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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

your Late Chapter of Tridente saith Apparet quòd pro peccatis sub Nouo Testamento post acceptam Salutaris Hostiae in Baptismo efficaciam commissis non habemus pro Peccato Hostiam illam quam Christus obtulit pro Peccato Mundi pro delictis Baptismum Praecedentibus Non enim nisi semel ille Mortuus est Et ideò semel duntaxat hostia illa ad hunc effectum applicatur It appeareth that for the Sinnes committed vnder the Newe Testamente after that wee haue receiued in Baptisme the Power of the Healthful Sacrifice vvee haue nomore that sacrifice for Sinne vvhiche Christe once offered for the Sinne of the VVorlde and for sinnes committed before Baptisme For Christe neuer died but once And therefore that Sacrifice of Christe Crucified is applied vnto vs once onely to this effecte Hereby M. Hardinge ye maie sée that this Doctrine lacketh no defence emongest your Catholiques The summe and meaninge hereof is this That our Sinnes committed after Baptisme are not foregéeuen by the Death of Christe but Onely by the Sacrifice of the Masse Whiche thinge what it séemeth to you I cannot tel But vnto al Godly eares it seemeth an horrible greate blasphemie Here to speake of Praiers specially in so large a sorte it was far impertinente to your pourpose as beinge vtterly no parte of this question The Merites of Christes Deathe whereof wée entreate are conueied vnto vs by God and receiued by vs. God conueieth them to vs onely of his Mercie and wée receiue them Onely by Faithe But the waies whereby either to procure Goddes Mercie or to enkendle our Faithe are many and sundrie Goddes Mercie is procured sommetime by Praier sommetime by other Meanes But to bréede or encrease Faith in vs there are moe waies then can be reckened Somme menne are moued Onely by the Hearinge of Goddes Woorde Somme others by the beholdinge and weighinge of Goddes Miracles Iustinus the Martyr was firste alluered to the Faithe by the crueltie of the Tyrannes and by the Constancie and Patience of Goddes Sainctes S. Cyprian saith Tanta est vis Martyrij vt per illam credere etiam cogatur qui te vult occidere So greate is the Power of Martyrdome that thereby euen he is forced to beleeue that woulde kille thee S. Augustine saithe He was sturred vp to comme to Christe by readinge a Heathen Booke written by Cicero called Hortensius Thus he saithe Ille Liber mutauit affectum meum ad ●eipsum Domine mutauit Preces meas That Heathen Booke changed my minde and turned my praiers ô Lorde vnto thee Emonge other causes the Sacramentes serue specially to directe and to aide our Faithe For they are as S. Augustine calleth them Verba visibilia Visible VVoordes and Scales and Testimonies of the Gospel All this notwithstandinge wee saie It is neither the Woorke of the Prieste nor the Nature of the Sacramente as of it selfe that maketh vs partetakers of Christes Deathe but onely the Faithe of the Receiuer S. Augustine saithe Vnde est ista tanta Virtus Aquae vt Corpus tangat Cor abluat nisi faciente Verbo Non quia dicitur sed quia creditur From whence hathe the Water this greate power that it toucheth the Body and wassheth the Harte sauinge by the VVoorkinge of the VVoorde Not for that it is pronounced but for that it is beleeued So saithe Hesychius Gratia Dei comprehenditur Sola Fide The Grace of God of our parte is receiued by Onely Faithe So saithe Cyrillus Siclus Fidei nostrae Formam habet Si enim Fidem obtuleris tāquam Pretium à Christo velut Ariete immaculato in hostiam dato accipies Remissionem Peccatorum The Sicle hath the Fourme of our Faithe For if thou offer vp thy Faithe as the Price thou shalt receiue Remission of thy Sinnes from Christe that vnspotted Ramme that was geeuen for a Sacrifice Where ye saie ye offer vp Christe the Sonne of Godde Really and Substantially vnto God the Father If ye speake in your dreame it is a very pleasante phantasie but if ye be awake and knowe what ye saie then is it a greate blasphemie as in my Former Replie it maie appeare more at large The Apologie Cap. 16. Diuision 1. And as for theire bragges they are woonte to make of theire Purgatorie though we know it is not a thing so very late risen emōgest them yet is it no better then a blockishe and an olde Wiues deuise M. Hardinge Purgatorie semeth not to vs a thinge that wee shoulde mutche bragge of no more then ye● wil bragge of Hel. VVe tremble at the remembrance of it rather then bragge of it VVel howe so euer it be wil ye nil ye we see ye be driuen to confesse the same to be no newe thinge In deede if you cal them Papistes among whom the Doctrine of praieing for the deade whereof necessarely foloweth the Doctrine of Purgatorie is deliuered taught and holden then are the Apostles who deliuered it by Tradition as Chrysostome and Damascene reporte Papistes Firste forasmutche as nothing that is defiled commeth into the Kingdome of Heauen and some departe out of this Life though in the Faithe of Christe and Children of the Euerlastinge Kingdome yet not throughly and perfitly cleane it remaineth that sutche after this Life before they come to the place of Euerlastinge ioye haue theire Purgation Furthermore the Apostle saithe Seeinge then we haue these promises derely beloued let vs cleanse our selues from al filthines of the Fleashe and Spirite makinge perfite our satisfaction in the feare of God VVho seeth not hereof to folowe that to many whiche be iustified somewhat of satisfaction and Holynes lacketh VVhiche if they be taken from hence before they atteine to the measure of Holynes requisite be they not then after this Life in state to be purged and cleansed The B. of Sarisburie Here are wée comme to the Paper VValles and Painted Fieres of Purgatorie For so it liked M. Harding not longe sithence pleasantly to sport at it in the Pulpites as a bugge méete onely to fraie Children Yet now vpon better aduise and déeper studie he tremblethