Ecce, ego vobiscum sum fib??.11'
. . . usque ad consummationem seculi14 : " The Son of God, according to his man
hood, is gone from us ; but according to his Godhead he saith, 'Behold, I am with

P Seek, Conf. and Def. 1567.]
P Christ is not, Conf.]
[>» Not so doubtful, 1567.]
[" August. Op. Lib. ad Dard. seu Epist. clxxxvii.
cap. iii. 10. Tom. II. col. 681; where in cadum.]
[ls Id. in Johan. Evang. cap. vii. Tractat. xxxi. 9.

Tom. III. Pars 11. col. 524 ; where in loco est, and
non erit]
[" Id. ibid. Tractat. 1. 13. col. 634.]
P4 Vigil, adv. Eutych. Lib. 1. in Cassand. Op.
Par. 1616. p. 518.]

486

THE DEFENCE OF THE APOLOGY

[part

Absent
in Body.

Cyril, in
Johan. Lib.
x. cap. vii.

Orig. in Af att.
Hom. 33.

Chrysost
1 Cor. Hom.

Faith
eateth.

Orig. in
Matt.
Tract. 26.
Cypr. de
Cceu. Dom.

August, in
Johan. Tract £6.

you until the end of the world '." And again : Et nobiseum est, et non est nobis
eum ; quia quos reliquit . . . humanitate, . . . non . . . deseruit Divinitate ! ; " Christ is
with us, and yet he is not with us ; for whom he left touching his human nature
or his body, touching his Godhead he left them not." And again : Verbum ubique
est; caro autem ejus ubique non est2: "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, preesens tamen ero ut Deus3 : "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 quod
suscepit4 : " 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 nobiseum est Christus ; neque enim,
nisi nobiseum esset Christus, superesset ecclesia5 : " Christ is evermore present with
us ; for unless he were present, the church of God could not continue."
But M. 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 manducasti6 ? "What preparest thou thy tooth and thy belly?
Believe, and thou hast eaten?" How could Tertullian say, Christus auditu clevo-
randus est ; intellectu ruminandus est ; et fide digerendus [est] 7 ? " Christ must be
devoured by hearing, chewed by understanding, digested by faith?" How
could Origen say, Sanguis testamenti infusus est in corda nostra8 ? " The blood of
the testament is poured into our hearts?" How could St Cyprian say, Esus...
hujus carnis est qucedam aviditas, et quoddam desiderium manendi in Christo
quod est esca carni, hoc est animce fides ; . . . non denies ad mordendum acuimus, sed
fide sincera panem sanctum frangimus9 ? " 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 vivum10? "To believe in
Cbrist, that is the eating of the bread of life ?" And again, Nolite parare
fauces, sed cor11? " 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 by faith we receive Christ's body
and blood?" Thus they witness; thus they write; thus they say; 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 spiritual sustenance, our spiritual house, our spiritual robe, and our spiritual

P Id. ibid.]
P Ibid. Lib. iv. p. 546.]
P Cyril. 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. 145. 2.]
[" Orig. Op. Par. 1733-59. In Matt. Comm. Ser.
65. Tom. III. p. 883.]
P Chrysost. Op. Par. 1718-38. In Epist. i. ad Cor.
Hom. vi. Tom. X. p. 47.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi. Tractat. xxv. 12. Tom. III. Pars n. col. 489;
where denies.]

P ...et devorandus auditu, et ruminandus intel
lectu, et (fee— Tertull. Op. Lut. 1641. De Kesurr.
Cam. 37. p. 406.]
P Orig. Op. In Matt. Comm. Ser. 86. Tom. III.
p. 899.] P Cypr. Op. Oxon. 1682. De Coen. Dom.
(Arnold.) pp. 41, 4; where carnis hujus qutedam
aviditas est, in ipso, and animte est]
[10 August. Op. In Johan. Evang. cap. vi. Tractat.
xxvi. 1. Tom. III. Pars n. col. 494; where in eum.]
P1 Id. de Verb. Evang. Luc. xiv. Serm. cxii. 5.
Tom. V. col. 566 ; where noli.]

n.]

OF THE CHURCH OF ENGLAND.

487

stock. Therefore St Augustine saith : Nisi manducaveritis . . . carnem Filii hominis ' jpaitn '
et sanguinem biberitis, non habebitis vitam in vobis. Facinus vel flagitium videtur eatetij
jubere. Figura ergo est, prcscipiens passionis12 Domini [esse] communicandum, et •  . — '-
suaviter atque utiliter recondendum in memoria, quod pro nobis caro ejus crucifixa Doctc'hrfst.
et vulnerata sit13: "Unless ye eat the flesh of the Son of man, and drink his £{£• m- caP-'
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 passion, 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 14 : species.
"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 : Laverunt August, in
stolas suas in sanguine Agni, . . . hoc est, in gratia Dei per . . . Christum 15 : " They 6.poc' °m
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 beareth
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, ques est virtus sacramentorum16: "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 similitudinem quidem accipis sacramentum ; sed verce Ambros. de
natures gratiam virtutemque consequeris17 : "Ye take the sacrament in represen- vifcap\
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 Baban.Maur.
perdpitur; virtute [vero] sacramenti interior homo satiatur13 : "The sacrament isxxxi'"cap'
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 ubi erat prius, certe August, m
vel tunc videbitis quia non eo modo quo putatis erogat corpus suum ; certe vel Tract'27.
tunc intelligetis quia gratia ejus non consumitur morsibus19 : "When ye shall see
the Son of man ascending thither where he was before, then at tbe 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 bite20 of mouth." Again he
saith : Qui manducat intus, non foris ; qui manducat in corde, non qui premit August, in
dents21: "He that eateth Christ's body inwardly, not that eateth (the sacrament) Tract'26.
outwardly : he that eateth the body of Christ itself in his heart, not that press-
eth (the sacrament) with his tooth."
M. Harding argueth further22 : " 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

[l2 Passioni, 1567, 1570.]
[I3 Id. deDoctr. Christ. Lib. in. cap. xvi. 24. Tom.
III. Pars 1. col. 52; where figura est ergo prcecipiens
passioni dominicte.]
[u ...non improbabiliter quidam exponunt, &c.
ipsam eorundem efficientiam, id est, peccatorum
remissionem. — Gregor. in Corp. Jur. Canon. Lugd.
1624. Decret Gratian. Decr. Tert. Pars, De Consecr.
Dist. ii. can. 34. col. 1926.]
[15 August. Op. In B. Johan. Apoc. Expos. Hom.
vi. Tom. III. Append, col. 166.]
[15 Id. in Psalm, lxxvii. Enarr. 2. Tom. IV. col.
816; where essent omnia, and sacramentorum virtus

est.] P7 Ambros. Op. Par. 1686-90. De Sacram. Lib.
VI. cap. i. 3. Tom. II. col. 380.]
[18 Raban. Maur. Op. Col. Agrip. 1626. De Inst.
Cler. Lib. i. cap. xxxi. Tom. VI. p. 11. See Vol. I.
page 453, note 14.]
[19 August. Op. In Johan. Evang. cap. vi. Tractat.
xxvii. 3. Tom. HI. Pars n. col. 502; where cum
videritis.] P° With bitte, 1567, 1570; with the bit, 1609,
1611.] P1 Id. ibid. Tractat. xxvi. 12. col. 499.]
[!2 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 cbildren 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: Habemus Christum .. .in preesenti
per baptismatis sacramentum1: "We have Christ present2 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 I3 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 hominis qucsrit esuriem  Qui credit [in eum] manducat4 : " 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 your doctrine in this point, I have briefly
touched it in my former Reply, so much as I then thought might seem sufficient6.
Some of you hold that " Christ's body passeth down into the stomach ;" some
say that6 "it entereth only into the mouth, and goeth no further;" some
other7 say : Quam cito species teruntur dentibus, tam cito in ccelum rapitur corpus
Christi3: "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 eateth9 : for, after he had himself moved the question, Quid igitur
sumit mus, vel quid manducat ? " What is it then that the mouse receiveth, or
what eateth it?" he answereth, Deus novit10 : "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."

a Mark this
antiquity.This council
was holden
twelve hun
dred and
fifteen years
after Christ.

M. HARDING.
As ye proceed forth, ye give warning to your readers, not to take you so as
though you11 held with transubstantiation. And there12 ye speak thereof as best be
cometh your scoffing spirit, calling it a dream of men of latter13 times, whereof they
could never yet agree within themselves. By which words your eloquence hath set
forth your spite and lying at once. For albeit the term of " transubstan- Transubstan
tiation" be aof no greater antiquity than the council of Lateran14 under tiatUm-

P See before, page 484, note 4.]
[2 Presently, 1567, 1570, 1609.]
P As 1, 1567.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi. Tractat. xxvi. 1. col. 494.]
[6 See Vol. II. pages 785, 6.]
p Some that, 1567.] p Others, 1567.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Tert. Pars, De Consecr. Dist. ii. Gloss, in

can. 23. col. 1922 ; where species quam cito. Conf,
ibid. col. 1921.]
P Imagine what to say, 1567.]
[10 Pet. Lomb. Libr. Sentent. Col. Agrip. 1576.
Lib. iv. Dist. xiii. A. fol. 359. 2.]
[" Te, Conf. and Def. 1567, 1570, 1609.]
[1S Here, Conf. and Def. 1567.]
[13 Later, Conf. and Def. 1567, 1670.]
[14 Council Lateran, Conf. and Def. 1567.]

IL]

OF THE CHURCH OF ENGLAND.

489

Innocentius the third, where it was by the Holy Ghost and the fathers there devised, f- — "  .
as very fit for opening of the truth impugned by the Berengarians ; yet is the doc- Trans.ub-
trine thereof no less ancient than the gospel itself. For, maugre the malice of the s ^?tla"
devil and of all the sacramentaries, the old truth shall prevail, by which we are new an(i
taught, that which was bread by the mystical blessing to be bmade Christ's body, doubtful.
and that which was wine to be made his blood, as I have other wheres sufficiently  «  '
declared. And the church hath "always hereupon perfectly15 accorded touching the^l^OI
substance; though certain schoolmen in the16 scholastical disputations, where often- f™™^-
times victory is sought, and faith not impugned, about discussion of some school- othe^fwiieit
point, have without prejudice of our belief disagreed 

THE BISHOP OP SARISBURY.

is a great
untruth.
« Untruth
manifest, as
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 alllT the
world until your late council of Lateran, holden in Rome under pope Innocen
tius the third, in the year of our Lord18 1215, in the time of king Jobn, the king Anno 1215.
of England, and never before. Then did your strange doctrine and new divinity
touching this article first begin19. 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 bath 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 point20 in religion ;" and therefore not so ancient as
you seem to make it. Some others say21, "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 sues relinqnere conjectures ; sicut liberum Lib. l pi 46.
fuit ante condlium Lateranum22 : " 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

[>5 Perfitely, Conf. and Def. 1567, 1570.]
[>« Their, Conf. and Def. 1567, 1570, 1609.]
[" Of all, 1570.]
p« Of Lord, 1611.]
P9 This sentence is not in 1667.]

P° Is new points, 1570.]
P1 1567 has not these three words.]
P2 Tonst. De Verit. Corp. et Sang. Dom. in
Euch. Lut. 1564. Lib. i. foil. 46, 7; where ante illud
concilium,]

490

THE DEFENCE OF THE APOLOGY

[part

r — " — r-N very first division thereof three great untruths together, all within the space
stantia °f fourteen lines-
x- ' Now, whether your 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 : Quibusdam ita videtur : quidam dicunt : qui-
Dutu.' dam tradunt: quidam concedunt1 : alii ... putaverunt, substantiam ibi panis et vini
si autem, &C remanere2 : "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 quceritur qualis sit ilia conversio, an formalis, an substantialis, an
alterius generis, definire non sufficio3: " 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
?ab- i?„Can- guide, knoweth not where to set his own foot. Gabriel Biel saith : Quomodo sit
Leet 40. ?,.-,.. . -,.... .
ibi corpus Christi, utrum per conversionem alicujus in ipsum, an sine conversions
incipiat esse corpus Christi cum pane, manentibus substantia et accidentibus panis,
non invenitur expressum in canone biblics4 : " 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 expressed 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.
Whether these be dreams or no, I leave to you, M. Harding, to consider.
Verily Innocentius III. saith : Fuerunt, qui dicerent quod, sicut post consecrationem
vera panis remanent accidentia, ita panis remanet vera substantia5 : " 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
still." And cardinal Cusanus saith : Quidam veteres tlieologi intellexisse reperi-
untur, ... panem non transubstantiari, sed supervestiri nobiliori substantia6 : "Cer
tain of the ancient divines are found 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 7 • and this same judgment Du
randus, although he himself hold it not, yet he will 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 belief8. For faith
built upon uncertainty is no faith at all9.

Nic. Cusan,
Exereit.
Lib. vi.

M. HARDDfe.
. . . But, Lord, what meant ye to allege Theophylact and St Ambrose, Theophyiact
whose doctrine is so contrary to yours as light is to darkness ? Theo- mm* defend-
phylact, expounding these words of Christ in St John, "As the living e"'
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

P These phrases, with slight variations of words,
occur repeatedly in Pet. Lomb. Libr. Sentent. Col.
Agrip. 1676. Lib. iv. Distt. xi. xii. foil. 353, &c]
P Ibid. Dist. xi. D. fol. 353. 2 ; where ibi sub
stantiam.] P Ibid. A. fol. 352. 2; where vel alterius.]
P ...quomodo ibi sit Christi corpus : an per &c 
Gab. Biel. Can. Miss. Expos. Lugd. 1517. Leet. xl.
foil. 68, 9.]
P Innoc. Papaa III. Op. Col. 1575. Myst. Miss.

Lib. iv. cap. ix. Tom. I. p. 379; where accidentia
sic et vera panis substantia.]
P Nic. de Cusa Op. Basil. 1565. Exereit. Lib. vi.
Tom. II. p, 522. The clauses of the sentence are
here transposed.]
P The piece from remaineth still is not in 1567.]
p Believe, 1567, 1570.]
f 9 1567 has not this last sentence.]
[10 The, Conf.J

II.]

OF THE CHURCH OF ENGLAND.

491

God: for he is untouchable and unbodily; neither can he be comprehended with eyes /~rp7"  >
nor teeth. Neither eat we the flesh of a pure man; for that can profit nothing at pjjJ^
all. But now that God hath united unto himself flesh after an11 unspeakable con- To eat"
temperament, the flesh is also become life-making. Not for that it passed12 away God.
into the nature of God, beware of that; but after the likeness of fiery iron, which "— '— "
abideth iron, and sheweth the operation of fire, even so," quoth he, "thefiesh of our tudeoffiery
Lord, abiding flesh, is life-making, as being the flesh of God the Word. Then ' as ovathfoweth
(saith he) 'I live by the Father,' who is life, 'so he that eateth me shall live by me,' aStL^of
being tempered with me, as also being transelemented into me, who have power to Stlonbstan'
vivifieate or give life13." Which last words your own doctor GEcolampadius hath '*"""
thus turned, Dum quodammodo miscetur et transelementatur in me, qui vivifi-
care potest, corrupting the sound14 doctrine of the writer with his forged * quodam- * Untruth,
modo, which he found not in the Greek there placed, and breaking the congruity o/Enfy'ong-
the Latin speech, by putting that in the third person that ought to be in the first  $or"Swi*iin-
If faith wrought all this matter, then after your meaning might we eat God, which ThetextT
Theophylact denieth. . . . He saith, he that eateth Christ's flesh is tempered toge- '^"UKtpvto-
ther with him, and transelemented into him, so as he is made one body with him, S^ep Kai
cap. Hi. as Cyrillus expoundeth the place of St Paul to the Ephesians, where he peTaaToi-
saith that we be concorporalis15, that is to say, "of one body mth *%.mite~
Eph.v. Christ16;" 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 writeth, 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 your head, M. Harding, thus to allege and so vehe
mently to force this place of Theophylact ? 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. 1570.]
[12 It is passed, Def. 1567.]
[la Ou/c aKovets tppiKTov aKOVtrpa; otiQedv \jri\dv
rpoiyopev, dvatprjs ydp ea-Ti Kal dtrwpaTos, Kai
oure 6(pda\poTs ovtc oSovtriv dXoitripos- oiiSe irdXiv
\\ri\ov dvOptoirov trdpKa, ovdev ydp txifpeXrjo-at dvva-
Tal. d\\' i-jrelSTi Oeos TJvtxtcrev eou™ ti)V trdpKa
KaTa Tr/V dppr)Tov dvaKpatriv, X,aioiroios vTrdp%et Kai
r'l cdp%, ovx °TL eis ""i" rro" e<?0" 'P"'Tlv PeTaKeXa'-
priKev, drraye, d\\d KaTa -rr)V opoitxtiriv tov rre-
irvpmpevov tritiiipov, os Kai o-i&ripos /xeyei, Kai Trjy
tou Trvpds SeiKvvtriv evepyeiav. ovtois ovv Kai :)
rod Kvpiov rrap£, pevovtra trdpl~, X,iooiroi6s ktsTiv,

tas tov Qeov Aoyov crdp£. toa-rrcp oTiv <pT)iriv, eya>
£<S Sid tov TtaTepa, tovtco-tiv, tos yevvwQeis ck too
TLaTpos, os eo"Tt £&>rj, o'v'tio Kal 6 Tptaytov pe
Q'ltreTal 6t' epe, dvaKtpvtxipevos laa-rrep Kal peTa-
trToi\eiovpevos eis epe tov X,tooyoveiv itr-%vovTa 
TheophyL Op. Venet. 1754-63. In Joan. Comm. cap.
vi. Tom. I. pp. 595, 6.]
['" Second, Def. 1570, 1609, 1611.]
[15 Concorporales, Conf. and Def. 1567.]
[,6 Ei <5e a-va-o-topot irdvTes dWijXols etrpev...Kal
aUToi orfKov oti tw ev i)piv yivoptvto Std tj7s iSias
trapKos  Cyril. Alex. Op. Lut. 1638. Comm. in Joan.
Evang. Lib. xi. cap. xi. Tom. IV. p. 999.]

492

THE DEFENCE OF THE APOLOGY

[part

Theo
phylact. To eat
God.

Hos. in Conf.
Petricov.cap. 48.
Innoc. de
Myst. Miss.
Lib. ii.

Psal. xxxiv.
1 Pet. ii.

August, de
Verb. Dom.
secund.Luc. Serm.
29.
AugustConf. Lib. i.

Art. viii.
Div. 16.

August, in
J ohan.
Tract 25.

Heb. i.

August, in
Pjal. 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 virtute Dei quce latet
in aqua; cogita aquam esse plenam ignis divini1: "Tbou 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
Christi2 : " Our works be sprinkled with the blood of Christ." So saith pope
Innocentius III. : Virtutes nostrce crucis Christi sanguine purpurantur3 : " Our
virtues are dyed as red as purple in the blood of the cross of Christ."
Thus only, M. Harding, and none otherwise, the holy4 fathers 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 Sanctus5: "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]
animcs mece6: "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 Reply7. 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 it8. 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 ventrem9? " 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 glories 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 [Deum] ? Quia Verbum caro factum est, et habi-

P Gelas. Cyz. Hist. Concii. Nic. cap. xxx. in
Concii. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. II. col. 233. See Vol. I. page 466, note 1.]
P ...operibus, quse... Christi sanguine.. .respersa
sunt — Hos. Op. Col. 1584. Confess. Fid. cap. xlviii.
Tom. I. p. 153.]
P Quatuor cruees purpurea? sunt quatuor virtu
tes... quae nisi crucis Christi sanguine purpurentur,
frustra sibi virtutis nomen usurpant. — Innoc. Papas
III. Op. Col. 1676. Myst. Miss. Lib. i. cap. lxiii.

Tom. I. p. 334.]
P Thus the holy, 1567.]
P August. Op. Par. 1679-1700. De Verb. Evang.
Luc. xi. Serm. cv. 4. Tom. V. col. 642.J
P Id. Confess. Lib. i. cap. xiii. 21. Tom. I. col. 77.]
P See Vol. I. pages 528, &c]
P Teeth receive it, 1567.]
P Id. in Johan. Evang. cap. vi. Tractat. xxv. 12.
Tom. III. Pars n. col. 489. See before, page 466,
note 3.J

IL]

OF THE CHURCH OF ENGLAND.

493

tavit in nobis10 : "How dost thou touch God?" He answereth, "Because the Word "rj0 eat '
became flesh, and dwelt in us." Again he saith : Si [Christus] sic veniret, ut Deus, Qod_
non agnosceretur11 : "If Christ came so as he is God, no man could know him." •  ^—
St Gregory saith: Dominus murus nobis non esset, si forinsecus non fuisset  M^in
Intus nos non protegeret, si exterius non appareret12 : " Our Lord were now all unto ^egor2'in
us, if he had not been in the form of man : he could not inwardly defend us, if |z0!rah'i4jib' '¦
he had not outwardly appeared." So saith Dionysius : Si cupimus communionem e™» Hier.
habere cum Deo, oportet nos in divinissimam illius vitam, quam egit in carne, intueri13: cap' "
" 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. sa ' CiUX
Quomodo ergo capiunt, qui lac capiunt ? Jesum Christum, inquit, et hunc crucifixum.
Suge quod pro te factus est; et cresces ad id quod est14: "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 presented15 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 passionis16 : " 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, hujus rei memores in edendo et potando car- 1 cor. xi.
Mem et sanguinem, quce pro nobis oblata sunt, significamus17 : " Because we are
delivered by our Lord's death, being mindful tbereof in eating and drinking,
we signify or represent the flesh and blood that were offered up for18 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 Johnvi.
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 19 : " Whoso eateth this bread (not Patriarch.

the sacrament of Christ's body, but Christ's body itself) dieth not the death of cap' "'
a sinner ; for this bread is the remission of sins." We say with St Augustine : Qui Augusti
carnem Domini non sumit non habet vitam ; et qui eam sumit habet vitam, et hanc iract.'26,

[10 Id. in Psalm, exxxiv. Enarr. 5. Tom. IV. col.
1495.] [" Id. in Johan. Evang. cap. i. Tractat. ii. 4.
Tom. III. Pars n. col 299.]
[12 Gregor. Magni Papae I. Op. Par. 1705. In
Ezech. Lib. n. Hom. ii. 5. Tom. I. col. 1322.]
[la Dion. Areop. Op. Antv. 1634. De Eccles.
Hierarch. cap. iii. 3. 12. Tom. I. p. 299.J
[l4 August. Op. In Psalm, cxix. Enarr. 2. Tom.
IV. col. 1366; where crescis.]

P6 Represented, 1567, 1570.]
[16 Isych. in Levit. Basil. 1527. Lib. i. cap. ii. foL
14.] [" Ambros. Op. Par. 1686-90. Comm. in Epist. I.
ad Cor. cap. xi. v. 26. Tom. II. Append, col. 149.]
[18 1570 repeats/or.]
[I9 ...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.Epist. 31.
August, in
Johan. Tract. 25.
Chrysost. in
Epist. ad
Bom. Hom.
24. Chrysost. in
Epist. ad
Col. Hom. 6.

Chrysost in
Epist. ad
Eph. Hom.
20.

Leo.de Nativ.
Dom. Serm.
3.

Hieron. de
Vir. Perfect.

Chrysost. in
1 Cor. Hom.

utique eeternam1: "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 : Hujus rei sacramentum . . . de mensa dominica sumitur, quibusdam ad
vitam, quibusdam ad mortem; res vero ipsa, cujus sacramentum est, omni homini
ad vitam, nulli ad exitium, quicunque ejus particeps fuerit2 : "The sacrament (of
Christ's body) is received from the Lord's table to some unto life, to some unto
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 Christo3 Domino nostro4: "By faith
we are incorporate in Christ Jesu our Lord." And again : Qui venit ad me ineor-
poratur mihi5 : " 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-
jungens6 ? "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 ccelis7 : " 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 carne
ejus sumus, et ex ossibus ejus ? . . . Quemadmodum ille sine virili congressu natus est
ex Spiritu Sancto, ita nos illud efficimur in lavacro 8 : " 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 factus est caro nostra nascendo, ita . . . nos facti
sumus ipsius (caro) renascendo9 : "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 carne ejus sumus, et de ossibus ejus; ipse enim est
Caput corporis ecclesice10: "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, perimus11 : " 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
gined 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 skilful both in the Latin tongue and in the Greek as M. Harding. But, for

P August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi. Tractat. xxvi. 15. Tom. III. Pars II. col. 500 ;
where eam for carnem Domini]
P Id. ibid, ; where quibusdam ad exitium.]
P Christi, 1611.]
[4 Ibid. Paulin. et Theras. ad August. Epist. xxv.
1. Tom. II. col. 36. This epistle was written to, not
by Augustine.] P August, in Johan. Evang. cap. vi. Tractat. xxv.
16. Tom. III. Pars n. col. 492 ; where qui ad me venit]
P Chrysost. Op. Par. 1718-38. In Epist. ad Rom.

Hom. xxiv. Tom. IX. p. 696.]
P Id. in Epist. ad Col. cap. ii. Hom. vi. Tom. XI.
p. 370.] P Id. in Epist. ad Ephes. cap. v. Hom. xx. Tom.
XI. p. 147.]
[9 Leon. Magni Op. Lut. 1623. In Nativ. Dom.
Serm. iii. 4. col. 44; where factus est Dominus.]
P° Hieron. Op. Par. 1693-1706. De Vir. Perfect.
Tom. V. col. 61. This is not genuine.]
[n Chrysost. Op. In Epist, I. ad Cor. Hom. 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 Q^0*dam,_
himself? For, if it be a forgery, he himself hath likewise forged the same quo- 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 miscetur mihi, et transelementatur in me12 : " He that eateth me shall cap.a"i.
live by me ; forasmuch as, after a sort, he is mingled with me, and transelemented ^t™
or changed into me." If ye doubt whether oWep in Greek may be expounded by oV epe.dva-
quodammodo, then is not your skill herein so great as ye have thought. Here *v*v»«'o«
you see that not only CEcolampadius, but also Theophylactus himself saith quo- p.^a^oV-
clammodo 13. xe'0"M«"os
Why find ye not fault with St Augustine for saying the like ? Omnes in illo lumnl'in
et Christi et Christus sumus ; quia quodammodo totus Christus [et] Caput et corpus ' xxv'-
est14: "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 serrnToi.
unitur in eum, et membrum in corpore ejus effidtur15: "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 manducavit 16 : " Christ capf xvul
killed Paul with his voice, and, after a sort, did eat him, swallowing him down
into his body." Why find ye not the same fault with Cyrillus, writing thus,
Decebat ergo eum quodammodo uniri corporibus nostris 17 ? " It was meet that, after cyrii. ad
a sort, Christ should be united unto our bodies?" Or with St Chrysostom, writing aosyr'
the Uke, Christus nos secum in unam, ut ita dicam, massam reducit13? " Christ chrysost. m
mouldeth us, if I may so say, into one lump with himself?" 83. ' m
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, tbe 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 corporaliter19 : "We are corporally united cyrii. in
together among ourselves." St Chrysostom saith : Si quis exuat impudicarum Xi.hcap. x«i.
mulierum animas, videbit malum dcemonem illis admixtum20: " If any man21 will open f co^Hom.
the souls of unchaste or filthy women, he shall see the devil tempered together ia
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 quodammodo22?
You might rather have remembered that, touching this unspeakable unity

[" Theophyl. Op. Venet. 1754-63. In Joan.
Comm. cap. vi. Tom. I. p. 595.]
P3 This last sentence is not in 1567.]
[H August. Op. In Psalm, xxvi. Enarr. ii. 2. Tom.
IV. col. 119. J
P6 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.]
[16 Unde illi persecutori, quem voce &c— Id. ad
Inq. Jan. Lib. n. Epist. lv. cap. xvii. 31. Tom. IL
col. 141.]
[" The epistle to Calosyrius is that prefixed to
the book adv. Anthropomorphitas ; but the passage
here quoted does not appear in it. Perhaps the fol

lowing may be that intended : oitKovv dvavetatris Kat
olov dvair\ao-pds ttj dvdptiiTrov (piio-ei yeyovev ev
Xpitrrw — Cyril. Alex. Op. Lut. 1638. Lib. adv. An-
throp. cap. v. Tom. VI. p. 372.]
[ia Chrysost. Op. In Matt. Hom. Ixxxii. Tom.
VII. p. 788. Conf. Op. Lat. Basil. 1547. In cap. Matt.
xxvi. Hom. lxxxiii. Tom. II. col. 669.]
P9 Cyril. Alex. Op. Comm. in Joan. Evang. Lib.
xi. cap. xi. Tom. IV. p. 999.]
P° Chrysost. Op. In Epist. i. ad Cor. Hom. xviii.
Tom. X. p. 155.]
P1 If a man, 1567, 1570.]
PB 1567 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,
St Cyprian writeth thus : Nostra . . . et Christi conjunctio nee miscet personas, nee
unit substantias; sed affectus consociat, et confeederat voluntates1: "The conjunc
tion that is between us and Christ neither mingletb persons nor uniteth sub
stances, but joineth affections and knitteth wills." Likewise saith St Cyril;
Initium et fundamentum in sanctificatione Christus est, per fidem scilicet, et non
aliter; hoc enim modo in nobis habitat2: "The beginning and foundation of our
holiness is Christ ; by faith, I mean, and none otherwise : for in this sort Christ
dwelleth in us." Likewise Lyra, one of your own late doctors : In quantum per
sacramentum eucharisties unimur Deo, vivimus spiritualiter : . . . nostra autem unio
apud ipsum est per fidem et dilectionem3 : " So far forth as we are united unto God
by the sacrament of thanksgiving, we bve spiritually ; but the union that is
between him and us is by faith and love." And, expounding these words of St
Paul, Qui adhceret Deo unus spiritus est, " He that cleaveth unto God is one spirit
with God," he saith: Unus, . . . non secundum rem, sed secundum affectionem4: "He
is6 one spirit with God, not one indeed, or according to the truth; but one in
affection, or according to love6."
And yet, somewhat farther to remove you from your fantasy of your "real
chrysost. in presence," St Chrysostom saith, as he is alleged before : Dominum ipsum amplec-
Hom! I. ' teris : cum illo commisceris, et subvectus conjungeris corpori illi, quod sursum sedet
in ccelis7: " Thou embracest the Lord himself: thou art tempered with him, and,
being carried up (by faith and affection), thou art joined with that body that sitteth
Leo de in heaven." In like sense saith Leo : [Christus] ineffabili modo ccepit esse Divinitate
serm. 3. ' prcssentior, qui factus est humanitate longinquior3: " Christ by unspeakable means
began to be the nearer9 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.

Cypr. de
Cren, Dom.

Nic. Lyra in
Johan. cap.

Nic. Lyra..
1 Cor. vi.

M. HAROING.
Again, we marvel with what face ye dare allege Theophylact for you, who inmost
evident words overthroweth your figurative, tropical, and energical doctrine touching
this blessed sacrament. For he saith upon this sixth chapter of St John : " Mark
• untruth, well that the bread which is eaten of us in the mysteries *is not only a Notafigwni
festiy affirm- certain figure of our Lord's flesh, but thefiesh itself of our Lord. For he So%Sr*
HiswoJds'be said not, The bread that I shall give is the figure of flesh; but, it 'is my
Sfnot only a flesh.' For the bread is with secret words, through the mystical blessing ar[i^u'"u>'M'
JsTJoe,'le and coming upon ofthe Holy Ghost, changed into thefiesh of our Lord10." . . .
granteth it is
a figure. THE BISHOP OP SARISBURY.
Theophylact saith : " The bread is not only a certain figure of our Lord's flesh,
but the flesh itself of our Lord." This objection in my former Reply is many
wheres answered. We grant the bread is not a bare or naked11 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
MlSuJe'stT saitb: Lavemur in sanguine ejus12: "Let us be washed (not in water, but) in the
Horn. 3.

[• Cypr. Op. Oxon. 1682. De Coen. Dom. (Arnold.)
p. 40 ; where et ipsius conjunctio.]
P CyriL Alex. Op. Lut. 1638. Comm. in Joan.
Evang. Lib. iv. cap. iv. Tom. IV. p. 393.]
P Bibl. cum Gloss. Ord. et Expos. N. de Lyra,
Basil. 1502. Johan. cap. vi. Pars V. fol. 206. 2.]
P Id. Ad Cor. i. cap. vii. Pars VI. fol. 41. 2.]
P 1567 omits he is.]
P One in love or according to affection, 1567.]
p Chrysost. Op. Par. 1718-38. In Epist. ad CoL
cap. ii. Hom. vi. Tom. XI. p. 370.]
P Leon. Magni Op. Lut. 1623. De Ascens. Dom.
Serm. ii. 3. col. 207.]
P Neare, 1567, 1670.]

P° \~lp6trxes Se, oti b dpTos b ev tois pva-TTjpiois
i/tp' t'ipwv eadtopevos ovk dvTvrvnrov etrri ttjs too
Kuptou trapKos, dW avTTj tj tov Kupiov a-dp%. ou
ydp eT-n-ev, oti 6 dpTos ov eyto Stoatu dvTiTvirov
eo-Ti Trjs trapKos pov, dW tj o-dp% pov eWt. pera •
iroieiTai ydp dlroppTjTois Xoyois 6 dpTos outos ota
ttjs pva-TiKTJs evXoyias, nal eTri<poiTTjtretiis tov dyiov
ILvevpaTos, eis o-dpKa tov Kvpiov. — Theophyl. Op.
Venet. 1754-63. In Joan. Comm. cap. vi. Tom. I. p.
594.] P1 Or a naked, 1567.]
[1J Bernard. Op. Par. 1690. Sup. Missus est Horn.
iii. 14. Vol. I. Tom. in. col. 748.]

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 significent13 : " In sacraments August
we must consider, not what they be (in substance and nature), but what they ub.'mf"'
signify." Tertullian saith : Christus acceptum panem, et disdpulis [suis] distribu- Tertuii.
tum, corpus suum ilium fidt, dicendo, Hoc est corpus meum, hoc est, figura corporis Lib.'iv. a"
mei14: " 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 sanguinis Christi Bed. in Oct.
ineffabili Spiritus sanctificatione transfirtur15 : " The creature of bread and wine, by Eplph'
the unspeakable sanctifieation 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.
M. HAEDING.
Neither maketh St Ambrose, which also ye bring in, any better for you. Would
God ye would admit him for umpire in this point ! Verily, in the book and chapter
that ye refer us unto, he disputeth as it were of purpose against you, as though he
foresaw the time when the church should be troubled with the heresy of sacramen-
neSaer.hib.w. taries: . . . Tu forte dicis, &c.16 : "Perhaps thou sayest, My bread is corn-
cap, a. mon: but this bread is bread before the words ofthe sacraments ; so soon
DePane. as consecration cometh, of bread is made thefiesh of Christ. Let us then
cons ration eivouch this, howthat which is bread maybe the body of Christ ? By consecra
tion. Then with what words and speech17 is consecration made? Even with
those of our Lord Jesus. For whatsoever else is said (he meaneth at the mass), it is
praise-giving 18 to God, and praying for the people, for kings, for the rest : when the
priest cometh to the consecration ofthe honourable sacrament, there he useth not his own
words, but the words of Christ ; therefore it is the word of Christ that maketh the sacra
ment. a What word of Christ ? Soothly that same word whereby 19 all things be made. Our •> God may
Lord commanded, and heaven was made. Our Lord commanded, and earth was made, nipotent
Our Lord commanded, and the seas were made. Our Lord commanded, every creature ritherlran-
operatorius. weis engendered. Seest thou then how workful is the word of Christ ? Well t"0nSoTreai
then, if there be so great power in tlie word of our Lord Jesus, that things Preseace-
began to be which were not, how much more is it workful, but sint quae erant, et in abud i> st Ambrose
These be the commutentur ! ' that things be which were, and be changed into another bread and
by me defender, thing'!" Here, sir defender, construe me these words, and what sense can ^m| things6
you draw forth of them, but this, If by the working power of our Lord's word things bhe%reC0en.
have a being which before were nothing, and had no being at all, as heaven, earth, and ^J"™'
seas ; how much more power hath it to work that things which were before, and had j*™^^67
a being, now also be, or have a being, but be changed into another thing, in aliud, a sacrament.
c "into a thing of another substance!" For by this phrase is signified a substantial = untrue ex-
ehanging, which aptly is called transubstantiation. And I pray you, good sir, who SSStwere

contrary to

[13 August. Op. Par. 1679-1700. Contr. Max.
Arian. Lib. n. cap. xxii 3. Tom. VIII. col. 725. See
Vol. I. page 467, note 21.]
[14 TertulL Op. Lut. 1641. Adv. Marcion. Lib. iv.
40. p. 571. See Vol. I. page 447, note 13.]
[16 Ven. Bed. Op. Col. Agrip. 1612. Hom. Hyem.
de Sanct. In Epiph. Dom. Tom. VIL col. 320 ; where
sanguinis ejus.]
[18 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, quae dicuntur in
superioribus, a sacerdote dicuntur; laudes Deo de-
feruntur, oratio petitur pro populo, pro regibus, pro
[JEWEL, IH.l

ceteris: ubi venitur ut conficiatur venerabile sacra
mentum, jam non suis sermonibus utitur sacerdos,
sed utitur sermonibus Christi. Ergo sermo Christi
hoc conficit sacramentum. Quis est sermo Christi?
Nempe is quo facta sunt omnia. Jussit Dominus, et
factum est caelum : jussit Dominus, et facta est terra :
jussit Dominus, et facta sunt maria : jussit Dominus,
et omnis creatura generata est. Vides ergo quam
operatorius sit sermo Christi. Si ergo tanta vis est
in sermone Domini Jesu, ut inciperent esse qua? 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.]
P7 Speeches, Conf. and Def. 1567.]
P8 Praise given, Conf.]
P9 Same whereby, Conf.]
32

498

THE DEFENCE OF THE APOLOGY

[part

stance is
gone? ° A vain un
truth. See
the answer.

st Ambrose, saith that the elements (I mean bread and wins) pass quite away, and go to nothing ?
were they Though you so belie us, we say not so: God forbid! We say that after ne elements
thin'gs^hey6 consecration they be. But what ? &Not the self-same they were, whereby l&beTmhiwe
aor fond°re' the former substance is excluded, but the body and blood of our Lord. a bein0-
being1 h^vehat Again, in that we say with St Ambrose, In aliud commutantur, " They be changed
theiSub-™ *Mto another thing;" followeth it not thereof by good logic, ergo, they be? Will not
this argument hold in school, the verb passive being resolved, "Sunt commutata; ergo
sunt ? For that which ceaseth to be, or goeth to nothing, ye cannot properly say of
it, that it is changed; but rather, that it is ended or perished1. Now, sir, I report me
to every man that hath any sense, whether I may not lawfully give you the menti, as
for manners' sake I may use the Italian term, and challenge you in plain terms of
a lie, for uttering this untruth upon that holy doctor, St Ambrose; specially speaking
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 were before, and yet are changed into another thing ?" Zeal moveth me to
m. Harding's say, beyond the modesty of my natural disposition, What is juggling, what is lying,
what is falsehood2, what is falsifying, what is wickedness of falsaries, if this be not?
Neither is the saying wherewith this defender belieth St Ambrose alonely3 false,
and contrary to the catholic faith, but also absurd, unreasonable, and foolish. For
if bread and wine remain still after consecration the same they were before, . . . how
then are they changed into another thing ? . . .

modesty.

THE BISHOP OP SARISBURY.

Omnipo tent
Power.

Ambros. de
Noe et Arc.

Art. v.
Div. 4.
Leo, in
Nativ. Dom,
Serm. 5.

Chrysost. in
Johan.Hom. 24.

Chrysost in
Johan.Hom. 24.

Here, M. Harding, unless ye had made St Ambrose a prophet, ye thought he
could not so handsomely have served your turn. But what and of whom he pro
phesied, and how far he saw before, we shall see hereafter. Verily, if that be the
heresy that you imagine, then he needed not greatly 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 words 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 earth, 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
blindness of the Jews : Atramentum vident: Spiritum Dei non vident4: " They see
the ink (of the letter written) ; but the Spirit of God they see not." Even so
M. Harding 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 thanksgiving. Hereof I have said somewhat, as
occasion was offered, in my former Reply to M. Harding5. Leo saith thus:
[Christus] originem quam sumpsit in utero virginis posuit in fonte baptismatis.
Dedit aquas, quod dedit matri6: "Christ laid in the font of baptism the same
beginning that he took in the virgin's womb. He gave the same pre-eminence to
the water that he gave to his mother." Even so Chrysostom : Angeli qui adfue-
runt (in baptismo) tam inenarrabilis operis modum minime possunt enarrare. Ad-
fuerunt tantum, et viderunt ; nihil tamen operati sunt ; sed Pater tantum, et Filius,
et Spiritus Sanctus7: "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
wise he saith: Ex Spiritu et sensibili aqua omnia heec admirabilia et humanam

P Perisheth, Conf. and Def. 1567, 1570, 1609.J
P Falshead, Conf. and Def. 1567, 1570.]
P All only, all the editions.]
p Ambros. Op. Par. 1686-90. Lib. de Noe et Arc.
cap. xiii. 46. Tom. I. col. 245.]

P See Vol. I. pages 454, 5.]
P Leon. Magni Op. Lut. 1623. In Nativ. Dom.
Serm. v. 5. eols. 51, 2.]
P Chrysost. Op. Par. 1718-38. In Joan. Horn.
xxv. Tom. VIII. pp. 145, 6.J

n.]

OF THE CHURCH OF ENGLAND.

499

excedentia cogitationem exoriuntur3: "All these wonderful works (wrought in o^-T^l
baptism), so far exceeding the thought of man, spring of the Spirit, and of sen- ten£ "
sible water." Power.
Thus the holy fathers used oftentimes to advance9 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 . . . tantee rei non August ad
nisi ejusdem rei vocabulo nuncuparunt10 : " they expressed the sacraments of so IpfstKS.
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 : i Cor. x.
"The oil is Christ11." And another: Manna erat Christus, qui descendit de ccelo12: Pachym.in
" The manna (that rained in the wilderness) was Christ, that came down from iiiera?ch.
heaven." Thus are we taught that "manna was Christ," that "the oil was Christ," de Com.™'
and that " the rock was Christ." And these sayings are true. And yet indeed Sang' U-
and verily, in nature and substance, neither the manna, nor the oil, nor the rock
was Christ13.
So saith St Chrysostom, reporting the story of David : Accipiens aquam alia- chrysost in
tam bibere noluit ; sed semetipsum reprehendit, et Domino eam libavit. Non enim Honi. i.
aqua erat, sed sanguis14: "David, receiving ofthe water (that his men had gotten 2Sam. xxiii.
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 the15
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] nondum litigantibus, securius August.
loquebantur [patres de his articulis]16 : "Before that you, the Pelagians1', began Lib. i. cap. u.
to quarrel, the fathers and doctors spake without fear and freely of these articles."
Athanasius saith of the Arian heretics: Incorporalia corporaliter excipientes, ques Athanas.
probe dicta erant, interpretationibus dspravaverunt13 : "Taking spiritual things inserm'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 b°tb construe and parse them too for his
pleasure. 

P Id. ibid. p. 144.]
P Avance, 1567, 1570.]
[10 August. Op. Par. 1679-1700. Ad Bonifac.
Epist. xcviii. 10. Tom. II. col. 268; where sacra
mentum, and nuncupavit.]
[" To te pvpov ea-Tiv b Xoio-rds — Paraphr. Pa-
chym. in Dion. Areop. Op. Antv. 1634. De Eccles.
Hierarch. cap. iv. Tom. I. p. 353.]
[12 German, de Miss, in Liturg. Sanct. Patr. Par.
1560. p. 147.J

[13 The sentences from heaven are not in 1567.]
P* Chrysost. Op. In Psalm. 1. Hom. i. Tom. V.
p. 581. The Greek text is ov ydp UStop eSoKei eivai,
&W dlpa. This homily is not genuine.]
P5 Thy, 1567.]
P6 August. Op. Contr. Jul. Pelag. Lib. 1. cap.
vi. 22. Tom. X. col. 511 ; where loquebatur.]
[17 Tou Pelagians, 1567.]
[IS Athanas. Op. Par. 1698. Contr. Arian. Orat.
iii. 1. Tom. I. Pars 1. p. 551.]
32—2

500

THE DEFENCE OF THE APOLOGY

[PAKT

It is
Christ.

De Consecr,
Dist. 2.
Hoc est.
In Gloss.

Therefore, to warrant our former construction, St Augustine saith thus : Ac
eedat verbum ad elementum, et fit sacramentum1: "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
significantia2 : "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, fit sacramentum; etjam non
Psaiyxxuin m'* enqua potationis, sed sanctificationis. Non erit aqua communis, sed refictionis3:
" When this creature of water hath received the Holy Ghost, it is made a sacra
ment; and now is4 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 way of a sacrament or a mystery. So M. Harding's own gloss
saith upon the decrees : Cesleste sacramentum . . . dicitur corpus Christi, sed impro-
prie. Unde dicitur, Suo modo : . . . non rei veritate, sed significante mysterio ; ut sit
sensus, Vocatur corpus Christi, id est, significat [corpus Christi]5: "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, Ne quis in eis
Li'b?ii. ra'p?i attendat quod sunt, sed potius quod signa sunt, id est, quod significant6: " 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 (Johannes) est Elias; Johannes autem ipse ait, Ego non sum Elias. ... Recte
ergo ... Johannes proprie respondit; nam Dominus figurate7 : "Our Lord said of
John the Baptist, ' This is Elias ;' 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 Elias," 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 " liar," speciaUy in declaring his own mind. Thus therefore he saith : Ante bene-
dictionem verborum ccelestium alia species nominatur : post consecrationem corpus
[Christi] significatur3. In comedendo et potando, carnem et sanguinem, quce pro
nobis oblata sunt, significamus9. In similitudinem ... accipis sacramentum. ... Est
figura corporis et sanguinis Domini. . . . Similitudinem pretiosi sanguinis bibis 10:
" Before the blessing of the heavenly words it is called another kind : after the
words of consecration the body of Christ is signified." "In eating and drinking we
signify the body and blood that were offered for us." " Thou receivest the sacra
ment for a similitude or for a likeness. It is a figure of the body and blood of
our Lord. Thou drinkest the likeness of the precious blood."
The like form of words the same St Ambrose useth of the sacrament of bap-
Ambros. de tism : Vidisti aquam ? Sed non omnis aqua sanat. Sed aqua sanat, ques habet
la. i. cap. v. gratiam Dei. Aliud est elementum, aliud consecratio11: "Hast thou seen the

August de
Doctr. Christ

August, in
Johan.Tract. 4.

Ambros. de
iis qui init.
cap. ix.
Ambros. 1 Cor. xi.
Ambros. de
Sacram.
Lib. iv. cap.
iv. et v.

P August. Op. Par. 1679-1700. In Johan. Evang.
cap. xv. Tractat. lxxx. 3. Tom. III. Pars n. col. 703;
where accedit]
P Id. contr. Max. Arian. Lib. n. cap. xxii. 3.
Tom. VIII. col. 725; where signa sunt]
Is Chrysost. Op. Lat. Basil. 1547. Expos. Psalm.
xxii. et cxvi. Hom. Tom. I. col. 710; where cum
istud.] P Now it is, 1567, 1570, 1609.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Tert. Pars, De Consecr. Dist. ii. Gloss, in can.
48. col. 1937 ; where significati mysterio, and vocatur
Christi corpus.]
P August. Op. De Doctr. Christ. Lib. u. cap. i.

1. Tom. III. Pars i. col. 19.]
P Id. in Johan. Evang. cap. i. Tractat. iv. 5, 6.
Tom. III. Pars n. cols. 314, 5; where Quare ergo
ille, Non sum Elias : et Dominus, Ipse est Elias.]
P Ambros. Op. Par. 1686-90. Lib. de Myst, cap.
ix. 54. Tom. II. col. 339.]
P Id. in Epist. i. ad Cor. cap. xi. v. 26. Tom. IL
Append, col. 149. See before, page 493.]
[>° Id. de Sacram. Lib. vi. cap. i. 3; Lib. iv. cap.
r. 21; cap. iv. 20. Tom. II. cols. 380, 70,1; where
figura est.]
[» Id. ibid. Lib, i. cap. v. 15. col. 352; where
non aqua omnis.]

IL]

OF THE CHURCH OF ENGLAND.

501

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 ch.anged
is another thing." 6 """
Thus the bread "remaineth;" and thus it is "changed." It remaineth in
substance : it12 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 will 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 ccelo est, an ex hominibus ? " 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 ?
Lf aliud signify only a " substance," and nothing else, why doth St Augustine
say, as it is before alleged, Sacramenta sunt signa rerum, aliud existentia, aliud August.
significantia13? Why saith St Augustine again, Aliud est sacramentum, aliud virtus L«LtriiiMax'
sacramenti14? Why saith St Ambrose, Aliud est elementum, aliud consecratio15? Austin
For by your divinity the sacrament, the form, the consecration, be accidents only, ^"'26
and may not be taken for the substance. Verily, for ought that I can learn, aliud sa™a™s,de
is nothing else but res alia, "another thing," whether it be the substance or the Lib. Leap. v.
accident. For I think ye have not forgotten the old rule : Unumquodque in suo
genere est quid.
Addition. f£f" 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 ^*$
meaneth bread and wine after consecration to remain still in substance that fo'- w. i>.
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 vini16 ? " It ceaseth Geias. contr.
not to be the substance or nature of bread and wine?" Have you forgotten that Eutych'
St Chrysostom saith, Natura panis remanet in sacramento17 ? " The nature or sub- chrysost. ad
stance of bread remaineth still in the sacrament?" Or that Theodoretus saith, Casar'
Christus naturam panis non mutat13 ? " Christ changeth not the nature of the Theodor.
bread?" Who would think you would refuse to expound one father by another? DlaL1'
M. Harding : " I will construe these words for him, and will shew his m. Hard.
extreme blindness. Ergo, ' then,' si tanta vis est, ' if so great strength be,' in [Detect] '
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 case to the verb sint, ' be,' or [Detect]
rather to the verb sunt. He beginneth the construction with the verb sint,
whereas quce erant should go before. Again, between quce 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 no foi- 349. b.
more but 'they be,' &c. All St Ambrose' reason proceedeth to prove that God's CDetect':l
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 pans, 'from of bread,' it is made Christ's flesh." The
answer. Good reader, the words that I have already written may suffice thee for

[" But it, 1567.]
[,s August. Op. Contr. Max. Arian. Lib. n. cap.
xxii. 3. Tom. VIII. col. 725. See before, page 500,
note 2.]
[u Id. in Johan. Evang. cap. vi. Tractat. xxvi.
11. Tom. III. Pars 11. col. 498.]
[15 Ambros. Op. De Sacram. Lib. 1. cap. v. 15.
Tom. II. col. 352.]

P6 Gelas. Episc. Horn. adv. Eutych. et Nestor, in
Mag. Biblioth. Vet. Patr. Col. Agrip. 1618-22. Tom.
V. Pars in. p. 671. See Vol. I. page 11, note 11.]
[" Chrysost. Op. Par. 1718-38. Epist. ad Cffisar.
Monach. Tom. III. p. 744. See Vol. I. page 545,
note 12.]
P8 Theodor. Op. Lut. Par. 1642-84. Immut. Dial.
i. Tom. IV. p. 18.]

502

THE DEFENCE OF THE APOLOGY

[part

Changed into
another
thing.

M. Hard.
fol. 349. a,
[Detect.]

Fol. 349. b.
[Detect]

Ambros. de
illis qui init.
cap. ix.

Chrysost ad
Hebr. Hom.
16.

Tertull.contr. Marc.
Lib. iv.

M. Hard.
fol. 349. b.
[Detect]

answer in this behalf. But, whereas M. Harding seeketh to prevail by his pretty
constructions, and thus nicely teacheth thee to expound St Ambrose, "Ergo, 'then'
si, 'if,' ut, 'that,' sunt, 'be,' that is to say, have a being, quce 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 thing." 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 sbould 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?"
&C1 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 blood2." 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
bved before him. For, as St Ambrose saith, " Of the bread is made Christ's
body;" even so saith Tertullian : Christus accepit panem, . . . et corpus suum Mum
fecit, dicendo, Hoc est corpus meum, hoc est, figura corporis mei3 : " Christ took
bread, and made it his body, saying, ' This is my body,5 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

P ...virgam levavit Moyses, separavit se aqua, et
in murorum specie congelavit....Jordanis retrorsum
conversus contra naturam in sui fontis revertit ex
ordium. Nonne claret naturam... esse mutatam? 
Ambros. Op. Par. 1686-90. Lib. de Myst. cap. ix. 51.
Tom. II. col. 338.]

P Chrysost. Op. Par. 1718-38. In Epist. ad Hebr.
cap. ix. Hom. xvi. Tom. XII. p. 159. See Vol. I. page
618, note 4.]
P Tertull. Op. Lut. 1641. Adv. Marcion. Lib. iv.
40. p. 571. See Vol. I. page 447.]

II.]

OF THE CHURCH OF ENGLAND.

503

to prove that God's word is able to change a creature in quality; as though a man £jT" — j
were not able to change a thing in quality?" And marvel you so much hereat, j^e
M. Harding ? It appeareth ye have not so advisedly considered the holy fathers, another
St Cyprian, speaking only of the holy oil, saith thus : Sanctificatis elementis, jam thing.
non propria natura prcebet effectum ; sed virtus divina potentius operatur :... adest '  •  '
Veritas signo, et Spiritus sacramento4 : "When the elements (of the oil) be sane- unPct.de
tified, it is not the nature thereof that giveth effect ; but the power of God chIlsm'
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- Euch™'
ness invisibly made his own body ; and of the water that flowed from the rock
invisibly he wrought his own blood5." 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 sanguinis Christi ineffabili Bed. in
Spiritus sanctificatione transfertur6 : "The creature of bread and wine, by the 0ctav" plp '
unspeakable sanctifieation 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, ques crucifixa est, quce sepulta Ambros. de
est ; vere ergo carnis illius sacramentum est. Ipse clamat Dominus Jesus, Hoc est cap. ix.
corpus meum. Ante benedictionem verborum ceelestium alia species nominatur : post
consecrationem corpus [Christi] significatur7 : " 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) pe iiiis qui
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. Bebeve 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 ear 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 ofthe 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 grace8." These and such other like words St Ambrose
uttereth only touching the sacrament of baptism. " Believe not," saith he, "thy
bodily eyes : God's word is workful. Here is no order of nature : grace excelleth :

P Cypr. Op. Oxon. 1682. De Unct. Chrism.
(Arnold.) p. 47.]
P Ipse tunc quoque manna de ccelo datum cor
pus suum, et aquam de petra profusam proprium
sanguinem, invisibiliter operatus est. — Batramn.
Lib. de Corp. et Sang. Dom. Oxon. 1838. cap. xxv.
p. 14.] P Ven. Bed. Op. Col. Agrip. 1612. Hom. Hyem.
de Sanct. In Epiph. Dom. Tom. VII. col. 320. See
before, page 497, note 15.]
P Ambros. Op. Lib. de Myst. cap. ix. 53, 4.
Tom. II. coL 339.]
P Primo omnium docuit te apostolus non ea con-
templanda nobis quae videntur, sed qua? non videntur,

&c. Crede ergo divinitatis illic adesse pra?sentiam.
Operationem credis, non credis preesentiam ? &e.
Non ergo solis corporis tui credas oculis: magis
videtur quod non videtur ; &c. Hoc est illud mag
num mysterium, quod oculus non vidit, nee anris
audivit, nee in cor hominis adscendit &c. illis angelus
descendebat, tibi Spiritus sanctus : illis creatura
movebatur, tibi Christus operatur ipse Dominus
creatura?, &c. Crede ergo adesse Dominum Jesum
invocatum precibus sacerdotum, &c. nee dicamus,
quomodo regenerati sumus?. ..non agnosco usum
natura?. Sed nullus hie natura? ordo, ubi excellentia
gratia? est  Id. ibid. cap. iii. 8, 15; iv. 19, 22; v. 27 ;
ix. 59. cols. 327, 8, 9, 30, 2, 42.]

504

THE DEFENCE OF THE APOLOGY

[PART

Sunt quae
erant.

M. Hard.
fol. 349. a.
[Detect]

Jer. xxxi.
Psal. cxivi.

Chrysost. ad
Caesar.Gelas. contr.
Eutych.

Prov. xxviii,

iv. Sent.
Dist. 11.
Quidam.

nature yieldeth : Christ is the Lord of the creature : God is present : Christ is
present." So earnestly he laboureth to prove this change. And yet is it a change
not in substance, but only in quaUty. Such change is there in the water. Such
change is there in the bread and wine.
Last of all, whereas I have thus Englished these words, sunt quce erant, " they
remain the same that they were," ye charge me with false translation : " Is sunt
(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
well bear this English. Jeremy saith : Rachel plorat filios suos, quia non sunt.
David saith : Laudabo Dominum 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 so1 Englished: Sunt quce erant:
" They remain that they were before." If this mislike you, we wiU 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 aUeged before, St Chrysostom
saith : Natura panis remanet in sacramento2 : " The nature of bread remaineth in
the sacrament." And Gelasius saith : " It ceaseth not to be the substance or
nature of bread and wine3." 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
offended you. 4e$
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 latter4 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
mon saith : Impius fugit, nemine persequente : " The guilty fiieth8 before he be
chased." For, notwitbstanding 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
or no, I report me to his master, Peter Lombard. His words be these: Quid
ergo fit de substantia panis et vini? Hli dicunt, vel in prcejacentem materiam re-
solvi, vel in nihilum redigi6 : " 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 nothing7 ? Marry, God forbid!" saith M. Harding. So coy and
so careful8 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 bread9! 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 falsehood10, what is falsifying, what is wickedness of fal-

P So be, 1570, 1609.]
P Chrysost. Op. Par. 1718-38. Epist. ad Ca?sar.
Monach. Tom. III. p. 744. See Vol. I. page 545,
note 12.]
P Gelas. Episc. Bom. adv. Eutych. et Nestor.
in Mag. Biblioth. Vet. Patr. Col. Agrip. 1618-22.
Tom. V. Pars m. p. 671. See Vol. I. page 11,
note 11.]

P Later, 1567, 1570.]
P Fleeth, 1567, 1570.]
P Pet. Lomb. Libr. Sentent. CoL Agrip. 1576.
Lib. iv. Dist. xi. D. fol. 353. 2.]
P These three words are not in 1567.]
P And careful, 1567.]
P 1567 omits this clause.]
P° Falshead, 1567, 1570.]

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. jnto
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 study11; 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 juggbng, what is lying ?" &c, pertain unto St
Ambrose, the author hereof, and not unto us.
Now, forasmuch12 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- Lanftanc. de
minem impudenter mentientem ! 0 puniendam temeritatem ! Ambrosium accire uc
testem prcssumis, 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 valebit13 : " O mad mind ! O impudent liar ! O rashness worthy of punish
ment! Darest 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 humilitatem14 ; M. Harding may conclude as he doth now: Superbia x4'l eap'
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 Kom. 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 quce 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 1567.]
[12 Forsomuch, 1567, 1570, 1609.]
[" Lanfranc. Op. Par. 1648. Lib. de Corp. et
Dom. cap. ix. p, 238; where testem accire,

revolvas, tale aliquid, aud valebis.]
[li ...ut superbiam in humilitatem mutaret — »
Hieron. Op. Par. 1693-1706. Comm. in Matt. cap.
xviii. Tom. IV. Pars I. col. 81.]

506

THE DEFENCE OF THE APOLOGY

[PAllT

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.

¦ Untruth.
For this fan
tasy was
never
allowedthroughthe whole
church of
Christ, as it
shall appear.

>> Untruth.
Withoutquestion it is
so. For the
words be,
Non desinit
esse substan
tia panis.
c A peevish
untruth. It
had been too
great a folly.

a Untruth
manifest.Read the
answer.
e Substantial
consisting of
accidents. O folly!

1 0 exact
folly ! A heap
of untruths
without
sense.

M. HARDING.
The places of Gelasius and Theodoret in appearance seem to make much1 for
you, and more than any other doctors. . . . And, though these two doctors were alto
gether of this opinion, that after consecration the substance of bread and wine
remaineth; what reason is it tliey only in so great a matter should prejudicate all
others2 holy and learned fathers, and, which is more, the general councils and *the
whole church of Christ ? .. . The catholic faith we find in them both within few lines
after the words of this defender's objection, first by Gelasius thus expressed: Sa
cramenta corporis et sanguinis Domini in divinam transeunt, Spiritu Sancto per-
ficiente, substantiam; permanent tamen in suae proprietate naturae3 : " The sacra
ments," saith he, " of the body and blood of our Lord pass over into a divine4
substance by the working of the Holy Ghost. Yet remain they still in the propriety
of their own nature." By "divine substance" he meaneth the flesh of our Lord
assumpted of tlie Word. " Now," saith Theodoretus, " the mystical tokens
be understanded to be the things which they be made, and are believed Jmedlfmo-
and adored as being the things which they are believed to be5." But D"?2ff'
every man knoweth they are believed to be made the body and blood
of Christ, and therefore be duly adored and worshipped: 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;
(whereas your interpreter addeth of his6 own head this word "so "). bWe tell you
and him6, in Theodoret it is not so. Ergo, it remaineth, say ye. We grant the
substance or nature of bread and wine remaineth after consecration,
so as Gelasius understandeth by the name of substance, cwhich is no
thing else but the very nature (as commonly we speak of nature), that
is to say, the natural properties7 of bread and wine; for so he ex
poundeth himself afterward, saying: " Yet they remain in the property3
of their own nature." "They remain," likewise saith Theodoret, "in Diai.z.
their former substance, figure, and form, and be seen and felt as before." . . ,9
And thereto may Damascene's definition of substance pertain, who saith in Logka, cap.
that "substance is every that, whatsoever by itself is being, and hath not xxi"'
being in another 10." And therefore, dsith the accidents have their being by themselves
in this sacrament, and be not stayed on any other thing in this consideration, substance
of them may so be reported as if themselves were substance. Which "substantial con
sisting of the accidents, lacking a proper name, because it is the mighty and extraordi
nary hand of God, is also extraordinarily called of Gelasius and Theodoretus by the
name which the thing had before, to wit, the substance of bread and wine. And no
marvel if they spake not in f most exact wise of this secret point of doctrine (of
forms and accidents) at what time it was not as yet by the church so clearly and
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-

" Nature" in
Gelasius, and
" substance" in
Theodoret is
taken for natu
ral property.

P More, Conf.]
P Other, Conf. and Def. 1567, 1570, 1609.]
P ...ut sicut in hanc, scilicet in divinam trans-
eant, Sancto Spiritu &c. permanente &c  . Gelas.
Episc. Bom. adv. Eutych. in Mag. BibliothVet. Patr.
Col. Agrip. 1618-22. Tom. V. Pars in. p. 571. See
Vol. I. page 11, note 11.]
P Into divine, Conf.J
p ...voeiTai Se direp eyeveTO, Kat irio-TeveTai,
Kal Trpoo-KvveiTai, ws eKelva ovra direp irto-TeveTat.
—Theodor. Op. Lut. Par. 1642-84. Ineonfus. Dial.

n. Tom. IV. p. 85.]
P Her, Conf.]
P Proprieties, Conf.]
P Propriety, Conf. and Def. 1567, 1570.]
P Here in Harding's Confutation are some of
the paragraphs which Jewel has placed and discussed
afterwards.] P° Ova-ia pev ovv ea-Tl to KvpltxtTepov, tas ev
eavTto, Kai prj ev eTeptp, e^ov T7Jy vrrapfyv. — 11a-
mascen. Op. Par. 1712. Dialect, cap. iv. Tom. I. P-
10.]

«•]

OF THE CHURCH OF ENGLAND.

507

Sub
stance.

istence of accidents without their subject, that is, without another thing whereupon
ihey might stay.
Again, whereas bread and wine by their nature do nourish, gthis virtue also
remaineth in the accidents given to them by the almighty word of God, who changeth ^King
creatures to their bettering, not to their impairing. This was the meaning of Gela- ^uen^l^,
sius and Theodoretus, where they say the bread and wine to remain in the11 former another.
substance or nature. Otherwise should they be contrary to themselves, as they which
also do acknowledge the nature of bread and wine to be changed into a more
excellent substance by the workful word of Christ.

THE BISHOP OP SABISBUEY.
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 substantia, and that as well Gelasius as other learned fathers use the same
as12 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, tbe 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: Substantiam salutis amittunt13: cypr.de
" They lose the substance of salvation." So saith Irenaeus : Quamvis sint in operi- irenPLib?i!
6ms materialibus, tamen putant se non amittere spiritualem substantiam14: " Although cap' ''
they five 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 : Insubstantiativum15 ostendit figmentum ipsorum16: " He shewed that their 'AviwapK-
inventions and devices were void of substance." So St Chrysostom : Fides dat xo,"> dvv~
7 . 7 . ,- TTOtTTaTOV.
substantiam rebus ; imo potius non dat substantiam, sed ipsa est substantia earum 17 : chrysost m
" Faith giveth things their substance ; or rather, it giveth not substance unto Hom! 21. '
things, but itself is their substance." In like manner saith Tertullian : Deus Tertuii adv.
idololatrics substantiam cohibuit13: " God forbad the substance of idolatry." So
saith abbat Panormitane : Continentia non est ... de substantia ordinis19 : " Single £bbas^ Extr.
or sole20 life is not of the substance of holy orders." And another saith : Enim, conjug!"'
non est de substantia consecrationis21 : " This word enim is not of the substance of Pupiiocui.
consecration." By these and other like examples it may appear that in cases p' 1 '
of religion " substance " is not evermore taken for Christ's body covered with
accidents. Lf all these examples will not yet suffice, to grow near to our purpose, St Am
brose saith- Quid est ... jejunium, nisi substantia et imago ceelestis22? "What isAmbros.de
' ^0 .1 i 9?w EliaetJejun.
fasting but a substance and an heavenly image Mi cap.ia

[" Their, Conf. and Def. 1567, 1570, 1609.]
P2 Of, 1570.]
[]3 Cypr. Op. Oxon. 1682. De Unit. Eccles. p.
119; where amittit]
P« Den. Op. Par. 1710. Contr. Haer. Lib. 1. cap.
vi. 2. pp. 29, 30.]
P5 Insubstantivum, 1567 ; insubstantativnm, 1570.]
t16 Id. ibid. cap. ix. 4. p. 47. But dvvirapKTOv
does not appear here.]
[" Chrysost. Op. Par. 1718-38. In Epist. ad
Hebr. cap. xi. Hom. xxi. Tom. XII. p. 197.]
[is Proinde et similitudinem vetans fieri.. .ostendit

et causas, idololatria? scilicet substantiam cohibentes.
— Tertull. Op. Lut. 1641. Adv. Marcion. Lib. n. 22.
p. 470.] P9 Panorm. sup. Tert. Decretal. Lugd. 1534. De
Cler. Conj. Tit. iii. cap. 6. fol. 16.]
P° Lose, 1570.]
P1 J. de Burg. Pupill. Ocul. Argent. 1614. Pars
i. cap. iv. fol. 18 ; where substantia forma:.]
P2 Ambros. Op. Par. 1686-90. Lib. De Elia et
Jejun. cap. iii. 4. Tom. I. col. 537.]
[23 An image of heaven, 1567.]

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 fistinat innocens cstas ad remissionem peccatorum ?
Cautius agitur in secularibus ; ut cui substantia terrena non cr editur, divina creda-
tur1: " Why hasteth this innocent age (he meaneth children) to the remission of
their sins ? We are much more wary in worldly things. It is meet2 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 otherways3 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 this4 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 Christi in actione mysteriorum
celebratur5: " 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 sues proprietate natures6: "The sacra
ments, by the working of the Holy Ghost, pass into a divine substance ; yet not
withstanding they remain still in the property7 of their own nature."
This image, or representation, or likeness, or memory of the body and blood
of Christ is it that Gelasius calleth tbe " divine substance."
And in like sense St Augustine calleth the same ccelsstem panem, "the
heavenly bread." Thus he writeth, as he is alleged by Gratian : Ceelestis panis,
qui. . .caro Christi est, suo modo vocatur corpus Christi; cum r ever a sit sacramen
tum corporis Christi3: " The heavenly bread (of the sacrament), which is the flesh
of Christ, after this9 sort is called the body of Christ, whereas indeed it is the
sacrament of Christ's body." Likewise saith St Cyprian : Diversa nomina vel
spedes ad unam reducuntur essentiam; et significantia et significata eisdem voca-
bulis censentur10: "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 hco
carnis et sanguinis veritatem ipsam earundem efficientiam, id est, peccatorum remis
sionem11: "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. Harding12. 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 believed13;" 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

P Tertull. Op. Lut. 1641. De Baptism. 18. p. 264;
where agetur.]
P Is it meet, 1567.]
p Otherwise, 1567.]
P Can all this, 1567, 1570, 1609.]
P ...et tamen esse non desinit substantia vel
natura panis et vini: et certe &c. celebrantur 
Gelas. Episc. Rom. adv. Eutych. in Mag. Biblioth.
Vet. Patr. Col. Agrip. 1618-22. Tom. V. Pars in.
p. 671.] P Id. ibid. See before, page 506, note 3.]
p Propriety, 1570.]

P August, in Lib. Sentent. Prosp. in Corp. Jur.
Canon. Lugd. 1624. Decret. Gratian. Decr. Tert.
Pars, De Consecr. Dist. ii. can. 48. col. 1937 ; where
Christus caro est]
P His, 1567.]
P° Cypr. Op. Oxon. 1682. De Unct. Chrism.
(Arnold.) p. 48; where reducerentur, and censerentur.]
[n Gregor. in Corp. Jur. Canon. Decret. Gratian.
Decr. Tert. Pars, De Consecr. Dist. ii. can. 34. col.
1926 ; where non improbabiliter quidam.]
P2 See Vol. I. pages 647, &c. ; Vol. IL page 571.]
[13 And be believed, 1567.]

II.J

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 recedunt a natura sua ; manent J^or- in
enim in priori substantia, et figura, et forma14: "The mystical tokens (or sacra- inconfusus.
ments) after the consecration depart not from their own nature ; 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 significent15: ^Jg!8^
" In sacraments we must consider not what they be (indeed and of their own Mb! m. c%.
nature), but what they signify." xxu'
So saith St Chrysostom : Antequam panis sanctificetur, panem eum nominamus ; chrysost ad
divina autem ilium gratia sanctificante, mediante sacerdote, liberatus est quidem ab Casar'
appellatione panis, dignus autem habitus est dominici corporis appellatione ; etiamsi
natura panis in illo remanserit16 : " 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 commutavit nomina; et corpori Theodor.
quidem symboli nomen dedit, symbolo vero nomen corporis 17 : " Our Saviour hath '" ' '
made exchange of the names ; and unto 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. "The18
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 principii, 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- De consee.
iecto 19 • " These accidents are in the air, as in their subject." Therefore, by their species'.

P4 Theodor. Op. Lut. Par. 1642-84. Inconfus.
Dial. ii. Tom. IV. p. 85.]
[15 August. Op. Par. 1679-1700. Contr. Max.
Arian. Lib. n. cap. xxii. 3. Tom. VIII. col. 725.
See Vol. I. page 467, note 21.]
P» Chrysost. Op. Par. 1718-38. Epist. ad Casar.
Monach. Tom. III. p. 744. See Vol. I. page 645,

note 12.]
[" Theodor. Op. Immut. Dial. i. Tom. IV. p.
17.] [I8 These, 1567.]
P9 ...et eorum quidam dicunt, quod in aere. —
Corp. Jur. Canon. Decret. Gratian. Decr. Tert. Pars,
De Consecr. Dist. ii. Gloss, in can . 34. col. 1926.]

510

THE DEFENCE OF THE APOLOGY

[part

rr-~*  judgment, they have not " their being (as you say) by themselves." You may
Nature. ajgQ rememfoer that your master himself never durst precisely to determine this
-— ^!L matter, but only passeth it over darkly and doubtfully, as being not well resolved
iv. sent Dist. what to say. His words be these : Mihi videtur fatendum [accidentia ilia] existere
autem! sine subjecto x : " 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 2- M. HARDING.
" We must not behold," saith Euthymius, a Greek doctor, " the nature of the
» what is the things which be set before us, *but the virtue or power of them3 
virtue and ,
power of
your acci
dents? THE BISHOP OF SARISBURY.

Cyril, in
Johan. Lib.
iv. cap. xii.

Basil, de
Spir. Sanct.
cap. xv.
ovk eK Trjl
tpvaetos
etrTi TOV
vSaTos.Cypr. de
TJnct.Chrism. Chrysost
1 Cor. Hom.
23.

Orig. in
Matt. cap. xv.

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 ? What have they offended you ? Or what
imperfection find you in them ? Cyrillus saith : Caro Christi natura vivifica est4 :
" The flesh of Cbrist by nature hath power to give life." And Christ himself
saith : " My flesh is verily meat ; and my blood is verily drink." Therefore the
nature hereof is well worthy to be considered. But, if there be nothing else
there5 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 aqucs, sed ex prcssentia Spiritus6: "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 : Sanctificatis elementis jam non propria
natura prcebet effectum, sed virtus divina potentius operatur7 : " It is not nature
that giveth effect or force unto the elements, being sanctified, but the divine
power worketh more mightily." So saith St Chrysostom : Petra erat Christus :
non enim ipsius petrce natura aqua scaturiebat ; . . . sed alia qucedam spiritualis
Petra omnia operata est, hoc est, Christus3: "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 wrought 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 verbum Dei et per obsecrationem, non
suapte natura sanctificat utentem9 : " 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 under
standing of the sacraments. Therefore Euthymius in the same place saith:
Panis habet similitudinem quandam ad corpus, et vinum ad sanguinem10: "The
bread hath a certain likeness unto the body, and the wine a certain likeness unto
the blood."

P Pet. Lomb. Libr. Sentent. Col. Agrip. 1576.
Lib. iv. Dist. xii. A. fol. 355. 2.]
P This sentence is not in 1567.]
P — Xr"i M'i Trpos tjji/ tpvtriv tuiv trpoKetpevav
bpav- dXKd Trpos Trjv Svvapiv aiiTuiv  Euthym.
Zigab. Comm. in Quat. Evang. Lips. 1792. Matt.
cap. xxvi. v. 28. Tom. I. Pars n. p. 1017.]
P Cyril. Alex. Op. Lut. 1638. Comm. in Joan.
Evang. Lib. iv. cap. ii. Tom. IV. p. 354.]
P Nothing there, 1567.]

P Basil. Op. Par. 1721-30. Lib. de Spir. Sanct.
cap. xv. Tom. III. p. 29.]
P Cypr. Op. Oxon. 1682. De Unct. Chrism.
(Arnold.) p. 47.]
P Chrysost. Op. Par. 1718-38. In Epist. i. ad
Cor. Hom. xxiii. Tom. X. p. 203.]
P Orig. Op. Par. 1733-59. Comm. in Matt.
Tom. xi. 14. Tom. III. p. 499.]
P° Euthym. Zigab. Comm. in Quat. Evang.
Matt. cap. xxvi. v. 28. Tom. I. Pars n. p. 1019.]

H.]

OF THE CHURCH OF ENGLAND.

511

M. HARDING.
The docirine.af ^ When it pleased our Saviour Christ at his last supper to institute .  *__
S-"' this blessed sacrament, at which he took bread and wine, and turned Change
them into his body and blood, he would in such wise advance these in Acci-
creatures to a much excellenter condition, as they should lose no whit of their former . dents-_
ub. ixxxm. virtues. * '•' For the Son of man came not to destroy, but to save ;" as11 St* ™™*-

Augustine saith, is not cause that any thing tend unto not being. . . .

THE BISHOP OP SARISBURY.

fond and
childish. As though
Christ had
died to save
accidents.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."
Here12, 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 bubus cura est Deo ? " Hath God any special care for oxen ?" 1 c°r- ix-
Might not one much better say to you13, 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 accidents14. Howbeit, so ye cannot say. For,
by your own doctrine15, the nature and substance of the bread and the wine, by
the coming and presence of Christ, is16 quite abolished, 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 cum Icsduntur ; nee aliquid inde sine cruciatu vultd'
eorum quenquam posse vellere17 : " 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 a,gain he saith : Nee ova . . . sumunt, quasi et ipsa, cum fran- ibid. Har.
guntur, expirent13 : " They eat no eggs, imagining that, when they be broken, 46'
their life or soul passeth from them." Such a careful consideration it appeareth
ye have for your poor accidents19.
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 Christ20 ?
0 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 perclat 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 case21, ye have left out the souls of men, which was the
knot of the whole, and have thrust22 in accidents23. And so there must needs
appear in you either gross ignorance, wherewith you charge others24, or wilful
corruption.

[u And as, Conf. and Def. 1567.]
P2 Hear, 1609, 1611.]
P3 These two words are not in 1567.]
[14 The last four words do not appear in 1567.]
p6 Tour doctrine, 1567.]
[16 Are, 1567.]
[17 Id. Lib. de Ha;r. ad Quodvultd. Hser. xlvi.
Tom. VIII. col. 16.]

P8 Id. ibid. col. 15.]
[I9 This sentence is not in 1567.]
P° The closing part ofthe sentence from creatures
is not in 1567.]
P' Tour accidents, 1567.]
p2 Trust, 1570.]
P3 1567 has not the last five words.]
P4 The four preceding words are not in 1567.]

512

THE DEFENCE OF THE APOLOGY

[part

Change
in Acci
dents.

Ad Infant :
"Quod. ..vide
tis, panis
est :... quod...
etiam oculi...
renuntiant."

Chrysost. in
Matt Hom.
83.

August ad
Bonifac.
Epist 23.

In ead. Epist

August.contr. Adimant.
cap. xii.

Tertull.
contr. Marc.
Lib. iv.

M. HARDING.
Seeing then there is a change by all consent, "¦and certain1 it is that change in sub-
the change is not in the accidents, because we see them remain as they stance'
were before, and God deceiveth not our senses in their true and proper object, which
is colour, taste, smell, #c. ; it must needs be that the change be in substance, bwhieh
is to sense incomprehensible. . . .
THE BISHOP OP SARISBURY.
" There is a change in the bread," saith M. Harding, " but not in the accidents
thereof; ergo, in the substance." In the Uke2 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
slily3 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 tell you
that the accidents remain still as they were before." And the same senses may
also4 tell you, as St Augustine saith, that the substance of the bread remaineth
still as it was before5. But will you so suddenly forsake your 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 only faith, and that in the
judgment hereof both sense and reason must be abandoned?" And have you
forgotten that Chrysostom saith, Nihil sensibile traditum nobis est a Christo.
Queecunque Christus tradidit, insensibilia sunt6 : " 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 utterly7 unsensible,
how then can they be judged by your senses ? Why come ye not forth with the
learned doctors and catholic fatbers, 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? Tell us, how long shall we be
bound to your bare word?
Verily, 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 quandam haberent earum rerum, quarum sacramenta
sunt, omnino sacramenta non essent. Ex hac autem similitudine plerunque rerum
ipsorum nomina accipiunt3 : " Unless sacraments had a certain bkeness of the
things of which they be sacraments, then indeed they were no sacraments. And
of tbis likeness oftentimes they bear the names of the things themselves that
are represented by the sacraments 9." Again he saith : Secundum quendam mo
dum sacramentum corporis Christi corpus Christi est10 : " The sacrament of Christ's
body after a certain manner is Christ's body." And again : Non . . . dubitavit
Dominus dicere, Hoc est corpus meum, cum daret signum corporis sui11 : " 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, figura corporis mei12 : " ' This is my body,' that is to

P And most certain, Conf.]
p In like, 1567.]
p Passed it slily, 1567.]
P Senses also, 1567.]
P August. Op. Par. 1679-1700. ad Infant. Serm.
celxxii. Tom. V. cols. 1103, 4.]
[« Chrysost. Op. Par. 1718-38. In Matt. Hom.
lxxxii. Tom. VII. p. 787.]
P Utter, 1570.]

P August. Op. Ad Bonifac. Epist. xcviii. 9.
Tom. II. col. 267. See Vol. I. page 503.]
P The last six words are not in 1567.]
[10 Id. ibid.]
[" Id. Lib. contr. Adimant. cap. xii. 3. Tom.
VIII. col. 124; where Dominus dubitavit, and
signum daret]
p2 Tertull. Op. Lut. 1641. Adv. Marcion. Lib. iv.
40. p. 571. See Vol. I. page 447, note 13.]

«•] OF THE CHURCH OF ENGLAND. 513
say, this is a figure of my body." You know, M. Harding, that modus, simile, ^  ¦
dissimile, signum, and figura, be in the predicament of quality ; and therefore :„ f "g-e
pertain to accident, and not to substance. j °cl~
So Chrysostom, whereas he amplifieth the change of the bread in the sacra- — ^il>
ment of thanksgiving, he addeth immediately withal : Sic etiam in baptismo ls : chrysost. in
"Even so is it," that is to say, the like change there is "in the water of st"*' H°m'i
baptism." In these mutations the substance, as well of the bread and wine
as of the water, remaineth still14; but the respect, or quality, or accident, is
changed. And this is it that St Ambrose said before : Sunt quce erant, et in aliud Ambros. de
"mutantur15 : (In substance) "they are the same they were before; but (in acci- LiSjvl'cap.
dent or quality) they are turned into another thing." lv'
M. HARDING.
Theodoret And here we put you in mind of your falsifying of Theodoret 's
Jtofrmu?.v °" words> in that ye make him to say in your English, " The mystical signs
do 16 remain in their former substance, form, and kind ;" where he saith
*not so, but, in their former substance, figure, and shape. Ye know, pardy, there * untruth.
is great difference between the kind of a thing and his shape. The oftener ye use faith. s° he
that falsehood17 , as ye use it very often, the more shall ye be espied to be false M^HarSfng
teachers, and grow out of credit where truth is loved. !?£** ™(„.
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 yet I see no great cause why ye should so mightily cry out, " False
teachers," "falsehood18," "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 the
sundry examples more at large19, in the ancient fathers these two words, forma ,ecapd palt'
and natura, are often used for one thing. Athanasius saith : Natura, essentia, Athanas. de
genus, forma, unum sunt20: "Nature, substance, kind, and form, be all one." Defin'
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. HARDING.
Answer to the The words which ye recite out of St Augustine's sermon ad In-
piace alleged fantes we find in Bede, upon the tenth chapter of the first epistle to
gustine. the Corinthians. The whole place is this : " This thing which ye see
in the altar of God, ye have seen it also in the night past. But what it was, what
it meaneth, the sacrament of how great a thing it containeth21, as yet ye have not
heard. That then which ye saw is bread and chalice, which even your eyes tell
you. But, that which your faith requireth to be instructed of, bread is the body
of Christ, the chalice his blood22." ...If the substance of bread remained as before

P8 OVtio ydp Kal iv tu> paTTTitrpaTi 6Y alaSriTOV
pev irpdypaTos ylveTai tov vdaTOS to darpov, vot\tov
tie to diroTeXovpevov, ?f yevvntri? Kai rj dvayevvT}tri<s,
t]tovv dvaKaivioris  -Chrysost. Op. In Matt. Hom.
Ixxxii. Tom. VII. p. 787.]
[14 Substance remaineth still, 1567.]
[15 Ambros. Op. Par. 1686-90. De Sacram. Lib.
iv. cap. iv. 15. Tom. II. col. 369. See before, page
497, note 16.]
Pe To, Conf. and Def. 1567, 1570.]
[" Falsehead, Conf. and Def. 1567, 1570.]
ps Falsehead, 1567, 1570.J
[JEWEL, III.]

[w See before, pages 261, 2.]
p° Athanas. Op. Par. 1698. Lib. de Def. i. 8.
Tom. II. p. 244.]
P1 Contained, Conf.]
[22 Hoc quod videtis in altari Dei etiam transacta
nocte vidistis : sed quid esset, quid sibi vellet, quam
magna? rei sacramentum contineret, nondum audistis.
Quod ergo &c  August. Op. Ad Infant. Serm.
cclxxii. Tom. V. cols. 1103, 4. Conf. Ven. Bed. Op.
Col. Agrip. 1612. Ad Cor. i. cap. x. Tom. VI. col.
365. See before, page 483, note 22.]
33

514

THE DEFENCE OF THE APOLOGY

[part

consecration, what need had they to learn1 what it were? For of themselves they
might know the things proponed to be bread and wine. But St Augustine, ye say,
calleth that they saw bread and wine. Yea, sir, so it was, so far as their eyes
told2. But what tlieir faith ought to tell them he instructeth them, saying:
" Bread, to wit, .. .is . . . the holy body of Christ." To this construction must we
stand, by St Augustine himself so set forth. . . .
THE BISHOP OP SARISBURY.

August ad
Dard.
Epist. 57.

Hesych. in
Levit Lib.

Be Consecr,
Dist. 2.
Hoc est quod
In Gloss.

August, de
Bapt. contr.
Donat. Lib.
ii. cap. x.

August, in
Kerm. ad
Infant

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 nostris facere videamur in-
juriam, quando id loquendo suademus, ubi omnes vires offidumque sermonis facil-
lime super at evidentia veritatis3 : " 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 [nostrum] . . . simul [et] panis et caro est4 : " 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, Vocatur corpus
. Christi, id est, significat [corpus Christi] 5 : " 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 Mas [res] agitur, quis non videat non
posse corrumpi6 ? " 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 ccelum], 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, ideo dicuntur sacramenta, quia in eis aliud videtur, aliud intelligitur7 :
" 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.

P Hear, Conf.]
P Told them, Conf. and Def. 1567.]
P August. Op. Par. 1679-1700. Lib. ad Dard.
seu Epist. clxxxvii. cap. vii. 25. Tom. II. cols. 685,
6.] P Isych. in Levit. Libr. Sept. Basil. 1527. Lib. 11.
cap. viii. fol. 49. 2.]

P Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Tert. Pars, De Consecr. Dist. ii. Gloss, in can.
48. col. 1937. See before, page 500, note 5.]
P August. Op. De Bapt. Contr. Donat. Lib. in.
cap. x. 15. Tom. IX. col. 113.]
P Id. ad Infant. Serm. cclxxii. Tom. V. col. 1104;
where inde est venturus.]

ii-] 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 : bebeve 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 privy8." M. HARDING.
origen's words ^n edleging Origen, sir defender, ye play your accustomed false play,
origetrtisified "corrupting his sentence and falsifying his words. For they be not as .untruth.
by the defender. y0U recite them, but thus: Ille cibus qui sanctificatur per verbum Dei, C00rrruvpetedVe
perque obsecrationem, juxta id quod habet materiale, in ventrem abit, et in ™J* nor
secessum ejicitur10: " That meat, which is consecrated by the word of God and by f,e2teJ5 e;
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 b bread, as you do (to cause the people translation.
to think it is but very bread), but meat. And that you have in your Latin, Quod For he
quidem ad materiam attinet; which is, by your interpreter, "As touching the mate- taSd seven
rial substance thereof;" cit is not Origen's, but your own forged stuff to deceive the one'piace'. a
ignorant withal, to the end they might be moved, by your false handling of that ^"^^n
doctor, to believe the matter and substance of very bread to remain. He speaketh ^11 it thf
not of the ^matter of bread, but of that which is material in this sacrament, ™""^{
meaning the accidents or qualities remaining after consecration, which be material, pU"trVnh'
but not the matter itself of bread (as matter is taken for the one part of a perfect same place
substance), "and the same accidents be voided forth, as Origen had good cause by Nee materia
occasion of Christ's word12 to declare, you had none to record the same. But it ° untruth,
liketh 13 your filthy spirit with vile words to bring that holy mystery and blessed of'sens" '5™'
sacrament into contempt. Wherein ye do the devil, author of heresies14, the greatest CMentsbV'c~
service that may be devised  forth?
THE BISHOP OP SARISBURY.
" Heresies, false play, falsehood 16, 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 panis instead of
dbus; and for that we say, Panis, quod ad materiam attinet, instead of these words,
Cibus, juxta id quod habet materiale. " This," saith M. Harding17, " 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 it appeareth, 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

P This sentence is repeated here from the para
graph, page 483.]
P Nor, 1567.]
[10 Orig. Op. Par. 1733-59. Comm. in Matt. Tom.
xi. 14. Tom. III. p. 499. The Greek text has to
dyialopevov fiptopa Sid Xoyov Oeov Kal ivrev^euK,
KaT avTO pev to v\ik6v eh Tr/V KOiKiav \oipel, Kat
eis dtpeSpivva GKfidWeTai.]

[" Te, 1567, 1570, 1609.]
[12 Words, Conf.]
["> Liked, Conf. and Def. 1567, 1570, 1609.]
[" Of all heresies, Conf. and Def. 1567, 1570.]
P5 Untruth, shameless and without sense, 1567.]
P6 Falsehead, 1567, 1570.]
P7 These three words are not in 1567.]
33—2

516

THE DEFENCE OF THE APOLOGY

[part

Cyril, in
Joan. Lib.
iv. cap. xiv.

Iren. Lib. v.
cap. iv.
Augetur et
consistitcarnis nos
trae substan
tia.Eaban.
Maur. Lib. i.
cap. xxxi.

Orig. in
Matt. cap.

Vile
Speech.

in the self-same place without reproof1 : like as St Paul also five times in one
place calleth it panis ; and St Cyril calleth the portions thereof fragmenta panis2,
" 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."
Irenseus saith : " Of the same meat is increased and consisteth the substance of
our flesh3." And Rabanus saith: Sacramentum . . . in alimentum corporis redigi-
tur4: " The sacrament (which is the bread) is turned into our bodily nourishment."
" Shews" and "accidents" are but a simple food to increase the substance of our
bodies5. 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 sub
stantia, and never otherwise. Therefore M. Harding might as easily have said,
Accidents be things substantial6. Certainly "accidents" and "qualities" be
accidentales formes, 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 among7
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 it8, but also the very "matter
of bread itself." His words be these : Nee materia panis, sed super ilium dictus
sermo est, qui prodest non indigne Domino comedenti9: " It is not the matter ofthe
bread, but the word spoken over it, that profiteth him that eateth not unworthily
for the Lord." Now judge thou indifferently, 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 do10 the devil great service." 0 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 nor11 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 sanctificatur per verbum Dei, et
per obsecrationem, juxta id quod habet materiale, in ventrem abit, et in secessum eji
citur. Ceterum juxta precationem quce illi accessit, pro portione fidei fit utilis9:
" 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.

P Orig. Op. Par. 1733-59. Comm. in Matt. Tom.
XI. 14. Tom. III. pp. 498-500.]
P Cyril. Alex. Op. Lut. 1638. In Joan. Evang.
Lib. iv. cap. ii. Tom. IV. p. 360. See Vol. I. page
149, note 14.]
P Iren. Op. Par. 1710. Contr. Ha?r. Lib. v. cap.
ii. 3. p. 294.]
P Raban. Maur. Op. Col. Agrip. 1626. De Inst.
Cler. Lib. I. cap. xxxi. Tom. VI. p. 11.]

P This sentence is not in 1567.]
P These three sentences are not in 1567.]
[7 Amongst, 1567, 1570, 1609.]
P The last eleven words are not in 1567.]
P Orig. Op. Comm. in Matt. Tom. xi. 14. Tom.
III. pp. 499, 500.]
P° Therein do, 1567.]
[" Or, 1567, 1570.]

IL]

OF THE CHURCH OF ENGLAND.

517

Howbeit, this is not Origen's only judgment, but the general and agreeable ""y^T""
doctrine of aU others the catholic fathers. And, to allege one instead of many, Speech.
St Augustine saith, as he is before alleged : Si . . . ad res ipsas quibus sacramenta •  v — '¦>
traetantur animum conferamus, quis nesciat eas esse corruptibiles ? Si... ad id quod Bapfcontr.
per Mas [res] agitur, quis non videat non posse corrumpi12? "If we consider the £°™£.^b-
things themselves wherein the sacraments be ministered, who knoweth not that
they be things corruptible ? But, if we consider the thing that is wrought there
by, who 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 conseer.
ceternce, qui animes nostrce substantiam fulcit13 : (The bread that I mean is) "not this Non iste.
bread (ofthe sacrament), that passeth into the body ; but the bread of everlasting
life, that maintaineth tbe 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 14. In .*« 23
J r ** article.
Alexander of Hales saith : Quidam dicunt, ubicunque ponantur species, sive in Aiex.Haiem.
mundo loco, sive in immundo, sive in ventre muris, ibi est corpus Christi : " Some say, Q™stT«.
wheresoever the forms or accidents be laid, whether the place be clean or unclean, Mem' L
yea, although15 it be in the mouse's belly, yet there is the body of Christ." Again
he saith : Si canis vel porcus deglutiret hostiam consecratam integram, non video
quare corpus Domini non simul trajiceretur in ventrem canis vel porci16: " 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 fragmenta dominicce portionis appareant17 : clement.
" Let not mice-dung be found among the fragments or pieces of the Lord's por- pK
tion." By which "portion18" he meaneth the sacrament. Your own catholic
allowed gloss saith: Corpus Christi potest evomi19: "The body of Christ may be DeConsecr.
., j ¦ „ Dist. 2.
vomited up again. siquis.
It abhorreth my heart to utter these words ; they be so horrible and full of ln Gloss-
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 Origenes, sed de pane sanctificato per verbum Dei et orationem, adobject.
quem communiter manducamus ; vel de eo qui solebat dari catechumenis, de quo xm'
Augustinus20: " 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

Ps August. Op. Par. 1679-1700. De Bapt. Contr.
Donat. Lib. in. cap. x. 15. Tom. IX. col. 113.]
P3 Ambros. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 56. col. 1942.]
[" See Vol. II. pages 782, &c]
[15 Though, 1567, 1570.]
P« Alex. Alens. Op. Col. Agrip. 1622. Summ.
Theol. Pars IV. Quffist. xi. Memb. ii. Art. 4. p. 407.
See Vol. II. page 783, note 7.]
[17 Clement. Epist. ii. in Crabb. Concii. Col.

Agrip. 1551. Tom. I. p. 42; where non for ne.]
[18 These three words are not in 1567.]
P9 Si quis per ebrietatem... eucharistiam evo-
muerit, &c  Ex Pcen. Bed. in Corp. Jur. Canon.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 28. col. 1924. The gloss on eucharistiam
is: id est, sacramentum eucharistia?, id est, corpus
Christi.] P° Confut. Cavill. in Ven. Euch. Sacr. Verit. Par.
1552. fol. 115.]

518

THE DEFENCE OF THE APOLOGY

[part

De Consecr.
Dist. 2. Trib.
Grad. in
Gloss.

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
against you : Species illcs aliis cibis non permiscentur ; non enim in stomaehum de
scendunt; quare per secessum non emittuntur1: " 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 pass2.
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 Apology3. -
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 blood4.

• Untruth.
For these be
St Chryso
stom's words:

This is M.
Harding's undoubted
certainty.

M. HARDING.
. . . Christ (say they) 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 vine5."
Hereunto tliey add of their own heads, a" It is well known that the fruit of tlie vine is
wine, and not blood." But6 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 . . .
But we say that those words, " I will not drink from henceforth of this generation
of the vine," either were spoken only before the communion, or only after, or in
both times. If they were spoken before the communion7 (which 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. xxii.
order of St Luke3, who witnesseth that Christ spake these words before his maundy,
bM. Harding hthan Matthew and Mark, who tell it as spoken after. Secondly, the order of Luke
Matthew's is confirmed by the circumstance of the things that he describeth, more than the other
order. ' " s evangelists9 . . . . Now, because in the chalice of the old law there was certainly not
« As by way blood, but wine (whereas Christ teacheth that in his chalice his own blood is ccon-
or a sacra- , _. _, _ _
ment. tamed), let the discreet reader judge whether we must not rather think that these
is untrue. words of Christ, " I 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 

P Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Tert. Pars, De Consecr. Dist. ii. Gloss, in
can. 23. col. 1921 ; where nee species, the non being
omitted.] P The last two sentences do not appear in 1567.]
P This portion is here repeated from the para
graph, page 483.]
P ...e/c TOvyevvripaTos, cpijiri, TTJ-sapureXov. ctp-

7reXo5 oe oivov, ovx v6uip,yevvd. — Chrysost. Op. Par.
1718-38. In Matt. Hom. Ixxxii'. Tom. VII. p. 784.]
P Wine, Conf.]
P By, Conf. and Def. 1567, 1570, 1609.]
P Before communion, Conf.]
P Of Luke, Conf. and Def. 1567, 1570, 1609.]
[9 In the sentence omitted, Harding declares
that Luke mentions two chalices.]

II.]

OF THE CHURCH OF ENGLAND.

519

Fourthly and lastly, when Matthew and Mark rehearse that Christ said he would
not from henceforth drink of that generation of the vine, they both, in much like sort
Matt. xxvi. °f sPealeing, add thereunto these words (which in the Apology are10 guile-
Mark xiv. fully left out), " Until that day when I will drink it new with you in the
New drinking, kingdom of God my Father." If Christ spake11 of a new drinking which
is to come, by likelihood the drink12 past is old  What exclamation would be suffi
cient to express that in this ^weighty point of salvation our English clergy are d a weighty
content "to blind the people, the right worshipful, yea, the honourable of our country, vatUm" yet"
in so vile a sort, that, after many fathers' words misreported and wrongfully wrested, wm?eaifdbyg
they doubt not to attempt the same in Christ's own sayings, and in those sayings o/Sonundlr-
his which evidently prove the contrary ? Sotldeth "
But now let us grant of our free liberality, contrary to many13 good and strong ^"a™*^.
reasons, that Christ said after consecration, " I will not from hence forth drink ofthisT°smt-
. • generation of the vine, until the kingdom of God come ;" then it must be
eod taken two further understanded that the kingdom of God is taken in scripture some
time for the present state ofthe church after Christ's resurrection of14 this
Matt. iii. 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 kingdom, as my Father hath disposed for me,
that ye may eat and drink at my table," fyc. 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 ofthe kingdom of glory. For these holy mysteries belong
to the kingdom of Christ's resurrection and ascension. Neither were 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 figure and form. Then is it15 'Untruth,
m 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, ° y"
whereof now I have drunken, s which is (under the form of wine) my blood, which am s untruth,
the true Vine. For, whereas this Apology saith, "It is well known that the fruit of cStum-
the vine is wine, and not blood," it seemeth to declare that the authors thereof are
ignorant in the holy scriptures, where bthey might have found the fruit of some vine h a fond
to be called blood. For Jacob said to his son Judas, bearing the figure of Christ, fm we speak
"He shall wash his robe in wine, and his cloke in the blood of a grape." natural 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 ofthe 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 lwhich is in our ^ «" a
chalice, as Chrysostom also noteth16. ... And now it is17 no wonder if otherwise it
In 1 Cnr r .. -. ...... 77 is untrue.
we expound the word " vine" mystically 
0 what strength truth hath ! How plainly she dareth to shew her face, not13
nipping the scriptures, nor mis-Englishing them, nor dissembling any jot that may
seem to make against her!

THE BISHOP OP SARISBURY.

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-

[10 Were, Conf. and Def. 1567. J
[» Speake, Conf. and Def. 1567.]
[12 Drinking, Conf.]
[13 To so many, Conf. and Def. 1567, 1570, 1609.]
[" In, Couf. and Def. 1567.]
P6 It is, Conf.]

P6 ... on touto Td ev TroTT)pioi bv, eKeivo ecrrt
to d-rro ttjs vrXeuoas pevirav, Kal eKelvov peTexo-
pev  Chrysost. Op. Iu Epist. i. ad Cor. Hom. xxiv.
Tom. X. pp. 212, 3.]
P? Is it, Conf. and Def. 1567.]
[18 Nor, Conf. and Def. 1567, 1570.]

520

THE DEFENCE OF THE APOLOGY

[part

The Fruit
ofthe Vine. 3.
4.

6.7.

Anton.Constant, ad
Object. 27. 8.

Before.

tain nothing to the sacrament. Nevertheless, afterward he granteth, as he saith,
of his " free liberality, that Christ spake the same words after the consecration ;"
and that they pertain specially to the sacrament. And yet again, upon further
affiance and boldness of the cause, he seemeth to say, it may be that Christ
spake the same words at both times ; that is, as well after the consecration
as before. 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.
Again, One cup is first the wine of the old testament ; and immediately
after 1, The same cup is the wine of the new testament.
Again : The kingdom of God sometime is the state of the church, sometime
it is the state of glory. Again : The fruit of the grape sometime is very natural
wine, sometime it is the very blood of Christ. Notwithstanding, Stephen Gardiner
saith that neither the natural wine nor Christ's very blood, but the accidents
and forms, are the fruits of the vine2. 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 heaven8."
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 by conjectures and like
lihoods, at the last he bloweth up the triumph with a jolly courage, and crieth
out with an end of an old song4 : " O what strength truth hath, and how plainly
she dareth to shew her face !"
Here, by the way, a man might demand of M. Harding, notwithstanding the
great confidence he pretendeth to have in5 his cause : If Christ spake these words
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
kingdom of God ? If Christ spake the same words after the consecration, the
substance 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 hands6.
But, to leave these unfruitful guesses until M. Harding hath17 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, tbe very fruit and generation of the grape, as it
was before.
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 latter8 for the former, the cup consecrate for
the cup unconsecrate, and placed his matters out of order. And by this poor
shift he thinketh the plain story9 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

P 1570 prints these words from the beginning of
the sentence twice.]
P ...quid prohibet Christum appellare accidentia
vini in Sacramento genimen vitis  Confut. Cavill. in
Ven. Euch. Sacr. Verit. Par. 1552. fol. 28. 2.]
P Eucherius sic scribit: Regnum Dei ecclesia est
in quo quotidie bibit sanguinem suum per sanctos
suos &c. Ergo necesse est illius pronominis (Hoc)
aliquam esse emphasim, ut significet secundum Hie-

ronymum, genimen vitis verae, nempe suum sangui
nem &c  Ibid. fol. 28.]
P 1567 has not these seven words.]
P Pretendeth in, 1567.]
P This sentence is not in 1567.]
p Have, 1567, 1570.]
p Later, 1567, 1570.]
P The story, 1567.]

II.]

OF THE CHURCH OF ENGLAND.

521

Alexandrinus hereof writeth thus : Quod vinum esset quod benedictum est, Christus fr~£— r-,
ostendit, dicens disdpulis, Non bibam ex fructu vitis hujus, donee bibero ipsum vo- J +1™
biscum in regno Patris mei10: " That it was wine that was blessed (at the supper), vine
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'." Sg^Lm.
St Basil saith : Fructus terrce genituras et genimina, non natos appellamus; non £a?}pcontI,
enim bibam, inquit, de geuimine vitis hvjus u ; " We call the fruits of the earth the Euno'm.
generations or springs of the earth ; but the children of the earth we do not call L'b' ""
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 earth12.
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 : [Dominus] sangui- cyF. Lib. i.
nem suum vinum appeUavit, de botris et acinis plurimis expressum, atque in vinum Eplst' 6'
coactum13: "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 [Dominus] diceret, Non bibam amodo de hoc genimine Dogrnat.
vitis14: "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 novum vinum nisi immortalitatem renovandorum ivfng. Lib.
corporum inteUigere debemus15? "Our Lord by the sacrament (not of forms or '¦ eap' xlm"
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 ei.
vino usus est. Ex genimine, ait, vitis; quce certe vinum, non aquam producit16 :
" 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 typo sanguinis sui non obtulit Hieron. adv.
aquam sed vinum17 : "Christ, in the signification of his blood, offered not water P°7™ '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 publish " 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."

[10 Clement. Alex. Op. Oxon. 1715.
Lib. 11. cap. ii. Tom. I. p. 186. The Greek text is :
ou pi] irita eK toE yevvr\paTO% Trps dpireXov Taurus.]
P1 Basil. Op. Par. 1721-30. Adv. Eunom. Lib.
n. 8. Tom. I. p. 244.]
P2 The sentences from Father, with the marginal
reference, are not in 1567. ]
' P3 Cypr. Op. Oxon. 1682. Ad Magn. Epist. Ixix.
p. 182 ; where appellat, atque acinis, and in unum
coactum. J

[>4 August. Op. Par. 1679-1700. Lib. de Eccles.
Dogmat. cap. xiii. Tom. VIII. Append, cols. 79, 80;
where cum dixit]
[l5 Id. Qusest. Evang. Lib. i. Qusest. xliii. Tom.
III. Pars II. col. 248; where renovatorum.]
["' Chrysost. Op. Par. 1718-38. In Matt. Hom.
lxxxii. Tom. VII. p. 784.]
[« Hieron. Op. Par. 1693-1706. Adv. Jovin. Lib.
n. Tom. IV. Pars n. col. 198.]

522

THE DEFENCE OF THE APOLOGY

[part

Vine.

Chrysost. in
Matt. Hom.
83.

Epist. 3.

in Matt
cap. xxvi,

. M. Harding saith further : " These defenders add of their own heads, ' It is
TheFruit weu 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
head 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
ceeded not altogether " of our own heads." St Chrysostom also of his head
uttereth1 the same. For thus he writeth: Ex genimine vitis; quce certe vinum
producit, non aquam2: "Of the fruit of the vine; which vine verily bringeth
cypr. Lib. ii. forth not water, but wine." St Cyprian saith : Invenimus . . . vinum fuisse, quod
[Dominus] sanguinem suum dixit3 : " 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 hoc genimine vitis; id [est] de vino, quod generatur in vinea* : " Of this
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 difference between ensis and gladius, or liber 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
more of the fruit of the vine." Yet St Hilary saith : Bibentes ex vitis istius
fructu5: "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 :
ciemens. in Non bibam de6 hoc fructu vitis7 : "I will no more drink of this fruit of the
Lib. ii.Vap.H. vine." And St Cyprian, somewhat in plainer wise, saith : Non bibam . . . ex ista
creatura vitis3 : " 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 further9 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 called10 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 " Rock11." 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 rock12. 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
of the souls they see not." Another called wine terrce sanguinem, "the blood
of the earth." Yet may not M. Harding therefore say13, 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

Hilar, in
Matt, can,
30.

Cypr. Lib. ii.
Epist. 3.

Androcides.

P Uttered, 1567.]
P Chrysost. Op. Par. 1718-38. In Matt. Hom.
Ixxxii. Tom. VII. p. 784.]
P Cypr. Op. Oxon. 1682. Ad Csecil. Epist. lxiii.
p. 152.] P Dion. Carthus. in Quat. Evang. Enarr. Col.
1532. In Evang. Matt. cap. xxvi. Art. xii. fol. 90. 2.
Bibl. cum Gloss. Ord. et Expos. N. de Lyra, Basil.
1602. Matt. cap. xxvi. Pars V. fol. 79. 2.]
P Hilar. Op. Par. 1693. Comm. in Matt. cap.
xxx. 2. col. 740.]

P Bibam sed de, 1611.]
P Clement. Alex. Op. Oxon. 1715. Psedag. Lib.
n. cap. ii. Tom. I. p. 186. See before, page 521,
note 10.]
P Cypr. Op. Ad Caecil. Epist. lxiii. p. 152.]
P Farther, 1667, 1570.]
P° Is called, 1567.]
[" This sentence is not in 1567.]
[12 The clause from growing vine is not in 1567.]
P3 M. Harding say, 1567.]

H-] 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; ques certe vinum producit, non aquam14: "Of the fruit of the vine; ^f "- Hom-
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 cup16." 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 vasis sanctificatis non est ipsum chrysost. in
corpus Christi, sed mysterium corporis ejus continetur16: " In the sanctified vessels Hom!7i?rf'17
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 in18 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 19 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
spirit20. And it21 is no vain faith that comprehendeth22 Christ ; neither is
it received23 with cold devotion that24 is received with understanding,
faith, and spirit25- 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. HftBOTNGr.
Bywhomisour It is easy to be perceived who abaseth more our Lord's supper, whe-
mfabasetT ther ye, that teach it to be very ^baker's bread and wine, with the "'only "Untruths,
21*5! ?*!??' Uaure of Christ s body and blood; or we, who believe it to be his true For we never
€16 ot oy ttie tf o */ ** ca.ll6d.it
catholics? body and blood, with the only forms of bread and wine. (Of which either baker's
forms neither Christ nor his apostles ever told us one word.) Whether ye, that will figure.01 °nly
have it a figure of Christ 's whole body absent; or we, who will have Christ's body
present indeed, with a figure of his death, which b death is absent only. Whether "untruth.
ye, that call it an "idol when it is worshipped; or we, that do, according to our duty, dearthisr'asS
adore it, because " that royal body," as Chrysostom saith, " which is set before us Kifbodyas
Ato be seen now in earth, is worthy of the most high honour26." But whether o/coCptibieeVer
those two is the colder ceremony and more simple supper, to have bread and wine, Sulld'as
with a sign only of flesh and blood, or to have real flesh and blood, with such form27 S?fdoi.is
of bread and wine as eby the power of God do no less bodily nourish us than the ^^
substance itself would have done, we doubt not of wise men's judgment. Ye have wrong ex^o-
your carnal banquets fat and full enough of the best flesh, and it is with you chrysostom
superstitious to eat dry and lenten meats. But ye will have your spiritual banquets cendeadca-u
 .  —  non cceli, sed
cadi ctvlo-
P' This, Conf.] ^truth,
P2 Which doth comprehend, Conf.] grounded
P3 And that is not received, Conf.] IjPe'am'.
P4 Which, Conf.] No learned
doctor 6V6E
P5 With faith and with spirit, Conf.] said thus.
Pe ...ovTta Kat ev tois ovpavdis to tov /3ao-t\ews
a-utpa. dWd tovto trot vvv e^etrTtv eiri yrjs idelv. —
Id. in Epist. 1. ad Cor. Hom. xxiv. Tom. X.p. 218.]
[" Forms, Conf. and Def. 1567, 1570, 1609.]

P4 See preceding page, note 2.]
[15 Id. in Epist. I. ad Cor. Hom. xxiv. Tom. X.
pp. 212, 3. See before, page 519, note 16.]
[16 Id. Op. Imperf. in Matt. Hom. xi. ex cap. v.
Tom. VI. p. lxiii. See before, page 467, note 11.]
I" In Matt. 1567.]
[18 His own self in, Conf.]
[19 And, Conf. and Def. 1567.]
P° By the spirit, Conf.]

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 wrought in the Lord's supper, whereas ye affirm, that " Christ doth n°SSngtTbe
truly and presently give his own self in his supper, that we may eat him Tortfe^met
by faith and spirit." And other work in the Lord's supper ye shew none.
And this which ye shew a man may doubt whether 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 wrought in the supper itself, ye shew it not; the sup- 1 cor.xi.
per being that which is called ccena, to wit, the meat received; not ccenatio, properly. pper
which is the 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 which is wrought
in the Lord's supper must be wrought f in the meat and drink which our Lord hath
at his 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 which the
bread and wine by the almighty power of the Word is changed. So that, if ye will
eohristmade, shew Christ himself to be smade or h wrought in our Lord's supper, ye must shew
wrought. bread and wine to be changed into Christ himself, and so to be eaten of his faithful
divinft"86 at his table. But, whereas there are three things, Christ that maketh the supper,
p^nimth. jijg communicants that receive the supper, and the supper itself; ye say that Christ
Hatikng th^or his part "giveth his own self verily present ;" likewise that the communicants for
that this their part " eat him by faith and spirit." And so ye shew that the maker of the
was never supper worketh, and that the communicants work. 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 own word ye are discharged of!
How much sounder is the ' catholic doctrine, which teacheth the proper Theproper
work of our Lord's supper to be the turning of the substance of bread Lm-dYmpper.
and wine into his body and blood! Which work because ye will not
confess, ye have, devised a work of your own working, which is not proper to our
Lord's supper. For, if I can receive Christ in my house at home by faith and
spirit, how is that work ^proper to his supper which may be wrought without Ms
supper ? Or can I not believe in Christ, or lift up my spirit unto him, ' except I
come to supper ? Or, if I do call for Christ, doth he not give himself by grace
unto me ?
But (say ye) at 2 the Lord's supper " Christ giveth himself verily present." How make ae
To what purpose, I pray you ? " That we may eat him (say ye) by faith cfriftmiip
and spirit." Well reasoned, forsooth. Have ye forgotten the giving to Zpper™ '"'
faithU"a°dUr ea*> an<^ ea-ting that which is given, to be relatives, one of them having
by our faith relation to the other? If Christ do exhibit himself3 verily present, as your Latin
ceived. text hath, or giveth4 his own self verily and presently, as your interpreter5 telleth
This is the your tale for you, mdoth not he so exhibit or give himself as he will be received?
Or doth he shew in one hand a piece of bread, and with the other strike us on the
head with a stone ? If he give himself6 verily present, as ye say, we take him verily
present. And then (unless ye mean by "himself" his grace which is of Christ, and not
Christ8 himself) we eat him verily present, not only by faith and spirit, but by taking
"Untruth, him into "our mouth and body. If it please him at any time to be eaten by faith
andbeft-nes and spirit alone (after which sort he is daily eaten by those that humbly call upon
fathers' have him), then he giveth not himself verily present, but by faith and spirit, otherwise

f The bread
is for us, not
we for the
bread.

> Untruth.
For Abraham
and Isaac
received
Christ's very
body before
the sacra
ment was
ordained.It is not pe
culiar to the
supper. k Such un
christianscornsagainstChrist'sordinances
are very
unseemly. i Christ of
fereth him-

cannibal's divinity.St Ambrose
saith : Non
hie panis, . .
qui vadit in
ventrem t.

maintained
the same, as
shall appear.

named grace, or some spiritual effect of his working. But in our Lord's supper
the scripture requireth 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 present
in his own person, God and man, with body, with blood, with soul, with God
head. If ye mean the very presence of his Godhead, that presence belongeth no more

P Their, Conf. and Def. 1567, 1570, 1609.]
P All, Def. 1570.]
P His own self, Conf.]
p Given, Def. 1570, 1609, 1611.]
[5 Gentlewoman, Conf.]

P Give us himself, Conf. and Def. 1567.]
P Ambros. Op. Par. 1686-90. De Sacram. Lib.
v. cap. iv. 24. Tom. II. col! 378. See before, page
517, note 13.]
P Not of Christ, 1609, 1611.]

IL]

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 supper. For by presence of his Godhead he is
always verily present, as well before supper as at or after supper ; because he filleth
heaven and earth. It remaineth that either ye understand not yourselves, or wilfully
deceive that infinite number of souls for whose sake Christ hath shed his blood.
ne presence of nYour error in making the presence of Christ in baptism like to his
tim and in presence in the supper is too gross. For, although Christ work both
disSVhich our regeneration and our nourishment by his divine sacraments, yet in
wkftobt'iike. 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, which are so united to Christ as they are
peculiar to the second Person in God0. Again, forasmuch as they are received into
us as food to nourish our bodies to resurrection, °as the gospel saith, and no man's "Untruth.
body is otherwise nourished than by eating indeed that meat whereof he is nourished, no such word
and thefiesh of Christ, as himself saith, is meat indeed, and his blood drink indeed, gospel. e
we are forced to believe another manner of presence in the sacrament of the altar s°aith, cfb'uT
than in baptism. And therefore ye have handled this matter too slightly and coldly. SrSuf
Thatwe touch Whereas ye say, "we do not touch the body of Christ with teeth and
[md eat it wm mouth," p are ye so accustomed to swallow down whole morsels as ye P Heathenish
JU£iffl0tttt>and never touch them with your teeth? Or have ye learned to eat that which a"n ""offing.
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
without touching ; it seemeth ye handle eating too slightly and coldly, when ye will
have it without touching. Chrysostom, a more substantial handler of things than
Jn 1 cor. any of you is, saith of Christ's body : Quod omnium maximum est
mm. 24. atque prsecipuum12, in terra non conspicaris tantum, sed tangis ; neque
solum tangis, sed comedis, et eo accepto domum redis13: " Of all things that be in
earth, what is the greatest and the chief est, qthat dost thou not only see, but touchest; i As you see
neither only dost thou touch it, but also eat it, and, having received it, thou goest in the Lcra-y
home again." How we touch it we know, for it is not now a mortal and corruptible sTye 'touch
body, wherein we may fasten our teeth, but glorious and immortal, Tand therefore we eaut? and8
touch it by the reason of tlie accidents of bread and wine, with whose forms (as °™ee °gb"m.
St Augustine speaketh) it is " covered or vailed 14 ;" and so cometh it to ^Searisius
our teeth, and to our mouth, and nourisheth both our bodies and souls tangitur .¦ . . .
7 . , non tanqttur
to life everlasting. Nay, but "we (say ye) hold him fast, and eat him cm-pore^.
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 Th^iearne'd
c^-amad1" sar 9race he giveth divers ways, but himself, bodily and presently as man, he knewthose"
Matt. xxvi. never promised to give otherwise than when he said, " Take, eat ; this is mhes-
my body." And then Judas s (who had but a very mean faith), because > Judas had
he received the sacrament, received him also. And our blessed lady, although she had fami? mean
a most perfect17 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 Butw*?JreM'
said much and proved little against the real presence, wresting and stretching certain body prT- s
fathers' sentences and the scripture itself to that purpose, not wholly and faithfully, ™™it0
but by piecemeal and patchedly alleged, so as ye might best make them serve to the mouthsl8?
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 togetlier, whereby
to persuade that, forasmuch as the fathers have advertised us to lift up our minds to

In Lib. Sen
tent. Prosp.
The defenders'
imaginary holding of
Christ holdeth
not Christ as

P Godhead, Conf. and Def. 1567, 1570, 1609.]
P° This note is inserted from 1567.]
[n Cypr. Op. Oxon. 1682. De Coen. Dom. (Ar
nold.) p. 44. See Vol. I. page 141, note 11.]
[12 Principium, Def. 1570, 1609, 1611.]
[Ia Chrysost. Op. Par. 1718-38. In Epist. I. ad
Cor. Hom. xxiv. Tom. X. p. 219.]
[¦* Caro ejus, quam forma panis opertam in Sa
cramento accipimus, &c. — August, in Lib. Sentent.

Prosp. in Corp. Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Tert. Pars, De Consecr. Dist. ii. can.
48. col. 1937.]
P5 Ambros. Op. Expos. Evang. sec. Luc. Lib.
vi. cap. ix. Tom. I. col. 1397. See below, page529.]
P6 These, Def. 1567, 1570.]
[» Perfite, Conf. and Def. 1567, 1570.]
[18 Mouth, Def. 1567.]

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.

M. Hard.
Art xxiv.2

August. contr. Max.
Lib. iii. cap.
xxii.

Chrysost. in
Gen. Hom.
24.

August, in
Johan. Tract. 26.
August, de
Doctr. Christ.
Lib. iii. cap.

Orig. in
Prolog, in
Cant. Cantic.

heaven-ward, we should not think we eat the flesh of Christ as being here present with,
us under the form of bread. Therefore, whereas 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 with 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 "rob them of the greatest treasure that is in the church, so much as in you
Heth, the body and blood of our Lord, and instead thereof pretend to deliver unto
them a piece of baker's bread and a cup of wine ! But let us see what good reason
or authority ye bring out of the fathers against the true presence of Christ in the
blessed sacrament. THE BISHOP OF SARISBURY.
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 call the sacrament of baptism a pail of water. We have always spoken
honourably and reverently thereof1, 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 point3." 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 your 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 sint, sed quid significent4: "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 Chrysostom saith, although in general
words, not speaking specially of this sacrament : Oculi fidei, quando vident hcsc in-
effabilia bona, ne sentiunt quidem heec visibilia. Tantum inter hcsc et ilia interest5 :
" 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 with 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 sacramenti6 : " The sacrament of Christ's
body is one thing, and the substance of the sacrament (or Christ's body repre
sented by the sacrament) is another thing." And again he saith : Ea demum est
miserabilis animi7 servitus, signa pro rebus accipere3 : " To take the signs (or sacra
ments) instead of the things themselves (that be signified, as M. Harding doth9),
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 vero exteriori deputanda sint, vocabulorum similitudinibus falsi, ad in-
eptas quasdam fabulas et figmenta inania se contulerunt10 : " Simple men, not able
to discern in the holy scriptures what things ought to be appbed to the outer11

P Hereof, 1567.]
P This reference is inserted from 1567, 1570.]
p See Vol. II. page 787.]
p August. Op. Par. 1679-1700. Contr. Max.
Arian. Lib. n. cap. xxii. 3. Tom. VIII. coL 725. See
Vol. I. page 467, note 21.]
P Chrysost. Op. Par. 1718-38. In cap. vii. Gen.
Hom. xxiv. Tom. IV. p. 228.]
p August. Op. In Johan. Evang. cap. vi. Trac

tat. xxvi. 11. Tom. III. Pars u. col. 498; where
virtus for res.]
P Animas, 1567, 1570.]
p Id. de Doctr. Christ. Lib. m. cap. v. 9. Tom.
III. Pars i. col. 47 ; where animce.]
P These four words are not in 1567.]
P° Orig. Op. Par. 1733-59. In Cantic. Canticor.
Prolog. Tom. III. p. 28; where contulerint.]
[" Utter, 1567, 1570.]

IL]

OF THE CHURCH OF ENGLAND.

527

Figure.

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."
You12 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. 2"'
ment13: for before consecration it is no sacrament14. Afterward, upon better ad
vice15, 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 figuram corporis sui disdpulis [suis] commendavit et August, in
tradidit16: " Our Lord commended and delivered to his disciples a figure (not, as sa-m'
ye say, of his death, but) of his body."
Whereas you say, " The body of Christ is present indeed, and that his death
is absent only ;'" if ye list to cavil, as ye do, and, as your manner is, idly to play
with the words and phrases of the ancient fathers, ye might as well and by as
good warrant say that Christ's death is as present as his body. For St Cyprian
saith : Passio Christi est sacrificium, quod offerimus17 : " The sacrifice that we offer
is the passion of Christ." Chrysostom saith : In mysteriis mors Christi perficitur13
" The death of Christ is wrought in the mysteries." St Hierome saith
nobis quotidie crucifigitur19 : "Unto us Christ is crucified every day." And St A^H°0sm _'!],
Gregory saith: [Christus] iterum in hoc mysterio moritur20: "In this mystery (of Hieron. m
the holy communion) Christ is put to death again." By these words, thus pressed ge consecr.
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 answered21 the woman of Samaria: Vos adoratis quod nescitis : 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 list22. For we know and
have evermore confessed with Chrysostom, that " the body of Christ is worthy chrysost.
of the highest honour23 ;" and we adore it and worship it even as the very body 24. °r'
of the Son of God. Howbeit, 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 portas, et diligenter attende ; imo non cceli, «3hrysost. in
sed cceli ccelorum; et tunc quod dicimus intueberis24 : "Mount up therefore unto the
gates of heaven, and diligently consider. Nay, I say not, unto the gates of hea-

Christ's Death.
Absentor pre
sent.

Christus ^i™-*-

Tom.

[12 Ye, 1567.]
[13 See Vol. II. page 593, note 14.]
P4 This sentence is not in 1567.]
[15 Cause, 1570.]
[16 August. Op. In Psalm, iii. Enarr. 1.
IV. col. 7. See below, page 532.]
P7 ... passio est enim Domini sacrificium &c —
Cypr. Op. Oxon. 1682. Ad Officii. Epist. lxiii. p.
156.] [18 Chrysost. Op. In Act. Apost. Hom. xxi. Tom.
IX. p. 176.]

P9 Hieron. Op. Par. 1693-1706. Breviar. in Psalt.
Psalm, xcv. Tom. II. Append, col. 377; where quo
tidie nobis Christus.]
P° Gregor. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 73. col. 1953. See Vol. II. page 726, note 5.]
P1 Answer, 1570.]
P* The last eleven words are not in 1567.]
P3 Chrysost. Op. In Epist. I. ad Cor. Hom. xxiv.
Tom. X. pp. 218, 9.]
P* Id. ibid. p. 218.]

528

THE DEFENCE OF THE APOLOGY

[PAKT

Tertull. in
Epist de
Cib. Jud.

Hilar, in
Psal. lxiv.

Hieron. ad
Nepot

Erasm. in
Annot. in
xiv. ad Rom,

Chrysost1 Cor. Hom.
24.

ven, but unto the gates of the heaven of heavens; and so shall you1 see the
things that we speak of."
But what meant you, M. Harding, thus out of season to press in with your
lenten argument, and to2 say, " It is superstitious with you to eat dry and lenten
meats ?" If ye say there can be no superstition in choice of meats, either ye are
deceived yourself, or else ye seek occasion by the way to deceive others.
TertuUian saith : Deus ventre non colitur nee cibis, quos Dominus dicit perire,
et in secessu naturall lege purgari. Nam qui per escas Dominum colit prope est
ut Dominum habeat ventrem suum3 : " God is not honoured with the belly, nor with
meats, which the Lord Christ saith do perish, and are purged in conveyance by
natural order." For whoso by meats honoureth the Lord, in a manner maketh
his belly to be his Lord. St Hilary saith : Hcsretici sicco panis cibo vivunt. Sed
quis tandem otiosi hujus propositi profectus est ? Totum hoc inane atque ridieu-
lum est, et cum ipsis superstitionis causis miserabile4 : "Heretics live 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 oho non vesei, et molestias quasdam diffkulta-
tesque ciborum qucsrere, caricas, piper, nuces, palmarum fructus, similam, mel,
pistada ? . . . Audio prcsterea, quosdam contra regulam hominumque naturam aquam
non bibere, nee vesei pane ; sed sorbitiunculas delicatas, et contrita olera, betarum-
que succum, non calice sorbere sed concha. Pro pudor ! Non erubesdmus istius-
modi ineptiis ? Nee tceclet superstitionis ? Insuper etiam famam abstinentice in deliciis
qucerimus5 : " 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, honey,
and pistacia? Beside this, I hear say there be some which, contrary to the
common order and nature of men, will 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, living in such curious delicacy, we look to be praised for our
fasting." To leave all others, Erasmus, a man of great judgment, saith : Major
est in his rebus superstitio apud Christianos, quam unquam fuit inter Judceos6:
" 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 tbe 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, calleth it carrion. These be his words : Ubi est cadaver, ibi sunt aquilce.
Cadaver Domini corpus 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, nee ad inferiora trahi, et repere, sed ad supe-
riora semper volare, et in Solem justitice intueri, mentisque oculum habere acutissi-
mum. Aquilarum enim, non graculorum, est heec mensa7 : "Where as the carrion
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 his8 body
must mount aloft, and have no dealing with the earth, nor be drawn and creep
downward ; but must evermore fly 9 up, and behold the Sun of justice, and have

P Te, 1567, 1570, 1609.]
p 1611 repeats to.]
[3 Tertull. Op. Franek. 1597. De Cib. Jud. Epist.
p. 654. The work here quoted is not by Tertullian :
it is ascribed to Novatian.]
P Hilar. Op. Par. 1693. In Psalm, lxiv. Tractat.
3. col. 163 ; where qui tandem.]
P Hieron. Op. Par. 1693-1706. Ad Nepot. Epist.
xxxiv. Tom. IV. Pars n. col. 264; where contra

rerum hominumque.]
p At hodie videmus inter Christianos prope
plus esse superstitionis in ciborum delectu, quam
unquam fuerit apud Judseos. — Erasm. Op. Lugd.
Bat. 1703-6. In Epist. ad Rom. cap. xiv. Tom. VI.
col. 638.]
P Chrysost. Op. Par. 1718-38. In Epist. i. ad
Cor. Hom. xxiv. Tom. X. p. 216.]
P This, 1567, 1570.] [» Flee, 1667, 1570.]

tt] OF THE CHURCH OF ENGLAND. 529
the eye of his mind quick and sharp. For this is a table of eagles (that fly9 -T'., ¦
on high), not of jays" (that creep beneath). present
Ye add further: "But, say ye, 'at the Lord's supper Christ giveth himself verily - — „ — '->
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 preesenti per signum ; in preesenti per fidem ; August m
in preesenti per baptismatis sacramentum10: "Thou hast Christ in the time pre- Tract so.
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 present11. And St Augustine imagineth Christ thus to say unto the people
of Capernaum : Non hoc corpus quod videtis manducaturi estis 12 : " Ye shall not August, in
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 offered13
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 manducasti14 : "What preparest thou thy tooth and thy belly?" (This eating is
spiritual.) " Believe (in Christ), and thou hast eaten."
St Ambrose saith : Fide tangitur Christus ; fide . . . videtur. Non tangitur cor- Ambros. in
pore; non oculis comprehenditur15 : "By faith Christ is touched: by faith he is cap.'vui.'
seen. He is not touched with body : he is not seen with eye."
Likewise saith Gregorius Nyssenus, St Basil's brother : Ego aliam escam Gregor. Nyss.
agnosco ; quce similitudinem quandam proportionis escce hujus corporis gerat ; Hom. cap.
cujus voluptas atque suavitas ad animum solummodo transeat16 : "I know another
kind of meat, bearing the likeness 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 you 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 bke 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 bones17." St Ephes.aHom.
Bernard saith : Lavemur in sanguine ejus13 : " Let us be washed in his blood." Bemard.suP.
Leo saith : Christi sanguine rigaris, quando in mortem ipsius baptizaris10 : " Thou HrST''
art washed in the blood of Christ, when thou art baptized in his death." de^Fer?""'

cap. l.

[10 August. Op. Par. 1679-1700. In Johan.Evang.
cap. xii. Tractat. 1. 12. Tom. III. Pars n. col. 633;
where one clause is transposed.]
[ll This sentence is not in 1567.]
[" Id. in Psalm, xcviii. Enarr. 9. Tom. IV. col.
1066.] P3 Offereth, 1567, 1570.]
[14 August. Op. In Johan. Evang. cap. vi. Tractat.
xxv. 12. col. 489. See before, page 486, note 5.]
[16 Ambros. Op. Par. 1686-90. Expos. Evang.
sec. Luc. Lib. vi. cap. viii. 57. Tom. I. col. 1397;
where corpore tangitur.]
[JEWEL, III.] 

[le Gregor. Nyss. Op. Par. 1638. De Hom. Opific.
cap. xix. Tom. I. p. 95.]
p7 Hois ovv eK tjJs aap/eds aiiTov etrpev, Kal e/c
tujv bo-TUiV aVTOv;...ovTtu Kat TJ/xets yevvtapeda ev
TtS XovTpio  Chrysost. Op. In Epist. ad Ephes. cap.
v.' Hom. xx. Tom. XI. p. 147.]
[ls Bernard. Op. Par. 1690. Sup. Missus est,
Hom. iii. 14. Vol. I. Tom. in. col. 748.]
[]9 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
34

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.
"EcrTl...Kat VOTjTOVo-Topa TOV
evSov dv-
Gpojirov. Basil, in
eund. Psal.
'E-ire'i Sk
apTos...dMidivds
6 Kuptos
riptlsv, Kat
rj trdp£
avTov d\Tj-
6»is.../3pw-criff, dvay-
kt] tt\v
Tjdovrjv TT,<S
evtppoa-vVT}<s TOV dpTOV
Std yev-
(rews t'lpiv
vonT?]5 ey-
yLvetrdai. Cypr. de
Ccen. 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 m#y 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 baptismo1: " 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 fidelium corporis sanguinisque
dominici participem fieri, quando in baptismate membrum Christi effidtur2: "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 you, " be ye used to swallow down whole morsels ?" Such childish and wanton
talk, M. Harding, specially hi the debating of matters of religion, would better
become some lighter person. We know that, as St Augustine saith, Gratia
Christi non consumitur morsibus3 : "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
belly4?" O M. Harding, the eating of the body of Christ5 is a work spiritual, and
needeth neither bruising of tooth, nor swallowing of the throat6, 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 8 nutritur, redpiens
Verbum vitcs, quod Verbum est panis qui descendit de ccelo9: "There is a spiritual
mouth of the inner man, by which he is 10 nourished by receiving (Christ) the Word
of life, which is the bread that came from heaven."
Again he saith : Gustate, 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 dbus, necesse est
eam voluptatem, ques ex illius panis delectatione offertur, in11 nobis per gustum
existere spiritualem12: " 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 quaedam est aviditas et quoddam deside-
rium manendi in eo13 : "The eating of that flesh is a certain greediness and a
certain desire to dwell in him." St Augustine saith : Ipse est panis cordis nostri14 :
" Christ is the bread (not of our belly, but) of our heart." And again : Intus
esuri, intus siti15: "Hunger thou within, thirst thou within." Likewise again he
saith : Videte, . . .fratres, panem ccelestem ; spirituali ore 16 manducate17 : " 0 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. 598; where
ejus for Christi, and in morte.]
P See before, page 513, note 13.]
P Ven. Bed. Op. Col. Agrip. 1612. Ad Cor. 1.
cap. x. Tom. VI. col. 365. See Vol. I. page 132,
note 2.]
P ... gratia ejus, &c — August. Op. In Johan.
Evang. cap. vi. Tractat. xxvii. 3. Tom. III. Pars 11.
col. 502.]
P Id. ibid. Tractat. xxv. 12. col. 489. See be
fore, page 529.]
P Body Christ, 1611.]
p Of throat, 1567, 1570.]
P You, 1567, 1570, 1609.]

P Quod, 1667.]
P Basil. Op. Par. 1721-30. In Psalm, xxxiii.
Hom. i. Tom. I. p. 144.]
P° Man which is, 1567.] [" Id, 1570.]
Pz Id. ibid. 6. pp. 148, 9.]
P3 Cypr. Op. Oxon. 1682. De Ccen. Dom. (Ar
nold.) p. 41; where carnis hujus quosdam aviditas
est, and in ipso.]
P4 August. Op. In Psalm, xlviii. Enarr. Serm.ii.
8. Tom. IV. col. 441.]
P5 Id. in Psalm, ciii. Enarr. Serm. iii. 14. col. 1160.]
[le Manducare, 1570.]
[17 Id. in Johan. Evang. cap. vi. Tractat. xxvi.
11. Tom. III. Pars n. col. 498; where spiritaliter
manducate.]

II.]

OF THE CHURCH OF ENGLAND.

531

Thus are we taught to eat that spiritual meat without chewing or swallowing, c~> — ;
or use or office of the bodily mouth. Therefore St Augustine saith : Non man- bP1"tual
ducans manducat; et manducans non manducat13: "He that eateth not eateth, J^J^_,
and he that eateth eateth not." iv. sent.
But Chrysostom saith : Quod omnium maximum est atque prcedpuum, in terra secundum
non conspicaris tantum, sed etiam tangis; nee tangis tantum, sed etiam comedis19 : chrVsost in
" The greatest and worthiest thing that is thou dost not only behold in the IF.""' Hom'
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 s,ee it ? If ye say, with your bodily eyes ; why say you,
Christ's body is there invisible, covered with accidents, and cannot be seen?
IT 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 suos20 : " Faith hath her eyes to August
see withal." And St Bernard saith : Visio . . . animce intellectus est21 : " The seeing of Bernard4'
the soul is understanding." With these eyes we see Christ, that is to say, we Mfdlt' cap'
understand Christ, or believe in Christ. St Augustine saith : Velamen positum August in
erat contra fadem eorum, ne viderent Christum in scripturis22 : " There was a veil secai?uc.
laid over their face, that they should not see Christ in the scriptures." Serm' 49'
Chrysostom saith : Non tantum prcsstare possunt corporales oculi, qui visi- chrysost. in
bilia cernunt, quantum oculi spiritus, qui ea quce non videntur neque subsistunt io!"' om'
videre possunt23 : " 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, chrysost de
etiamsi mcenia, etiamsi montium moles, etiamsi coelorum corpora compererint ob- vfi bom!'
stantia, omnia facile prcetercurrunt24 : ¦ " The eyes of the mind, notwithstanding Hom' 2'
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 Jesum25: "Let us believe, and we see chrysost in
Jesus present before us." Likewise St Hierome saith : Est intelligentia spiritualis e.!ac'
qua Christus cernitur26 : " There is a spiritual understanding wherewith Christ is Amos^m.
seen." Otherwise St Ambrose saith : [Christum] nunc secundum veritatem videre Ambros'm
non possumus27 : "As now according to the truth (with bodily sight) we cannot ^^ Fid-
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 videtur23 : fJJ^ ™ip
" By faith Christ is touched ; by faith Christ is seen." Therefore the body of cap. vm.'
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 John 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 aUow the devil.

PB Id. in Pet. Lomb. Libr. Sentent. Col. Agrip.
1576. Lib. iv. Dist. ix. C. fol. 350.]
[19 Chrysost. Op. Par. 1718-38. In Epist. i. ad
Cor. Hom. xxiv. Tom. X. p. 219.]
P° August. Op. Ad Consent. Epist. cxx. cap. ii.
8. Tom. II. col. 349.]
P1 Bernard. Op. Par. 1690. Medit. Piis. cap. v.
15. Vol. II. Tom. v. col. 326. This work is not
genuine.] P2 August. Op. De Verb. Evang. Johan. cap. *.
Serm. exxxvii. 6. Tom. V. col. 666.]
P3 Chrysost. Op. In cap. i. Gen. Hom. x. Tom.

IV. p. 76.]
P4 Id. in illud, Vidi Dom. &c. Hom. Tom. VI.
p. 107.] P5 Id. Op. Lat. Basil. 1547. In Marc. Hom. vi.
Tom. II. col. 1262.]
P6 ...intelligentiae spiritualis, in qua &c — Hie
ron. Op. Par. 1093-1706. Comm. Lib. n. in Amos
Proph. cap. viii. Tom. III. col. 1443.]
P7 Ambros. Op. Par. 1686-90. De Fid. Resurr.
Lib. n. 109. Tom. II. col. 1164.]
P" Id. Expos. Evang. sec. Luc. Lib. vi. cap. viii.
57. Tom. I. col. 1397.]
34—2

532

THE DEFENCE OF THE APOLOGY

[part

August, in
Johan. Tract 59.

August, in
Psal. iii.

August, de
Civ. Lib. xxi.

gnTrituai ^e^ W1^ *^e same mean faith, ye say, "receiving the sacrament, he re-
eatinp;. ceived Christ also." First, it is not well and thoroughly agreed upon, that Judas
Judas, received the sacrament, or was present at all at the last supper. St Hilary
saith plainly : " He was gone forth about his wicked purpose, and received it
not1." But be it that St Hilary were deceived, and that Judas indeed received2
the sacrament ; yet, as it is said3 before, Christ's4 body is one thing, and the
sacrament of Christ's body is another thing.
St Augustine saith : [Discipuli] manducabant panem Dominum ; Judas panem
Domini, contra Dominum5 : " 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 : [Christus] adhibuit
[Judam] ad convivium, in quo corporis et sanguinis sui figuram disdpulis [suis]
commendavit et tradidit6: " 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
cap. xxv. in quo ego non maneo, ne se dicat aut existimet manducare corpus meum, aut san
guinem meum bibere7 : " 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 all hope of resurrection : which were a thing too
horrible to enter into christian ears8. 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.
IS. Bapt And therefore St Basil saith of the sacrament of baptism : Baptisma est vis et
To Sk pair- ejficacia ad resurrectionem9 : " Baptism is a power and a strength unto resurrec-
™pise°cTi tion." But hereof we shall have occasion offered to say more hereafter.
irpos tt]v Further : " How can ye assure yourselves," say you, " that your faith receiveth
dviicrTaaiv. tne body of Christ, which was never promised to your faith ?" By the way, I
Promise beseech you, M. Harding, when or where was Christ's body ever promised to
rnadeto your 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 your10 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 ye have
Hom.i2Cant' n°tbing. Therefore the ancient father Origen saith: Idcirco [dicitur] ... panis
vitce, ut habeat gustus animce quod degustet11 : "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 carnes meas, et bibite sanguinem meum;
evidenter fidei et promissionis quod est [esculentum et] poculentum dicens allego-

Faith.

John vi.

Clemens in
Psedag. Lib.
i. cap. vi.

P ...Judas. ..sine quo pascha accepto calice et
fracto pane conficitur: dignus enim arternorum sa
cramentorum communione non fuerat  Hilar. Op.
Par. 1693. Comm. in Matt. cap. xxx. 2. col. 740.]
P Judas received, 1567.]
P It said, 1611.]
P Christ, 1611.]
P August. Op. Par. 1679-1700. In Johan. Evang.
cap. xiii. Tractat. lix. 1. Tom. HI, Pars n. col. 663 •
where ille for Judas.]

P Id. in Psalm, iii. Enarr. 1. Tom. IV. col. 7.]
p 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.]
P The clause after resurrection is not in 1567.]
P Basil. Op. Par. 1721-30. In Sanct. Bapt. Horn,
xiii. 1. Tom. II. p. 114.]
P° Our, 1567, 1570.]
[" Orig. Op. Par. 1733-59. In Cantic. Canticor.
Lib. ii. Tom. III. p. 66.]

ii.] OF THE CHURCH OF ENGLAND. 533
rice12: "'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: Eunclem sermonem [Christus] etiam carnem suam dixit, quia... Tertuii.de
Sermo caro factus est: proinde in causa vitce redpiendus ; . . . devorandus auditu;... ResurCam13
ruminandus intellectu ; et fide digerendus [est] 14 : " Tbe 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 : Quod est esca carni, hoc est animce fides15 : " As meat is to the cyPr. de
flesh, so is faith unto the soul." St Augustine saith : Credere . ..in eum, hoc est August°ifi
manducare16. Illud bibere, quid est nisi vivere17 ? " To believe in him is to eat him. T?act'26.
That drinking of him, what is it else but to live by him ?" veriTipost
I trust, M. Harding, it may appear hereby there is some promise made hereof Serm- 2-
unto your18 faith. Now shew you as evident promise made to your mouth and
belly ; and then your reader happily will believe you.
The Apology, Chap. xiv. Division 2.
And therefore, in celebrating these mysteries19, the people are to good ^—^ — •
purpose exhorted, before they come to receive the holy communion, to corfja
lift up their hearts, and to direct their minds to heaven-ward ; because ' — v 
he is there by whom we must be fed20 and live.
M. HAKDING.
I pray you, which these mysteries mean you21 ? Those that ye have in your new
communion, or those that we have at the altar of God in the catholic church of
Christ? If you22 mean your own new-devised toy, thereof ye cannot bring any suffi
cient 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 speak of athe people are not prepared to receive the communion only, nor "Untruth
chiefly, but to dispose themselves accordingly, and as it becometh them to pray ; for Haidmg mis-
to that end be these23 words, Sursum corda, " Up with your hearts," pronounced by S'SL1"1
the priest in the preface before prayer. Read St Cyprian, In Sermone 6, De Ora- book'
tione Dominica24, and ye shall find him to refer the whole to prayer. But what 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. Wliat 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 stuff than your logic: for your argument
rmnU 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,
m Epist. ad as Chrysostom saith : Et hie plenus existens, et illic plenus, unum
ariliTboth corpus25: b "He is here fully, and there fully, one body." These two propo- * Christ is in
HsoferTinae sitions, " Christ is in heaven," and " Christ is here," may well stand together ^eluVlnce
sacrament. without jutting the one the other out of place. He is there at the right and'herebV
hand ofthe Father visibly; he is here under the forms of bread and wine invisibly ; ^"1"
there in glory, here in mystery27; yet as truly and fully23 here as there concerning his « untruth.
"substance, as Chrysostom saith. Ye proceed forth, and say. ftonSw"

P2 Clement. Alex. Op. Oxon. 1715. Pasdag. Lib.
I. cap. vi. Tom. I. p. 121.]
[13 The latter part of the marginal reference is
supplied from 1567, 1570.]
P4 Tertull. Op. Lut. 1641. De Kesurr. Carn. 37.
p. 406 ; where caro erat factus proinde in causam
vitce appetendus.]
P6 Cypr. Op. Oxon. 1682. De Coen. Dom. (Ar
nold.) p. 41; where animce est.]
P6 August. Op. In Johan. Evang. cap.vi. Tractat.
xxvi. 1. Tom. III. Pars n. col. 494.]
[17 Id. de Verb. Evang. Johan. vi. Serm. exxxi.

1. Tom. V. col. 641.] so.
[1S Our, 1567, 1570, 1609.]
[19 Here Conf. inserts (say ye).]
[*> Full-fed, Conf.]
[21 Te, Conf. and Def. 1567, 1570.]
P2 Te, Conf. and Def. 1567, 1570, 1609.]
p3 Those, Conf.]
P4 See below, page 534, note 4.]
[25 Chrysost. Op. Par. 1718-38. In Epist. ad
Hebr. cap. x. Hom. xvii. Tom. XII. p. 169.]
P6 Graces, 1611.] [" Majesty, 1609, 1611.]
P» And as fully, Conf.]

neither wrote
so nor meant

534

THE DEFENCE OF THE APOLOGY

[part

Sursum
corda.

Socr. Lib. iii,
cap. xxii.
Christianorum libri
ridiculi et
nugaces, si
cum Juliani
libris con-
ferantur.

Cypr. in
Orat. Dom.

Chrysost ex
Var. Loc. in
Matt. Horn.
9.August, in
Psal. xxxix.

August, de
Bon. Persev.
Lib. ii. cap.
xiii.

August, de
Bon. Vid.
cap. xvi.

THE BISHOP OF SARISBURY.
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 the1
christian fathers, in comparison of Julianus the renegate's books, were toys and
trifles2- Howbeit, our toys be the same toys that were once used and allowed
universally throughout the catholic church of God, before your mass was ever
known, and were then thought to be no3 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 blind
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 Dominum cogitare debere4 : " 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 prayer ? 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 : "Avar o-x^pev ras KapSias5 : " Let us lift up our hearts." And Chry
sostom saith: Clamamus in conspectu sacrificii, Sursum corda6: "We cry aloud
in the sight of the oblation, ' Lift up your hearts'." St Augustine saith : Sursum
corda habeamus. Si resurrexistis cum Christo, dicit fidelibus, corpus et sanguinem
Domini accipientibus dicit, Si resurrexistis cum Christo, quce sursum sunt sapite,
ubi Christus est in clextra Dei sedens : ques sursum sunt qucerite, non quce super
terram7 : " 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 Dominum3 : "At the ministration ofthe sacraments
of the faithful it is said, ' Let us lift up our hearts unto the Lord'."
Likewise again: Inter sacra mysteria cor habere sursum jubemur9 : "In the
time of the holy mysteries we are commanded to lift up our hearts."
But what need we to rehearse the ancient fathers ? Your own late new
doctors have said the like. And, to leave the rest, your own Manipulus Cura-
torum, that is to say, the ordinary and direction of all your whole clergy, saith

t1 Any the, 1567, 1570.]
P Socr. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. in. cap. xxii. p. 161.]
P Thought no, 1567.]
[" Cypr. Op. Oxon. 1682. De Orat. Domin. p.
152.] P Liturg. Vet. Patr. Par. 1560. Lit. Jacob, p.
21 ; Basil, p. 53 ; Chrysost. p. 95.]
p Chrysost. Op. Lat. Basil. 1547. Ex Matt. cap.

v. De Orat. Domin. Hom. Tom.V. col. 715.]
P August. Op. Par. 1679-1700. In Psalm, xxxix.
Enarr. 28. Tom. IV. col. 343; where sursum corde
habitemus.] P Id. de Don. Persev. cap. xiii. 33. Tom. X. col.
839 ; where cor.]
P Id. de Bon. Vid. cap. xvi. 20. Tom. VI. col.
380.J

IL]

OF THE CHURCH OF ENGLAND.

535

thus : Sacerdos ante canonem dicit, Sursum corda. Quasi dicat, Quod volens sumere Aiex. Aiens.
istud sacramentum debet habere cor suum elevatum ad Deum10: "Before the canon Memof!!"37',
the priest saith, ' Lift up your hearts.' As if be would say, Whoso will receive this tclif'il"'
sacrament, ought to have his heart lifted up unto God."
The11 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, Christ??
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 o? conseer.
oportet12: " The body of our Lord, wherein he rose again, must needs be in one Primi'
place." Likewise again he saith : [Christus] secundum prcesentiam . . . corporalem August.
simul et in sole, et in luna, et in cruce esse non potuit13 : " Touching bodily pre- L^'xZcapT
sence, Christ could not be in the sun, in the moon, and upon the cross all at xi'
once." And again: Christus ubique est virtute, non opere; Divinitate, non carne14: August.
" Christ is every where by his power, not in deed ; by his Godhead, not by his Eplst' 221'
flesh." St Cyril saith : Christus cum disdpulis suis, etsi non corpore, tamen virtute cyni. in
Deitatis semper futurus est15: " Christ will evermore be with his disciples by the S'cap.x'xu.
power of his Divinity, although not in his body."
Therefore, to conclude, St Augustine saith : Videte ascendentem ; credite in August in
tentem ; sperate venientem ; . . . tamen per misericordiam occultam etiam sentite 16 Psa ' xlvl'
pressentem17 : "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 calumnies Ruffln. in
est, corpus humanum aliud esse putare quam carnem13 : " It is but a foolish finding invect'prior.
of a cavil to say, that the body of man19 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 bave seen his words : Offerimus chrysost in
' quidem, sed ad recordationem facientes mortis ejus  Hoc sacrificium exemplar illius BekHom.
est. . . . Hoe quod nos facimus, in commemorationem fit ejus quod factum est  17'
Idipsum semper offerimus; magis autem recordationem sacrificii operamur20 : "We
offer indeed, but in remembrance of his death. This sacrifice is token21 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 offered). Nay
rather, we work the remembrance of that sacrifice" (that Christ offered). Not-

P° Manip. Curat. Pars i. Tractat. iv. cap. ix. fol.
61. Alex. Alens. Summ. Theol. Col. Agrip. 1622.
Pars IV. Quffist. x. Tractat. de Offic. Miss. Pars n.
p. 284.] [" These, 1567, 1570, 1609.]
[ls August, in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 44. col. 1935.]
[13 Id. Contr. Faust. Lib. xx. cap. xi. Tom. VIII.
col. 341 ; where posset.]
I1* Ego igitur elaborans approbare ubique esse
Christum virtute &c  Consent, ad August, in Au
gust. Op. Epist. cxix. 4. Tom. IL col. 344.]

P5 Cyril. Alex. Op. Lut. 1638. 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.]
[16 Sentire, 1570.]
P7 August. Op. In Psalm, xlvi. Enarr. 7. Tom.
IV. col. 411.]
P8 Ruffin. in Div. Hieron. Invect. Lib. i. in Hie
ron. Op. Par. 1693-1706. Tom. IV. Pars ii. col.
362 ; where putare esse.]
P9 Of a man, 1567, 1570, 1609.]
p° Chrysost. Op. Par. 1718-38. In Epist. ad Hebr.
cap. x. Hom, xvii. Tom. XII. pp. 168, 9.]
P1 Is a token, 1567, 1570, 1609.]

536

THE DEFENCE OF THE APOLOGY

[part

Art. vi
Div. 8.

withstanding, to spare time, this objection is answered more at large in my former
Reply to M. Harding1.
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 untruth. 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
mystery or sacrament thereof is there contained2."
Touching these words, unless ye can devise a new grammar, and make sursum
to be deorsum, and, contrary to nature, turn all things upside down, and thus
make your construction, Sursum corda, " Look downward ;" they will but meanly
make for your purpose. St Hierome saith : Secundus adventus Salvatoris ...in
gloria demonstrandus est. Stultum est ergo ilium in parvo aut abscondito loco
qucerere, qui totius est mundi Lumen3 : " 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 him4.

Matt. Hom.
11.

Hieron. in
Matt. cap.

The Apology, Chap. xiv. Division 3.
Cyrillus6 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
verborum.

¦ Nestorius'
heresy stood
neither in
transubstan tiation nor
in real pre
sence.
b The mean
ing is this :
We cannot
be fed or
nourished by
Christ as he
is in his di
vine nature,
but only by
the faith
that we have
in his flesh
crucified.

M. HAKDING.
Why do ye not by your quotation direct us to the place where this saying of
Cyril may be found? *Know ye not that we have good cause to suspect cyrii guiufaiiy
your dealing ? Do we not almost every where find you in manifest lies ? aUe^ed-
If ye mean plain truth, why deal ye not plainly ? Christs saying must needs be
true, " Who evil doth hateih light." Because ye knew the place maketh John in.
directly against you, and subverteth your whole sacramentary doctrine, ye thought it
good policy to take a word or two for your purpose, and leave the rest, trusting it
should not be espied : wherein ye do like the scorpion, that casteth forth his venom
with the spirt of his tail, and forthwith 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 tlie place, let him read
Cyril's Answer to Theodoret' s reprehension of the eleventh Anathematism The place of
against Nestorius. There he sheweth that Nestorius destroyed the mean uponthettf
of the union of both natures in Christ, to the intent the body of Christ fende'"'-
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 Theheresyof
divided Christ, and taught the Word to be the Son of God, not of Mary ; »««"*<»¦
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 Godhead6 cannot be eaten, thereof he talked vainly and
profanely, 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 apposeth7 him, whether he thought that in the sacrament, Christ being "by Ms
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 we eat not a

P See Vol. I. pages 493, 4.]
p Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xi. ex cap. v. Tom. VI. p. lxiii. See
before, page 523.]
P ...quod secundus Salvatoris adventus. ..in &c.
demonstrandus sit. Stultum est itaque eum in parvo
loco vel abscondito quserere, qui totius mundi lumen

sit  Hieron. Op. Par. 1693-1706. Comm. Lib. iv. in
Matt. cap. xxiv. Tom. IV. Pars i. col. 116.]
P The last sentence is not in 1567.]
P Cyril, Conf.]
P Nature of Godhead, Conf. and Def. 1567,
1570, 1609.]
P Opposeth, Conf. and Def. 1567, 1570.]

II.]

OF THE CHURCH OF ENGLAND.

537

common body, tliough the nature of Godhead 'properly be not eaten, but that body - untruth
which is proprium Verbi, "the proper body ofthe Word," which quickeneth all things, e?osedffora'
by receiving whereof *we receive whole Christ, God and man. And lisre Cyril layeth Se'shof"16
to Nestorius' charge, as though he drave men to gross cogitations touching this sa- p^per'speech
erament. The words be these : Num hominis comestionem, &c.8 : " What, dost thou fWe rece'fv"'
pronounce this our sacrament to be eating of a man (the Greek is a^pawrocpayiW), and eSdand11'8''
Thegrossima- dri'°-est unreverently the mind of them as have believed unto gross imagi- ™$™*
t'riiuZliafio nations> and eittemptest with human imaginations to treat of those things mouth"but
buschmedin which are attained by an only, pure, and exquisite faith ?" These be the spirit"1 an
ITeSfacra- gross imaginations which Cyril would to be banished at the receiving of
this sacrament, and that we eat the body of Christ, not as being a com
mon body, as the body of every mortal man ; and, though the nature of Godhead be
not eaten, that yet we eat that body which is the proper body of the Word, that
quickeneth all things9. Now as "we have not that gross imagination of eating a'Afondeva-
common body (which of the Greeks by a term plainer to the learned is called dv6pa>- tne^oSess
iroqjayia) when we receive this sacrament; so it is10 evident by Cyril, that in the same not meat's
fwe eat verily and indeed the body of Christ, the Word incarnate : for otherwise his t'teman"^?
sayings had not made ought against the heresy of Nestorius. And thus receiving °w!thnour
Christ's body in the sacrament, we receive it truly, and with faith, and without gross ™?ve'onTet!t
imaginations. All this weighed, how prove ye now Christ to be so lodged in heaven, sacrament:
that, notwithstanding his own word, Bwe lack him here in these holy mysteries? But we eat the
let us consider your other authorities.

body of
Christ incar
nate, verily
and indeed.
s 0 fond

THE BISHOP OP SARISBURY. grosWe lack not
Touching the quotation in the margin, escaped in the print, that fault, I trust, Soug^^J;
shall be amended. But how will you amend your fault, M. Harding, so often {j^,1"™ ™'
alleging such things as your conscience knoweth to be most untrue? I will not sent m our
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 answer11. 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 Deus hominibus, nisi assumpto homine, non potuit ; quia incognos- Hilar, in
cibilem cognoscere, nisi per naturam nostram, natura nostra non potuit12 : "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 : " Quesrebam viam comparandi roboris, quod August.
esset idoneum ad fruendum te ; nee inveni, donee amplecterer Mediatorem Dei et vifcap!
hominum, hominem Christum Jesum13 : " I sought a way to get strength, whereby I xv,u'
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 : [Christus]
cibum, cui capiendo invalidus eram, miscuit carni; quoniam Verbum caro factum est,
Utinfantiee nostrce lactesceret sapientia tua14: "Christ tempered and mingled his

P Cyril. Alex. Op. Lut. 1638. Apoiog. adv.
Orient. Anath. xi. Def. Cyril. Tom. VI. p. 193. See
Vol. I. page 141, note 13.]
P Thing, Def. 1567, 1570, 1609.]
['» Is it, Conf.]
P1 See Vol. I. pages 528, &c]

[12 Hilar. Op. Par. 1693. In Psalm, cxliii. Tractat.
8. col. 556 ; where Deus homini.]
[13 August. Op. Par. 1679-1700. Confess. Lib. vn.
cap. xviii. 24. Tom. I. col. 142; where inveniebam.]
P* Id. ibid. ; where miscentem.]

538

THE DEFENCE OF THE APOLOGY

[PAET

Nesto rius.

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 unto 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
hood1 of Christ from his Godhead, and so concluded in the end, that Christ was
only a bare natural man in aU 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
Hieron. ad of Codrus and Decius, who, being nothing else but very natural men, gave them-
Ephes. cap. i. gelves to death for the safety of their countries2. 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. Cyrillus saith : Quomodo purgabit nos ab operibus mor
tuis? Sanguis enim communis hominis nihil habet majus quam sanguis tauri aut
hird3 : " How then shall Christ deliver us from deadly works ? For the blood of
a common4 man hath nothing more (to work salvation) than the blood of a bull
or a goat." And therefore the same Cyril5 imagineth Christ thus to say6 : Mor-
... ap. xviii. talem carnem assumpsi; sed, quia naturaliter vita existens habito in ea, totam ad
meam vitam reformavi7 : "I have taken mortal flesh upon myself8; but, foras
much as I naturally being life dwell in the same, I have reformed that whole
flesh unto my life." So saith Leo : Verus . . . venerator dominiccs passionis sic
crucifixum Jesum oculis cordis aspiciat, ut illius carnem suam esse cognoscat9 : " 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.
c—r*.  ; Further, it is fuUy confessed of either side, that we by faith eat the very body
bpmtua Q£. Q^^ no£ as ^g b0(jy 0f 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.
cyrii. Anath. 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, ques sola, pura, et exqui-
sita fide accipiuntur10? "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
Onlvby Paginations to deal those things that be received by only, pure, and perfect11
Faith, faith ?" These words seem plain, and free from quarrel. Yet hereof may grow
1  *  ' 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 perfect11 faith."
Concerning M. Harding's fantasy, Pope Nicolas under a solemn protestation
ne consecr. would have us to say : Ego . . . corde et ore profiteor, . . . non tantum sacramentum,
Ego Beren- sed etiam . . . corpus Christi. . .in veritate, sensualiter . . . manibus sacerdotum traetari,
1 frangi, et dentibus fidelium atteri12 : " I profess with heart and mouth, that not only
the sacrament, but also the body of Christ itself in very truth and indeed13, 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)

Cyril, ad
Regin. ex
Epist. ad
Heb.

Cyril, in
Johan. tib.

Leo de
Pass. Dom.
Serm. 13.

P Manhead, 1567, 1570.]
P Hieron. Op. Par. 1693-1706. Comm. Lib. i. in
Epist. ad Ephes. cap. i. Tom. IV. Pars i. col. 328.]
P Cyril. Alex. Op. Lut. 1638. Lib. de Rect. Pid.
ad Kegin. Tom. V. Pars n. p. 72.]
P Of common, 1567, 1570.]
p Same St Cyril, 1567, 1570.]
P To say thus, 1567, 1570.]
P Id. Comm. in Joan. Evang. Lib. iv. cap. iii.
Tom. IV. p. 366.]
P Meself, 1567, 1570.]

P Leon. Magni. Op. Lut. 1623. De Pass. Dom.
Serm. xiii. 3. col. 172.]
P° Cyril. Alex. Op. Apoiog. adv. Orient. Anath.
xi. Def. Cyril. Tom. VI. p. 193.]
P1 Perfite, 1567, 1570.]
[12 Ego.. .ore, et corde profiteor...non solum sa
cramentum, &c. sensualiter.. .in veritate manibus &c.
fidelium dentibus &c  Confess. Bereng. in Corp.
Jur. Canon. Lugd. 1624. Decret. Gratian. Decr. Tert.
Pars, De Consecr. Dist. ii. can. 42. col. 1932.]
[13 And deed, 1567.]

II.]

OF THE CHURCH OF ENGLAND.

539

verba Berengarii, in majorem incides hceresim quam ipse habuit14 : " Unless thou
wisely understand these words of Berengarius, thou wilt fall into a greater heresy
than ever he held any."
St Cyril's words be plain: Sola, pura, et exquisita fide accipiuntur: " These soia,Pura,
things be received (not by mouth, but) by only, pure, and perfect11 faith." Like- ^^ ''
wise again he saith : Initium et fundamentum in sanctificationem et justitiam °^inLib
Christus est, per fidem scilicet, et non aliter. Hoc enim modo in nobis habitat15: w°. cap- **&¦
" Christ is the beginning and foundation unto holiness and righteousness ; I mean
by faith, and none otherwise. For by faith Christ dweUeth in us." So saith
Clemens Alexandrinus : Hoc est bibere Jesu sanguinem, participem esse incorrup- Clemens m
Uemis ejus16: " This is the drinking of the blood of Jesus, to be made partaker of a.^'ii'.lb'
his immortabty." Origen saith: Est ergo ipse vulneratus; cujus nos sanguinem Orig.tn Num.
bibimus, id est, doctrines ejus verba suscipimus 17 : " He was wounded, whose blood Hom' 16-
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 Athanas. m
n. . . -, .7 , .. -,.-,. „ ^ ihud Evang.
suffecisset corpus ejus ad cibum, ut universi mundi alimonia fieret ? Propterea Quicunque
ascensionis sues in cesium mentionem fecit, ut eos a corporali intellectu abstraheret13. bum." v"
" 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 19 ?
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 Tract'27.
suum; certe vel tunc intelligetis quod gratia ejus non consumitur morsibus20 : "When
¦ye shaU 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 par are, sed cor21: "Prepare not your jaws, butAugust.de
your heart." sec. i,uc.
This is the very, true, spiritual, and only eating of Christ's body ; and whatso- erm' ^
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 22.

M. HAKDING.

As for the23 former part ofthe sentence which ye bring out ofthe Nicene council,
"soundeth nothing against the catholics (for they also teachthe same), *so the latter24 tw 
part is directly contrary to your doctrine, which ye thought good to leave out, lest Beatl «"

Untruths,
two together. e an-

P* Gloss, ibid.]
[15 Cyril. Alex. Op. Comm. in Joan. Evang. Lib.
iv. cap. iv. Tom. IV. p. 393.]
P8 Clement. Alex. Op. Oxon. 1715. Psedag. Lib.
11. cap. ii. Tom. I. p. 177.]
[17 Orig. Op. Par. 1733-69. In Num. Hom. xvi.
9. Tom. II. p. 334.]
, p« Athanas. Op. Par. 1698. Ad Serap. Epist. iv.
19. Tom. I. Pars 11. p. 710.]

P9 The last sentence is not in 1567.]
P° August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi. Tractat. xxvii. 3. Tom. III. Pars 11. col. 602;
where quia twice for quod.]
P1 Noli parare fauces, &c  Id. de Verb. Evang.
Luc. xiv. Serm. cxii. 6. Tom. V. col. 666.]
P2 See below, page 540, note 1.]
P3 As the, Conf. and Def. 1567.]
P4 Later, Conf. and Def. 1567, 1570.]

540

THE DEFENCE OF THE APOLOGY

[part

thereby ye should have marred your whole matter. Such nipping and a mark to
rounding of sentences hath ever been taken for a mark to know heretics ^wherelKI
by. Among wise men such practice worthily bringeth you into suspicion
of untruth. The words of the council truly reported be these: " Let us The words of
not at tlie divine table basely behold the bread and cup set before us ; but, feunc'iCZhich
lifting up our mind, let us by faith understand on that holy, table to be jot'fkem&e
laid the Lamb of God, that taketh away the sins of the world, of priests ^ ^"^5*
sacrificed unbloodily. And, receiving his precious body and blood verily, m%ttr°-/'iM
let us believe these to be the pledges of our resurrection. For in con
sideration hereof we take not much, but a little, that we may know we receive not to
filling (of the body), but to sanctimony1." Take the end with the beginning, and
wliat maketh this decree of that holy council for defence of your sacramentary
doctrine ? And here, who be more basely-affectioned and bent toward the things set
on that table ; ye that make them but bread and wine, or we that, after consecration,
believe under the forms of bread and urine verily to be made present the body and
buntruth, blood of Christ ? Whether is a baser exercise, to feed on bcommon bread and wine,
derous: we " and to dwell in the judgment of the senses, or to eat the very flesh of Christ, the
commonUpon orea.cZ of life that came down from heaven, to immortality of the body and soul ; to
wtaaed:awe forsake the senses, and follow the understanding of "faith ? Well we agree with you,
very body the not to be over-basely intent to the bread and cup. But why do not ye perform that
chrut00d °f as followeth there after your own allegation out of that council ? Why do ye not
' Your fahh with those three hundred and eighteen holy fathers, and with the whole church of
God's word is Christ, understand by faith on that holy table to be laid the Lamb of God, that
taketh away the sins of the world ? Why do ye not recant your wicked doctrine
against the blessed sacrifice of the mass ? Bead the whole sentence, joining the end
to tlie 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, whereby they are
1 untruth, redeemed, to a dbare piece of bread, teaching it to be but the figure of his body?
neither bare Saith not this council, that we receive the precious body and blood of our Lord
bare figure. ea\nd£s, that is, verily and indeed, ' whereby indeed all your tropes and figures ah tropes and
answer. e be quite excluded ? Again, if these were but bread and wine, as ye teach, JmSiunurtes
chKtrveriiVy would the council say that we take them not to satiety, but to sanctimony leJdietqfthl!'
a?thoughed' eind holiness? What holiness can we have of bread and wine? What wfcowcomicft
inenorwfthh" holiness obtain we not by eating of the body of Christ, being the proper body of
bodily the 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,
ed doctors wring your s weapon out of your hands, and with the tother end of it strike you
used com- down. As it is not hard2 to us by learning to overthrow you, so we beseech God
Em"1 tropra to strike down the pride and stubbornness of your hearts, as he did Paul, Acts ix.
so'brlve68' wherewith ye resist the manifest truth.
captain! THE BISHOP OF SAKISBUBY.
We allege this place, although briefly, yet 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
purpose St Augustine saith, as it is alleged before: Ea demum est miserabilis
animce servitus, signa pro rebus accipere, et supra creaturam corpoream oculum
mentis ad hauriendum csternum lumen levare non posse3 : " This is the miserable

August, de
Doct. Christ.
Lib. iii. cap.

P Gelas. Cyz. Hist. Concii. Nic. cap. xxx. in
Concii. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. II. col. 233. See Vol. I. page 464, note 3.]

P Heard, 1611.]
P August. Op. Par. 1679-1700. De Doetr. Christ.
Lib. in. cap. v. 9. Tom. III. Pars 1. col. 47.]

II-]

OF THE CHURCH OF ENGLAND.

541

bondage of the soul, to take the signs instead of the things that be signified ; and '~7j£ — >
not to be able to lift up the eye of the mind above the corporal creature, to jj^
receive the light everlasting." And therefore, immediately before the holy ja;d n
ministration, the priest saith unto us, as it is said before : " Lift up your hearts." the table.
In this sort the same fathers spake4 of the water of baptism : Baptisma nostrum '  '
oculis sensibilibus spectandum non est, sed oculis intellectus. Vides aquam ? Cogita «&£ ™|s.
vim et potestatem Dei, quce in aquis latet5: " Our baptism may not be considered v6„o-ovttjv
with the sensible or bodily eyes, but with the inner eyes of the mind. Seest thou «L™%>u-
the water ? Think of the might and power of God, that lieth hidden in the ™Msr
water." Thus, as in the one sacrament they withdraw us from the water, even lfv®]f
so in the other sacrament they withdraw us from the bread.
But it followeth 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." Lf
the ancient fathers, to the end to stir up and to inflame the hearts of the people,
had not sometime6 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, vel negotii Gregor. Nyss.
in loco existentis, intelligibilium aliquod extiterit, abusive id ibi esse dicimus, propter cap. xi. '
operationem ejus quce ibi est, locum pro habitudine et operations accipientes. Cum
enim dicere deberemus, Ibi operatur, dicimus, Ibi est7 : " 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 tbat 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'.
hoe est, remissionem peccatorum3 : " 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 conseer.
iterum in hoc mysterio moritur: . . . ejus caro in populi salutem patitur9 : " Christ Quid sit
dieth again in this mystery : his flesh suffereth for the salvation of the people."
So saith Chrysostom : Ut in coelo celatur Deus, sic in scripturis absconditur  chrysost. in
Non.. . omnes intelligunt Deum veritatis, positum in scripturis10: "As God is covered if""' Hom"
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
Dominus11 : " Our Lord is in the words of the scriptures." So saith St Hierome : Interp' Psa1'
Supra nudam metuis humum exesa jejuniis membra collidere. Sed Dominus tecum Hieron. de
jacet12: "Thou art afraid to lay thy body, worn out with fasting, upon the bare VltElcm'
ground. Yet the Lord lieth there with13 thee." Again: Nudus atque esuriens Hieron. ad
ante fores nostras Christus in paupere moritur14: " Christ, naked and hungry, lying Gaudenl-
before our gate, dieth in the poor."
And to leave other like sayings and sentences of the ancient fathers, pope

[4 Speak, 1567, 1570.]
P Gelas. Cyz. Hist. Concii. Nic. cap. xxx. iu
Concii. Stud. Labb. et Cossart. Tom. II. col. 233.]
P Sometimes, 1567, 1570.]
p Gregor. Nyss. Op. Par. 1638. De Anim. Tom.
II. p. 111.]
P Gregor. Papa in Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Tert. Pars, De Consecr.
Dist. ii. can. 34. col. 1926; where non improbabiliter
quidam, and id est peccatorum remissionem.]
P Id. ibid. can. 73. col. 1953. See Vol. II. page
726, note 5.]

P° Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. iv. ex cap. iii. Tom. VI. p. xliii. ; where
sicut enim in ccelo.]
P1 Athanas. Op. Par. 1698. In Interp. Psalm, ad
Marcellin. Epist. 33. Tom. I. Pars n. p. 1002.]
[1!! Hieron. Op. Par. 1693-1706. Ad Heliod. de
Vit. Erem. Epist. v. Tom. IV. Pars n. col. 11; where
super.] P3 Lieth with, 1567.]
[14 Id. ad Gaudent. Epist. xcviii. Tom. II. Pars
ii. col. 799.]

542

THE DEFENCE OF THE APOLOGY

[PABT

The

De Consecr.
Dist. 2.
Quia passus.

Adrian saith in your late council of Nice : In scripturis sanctorum imaginum Agnus
¦lne prcscursoris digito ostensus depingitur1 : " In the scriptures of the holy images is
1 ¦ / painted the Lamb of God, that John Baptist shewed with his finger."
the table1 These sayings must be qualified with a gentle exposition ; and may not be
¦  v  ' racked extremely to the sound and rigour of the letter. Chrysostom thus ex-
DfstT*"' poundeth these words of St Paul to the Galatians : Quibus Christus ante oculos
sextam prius depictus erat, in vobis crucifixus. Atqui Christus non apud Galatas, sed His-
chrysost in rosolymis fuit crucifixus. Quomodo igitur dicit, in vobis ? Ut ostendat vim fidei,
Gai. cap. iu. quce potest etiam procul dissita cernere ; indicans quod itti oculis fidei exactius
cernerent, quam nonnulli qui prcesentes adfuerant, eaque quce gerebantur conspex-
erant2 : " 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 perfectly3 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 estis4 in mensa;
. . . vos estis in calice5 : " 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 tbe 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. Harding6. 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 Reply7. Certainly St Augustine saith, the receiving of
Christ's body indeed, and tbe receiving of the sacrament, are 'sundry things.
August.de Thus he writeth: Ostendit [Christus] quid sit non Sacramento tenus, sed re vera
cap. xxi!3""' corpus Christi manducare, et ejus sanguinem bibere3: "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 foris ; qui manducat in corde, non qui premit
dente9 : " He that eateth within, not he that eateth without ; 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 substantiately10, 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 holiness and sanctifieation 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 xvii.
Div. 14.

Art. iv.
Div. 8.

August, in
Johan.
Tract 26.

P Hadr. Papa in Act. sec. Sept. Synod, in Corp.
Jur. Canon. Lugd. 1624. Decret. Gratian. Decr. Tert.
Pars, De Consecr. Dist. iii. can. 29. col. 1973; where
in quibus pictura sanctorum. Conf. Gloss, ibid.]
P Chrysost. Op. Par. 1718-38. In cap. ii. Epist.
ad Gal. Comm. Tom. X. pp. 695, 6.]
[_» Perfitely, 1567, 1570.] p Istis, 1611.]
P August, in Corp. Jur. Canon. Decret. Gratian.

Decr. Tert. Pars, Dist. ii. can. 36. col. 1929.]
P See Vol. II. pages 733, &c]
P See Vol. I. Art. v. pages 465, &e. ]
P Id. Op. Par. 1679-1700. De Civ. Dei, Lib. xxi.
cap. xxv. 4. Tom. VII. col. 646, 7.]
P Id. in Johan. Evang. cap. vi. Tractat. xxvi. 12.
Tom. III. Pars n. col. 499.]
[l0 Substantially, 1567, 1570.]

XL]

OF THE CHURCH OF ENGLAND.

543

other end thereof ye strike us down. Methinketh I hear one say, Denique me- Thras. in
tuebant omnes jam me11: if some handsome Gnatho12 stood by you, I trow, we Eunuclu
should have a pretty play. But unsensible men are we, that feel none of these
deadly blows. I wiU answer you as St Augustine sometime answered Pascentius,
the Arian heretic : Facile est ut quisque Augustinum vincat ; videris utrum veritate August ad
an clamor -e13 : " It is an easy matter to overcome Augustine ; but see you whether Ep!sti74.
it be by truth or by noise of words." And again : Non . . . bonum homini est homi
nem vincere ; sed bonum est homini ut eum Veritas vincat volentem ; quia malum est
homini ut eum Veritas vincat invitum. Nam ipsa vincat necesse est, sive negantem,
sive confitentem14 : " 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 not15,
the truth must needs conquer him."

The Apology, Chap. xiv. Division 5.
And, as Chrysostom very aptly writeth, 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 high16 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 belly17."

To re
ceive or
bear
Christ.

M. HAEDING.
in 1 cor. mp. Indeed, Chrysostom saith as ye report. But, sirs, what mean ye ? To
,x.Hom.2i. eat tne -[y0liy 0j- Christ, which 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 kind of eating ? Must we fly so high as we look not to
find this body in earth ? Can we not eat this body except we fly up to heaven ?
Can we not come by it but there ? Can we not eat him but there ? Yes, forsooth.
*We need not to go13 out ofthe earth for the matter. For Chrysostom himself, ».o earthly
in the same homily from whence ye fetch this, saith that, " whiles we be in this life Then'haVe
this mystery is cause that the b earth to us is become heaven19." He that loin heaven.
Sw&nd desireth to know what eagles we must be, and how high we must fly, to bNotbypui-
iTfl^ioclme come to the eating of this body worthily, let Chrysostom even there ex- down tous;
Chrtlkiol'f pound Chrysostom. "He nameth eagles," saith he, "to shew that he Sp'our heart!
must get him on20 high that cometh to this body, and that he21 must have tohim-
nothing to do with the earth, neither be drawn downward to base things and creep,
but always fly upward and behold the Sun of Righteousness22," Sec. Will ye yet hear
him more plainly declare what lie meaneth by this high eagle's flight ?
I7melmmnt "Wipe away," saith he, " all filth from thy soul, prepare thy mind to
eagles flight receive tj,ese mysteries. If ths king's child, arrayed in purple and dia
dem were delivered unto thee to bear, wouldest thou not cast down on the ground all
thai 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 not23 afraid ? « with thy
And dost not cast away all love of worldly things, and garnish thyself with him ^th th?1
only, but dost thou yet look down on the earth, art thou yet in love of thy money ? mouth-

[u Terent. Eunuch, m. i. 42, 3.]
P2 Some Gnato, 1567.]
P3 August. Op. Ad Pascent. Epist. ccxxxviii.
cap. v. 27. Tom. II. col. 862.]
P4 Id. ibid. 29. col. 863 ; where bonum hominis.]
[" Or will not, 1567, 1570.]
[16 Fly high, Conf.]
[17 Cypr. Op. Oxon. 1682. De Coan. Dom. (Ar
nold.) p. 44. See Vol. I. page 141, note 11.]
["> Not go, Conf. and Def. 1567, 1570, 1609.]

[19 'EvTautla ydp aoi Ti]V yv» ovpavov irotei

roi/T-1

to pva-Ti'ipiov. — Chrysost. Op. In Epist. i. ad Cor.
Hom. xxiv. Tom. X. p. 218.]
P° Him up on, Conf. and Def. 1567, 1570.]
P1 He that, 1611.]
P2 'Agtous tie Ka\ei, detKVVs oti Kai vyj/nXov elvat
del tov irpotrtovTa tw owpaTt tovtot, Kat pnSev Trpos
Tijv yrjv koivov e-^etv, pnde KaTto xrvpetrQai Kai ep-
iretv, dW dvoj ireTetrQai dinveKtos, Kai Trpos tov
t\\iov t?/s diKaiotrvvTis evopav, k. t. \. — Ibid. p. 216.]
P3 Art not, Conf. and Def. 1567, 1570, 1609.]

544

THE DEFENCE OF THE APOLOGY

[part

presence he
saith no
thing.

art thou yet given to the earth ? If it be so, what forgiveness, what excuse shaU
thou find1?" This spiritual flying up requireth Chrysostom; and yet
d untruth, in that homily, he declareth Hlie body of Christ to be present here in acSiTgeth
ftomCshpeak: earth (meaning in this holy sacrament), yea, that very body which "was iflfi'St
aeprfjence nailed, beaten, which was not overcome by death, which the sun seeing ™j?("Mra-
twf "mss °f crucified turned away his beams, for which the vail of the temple was
™dSeswy rent asunder, stones and all the earth quaked, the body that was made all bloody,
and, being thrust in with a spear, poured forth fountains of blood and water, to all
the world healthful3." Thus ye see how far Chrysostom is from your strange
• untruth, doctrine concerning the very and ereal presence of Christ's body in the sacrament
SmCno?on~ce of the altar. Of which altar, and of the sacrifice of that body made and offered by
p™ee^ereaI the priests, and of the adoration due thereto, in that homily he speaketh most
Sswer!10 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- 0mUmaum
ther Cyprian, whom ye allege, and against whom, God knoweth. Verily ty the defenders
we confess with holy Cyprian and the fathers of the Nicene council, that
the body of Christ which we 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
r untruth, take but little, f according to the Nicene decree, acknowledging that spiritual food to'
rane'councii serve to sanctimony, not to satiety. Lastly, ye bring for you St Augustine in these
maketh no 7
mention of WOrtiS.
any such
bring5 but'"'1' THE BISHOP OF SARISBURY.
idle forms
hottre'they Here M. Harding casteth his colours to shadow that thing that will not be
food'or how h1^- Whereas Chrysostom saith, " Thou receivest not the king's child, but the
can they only-begotten Son of God," he so racketh and presseth these words, as if the
scrv6 to mak.6 *» o ' ¦*• *
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
faith only, not by mouth ; even so he writeth of the sacrament of baptism : Si
quis tibi purpuram aut diadema dedisset, nonne prce quovis auro accepisses ? Ego
vero tibi non ornatum regium tribuam, sed ipsum Begem induendum exhibeo. Et
quomodo, inquies, Christum poterit quis induere ? Audi quid Paulus dicat, Quot
quot in Christum baptizati estis, Christum induistis4: " 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
robe, but also the King himself5. St Cyril saith : Discant omnes, ...ne, antequam
ii. cap. xxxvi. firmiores sint catechumeni, Christum eis antequam oporteat baptismi mysterio com-
mendent6 : " Let all men take heed that they deliver not Christ in the sacrament

Chrysost in
Epist. ad Col.
Hom. 10.

Cyril, in
Johan. Lib.

P 'ATrocpnxe'.Tolvvv tjjV \]rvyfiv, TrapatrKevaX,e
Tr\v dtdvotav Trpos Tr/V tovtcov tcov pvtrT-tipitov vtco-
doxnv. Kal ydp ei TraiSiov patriXtKov peTa tov Kocr
pov Kal tij-s dXovpyiSos Kal tov SiaSijpaTos evexeipi-
trflijs tpepeiv, irdvTa av epptvsas to ev tij yfj - vvvi tie
ov Traidiov duQpuyrrov fiao-tXiKov, dXX' avTov tov
povoyevij Xapfidvmv tov Qeov -rraiSa, ov diptTTeis,
eiire pot, Kai TravTa tov tuv Piiotikwv eK^aXXeis
epwTa, Kat tio Kotrpw KaXXunrillri povov eKeivto,
dXX' eti -rrpis Tijv yrjv opas, Kal xpnpaTaiv epas,
Kal irpds XPva°v eTrTontrai; Kal Tiva dv a-jolns trvy-
yvtopnv; irolav aTroXoyiav ; — Ibid. p. 219. J
P Very and real body, Conf.]
P ...tovto to crcopa Trpoo-TjXovpevov Kat patr-

TiX,6pevov ovk ijveyKev 6 BdvaTos, tovto to trtZpa Kal
TpXtos UTavpodpevov ISiov Tas aKTivas aTreo-Tpevje'
Std tovto Kal KaTarreTaa-pa etrx^eTO Tore, kui
TreTpai epprtyvvvTO, Kat yi] Traaa eTlvdtrtreTO. tovto
eKeivo to atopd etTTi, t6 ypaypevov, to irAijyev, Kal
Tas traiTripiovs Trriyds dvafiXoaav, ttjV tou cttpaTos,
Trjy tou iio'aTos Tr} o'lKovpevn Trdtrrj. — Ibid. p. 217.] '
P Id. in Epist. ad Cor. cap. iv. Hom. a. Tom.
XI. p. 402.]
P This sentence is not in 1567.]
P Cyril. Alex. Op. Lut. 1638. Comm. in Joan.
Evang. Lib. n. cap. i. Tom. IV. p. 144. Conf. Op.
Insig. Cyril. Alex, in Evang. Joan. Par. 1508. Lib. n.
cap. xxxvi. fol. 40.]

»0 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 fronte7: "Holy August, in
men receive Christ both in their hand and in their forehead." Apoc. Hom.
St Chrysostom saith : Adest sacerdos, non ignem gestans, sed Spiritum Sane- chrysost de
turn3: " The priest is present, bearing not fire, but the Holy Ghost." If erd' Lib'
St Ambrose saith : Portant in typo Christi munera ; portaturi in evangelio mu- Ambros.
nerum largitorem9: " They carry Christ's gifts in a figure ; in the gospel they shall Patrilrch.
carry (Christ himself), the giver of the gifts." And again : Mortem non timebis, si Ambros. de
geras Christum10: " Thou shalt not fear death, if thou bear Christ." Spl'ixf0'
Athanasius saith : Apud nos servatur puerulus ille, quem Herodes interficere Athanas.
satagebat11: "The same child is kept amongst us whom Herod laboured so conti^Arian.
earnestly to destroy." St Chrysostom saith : Credo apostolo Paulo, Christum in chrysost in
se loquentem circumferenti12 : " I believe the apostle Paul carrying Christ about f Tim' Hom'
speaking within him."
St Augustine saith: Concionatores tradunt Christum discentibus13 : " The preachers August.de
deliver Christ unto their learners." St Cyril saith : Verum manna Christus erat, Liblwica^
qui per figuram mannes priscis illis a Deo dabatur14: " Christ was the very true cyr'n. in
manna, wbom, under the figure of manna, God gave unto the fathers of the old j^an.' Lib
testament." It is written in M. Harding's own legend: Christophorus ... porta- "xx?vP'
vit . . . Christum .. .in humeris, . . . [et] in ore per confessionem15: " Christopher bare HistLongob.
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 Fortai. Fid.
ono. . . . suspensus in botro. . . .est in serpents csneo. . . . crucifixus in Isaaco16:

" 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- chrysost. ad
nium ore circumferri17 : "Whithersoever a man come, he shall see Paul carried Hornets.''
about every where in the mouth of every man." And, to end this long rehearsal,
St Augustine saith: Detractor ... diabolum portat in lingua13: "The slandererAugust.de
• xi xi. i -i i_- x " Salutar.
carneth the devil upon his tongue. Docum. cap.
I doubt not but M. Harding will better bethink himself, and not require us to xxvl'
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 quodammodo earum rerum quas significant August.de
sustinere personas19: "All signs or tokens seem in a manner to bear the persons Lib. xviii.
ofthe things themselves20 that they signify." As for example he saith: Sicut cap' *lvm'
dictum est ab apostolo, Petra erat Christus ; quoniam petra ilia, de qua hoc dictum
est, significabat . . . Christum19: " So the apostle saith, ' The Rock was Christ ;' for
that the rock whereof it was spoken signified Christ."
Likewise Athanasius saith : Qui regis imaginem videt regem videt, et dicit, En Athanas.
tibi regem. Neque tamen duos reges constituit ; neque imaginem particulam esse Sabeii.

P August. Op. Par. 1679-1700. In B. Johan.
Apoc. Expos. Hom. xi. Tom. III. Append, col. 172.]
P Chrysost. Op. Par. 1718-38. De Sacerd. Lib.
in. Tom. I. p. 383.]
P Ambros. Op. Par. 1686-90. Lib. de Jos. Pa
triarch, cap. xiii. 77. Tom. I. col. 508.]
P° Id. Lib. de Fug. Sec. cap. ix. 56. Tom. I.
col. 440 ; where timeas.]
[!1 ...Trap' vpiv T6TT]pr\Tai Td TratStov, orrep
'HptiSns dveXeTv eJi|Ve<  Athanas. Op. Par. 1698.
Ad Episc. -2Egypt. Epist. 20. Tom. I. Pars i. p. 291.]
[12 Chrysost. Op. In n. Epist. ad Tim. cap. i.
Hom. ii. Tom. XI. p. 669.]
P3 ...cur non et in eis, qui tradunt discentibus
Christum?— August. Op. De Doctr. Christ. Lib. iv.
cap. xv. 32. Tom. III. Pars I. col. 77.]
[" Cyril. Alex. Op. Comm. in Joan. Evang. Lib.
[JEWEL, IH.]

hi. cap. vi. Tom. IV. pp. 312, 3.]
[15 Opus Aur. et Legend. Insig. cum Hyst. Lomb.
Lugd. 1526. Legend, xcv. fol. 73 ; where CThristum
precedes portavit]
[" Fortai. Fid. Nurm. 1494. Lib. i. Consid. iii.
fol. 19. 2; where Samsone and clavis affixus in
Ysaac] [" Chrysost. Op. Ad Pop. Ant. Hom. xvi. Tom.
II. p. 164.]
P8 August. Op. Lib. de Salutar. Docum. cap.
xxvi. Tom. VI. Append, col. 198. The Benedictine
editors consider this a work of Paulinus, patriarch of
Aquileia.] P9 Id. de Civ. Dei, Lib. xviii. cap. xlviii. Tom.
VII. col. 531.]
P° Themself, 1567, 1570.] 35

546

THE DEFENCE OF THE APOLOGY

[part

Gregor. in
Job. Lib.
xxix. cap.
xxviii.

Gregor. in
1 Reg. cap.
ii. Lib. ii.

Chrysost. de
Sacerd. Lib.

Hieron. ad
Hedib.

August.QusestEvang. Lib.
i. cap. xiii.

De Consecr.
Dist. 2.
In quibus.

Chrysost. in
Hom. de
Pentecost.

regis, neque regem particulam imaginis esse judicat1 : "He that seeth the image of
a king seeth the king, and saith, Behold, there is the king; and yet (so saying) 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."
St Gregory in plainer wise saith thus : Eundem Agnum Johannes ostendendo,
Esaias prcevidendo, Abel offerendo loquutus est. Et quem Johannes in ostensione,
quem Esaias in loquutione, hunc Abel significando in manibus tenuit2: "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."
Again he saith : Intus ad Christum respicit, quem per considsrationem portat in
corde3: "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
Chrysostom saith : " Behold, the Lamb of God is slain : the blood even now is
drawn from his side, and the whole people is coloured and made red and bloody
with the same4." 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 alta eum oportere contendere, qui ad hoc corpus accedit5:
" He calleth us eagles, to shew that he must mount on high and fly 6 aloft whoso
will approach near to that body." Likewise he saith : In ccelum vocat nos, ad
magni Regis mensam7 : "Christ calleth us up into heaven, unto the table ofthe
great King." And again : Ilium sursum sedentem . . . hie degustamus3: " We being
here beneath taste him sitting in heaven above." So saith St Hierome : Ascen-
damus cum Domino [in] ccenaculum magnum, stratum atque mundatum ; et accipia-
mus ab eo sursum calicem novi testamenti9: " 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."
So saith St Augustine : Ubi fuerit corpus, illuc congregabuntur aquilce, id est, in
ccelum : ... illuc congregabuntur aquilce : dictum est de spiritualibus, qui, ejus passio-
nem humilitatemque imitando, tanquam de ejus corpore saturantur10 : '"Where as
the carcase shall be, thither shaU 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."
So saith Leo : Circa hoc corpus aquilce sunt, quce alis circumvolant spiritualibus11:
"About this body there are eagles that fly6 about with spiritual wings."
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
his own meaning : Hodie nobis terra facta est ccelum, non stellis de ccelo in terram
descendentibus, sed apostolis ad cesium ascendentibus : quia effusa est copiosa gratia
Spiritus Sancti, et universum orbem operata est ccelum ; non immutans naturam, sed

P Athanas. Op. Par. 1698. Contr. SabeU. Gregal.
6. Tom. II. p. 42. Conf. Basil. Op. Par. 1721-30.
Contr. Sabell. Hom. xxiv. 4. Tom. II. p. 192.]
P Gregor. Magni Papae I. Op. Par. 1705. Lib.
xxix. 69. in cap. xxxviii. B. Job. Tom. I. col.
948.] P Id. in prim. Reg. cap. iii. 24. Tom. III. Pars
n. col. 92.]
P "Otov ydp idrjs tov Kvpiov Tedvpevov...Kul
TrdvTas eKeivta Tip Ttpito fpoivitrtropevovs a'tpaTi '
k.t.X — Chrysost. Op. Par. 1718-38. De Sacerd. Lib.
in. Tom. I. p. 382.]
P Id. in Epist. I. ad Cor. Hom. xxiv. Tom. X.
p. 216.]

P Flee, 1567, 1570.]
P Id. Op. Lat. Basil. 1547. De Sacr. Part. Myst. ad
Ant. Hom. lxi. Tom. V. col. 404; where vos voca-
vit.] P Id, ibid. col. 402 ; where hunc for hie]
P Hieron. Op. Par. 1693-1706. Epist. ad Hedib.
cap. ii. Tom. IV. Pars i. col. 172.]
[10 August Op. Par. 1679-1700. Quasst. Evang.
Lib. i. cap. xiii. Tom. III. Pars n. col. 247; where
illo for illuc twice.]
P1 Leo in Corp. Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Tert. Pars, De Consecr. Dist. ii. can.
38. col. 1931. See Vol. I. page 451, note 14.]

n-J

OF THE CHURCH OF ENGLAND.

547

voluntatem emendans12: "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 heayen ; not by changing of nature, but by correcting the will of
man." Likewise again he saith : Apostoli in terra constituti in ccelo conversaban- chrysost ad
tur. Et quid dico, in ccelo ? Altiores erant ccelo, etiam alio ccelo ; et ad ipsum i!*' H°°
Dominum pervenerunt13 : "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." A<rain he saith :
[David] terram in ccelum vertit; et homines facit angelos14: "David turneth thechrysost.de
earth into heaven ; and of men he maketh angels." Again he saith in this self- Horn's.
same place by M. Harding alleged : Ut terra nobis ccelum sit, facit hoc mysterium. chrysost in
Ascends igitur ad cceli portas, et diligenter attende ; imo non cceli, sed cceli coelorum ; li.01' Hom'
ettunc quod didmus intueberis15 : "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 fly6 so high that
we look not to find this body in earth? Can we not eat this body except we fly6
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 heaven16.
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 receive 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 absent17? in jonan.
How shall I reach my hand up to heaven, to lay hold upon him sitting
there18?" He answereth: " Reach thither thy faith, and then thou hast
laid hold on him19."

John xi.

M. HABDING.
Upon these words of St John, " The bishops and Pharisees gave com
mandment that, if any knew where Jesus were, he should shew 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
siau stine hold on him '." Where he speaketh not of receiving Christ so as we receive
speaketh not of j,jm fa ffe sacrament, * but of receiving him by faith only. And there * And by
Christ in the fa wisheth and exhorteth the Jews to come to the faith, and teacheth receive cnrfst
i^flixTom them how they may profitably lay hold on Christ, whom their forefa- Sent sacra"
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 maketh this objection to himself: " Well, the Jew answereth
me How20 shall I hold him that is absent? How shall I reach up my hand to

[12 Chrysost. Op. InPentecost. Serm.i. Tom. III.
p. 787. This is not by Chrysostom.]
[1S Id. in Epist. ad Hebr. cap. ix. Hom. xvi. Tom.
XII. p. 162.]
[" Id. de Pcenit. Hom. vi. Tom. II. p. 323. Conf.
Op. Lat. Tom. V. col. 871.]
[I5 Id. in Epist. i. ad Cor. Hom. xxiv. Tom. X.
p. 218.]

[16 This sentence is not in 1567.]
['7 Augustine : How shall I hold him, saith he,
which is absent? Conf.]
[I8 Him that sitteth there, Conf.]
P9 August. Op. In Johan. Evang. cap. xi. Trac
tat. 1. 4. Tom. III. Pars n. col. 630.]
P° Whom, Conf.]
35—2

548

THE DEFENCE OF THE APOLOGY

[part

•He speaketh
not of the re
ceiving of
the sacra
ment, but he
speaketh of
the receiving
of the very
body of
Christ, which
is wrought
only by faith.

heaven, that I may lay hold on him which sitteth there ? Beach 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 be meant of laying hold of1
Christ by faith, *not by receiving the communion: Parentes tui tenuerunt carne;
tu tene corde3: " Thy forefathers (thou Jew) took hold on Christ in flesh; take
thou hold on him in thy heart." There he sheweth how Christ may be holden,
though (concerning the visible and sensible presence of his body) he be in heaven
at the right hand of the Father. All this, and whatsoever is said there upon the
text before recited, implieth not so much as any colour of argument against the
truth of Christ's very body in this most blessed sacrament. And thus all your
allegations and reasons concerning this matter be sufficiently answered.

To touch,
to hold
Christ.

August adv.
Jud. cap. ix.

August, in
Johan.
Tract 4a

August in
Johan. Tract. 121.

August de
Nat. et Grat
cap. Ixix.

Ambros. Serm. 58.

Ambros. in
Luc. Lib. x.
cap. xxiv.
Ambros. in
Luc. Lib. vi.
cap. viii.

August, in
Epist. Johan
Tract 1.

THE BISHOP OF SARISBURY.
It is true that M. Harding saith, St Augustine in this place speaketh no
thing of purpose and specially of the sacrament. Certainly it had 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
Credite3 ? " Come unto him and receive the light : what is ' Come unto him,' but
Believe in him ?" Again : Ambulando non laborabitis ; ibi enim acceditis, ubi cre-
ditis3 : " 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 appreliendere eum potue
runt, quia manus fidei non habuerunt4 : " 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 creditur5 : " Christ is not
well touched ; that is to say, Christ is not well believed." Likewise again he
saith: Sunt in corde spirituales manus6: "There be certain spiritual hands in
the heart." And therefore St Ambrose saith : Stephanus in terris positus Chris
tum tangit in ccelo7: "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 : Non . . . corporali tactu Christum, sed fide tangimus3 : " 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 comprehenditur9 :
" 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:
Dominus consolatur nos, qui ipsum jam in ccelo sedentem manu contrectare non
possumus ; sed fide contingere (possumus) 10 : " 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 otherwhere11 touching the

P On, Conf.]
P See below, page 549, note 20.]
P August. Op. Par. 1679-1700. Tractat. adv.
Jud. cap. ix. 14. Tom. VIII. col. 40.]
P Id. in Johan. Evang. cap. x. Tractat. xlviii. 11.
Tom. III. Pars n. col. 618; where non eum appre-
henderunt quia.]
P Id. ibid. cap. xx. Tractat. cxxi. 3. col. 808.]
p Id. Lib. de Nat. et Grat. cap. Ixix. 83. Tom.
X. col. 164 ; where in corde enim sunt spiritales.]
P Maxim. Taur. Hom. ad calc. Leon. Magni Op.

Lut. 1623. De Sep. Dom. et de Mar. Magdal. Hom.
iv. col. 612. See Vol. I. page 499, note 10.]
P Ambros. Op. Par. 1686-90. Expos. Evang.
sec. Luc. Lib. x. cap. xxiv. 155. Tom. I. col. 1637.]
P Id. ibid. Lib. vi. cap. viii. 57. col. 1397; where
tangitur Christus.]
P° August. Op. In Epist. Johan. cap. i. Tractat.
i. 3. Tom. III. Pars n. col. 828; where Dominus
consolans.] P1 Otherwheres, 1567, 1570.]

n.]

OF THE CHURCH OF ENGLAND.

549

Faith re-

same. Thus he saith : [Christus] est cibus noster, quo nihil dulcius ; sed si quis
habeat palatum sanum in corde12: "Christ himself is our meat, than which meat x'ttP" *c~
there 13 is nothing more savoury, so that a man have a sound taste in his heart." ^ '
Again he saith : Dominus . . . dixit se panem qui de ccelo descendit, hortans ut -  f—>
credamus in eum. Credere enim in eum, hoc est manducare panem vivum. Qui fflgfig^
credit [in eum] manducat : invisibiliter saginatur, quia invisibiliter renascitur. In- 7^ ^ .q
fans intus est: novus intus est: ubi novellatur, ibi satiatur14 : " Our Lord calleth16 joK. Tract
himself the bread that came from heaven, exhorting us to believe in him. For 28'
to believe 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 ceelestibus cibis satiandus accedis, sacrum Dei tui corpus et sanguinem... Quia corpus.
respics, honora, mirare, mente continge, cordis manu suscipe, et maxime haustu
interiori assume16 : " 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, August
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 aseendit in ccelum, ut fides eedificetur17 : "Whosoever 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^tau,nj™t
self from all his church, and is ascended into heaven, that our faith may be church is.
edified." And in this self-same place, that M. Harding saith maketh so little for our
purpose, he saith thus : Quomodo tenebo absentem ? Quomodo in ccelum manum AuhP^t in
mittam, ut ibi sedentem teneam ? Fidem mitte, et tenuisti. Parentes tui tenuerunt Tract so.
carne : tu tene corde ; quoniam Christus absens etiam prcssens 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;...et19 rediit, et
nos non deseruit. Corpus enim suum intulit ccelo ; majestatem [autem] non abstulit
mundo20: "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
holdest 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 advanced21 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.

[1B Id. in Johan. Evang. cap. i. Tractat. vii. 2.
Tom. III. Pars n. col. 342 ; where cibus noster est,
and habet.]
P3 Which there, 1567.]
P4 Id. ibid. cap. vi. Tractat. xxvi. 1. col. 494.]
£» Called, 1567, 1570, 1609.]
['« Euseb. Emiss. in Corp. Jur. Canon. Lugd.
1624. Decret. Gratian. Decr. Tert. Pars, De Consecr.
Dist. ii can. 35. col. 1928; where satiandus ascendis,
and interiore.]

[I7 August. Op. Serm. cexxxv. 3', 4. In Dieb.
Pasch. vi. Tom. V. col. 990 ; where quisquis verbum
Dei cum timore et spe audis consoletur, and non est
absentia.] Ps This marginal note is not in 1567.]
[19 1611 omits et.]
P° Id. in Johan. Evang. cap. xi. Tractat. 1. 4.
Tom. III. Pars u. cols. 630, 1 ; where deserit.]
pi Avanced, 1567, 1570.]

550

THE DEFENCE OF THE APOLOGY

[part

The Apology, Chap. xv. Division 1.
Neither can we away1 in our churches with these2 shews and sales
and markets of3 masses, nor with the4 carrying about and worshipping of
the bread5, nor with such6 other idolatrous and blasphemous fondness,
which none of them can prove that Christ or his arJostles ever ordained7
or left unto us. And we justly blame the bishops of Eome, 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
cees'the same about upon an ambling palfrey8 whithersoever themselves
journey9, in such sort as in old times the10 Persians' fire and the reliques11
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.

m. haruing.
. . . The things which it liketh your satanical spirit with blasphemous words to
¦ Untruth. a dishonour and bring in contempt, are such as neither your praises can make
nour the holy more praiseworthy nor your upbraidings any whit of less estimation. If any by
arid y™ pro- the stinking breath of your vile words be puffed away into your damned side, who-
honour'tnem. soever they be, they shew themselves to have been light chaff, not sound Matt iiL
wheat  Yet, for good folks' sake, that I may leave your vile eloquence Luke iu-
to yourselves, and answer the matter by you railed at and belied, and otherwise
not disproved ; I pray you, good sirs, the bmass being the highest and most honour
able service that is done to God in his church (which, otherwheres being already
proved, I treat not of in this place), why should not a priest, by whom only it is
and may be done, ° being called to that vocation or12 state of life, have A priest may
reward and living for it? .. . Bail against the mass and priests serving way enJ°v*is
at the altar of God, until your tongues burn in your head in hell-fire ; in9f«r serving
orSsentGthes we *e^ ^ow' Pnes*s °f the catholic church sell inot the fruit and merit of and for saying
abroad to Christ's blood offered in the mass, but only for their ministry and labour ma"'
"Alas! they require necessary sustenance of life. . . .
otherwise for But, for your defence, ye confess that ye cannot away with the carrying about
shouici away. and worshipping of bread. No more cannot we. To whose charge lay ye this?
Be there any such idolaters now that worship bread? They would be
¦ God forbid known. e God forbid we should suffer idolaters to live amonqst us ! worshippers of
thereshould „ ,, - 7 -. 7 •" <* bread
be water in isootnly, in ttie catholic church we know none. If ye cannot away with
•untruths, the honour which * all devout christian people do to the *blessed sacrament (we mean
fonnd™nd to Christ's body, and Christ himself * present in substance under *the forms14 of
fomeshe,nous o^ad), then cannot we take you for Christians. Mock, scoff, jest, and rail at us with
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 15 it happeneth) abuses in certain places

b Untruth.
For as it is
now used,
there is no
viler disho
nour nor
greater blas
phemy.
« Untruth.
For Christ
never called

P We cannot also away, Conf.]
P The, Conf.]
P And buying and selling of, Conf.]
P Nor the, Conf.]
p Of bread, Conf.]
P Nor such, Conf.]
[7 Did ever ordain, Conf.]
p Horse, Couf.]

P See below, note 18.]
['" Journey as in old time the, Conf.]
P1 Reliquies, Conf.]
[" And, Conf. and Def. 1567, 1570.]
P3 At haulter, Conf.]
[" Forme, Conf. and Def. 1567.]
Ps Sometimes, Conf. and Def. 1567.]

n.] OF THE CHURCH OF ENGLAND. 551
have crept in, no good catholic man ' def endeth them. Marry, we know all is not to 'Yet not
be abrogated, that misliketh your corrupt taste; eand much is right holy devotion, eathoiicpre-
phasant in the sight of God, and therefore allowed in the church, which your hot etMheme.nd'
spirit calleth idolatrous and blasphemous fondness. And, though the ceremony and tonTlut'
manner whereby such devotion is shewed cannot be proved by ordinance of Christ or toGod hhn-
of the apostles, expressed in scripture, yet christian people doubt not but God "in'vata
accepteth their good hearts. . . . they^ worship
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,
*the authority of all holy fathers, and *the examples of antiquity, ashI have at large gether°~ For
proved in my answer to your companion Master Jewel his eighth negative article17. ethdchrui°ur"
But the ambling horse offendeth you. Why be ye not also offended with the ass and ttaGod™'"
her foal that bare the ' same body at Jerusalem which the horse beareth at Borne ; ^authority
then visible and weighty, now invisible and of no weight ? That was done in pomp, faftner'hnor
to the honour of Christ ; and so is this. Ye say this is done after a new guise. So "Je e*amPles
then was that  Neither is it true which ye say, that the bishops of Borne do carry * N°te that
a&OMi with them the sacrament whithersoever they journey. k Ye might have learned on? littIe
Lib cerem. *n that book out of which ye allege that matter to scoff at, that such a Harding hath
Ecei.Rom.sect solemnity is used specially when the pope rideth in pontificalibus. " Then greatun™ ve
iachinum. (as the book telleth) a white palfrey, trapped, gentle, and fair, with a clear- • unb'uth.
sounding bell hanging at his neck, is led, which carrieth the monstrance or pix, with only' the sa-
the most holy body of Christ, over the which noble citisens shall bear a canopy13." tntmse"mef
Thus the book of ceremonies. *°i>Jih m.
. . . 1And, I pray you, what evil is this ? If it be good to carry about that most ftYh'ng5COff
holy body, by which as Christ once redeemed us, so by the same, devoutly honoured °f f*mf?\?h
faithful people, and carried abroad and brought to certain places, hath in old times in earnest?
(os yet also doth continually), to the great comfort and help of sundry persons being a wise man
in distress, wrought miraculously healthful remedies ; . . .if the Israelites fondly?0
found help at God's hand by ^bringing the ark into the field with them, answe?6
as they marched forward against the Philistians ; if the Philistians cried !^me| God's
out for fear when they perceived the ark to be in the Israelites' army, and "^ f^re.
said, Venit Deus in castra : vse nobis ! " God is come into their tents : alas, we theansw»ad
are undone !" fyc. . . .19
And, concerning the order of the ceremony, whereas " the people be °.GraY| con-
tMs ceremony desirous to behold the body of their Bedeemer with their faith by their
peareth'toa carnal eye directed to the form of bread, no man is able to hold up on
SSyo^l high the sacrament, so as convenient it were to be done, both to satisfy
reasonable. ^e£r ,jevotion and to maintain their faith; for the pope himself commonly
is an aged man, and therefore over weak "for that service, specially arrayed in pon- ^P™ the
tificalibus, as in such solemnities he is. Again, tlie 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 "why may not
a horse be put to that service, to supply 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 the kine that drew the ark.
The custom of Neither ought the custom of bearing the most holy body of Christ where
TaltTwhe^ the pope goeth seem20 new and21 strange. For we read in the life ofthe
TeSieTnS- blessed martyr Stephen the first, who was pope of Borne above thirteen
strange. hundred years past, that Tharsitius the deacon (who at length also suffered
death for Christ) bare our Lord's body at what time he attended upon the blessed man
pope Stephen as he went to his martyrdom22. Wlio desireth to see this described at
larqe the same may he find in (that great fond fabular) Simeon Metaphrastes, a

P« Me &c. Def. 1567, 1570.]
I" See Vol. I. pages 514, &c]
[18 ...ducitur post hos equusalbus phaleratus, man-
suetus et pulcher, cum tintinnabulo ad collum bene
sonante, qui capsulam vehit cum sacratissimo Christi
corpore, supra quod cives nobiles portabunt balda-
chinum.— Kit. Eccles. sive Sacr. Cerim. Rom. Eccles.
Libr. Col. Agrip. 1557. Lib. i. Sect. xii. cap. i. fol.

108. 2.]
P9 Harding proceeds to infer the benefit christian
people may look for, having the body of Christ car
ried among them.]
P° To seem, Conf.]
P1 An, Def. 1570.]
P2 Bolland. Act. Sanctor. Antv. 1643 &c. Aug. 2.
p. 143. Conf. p. 124.]

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
afterwardutterly taken
away throughout
the whole
church of
God.

1 1f ye had
not these
games from
thence, then
tell us from
whence ye
had them.

Sale of
Masses.

ConsLOthon.Legat. fol.
143.

In Colloq.
Worm.Conses. 5.

Greek writer, well approved and highly esteemed in the Greek church, In Vita
Stephani Primi.
. . . For witness whereof1 we have St Ambrose, who describeth how cer- In 0raUme
tain faithful persons carried pthis blessed sacrament with them when they S^y^.*1"
went to the sea, of whom 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 land3. . . . Neither
is the same by him done without a special mystery, though unknown to the more
part. "Although," saith a learned pope, "a reason cannot be given of innmi. m. &
all things whatsoever have been brought in ure by our forefathers ; yet I l^'Jj,'"'
think," quoth he, " that therein lie hidden profound mysteries4."
I report me now to the secret consciences of good christian people, whether tlie
bishops of Borne use not the blessed sacrament reverently and honourably or no, but
rather qas the Persians' fire 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 follow the steps which Julian the apostata, Lucian, Porphy- j^^ ^mxtcr
rius, Celsus, and such other profane hell-hounds have trodden before them. f£^^
For after the like manner they railed at the holy mysteries of christian ^%]ffriff'
religion; namely Celsus, who, as Origen writeth of him, objected to the otheriiickedin-
Christians the sacrifices of Mithra (which was an idol that the Persians contr.ceis.w,.
worshipped, and called it the sun5), from whence (he said) they had taken r\desuid.'in
all their sacraments, rites, and ceremonies6. And right so (as we 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 and7 Ceres3.
THE BISHOP OP SARISBURY.
Concerning these " satanical spirits, and stinking breaths, and vile words," and
such other like flowers of your eloquence, M. Harding, I confess myself10 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 wben 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-
bemus12? "We straitly forbid the sale of masses?" Think you that so many
wise fathers would forbid that thing that never was used? In the late13 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, fyc. mentionem intempestivam inducere14? "What 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

P Viz. that it was the custom to carry the sa
crament about.]
P These references are inserted from Conf. and
Def. 1567.]
P Ambros. Op. Par. 1686-90. De Excess, fratr.
Satyr. Lib. i. 43. Tom. II. col. 1125.]
P Et licet non omnium, quas 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.]
P Called by the name of the sun, Conf. and Dei.
1567, 1570.]
P Orig. Op. Par. 1733-59. Contr. Cels. Lib. vi.
22, &c. Tom. I. pp. 646, &c]
P An, Def. 1570.]

P ...nos propter panem et calieem Cereremac
Liberum colere existimant  August. Op. Par. 1679-
1700. Contr. Faust. Lib. xx. cap. xiii. Tom. VIII.
col. 342.]
P Neither of honour nor of, Def. 1567, 1570.]
[»° Meself, 1567, 1570.]
[" This reference is inserted from 1567, 1570.]
[12 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. 1679. p. 12. Conf. Const.
in Concii. Oxon. in Crabb. Concii. Col. Agrip. 1551.
Tom. II. pp. 1009, 10.] f>3 Like, 1611.]
P4 This has not been found in the account of the
conference of Worms consulted.]

IL]

OF THE CHURCH OF ENGLAND.

553

Christ's blood." No marvel ; for they have it not to sell. But, if ye had Christ f^fp
himself, ye would set him to sale, as other your fathers have done before you. v*™0n
Such a one was he of whom St Gregory writeth : JesMm Christum Dominum nos- •  ^— '-
trum hceretico, accepta pecunia, venundedit15 : "He took money, and sold Jesus ShSStKi*
Christ our Lord unto an heretic." And, when the bishop of Rome selleth his
pardons, what other thing would he seem to sell hut 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 insanice deventum est, ut heec pars pietatis parum differat ab im- Polyd. de
pietate16: " They are so far proceeded in madness, that this part of holiness is not KbfvtSp:
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 ofthe 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 wben 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, unumquemque deum sic coli oportere, August. de
quomodo se ipse colendum esse prcsceperit 17: " The judgment of Socrates is this, Ivan™ Lib.
that every god ought so to be worshipped as he himself hath commanded." Again '' cap- xvi,u
he saith: Constat fidem stultam non solum minime prodesse, sed [etiam] obesse13: August m
"It is certain that a foolish faith not only doeth not good19, but also hurteth." vet. Test.
Chrysostom saith: Tales sunt diabolo venandi artes; qui prcetextu pietatis cSfysost. 'in
laqueos tegit20: "Such sleights of hunting hath the devil: under the colour of^a*"110111'
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 [sacramentum], ut Gabr. Leet.
ipsum honor ifice conservarent ; sed dedit in sui usum, dicens, Accipite, et manducate21:
" 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- citat. a
vavit frangendum in crastinum ; nee fregit tantum, et reposuit, sed fractum statim Liturg. '
distribuit22 : " 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 Eve23 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 sl1'" "
ipse vult, non quem nos optamus24: " 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 ?

P6 Gregor. Magni Papae I. Op. Par. 1705. Epist.
Lib. n. Indict, x. Ad Columb. Episc. Epist. xlviii.
Tom. II. col. 612.]
P6 Polyd. Verg. De Invent. Her. Amst. 1671.
Lib. vi. cap. xiii. p. 423 ; where pietatis pars.]
[17 August. Op. De Consena. Evang. Lib. I. cap.
xviii. 26. Tom. III. Pars n. col. 12.]
P8 Id. Quast. ex Vet. Test. Qusest. xliii. Tom.III.
Append, col. 56 ; where constet.]
P9 Doth no good, 1567, 1570 ; doth not good,
1609.] P° Chrysost. Op. Par. 1718-38. In Act. Apost.

Hom. xlix. Tom. IX. p. 366.]
P1 ... neque dedit discipulis &c  Gab. Biel.
Can. Miss. Expos. Lugd. 1517. Leet. xxxvi. fol. 60.]
P2 Non enim benedixit tantum et servavit fran
gendum &c. — Humbert, contr. Nicet. in Mag. Bi-
blioth.Vet. Patr. Col. Agrip. 1618-24. Tom. XI. p.
333. Conf. Cassandr. Op. Par. 1616. Liturg. cap.
xxix. pp. 67, 8.]
P» Eva, 1567.]
P" Chrysost. Op. In Matt. Hom. 1. Tom. VII.
p. 618.]

554

THE DEFENCE OF THE APOLOGY

[part

Cerem. Sect.
xii. cap. v.

1 Sam. iv.

 "  • For the rest : " The pope (saith M. Harding) is an old man : he rideth in his
Ihe car- p0W^ca^MS; he is loaden with apparel: the pix is weighty: the weather is hot;
5Xm a ° there is none other creature to supply his room." Therefore it is lately concluded
ment in Lovaine in great solemn sadness, that a horse must be had in to play the
•  .  ¦ pope's part, and to carry the monstrance.
Here, forasmuch as M. Harding hath purposely made mention of the pope's
riding in his pontificalibus, and the solemnity and pomp thereof is known to few,
it shall not be impertinent briefly to disclose the order thereof. Thus therefore
it is written in the Ceremoniary of Rome : Sic papa equitat in pontificalibus in
aliquam civitatem. Cardinales descendunt ex equis, et accedunt reverenter 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 osculabitur. Non enim commode poterit ei abstrahi equiti ab equestribus.
Si tamen placuerit et mitram deponere, non erit inconveniens. Deincle prcelatus
incipiat antiphonam, Ecce sacerdos magnus1 : " Thus the pope's holiness rideth into
any city in bis 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 in2 his pontificalibus.
The carrying out of the ark of God into the field, in the time of Eli the high
priest, bodeth no very good argument for the carrying of the sacrament. For at
that time the army of Israel was overthrown, thirty thousand soldiers were slain,
and amongst them the two sons of Eli ; the ark was taken ; Eli himself fell back
from his chair, 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 miracles wrought or no, it is uncertain. But, were it
granted, yet may not your miracles always stand for good proofs. Your own
doctor, Alexander de Hales, saith: Miracula fiunt aliquando humana procuratione,
aliquando diabolica operations3: " Miracles be wrought sometime by the working
and procurement of men, and sometime by the conveyance of the devil4."
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 shewed6. 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 cry out in your passion, " Cham's brood," " hell-hounds,"
and whatsoever might serve you best; even with like sobriety and modesty as
Acts xix. 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 ye6 justly and truly say, ye have received none of your orders
De consecr. anrj Usages from the heathens. Your own gloss noteth upon the decrees : Clerki
in°Gioss?tet' eu%tes [etd tumulos mortuorum], portabant secum sacramenta corporis et sanguinis

Alex. Hales,
Part. iv.
Quasst. 53.
Memb. 4.
Art. iii.

Arti.

[' Cum autem pontifex voluerit intrare aliquam
insignem urbem &c... Cardinales autem descendant
ex equis suis remote, et aceedant reverenter ad pa
pam, et primo osculentur ei pedem et manum... Cum
pontifex erit prope portam civitatis, praelatus 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. Quasst. xi. Memb. n. Art. iv. 3. p. 410. See
before, page 197, note 18.]
P There are inserted here in 1567 two passages
from Lyra, and St Augustine, referring to feigned
aud false miracles.]
p See Vol. I. pages 148 &c]
P You, 1367, 1570.J

IL]

OF THE CHURCH OF ENGLAND.

555

rpu Lit in Praef.
-ue Apul.Lib.xi.

Christi, et super tumulos ea distribuebant. Et heec consuetudo facta fuit a genti- rJT^  '
6ms7: " The clerks (or priests), going to the graves of the dead, carried with them ry^-Tof
the sacraments of the body and blood of Christ, and made distribution thereof the Sa-
over the graves. And this same custom was used among the heathens." Nico- crament.
laus Leonicenus saith: Isidis sacerdotes in ^Egypto utebantur lineis vestibus, et . — v  '
semper erant detonso capillo ; quod etiam per manus traditum ad nostra usque tern- X v» Hist
pora pervenisse videtur: siquidem ii qui apud nos divino cultui et sacris altaribus xxi.' "' cap'
prcesident, barbam comamque nutrire prohibentur ; et in sacris utuntur lineis amic-
tibus3 : " 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 use9 linen gar
ments." Epiphanius saith that the heretics called Collyridiani used to set forth Sp'ph. Lib.
and to carry about bread (no doubt but the sacrament) in the honour of the De couynd.
blessed virgin Mary 10. Nazianzenus seemeth thus to complain of some such ApTC"„ ,
unseemly behaviours in his time : Quid refiram (saith he) [to] p.vo-Trjpia Kwp.aSoip.eva n? Kal dva<j>4-
" What shall I speak of the holy mysteries turned now into a play or a comedy ?" £ol"r"' eis
For so Claudius du Sainctes, your own doctor, expoundeth these words : Mysteria Mapi'aV.
in comcedias conversa12- H™lad
Of the like disorder of the heathens Apuleius seemeth to say : Dicimus deos slnct I"
incedere humanis pedibus : " We tell you that our gods go on men's feet."
whole difference between you and them in this behalf standeth only in this, that
your god goeth on horse feet and theirs ls 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: Becipitur, non includitur14: "It is received: it is not shut up." Cypr.deCom.
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 wine16," it is an open and a manifest untruth. For St Augus- ^^s%
tine in that place speaketh not one word, neither of the body and blood of Christ, Lib- ix. 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 Reply16. Art via.
Touching the matter itself1', St Augustine saith : Deus meus ubique preesens est, Aug^t de
ubique totus, nusquam inclusus; qui possit adesse secretus, abesse non motus13: "My Lib. ?ecap.
God is everywhere present, everywhere whole, shut up or inclosed no where ; XXIX'
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 sit chrysost. de
Creator ; et quce sint opera, quis vero Opifex. Si enim hoc diligenter sdrent discernere LectVen.
hceretid, nunquam utique omnia confunderent, et quce sursum sunt facerent deorsum.
Non dico quod ccelum et Stellas deorsum, terram autem sursum ducerent ; sed quod
Begem ab excelsis sedibus deducentes cum creaturis et operibus collocaverint ; creatu
ram vero divinis honoribus qffecerint19: " Believe me, it is a great matter to under-

P Clerici illic euntes secum portabant &c. tumu
los eas &c  Corp. Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Tert. Pars, De Consecr. Dist. i. Gloss.
in can. 29. coL 1896.J
P ...priscis notissimum seculis ^Egyptos Isidis
sacerdotes lineis uti solitos vestibus, et detonso
omnes capillo semper fuisse : quod &c. divino presi
dent cultui sacris legum decretis, barbam comamve
&c— Nic. Leonic. Thom. De Var. Hist. Libr. Basil.
1531. Lib. n. cap. xxi. p. 145.]
P Service use, 1567.]
p° Epiph. Op. Par. 1622. Adv. Hasr. Lib. in.
Ha?r. lxxix. 1. Tom. I. p. 1058.]
[" Gregor. Naz. Op. Par. 1778-40. In Laud.
Heron. Orat. xxv. 12. Tom. I. p. 464.]

P2 F. Claud, de Sainctes Prasf. in Lit. Sanct. Patr.
Antv. 1560. cap. i. fol. 4.]
["> Their, 1567, 1570.]
[14 Cypr. Op. Oxon. 1682. De Ccen. Dom. (Ar
nold.) p. 42.]
P5 August. Op. Par. 1679-1700. Contr. Faust.
Lib. xx. cap. xiii. Tom. VIII. col. 342. See before,
page 552, note 8.]
[16 See Vol. I. pages 544, 5.]
[" 1567 omits itself.]
['" Id. de Civ. Dei, Lib. I. cap. xxix. Tom. VII.
col. 27.]
P9 Chrysost. Op. Par. 1718-38. In Gen. Serm. 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 diligent 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 hia
high throne, and place him amongst his works and creatures ; and, of the other
side, worship a creature with godly honour."

Orig. ad
Rom. Lib. iii.
cap. iii.

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,
"doth justify, and not the sacraments1." And Origen saith: "Christ is
the priest, the propitiation, and sacrifice ; which propitiation cometh to
every one by mean of faith2." And so by3 this reckoning we say that
the sacraments of Christ, without faith, do not once profit these4 that be
alive ; a great deal less do they profit those that be dead.
M. HARDING.
¦ untruth, aLest any piece of your Apology should be without a witness for proof that ye
FoVthVis are his children who is the father of lies, ye make us to affirm that by our masses we
doctrine!1^10 distribute and apply to men indifferently, howsoever they be disposed (for so ye mean
shall appear. ag ^ appearetJi partly by that ye say here, and specially5 by your doctrine other-
b Your own wheres uttered) all the merits of Christ's death. But tell us, bwho ever taught this
cithoiie'uoc- doctrine in the catholic church ? . . .
M^harding: Yea, God is so good, and prone to bestow his mercy, that not only when a man is
aSwSf through faith prepared for it he giveth it abundantly unto him, but also though he as
of6 his own part have no faith presently, yet for others' sake, which are God's dearly-
' a proper beloved friends, he fareth the better, and hath that gift obtained to him. eAs when
Veak of e St Stephen prayed at his death for those that persecuted him, for whom prayed he
MCTH?rding then, but for those who had no faith at all in Christ ? And, when this grace was
ofPraye?us Siven unt0 them, as that from their Jewishness they came to the faith of Christ, who
shall exclude that blessed martyr from this worship and honour, that through his
prayer, as by one special mean, that grace was applied unto them ?
What 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 %-lyffms
that it did so much in Paul; who, as the scripture saith, "yet breathing Actsix.
out threatenings and slaughter against Christ's disciples," was 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 se™.i.<te
... non haberet7 : "If St Stephen had not prayed so, the church should cZttdms
not have had Paul." Now, if those that be no priests, without public au- ifxi'mm
thority of consecrating the body and blood of Christ, yet by way of prayer xix *' C"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

P See below, page 558, note 8.]
P ...ipsum et propitiatorium, et pontificem, et
hostiam quae offertur pro populo.. .quae tamen propi
tiatio ad unumquemque credentium per viam fidei
venit— Orig. Op. Par. 1733-59. In Epist. ad Bom.
Lib. m. 8. Tom. IV. p. 615.]
P So that by, Conf.]

P Those, Conf.]
P Special, Conf. and Def. 1567.]
P He of, Conf. and Def. 1567.]
P August. Op. Serm. ccxv. 5. In Natal. S. Steph.
vi. Tom. V. col. 358. This sermon is probably not bj
Augustine. Conf. Contr. Du. Epist Pelag. Lib. I.
cap. xix. 37. Tom. X. col. 427.]

H-] OF THE CHURCH OF ENGLAND. 557
Heb. v. among men, is ordained for men in matters belonging to God, that he may
offer up gifts and sacrifices for sins." ...
apltSSlsfn And now & ye list t0 harn what kind of applying we use in our

«teS?te'!/' masses> we do °ffer UP nnto God first dhis Son, representing his passion, « Ontruth,
and celebrating the memory of the same "according to Christ's in- aWoSf.
er7/?/r7nw a Untruth.
SlllUllOn. . . . ForChrist
But what measure of good we procure them, to God only is that known, youto" 0affer
mt'otmlZm " *? (aS the learned bishoP Prosper saith) the grace of our Saviour ifpS!"
Tap. «»." """' pass over some persons (as we see it to happen), and if the prayer of the
church (wherein the sacrifice is contained, after St Augustine's mind) be
not admitted for them; it is to be referred to the secret judgments of God's justice,
and it is to be acknowledged that the depth of this secret may not be opened in this
life3."...9
THE BISHOP OP SARISBURY.
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 ^e aP"
they be disposed, in token that ye are the children of him who is the father of ^}pufi ,
lies." Therefore ye say : " Tell us, who ever taught this doctrine in the catholic r> n+i,S
church?" Ueatb^
If you10 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
cathoUc 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 eucharistiam11 : " Faith is not necessary for him that will AnncT&ia.
receive the sacrament of thanksgiving." Notwithstanding, otherwhere12 he ac
knowledged 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 certum meritum, vel certam satisfactionem, quce applicatur huic vel QU2t !!""''
illi13: "Herein standeth the common error of many, that they think that his14
sacrifice hath a certain merit or satisfaction, which is applied to this man or to
that man (not by mean of tbe faith of the receiver, but) by the only mean of the
work that is wrought" (by the priest). Gabriel Biel saith : " The priest receiveth Biei. Leet 8i.
the sacrament; and the virtue thereof passeth into all the members of the
church15." 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- germ? a. de
freshed16." Again he saith: Nos communicamus ore sacerdotis16: " We that be of Eplph"
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 originali, ita offertur jugiter pro . . . a™ 'cap?'™'
quotidianis delictis in altari17 : " As the body of our Lord was once offered upon
the cross for debt18 of original sin, so it is daily offered upon the altar for the
debt of daily sins."
Addition, ft^- M. Harding : " You have corrupt St Thomas' words with false Addition.
translation, Englishing pro quotidianis delictis, 'for the debt of daily sin,' where jff^,

P Quod si aliquos, sicut videmus accidere, sal- | [13 Thom. de Vio Cajet. Opusc. et Quol. Venet.

Hard.
fol. 35B.
[Detect]

vantis gratia praaterierit, et pro eis oratio ecclesias
recepta non fuerit; ad occulta divinae justitia? judicia
referendum, et agnoscendum secreti 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. 865.]
P Harding goes on to say that there may be
greater boldness used in praying for the dead in
Christ than for the living.]
P° Ye, 1567.]
P1 Paraleip. Rer. Memor. ad calc. Chron. Abbat.
Ursperg. Argent. 1537. p. 472. See Vol. IL page
751, note 16.]
[13 Otherwheres, 1567, 1570.]

1514. De Celebr. pro alt. fol. 55. 2. See Vol. II. page
752, note 1.]
[14 Think this, 1567, 1570.]
[l5 Can. Miss. Expos. Lugd. 1517. Leet. Ixxxi. fol.
173. 2. See Vol. II. page 744, note 4.]
P8 Vincent. Serm. Hyemal. Antv. 1572. In Epiph.
Dom. Serm. ii. p. 203. See Vol. II. page 744, notes
5, 6. There is a slight error in the marginal reference
here, Jacobus for Vincentius.]
[" Aquinat Op. Venet. 1595. De Ven. Sacram.
Altar. Opusc. lviii. cap. i. Tom. XVII. p. 567;
where sic offeratur.]
[18 For the debt, 1567.]

558

THE DEFENCE OF THE APOLOGY

[part

The ap
plying of
Christ's Death.

Isai. lix.
Luke xv.
Rom. vi.
Matt vi.

rr

Cath. de
IncruentSacrif. Nov.
et jEtern.
Test

Euseb. Lib.
iv. cap. viii.
Cypr. de
Laud.
Martyr.

August Confess. Lib.
iii. cap. iv.

August contr. Faust
Lib. xix.
cap. xvi.

August, in
Johan. Tract 80.

debt is not in the Latin." The answer. 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 debita nostra ? " 0 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 hostice in baptismo efficaciam commissis1, 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 applicatur2 : "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 sips 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 by 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 prayer, sometime by other means. But to breed or increase faith
in us, there 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 3. St Cyprian saith :
Tanta est vis martyrii, ut per illam credere etiam . . . cogatur, qui te vult ocddere4 :
" So great is the power of martyrdom, that thereby even he is forced to believe
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 mutarit affectum meum, et ad te ipsum, Domine, mutavit preces meas5:
" That (heathen) book changed my mind, and turned my prayer6, 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 visibilia7, "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 aquce, ut corpus tangat, et cor abluat, nisifaciente verbo ? Non quia dicitur,
sed quia creditur 8 : " From whence hath the water this great power, that it

P Commissi, 1611.]
P The editor has not discovered this treatise of
Catharinus.] P Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. iv. cap. viii. pp. 98, 9.]
P ...virtus est tanta martyrii, &c. voluit occidere. —
Orat. de Laud. Martyr, ad calc. Cypr. Op. Oxon.
1682. p. 12. This piece is not by Cyprian.]

p August. Op. Par. 1679-1700. Confess. Lib.
m. cap. iv. 7. Tom. I. col. 90.]
p Prayers, 1567, 1570.]
P Id. contr. Faust. Lib. xix. cap. xvi. Tom.VHI.
col. 321.]
P Id. in Johan. cap. xv. Tractat. lxxx. 3. Tom.
III. Pars n. col. 703.]

n-J

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 believed."
So saith Hesychius : Gratia [Dei] . . ,'. comprehenditur sola fide9 : "The grace Hesych. in
of God (of our part) is received by only faith." So saith Cyrillus : Siclus . . .fidei cae"xi>blv'
nostrce formam habet. Si enim fidem obtuleris tanquam pretium, [a] Christo, velut Levit. Lib.
ariete immaculato in hostiam dato, acdpies remissionem peccatorum10 : "The side IU-
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 awake, and know what ye say, then is it a great blasphemy ; as in
my former Reply it may appear more at large11. Art.xvn.i»

The Apology, Chap. xvi. Division 1.
And as for their brags they are wont to make of their purgatory,

Power

though we know it is not a thing so very late risen among13 them, yet is it 0Terpur_
no14 better than a blockish and an old wives' device. gatory.

M. HARUING.
rogatory ac- Purgatory seemeth not to us a thing that we should much brag of; No marvel.
meaifiT&'to no more than ye will brag of hell. We tremble at the remembrance «i™S" te
be of antiquity. 0f fa rather than brag of it  Well, howsoever it be, will ye, nill ye, She1 ap™*5
we see, ye be driven to confess the same to be no new thing  oo1Lwere
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, • untruth.
and holden, then are the apostles, who delivered it by tradition (as Chrysostom Serhc
and Damascene report), . . . papists. . . . First, b forasmuch as nothing that is defiled * This fantasy
Rev. xxi. cometh into the kingdom of heaven, and some depart out of this life, ZiMt]\Tm
though in the faith of Christ and children of the everlasting kingdom, eanonn°inUr"
yet not throughly and perfectly15 clean; it remaineth that such after this life, before l]^s
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 eus cleanse ourselves from all filthiness of the flesh and spirit, making • a doughty
perfect16 our satisfaction in the fear of God." Who seeth not hereof to follow, prlTpul'0
that to many which be justified somewhat of satisfaction and holiness lacketh ? Batory-
Which if they be taken from hence before they attain to the measure of holiness
requisite, be they not17 then after this life in state to be purged and cleansed ?...
THE BISHOP OP SARISBURY.
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, be 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 like causes one of your fellows saith: Excepto peccato, papa potest Panorm

Elect, cap.
Licet

P Isych. in Levit. Basil. 1527. Lib. iv. cap. xiv.
fol. 81.]
r'» Orig. Op. Par. 1733-59. In Levit. Hom. in. 8.
Tom. II. p. 198; where formam tenet, and remissio
nem acdpies. See Vol. II. page 553, note i.]
[» See Vol. II. pages 708, &c]

[12 This reference is inserted from 1567, 1570.]
[13 Amongst, Conf. and Def. 1567, 1570, 1609.]
['* Not, Def. 1570.]
P6 Perfitely, Conf. and Def. 1567, 1570.]
P6 Perfite, Conf. and Def. 1567, 1570.]
[« 1611 omits not.]

560

THE DEFENCE OF THE APOLOGY

[pari

Johan. Angel.

Clemens Pap. VI.
In Bulla.

August de
Civ. Dei,
Lib. xxi.
cap. xvii.

Orig. in
Epist. ad
Bom. cap. vi.
Lib. v.
Orig. in Luc.
Hom. 14. ¦

August de
Civ. Dei,
Lib. xxi. cap.
xiii.1 Cor. xv.

Concii.
Carthag. III.
can. 6.

Plato in Tim
Ma. vi.

August, de
Civ. Dei,
Lib. vii.
cap. vii.

quasi omnia facere, quce Deus potest1 : " Sin excepted, the pope can do in a manner
all things that God can do2." Another saith: Animce existentes in purgatorio sunt
de jurisdictione papcs; et papa, si vellet, posset totum purgatorium evacuare3 : " 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-
delivery, and) to avoid all purgatory." And to this purpose the pope himself
commandeth and chargeth the angels of God to fetch forth from thence whom
soever and how many soever he will have delivered4, 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
and great errors from the beginning. St Augustine saith: Origenes ... ipsum
diabolum atque angelos ejus post graviora pro meritis et diuturniora supplicia ex
illis cruciatibus eruendos atque sodandos Sanctis angelis credidit5 : "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
himself saith : " There were some that thought that Christ should go down into
hell, and there be crucified again, to save them that by his preaching and former
death could not be saved6." Again the same Origen saith of himself: Ego puto,
quod. . .post resurrectionem ex mortuis indigebimus sacramento eluente nos atque
purgante7 : "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."
St Augustine saith : Quidam nullas pcenas, nisi purgatorias, volunt esse post
mortem3: "Some men will have no punishment to be after death, but only the
pains of purgatory."
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 :
Placuit, ut corporibus defunctorum eucharistia non detur. Dictum est enim a
Domino, Acdpite, et edite. Cadavera autem nee accipere possunt nee edere9 : " 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 times10, 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 ;
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
Augustine saith, the old heathen Romans had a sacrifice which they called sacrum
purgatorium11, "a purgatory sacrifice."
You say : " If they be papists that defend purgatory, then must Christ's

[' Panorm. sup. Prima Prim. Lugd. 1534. Tit.
vi. De Elect, cap. 6. fol. 123. 2. See before, page 270,
note 13.]
P Saith : Papa potest quicquid Deus ipse potest :
The pope can do whatsoever God himself can do,
1567.] p 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.]
P 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.]

P August. Op. Par. 1679-1700. De Civ. Dei, Lib.
xxi. cap. xvii. Tom. VII. col. 637.]
P Unde miror quosdam. ..velle asserere, quod in
futuris iterum seculis vel eadem vel similia pati ne
cesse sit Christum, ut liberari possint etiam hi quos
in praesenti vita dispensationis ejus medicina sanare
non potuit— Orig. Op. Par. 1733-59. In Epist. ad
Kom. Lib. v. 10. Tom. IV. p. 568.]
P Id. in Luc. Hom. xiv. Tom. III. p. 948; where
indigeamus.] P Qui hoc opinantur, nullas &c. — August. Op.
De Civ. Dei, Lib. xxi. cap. xiii. Tom. VII. col. 633.]
P Concii. Carthag. m. cap. 6. in Crabb. Concii.
Col. Agrip. 1551. Tom. I. p. 427.]
P° Time, 1567.]
[n ... sacrum purgatorium, quod vocant Fe-
bruum — August. Op. De Civ. Dei, Lib. vn. cap. vii.
Tom. VII. col. 168.]

n.] OF THE CHURCH OF ENGLAND. 561
apostles needs be papists. For they have taught us purgatory (not by any thing12 ^' " ¦ ¦
that ever they wrote, but) by tradition." This is as true as that St Peter said mass tfqu;ty0"f
in Rome with a golden cope and a triple crown— unless perhaps some man will pur£.
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 sermonibus negotiabuntur de vobis ; I ?e™ii?"
" Through covetousness by 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 tibi rationalem hunc cultum pro Basil, et
in fide requiescentibus majoribus, patribus, patriarchis, prophetis, et apostolis, prce- Liturg!8*"™
conibus, et evangelistis, martyribus, confessoribus, fyc. Prescipue vero pro sanctissima,
immaculata, super omnes benedicta, domina nostra Deipara et semper virgins
Maria13: "We offer, O Lord, unto thee14 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 martyribus15: "Wecypr. Lib.
make sacrifice for the martyrs." Yet, I trow, ye will not conclude hereof that m' pls '
the patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, and
the blessed virgin Mary, were all in purgatory. Otherwise you16 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 profunda lacu; ex ore leonis17 : "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 ye18
will turn the bon'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 perfectly19 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'20) ; 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 2 cor. vii.
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 purged in
purgatory ?

[I2 Word, 1567; 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.]
P* 1570 omits thee.]
['* ...celebrentur hie a nobis... sacrificia ob com-
memorationem eorum — Cypr. Op. Oxon. 1682. Ad
Presbyt. et Diac. Epist. xii. p. 28.]
[16 Te, 1567, 1570, 1609.]
P7 ...libera animas ... fidelium defunctorum 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.]
P8 Pope that ye, 1567.]
['» Perfitely, 1567, 1570.]
P° Pressuris, plagis, fame, siti, frigore, nuditate
caro cormmpitur  Ambros. Op. Par. 1686-90.
Comm. in Epist. ad Cor. n. cap. iv. v. 16. Tom. II.
Append, col. 180.] 36

562

THE DEFENCE OF THE APOLOGY

[part

Un-
cleansed

Bom. vii.
August, in
Psal. cxliii.

Orig. in Psal.
xxxvi. Hom.
3.

Orig. in Luc.
Hom. 14.

Isai. 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, far more pregnant and clearer tban these. Esay saith : " AU our righteous
ness is likened1 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 themselves2 say, O Lord, forgive us our offences3."
Such imperfections and corruptions, while we Uve, 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 be4 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 ignem; etiamsi Paulus aliquis sit, vel Petrus5: "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 puto, quod et post resurrectionem ex mortuis
indigebimus sacramento eluente nos atque purgante. Nemo enim absque sordibus resur-
gere poterit. Neque ullam [puto] posse animam reperiri, quce universis statim vitiis
careat6 : "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 Cyprian saith : Sanguis
tuus7, Domine, non qucsrit ultionem. Sanguis tuus lavat crimina, peccata condonat3:
" 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 festinat9 ad exitum, et egrediens ad labia
expirantis emerserit, pcenitentiam clementissimi Dei benignitas non aspernatur. Nee
serum est, quod verum [est] 10 : " 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 opus habebat. Et quid
dico, uno die? Neque brevi hora. Tanta est Dei erga nos misericordia11: "The
thief on the cross needed12 not so much as one day to repent himself. What
speak I of one day ? No, he needed not one hour. So great is the mercy of God
towards13 us."

P Like, 1567; liked, 1570.]
P Christ them themselves, 1570. J
P Dicant ergo apostoli, dicant, Dimitte nobis
debita nostra. — August. Op. Par. 1679-1700. In
Psalm, cxiii. Enarr. 6. Tom. IV. col. 1593.]
P 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.]
P Id. in Luc. Hom. xiv. Tom. III. p. 948; where
indigeamus, and nee ullam. See before, page 560,

note 7.]
P Tuis, 1611.]
[a Cypr. Op. Oxon. 1682. De Pass. Christ. (Ar
nold.) p. 51.]
P Festinet, 1567, 1570.]
P° Ibid. De Coen. Dom. p. 43; where festinet.]
[u Chrysost. Op. Par. 1718-38. In cap.ix. Gen.
Hom. xxvii. Tom. IV. p. 264.]
P2 Neede, 1611.]
p3 Toward, 1567, 1570.]

H.] OF THE CHURCH OF ENGLAND. 563
Of the other side, if any man depart hence without repentance, St Augustine
saith : Imparatum . . . inveniet ilium dies Domini, quem imparatum invenerit suce August.
vitce hujus ultimus dies14 : "Him shall the day ofthe Lord find unprovided, whom AmbnTde
the last day of this life findeth unprovided18." St Ambrose saith : Qui . . . hie non Bon' Mort'
accipit remissionem peccatorum, ibi non erit16 : " 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 hence17 until thou hast18 paid the last
farthing," saith thus: [Significat] semper non exiturum esse; quia semper solvat Hieron. in
novissimum quadrantem, dum sempiternas pcenas terrenorum peccatorum luit19 : mSem.
" Christ's meaning is, that he shall never come out ; for that he must evermore Llb' '' cap' ''
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
eam significat pcenam quce vocatur ceterna20 : " '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, which 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 A1i,holn.s- de
purgatorium non est a Greeds creditum21 : "Until this day, of the Grecians or ofviii.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
° -111 Psa1' lxxxv-
time he denieth not but there may be such a one22; sometime he doubt
eth ; sometime again he utterly denieth there is any at all23, and24 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, that26, 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 that27 nothing was
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 were 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. Now to St Augustine. . . . And, as Festus said to St Paul,
Acts xxv. "Hast thou appealed to Ccesar? To Ccesar 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 a scriptures, which may sufficiently -nj^

P4 August. Op. Ad Hesych. De Fin. Sajc. Epist.
excix. cap. i. 3. Tom. II. col. 743; where ille dies.]
[15 Unproved, 1570.]
[16 Ambros. Op. Par. 1686-90. Lib. De Bon. Mort.
cap. ii. 5. Tom. I. col. 391 ; where acceperit, and illic
non erit.]
L17 Thence, 1567, 1570.]
P8 Have, 1567, 1570.]
P9 Hieron. Op. Par. 1693-1706. Comm. Lib. i.
in Lament. Jer. cap. i. Tom. V. col. 807. These com
mentaries are spurious.]
[«o August. Op. De Serm. Dom. in Mont. Lib. I.
cap. xi. 30. Tom. III. Pars n. col. 177.]

of skill with
tt r, . . rr.„ t ¦, a good coun-
[21 Alfons. de Castr. adv. Haer. Col. 1539. Lib. tenance to
vm. Indulg. fol. 142. 2.] ^er*™
[22 ...est aliud inferius, quo eunt mortui, unde
voluit Deus eruere animas nostras, &c. — August. Op.
In Psalm, lxxxv. Enarr. 17. Tom. IV. col. 912.]
P3 Id. Hypogn. Lib. v. cap. v. Tom. X. Append.
col. 40. See below, page 567. These books are not
by Augustine.] p4 Denieth it to be and, Conf.]
[=5 This reference is not in Def. 1567, 1570.
[OT Conf. omits that.]
[27 Were persuaded that, Conf.]
36—2

564

THE DEFENCE OF THE APOLOGY

[part

i Untruth
shall be
shewed. Read the
answer.

this good
man is for
our cares.

prove purgatory to a christian man that is not contentious ; but that wiU we do
hereafter as occasion serveth. Now to St Augustine. We say plainly st Augustine
¦ it that St Augustine affirmeth purgatory, and that it b cannot be shewed gatmfi/pMn
where he doubteth of it, much less where he utterly denieth any such to a^.^rm
be. In sundry places of his works lie expoundeth the words of St Paul
to the Corinthians of purgatory ; where the apostle saith that the works -ctn-.m.
which he1 builded upon the foundation (which is Christ) shall be tried by fire2....3
In the twenty-first book de Civitate Dei, after that he hath declared his judgment
touching pains of divers sorts which men suffer for sins 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 judgment4." . . .
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 were very mush, and a great let to
o, so careful your domestical cares), and that I5 think verily ye will secretly agree in judgment
with us, though, for shame and consideration of the stage ye play your part on,
openly the same ye will not confess. . . . And therefore, in his book de Hseresibus
ad Quodvultdeum, he condemneth Aerius of heresy (and so consequently all others
that be of his opinion), because to the heresies of the Arians he had added this also,
that none ought to pray or make oblations6 for the dead7. . . .
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 with him. "First, that he denieth purgatory, that is false. And, where ye
allege Hypognostica in the margin3 of your book, read it once again at Lio.v.Hypogn.
my request, and yourselves will say the place proveth not your purpose9.
The author of that work, whether he were St Augustine, which 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 kingdom10 of heaven and
hell, that he denieth: which we also deny. And there he speaketh against the
Pelagians, who, as St Augustine writeth of them ad Quodvultdeum, pro- Har. ss.
mised to infants dying without baptism a certain everlasting and blessed
life, without and besides the kingdom of God11: which heresy in sundry places he
¦i untruth, reproveth. It seemeth the word purgatorium, noted in the margin3 of that book dby
ginw^so"' the unlearned printer, beguiled you: which sheweth how profoundly ye be seen in
Erasmus. the doctors. . .. The thing he doubteth12 of touching this matter is this, mat is that
¦ untruth, whether those temporal pains do only punish for the 'satisfaction of fotMexVof*
againstetiieUS the justice of God, or also do purge and correct the souls of the dead g°^!^spur'
cE^Bead in such wise as temporal pains are wont to do in this life  But now,
the answer. wjief]ier the smart and sorrow of things left behind, which 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. lxviii. et Ixix.13; and whether the fire which souls fiel in purgatory, as it paineth
them, lso also do by degrees diminish and correct those venial and secular affections

« Untruth
manifest.Bead St
Augustine's words in the
answer.

f O grave

and a wise y' which they carried with them at their death ; or whether death itself do so end them as
Siedm0 e there remain not any correction of the mind yet being vicious, but only the punish-
question !

P Be, Conf. and Def. 1567, 1570.]
[2 Here Harding refers to Augustine on Psalm
xxxvii. There are also other passages cited.]
[3 August. Op. Par. 1679-1700. In Psalm, xxxvii.
Enarr. 3. Tom. IV. col. 295.]
P Sed temporarias pcenas alii in hac vita tantum,
alii post mortem, alii et nunc et tunc, verumtamen
ante judicium illud severissimum novissimumque pa-
tiuntur. — Id. de Civ. Dei, Lib. xxi. cap. xiii. Tom.
VII. col. 634.]
P And I, Conf. and Def. 1567.]
[6 Oblation, Conf. and Def. 1567, 1570.]
P ...et in Arianorum haeresim lapsus, propria
quoque dogmata addidisse nonnulla, dicens onerri
pro dormientibus non oportere  Id. Lib. de Haer. ad

Quodvultd. Haer. Iiii. Tom. VILL col. 18.]
P 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.]
P1 Nam etiam si non baptizentur, promittunt
eis extra regnum quidem Dei, sed tamen ffiternam et
beatam quamdam vitam suam. — Id. Lib. de Haer. ad
Quodvultd. Haer. lxxxviii. Tom. VIII. col. 26.]
P2 Doubted, Conf. and Def. 1567, 1570, 1609.]
P3 ...urit eum rerum dolor, quas dilexerat, a-
missarum ... Tale &c  Id. Enehir. de Fid. &C.
capp. lxviii. Ixix. 18. Tom. VI. col. 222. See below,
next page.]

"•] OF THE CHURCH OF ENGLAND. 565
ment of ihe sin u past; that is the thing whereof St Augustine e seemeth to have doubted, s This whole
In effect his question is, whether the fire of purgatory be not b double; the one which cllXali
punisheth the venial sin past, the other which diminisheth and taketh away the luii^lt^
ue avit. Dei, affection of sin yet remaining. Of the first he doubteth not : ofthe other f°D0od'biefirp
hw. XXi. cap, 7^ *j-r "\T J • n "uouoienrc
xxvt he saitti: IN on redarguo ; quia forsitan verum est15 : " I say not against ^biffou7'
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 "cT^ — '
steps ye seem to tread, for that they had made of the house of God a cave ,bcripT
of thieves. fS *°
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 Ufe, J°hn v'
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. nu.
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. ii.
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 »«• 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; [et] ad evangelium ibis16: "Ye have Bernard, in
appealed unto the gospel, and to ir the gospel ye shall go." serm.°65.
As for St Augustine, notwithstanding his authority be great and his' learning '^T^ — '
deep, yet in these cases, as it shall well appear, he can be but a doubtful judge. „ust;ne
And a doubtful judge, so far forth as he doubteth, is no judge. Your own canon doubteth.
telleth you : In erroris labyrinthum nonnulli intricando impingunt, cum ante ; — 
judicant quam intelligant13 : "Many men, giving judgment before they can under- sdendum.
stand, by entangbng 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 19 or two places out of many, St Augustine writeth thus :
Tale aliquid etiam post hanc vitam fieri, incredibile non est ; et utrum ita sit quceri August ad
potest20: "Some such thing (he meaneth the fire of purgatory) to be after this ix*if ™t' cap'
life, it is not incredible; and whether it be so, or no, fit may be a question." viu?Qu'aest.
Again : [Quod] spiritus defunctorum, Src. ignem transitoriee tribulationis inveniant, ctaSStT
non redarguo ; quia forsitan verum est21 : " That the spirits of the dead find a fire { JSon.6
of transitory tribulation, I reprove it not ; for *perhaps it is true." Again : Sive tlTu^Li.
ergo in hac vita tantum homines ista patiuntur, sive etiam post hanc vitam talia fg'erx^it
qucsdam judicia subsequuntur, non abhorret, "{quantum arbitror, a ratione veritatis "^ de
iste intellectus hujus sententice22 : " Therefore, whether men suffer such things only Kd. etbp.
 t Quantum
arbitror.

P4 Of the of sin, Def. 1570.]
[16 Id. de Civ. Dei, Lib. xxi. cap. xxvi. 4. Tom.
VII. col. 649.]
P6 Bernard. Op. Par. 1690. In Cantic. Serm. lxv.
7. Vol. I. Tom. iv. col. 1493.]
[» Unto, 1567, 1570.]
P8 Isidor. in Corp. Jur. Canon. Lugd. 1624. Decr.
Prim. Pars, Dist. xxix. can. 1. col. 143; where im-
pinguntur.]

['» On, 1611.]
P° August. Op. Enehir. de Fid. &c. cap. Ixix.
Tom. VI. col. 222. Conf. Lib. de Oct. Dulc. Quaast.
13. Tom. VI. col. 128. In the last-named treatise
Augustine quotes his Enchiridion.]
P1 Id. de Civ. Dei, Lib. xxi. cap. xxvi. 4. col. 649.]
P2 Sive ergo in hac tantum vita ista homines &c.
hujusce sententiae  Id. Lib. deFid. et Op. cap. xvi.
29. Tom. VI. coL 182.]

566

THE DEFENCE OF THE APOLOGY

[part

St Au
gustine
doubteth.

I could never
attain to the
knowledge.

JEn. vr.

AuguiPsai. :

st in
xxv.

August, de
Verb. Dom.
Serm. 59.

Chrysost. in
Gen. Horn.
ii.

in this life, or else some such judgments follow even after this life, *as much as
I think, the understanding of tbis sentence disagreeth not from the order of the
truth." And again he saith : Quis sit iste modus, et ques sint ista peccata, quce ita
impediant perventionem ad regnum Dei, ut tamen sanctorum amicorum meritis
impetrent indulgentiam, difficillimum est invenire, periculosissimum definire; ego
certe usque ad hoc tempus, cum inde satagerem, ad eorum indaginem pervenire f non
potui1 : " 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 myself2, 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
teU :'' "I could never attain to the knowledge of it3."
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 doubts3. 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, nee funditus omnes
Corporese excedunt pestes; penitusque necesse est
Multa diu concreta modis inolescere miris.
Ergo exercentur pcenis, veterumque malorum
Supplicia expendunt : alia? panduntur inanes
Suspensae ad ventos : aliis sub gurgite vasto
Infectum eluitur scelus, aut exuritur igni4.
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 aU 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 liberation-is
tantum pretium sanguinis Domini mei5 : " 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 [Mi]
omnia dimittuntur. Nemo sit sollicitus, quod aliquid ei non dimittatur6 : "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
imagineth God thus to say of a sinner : Unum tantum requiro, ut confiteatur

P Sed quis iste sit modus, et quae sint ipsa pec
cata, quae ita impediunt &e. — August. Op. Par. 1679-
1700. De Civ. Dei, Lib. xxi. cap. xxvii. 5. Tom. VII.
cols. 653, 4.]
[2 Meself, 1567, 1570.]
[3 This sentence is not in 1567.]

P Virg. ^Eneid. Lib. vi. 735-42.]
P August. Op. In Psalm, xxv. Enarr. i. 11. Tom.
IV. col. 109.]
P ...quando quisque se &c. ad fidem ipsius fie
ld, de Verb. Evang. Matt. xx. Serm. lxxxvii. cap. viii.
10. Tom. V. col. 466.]

"•]

OF THE CHURCH OF ENGLAND.

567

peccata, et ab eis desistat; nee ultra, infer o pcenam peccatis7 : "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
et

vere Chrysost. de
~ Philog.

Double Fire.

he saith: Ego fidejubeo; si quis nostrum recedat a peccatis ex animo,
promittat Deo se ad ilia non rediturum, nihil Deum requisiturum ad satisf actionem3 :
" 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
fire of purgatory be not double." O M. Harding, if ye were simple, and meant
simply, ye would not so vainly double the point. I beseech you, what double fire
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 More'
prophet Zachary : Eduxisti vinctos tuos de lacu, in quo non erat aqua : " Thou zech. ix.
hast debvered thy prisoners out of the dungeon, wherein there was9 no water10."
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. ixvi
ignem et aquam ; et eduxisti nos in refrigerium : " We have passed through fire
and water ; and thou hast brought us forth into a place of refreshing11." Albertus
and B.offensis say, the executioners and ministers of purgatory be holy angels 12 :
Sir Thomas More saith, Out of doubt they be no angels, but very devils13- 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 coelorum, unde . . . non baptizatus excipitur ; T.yposn'
secundum, gehennam, ubi omnis apostata et a Christi fide alienus eeterna supplicia
experietur ; tertium penitus ignoramus, imo nee esse in scripturis Sanctis invenie-
mus14: "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 yourplace'
purgatory, yet truly in any appearance they make but slenderly for your purga
tory. St Augustine saith : " Any other third place (after this life, besides heaven

P Chrysost. Op. Par. 1718-38. In cap. xix. Gen.
Hom. xliv. Tom. IV. p. 450.]
p Id. de Beat. Philog. Hom. Tom. I. p. 499.]
P Is, 1667.]
[10 "What say they to y wordes of the prophete
Zachary: Tu quoque &c....And inyhe saith that
there is in that lake no water, we may wel pceiue
that he spake it I descripcio of that drie pit of fire,
wherin ther is no refreshig.-The Workes of Sir
Thomas More, Lond. 1557. The Supplicacion of
Soules, p. 317.]
[» Ceterum quod per ignem et aquam purgandaa
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.
368.J P2 Hi inquam angeli...haud dubie consolantur...
quatenus bono sint animo, patienterque ferant illos
cruciatus, &c. — Id. ibid. Art. xxxviii. col 730.J
[13 ...our kepers are such as God kepe you from,
eruell damned spirites.— The Workes of Sir Thomas
More, ubi supr. p. 337.]
[14 August. Op. Hypogn. Lib. v. cap. v. Tom. X.
Append, col. 40 ; where vel a Christi.]
P5 This marginal note is not in 1567.]

568

THE DEFENCE OF THE APOLOGY

[part

Augus
tine1
denieth
Purga tory.

Fourth place.

August.Epist. 80.

August, in
Apoc.Hom. 11.
August, ad
Petr. Diac.
cap. iii.

August, in
Johan. Tract

Olymp. in
Eccl. cap. ix.

Pofyflor. de
Invent. Lib.
viii. cap. i.

and hell) we utterly know none ; neither can we find in the holy scriptures that
there is any such."
But, if all these three places, heaven, hell, and purgatory, had been certainly
known and universally received in the church, and yet besides these three places
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 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 by the printer, as you
say, but by Erasmus, a man of famous memory, 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.
In his epistle to Hesychius he saith thus : In quo . . . quemque invenerit suus
novissimus2 dies, in hoc eum comprehendet mundi novissimus dies; quoniam qualis
in die isto quisque moritur, talis in die illo judicabitur3: " In what state his own
last day shall find each man, in the same state4 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
he be judged." Again : Qualem . . . invenit Dominus cum hinc vocat, talem et judi-
cat5: "As our Lord findeth a man when he calleth him hence, even so he judgeth
him." And again : Qui in hoc vita Deo non placuerit habebit quidem pcenitentiam
in futuro seculo de malis suis ; sed indulgentiam in conspectu Dei non inveniet ;
quia etsi erit ibi stimulus pcenitudinis, nulla tamen . . . erit correctio voluntatis6:
" Whoso in this bfe 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
the will." Again he saith : Unusquisque . . . cum causa sua dormiet, et cum causa
sua resurget7 : "Every man shall die with his own cause, and rise again with his
own cause." Olympiodorus saith : In quocunque loco, fyc. deprehendetur homo eum
moritur, in eo gradu atque ordine permanet in externum 3 : " In what place or state
soever a man shall be found when he dieth, in the same state and degree shall
he9 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.
Your own RofFensis saith : Nemo nunc dubitat orthodoxus an purgatorium sit ; de
quo tamen apud priscos [vel] nulla vel quam rarissima fiebat mentio. Sed et Greeds
ad hunc usque diem non est creditum. . . . Quamdiu enim nulla esset cura de purgato
rio, nemo qucesivit indulgentias10: "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 believe it not. For, so

P St Augustine, 1567, 1570.]
P Novissimos, 1570.]
P August. Op. Par. 1679-1700. Ad Hesych. De
Fin. Saec. Epist. excix. cap. i. 2. Tom. II. col. 743.]
P The state, 1570.]
p Id. in B. Johan. Apoc. Expos. Hom. xi. Tom.
III. Append, col. 173; where evocat.]
p Fulgent. Op. Par. 1623. Lib. de Fid. ad Petr.
col. 346 ; where quod qui in hac vita nonfecerit, and
stimulus plenitudinis.]

P August. Op. In Johan. Evang. cap. xi. Tractat.
xlix. 9. Tom. III. Pars n. col. 623 ; where dormit,
and surgit.]
P Olymp. Comm. in Eccles. cap. xi. v. 3. in Bi-
blioth. Vet. Patr. Gr.-Lat. Par. 1624. Tom. II. p. 670.]
P He shall, 1567, 1570.]
P° Polyd. Verg. De Invent. Rer. Amst. 1671.
Lib. vm. cap. i. p. 476 ; where nemo certe dubitat,
and nulla fuerat de purgatorio euro. 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 both
together. And, as the case now standeth, and as most men thmk, 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 Cere^
know that St Augustine11 did grievously complain of them in his own nies.
time12; and therefore have we cut off a great number of them, because ' " '
we know that men's consciences were encumbered13 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 thought14 might
be suffered without hurt to the church of God15; for that16 we had a
desire that all things in the holy congregation might, as St Paul17 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
profitable18, or noisome, or mockeries, or contrary to the holy scriptures,
or else unseemly for sober19 and discreet people, whereof there be in
finite numbers20 now-a-days where the Roman religion is21 used, these,
I say, we have utterly refused without all manner exception, because we
would not have the right worshipping of God to be any22 longer defiled
with such follies.

M. HARDING.
St Augustine, whom ye allege wrongfully 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 how prove
you23 by that place that you23 may pull down altars and images, disallow the vow of
poverty, Lent, oil ? &c.24 . . .St Augustine referreth the taking away of any custom or
manner unto due authority, exhorting it to be done ubi facultas tribuitur25, "where
power is given to do it." Neither else may it be done lawfully at all, &c. ... Ye think
we have many ridiculous and fond things in our ceremonies. If we had, aas indeed . untruth.
we have not, would ye laugh at them, as Cham did at the nakedness of his father Noe? ^Stinef1'
$c. ... Laugh on, ye cursed Chananees; but we will dance before the ark, ...we will SHto!?of
b shear our head with Paul, Sec  »j*i pr\t
sumpltonibus
ita plena
THE BISHOP OP SARISBURY. sunt omnia,
¦5-c.
This matter had been over cold, had not M. Harding a little inflamed his SncUea?
choler in the end, and cried out upon his "cursed Chananees." His altars, his images, por'ais wm
his vows, his Lents, and his oils, be answered sufficiently otherwheres. St Augus- cS1eyraa0Jneywish
tine's words concerning this matter are pregnant and plain : Hoc nimis doleo, quia August.
multa quce in divinis libris saluberrime preecepta sunt, minus curantur; et tam multis Epist' I19'
prcesumptionibus sic plena sunt omnia, Sec.26: " This thing grieveth me, that so

[" That Augustine, Conf.]
P2 See below, notes 25, 26, and page 570, notes
1,9.] [l3 Cumbered, Conf.J
p4 Though, Conf.]
[16 See Constitutions and Canons Ecclesiastical,
can. 30.]
. [ie Because, Conf.] [17 As Paul, Conf.]
p8 Or unprofitable, Conf.]
["> Honest, Conf.]

P° Discreet folks as there be an infinite number,
Conf.] [21 Where papistry is, Conf.]
P2 God any, Conf.]
p3 Ye, Conf.]
P4 Here Jewel compresses into a few words the
substance of several sentences.]
Ps August. Op. Ad Inq. Jan. Lib. II. Epist. lv.
cap. xix. 35. Tom. II. col. 142.]
p° Id. ibid. ; where quod multa.]

570

THE DEFENCE OF THE APOLOGY

[part

Ceremo
nies.

Chrysost.in Matt.
Hom. 52.

Cyril, in
J.. Inn. Lib.
viii. cap. i.

Socrat. Lib.
v. cap. xxii.
'JLuot de
tfiaive-rai
on. ..iroX
Xd Ka-rd
Xojpas
aruurideiaveXafiev.Socrates,eodem loco.
August.Epist. 119.

Oist, 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 manifestissimis celebra-
tionum sacramentis misericordia Dei liberam esse voluit, servilibus oneribus [ita]
premunt, ut tolerabilior sit conditio Judceorum ; qui, etsi tempus libertatis non agno-
verint, legalibus tamen sarcinis, non humanis prcesumptionibus subjiciuntur1 : "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 the2 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 devices and presumptions Chrysostom saith : Non dicunt, Cur legem
Mosis3, sed, Cur traditionem seniorum transgrediuntur ? Unde patet eos multa in-
novasse, cum Deus contra vetuisset ne quid adderent aut minuerent. . . . Sed illi, cum
timerent ne principatum amitterent, ceu legum latores, ut majores esse viderentur, plu-
rima innovarunt. Quce res ad tantam pervenit nequitiam, ut preecepta sua custodi-
rent magis quam preecepta Dei4: " 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. Which 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 patemas traditiones
ab hominibus potius suscipi, atque in admirations honoreque haberi. Quicquid igi
tur Christo credentium accesserit, sibi detractum putant5: "The Pharisees would
that men should receive and magnify their doctrine and the traditions of the
fathers: therefore how many soever faithful men came6 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. For 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 mihi multa modo
in his regionibus, modo in illis, consuetudinem obtinuisse7 : "It seemeth unto me
that many things have been received by custom, now in one country, and now in
another." Again he saith : In universum certe, et in omnibus observationibus pia
rum precum, non possunt duce ecclesice inveniri, quce prorsus inter se consentiant3 :
" Verily, to speak universally, 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, fyc. ubifacultas tribuitur, sine
omni dubitatione resecanda existimo9: "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 nonnulli ex prcedecessoribus et majoribus nos
tris fecerunt aliqua, quce illo tempore potuerunt esse sine culpa, et postea vertuntur in
errorem et superstitionem, sine tarditate aliqua et cum magna auctoritate a posteris
destruantur10 : 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

P Quamvis. ..neque hoc inveniri possit, quomodo
contra fidem sint : ipsam tamen &c. esse liberam &c.
qui etiamsi &c. agnoverunt &c  Id. ibid.]
P Not the, 1567, 1570.]
P Mosi, 1567, 1570, 1609.]
[4 Chrysost. Op. Par. 1718-38. In Matt. Hom. li
Tom. VII. p. 520.]
P Comm. Cyril, adject. Lib. vm. cap. i. in Op.
Insig. Cyril. Alex, in Evang. Joan. Par. 1508. fol.
62. 2. This passage is from one of the books added
by Clichtoveus.]

P Faithful came, 1567, 1570, 1609.]
P Socr. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. v. cap. xxii. p. 232.]
P Id. ibid. p. 236.]
P August. Op. Par. 1679-1700. Ad Inq. Jan.
Lib. ii. Epist. lv. cap. xix. 35. Tom. II. col. 142 ;
where sine ulla dubitatione.]
[10 Steph. Papa in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prim. Pars, Dist. lxiii. can.
28. col. 327; where nonnullis.]

IL]

OF THE CHURCH OF ENGLAND.

571

into error and superstition, without any staggering and with great authority let ~ — "  ¦
them be destroyed and abolished by the successors." And pope Damasus saith : nieg
Quod ratione caret, extirpare necesse est11: " Whatsoever wanteth reason must of
necessity be rooted out12."
We laugh not, as ye say, M. Harding, at the nakedness of our father13. 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, S;c. 14 : " This thing very much grieveth me, August.
that so many things wholesomely commanded in the holy scriptures are not pIsL:i
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 Father15." Our Father saith of you and of your 52*
fellows : Volunt facere, ut obliviscatur populus meus nominis mei propter somnia Jer. xxm.
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. u.
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 J«. »»u.
the corn?" "Who hath required these things at your hands?" To be short, isai. 1
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 Paul16 eounselleth 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 Augustine17 saith,
"like parrots and ousels we should seem to speak that we understand
not18." "Neither have we any other mediator and intercessor, by whom
we may have access to God the Father, but only Jesus20 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. a.
rather above the number of the cities ;" and poor men cannot tell to e
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 peculiar21
duty and office assigned unto him by22 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 shamefully23 call upon
the blessed virgin, Christ's mother, to have her remember that she is
the24 mother, and to command her Son, and to use a mother's authority
over him25. 

[" Damas. Papa in eod. ibid. Dist. lxviii. can. 5.
col. 345; where extirpari.]
Ps This sentencewiththereferenceisnotinl567.]
[13 M. Harding follows our Father, 1567.]
[I4 August. Op. Ad Inq. Jan. Lib. 11. Epist. lv.
cap. xix. 35. Tom. II. col. 142. See before, page 569,
note 26.] TrrT
P5 Chrysost. Op. In Matt. Hom. IL Tom. VII.
p. 520. See before, page 570.]
P6 As Paul, Conf.]
[" As Augustine, Conf.] _
[« August. Op. In Psalm, xviii. Enarr. 11. 1. Tom.

IV. col. 81. See Vol. I. page 8, note 5.]
[19 Harding here interposes a sentence to refer
for reply to his Answer to Jewel's challenge, art.
iv. See Vol. I. pages 282, 3.]
P° Father than Jesu, Conf.]
P' Hath peculiar, Conf.]
P» Of, Conf.]
p3 Shamelessly, Conf.]
P4 A, Conf. and Def. 1567.]
[25 Bonavent. Op. Mogunt. 1609. Coron.B. Maria?
Virg. Tom. VI. p. 466. See Vol. II. pages 899, 900,
1083.]

572

THE DEFENCE OF THE APOLOGY

[part

M. HARDING.

> As
Paul had
ever willed
us to pray
to saints.

d A grave
authority,taken out of
the very
portuise.

We have but only one Mediator to salvation, Jesus Christ, by whose There is but
merits God is reconciled unto us. But, where ye say that besides the cTsSiioX
¦ ThisisM. same one Mediator ye have none other that amay pray or make inter- o%7lmt£
mrtemifn!6" cession for you, that point of false belief ye may keep to1 yourselves. }rpndsteme.
onVofSsuchk We had rather hold with bSt Paul, who, as he is prayed for of all2 %%£*£<»¦
wloughYto christian men, so he doubted not to say to the Corinthians, that he
?Asyifst0' hoped to escape danger, adjuvantibus vobis in oratione pro nobis, acor.i.
" by the help of you in prayer for us." If one good man may help
another in this life by prayer, whiles he hath yet somewhat of his own to be careful
for ; much more the saints, which are dissolved and reign with Christ, can help us
with their perfect3 prayer. Ye can tell (I trow) 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 Psai. cxxxvm.
ep unto him most honourable, and their dominion to be most strong. There
is no cause why ye should wonder if divers cities do gladly acknowledge some one
holy angel, apostle, martyr, or confessor, as their chief patron and friend, saintsbepect-
For if (as it is written) Michael tlie archangel was once prince of the certain places.
Jews, and stood always for the children of God's people4, it is not to be
« Untruth, doubted but that christian people have now also their c patrons. To this purpose
proceeding of , -t-1_, .. x . ± J-
vain dotage. ? some apply that which is written: Fulgebunt justi, et tanquam scintillse wisd.m.
in arundineto discurrent, judicabunt nationes, et dominabuntur po-
pulis ; et regnabit Dominus illorum in perpetuum : " The just men shall shine, and,
like 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 for ever. St Ambrose
is of that opinion plainly, where he saith, writing upon St Luke : Sicut infine Lib.
angeli prsesunt, ita et ii qui vitam meruerint angelorum8: "As the ™j^Cmm-m
angels be over nations, so they also which deserve the life of angels."
Concerning tlie offices that ye say we appoint unto the saints, ye must under
stand that, as God hath shewed by any miracle what good works6 he hath wrought
by this saint rather than by that, so the people desire to obtain of God, by the
certaint "of same saints prayer, that thing wherein they may 'conjecture that God hath given
m. Harding's ^jm most grace. And, because our lady the blessed virgin Mary hath more grace
hangeth of a given to her than any other creature (except ye can name f a greater grace than to
jecture. be the mother of God) ; therefore all christian nations are most bold to desire in
er grlce^o" prayer to be relieved by her intercession and mediation 7 of her prayer made intercession of
of God" ' to her Son Jesus Christ, who (we doubt not) heareth her most gladly, as linMary.mr"
no less intending to do good by her continually to us, than we are sure
that by her he hath dons 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.
with him and by him, may take heart to account Christ s motlier for our Mary mother to
mother, specially whereas he said to3 John his disciple, and in him to all chrtit. '
the children of grace, "Behold thy mother." John xix.
If now any spiritual man, such as St Bernard was, deeply consider- spiritual fami-
ing the great honour and dignity of Christ's mother, do in excess of lm%meVofGoi<
8hemnisas" mind g spiritually sport and dally (as it were) with her, bidding her to ^STSufsoye-
spiritual dai- remember that she is a mother, and that thereby she hath a certain right rdgn dmUm-
when win to command her Son, and require in a most sweet manner that she use her right ;
confessramg 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-

P For, Conf. and Def. 1567, 1570, 1609.]
P He prayed for all, Conf. and Def. 1567.]
p Perfite, Conf. and Def. 1567, 1570.]
[4 Children God's people, 1611.]
P Ambros. Op. Par. 1686-90. Expos. Evang. sec.

Luc. Lib. viii. cap. xix. v. 17. Tom. I. col. 1494;
where ita et hi qui.]
P "Work, Conf. and Def. 1567.]
P And the mediation, Conf.]
P Unto, Conf. and Def. 1567, 1570, 1609.]

IL]

OF THE CHURCH OF ENGLAND.

573

templation any of that sweetness which is in Canticis Canticorum, ye should have
found that there the spiritual soul is bolder with God her Creator and Spouse than
St Bernard ever was with our lady, being but a creature, and a member ofthe same
church with him.

1 Tim. li.
Mediator.

THE BISHOP OP SABISBURY.
Ye say, there is "one only Mediator of salvation," but there are many "me- Mediator
diators of intercession." And thus with this pretty simple distinction ye convey of Tnter_
yourself away invisibly9 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 10 ?
"Save thou all them that glorify thee?" Here you11 intrude upon Christ's office,
and make the holy virgin a mediator, not only of intercession, as you say12, but
also of salvation.
Addition, gg- 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 answer. It appeareth well by you, M. Harding, that a wrangler wiU foi- ass. a.
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 bath taught us : " There is one Mediator be
tween God and man, Christ Jesus being man." Hereunto ye 18 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 salvation. 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 pies 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 matrem10? " Shew thyself to be the mother, and let him know it?"
That is to say, Command him : he is thy Son.
Howbeit, perhaps u 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 ^T^
that I know, ye may well stand in doubt, Tu per Thomce sanguinem, quem pro Thorna;
te impendit,fac nos, Christe, scandere quo Thomas aseendit15? "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 42$^
words &e. Now because we know it was a most gracious gift of God that he foi. asa b.
  — [Detect.]

per

P Invisible, 1567.]
[10 See before, page 571, note 25.]
[» Ye, 1567.]
P2 1567 omits these three words.]
[13 You, 1570, 1609.]

[14 Howbeit here perhaps, 1570.]
P6 Portifor. seu Breviar. ad us. Eccles. Sarisb.
Par. 1510. In Translat. S. Thom. Mart. vii. Jul. Leet.
ix. fol. cc. 7. See Vol. II. page 1082, note 4.]

574

THE DEFENCE OF THE APOLOGY

[PAKT

Dan. viii.
Antichrist.

Acts iv.

Orig. in
Levit. Hom.
4. et 5.
Leo, Epist
81.

Gul. Neubr.
Lib. ii. cap.
xvi.

Centum ho-
micidia intra
fines Angliae,
a clericis...
commissa.

Tot millia
talium.

Usque ad
unum.

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, unawares1 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 answer. 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 :
Consurgit2 rex impudens 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 peccatis ; et ipse
est hostia, Sancta sanctorum3: "Christ only is the sacrifice for sins: he is the
sacrifice, the Holy of holy4." Leo saith : Nullius . . . insontis occisio propitiatio
fuit mundi5: " The death of no innocent was the sacrifice or redemption of the
world." Yet here we 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 ye6 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. Tbe 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 Canterbury, 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 return 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 their 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 redress hereof the king was earnestly minded to take
order by his parliament. AU the rest of the bishops, not one excepted, agreed
thereunto, and confirmed the same under their seals : only Thomas Becket, the
archbishop of Canterbury, stood stiff and stout, and would not yield. Afterward,

p Unwares, 1570.]
p Consurget, 1570.]
[a Orig. Op. Par. 1733-59. In Levit. Hom. v. 3.
Tom. II. p. 207. Conf. Hom. iv. 8. p. 203.]

P Holy ofthe holy, 1570, 1609.]
P Leon. Magni Op. Lut. 1623. Ad Palaest. Episc.
Epist. lxxxiii. 4. col. 441.]
P You, 1570, 1609.]

IL]

OF THE CHURCH OF ENGLAND.

575

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, fyc: 'The kings sat of lnter"
down to speak against me, and the wicked sought to persecute me.' This done, cess'0D'
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 suffer 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 knoweth7." All this notwithstanding, M. Harding,
you teU us that " God gave him a special grace to die for his honour, and that by
his blood we shall be bolpen 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, ^f ^^
Wherefore doth St Ambrose say (if it were St Ambrose that wrote the book),
Beddere debemus Sanctis honorificentiam, qui nobis salutem profusione sui sanguinis Ambros. in
pepererunt; qui tam sacra hostia pro nostra propitiatione Domino suntoblati3? "We oe&'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 aUotteth 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 reconcile th 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 1 Tim. u.
Jesus: " There is one Mediator between God and man, Christ Jesus being man."
" St Paul (you say)9 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 Christi10: " Paul maketh not Pam.Lib.Vi.
himself a mediator between God and the people ; but requireth that they pray cap- vlu"
one11 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 peecetis ; 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 intueretur12 ? "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

P Gul. Nevbrig. Ker. Anglic. Libr. Quinque. Antv.
1567. Lib. n. capp. xvi. xxv. pp. 136-41, 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-
[8 Ambros. Op. Par. 1686-90. De neglect, solem.
apost. Petr. et Paul. Serm. liv. 5. Tom. II. Append.

col. 465 ; where debemus reddere illis, and qui tam
quam sacraii. This sermon is not genuine.]
P 1567 omits you say.]
[10 ...nee meditatorem se facit inter &c. — August.
Op. Par. 1679-1700. Contr. Epist. Parm. Lib. n.
cap. viii. 16. Tom. IX. cols. 34, 5.]
[" Pray all one, 1567, 1570, 1609.]
[la Si vero ita diceret, Haec scripsi &c. habetis ad
Patrem &c— Id. ibid. 15. col. 34.]

576

THE DEFENCE OF THE APOLOGY

[part

Epiph. Lib.
iii. Ha;r. 79.

'Avatcatvi- Z,ovtrt T77
TUXtf TO
Kcpaa-fxa.

Distinct Offices.

cap. xxu.

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 tbe 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. Hes vero mulieres, colentes Mariam, rursus renovant Fortunes mix-
turam, et presparant mensam diabolo, non Deo ; quemadmodum scriptum est, Pas-
cuntur cibo impietatis ; et rursus, Etfoemincs terunt pollinem, et filii colligunt ligna,
ut faciant placentas oleo subactas regince cceli. Compescantur a Hieremia tales
mulieres ; et ne turbent orbem terrarum : ne dicant, Honoramus reginam cceli1: "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 the2 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, quem cujusque [rei] causa deum advocare
atque invocare debeamus ; ne faciamus ut mimi solent, et optemus a Libera aquam,
a Lymphis vinum3: " 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 Lymphse, the goddess4 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. Antoninus6 saith, in his time, where St Paul and friar Domi-

\} Epiph. Op. Par. 1622. Adv. Hasr. Lib. in.
Haer. lxxix. 7, 8. Tom. I. p. 1065; where ttj o-rpaTela
tov ovpavov.]
P That, 1567.]
P August. Op. Par. 1679-1700. De Civ. Dei, Lib.

iv. cap. xxii. Tom. VII. col. 103; where ac potes
tatem cujusque rei habeat.]
P Goddesses, 1567, 1570.]
P Antonius, 1570.]

«•] 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 than6 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 daUiance.
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, quce virginem matrem tam impudenter appellant ? Cur eas, inquam, non 3' p' 340'
nominant7? " 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
thyself8 to be the mother." Ye may tell him that cardinal Bembus, sometime the
pope's secretary, calleth the same blessed virgin dominam et deam nostram9, Bemb. m
" our lady and goddess." Tell him that Ambrosius Catharinus, in your late chap- \^0\, y.
ter at Trident, representing, as you say, your whole catholic church, calleth the
same blessed virgin God's fellow by these words, Fidelissima [ejus] soda 10, concii. ind.
" God's most faithful fellow." Sess' 2'
And therefore perhaps Nicolaus Cusanus, a cardinal of Rome, saith : Hoc cedit Nic. cusan.
ad laudem Dei et virginis Marice matris, quod ipsa sub principatu auctoris mortis vm.
nullo unquam tempore fuit. . . . Non indiguit virgo liberatore qui ipsam absolveret11
a sententia in Adam et in posteros . . . lata . . . Maria non est deleta de libro mor
tis, ...quia nunquam in eo scripta. fuit12: "This thing turneth to the praise of
God and ofthe13 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 Rome14-
Ye may further teU 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 beatce virginis, et omnium sanctorum, Ice.15: "By the au- condioxon.
thority of God the Father, and of the blessed virgin, and of all saints." Notwith
standing, ye may weU 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 1 cor. x.
surrexerunt ad ludendum : " The people sat down to eat and drink, and rose up
again to play or daUy ;" that is to say, to commit idolatry.

P Better than, 1567.]
P Copi Dial. Sex, Antv. 1566. DiaL in. cap. viii.
p. 340.] P Theeself, 1567, 1570.]
P The editor has not found this expression in
any epistle of Bembus to Charles V. ; but it appears
elsewhere:. ..ne tum nos, tum etiam Deam ipsam inani
lignorum inutilium donatione lusisse videamini —
P. Bemb. Epist. Leon. X. nom. script. Col. Agrip.
1584. Ad Kecan. Lib. rai. Epist. xvii. p. 189.]
[JEWEL, III.]

P° Ambros. Catharin. Polit. Orat. in sec. Sess.
Synod. Trident, in Concii. Stud. Labb. et Cossart.
Lut. Par. 1671-2, Tom. XIV. col. 1007.]
[" Absolverent, 1570.]
[]2 Nic. de Cusa Op. Basil. 1565. Excitat. Lib. viii.
Tom. II. p. 616 ; where non est Maria.]
[13 And the, 1570.]
[I4 This paragraph is not in 1667.]
P6 Const, in Concii. Oxon. in Crabb. Concii. Col.
Agrip. 1551. Tom. II. p. 1004.]
37

578

THE DEFENCE OF THE APOLOGY

[pari

God.

August, in
Johan. Tract 10.

r: — £  • You say : " Our lady the blessed virgin hath more grace given her than any
p ?° other creature, except ye name1 a greater grace (say you) than to be the mother
Ch'lrl ' f 0^ God." Verily, M. Harding, to be the child of God it is a great deal greater
grace than to be the mother of God. St Augustine saith : Beatior ergo Maria
[fuit] percipiendo fidem Christi, quam concipiendo carnem Christi. . . Materna pro-
pinquitas nihil Marice profuisset, nisi felicius Christum corde quam carne gestas-
set2: " Mary was more blessed (or fuller of grace) in that she received the faith
of Christ than in that she conceived the flesb of Christ. Motherly kindred
could have done Mary no good, unless she had borne Christ more blessedly in her
heart than she bare him in her flesh." And again he saith : Mater mea, quam
appellastis felicem, inde felix est, quia verbum Dei custodivit; non quia in ilia
Verbum caro factum est3: "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."
Epiph. Lib. Therefore saith Epiphanius : Christus dixit, Quid mihi et tibi est, mulier ? Non-
contrfcoiiyr. dum venit hora mea. Quo non putarent4 aliqui magis eximiam esse sanctam vir
ginem, mulierem eam appeUavit; veluti prophetans ques essent futura in terra seeta-
rum et hceresean genera ; ut ne aliqui, nimium admirati sanctam, in hanc hceresim
ejusque deliramenta dilabantur. Est enim ludibrium tota res, et anicularum fabula,
et, ut ita dicam, tota hceresis tractatio5: "Christ said unto his mother, 'Woman,
what have I to do with thee ? My hour is not yet come.' Lest any man should
think our lady was of greater excellency, he caUed her woman, as it were pro
phesying of tbe kinds and sects of heresies that were to come into6 the world;
lest any man, having too great opinion of that holy saint, should faU 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
orig. in Luc. handling of an heresy." Origen hereof saith : Si mensuram transcenderit cari
tatis, et qui diligit et qui diligitur in peccato est7: "If love pass8 the measure
of charity, as well he tbat loveth as also he that is loved is in sin."
Ambros. ad But, touching the matter itself, St Ambrose saith : Ideo ad reqes itur per
Bom. cap. i. ., ' .° . , . , - " *..
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),
promerendum, suffragatore non est opus, sed mente devota. Ubicunque enim talis
loquutus fuerit ei, respondebit illi9: "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 wiU 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 perfect10, and requireth of us perfect10 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

P Te can name, 1567.]
p August. Op. Par. 1679-1700. Lib. de Sanct.
Virg. cap. iii. 3. Tom. VI. col. 342.]
P Id. in Johan. Evang. cap. ii. Tractat. x. 3.
Tom. III. Pars n. col. 369 ; where custodit.]
[4 Putarunt, 1570.]
p Epiph. Op. Par. 1622. Adv. Hay. Lib. in.
Hasr. lxxix. 4,5. Tom. I. pp. 1061, 2.]
[6 In, 1567, 1570, 1609.]

P Orig. Op. Par. 1733-59. In Luc. Hom. xxv.
Tom. III. p. 962; where si mensuram caritatis
modumque transcenderit, and peccato erunt.]
P Passeth, 1570.]
[9 ...ideo ad regem per tribunos aut comites itur;
quia &c. non opus est &c. — Ambros. Op. Par. 1686-
90. Comm. in Epist. ad Rom. cap. i. v. 22. Tom. IL
Append, col. 33.]
[I0 Perfite, Conf. and Def. 1567, 1570.]

n-J 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 all11 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 12. If there be any that
think this sacrifice not sufficient, let them go in God's name and seek a
better13. "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 a^ain ;
and, because it was full and perfect10 in all points and parts, we do not
ordain in place thereof any continual succession of offerings.
M. HARDING.
... Ye . . . make a sophistical argument when ye teach, because the law of God
requireth of us full obedience, that therefore it cannot be satisfied in this life by any
means. For, when ye say it requireth of us full obedience, if ye mean asuch full ¦AvainfoUy.
obedience as is required only in this life, then conclude ye falsely that we can 6«/iawwids
no means satisfy it. But if ye mean such full obedience aas is only performed in men's earth,
heaven, then ye conclude well that we in this life cannot fulfil such perfection as ^i/in an~
is required in heaven. But then have ye said nothing to the purpose. For we know °eaveQ-
what mark ye shoot at, by your doctrine uttered in other places. Your meaning
is hthat no man in this life is able by the grace of God to fulfil the command- b a horrible
God command- ments  We believe God commandeth us nothing impossible to us. ° Other- Augustine'
Thbhufim- wise how could he justly punish for not doing that commandment which )S,*S^3
vZttgrL. °y no means we are15 able to fulfil? We are sure that God punisheth !Z™£$S~
no16 man unjustly; for non est apud Dominum Deum nostrum iniquitas, c T?ond
" there is no iniquity in our Lord God." . . . Jorljod un.
Dmt. xxx. Moses, speaking of the fulfilling of the commandments of God, which >?heth infants
Rom. x. also St Paul repeateth, saith that they are " not above us in heaven, sinai sin ; yet
neither far from us beyond the sea; but hard by thee17 (saith he) is the13 n0emS-asy
word, in thy mouth and in thy heart, that thou mayest do it." And Christ f"etoavold
Mattxi. saith: Jugum meum suave est, et onus meum leve : &" My yoke is sweet, ^Iff^*
1 John v. and my burden light ;" and St John, " His commandments be not heavy." God's mercy.
... Be then that saith we can by no means fulfil the law of God, maketh sa'ith^Si
eGod unjust and evil, or impotent and not able to give so much grace as may help factTtS,T
to fulfil his law. Let the discreet reader judge what blasphemy your words contain. i?o%u?c^idr
. . . Belie us no more hereafter. This is our doctrine, better founded in the word of™?^^
God, and in the tradition of tlie apostles, and in the custom of the whole church, S un9t'mth.
than that ye shall ever be able to overthrow it. Blaspheme and bark against it ye S^Xnt6
may; overcome it ye20 cannot. Se^'our- selves to be
THE BISHOP OF SARISBURY. sinners.
All other things bere 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 perfect21 obedience that is required of us by the

[" The, Conf.]
[la Of all mankind, Conf. and Def. 1567.]
pa Seek another that is better, Conf.]
[14 August. Op. Lib. de Grat. et Lib. Arbitr. cap.
xvi. 32. Tom. X. col. 734.]
[is Were, Conf. and Def. 1567 ; were are, 15/0.]
[16 Punisheth us no, Conf.]

[» Hardly thee, Conf.]
[18 His, Conf. and Def. 1567, 1570.]
[19 Id. Retract. Lib. i. cap. xix. 3. Tom. I. col. 29 ;
where ./ft for factum est.]
P° Overcome ye, Conf.]
P1 Perfite, 1567, 1570.]
37—2

580

THE DEFENCE OF THE APOLOGY

[part

Possibi lity of
the Law.

Deut. vi.
Matt. xxii.
Deut. xvii.
Deut. xxvii.

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 chUdren, 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 adultery1 : thou shalt not steal2 : thou shalt not covet," &c. In your
sundry 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 perfect3 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 man4. Thus he saith : " Thou
shalt love the Lord thy God with all thy heart, with aU thy soul, and with5 all
thy power." " Thou shalt6 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 perfect3 (not measuring your
selves by your own ability, but) as your Father is perfect3, 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 perfect3
and void of sin," they answered even 8 then even in such sort as you do now : No
man is perfect3 in such degree of perfection as God is perfect3. St Hierome's
words be these : Aiunt . . . ad comparationem Dei nullum esse perfectum ; quasi
seriptura hoc dixerit9 : " They say (even as you, M. Harding, say) that, in com
parison of God, no man is perfect3; as though this were the saying10 ofthe
scriptures." And therefore he saith unto them : Nunquid prcecepit mihi Deus, ut
essem quod Deus est ? ut nihil inter me esset et Dominum Creatorem ? ut major
essem angelorum fastigio ? ut haberem quod angeli non habent11 ? " I beseech you,
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 perfect3 fulfilling and accomplishing 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, Non juberet Deus, quod sciret ab
homine non posse fieri. Quis hoc nesciat ? Sed ideo jubet aliqua quce non possumus,
ut noverimus quid ab ipso peter e debeamus 12 : " 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 commanded13 us to do some things that we are not able to do, that we
may understand what14 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 compleverit15 : "Ye say God's

P Advoutry, 1567, 1570.]
P Shalt steal, 1570.]
[3 Perfite, 1567, 1570.]
[* These last two words are not in 1567 ;
man, 1570.]
[5 Soul with, 1567.]
[6 Ye shall, 1567.]
[' Nor to the, 1567, 1570.]
[8 Even does not appear, 1567.]
p Hieron. Op. Par. 1693-1706. Ad Ctesiph.

adv.

Pelag. Epist. xliii. Tom. IV. Pars ii. col. 475.]
[10 Sayings, 1611.]
[" Ibid. col. 479.]
[12 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.]
[I3 Commandeth, 1567.]
[I4 That, 1570.]
[16 Hieron. Op. Ad Ctesiph. Epist. xliii. Tom. IV.
Pars n. col. 479 ; where facilia dicis Dei esse.]

II.]

OF THE CHURCH OF ENGLAND.

581

commandments be easy; and yet ye are able to shew us no man that ever rrr*  ¦
fulfilled them altogether." Unper-
Therefore again he saith unto them : Noli ponere in ccelum os tuum, ut per esse ^fectiem'
et esse posse stultorum auribus illudas. Quis enim tibi concedet17, posse hominem ¦  v — 1/
facere, quod nullus unquam hominum potuerit13 ? " Set not thy face against heaven ^onPel
to mock fools' ears with these words, 'be' and 'can be.' For who will grant Lib. i'. eag'
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- August, de
luntas ei non desit, ope divina adjuvante ; sed tamen preeter unum, in quo omnes ^.'l Ut
vivifieabuntur, neminem [vel] fuisse vel fore, in quo hie vivente esset ista perfectio 19 :
" 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 whom
aU men shall be quickened to life, there was never man nor never shall be, who,
being in this life, shaU have this perfection." St Augustine saith : " No man can
attain to this perfection ;" and he speaketh of the perfection that is required not
of angels but of men.
Ye wiU say as the Pelagians did, Wherefore then doth Christ say, " Be ye Matt ..
perfect3?" Wherefore doth St Paul say, "As many of us as be perfects?" &c. Phil. m.
Hereto St Hierome answereth thus : Quid ergo sapimus ? Imo quid sapere debe- Hieron. adv.
mus, qui perfecti non sumus ? Imperfectos nos esse confiteri, et nondum comprehen- e **'
disse, necdum accepisse. Heec est hominis vera sapientia, imperfectum esse se nosse.
Atque, utita loquar, cunctorum in carne justorum imperfecta perfectio est20: "What
then do we think, or what ought we to think, that be not perfect3 ? We ought
to confess that we are unperfect16, 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 unperfect16. And, as I might say, the perfection of all just men
living in the flesh is unperfect16."
Again he saith : Justi appellantur, non quod omni vitio careant, sed quod majori Hieron. ad
parte virtutum commendentur21 : "They are called just men, not for that they be eslp '
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 pertineat etiam ipsius imper- -ffliu. vii.
fictionis et in veritate agnitiq et in humilitate confessio22 : " The virtue that is now
in a just man so far forth is called perfect3, that it pertaineth to the perfection
thereof both in truth to know, and in humility to confess, that it is unperfect 16."
Again he saith : Omnia . . . mandata facta deputantur, quando quicquid non fit ig- August.
nosritur23 : " AU the commandments of God are accounted to be done, when that i. lapf*!*.1 '
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 justitics proficiendo cognovit24 : " He c^'xmv.''
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 : Heec dicentes, non adulamur vitiis, sed auctoritatem Hieron. ad
sequimur scripturarum, quod nullus homo sit absque peccato. Sed conclusit Deus 6as'
omnia sub peccato, ut omnium misereaiur25 : "Notwithstanding we say thus, yet we
flatter not vices ; but we follow the authority of the scriptures, that there is no
man26 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 Dei; et plenam perfectionem ex xiv.CcaP. xi'vi.

[16 Unperfite, 1567, 1570.]
[« Concedit, 1567, 1570.]
[18 Id. Lib. i. Dial. adv. Pelag. Tom. IV. Pars n.
coL 488 ; where illudas auribus.]
[19 ...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.]
P° Hieron. Op. Lib. i. Dial. adv. Pelag. Tom. IV.
Pars n. col. 492; where necdum comprehendisse.]
[21 Id. ad Ctesiph. Epist. xliii. Tom. IV. Pars n.
coL 483; where appellentur.]

[2S ...virtutem, quae &c. perfectam hactenus no-
minari, ut &c. veritate cognitio, &c  August. Op.
Contr. Du. Epist. Pelag. Lib. in. cap. vii. 19. Tom.
X. col. 460.]
I23 Id. Retract. Lib. i. cap. xix. 3. Tom. I. col. 29.]
[24 Id. Lib. de Spir. et Lit. cap. xxxvi. 64. Tom.
X. col. 123.]
P6 Hieron. Op. Lib. Qusest. Ad Algas. Quaest.
viii. Tom. IV. Pars i. col. 202 ; where nee hmc dicentes
adulamur, and Deus omnes.]
P» Nothing, 1567.]

582

THE DEFENCE OF THE APOLOGY

[part

August, de
Civ. Lib. xix,
cap. xxvii.

gratia, non ex merito possidere1 : " 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
saith ; Ipsa justitia nostra . . . tanta est in hac vita, ut potius peccatorum2 re-
missione constet quam perfectione virtutum3: " 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 Paul4 saith, " unto good works, to walk in them ;" that we are
delivered " from the power of darkness, to the end that we should serve5
the living God," to cut away all the remnants of sin, and " to work our
salvation in fear and trembling ;" that it may appear that6 the Spirit of
sanctifieation is in our bodies, and that Christ himself dwelleth7 in our
hearts.

M. HARDING.
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
• No aid or sa^ that we have "-no help or aid in our works and deeds ? For so their Latin word
salvation. presidium doth signify, which in the English is turned into " meed." What, masters,
this report is is this the way to make men work well, to tell them beforehand that their works be
nothing worth, and that they help them never a whit? Why then let the labourer's
<>Nazianz. proverb take place, "I had rather play for nothing than work for nothing." bIs
rimTsTtcm- there any labourer so mad as to work for nothing? First ye tell the labourers that
there is no help for them in their works, 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, dbut 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 which is not lively, but idle : which true faith shall become lively, and
with st Paul, have great aid in works, if it will9 learn to leave idleness, and practise that in will
shall not be and heart which it believeth in understanding.
But, whereas these defenders would no help or aid to be in christian men's works,
that lheresy 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 That good
man: therefore it is falsely spoken, that in our works there is no help "*"* te* "*•
for us. Again Christ saith: "Whosoever for saketh 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 work10; to those that seek for

turn e vspecta
mercedem. De Sanct.
Baptism.s
c Is not this
a folly, M.
Harding '!
God's truth
is no mock
ery.
1 Untruth.
For we say

in vain in the
Lord."¦ Untruth.
Read the
answer.f Untruth.
For it is no
heresy : it is
the faith of
Christ.Read the
answer.

P Hieron. Op. Par. 1693-1706. Comm. Lib. xiv.
in Ezech. Proph. cap. xlvi. Tom. III. col. 1048 ;
where tunc indigere.]
P Peccatorem, 1570.]
[3 August. Op. Par. 1679-1700. De Civ. Dei,
Lib. xix. cap. xxvii. Tom. VII. col. 571; where ipsa
quoque nostra justitia.]

P As Paul, Conf.]
P That God hath plucked us out from the power
of darkness to serve, Conf.]
P Appear how that, Conf.]
P Doth dwell, Conf.] f 8 See below, note 12.]
P Well, Def. 1567, 1570, 1609.]
[10 Works, Conf.]

IL]

OF THE CHURCH OF ENGLAND.

583

glory, and honour, and incorruption, according to the sufferance of good works (he
will render) life everlasting.". . .

THE BISHOP OF SABISBURT.

Merit and
Mercy.

Here ye trifle, M. Harding, although not much besides your common wont, yet
somewhat above your ordinary. Our doctrine herein is grounded upon these
words of Christ: "When ye have done all, say that ye be unprofitable servants, Luke xvii.
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 debitum 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 u 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 wiU 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 wiU obey his father, not for reward but of love, only
because he is his father.
Gregory Nazianzene saith : Si servus es, time plagas ; si mercenarius, tantum Gregor. Naz.
specta mercedem. At si supra hos es etiam filius, reverere tanquam Patrem tuum. Bapt!
Benefacito, quia pulchrum est obsequi Patri. Et, quamvis nihil aliud futurum sit, ep\a"atj^

tamen vel hoc ipsum erit merces tua, feeisse quod gratum esset Patri12 : " If thou be a KaX6v'n-s>
bond-slave, then fear the whip. If thou be a hireling, then look only for thy IaZPL 7r"'~
reward. But, over and besides these, if thou be a (natural) child, then reverence Kdv e'itroi
(God) as thy Father. Do well, because it is good to obey thy Father. Yea, and ^sk"
although thou shalt have nothing else, yet even this shall be thy reward, that thou xlcXXoi,
hast been obedient to thy Father." ^el/to"
St Hilary saith : Nos si semel jejunamus, satisfecisse nos arbitramur. Si ali- ^^arpl
quid ex horreo domesticarum facultatum inopi damns, implevisse nos justitiam credi- x«/»£e-
mus, fyc. Sed propheta totum a Deo sperat, totum a misericordia ejus exspectat13: Hilar.' in
"If we fast once, we think we have satisfied. If out of the barns of our household- clph.0"™"
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 aliud August.
preeter te14 : " O God, he the less loveth thee that loveth any other thing besides
thee." Likewise St Basil saith : Qui non fidit suis recte factis, nee exspectat ex f>sii. m ..

operibus justificari, solam habet spem salutis misericordias Dei15 : " He that trusteth xtofnv e"x«
not to his own good deeds, nor hopeth to be justified by his works, hath the only ^ fjj^
hope of his salvation the mercies of God." pia* tous
Further ye say, "A true faith may be idle, and utterly without works;" and °^r^-<™
therefore ye think it not true that we say, "A true faith is lively, and can in no- T°u
wise be idle." Here perhaps ye will set faith upon the last, and rack her to a
laro-er size. For so Latomus, one of your fellows, saith that Socrates and Plato iiiyric. de
and other heathen philosophers had as good understanding and faith in Christ ect' '''
as had Abraham16. And Andradius, another of your fellows, saith that the heathen

[» Jesu, 1567.]
[12 Gregor. Naz. Op. Par. 1778-1840. In Sanct.
Bapt. Orat. xl. 13. Tom. I. p. 699.]
[13 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.]

[14 Minus enim te amat, qui tecum aliquid amat
quod non propter te amat. — August. Op. Confess.
Lib. x. cap. xxix. 40. Tom. I. col. 184.]
[15 Basil. Op. Par. 1721-30. In Psalm, xxxii.
Hom. 10. Tom. I. p. 141.]
[16 ...quam sententiam vir doctissimus Latomus in
suis scriptis contra nostram doctrinam dudum ex-

584

THE DEFENCE OF THE APOLOGY

[part

Merit and
Mercy.

1. p. 51.

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.

and infidel philosophers had the righteousness of faith and everlasting life. His
words be these : Philosophi qui ab inani deorum multitudine abhorruerunt, #<:.,
illos tu . . . ilia fide Deique cognitione destitutos dices, per quam scilicet impius justifi-
catur, et ex qua Justus vivit1 ? " The philosophers, that abhorred and shunned
the vain multitude of gods, &c, wilt thou say they lacked that faith and that
conc.V*535. knowledge of God whereby the wicked is justified, and whereby the righteous
copus, Dial, liveth?" Another of your near fellows saith: Petrus non fidem Christi, sed
Christum, salva fide, negavit2 : "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 weU 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 far 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
perfect3 faith, than a dead man is a true perfect3 man. As for the faith of devils,
indeed and verily is4 no faith.
Certainly St Augustine saith : Qui fidem habet sine spe et . . . dilectione,
Christum esse credit, non in Christum credit5 : '•' 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 vita6 : " 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 7 :
" As soon as a man beginneth to live wantonly, he beginneth to flee from the true
Opg mEpist. faith." Origen saith : Omnis qui credit in eum non erubesdt ; erubesdt autem
Lib. vm. omnis qui peccat. . . . [Ergo] qui adhuc ruborem peccati incurrit, credere non videtur3 :
"Whosoever believeth in God blushetb not; but every man blusheth that
worketh sin. Therefore he that yet blusheth for his sin seemeth9 not to be
lieve." And10 again he saith: Male ... credit quicunque peccat11 : "Whosoever
sinneth believeth ill."
To be short, St Cyprian saith : Quomodo dicit se credere in Christum, qui non
facit quod Christus facere prceeepit ? " How doth he say be 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
Exc'itCLibn'v 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 caritas12: "The mind cannot know God, and not love him. There can be
no true knowledge of God where there wanteth charity13."
Hereby it is plain that true faith is lively and workful ; and that an idle faith
is indeed no faith at all.
Addition7fc. Addition, f^- M. Harding: "Did not you know the answer, M. Jewel?
M. Hard.
370. b.
371. a.
[Detect] presse posuit: contendens, Abrahamum non aliam
de Christo doctrinam habuisse, quam Socrates, Pla
to, vel alius quisquam ethnicus habuit.  M. Elac. De
Sect. Dissent. &c. Basil. 1565. p. 93. J
[' Chemnic. Exam. Concii. Trident. Franc. 1596.
Pars I. p. 108.]
[2 Copi Dial. Sex, Antv. 1566. Dial. i. cap. viii.
p. 51.] [3 Perfite, 1567, 1570.]
[4 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 ac for et.]
P Id. Lib. de Fid. et Oper. cap. xxiii. 42. Tom.

Orig. in
Ezech. Hom.
9.

Nothing is more common. You belie the scripture. That is the answer to you.

VI. col. 188.]
[' Ambros. Op. Par. 1686-90. Ad Sabin. Epist.
lviii. 16. Tom. II. coL 1016 ; where cceperit quis, and
fide vera.]
P Orig. Op. Par. 1733-59. Comm. in Epist. ad
Rom. Lib. vm. 2. Tom. IV. p. 623; where non
erubescet.] P He seemeth, 1570.]
["> 1567, 1570, 1609, omit and.]
[" Id. in Ezech. Hom. ix. 1. Tom. III. p. 388.]
[12 Nic. de Cusa Op. Basil. 1565. Excit. Lib. v.
Tom. II. p. 504.]
['3 This paragraph is not in 1567.

il] OF THE CHURCH OF ENGLAND. 585
And your forefathers, even up to Luther, have always belied it ; and, being told ^^jP
of it, will not yet amend, no more than the devil whom they follow. All thing and
may be dead in two sorts, either because it had life in it of his own, or else Mercy.
because it had it of another thing, &c. Now it is to be considered whether faith '  . — '->
hath life in itself of his own nature, as a man hath (for then a dead faith is no
faith), or else whether faith hath14 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 enim 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 °ut a sou1'
soul, so is faith dead without works. But the body being without the soul is stiU
a true natural body. Therefore faith being without good works is still a true real
faith. And so M. Jewel is tried a liar." Tlie 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 jamesa.
(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 fouUy 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 I 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 wiU 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 ve teU 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-
dicast 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
[14 Have, 1570, 1609.]

586 THE DEFENCE OF THE APOLOGY [part
'"xTTp and verily a dead body. Even so your "faith without good works," notwith-
j standing any truth or realty ye can give unto it, hath in it neither life nor
Mercy 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 themselves1, but only of faith.
Yet you say : " Faith without works is nevertheless a true and real2 faith."
Verily, M. Harding, so is fire without heat a true and a real fire. Of such a
James ii. faith St James saith : Dcsmones 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
2 Tim. ui. God. Hereof St Paul saith thus: Habent 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
Eev. m. 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,"
$3r 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
Bev. 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 perfect3 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
perfect3, yet my soul shall not know it. If I would justify myself4, mine own
isai. lxiv. mouth shall condemn me." The prophet Esay saith : " All our righteousness is
like a foul stained clout."
August.de Therefore St Augustine saith : Non intres in judicium cum servo tuo. Quid est,
Non intres in judicium cum servo tuo ? Non stes mecum in judicio, exigendo a me
omnia quce prcecepisti, et omnia quce jussisti. Nam me invenies reum, si in judicium
intraveris mecum. Opus ergo est . . . misericordia tua, potius quam liquidissimo
judicio tuo5: " ' 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-

Temp, Serm.

[' Themself, 1570.]
p Aud a real, 1570, 1609.]
p Perfite, 1567, 1570.J
[4 Meself, 1567, 1570.]

p August. Op. Par. 1679-1700. De Verb. Apost.
Philip, iii. Serm. clxx. cap. vi. 6. Tom. V. col. 821 ;
where prcecepisti exigendo omnia, reum me invenies,
and est ergo.]

H.J

OF THE CHURCH OF ENGLAND.

587

fore, not of thy upright judgment, but of thy mercy." Again he saith : Merita . . . ' Mgrit '
quorumlibet hominum ques sunt ? Quandoquidem ille, qui non cum mercede debita and
sed cum gratuita gratia venit, omnes peccatores solus a peccato liber et liberator Mercy.
invenit6: "What be the merits of any men? For Christ, that came not with his -^  '
due reward, but with his grace that was not due, found all men sinners, being eKs. ad
Wmself only free from sin, and a deliverer of sinners." Again he saith : Coronal ^1°%
te in misericordia et miserationibus. Hoc fiet in judicio ; ubi cum Bex Justus sederit ^.'^ill.
in throno, redditurus unicuique secundum opera ejus, quis gloriabitur castum se
habere cor ? Aut quis gloriabitur mundum se esse a peccatis ? Ideo illic necessa-
riumfuit commemorare miserationem et misericordiam Domini, fyc.7 : "God crowneth
thee with8 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 who 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. Timeo9 August in
[«)»] ne, cum inspexeris, plura invenias peccata quam merita10: "Lord, I com- sacx!u""1'
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 est11 : " If we Hieron. in
behold our own merits, we must be driven to desperation." \Sy. °ap'
So saith Origen: Ego... vix mihi persuadeo ullum opus esse posse quod ex Orig.adRom.
debito remunerationem . . . deposcat12 : " I do scarcely believe that there can be any w. ' ' ' cap'
work that may of duty require reward." Again he saith: Dicite vos esse servos orig. in
., ,-r . . „ . , Matt Tract
mutiles. . . . Nam etsi omnia fecerimus quce preecepta sunt, non tamen . . . bonum a.
dliquod fedmus : nee enim, si vere bona, essent, . . . essemus inutiles. Omne autem
bonum nostrum non proprie sed abusive bonum dicitur13: "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 anj' good deed of ours is
caUed good, not rightly or duly, but by abuse of speech." So saith St Augustine :
Si [Deus] vellet pro meritis agere, non inveniret nisi quod damnaret14 : "If God August, m
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 : Quid dignum facimus ut participes ceslestibus fieri Waid. contr.
inveniamur ? Apostolo dicente, Existimo quod non sunt condignce passiones [hujus Rom. via.
temporis ad futuram gloriam, ques revelabitur in nobis] : ... reputo igitur saniorem
theologum, fideliorem catholicum, et scripturis Sanctis magis concordem, qui tale
meritum simpliciter abnegat15 : " 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 shaU we stand
and be justified before God ? St John saith : " Blessed are they that have Bey. xxii.
washed their robes (not in their own merits, but) in the blood of the Lamb." c™-]
And God saith : " I will give the thirsty to drink of the well of life (not for his Eev. xxi.
deserts but) for nothing." The ancient father Origen saith : Quia . . . omnia con- orig.adBom.
clusa sunt sub peccato, nunc . . . non in meritis, sed in misericordia Dei salus xn.' lx' cap'

P Id. ad Macedon. Epist. civ. cap. ii. 5. Tom.
II. col. 538; where peccatis liber atque.]
P ...coronat te in miseratione et misericordia:
hoc fit in &c. esse a peccato ? &c— Id. Lib. de Spir.
et Lit. cap. xxxiii. 59. Tom. X. col. 119.]
P Crowneth with, 1567.]
P Time, 1611.]
[10 ...non commendo opera manuum mearum, &c.
invenias plura peccata &c— Id. in Psalm, exxxvii.
Enarr. 18. Tom. IV. col. 1533.]
[» Hieron. Op. Par. 1693-1706. Comm. Lib.
xvii. in Isai. Proph. cap. lxiv. Tom. III. col. 476;

where nostra consideremus.]
[12 Orig. Op. Par. 1733-59. Comm. in Epist. ad
Eom. Lib. iv. 1. Tom. IV. p. 522; where suadeo
quod possit ullum opus esse quod.]
P3 Id. Comm. in Matt. Tom. xv. 10. Tom. III.
p. 665]. [14 August. Op. In Psalm, xciv. Enarr. 4. Tom. IV.
col. 1024.]
[16 Thom. Waldens. Doctr. Antiq. Fid. Eccles.
Cathol. Venet. 1571. De Sacram. adv. Vuitclev. Tit.
I. cap. vii. Tom. III. foil. 24, 5 ; where fieri mere-
amur dicente apostolo, and passiones fyc]

588

THE DEFENCE OF THE APOLOGY

[PABT

Merit and
Mercy.

August de
Civ. Lib. xiv.

Basil, in
Psal. xxxii.

Basil, de
Humil.

Hieron. in
Epist. ad
Eph. cap. iii

Bernard, in
Psal. Qui habitat.

humana consistit1 : "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 : [Deus] in fine . . . coronabit nos . . .in misericordia et mise
rationibus 2 : " God in the end will crown us (not with the price of our deserv-
ings, but) with favour and mercies."
Again he saith : Pro nihilo . . . salvos fades eos. Quid est, Pro nihilo salvos
fades eos ? Nihil in eis invenis unde salves, et tamen salvas. . . . Quia nihil invenis
unde salves ; et multum invenis unde damnes 3 : " 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 prcedpites ageret, nisi inde quos
dam indebita Dei gratia liberaret4 : "Deserved pain would throw aU men into
death, unless the undeserved grace of God deliver8 some from it."
St BasU saith : Non erit judicium sine misericordia ; quia non potest homo purus
inveniri a sorde ; ne si unus quidem tantum dies sit ab ejus natali6 : " Judgment
shall not be without mercy ; for no man can be found pure and clean from all
filth ; no, though he be but one day old." Again he saith : .Heec est nostra
Integra et perfecta gloriatio in Deo, quando . . . propria, justitice nos inopes agno-
scimus; sola autem fide in Christum justificari7 : "This is our full and perfect8
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 nostro, . . .in quo habemus fidu
ciam, et accessum, et confidentiam per fidem ejus ; non per nostram justitiam, sed
per eum cujus fide nobis peccata dimittuntur9 : "In Christ Jesus10 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 miserationum. Si miserationes ejus multcs, multus ego sum in meritis11.
Hoc . . . totum [est] hominis meritum, si totam spem suam ponat in Domino12 : "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,
"might13 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 to14 dust, yet at the last shall15 return again to
life by the means of Christ's Spirit which dwelleth in us ; and that then

P Orig. Op. Par. 1733-59. Comm. in Epist. ad Rom .
Lib. ix. 1. Tom. IV. p. 643 ; where omnes conclusi.]
P August. Op. Par. 1679-1700. Ad Sixt. Epist.
exciv. 19. Tom. II. col. 720; where in miseratione
et misericordia.] [3 Id. de Verb. Apost. Philip, iii. Serm. clxix.
cap. ii. 3. Tom. V. col. 810; where qui nihil]
[" Id. de Civ. Dei, Lib. xiv. cap. i. Tom. VII.
col. 349.]
P Delivered, 1567, 1570, 1609.]
p Basil. Op. Par. 1721-30. In Psalm. xxxii. Hom.
4. Tom. I. p. 135.]
[' Id. de Humil. Hom. xx. 3. Tom. II. p. 158.]
[» Perfite, 1567, 1570.]
[» Hieron. Op. Par. 1693-1706. Comm. in Epist.

ad Ephes. cap. iii. Tom. V. col. 1053; where in con-
fidentia, und fides peccata dimisit.]
[10 Jesu, 1667, 1570.]
[" Meum. ..meritum miseratio Domini. Non plane
sum meriti inops, quamdiu ille miserationum non
fuerit. Quod si misericordias Domini multae, multus
nihilo minus ego in meritis sum  Bernard. Op. Par.
1690. In Cant. Serm. lxi. 5. VoL L Tom. iv. coL
1476. Conf. August. Op. Manual, cap. xxii. Tom.
VI. Append, col. 141.]
[la Id. in Psalm. Qui hab. Serm. xv. 5. Vol. I.
Tom. in. col. 872 ; where ponat in eo.]
[13 Mought, 1567, 1570.]
P4 Do, Conf.J
[15 Last day it shall, Conf.]

"•] 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 eyes16; and that weofEesur-
through him shall enjoy everlasting life, and shall for ever be with him in rection.
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 * untruth.
eating of Christ 's flesh, because it is written, " He that eateth my flesh, and drinketh fathers ofthe
my blood, hath life everlasting ; and I will raise him again in the last day." There- Su christian
fore the resurrection of the flesh is not only assigned in holy scripture to the Spirit shSuld be
of Christ, but also to the worthy eating of his flesh. And thus we have confuted So' from
the doctrine wherein ye declare your faith ; and the chief grounds whereon ye build resurrection'
your new gospel we have disproved. THE BISHOP OF SARISBURY.
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 manducasti17 . Credere in Christum, August in
hoc est manducare panem vivum  Iste panis interioris hominis qucsrit esuriem13 : Tract'25.
" Believe thou (in Christ), and thou hast eaten (Christ)." " To believe in Christ, iJlS' 2S.
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 nil19 Nic. Lyra in
directe pertinst ad sacramentalem vel corporalem manducationem20 : " This saying PsaI" cx'
(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 by21 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 4S
words that you allege, &c. It appeareth how falsely you have belied Lyra. foi. 374. b.
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'l will raise him again in the last day,' which I alleged ; whereas indeed
he spake only of these special words of St John : Nisi manducaveritis carnem Filii
hominis, Sec. That the truth may be known, and your falsehood22 detected, &c.
The words' that you aUege be not Lyra's, but one Doring' s," &c. The answer.

[18 Wipe from off our eyes all tears and lamenta
tion, Conf.]
P7 August. Op. In Johan. Evang. cap. vi. Tractat.
xxv. 12. Tom. III. Pars 11. col. 489.]
P8 Id. ibid. Tractat. xxvi. 1. col. 494. See be-

fore, page 467, note 12.]
[>9 Nihil, 1567, 1570.]
P° See below, page 590, note 4.]
[21 By those words that by, 1667.]
P2 Falshead, 1570.]

590

THE DEFENCE OF THE APOLOGY

[PABT

Doring.

¦•j- *,. • Such errors, such oversights, such blemishing of credit, such belying of doctors,
such deceiving of readers, such corruption, such falsehood1, such forgery ! Either
there was some marvellous 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 falsehood1, 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 ohe 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 the2 leaf that, unless a man he
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 aUeged 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 : Illud dictum ex litera
non habet fundamentum. Ideo de sacramentali communions, nee quoad clerum,
nee quoad laicum, habet vim prcscepti ad omnes, secundum verum ejus intelleetum;
quia ex eodem contextu Uteres declaratur, de qua manducatione et potations 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, Hoc est manducare illam escam, et bibere ilium potum, in Christo
manere et Christum manentem in se habere; quod nihil est aliud quam esse in
caritate Christi. Hoc autem . . . 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 efificax. Primum enim id, de quo agitur, debet esse3
in rerum natura. . . . De eucharistia igitur sacramentali, quce. nondum fuit, tam alta
sententia proferri non potuit : . .. nisi quis curiosus heereticus diceret, ilia verba
dicta de usu sacramenti eucharistice prognostice per modum prophetice. Sed sic
dicere non potest in aliquo passu sacrcs scripturce fundari. Eadem igitur faci
litate comtemnitur, qua probatur : . . . prcssertim quum constet ex evangelii rotundo
textu, quosdam huic prcecepto satisfecisse, quos constat nunquam sacramentaliter
communicasse. . . . Ideo Augustinus ait, has propositiones simul esse veras : Non
manducans manducat ; et manducans non manducat . . . Dato opposito, sequeretur,
neminem esse in caritate, nisi sacramentaliter communicantem ; quod est erronewm
dicere4: "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-

Matth. Dor.
in Psal. ex.

P Falshead, 1570.]
[2 One, 1570, 1609.]
p Esset, 1611.]
[4 ... ex litera non habet illud dictum fundamen
tum : &c. quia in eodem he. intelligi debet &c. nihil
aliud est &c. fuerit institutum. &c. efficax. Nam
primo debet existere in rerum 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. Replie. Pars III.
fol. 254. It is not easy at first sight to distinguish
the additions of Burgensis and Doring from Lyra s
exposition, ]

"•] OF THE CHURCH OF ENGLAND. 591
mental, but) of the spiritual eating and drinking. For it foUoweth, ' He that The cause
eateth my flesh, and drinketh my blood, abideth in me, and I in him.' Which 0f Resur-
words St Augustine expoundeth thus : ' This is the eating of that meat, and rection.
drinking6 of that drink, for a man to dweU in Christ, and to have Christ dwelling  ¦ 
in him;' which is nothing else but to be in the love of Christ. But this per
tains6 nothing directly to the sacramental or bodily eating : for this was spoken Nothing di-
long before the sacrament was ordained. Therefore out of those words they sr|cramente
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 sacrament.he
so heavenly a saying could not then be spoken ofthe receiving of the sacrament, could not be
for that at that time the sacrament as yet had no being : unless some curious spoken-
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 ffi"05'"*"
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 indifferently between us touching this forgery. Matthias error'
Doring saith your "saying bath 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 f"
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 wiU think you talk without
ground, ye care not what. I protest before God, it pitieth me to see your
follies. 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, be 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 ? When Christ spake these words,
Nisi ederitis carnem Filii hominis, Sec, " the sacrament7," 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 aUeged, "He
that eateth my flesh, and drinketh my blood, hath life everlasting ; and I shall

[6 And the drinking, 1570, 1609.] i p Sacraments, 1611.]
p Pertaineth, 1570, 1609.] I

592

THE DEFENCE OF THE APOLOGY

[part

The cause
of Resur
rection.

Christ spake
nothing of.

Eck. de
Utraq. Spec.

f®

John vi.

August, in
Johan. Tract. 26.

Orig. ad
Bom. 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 heec ratio, hinc claret, quod verbis Christi
abutitur in peregrino sensu. Quce enim de spirituali manducatione, lee.1: "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 those2 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...
sacramentum hie3 oculus non est habendus4 : "In this .chapter we may have no
eye unto the sacrament." I could allege more of your own doctors to like
purpose : but my head is weary of your wrangling. ^#
Christ saith further : " Unless ye eat the flesh of the Son of man, and drink
bis blood, ye shall have no life in you." If there be none other eating of
Christ's body, whereby we shaU live, but only your fantastical and fleshly eat
ing with mouth and teeth ; then, I beseech you, what life have8 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; [et] qui... non manducat....
non habet ... vitam6 : "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 dweUeth in us. Origen saith: Besur-
gemus propter Spiritum habitantem in nobis ; necesse est enim Spiritui reddi habi
taculum suum7 : " 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 : Heec mea tota spes est, et omnis fiducia. Est enim in ipso Jesu
Christo Domino nostro uniuscujusque nostrum portio, caro et sanguis. Ubi ergo
portio mea regnat3, ibi [ego] me regnare credo9: "This is my whole hope, and
all my trust. For in Christ Jesus 10 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 resurgemus11 : "Although
death be fallen into our nature because of sin12, yet, because the Son of God is

P 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 evincitnr, quod multis per Dei gratiam
vita contingit spiritualis absque hac sacramentali
manducatione voto vel actu facta.— M. Vehe Assert.
Sacr. Quor. Axiom. Tract. Quint. De Laic. Comm.
cap. ii. fol. N 3. 2.]
P These, 1570, 1609.]
P His, 1611.]
[4 Joan. Eck. Enehir. Loc. Comm. Col. 1532. cap.
x. fol. E 5. 2.]
P Hath, 1567, 1570.]
p August. Op. Par. 1679-1700. In Johan. Evang.
cap. vi. Tractat. xxvi. 15. Tom. III. Pars n. coL 500;

where the clauses of the sentence are transposed.]
P ...propter inhabitantem Spiritum ejus in vo
bis. ..necessai-ium videtur Spiritui &c. — Orig. Op.
Par. 1733-59. Comm. in Epist. ad Kom. Lib. n. 13.
Tom. IV. p. 591.]
[8 Kegna, 1570.]
[9 Haec nempe est mihi tota spes omnisque fi
ducia. &c — August. Op. Lib. Medit. cap. xv. Tom.
VI. Append, col. 113. These meditations are not
by Augustine.] [10 Jesu, 1567, 1570, 1609.]
[" Cyril. Alex. Op. Lut. 1638. Comm. in Joan.
Evang. Lib. iv. cap. ii. Tom. IV. p. 363.]
[12 These three words are not in 1567.]

IL]

OF THE CHURCH OF ENGLAND.

593

made man, doubtless we shall aU rise again." Likewise again he saith : Sic vos cyrii. m
effect participes divines naturae, cum Spiritum meum ficerim habitare in vobis. fx.Tp. x'wii.
Christus enim in nobis est per Spiritum, corruptionem nostram in incorruptionem
commutans13: "So I made you partakers of the divine nature when I caused my
Spirit to dweU 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
resurrection. 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 resurrectionis qucedam sit14 confessio, verbis Christi ipsius probatur. . . . £? caphriu.
Ait enim, Hoc est corpus meum : ... Hoc in memoriam mei facite15 : " 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 councU of Nice the holy mysteries
are called resurrectionis nostrce symbola 16 : " the pledges or tokens of our re- concii. Nic.
surrection." And St Ambrose, speaking distinctly hereof, saith : Non iste panis, De consecr.
...qui vadit in corpus, sed... panis vitcs ceternce, qui animce nostrce substantiam mix lite.
fulcit 17 : " 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 Christ itself)13,
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 pignus resurrectionis ; baptisma vero est po- Ba»i. <ie
tentia et vis ad resurrectionem19: "Easter-day is a pledge of resurrection; but foil flw-
bantism is a power and strength unto resurrection." Tiau-a&i-^
... on Vap.11 EtTTl
Again he saith : Resurrectionis gratiam in die resurrectionis excipiamus20 : wpdi ^v
"Upon the day of Christ's resurrection let us receive (baptism, which is) the dudai-ao-tv.
grace of resurrection."
Ignatius saith : Ut, credentes in mortem ejus, per baptismum participes ejus resur- ignat. ad
reetionis effieiamini21 : " 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 demsrsio. . . .in infernum descensio est ; et rursus ab aquis emersio cap. 5."
resurrectio est22: "The dipping into the water is the going down into hell; and the
coming out from23 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 bmld your new gospel we have disproved :" — but with
so simple proofs and so many untruths, M. Harding24, as, for honour's sake, may
not weU be shewed in your triumph.

THE END OF THE SECOND PART.

['3 Id. ibid. Lib. ix. p. 824.]
[14 Fit, 1570.]
[16 Id. ibid. Lib. xn. pp. 1104, 5.]
[16 Gelas. Cyz. Hist. Concii. Nic. cap. xxx. in
Concii. Stud. Labb. et Cossart. Lut. Par. 1671-2.
Tom. II. coL 233.]
[17 Ambros. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 56. col. 1942.]
[18 The words in the parenthesis are not in 1567.]

[19 Basil. Op. Par. 1721-30. In Sanct. Bapt. Hom.
xiii. Tom. II. p. 114.]
P° Id. ibid.]
[21 Ignat. ad Trail. Interp. Epist. cap. ii. in
Coteler. Patr. Apostol. Amst. 1724. Vol. II. p. 60.]
P2 Concii. Vormat. cap. 5. in Crabb. Concii. Col.
Agrip. 1551. Tom. II. p. 734 ; where in aquis mersio,
and rursum.]
P3 Of, 1567 ; from of, 1570.]
[24 1567 omits M. Harding.]

[jewel, HI.J

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 Eome, 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 instituted1 the holy communion to be
divided amongst the faithful ; or that Christ's apostles and the ancient
fathers said2 private masses in every corner of the temples, now ten, now
twenty together3 in one day ; or that Christ and his apostles banished all
the common people from the sacrament of his blood ; or that the thing
that they themselves4 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 is5 not changed;"
" The self-same bread, as touching the material substance, goeth into the
belly, and is cast out into the privy6;" 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 offered upon the cross7 ; or that the same sacrifice was un
perfect8, so that now9 we have need of another.
M. HARDING.
. . . What crack ye of a good part of the world ? Tlie 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
flock 10 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 groweth more to
solution and be dissolute and wicked, ye boast of your number. . . . This is certain, touching grounds
ma? seek u °f truth the church erreth not, as that which enjoyeth Christ's promise ; and your
at Some. congregation, teaching the contrary, must therefore be taken for the children11 ofthe
father of lies. . . . Though ten or twenty masses were not said in one day by Christ,
b untruth, the apostles, or fathers, as ye scoff, when the faith was first preached b and few
timeofVu- believed, no churches (which here, not without profane malice, ye name temples) yet
irose? Hivm" oeing built; this is no sufficient reason why we may not now, where ths faith is
there'irere generally received, have sundry masses in one church in one day. Ye make much ado
about both kinds; and, to aggravate the matter, ye use the odious term of banishing

more Chris
tians in the
world than
be at this
present

P Christ hath not instituted, Conf.]
P Fathers have said, Conf.]
P Togethers, Conf.]
[4 Thing which themselves, Conf.]
[5 Are, Conf. and Def. 1567.]
[8 See before, pages 482, 3.]

P Conf. omits upon the cross.]
[a Imperfect, Conf. ; unperfite, Def. 1567, 1570.]
[9 And so now, Conf.]
[10 Of the flock, Conf. and Def. 1567.]
[" For children, Conf.]

m.]

OF THE CHURCH OF ENGLAND.

595

THE BISHOP OF SARISBURY.

the people from the cup. We teach the people for "good causes to be content with ¦ Good causes
one kind, doing them to understand they receive the whole body of d Christ, flesh ^oTelream
and blood, no less than if they received both kinds... The sacrilege which Gelasius £SK2
speaketh of consisteth "in dividing Christ, and the same he imputeth to the -untruth
IhamigeTArt. Manichees, as I have anotherwhere declared12: and therefore, as that ^dividing of
«. ' toucheth not us, who do not divide Christ, but in the sacrament give to mln?"^
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, Kp'tSes
is not by any reason or authority ye can bring yet so far disproved, that the church and tecFerly
ought to condemn the order *from the beginning received and hitherto continued. . . . S'* s Untruth,
plain and oen-
sible.For this
We make no cracks of our numbers, M. Harding, but humbly give God not/romthe
thanks that, maugre all your practices and policies, hath published and proclaimed besmmng'
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 shaU we do ? All the world runneth after him." Of them joinTS '
St Cyril saith: Quicquid. . . Christo credentium accesserit, sibi detractum putant13: Cyril. in
" As many faithful believers as are gotten to Christ, so many they think are lost viu.acapI'i.b'
from themselves."
Notwithstanding, the truth of God hangeth neither of many nor of few.
Liberius, the bishop of Rome, said sometime to the Arian emperor Constantius :
Non, si ego solus sum, idcirco minor est ratio fidei14 : "Although I be alone, yet Theodor.
the account of faith is therefore no whit the less." Christ compareth the king- xii.' "' eap'
dom of God unto a piece of leaven, which, being little in quantity, the woman °i Sut 1°
taketh and layeth in a great lump of dough until the whole be all leavened. fxovov, b
Chrysostom saith : Nemo paudtatem vestram deploret. Magna enim est virtus Ti'5 lr'"
prcedicationis ; et quod semel fermentatum est, rursus fermentum ad cetera efficitur15: iXa-rTov-
" Let no man bewaU the smaU number of you. For great is the virtue of preaching ; ™ 16
and whoso is once leavened is himself made leaven to leaven others." Matt xm!
It is noted in the gloss upon the Clementines : Veritas pedetentim cognos- Marttf°st' m
citur17: "Truth is known by little and by little." And St Ambrose: Constat f^fiolm.
diluvium eodem numero, quo cumulatum est, esse diminutum13 : " It is known that gio"™' ™
the flood in the time of Noe, as it grew by degrees, so by degrees it abated." j^J^Jf
Origen saith : Ego concitabo eos in non gentem. Nos . . . sumus non gens, qui pauci ™V- *™-
ex ista eivitate credimus, et alii ex alia. Et nusquam gens integra ab initio credu- Psal xxxvi.
litatis videtur assumpta19 : "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 aU together, but now a few, now more, as unto his secret wisdom seemeth
best. So it is20 written in the late council of Basil : Spiritus Sanctus non illu- ^f"?^-
minat omnes eodem tempore; sed ubi vult, et quando vult, spirat21 : "The Holy Epist synod.
Ghost dotb not give light to aU men at one time ; but breatheth where it wiU, P' """
and when it will."
This is the counsel and the hand of God, M. Harding. We may say unto
Vou as TertuUian said sometime unto the heathens : Exquisitior quceque crudelitas Tertuii. iu
«J Apoiog.

[12 See Vol. I. pages 256, 7.]
[13 Comm. in Joan. Lib. vm. cap. i. in Op. Insig.
Cyril. Alex. Par. 1508. fol. 52. 2. See before, page
570, note 5.]
P4 Theodor. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. n. cap. xvi. p. 94.]
P6 Chrysost. Op. Par. 1718-38. In Matt. Hom.
xlvi. Tom. VII. p. 484.]
[16 This is inserted from 1567, 1570, 1609.]
[" Sic et qui de veritatis cognitione a principio
parum attingunt, postea quasi pedetentim ad quan
dam pleniorem veritatis mensuram perveniunt —

Corp. Jur. Canon. Lugd. 1624. Clement, in Gloss, in
Procem. cols. 2, 3.]
P8 Ambros. Op. Par. 1686-90. Lib. de Noe et
Arc. cap. xvii. 60. Tom. I. col. 253 ; where cumulatum
est diluvium esse imminutum.]
[19 Orig. Op. Par. 1733-59. Sup. Psalm, xxxvi.
Hom. i. 1. Tom. II. p. 655.]
P° Is it, 1567, 1570.]
P1 Non omnes Spiritus sanctus eodem tempore
illuminat, sed &e. — Concii. Basil. Epist. Synod, in
Crabb. ConcU. CoL Agrip. 1551. Tom. III. p. 152.]
38—2

596

THE DEFENCE OF THE APOLOGY

[part

Amob. adv.
Gent. Lib. i.

Prov. xxi.

Bernard, ad
Cler. in
Concii. Rem.
Bernard, in
Cant Hom.
33 7.

Hieron. In
Soph. cap. iii.

Church.Temple.
Fsal. xi.
1 Cor. iii.
2 Cor. vi. 16.

Chrysost in
Matt Hom.
38. In Opere
Imperf."

vestra illecebra est magis sectce: plures efficimur, quoties metimur a vobis. Semen
est sanguis Christianorum1 : " 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 . . . heec saltem fidem vobis faciunt argumenta cre-
dendi, quod jam per omnes terras, in tam brevi tempore et parvo, immensa nominis
hujus sacramenta diffusa sunt2 ? " 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 God3."
" 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
erred4, it shall better appear hereafter. Truly St Bernard saith of your church,
even of your church of Rome : Intestina et insanabilis [facta] est plaga ecclesice5:
" The wound of the church is within the bowels, and past recovery." And again :
Heec sunt infelirissima tempora, ques prcevidit apostolus, . . . in quibus homines
sanam doctrinam non sustinent6 : " 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 tam indignentur nobis heec
exponentibus et prophetis vaticinantibus, quam Dominum deprecentur, et studiose
agant ne de sacerdotibus qui violant sancta Domini esse mereantur3 : " Let them
not take stomach against us, that expound these things, nor against the prophets
that foretold these 9 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 call 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 ? . . . Lf 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 procedit10 : "As every good thing proceedeth from
the temple, so every UI 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

P Tertull. Op. Lut. 1641. Apoiog. 50. p. 45.—
But Jewel has made here a singular mistranslation
of metimur : We are mown down.]
P Arnob. Op. Par. 1580. Adv. Gent. Lib. i.
p. 148 ; where immensi.]
P Against the Lord, 1567, 1570, 1609.]
[4 1567 omits these three words.]
[» Bernard. Op. Par. 1690. In Cant. Serm.
xxxiii. 16. Vol. I. Tom. iv. col. 1393. Conf. In
Concii. Rem. Serm. 5. Vol. II, Tom. v. col. 737.]
[6 Id. ad Pastor, in Synod. Serm. 2. col. 739.]
[7 In 1567, 1570 this reference stands Bernard.

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.]
P Hieron. Op. Par. 1693-1706. Comm. in Soph.
Proph. cap. iii. Tom. III. eol. 1673.]
P Those, 1570.]
p° Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xxxviii. ex cap. xxi. Tom. VI. p. clix;
where sic et de templo.]
[u The last part of this reference does not appear
in 1567, 1570.]

III.]

OF THE CHURCH OF ENGLAND.

597

causes, no doubt, are great and worthy; otherwise ye would not weigh them '"Tf'Tjr^
against God. But wherefore are they dissembled ? Why are they not told us ? Malt"_
Your own doctors, Alphonsus de Castro and John Gerson, have laid them out in C°^™U"
this wise particularly and at large : " The danger of shedding ;" " the carrying ¦  ^—
from place to place ;" " the fouling of the cups ;" " the trouble of men's beards ;" ^Tibfvl'
"the reserving for the sick;" "the turning the wine12 into vinegar ;" "the en- gf^Euch."
gendering of flies13;" "the corruption or putrefaction;" "the loathsomeness that Johan. Gere.
may happen for so many to drink of one cup;" " the impossibility of providing LaieT"
one cup that may be sufficient to serve all the people ;" " in some places wine is
dear ;" " in some places the wine wiU be 14frorne15."
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. Trid.
sanctam ecclesiam eatholicam non justis causis et rationibus adductam fuisse ut subUna"'
laicos, atque etiam clericos non conficientes, sub panis tantummodo specie communi- sPecle'caP-11-
caret, aut in eo errasse, anathema sit16: " 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 TertuUian saith
rightly of you : Credunt sine scripturis, ut credant contra scripturas 17 : " They Tertuii. de
believe without the scriptures, that they may believe against the scriptures."
But speciaUy I beseech you, M. Harding, consider well these words of St
Hierome, and see whether ye apply18 them to yourselves, or no: In consummatione Hieron. in
. , . mundi . . . scrutabitur Dominus Hierusalem, id est, ecclesiam suam cum lucerna, et op ' cap' *"
uleiscetur super viros contemptores, qui noluerunt servare custodias suas, id est,
mandata Domini contempserunt; et insuper ratione se peccare dicentes, blasphe-
maverunt in cordibus suis19: "In the end of the world our Lord shaU 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 tbe truth as ye
shall find it. The words be these : Aut integra sacramenta perdpiant, aut ab De comecr.
inteqris arceantur ; quia divisio unius ejusdemque mysterii sine grandi sacrilegio comperimus.
non potest pervenire20 : " 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 teU us, but of the division of one mystery.
Otherwise touching Christ, we say with St Paul : Unus Dominus Jesus i cor. vm.
Christus : " There is one Lord Jesus Christ." And we protest with the bishops of

[>2 Turning ofthe wine, 1567, 1570.]
[" Flees, 1567, 1570.] [14 Frorne: frozen.]
P6 Causa! quidem ad id tollendum plurimse sub-
sunt. Prima numerosa fidelium multitudo... propter
quam communicandam periculum erat effusionis 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,
ut crederent sub utraque eucharistia! specie non aeque
totum Christum contineri.—Alfons. de Castr. Adv.
Haer. Col. 1539. Lib. vi. Hasr. ult. fol. 122. 2.
Primum periculum in effusione. Secundum in
deportatione de loco ad locum. Tertium in vasorum
sordidatione...Quartnm in barbis longis laicorum.
Quintum in conservation pro infirmis...addito quod
in (estate bibliones aut muscae generarentur...Et

quairitur in quo vase fieret consecratio tanti vini,
quantum requireretur in Paschatc.Sextum damnum
esset in sumptuositate vini.. .Esset prseterea peri
culum in congelatione, &c — J. Gerson. Op. Antw.
1706. Contr. Haer. de Comm. Laic, sub utraq. Spec.
Tom. I. Pars in. cols. 466, 7.]
[ls Concii. Trident. Sess. xxi. in Concii. Stud.
Labb. et Cossart. 1671-2. De Comm. sub utraq. Spec.
can. 2. Tom. XIV. col. 847.]
[1T Tertull. Op. De Prtescr. Ha?r. 23. p. 239;
where credant, and adversus.]
["> Ye may apply, 1567, 1570, 1609.]
[IS Hieron. Op. Comm. in Soph. Proph. cap. i.
Tom. III. col. 1653; where suas servare custodias.]
P° Gelas. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist.
ii. can. 12. col. 1918 ; where provenire.]

598

THE DEFENCE OF THE APOLOGY

[par*

Evagr. Lib.
ii. cap. xvii.
Concii. Chalced.
Act.2. 'Avddepia'rw fxepi-
'tfivTi' dvd-
tjep.a -rto
SiaipovvTi.

the east in the council of Chalcedon: "Accursed be he that parteth Christ:
accursed be he that divideth him1."
That you say, the order of your Latin service hath evermore been used
in the Latin church from the beginning, it is utterly untrue. For proof whereof
I remit you to my former Reply, in the third article and the fifteenth division2.
The rest that ye allege is not worth the answering.

The Apology, Chap. i. Division 2.
All 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 breast3;" and that (as once one of his soothing pages and claw-
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
apostles4; and that he is not bound to stand, neither to the examples,
nor to the ordinances, nor to the laws of Christ.

Dispense

Word.

•"Not alto
gether beside
truth :"
a cold de
fence.

M. HARDING.
To say that "all law and right (your Latin term is fas) is locked up it is no reason
in the treasury of the pope's breast," it were absurd and unreasonable. requinTu
Marry, to say that the laws rest in the pope's breast, after a certain ZhaLfemris
meaning, as hereafter shall be declared, it is *not altogether beside truth SSf *e
and reason. But, sirs, what if some mean writer or glosser upon the «*«*"«>•
canon law speak somewhere out of square, if all should be exactly tried by the scrip
ture5, will ye lay that to our charge ? Shall the faith ofthe 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 necessity6 by God's deputy7
and vicar be supplied, holpen, expounded. And, if the case so require, he in the
same, for a certain cause, with a certain person, for a certain time, with certain dr-
cumstances, may dispense by the same Spirit they were first founded and instituted
withal, and with the same intention, to wit, for some special good and furtherance of
godliness. . . . Such administration of God's law, and such dispensation thereof, as of
a precious 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 OP SARISBURY.
Here, M. Harding, ye roam, and wander, and go masked, as a man that were
benighted and had lost his way8. 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 smaU 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 light of you.

\} ...dvdSepa -™ p.epit]flvri, Ka'i tw crvyxeovTl 
Concii. Calched. Act. n. in Concii. Stud. Labb. et
Cossart. Lut. Par. 1671-2. Tom. IV. col. 343. Conf.
Evagr. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. n. cap. xviii. pp. 312, 21.]
[2 See Vol. I. pages 288, &c]
[3 Bonifac. VIII. in Corp. Jur. Canon. Lugd.
1624. Sext. Decretal. Lib. i. Tit. ii. cap. 1. col. 11.

See Vol. I. pages 68, 442.]
[4 See before, page 218.]
P By scripture, Conf. and Def. 1567.]
» [6 Martin. Papa in eod. Decret. Gratian. Decr.
Prim. Pars, Dist. xxxiv. can. 18. col. 173.]
[7 Depute, Conf. and Def. 1567, 1570.]
[8 Was, 1570.]

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 shaU not be much
amiss to hearken a little what they say.
One of them saith thus : Papa potest dispensare contra jus naturals9 : " The
pope may dispense against the law of nature." Another saith : Papa dispensat
contra canones apostolorum10: "The pope dispenseth against the canons or rules
of the apostles." Another saith : Papa potest . . . mutare formam verborum in bap
tismo11 : " The pope may change the form of words in baptism." Another saith :
Privilegium dare12 potest contra jus divinum13: "The pope's privUege may be
granted against the law of God." Another saith : Papa ex maxima causa potest
dispensare contra novum testamentum 14 : " The pope, upon a very great cause,
may dispense against the new testament." Another saith : Papa potest dispensare
de omnibus prceceptis veteris et novi testamenti15 : " The pope may dispense for any
commandment of the old or new testament." Another saith : Papa potest dispen
sare contra epistolas Pauli16 : " 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 universali17 : "The pope
may dispense against the law of God in particular, not in general." And again :
Papa potest tollere jus divinum ex parte 13, non in totum 19 : " 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 uxorem20 : " 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 myself21 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 contrary22. Another saith : Papa potest dispensare cum omnibus
personis, nisi cum patre et matre : " The pope may dispense with aU 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 nulla est, facere ali
quam, et de nihilo facere aliquid23: "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 24Deus25 :
" Sin only excepted, the pope may do in a manner whatsoever God may do26."
Another saith : Papa habet auctoritatem declarandi scripturas, ita ut non liceat
oppositum tenere vel opinari27 : "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.

P Ihid. Decr. Sec. Pars, Caus. xv. Quaest. vi.
Gloss, in can. 2. col. 1083. See before, page 218,
note 11.]
[10 Ibid. Decr. Prim. Pars, Dist. xxxiv. Gloss, in
can. 18; Dist. lxxxii. Gloss, in can. 5. cols. 173, 398.
See before, page 218, note 13.]
[ll Felin. Sand. Comm. Lugd. 1587. Sup. Decretal.
Lib. I. Tit. ii. cap. 7. Tom. I. Pars Prim. foL 25;
where mutare verborum formam.]
[12 Dari, 1567, 1570, 1609.]
[13 Corp. Jur. Canon. Decret. Gratian. Decr. 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.]
P6 Summ. Angel. Argent. 1513. Papa 1. fol.
225. 2. See before, page 218, note 15.]
[16 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, quae tollit

jus divinum, non in particulari. — Id. ibid. Tit. xxxiii.
cap. 2. fol. 232. 2.]
[IS Patre, 1570.]
[19 ...quando fit mentio de potestate papae in his,
quae sunt de jure divino, non debetis arguere de toto
ad partem, dicendo, Non tollit hoc jus in toto. ..ergo
nee in parte. — Id. ibid. cap. 17. fol. 243.]
P° Summ. Angel. Papa 1. fol. 225. 2; where
papa Martinus.]
[21 Meself, 1567, 1570.]
P2 This sentence is not in 1567.]
[23 ...de nullo 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.]
P4 Peccato quicquid Deus ipse potest, 1567.]
P5 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, note 13.]
P6 Do whatsoever God himself may do, 1567.]
P7 ...in casibus si est aliquod dubium ad ipsum
pertinet auctoritas declarandi... ita quod non Ac—
Herv. de Potest. Pap. Par. 1506. fol. AA. ii. 2.]

600

THE DEFENCE OF THE APOLOGY

[part

Dispense1 against God's
Word.

Dan. vii.

Johan. Andr.
de Judic.
Cum venis-
sent.Bernard. in
Apoiog. ad
Guil. Abbat.

Inter Decret.
Zosim.

xi. Quaest. 3.
Si is qui.

think the contrary." For cardinal1 Cusanus saith, as it is said before: Scripturce
ad tempus adaptatee sunt, et varie intellectce, ita ut uno tempore secundum currentem
universalem ritum exponantur, mutato ritu iterum sententia mutetur 2 : " The scrip
tures are applied unto the time, and are diversly understanded ; so that at one
time they are taken according to the universal current order, which order being
changed, the meaning ofthe scriptures 3 is changed too."
Another demandeth a question : Utrum papa ex plsnitudine potestatis possit
omnia4 ? " Whether the pope by the fulness of his power may do aU things ?"
Another saith : Si totus mundus sententiet . . . contra papam, videtur quod stan-
dum esset sententice papce5 : " If aU the world would give sentence contrary to the
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.
This doubtless is it that Daniel so long before prophesied of him : Dabitur illi
os loquens grandia: "He shaU have a mouth given him uttering great and pre
sumptuous matters." For indeed, notwithstanding aU this glorious glittering of
painted authority, yet one of the pope's own men saith : Papa non potest facere de
quadrato rotunclum6 : " The pope (notwithstanding his privileges and aU his
power)7 cannot make a square thing round." St Bernard saith : An regula non
concordat [cum] evangelio vel apostolo ? Alioqui regula jam non est regula ; quia
non est recta3: "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."
And therefore pope Zosimus in more sober wise saith thus : Contra statuta
patrum condere aliquid, vel mutare, ne hujus quidem sedis auctoritas potest9 : " The
authority of this see cannot order or change any thing contrary to the orders of
our fathers."
Isidorus saith : Is qui prceest, si preeter voluntatem . . . vel preeter quod in scrip
turis Sanctis evidenter prcsripitur, vel dicit aliquid, vel imperat, tanquam falsus testis
Dei et sacrilegus habeatur10 : "He that is in authority, if he speak or command any
thing besides the wUl and11 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 part12 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, Theodoretus13, forsakers of the catholic faith ? Was so notable

P Cardinalis, 1567, 1670  Here and elsewhere
1567 cites in the margin, " Card. Cusan. de Authorit.
Eccles. et Concii. supra et contra scripturam."]
P ...scripturasque esse ad tempus adaptatas et
varie intellectas, ita &c. exponerentur &c. mutaretur.
— N. de Cusa Op. Basil. 1565. Ad Bohem. Epist. ii.
Tom. II. p. 833.]
P Scripture, 1567.]
P Prima, utrum princeps ecclesiae habeat plenitu
dinem potestatis in jnrisdictione spirituali universalis
ecclesiae.. .si.. .pontifex mutilaret aliquem vel occideret
...non esset irregularis : quia... nee aliquod jus ipsum
obligat.— F. de Mayron. In Sentent. Venet. 1604-7.
Lib. iv. Dist. xix. Quaest. i. fol. 33. 2.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gra
tian. Decr. Sec. Pars, Caus. ix. Quaest. iii. Gloss, in
can. 13. col. 877. See Vol. I. page 68, note 5.J
[6 Host, fatetur tamen, quod quandiu papa vivit,

dominus dicitur, et potest mutare quadrata rotundis
...tamen vere loquendo nee ipse nee alius praelatus
est Dominus &c  Joan. Andr. in Decretal. Comm.
Venet. 1581. Lib. n. Tit. i. De Judic. cap. 12. fol. 8.
2-] [7 The clause within parentheses is not in 1567.]
[8 Bernard. Op. Par. 1690. Apol. ad Guillelm.
Abbat. cap. v. 11. Vol. I. Tom. u. col. 632; where
alioquin.] P Zoz. Papa in Corp. Jur. Canon. Decret.
Gratian. Decr. Sec. Pars, Caus. xxv. Qusest. i. can.
7. col. 1439; where nee hujus, and potest auctoritas.]
[10 Isidor. in eod. ibid. Caus. xi. Quaest. iii. can.
101. col. 957 ; where Sanctis scripturis, imperet, and
aut sacrilegus.]
[" Or, 1567, 1570, 1609.]
[" Parts, Conf.]
P3 Theodorit, Conf.]

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
one14 man's affections16, suddenly become schismatic, which in them was
counted catholic ? Or shall that which in times past was undoubtedly
true16 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
again17. We know well enough that the same word which was opened by
Christ, and spread abroad by the apostles, is sufficient both to our 18 salva
tion, and also to uphold and maintain all truth, and to confound19 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, the20 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 damned21 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 ; but of Luther, Zuinglius,
CEcolampadius, 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  22
How condemn ye the Donatists, seeing with them ye break and throw down the
holy altars of God, on which (as Optatus writeth) the body and blood of Christ
was wont to be laid23 ? &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 rebeUious 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 dweUeth 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

Altars.

P4 On, 1611.]
[15 Of men's affection, Conf.; of men's affections,
Def. 1567.]
[16 Was true, Conf.]
[17 End be called again, Conf.]
P8 Both our, Conf.J
P9 And all truth to uphold and maintain, and
also to confound, Conf.]
p° Conf. omits the.]

[21 Castaway, Conf.]
P2 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 questions.]
P3 ...calida de fragmentis altarium facta est...
quid vos offenderat Christus, cujus illic per certa
momenta corpus et sanguis habitabat? — Optat. De
Schism. Donat. Lut. Par. 1700. Lib. vi. 1. p. 92. Conf.
ibid. p. 91.]

602

THE DEFENCE OF THE APOLOGY

[part

Altars.

Art. iii.
Div. 26.
August.Epist. 50.
ad Bonifac.
Athanas. in
Epist. ad
Solit. Vit.
Agent

B. Rhenan.
in Epist
Prsef Lit.
Chrysost.

August, ad
Bonifac Epist 23.

De Consecr.
Dist. 2.
Hoc est quod,
in Gloss.

August ad
Infant
citat. 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 appear1. St Au
gustine, reporting the same story, saith : " The Donatists in their fury brake
down the altar-boards." His words be these : Lignis. . . ejusdem altaris effractis2.
Likewise saith Athanasius of the like fury of the Arians : Subsellia, thronum,
mensam ligneam, et tabulas ecclesice, et cetera quce poterant floras data combusse-
runt3 : " 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 basilicis ara-
rum superaddititia structura novitatem prce se fert4: "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 beginning8.
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; [et] sacramentum sanguinis Christi [secundum quendam
modum] sanguis Christi est6: "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 Cbrist's blood after a certain manner of speech is the blood of Christ."
This manner of speech your own gloss thus expoundeth : Vocatur corpus Christi,
id est, significat [corpus Christi7] 3 : " 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 calice9 : "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 verUy 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 and10 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

P See Vol. I. pages 310, 11.]
P August. Op. Par. 1679-1700. Lib. ad Bonifac.
seu Epist. clxxxv. cap. vii. 27. Tom. II. col. 654;
where effracti.]
[3 Athanas. Op. Par. 1698. Hist. Arian. ad Mo-
Dach. 66. Tom. I. Pars i. p. 378.]
[4 ...ararum in nostris basilicis superaddititia &c.
ferunt. — B. Khenan. Praef. in Miss. Chrysost. ad
calc. Miss. Lat. Antiq. Argent. 1567. p. 107.]
P This sentence is not in 1567.]

P August. Op. Ad Bonifac. Epist. xcviii. 9. Tom.
II. col. 267. See VoL I. page 518, note 6.]
P Christe, 1567.]
P Corp. Jur. Canon. Lugd. 1624. Decret. Gratian.
Decr. Tert. Pars, De Consecr. Dist. ii. Gloss, in can.
48. coL 1937. See Vol. II. page 621, note 8.]
P August. Op. Serm. ccxxix. Tom. V. cot 976.
Conf. Ven. Bed. Op. CoL Agrip. 1612. Ad Cor. i.
cap. x. Tom. VI. col. 365.]
[10 An, 1570.]

in.]

OF THE CHURCH OF ENGLAND.

603

in the world ever sithence11 the gospel did first spring. But the world
seeth now right well (thanks be given to our God!) that we have neither12
bred, nor taught, nor kept up these monsters. In good fellowship, I pray
thee, whosoever thou be, read our books13: they are to be sold in every
place. What hath there ever been written by any of our company, that14
might plainly bear with the madness of any of those heretics ? Nay,
I say unto you, there is no country this15 day so free from their pes
tilent infections as these be, wherein the gospel of Christ16 is freely and
commonly preached17 : so that, if they weigh the very matter with
earnest and upright advisement, this thing is a great argument of our
part18, that this same doctrine which we teach is the very truth of the
gospel of Christ19. For lightly neither is cockle wont to grow without
wheat20, 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, Saturninus21, Basilides, Carpocrates, Cerinthus, Ebion,
Valentinus, Secundus, Marcosius22, Colorbasius, Heracleo, Lucianus, Severus,
and other like, before23 the apostles were sent abroad? But why stand
we reckoning up these? Epiphanius rehearseth up four-score sundry
heresies, and Augustine many more, which sprang24 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 heresies26?
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 increasing26, 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
her27 clear light, and stretch forth her28 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. HARDING.
Libertines.  As for Libertines, what other substance hath your gospel, be-
v^uottZf sides carnal liberty and licentious living? To break the vow of chas

tity, 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

[n Ever since, Conf.]
P2 Neither have, Conf.]
p3 Book, Def. 1570.]
[I4 Which, Conf.]
[15 Country at this, Conf.]
[16 Def. 1567 omits of Christ]
P? As they be wherein the gospel is freely and
commonly taught, Conf.]
[ls Def. 1567 omits of our part.]
[19 Argument that this same is the very truth of
the gospel which we do teach, Conf.]

P° Without the wheat, Conf. and Def. 1567,
1570, 1609.]
P» Satumius, Def. 1570.]
[22 Myrcosius, 1611.]
P3 Lucianus and Severus before, Conf.]
[24 Which did spring, Conf. and Def. 1567.]
P6 This sentence is not in Conf. and Def. 1567.]
P" Increasings, Conf. and Def. 1567, 1570, 1609.]
P7 Jesu Christ give his, Conf.; Jesus Christ
give his, Def. 1567.]
[*» His, Conf. and Def. 1567.]

604

THE DEFENCE OF THE APOLOGY

[PAKT

• Most vain confession of sins, which should be made to a priest, by *whom only (except in
see "the an- case of necessity) God promised1 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
* Untruth, doubting, believe that himself shall be saved, if he have faith, * do he what him
vTieesiander. 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 which that kind of
men are most hardly drawn ? And yet forsooth do not ye foster up Libertines. . . .
• Four great Who can reckon ihe sects that be in Germany, being * sixteen or more pro-
together.a11 fisszel in some one town? *Bemeland is almost as full of heresies as
of houses. * Silesia is as bad; and * Moravia, a country there adjoin- siksia.
ing, is never a whit better. And yet do not these sects bud where your
gospel is freely and openly preached ? .. .

Moravia.

Liberty.

Euseb. Lib.
iv. cap. viii.
'Evevoovv
dSvva-rov eivai ev
KaKta Kal
tptXrjSoviaiirdp-^eivcutouv.
Sozom. Lib.
i. cap. i.
ArjXov
irdtrlve-irointrav,tos iiirkp
fxeyia-TUtv &6\oov -rov
dyutva-rov. TOV vrro-
fxcvoviri. Psal. cxix.

THE BISHOP OF SARISBURY.
Here, M. Harding, I have purposely left out a great heap of your talk, not
, thinking it needful to answer aU 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 bberty and bcentious
living." If ye had remembered either the city of Rome, where ye have been, or
the town of Antwerp or Lovain, where ye now dweU; ye could not well, without
blushing, have charged us with carnal bberty.
Our wantons and flesh-worms (for so it liketh you to caU them) have been
contented to forsake fathers, motbers, wives, chUdren, goods, and brings, and
meekly to submit themselves to the extreme terror of aU 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 they2. Ye wiU say, as your wont is when ye have nothing else
to say, they died stubbornly in wilful error : yet I reckon ye wUl 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 foUow 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 disciplinis delectatus, Sec.3: " I myself4,
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
spoUed of their goods, and regarding nothing that they had, being banged on
gibbets, and suffering aU 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 thereby5 to understand that they suffered these things
(not of wantonness, but) for some great reward6."
The prophet David saith : In quo corriget adolescens viam suam ? In custo-
diendo sermones tuos: "Whereby shaU 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."

p Promiseth, Conf. and Def. 1567.]
[z This sentence is not in 1667.]
[3 Euseb. in Hist. Eccles. Script. Amst. 1695-1700.
Lib. iv. cap. viii. p. 99.]

[4 Meself, 1567, 1670.]
[5 Hereby, 1567, 1570, 1609.]
P Soz. in eod. Lib. i. cap. i. pp. 326, 7.]

HL]

OF THE CHURCH OF ENGLAND.

605

Therefore we may justly say to you, as Cyrillus said sometime to Julianus the
renegate7 in like case: Etiam pueri in sacris literis enutriti statim fiunt religiosis- cyrii. contr.
simi, etiamsi minus eloquentes3 : " Even our children, being brought up in the holy p"i6"b'viL
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 hatb promised forgiveness of sin." I beseech you, where find you this
promise ? Shew the words : aUege the place : regard your credit : otherwise ye
wiU 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
videat9? "Now it is not needful to make confession in the presence of witnesses: Pffin-etConf-
let God only see thee making thy confession?" Why doth St Hierome say,
Apud Deum non sententia sacerdotum, sed reorum vita quceritur10? "It is not the Hieron. in
sentence or absolution of the priest, but the life of the sinner, that is regarded xvi"' cap'
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
Christ11." Of this one head and one judge neither Christ nor bis apostles ever
told us. St Cyprian, as it is said before, saith thus : Christus parem dedit apo
stolis omnibus potestatem12: " Christ gave unto all his apostles equal power." And
St Chrysostom saith : Quicunque . . . desiderat primatum in terra, inveniet in ccelo sunpi. Prai.
confusionem13: " Whosoever seeketh the primacy in earth, he in heaven shall find MaTHom"
„ r. . „ 35. In Opere
Confusion. Imperfect u
The place of St Cyprian touching one head and one judge is weU aUeged by
you, M. Harding, but ill 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",*6?™'
more largely declared15, that in every diocese the people ought to know one Div. 5.
bishop as bead and judge, and him to obey as tbe vicar of Christ. One head or
judge, I say, in every diocese ; not one universal head over aU 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 wUl much marvel and mislike your own error. His
words be these : Unde . . . schismata et hesreses obortce sunt et oriuntur, [nisi] dum cypr. Lib.
episcopus, qui unus est, et ecclesice prceest, superba quorundam prcssumptione con- "' pls '
temnitur16? " 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 caUeth 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 w.
Reply15. Touching the pope, wherein he may be known for Christ's vicar, it were hard

P Regenerate, 1609, 1611.]
[3 Cyril. Alex. Op. Lut. 1638. Contr. Julian. Lib.
vn. Tom. VI. p. 234.]
P Chrysost. Op. Par. 1718-38. De Poenit. Hom.
iv. Tom. II. p. 307. See before, page 376, note 10;
also Vol. I. page 120.]
['» Hieron. Op. Par. 1693-1706. Comm. Lib. in.
in Matt. cap. xvi. Tom. IV. Pars 1. col. 75; where
giueratur.] [» Cypr. Op. Oxon. 1682. Ad Cornel. Epist. hx.
p. 129. See Vol. I. page 347, note 13.]

P2 Id. de Unit. Eccles. p. 107. See before, page
286.] [13 Chrysost. Op. Op. Imperf. in Matt. Hom.
xxxv. ex cap. xx. Tom. VI. p. cliii. See before,
page 312, note 2.J
[14 In Opere Imperfect, does not appear in 1567,
1570.] P6 See Vol. I. pages 347, &c]
[1B Cypr. Op. Ad Florent. et Pup. Epist. Ixvi. p.
167 ; where inde.]

606

THE DEFENCE OF THE APOLOGY

[part

to say ; unless it be for that, wheresoever the pope is present, there Christ is
chrysost in away. Chrysostom saith : Qui vanam gloriam non desiderat, ille debet, Christi
inopere ' ' vicarius factus, Christi justitiam prcedicare1: "He that desireth not vain-glory,
mperfecu foeing made Christ's vicar, ought to preach the justice of Christ."

Dissen sions
among the
Fathers.

The Apology, Chap. iii. Division 1.
Where they say that we have fallen into sundry sects, and would be
called, some of us Lutherans, and3 some of us Zuinglians, and cannot yet
well agree among ourselves touching the whole substance of our doctrine4;
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 ;" another5,
"I hold of Cephas;" another, "I hold of Apollos6? 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 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 numbers8 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, Kuffine, Hierome,
being all Christians, being all fathers, being all catholics, quarrelled9 one
against another with most bitter and most remediless10 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 was11 divided from the west, only about12 leavened bread, and
only for the keeping13 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 op 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
matters of manners, and other small quarrels, than in cases and questions of
faith14." For trial of the truth herein, it may please you to consider well these
few. Papias, Apollinaris, Victorinus, TertuUianus, Irenseus, Lactantius, and others,
defended the heresy of the Chiliastcs, that said " Christ, after the general judg
ment, should dwell here a thousand years together upon the earth15." Irenajus
held, that man at the beginning, when he was first created, was 16 unperfect17.
Clemens Alexandrinus18 and Justinus19 held, that the angels fell and offended God,
in that they desired the company of women. But it shaU be in vain to stand long
herein; for of such examples there is great store.

P Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. vi. ex cap. iv. Tom. VI. p. li; where jus
titiam Christi.]
P 1567, 1570 omit In Opere Imperfect.]
[3 Conf. omits and.]
p Of doctrine, Conf.]
P And other, Def. 1567.]
[6 Apollo, Conf. and Def. 1567, 1570, 1609.]
P People in the common, Conf.]
[8 Such a number, Conf. and Def. 1567.]
P Did strive, Conf.J
p° And remediless, Conf.]

[" The east part was, Conf.]
[12 For, Conf.]
P3 For keeping, Conf.]
P4 Of the faith, 1567, 1570, 1609.]
[16 Hieron. Op. Par. 1693-1706. Comm. Lib. xvm.
in Isai. Proph. Prolog. Tom. III. cols. 477, 8.]
P" Unperfite, 1567, 1570.]
[" Iren. Op. Par. 1710. Contr. Haer. Lib. iv. cap.
xxxviii. p. 283.]
P8 Clement. Alex. Op. Oxon. 1715. Strom. Lib.
m. 7 ; v. 1. Tom. I. p. 538. Tom. II. 650.]
P» Just. Mart. Op. Par. 1742. Apol. n. 5. p. 92.]

ra.]

OF THE CHURCH OF ENGLAND.

607

To come near the purpose: Theophuus caUeth Epiphanius hceresiarcham20, that Erasm. m
is, " the grand captain and father of heretics." Gennadius saith St Augustine was o^SS?™''
not far off from being an heretic21. St Hierome, writing unto St Augustine, saith !SonSinpt-
thus : In epistola tua qucedam heretica esse judicavi22: " I judged that there were IS^cujm
certain heretical errors in your epistle." Pope Bonifacius II. said that Aurelius, &ebr£ad'
the bishop of Carthage, and St Augustine, and other godly and learned fathers in ^hc.n
the council of Africa, " were pricked on and inspired by the devU24." St Au- '" Epist ad
gustine wUleth St Hierome to acknowledge his error, and to recant. Thus he
saith : Acdpe severitatem Christianam ad illud opus corrigendum atque emendan- August ad
dum; et irdXwah'iav, ut dicitur, cane25: "Take unto you christian severity to correct EpS.
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 like 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: Hiis temporibus, ingeniosa ...res Erasm. m
fuit esse christianum26: " In those days it was a great point of cunning27 to know loS'l"
how to be a christian man." Hieron.
And again : Uia estate in chartis erat fides potius quam in animo ; ac pene tot ibid.
erant symbola, quot prof essores23: "At that time (of the ancient fathers) the faith
was in books rather than in the heart ; and in a manner there were 29 as many
sundry creeds as there were professors of the faith."
Therefore Clemens Alexandrinus saith : The heathens thus upbraid30 the Chris
tians for the strifes and dissensions that were among them : Vos Christiani dissi- ciemens,
detis inter vos, et tot sectas habetis, ques licet omnes christianismi tistulum sibi vendi- vu.
cent, tamen alia aliam execratur et condemnat. Quare vestra religio vera non est,
nee a Deo originem dudt31: "Ye Christians dissent among yourselves, and main
tain so many sects ; which sects, notwithstanding they aU claim the title of chris
tian rebgion, 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 Luther32 and Zuinglius ! Because these two men are not yet fully
resolved33 upon some one certain point of doctrine, therefore34 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.

P° ...Epiphanius.. .unde Theophilus quem in pri-
oribus epistolis haeresiarcham appellaverat, post &c.
—Vit. Div. Chrysost. per D. Erasm. in Chrysost.
Op. Basil. 1547. Tom. I. fol. a. 5.]
[21 Error tamen illius. ..necdum haeresis quaestio-
nem dedit  Gennad. Illustr. Vir. Catalog. 39. in
Hieron. Op. Tom. V. cols. 35, 6.]
[** ...praesertim quum quaedam in ilia haeretica
judicarem  Hieron. Op. Ad August. Epist. lxxi.
Tom. IV. Pars n. col. 611.J
[23 The latter part of this reference is not in
1567, 1570.]
P4 Bonifac. Papae II. Ad Eulal. Alex. Epise.
Epist. in Crabb. Concii. Col. Agrip. 1551. Tom. I.
p. 1058. See before, page 295, note 17.]
[25 ...arripe.. .christianam.. .severitatem, ad &c. —

August. Op. Par. 1679-1700. Ad Hieron. Epist. xl.
cap. iv. 7. Tom. II. col. 86.]
P" Hieron. Op. Par. 1534. Ad G. Waram. Arch.
Cant. Tom. II. fol. 2 ; where fuerit.]
p7 Wisdom, 1567.]
p8 Id. ibid.]
[«" Was, 1609, 1611.]
P° Upbraided, 1567, 1570.]
p1 Clement. Alex. Op. Strom. Lib. vn. 15. Tom.
II. 886, 7. This is probably the passage referred to;
thongh the words somewhat differ.]
P8 Keep they at this time upon two poor names
only Luther, Conf.]
[33 Do not yet fully agree, Conf.]
P4 One point therefore, Conf.]

608

THE DEFENCE OF THE APOLOGY

[pari

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 dissensions1 is not a mark of false doctrine ; at length, as
though they had won the field, and tried themselves proper men, triumphing over us
as though we had nothing to say, with a great courage they2 demand this question of
us, which, though it be but one in effect, yet with a kind 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 would they then3 have
taken, and which would they have4 forsaken ? Which gospel would they have believed?
Whom 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 answers of answer to the
the holy and most learned father5 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 Borne.
First : Mihi cathedram Petri et fidem apostolico ore laudatam censui Epist. Tom. u.
consulendam ; inde nunc mese animae postulans cibum, unde olim Christi vesti-
menta suscepi6. Which words, taking upon me the person of all faithful The first
and catholic folks, thus I English, In these controversies "I 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
Hook to have the food of my soul to everlasting life, in which I was christened7.
Secondly, we would with him have said, one speaking for all, directing our words
(as he did) to those that be ofthe catholic faith, whom ye call papists; Vos
estis lux mundi, vos sal terrae, vos aurea vasa et argentea : hie testa- answer™1
cea vasa vel bgnea virgam ferream et aeternum opperiuntur incendium 6 :
" Ye are the light of the world, 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 nuUum primum nisi Christum sequens, beatitudini tuae, id est,
cathedrae Petri, communione consocior. Super iUam petram aedifica- a^ffjff
tam ecclesiam scio. Quicunque extra hanc domum Agnum comederit,
profanus est: si quis in area Noe non fuerit, peribit regnante dUuvio6: "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. Whosoever 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
cometh3." 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, ignoro
Paulinum. Quicunque tecum non colligit, spargit ; hoc est, qui Christi 2^™rW'
non est, antichristi est6: " Vitalis I know not, Meletius I refuse, Paulinus
I wot not what he is (these were head heretics 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 gospel9 prelates we
say : Luther we know not ; Zuinglius, CEcolampadius, Bucer, Peter Martyr, Latimer,

[' Dissension, Conf.]
p Conf. omits they.]
[3 They specially then, Conf.]
P They then have, Conf.]
[5 Fathers, Def. 1570.]
P Hieron. Op. Par. 1693-1706. Ad Damas. Epist.

xiv. Tom. IV. Pars ii. cols. 19, 20.]
[' Was first christened, Conf. and Def. 1567,
1570, 1609.]
P Reigneth, Conf. and Def. 1567, 1570, 1609.]
P Our new gospel, Conf.]

™0 OF THE CHURCH OF ENGLAND. 609
Bidley, Cranmer, Hooper, we reject and refuse; Calvin, Beza, Jewel, Pilkington, cr— *  ¦
Grindal, Horne, and their fellows, what they are we wot not. We see they are not iTp'Xr's
gatherers with the supreme pastor ofthe catholic church, but scatterers  10 Chair
THE BISHOP OP SARISBURY.
It appeareth by that hath been already said, that the gospel of Christ is now
misliked and doubted of you, 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 cui adhcsream. Multce inter vos sunt pugnce, seditiones, ac tumultus. Nescio !&' Hom'
quod dogma eKgam, quod prceferam. Singuli dicunt, Ego verum dico11: "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 with12 them inform 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 ob causam ridiculi facti sumus et gentibus chrysost. m
et Judcsis ; dum ecclesia in mille partes disdnditur13 : "For this cause we are cap! i*
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 foUowed, and which of aU these gospels ye would
have believed. For it may well be thought that, being minded as they were, ye
would have answered as tbey 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 say14 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 sequens, beatitudini tues, id est, cathedrce Petri communione Nullum
consodor15: " I following no first man (that is to say, no head or chief), but only Kuumni
Christ, am joined as a feUow in communion unto thy blessedness, that is to say, Sone™™"'
unto16 Peter's chair." St Hierome teUeththe pope he knoweth "no first, no chief, so<uor'
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 feUow in com
munion unto thy blessedness." " FeUowship " wiU 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 caU 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 join17 himself to that bishop whom he
knew to be godly and catholic? Hereof he writeth thus himself: Vineam Christi Hie™, ad
exterminant vulpes; ut inter lacus contritos, qui aquam non habent, difficile, ubifons
signatus et hortus ille conclusus sit, possit intelligi. Ideo mihi cathedram Petri et
fidem apostoli ore laudatam censui consulendam13 : " 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."

[10 Harding goes on to allege that various pro
testants held serious heresies, and were perpetually
changing their opinions.]
[" Chrysost. Op. Par. 1718-38. In Aot. Apost.
Hom. xxxiii. Tom. IX. p. 258.]
[12 Agree well with, 1567, 1570, 1609.]
[13 Id. in cap. i. Epist. ad Galat. Comm. Tom.
X. p. 669.] [JEWEL, IH.]

[14 And say, 1567.]
[15 Hieron. Op. Ad Damas. Epist. xiv. Tom. IV.
Pars n. col. 19.]
[« To, 1567.]
[" And join, 1567.]
[18 Id. ibid.; where dhristi vineam. See before,
note 6.]
39

610

THE DEFENCE OF THE APOLOGY

[part

In Vit.
Hieron.

Aiphons. adv. Hser.
Lib. i. cap.

iJ" " St Hierome from his youth was brought up in Rome ; he was christened in
. ep°"rs,e Rome ; he had been a student in Rome ; he had taught a school in Rome ; he
Chair ^ad been secretary to Damasus the bishop of Rome ; he was a priest of Rome ;
 *-^-> and of late they have furnished him also with1 a cardinal's hat2, 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 be 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 Aquine3." 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 dotb 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 sitteth4 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 smaU account of St Peter's chair. For thus he saith:
Quid mihi prefers unius urbis consuetudinem? . . . Potentia divitiarum, et paupertatis
humilitas, vel sublimiorem vel inferiorem episcopum non facit. Ceterum omnes
apostolorum successores sunt5 : " What tellest thou me ofthe custom of that one
city (of Rome) ? The power of riches, and the humUity 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 England6, I wiU say nothing. It grieveth you fuU sore to see that
in aU 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:
Diabolus gentium vocatione cruciatur, et quotidiana potestatis suce destructione tor-
quetur ; dolens utique se eleseri, et verum Begem in locis omnibus adorari. Parat
fraudes, fingit dissensiones7 : " The devil is sore grieved with the caUing of the
heathens (to the faith), and with the daily decreasing8 of his power; sorrowing to
see himself forsaken, and (Christ) the true King to be worshipped in aU places.
Therefore he deviseth guiles, and imagineth dissensions."

Hieron. ad
Evagr.

2 Tun. ii.

Leo, in
Epiph.Serm. 6.

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?

P Him with, 1667.]
P Hieron. Op. Par. 1693-1706. Hieron. Vit.
Tom. V. col. 11.]
[3 Quales ego vidi in tantam insaniam devenisse,
ut non sint veriti in publica ad populum concione
hoc effundere: Quisquis a beati Thomae sententia
discesserit, suspectus de haBresi est censendus.. .Valde
enim displicet etiam mihi, quia et nostrum sodalitium
in verba Scoti fere jurasse videatur. — Alfons. de

Castr. adv. Haer. Col. 1539. Lib. i. cap. vii. fol. 14.]
[4 Recourse to him that sitteth, 1567.]
P Hieron. Op. Ad Evang. Epist. ci. Tom. IV.
Pars ii. col. 803; where the sentences are transposed.]
P 1567 omits the preceding five words.]
P Cruciatur enim vocatione gentium, et &c
dolens ubique se &c  Leon. Magni Op. Lut. 1623.
In Epiph. Serm. vi. 2. coL 89.]
P Increasing, 1609, 1611.]

HI.]

OF THE CHURCH OF ENGLAND.

611

Is every one of them fully resolved what to follow ? Have9 there been no
strifes, no quarrels10, no debates amongst themselves11 at no time? Why
then do the Scotists and the Thomists12, 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 their13 canonists
that auricular confession is appointed by the positive law of man ; and
their13 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, Occamus14 from Scotus,
Alliacensis 1S from Occamus u ? And why do their 13 Nominals disagree from
their13 Eeals? 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 woollen16 ; some
of them called white, some black ; some being shaven broad, and some
narrow; some stalking upon17 pattens, some going18 barefooted; some
girt, and some ungirt. They ought, I wis19, to remember, there20 be some
of their own company which say, that the body of Christ is in his supper
naturally; contrary, other some ofthe self-same company deny it utterly21:
again, that there be others22 of them which say, the body of Christ in
the holy communion is rent and torn with teeth23 ; and some again that
deny the same : some also of them there be which write that the body
of Christ in the sacrament is quantum24, that is to say, hath his perfect25
quantity in the sacrament ; some others22 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 by26 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, that27 the substance of the
bread returneth28 again by a miracle29. What need I say more ? It were
over long and tedious to reckon up all30 : so uncertain and full of doubts
is31 yet the whole form of these men's religion and doctrine, even amongst
themselves, from whom it sprang and grew up first32- 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.]
P2 And Thomists, Conf.]
[l3 The, Conf.] [14 Occanus, Conf.]
[la Alliensis, Conf.]
[16 In a woollen, Conf.]
[" Stalking abroad upon, Conf.]
P8 Conf. omits going.]
["> Te wis, Def. 1567,1570.]
p° Kemember how there, Conf.]
[21 Deny it to be so, Conf.]
[»» Other, Conf.]

P3 With our teeth, Conf.]
P4 Christ is quantum in eucharistia, Conf.]
pa Perfite, Conf. and Def. 1567, 1670.]
p8 Pointed by, Conf.]
P7 Say how that, Conf.]
PB Doth return, Conf.]
P9 Conf. omits by a miracle.]
p" See Vol. I. page 123; Vol. II. pages 782, &c.
787, &c]
[31 All things ; so very uncertain and full of con
troversies is, Conf.]
[3S From whence it did first spring and begin,
Conf.]
39—2

612

THE DEFENCE OF THE APOLOGY

[pari

as in times past the Pharisees and Sadducees, or as Herod and Pilate
accorded together against1 Christ.

* A great
doubtful
question.

M. HARDING.
Whatsoever ye bring for some shew of diversity and dissension to be The dissensions
found among the catholics, it may be reduced to two heads: the one wende'rtthe
containeth a diversity in points of learning, the other in trades of life. cWoSkchweh.
Concerning matters of learning, thanked 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 one2 learned man from another without
blame, the faith remaining inviolated 
But, good sir defender, what meant you to name the Nominals and Reals3 ? Un
derstand you what they be? If a man should upon the sudden demand of you that
question, ^perhaps you would be to seeking of an answer. Sir, if you be an Oxford
man, as I suppose you be, you may remember, if ever you learned your logic after
ioB?cian may that trade it was taught in, when we resorted to the parvis there, what ado was made
know it. in daily disputations for exercise of young wits about genus and species, and the
rest of the universals, whether they were termini primae or secundae intentionis,
whether they were 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 the
behalf of those holy religious men, we4 tell you ye are to blame to belie ^catholic
them. For what discipline and order of life soever they have addicted religious mm
, j-y, -, -, . _ _ put HO tlOtlTlBfS
themselves unto, for better opportunity to serve God, truth is truth ; they in outward 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 rule be an holy thing. These things they
use for restraint of their will, and for discipline, according to the order and rule
under which, the better to serve God, they have promised obediently and T0Wliateiuiu
humbly to live. Neither put they more holiness in the things by you ^^uu
scoffed at than Elias did in his mantle and leathern girdle, wherewith he reUgious.
girded his loins; than John Baptist did in eating of locusts and wild 2 Kings i.
honey, in wearing a garment of camel's hair, and in girding himself Matt. m.
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 outward 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, fyc, 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 ?
5. .. 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 therefore they will
rather be justly put from that which justly they cannot keep, than yield one jot:
neither her majesty's commandment nor their metropolitan's decree care they for.
They had ratlier6 seem to the people, whom they use for their claw-backs, and to

[' Did accord against, Conf.]
p On, 1611.] p And the Reals, Conf.]
[4 In whose behalf we, Conf.]
P 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 days
to wear a rochet.]
P Lever, Conf.]

HI.]

OF THE CHURCH OF ENGLAND.

613

whose judgment they stand or fall, stout champions of their own gospel, than meek
followers of Chrisfs gospel. Such mighty Sampsons, such constant Laurences, your
jolly gospel breedeth 
terfwtth'ttth . " Some say> tlle hody °f Christ in the communion is torn and crushed
sTnde^tnier'' With t6eth' S°me fmy if ;" yea' f°rsooth, and both mean right well. The
hundred and thirteen bishops assembled in council at Rome under pope
re^SuZ' Nicholas the second prescribed such form of recantation to Berengarius,
the first actor7 of the sacramentary 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, hto be broken and crushed with teeth of the faithful3. By >> This was a
which words these fathers' mind was to express a verity of real presence, ca true aid horrible3
eating of Christ's body indeed, and to exclude the only spiritual eating, so as the "il'e true
old fathers did eat Christ in their manna. Ndther is this doctrine dissonant from chJut's°body
the fathers, spedally from Chrysostom, who hath the like words, Homil. xiv. in9 Jm?,^!,^
Johan. 10 ... Howsoever our Saviour Christ consecrated, with a certain divine power, ^iV™A
or with his almighty blessing, or with utterance of words, or with repeating the {g^g jJ'J"
same words; whatsoever the pronoun hoc pointeth or siqnifieth in the words of fantastical,
.. ,. , ,., •, , ," and hath no
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 ;
cur- es- wnat narrow points soever the schoolmen, after tossing of arguments to
tions not de- 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
in any 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 hurtful. . . .

Nomi nates,
Reales.

THE BISHOP OF SARISBURY.
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
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.
Formates vel ad Reales11: "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
Reales12nales or Nominates, and some Reales." Another saith : Citius e labyrinthis temet Erasm. in
explices, quam ex involucris Realium, Nominalium, fyc. 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 manus13: "Ye may sooner wind

Ex sententiariis alii Terminales aut Nominales esse volunt; alii myric.de
" Of the doctors ofthe scholastical divinity, some will be called Termi-

[' Auctor, i. e. author, Conf. and Def. 1567, 1570.]
[8 Corp. Jur. Canon. Lugd. 1624. Decret.
Gratian. Decr. Tert. Pars, De Consecr. Dist. ii. can.
42. col. 1932. See Vol. I. page 459.]
[9 1611 omits in.]
[10 ...ovk iSeTv ailT&v p.6vov Trapscx* tois errtSv-
fiovcriv- dXXd Ka'i d\lra(r6ai, Kai ipajeiv, Kat 6Lnrij£al
tovs dtfoVxas -rrj trapKi — 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. Gansfort. Op. Amst.
1617 ' where in the prefixed list we find : Sequentes

desiderantur. Notularum pro Nominalibus adversus
Realium Formaliumque defensores, ac ex parte
contra Rodolphum Agricolam Liber, valde tamen
obscurus, ut vix intelligi possit, quid auctor velit. —
fol. ***6. Conf. M. Flac. De Sect. &c. Basil. 1565.
pp. 91, 2 ; where the quotation here made may be
found.] [12 Nam alii ipsorum volunt esse Terminales aut
Nominales, quidam Reales, quidam Eormales. — M.
Flac. De Sect. &c. p. 80.]
P3 Erasm. Op. Lugd. Bat. 1703-6. Stult. Laus,
Tom. IV. cols. 465,6; where ut existimem ipsis apo
stolis alio spiritu opus fore si cogantur hisce de
rebus.]

614

THE DEFENCE OF THE APOLOGY

[part

Holiness in Ap
parel.

Udal. Zas. de
Gen. Oblig.

Matt, xxiii.
Mark xii.
Luke xx.
Seneca.
Macrobius.

Cone. Gang.
cap. 12.

Chrysost. in
Matt. Horn.
43. in Opere
Imperf. 4

Thom. Aqui-

In Pontif. in
.Bened. ad
Vest Sacerd.

Durand. in
Rat Lib. iii.
cap. i.

Extr. de
Cons. Eccl.
vel Altaris,
Quod in
dubiis.

yourself 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 law1. Therefore it was somewhat out of reason2 to tell 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 you, 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 quam faciem :
" They will rather wear a vizard than a natural face." Another saith : Dolosi
hominis dolosee 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 proposito, id est continentice, convenire, ut pallio utatur, tan
quam ex eo justitiam habiturus, fyc, anathema sit3 ? " 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 Chrysostom cry
out against such folly, used, as it may appear, in his time ? 0 impietatem I Majo
rem sanctitatem in vestimentis suis volunt ostendere, quam in corpore Christi, Igc. Ut
desperans de misericordia Dei confidat in veste hominis5: "O the wickedness
hereof! They will shew more holiness in their own apparel than in the body of
Christ, &c. That he that despaireth of6 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 Dominic's cowl had power to remove sin, as well as the sacrament of
baptism7? Or wherefore doth your bishop, in hallowing the priests' vestiments,
say thus, Ut. . . sacerdotes . . . tui, hac sacra veste induti, ab omnibus impulsionibus
seu tentationibus malignorum spirituum muniti et defensi esse mereantur3 ? " 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, a capo d pie : Amictus est pro galea, fyc.9 : " 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 : Heec . . . sunt arma quibus pontifex vel sacerdos armari
debet contra spirituales nequitias pugnaturus9 : " 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 would 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. Inff. vetus, De
Pact. Tom. I. pp. 252, 3.]
P Season, 1567, 1570, 1609.]
[3 Concii. Gangr. can. 12. in Concii. Stud. Labb.
et Cossart. Lut. Par. 1671-2. Tom. II. col. 419.]
[4 The latter part of this reference is not in
1567, 1570.]
P Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xliii. ex cap. xxiii. Tom. VI. p. clxxxiv ;
where impietas, and suis vestimentis.]
[" In, 1567.]

P The passage where Aquinas asserts this has
not been found.]
[8 Pontifical. Antv. 1627. Pars n. De Bened.
Sacerd. Indum. p. 357; where his quoque sacris
vestibus . . .sacerdotes. ]
[9 ...amictus pro galea.. .alba pro lorica...cingu-
lum pro arcus, subcingulum pro pharetra assumit...
stola... quasi hastam...vibrans...manipulo pro clava
utitur. ..casula quasi clypeo tegitur...Hasc &c  Du
rand. Rat. Div. Offic. Lugd. 1565. Lib. m. cap. i. 4.
fol. 62. 2.]

III.]

OF THE CHURCH OF ENGLAND.

615

Obedi ence.

thread unhallowed, the whole vestiment be not thereby become unhallowed10?
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.
ter a, quce habentur in pretio, si quis putet Deo car a, is plane quid Deus sit nescit11: "' cap' *XT'
" 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 Damasco12 ; to sit seven years together in silence,
without speaking of any word ; for the space of twelve months, twice every day Jo^jf'
to water a dead tree ; and, briefly, to do whatsoever fond business ye be com- Dalnascen-
manded ; as it is written of one that, at the commandment of his abbat, threw cassian. Lib.
out his child into the stream13. This, I trow, is that "obedience" that ye com- ivcapJ"'™'
mend to be so holy.
But St Paul saith : " Ye are bought with a price14 : make not yourselves slaves i cor. vii.
unto men." And St Ambrose saith : Servi . . . hominum . . . sunt, qui humanis se sub- Ambros.
jidunt superstitionibus15 : "They are the slaves of men, that make themselves 1 Cor' ™'
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 cate- Hieron. ad
natos ; quibus fieminei contra apostolum [sunt] crines, hircorum barba, nigrum virg°se'rv.e
pallium, et nudi ... patientia frigoris pedes. Heec omnia argumenta sunt diaboli16 :
'¦' 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 : Paulus Aiphons.
quidem jussit captivare intelleetum nostrum, sed in obsequium Christi, non autem in Lib! i. cap.
obsequium hominum17 : "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, rvj~^  *
that refuse either to go in your apparel, or otherwise to shew themselves hke unto jWynarel
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 philosopher18;" and yet the philosopher's 'e^Xo-
weed was no hindrance to the gospel19. They know that John the evangelist a'6^ov
preached God's word at Ephesus, wearing upon him the bishop's brooch20, as if he V^frLv
had been a bishop of the Jews. St Augustine saith: Nihil sane ad istam pertinet ™V...X6-
civitatem, quo habitu vel more vivendi, si non est contra divina preecepta, istam Euseb. Lib.
fidem, qua pervenitur ad Deum, quisque sectetur. Unde ipsos quoque philosophos, fs-ffi *'V_
quando Christiani fiunt, non habitum vel consuetudinem victus, ques nihil impedit toW Tre-
religionem, sed falsa dogmata mutare compellit21 : " It pertaineth nothing unto this JuguK
city (of God) in what kind of apparel, or in what order of life, so that it be not J?*; "£; *'*•

[I0 Item arg. quod in reficiendis sacris vestibus
filum non sacrum sive pannus non sacer potest
apponi, nee est opus nova consecratione. — Corp.
Jur. Canon. Lugd. 1624. Decretal. Gregor. IX. Lib.
in. 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.]
[1£ Joan. Damascen. Vit. per Joan. Patriarch.
Hierosol. in Joan. Damascen. Op. Basil. 1559. fol.
a 6. 2.]
[l3 ... senior.. .praecepit patri, ut tollens eum [in-
fantem] jactaret in flumen. Tunc ille, velut a Domino
sibi hoc praeceptum esset, confestim celeri enrsu
rapiens filium, ulnis propriis usque ad oram fluminis
advexit jactaturus. &c. — Cass. Op. Lips. 1733. Lib.

iv. De Just. Renunt. cap. xxvii. p. 66. This father's
name was Mucius.]
[14 "With price, 1567, 1570, 1609.]
[16 Ambros. Op. Par. 1686-90. Comm. in Epist.
I. ad Cor. cap. vii. v. 23. Tom. II. Append, col. 135.]
[16 Hieron. Op. Par. 1693-1706. Ad Eustoch. de
Cust. Virg. Epist. xviii. Tom. IV. Pars n. col. 40.]
[" Alfons. de Castr. adv. H<er. Col. 1539. Lib. i.
cap. vii. fol. 14 ; where hominis.]
[,a Euseb. in Hist. Eccles. Script. Amst. 1695-
1700. Lib. iv. cap. xi. p. 101.]
[ls This clause is not in 1567.]
P° Id. Lib. v. cap. xxiv. p. 155.]
P1 August. Op. Par. 1679-1700. De Civ. Dei,
Lib. xix. cap. xix. Tom. VII. col. 563.]

616

THE DEFENCE OF THE APOLOGY

[PART

Hieron adv.
Pelag. Lib. i.

Chrysost. in
Matt. Hom.
83.

rr—f  against God, any man follow this faith, whereby we come unto God. Therefore,
onoice ot wjjen philosophers become Christians, the church compelleth them not to change
. P\ ' their apparel or manner of living, which can nothing hinder rebgion, but only she
Hilar. in compelleth them to change their false opinions." St Hilary saith: Ad ecclesice...
decus detracta a diabolo gentium spolia dividuntur1 : " The spoils of the heathens,
taken from the devil, are divided to the furniture and the ornament2 of the church
of God." St Hierome saith : Episcopus, presbyter, et diaconus, et reliquus ordo
ecclssiasticus in administratione sacrificiorum Candida veste procedit3: " 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
deacons saith thus : Heec est dignitas vestra, hcsc corona ; non quia induti tunicam
candidissimam per ecclesiam ambulatis4: "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
fathers. St Augustine saith his mother left bringing 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 heathens5; and
therefore she left it6. 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 liceretiei id facerent, negant idem esse a catholicis faciendum7 : "The
faith being one, tbe 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 itself8, but for that they would not
seem to follow heretics.
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 heretic9. 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 10. Whereupon Beatus Rhenanus giveth this note : Non solum ab his temperan-
dum fuit, quce manifostam prce se firrent impietatem, sed etiam ab illis quce possent
indifferentia vocari, hoc est [quce essent] neque bona neque mala; partim, ne quis
quam infirmior ex Christianis offenderetur ; partim, ne ethnici in suis erroribus con-
firmarentur, dum rectius putant [esse] quod etiam Christianos observare vident11 : " 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 caUed 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 Tertullian saith : De hoc . . .primo consistam, an cum ipsis quoque nationibus
communicare in hujusmodi servus Dei debeat ; sive habitu, sive victu, vel quo alio

August.Conf. Lib.
vi. cap. ii.
Quod...su-perstitioni
gentiliumessent simil-
bma.Gregor. Lib.
i. Epist. 41.

Gab. Leet. 3a

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.]
P And ornament, 1567, 1570, 1609.]
P Hieron. Op. Par. 1693-1706. Lib. i. Dial. adv.
Pelag. Tom. IV. Pars n. col. 502 ; where processerint.]
[4 Chrysost. Op. Par. 1718-38. In Matt. Hom.
lxxxii. Tom. VII. p. 789.]
[5 August. Op. Par. 1679-1700. Confess. Lib. vi.
cap. ii. 2. Tom. I. col. 120; where quia for quod.]
[6 The last five words are not in 1567.]
P ...in una fide nihil officit sancta? ecclesiae con
suetudo diversa.... Sed quia nunc usque ab haereticis
infans in baptismate tertio mergebatur, 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.]

P 1567 omits of itself]
[9 Orta est autem haec dissensio Graecorum 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 suum in azymo conficere ;
decreverunt quod ecclesia non eonficeret de azymo.
— Gab. Biel. Can. Miss. Expos. Lugd. 1517. Leet.
xxxiv. fol. 55.]
[10 Ita et corona idolothytum efficitur. Hoc enim
ritu, et habitu, et apparatu idolo immolatur auctori-
bus suis : &c  Tertull. Op. Lut. 1641. De Cor. Mil.
10. p. 126.]
[u B. Rhen. Arg. Libr. de Cor. Mil. ad calc.
Tertull. Op. Franek. 1597. p. 36; where quce possint,
and confirmarentur erroribus.]

III.]

OF THE CHURCH OF ENGLAND.

617

genere testifies eorum12 : " Herein will I first stand, whether it be lawful for the ser- gho;'ce of
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." *-^K  '
And at Basil saith : 2iyao-8a> ra ircpm-a iv imtXrio-ia Qeov13: "Let needless andBasil.de
superfluous things be put to silence in the church of God." To be short, Origen Nat Christ-
saith : Qucsrendum est, quid hoc sit quod sequitur, Non fiant ei reliquics : Ne aliqua, ong. in Jer.
inquit, rescindatis Chaldceorum, aliqua reservetis. Ob id jubet, ne pusillum quidem Hom' 3'
relinquatur in ea14 : " We must examine what is meant by this that followeth,
' 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 Hom. 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 indumenta
utentes celebrabant missas la : " 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 notabilis August in
habitus vester16: "Let not your apparel be notable." St Hierome, describing the ^s^0"-
order of the church at Bethleem, saith thus : In veste nulla discretio, nulla admi- Hieron. ad
ratio; utcunque placuerit incedere, nee detractionis est nee laudis17: " In apparel eommigret
there is no difference: there is no wondering. Howsoever any man list to go,
it is neither slandered nor praised." And pope Ceelestinus tbe first saith : Discer- cceiest i. in
nendi sumus a plebe doctrina, non veste; conversatione, non habitu; mentis puritate, Episc. Gail.
non cultu. Si enim studere incipiemus novitati, traditum nobis a patribus ordinem cap' '"
calcabimus, ut locum vacuum superstitionibus faciamus. Docendi potius sunt rudium
animi, quam illudendi ; nee imponendum est illorum oculis, sed mentibus infundenda
preecepta sunt13: " 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 people19. To conclude, it is noted in your own gloss upon the
Clementines : Clerid seculares non habent certum habitum, cum non sit20 expressum ciem. i. de
injure de colore, vel forma ; per quce, vel quorum alterum, oportet habitum discerni21 : Gloss! St.'
" 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

[>* Tertull. Op. Lut. 1641. De Idolol. 13. p. 112;
where lietitim earum.]
P3 Basil. Op. Par. 1721-30. In Sanct. Christ. Gen.
Hom. 6. Tom. II. p. 602. This homily is considered
spurious.] [M orig. Op. Par. 1733-59. In Jerem. Hom. xx.
5. Tom. III. p. 281 ; where sit hoc, and the words
quarendum est follow reliquitz.]
p6 Nam primis temporibus communi indumento
vestiti missas agebant. — Walafr. Strab. Lib. de Reb.
Eccles. cap. xxiv. in Mag. Biblioth. Vet. Patr. Col.
Agrip. 1618-22. Tom. IX. Pars i. p. 962.]
[i« August. Op. Reg. ad Serv. Dei, 6. Tom. I.
col. 791 ; where non sit]

[17 Hieron. Op. Paul, et Eustoch. ad Marcell.
Epist. xliv. Tom. IV. Pars n. col. 551.]
[18 Discernendi a plebe... sumus doctrina, &c.
Nam si studere incipiamus &c. locum supervacuis
superstitionibus faciamus. Rudes ergo fidelium
mentes... docendi. ..potius sunt, quam illudendi. &c.
est eorum &c. — Cosiest. Papae I. Ad Episc. Gall.
Epist. ii. cap. 1. in Crabb. Concii. Col. Agrip. 1551.
Tom. I. p. 526.]
[19 This sentence is not in 1567.]
[20 Fit, 1570.]
P1 Corp. Jur. Canon. Lugd. 1624. Clement. Lib.
I. Tit. iii. Gloss, in cap. 1. col. 26.]

618

THE DEFENCE OF THE APOLOGY

[part

Posid. in Vit.
August

pT~.'  . there can be none other apparel meet and comely for the clergy but only yours,
a , or that without the same the whole church of Christ must needs go to waste;
v_l£v  '> may it like you therefore to remember what the ancient father Origen hath
Orig. in Matt written of you in this behalf: Non solum... apud Judcsos, sed etiam apud nos,
multos 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 appellat1:
"We may find, not only among2 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." Posidonius, writing the life of St Augustine, saith thus : Vest-is ejus, et catceein
menta, et lectualia ex moderato et competenti habitu erant ; nee nitida nimium, nse
abjecta plurimum : quia his plerunque vel jactare se nimium homines solent, vel
abjicere; ex utroque non quce Jesu Christi, sed ques sua sunt, . . . qucerentes3 : "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."
St Augustine saith : [Ex] ceteris ejus operibus potest conjici, utrum hoc con-
rnMont^Lik temptu superfiui cultus an ambitions aliqua faciat ; quia et sub ovina pells cavendos
lupos Dominus prcecepit4 : " 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 wolf,
even under the sheep's skin." Again he saith : Ilium parcum habitum ac necessa-
rium etiam simulatores scepius usurpant, ut incautos decipiant 5 : " That 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.
" 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

August, de
Serm. Dom.

August in
eod. Libro.

Christ's
torn and wou^ ye not say> M- Harding, if ye knew what it were to eat the body of Christ,

crushed with
teeth.

Chrysost. in
Enegen.

St Chrysostom6 saith: Iste panis ... replet mentem, ... non ventrem7: "This
bread feedeth the mind, and not the belly8." We eat it with the spiritual tooth
of our 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
body with your bodily teeth," can hardly have so catholic and so good a meaning
as you imagine. The words thereof be these : Nisi sane intelligas verba Beren-
garii, in majorem incides hceresim quam ipse habuit. Et ideo omnia referas ad
species ipsas10 : " 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.
But Chrysostom saith in like wise : Denies inserimus in carnes Christi11 : " We

P Orig. Op. Par. 1733-59. In Matt. Comm. Serm.
19. Tom. 111. p. 843.]
P 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, vel lectualia, and se insolenter homines.]
[4 Id. de Serm. Dom. in Mont. Lib. n. cap. xii.
41. Tom. III. Pars n. col. 216; where pracipit.]
P Id. ibid.] [6 St Cyprian, 1609, 1611.]
P Chrysost. Op. Lat. Basil. 1547. Ex Matt. cap.
v. De Orat. Domin. Hom. Tom. V. col. 716.]
[8 St Cyprian saith, Est cibus mentis non ventris :

it is the meat of our mind, not of our belly, 1567.]
P Cypr. de Ccena Domini, 1567, 1609, 1611.]
[10 Corp. Jur. Canon. Lugd. 1624.Decret. Gratian.
Decr. Tert. Pars, De Consecr. Dist. ii. Gloss, in can.
42. col. 1932. See Vol. L page 459, note 5.]
[u ...tov deiov o-w/tccros p.6TaXapi(3dveiv vopi-
£eTe, Kal (o's T7je Oeias Kal dypdvTOV TrXeupas ecjia-
-rrToptevoi Toil -%eiXetTiv, ov tov trtoTripiov a'lfiaTOS
peTaXa(3i6fiev.— Chrysost. Op. Par. 1718-38. DePoen.
Hom. ix. Tom. II. p. 350. Conf. Op. Lat. Basil. De
Euch. in Encaen. Admon. Serm. Tom. III. col. 920.
See also before, page 613, note 10.]

III.]

OF THE CHURCH OF ENGLAND.

619

thrust our teeth into the flesh of Christ." O M. Harding, you cannot be igno- cast's
rant of Chrysostom's extraordinary or 12 vehement manner of speech ; and there- g0(j _
fore ye are the more to blame, thus of purpose and wittingly to abuse your reader, torn and
For, as Chrysostom saith, "We thrust our teeth into Christ's flesh;" so he saith crushed
likewise, " Christ is slain upon the communion-table; and his blood is poured from with
his side." Likewise he saith unto a slanderer of his neighbour: Linguam tuam teeth.
humano sanguine rubeficisti13 : " Thou hast dyed thy tongue red in man's blood." c^t~^t~x'
So St Hierome saith : Detractatores vivis carnibus saturantur14: "Slanderers are B<™- H°m-
filled with live flesh." So saith St Cyprian : Cruci heeremus : sanguinem sugimus : Hieron. in
et intra ipsa Redemptoris nostri vulnera linguam figimus ls .- " We cleave to the xix.' °ap'
cross, and suck the blood; and we fasten our tongues within the wounds of 16 ccS'Dom.
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, prcscipiens passioni Domini communicandum, et August de
suaviter atque utiliter recondendum in memoria, quod caro Christi crucifixa pro Eib.'hu'cap.'
nobis et vulnerata sit17 : " Therefore it is a figure or a figurative phrase of xv1,
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 i)0gs and
Christ or no, and that substantially, verily, and indeed, ye seem stiU 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 Christo manere, et Christum Tract 26.
manentem in se habere13 : "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 differant 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. Thomce sententia discesserit, suspectus de hceresi est censendus19: "Who- Aiphons. de
soever forsaketh the judgment of Thomas of Aquine must be taken as suspected capf'vu!
of heresy." I think ye use not to place your heresies in terms metaphysical.
Erasmus, that lived in that age, and well understood20 of the furies of your
schools saith thus : Qui Tliomam sequuntur, et a Scoto et a Gersone dissentiunt, Erasm. contr.
eos pene habent pro hcsreticis21: "They that follow Thomas, and dissent from Latom-
Duns and Gerson, account them in a manner as good as heretics."

P2 And, 1567, 1570, 1609.J
[,3 Id. in Epist. ad Rom. Hom. xxi. Tom. IX. p.
679.] ['* The editor has not discovered the passage in
tended.] [is Cypr. Op. Oxon. 1682. De Ccen. Dom. (Ar
nold.) p. 41 ; where figimus linguam?,
[i« Or, 1570.]
['7 ...figura est ergo, &c. dominicae &c. : quod pro
nobis caro ejus crucifixa &c— August. Op. De Doctr.

Christ. Lib. in. cap. xvi. 24. Tom. III. Pars I. col. 52.]
P8 Id. in Johan. Evang. cap. vi. Tractat. xxvi.
18. Tom. III. Pars n. col. 501; where bibere potum,
and et ilium manentem.]
[lB Alfons. de Castr. adv. Haer. Col. 1539. Lib. I.
cap. vii. fol. 14. See before, page 610, note 3.]
P° And understood, 1567.]
[21 Erasm. Op. Lugd. Bat. 1703-6. Apol. in
Dial. Jac. Latom. Lib. n. 82. Tom. IX. col. 100;
where dissentiant eosque pcne pro hcereticis habeant.]

620

THE DEFENCE OF THE APOLOGY

[part

contr. Cathar.

Dominicus a Soto l 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
oom. asotoi doth the one of them greet the other: Tu permanes in sensu damnato per syno
dum2: "Thou remainest still in a sense condemned by the council." Catharinus
condemneth cardinal Cajetane for two hundred sundry errors ; "and some of them
he calleth " 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
themselves3- 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 unity4 that might be amongst them
that worshipped the golden calf, and among them which with one voice
jointly cried against our Saviour Jesus5 Christ, " Crucify him." Neither8
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 other7, may we therefore think
there was no church of God amongst them. And for8 those persons,
whom they upon spite call Zuinglians and Lutherans9, 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, or10 Christ, or10 the Holy Ghost, or the11 means of12
justification, or of everlasting13 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 ere14 it be long they
will put apart all affections and names of parties, and that God will reveal
the truth unto15 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.

Unity.

M. HARDING.
The defenders be like in conditions to such honest women as commonly we call
scolds. . . . Because unity pleaseth you not, as being that through lack 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 certain16 mark whereby to know 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 linketh all right believers together in the bond
of peace, as they all say one thing, think one thing, savour one thing. The unity

P Petrus a Soto, 1567.]
P Patere tantisper, dum id ostendam, quod dix-
erim, te perdurare in sensu damnato per synodum. — ¦
Apoiog. contr. Cathar. cap. ii. ad calc. Dom. Soto
in Epist. ad Rom. Comm. Antv. 1550. p. 239.]
[3 Their own selves, Conf. ]
[4 Consent, Conf.]
p Jesu, Conf.]
p Nother, Conf.]
P Conf. and Def. 1567 omit or other.]

[8 And as for, Conf. and Def. 1567.]
P Lutherians, Conf.]
[10 Nor, Conf.]
[n Nor of the, Conf.]
[12 To, Conf.]
[¦13 Nor yet everlasting, Conf.]
[14 Or, Conf.]
[15 Reveal it unto, Conf.]
P6 And a certain, Conf. and Def. 1567, 1670,
1609.]

«X-J OF THE CHURCH OF ENGLAND. 621
that is the note and mark of the true church, whereof we speak, is that for which 'TjT^TZ"
the church is called one, and, being gathered and knit together, professeth unity •  „ — '-
of faith, of good-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. Such unity is oftentimes in thieves.
Such unity is found in you and all your sects. For, be 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 be, to Sampson's foxes, that were sundered by the heads, and tied
together by the tails17.
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 that certain of
the Corinthians in the primitive church were at square, howsoever Paul
Gai. 'a' told Peter that he thought good, though Barnabas and Paul agreed not
Acts xv. about John Mark, yet were they of Christ s church; what else? But where
ye bring this for excuse of the Lutherans and Zuinglians13 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
%po\m'm leves inter nos concertationes de rebus levibus, sed de sublimibus
""' doctrinae Christianas articulis, de lege et evangelio, de justificatione,
et bonis operibus, de sacramentis, &c.19 : " 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 justification, and of good works, of the
sacraments," bye. Here, as ye see, he reckoneth up a great many of the weightiest
points of our religion, whereof they dissent among themselves. But I doubt what
I may call weight20, 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 one21 only question.
Of the dissension that is between the Lutherans and Zuinglians, thus pitifully
complaineth Nicolaus Amsdorfius in his book intituled Publica Confessio Purse Doc
trinae himself being an earnest Lutheran10 : " Tlie 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 tlie same very
notable." Then after a few words: "Now Brentius (saith he) and the Adiaphorists
(they be a spedal 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 were condemned,
they dressed us vilely with their scoffs and railings, thrust us out of the commu
nication, and compelled us to go away," tec. Item after a few: "There be
that say they condemn Zuinglianism ; but the preface of Brentius to master
James the minister of Goppingen his book witnesseth far otherwise. For there
they qo 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 ? " Which is im
possible For who ever heard that contradictions may be accorded?" (But the
masters of the Apology make no doubt at all but they will shortly be 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
P i August Op. Par. 1679-1700, In Psalm, lxxx. I [19 See Vol. II. page 686.]
Tfnarr 14 Tom. IV. col. 864.] P° Weighty, Conf. and Def. 1667.]
[¦»' And the Zuinglians, Conf. and Def. 1567.] I [al On, 1611.1

622

THE DEFENCE OF THE APOLOGY

[part

Unity.

the heresies and errors of Zuinglius and Osiander, with a quiet consdence we cannot
embrace. Neither can we subscribe and yield to their departing away, and new
gewgaws, which have divided themselves from Luther." Thus far Amsdorfius, and
much more there to the same purpose, which here I leave to blot the paper withal.
To conclude, thus all men may plainly see how the masters of this Defence
be convinced of foul lying by their own doctors and schoolfellows, beside the
thing itself that giveth manifest evidence against them. But such stuff in their
writings and preachings is not geson1. Leaving others, I report me to M. Jewel's
late sermon made at Paul's Cross, on the Sunday before Ascension-day last2, in
which (if uniform report made by sundry there present be true) he abused certain
honourable and worshipful3 personages, and of common people a great multitude,
with lies worthy rather to be chastised by laws than to be confuted with words.
But be it as it is written : Qui in sordibus est, sordescat adhuc. ... Rev. xxn.

THE BISHOP OF SARISBURY.
It pitieth me, M. Harding, to see your trifling. If ye thought it so good skill
for advantage of4 your cause to compare us to scolds, wherefore then did not
you, although not through your whole book, yet at least in the6 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 6 remembrance ; and consider indifferently what women they be that com
monly use the like. Thus ye say : " Even so, good sirs, proudly, 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 church 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 fist ;"
" 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 aU 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 ill 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 pugnabunt cum Agno : " These shall have all one counsel (and
one mind) ; and shall deliver over then: strength and their power unto the beast ;
and shall fight against the Lamb."
Chrysostom saith : Expedit et ipsis dcemonibus obaudire sibi invicem in schismate7:
" It is good even for the devils themselves to be obedient one of them unto an
other in their division." Symmachus and other like maintainers of the heathenish
Ambros. Lib. idolatry said : JEquum est, quicquid omnes colunt, unum putari9 : " It is meet
that whatsoever all men worship be counted one." And thus the heathens and
infidels10 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 not11 great unity. The whole shew and substance
of4 your unity standeth in this, to give ear to yourselves, and to put Christ to

Luke xxiii.
Psal. ii.

Bev. xvii.

Chrysost. in
Matt Hom.
29. in Opere
Imperfect8

. Epist. 30.

[' Geson : rare, unusual.]
P The sermon referred to was preached May 27,
1565. Por an account of it and Harding's attack
upon it, see Strype, Annals, Vol. I. chap, xiv., and
Appendix, No. xxx. Conf. Vol. I. page 85.]
P And many worshipful, Conf.]
[4 Or, 1570.]
P This, 1567, 1570, 1609.]
P 1570 omits to.]

P Chrysost. Op. Par. 1718-38. Op. Imperf. in
Matt. Hom. xxix. ex cap. xii. Tom. VI. p. cxxiii;
where in schemate.]
[8 In Opere Imperfect, is not in 1567, 1570.]
P Ambros. Op. Par. 1686-90. Relat. Symmach.
10. Tom. II. col. 830.]
[10 1567 omits the heathens and infidels.]
[" No, 1567.]

III.]

OF THE CHURCH OF ENGLAND.

623

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 Iohnx-
amongst us, it is not in any article of tbe 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, we12 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™'
grief13." Origen saith : Quidam putant Christum infuturo seculo iterumpati oportere, bSratl...8"
Sec. 14: " Some men think that in the world to come Christ must suffer in his body, hominis.11
or be crucified again." Brentius seemeth to hold that Christ's body is infinite, babem^d"0"
and in all places, as is the Godhead : which error it seemeth was defended by orignadBom.
some in St Augustine's time ; and therefore he saith : Cavendum est, . . . ne ita yv- vi- Lib-
divinitatem astruamus hominis, ut veritatem corporis auferamus15 : " We must take Brentius.
heed we do not so maintain the divine nature of Christ, being man, that we take Epi»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 same16, yet he saith : Quod vocifirantur, nostros de Jacob. Andr.
summa evangelii nondum consentire, mendacium est17 : "Whereas they cry out (as script p. 17s.
M. Harding doth)18 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 bere
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 m
Nullo enim pacto, quam diu nix est, calida esse potest19 : " It is well said, snow contr.
frorne or congealed can never be hot. For as long as it is snow, it is not possible °rtuna'

[12 1567 omits we.]
pa Hilar. Op. Par. 1693. De Trin. Lib. x. 47. 23.
cols. 1066, 52.]
P4 ... 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 Rom. Lib. v. 10. Tom. IV.
p. 568.]

[15 August. Op. Par. 1679-1700. Lib. ad Dard.
seu Epist. clxxxvii. cap. iii. 10. Tom. II. col. 681. J
[1S 1567 omits to the same.]
[" This treatise has not been found.]
[ls 1567 omits the words in parentheses. ]
[19 Sic enim dictum est. ..quemadmodum si dicere
tur, glacialem &c  Id. contr. Fortun. Manich. Disp.
n. 22. Tom. VIII. col. 104.]

624

THE DEFENCE OF THE APOLOGY

[part

Luther ans.
Zuin
glians.

Bom. xi.

Psal xvii.

to make it hot." And yet the bquor that now is frorne may afterward be resolved
and made hot1.
So likewise he saith of the heretics named the Manichees : Sic delirant Mani
chesi ; sed resipiscant, et non sint Manichesi2: " 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
St Paul saith : Judcsi, si non permanserint in incredulitate, inserentur. Potens enim
est Deus iterum inserere eos: "The Jews shall be grafted3 into the tree, if they
abide not in unbelief. For God is able to graft4 them in again." What is there
so contrary as light and darkness ? Yet the prophet saith : Illumina 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 shaU 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
misallegeth5, 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 us6 wicked and ungodly men, and say we have thrown away
all care of religion. Though this ought not to trouble us much, whilst7
they themselves that thus have charged us, know full well how spiteful8
and untrue their slander is9. Justin10 the martyr is a witness that11 all
Christians were called aOeoi12, that is, a "godless people," as13 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, Alpe tovs ddeovs14, that is to say, " Eid out of the way

P 1567 omits this sentence.]
P Id. Contr. Faust. Lib. xxiv. cap. ii. Tom.
VIII. col. 432.]
[a Graffed, 1567, 1570.]
[4 Graff, 1567, 1570.]
[6 Misalleged, 1611.]
[6 But this is the most grievous and heavy case
that they call us, Conf.]
P Whiles, Conf. and Def. 1567, 1570.]

P Spitefully, 1611.]
p How spiteful and false a saying it is, Conf.]
[10 For Justin, Conf.]
[" Witness how that, Conf.]
[12 Just. Mart. Op. Par. 1742. Apol. i. 6. p. 47.]
[13 That is, godless as, Conf. and Def. 1567.]
[14 Euseb. in Hist. Eccles. Script Amst. 1695-
1700. Lib. iv. cap. xv. p. 105.]

In0 OF THE CHURCH OF. ENGLAND. 625
these wicked and godless creatures." And this was not because it was
true that the Christians were godless indeed15, but because they would
not worship stone's and stocks, which then were16 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 Jesus1' 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 despising18 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 that19 we do condemn all well-doings; that20 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 evil, and the
readiness of all men to suspect, that the things which neither have been
done, nor once were21 meant to be done, yet may be easily both heard
and credited to be true22. And, like as a small spot is soon espied23 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 neither24 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 or25 courteous, that they will look back upon themselves, and
weigh our lives26 by their own. If so be we list to search this matter
from the bottom, we know that27 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, that28 many waxed worse and worse29
after they had fallen to the religion of Christ. And Cyprian in a
lamentable oration setteth out the corrupt manners of30 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
whilst31 they were under the apostles, or what they ought continually to
do, having received the faith, they earnestly laboured to make great their

P5 Conf. omits indeed.]
[is -Were then, Conf. and Def. 1567, 1570.]
[" Jesu, Conf.]
[is Who so wittingly and willingly did obstinately
despise, Conf.]
f19 Surmising how that, Conf.]
p° How, Conf.]
[2> Conf. omits were.]
[22 Credited for true, Conf.]
[JEWEL, HI.]

[23 Spied, Conf.]
p4 Either, Conf.]
[25 Nor, Conf.]
p" Fashions, Conf.]
[2' Conf. omits that.]
P8 How that, Conf.J
P9 Conf. and Def. 1567, omit and worse.]
P° In, Conf.]
[31 Whiles, Conf. and Def. 1567, 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 counterfeited1."
2 And, without reciting of many more writers, Gregory Nazianzene speak
eth thus3 of the pitiful state of his own time : " We," saith he, " are in
hatred among the heathen for our4 own vices' sake, we are also become
now a wonder, not only5 to angels and men, but even to all the un
godly6." 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.
M. HARDING.
Lo, a grievous and a heavy case .... that the world calleth you wicked and un
godly men ; I wis they be to blame for it. And so be they that call them thieves
which come to be promoted to Tyburn ; for, God knoweth, little have you7 deserved so
to be called, &c. THE BISHOP OP SARISBURY.
All this, with the rest, is only hickscorner's eloquence, not worthy of
answer. HERE ENBETH 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
cupidi tatis ardore ampliandis facultatibus incubabant.
Corrupt* barba in viris, in feminis forma fucata. —
Cypr. Op. Oxon. 1682. De Laps. p. 123.]
P Here Conf. introduces the following sentence :
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.]
[3 This, Conf.]
[4 1611 omits our.]
[6 Alone, Conf.]
[6 'Ek 6b tovtcov, us to cIkos, fxiirovfieda pev ev
tois edvetri ... Kai yeyovapiev Qearpov Kaivov, oitK
dyycXois Kal dvdpu}Trois...dXXd Tract piKpov tois
irovnpdis.— Gregor. Naz. Op. Par. 1778-1840. Apo-
loget. Orat. ii. 83, 4. Tom. I. p. 52.]
P Ye, Conf.]

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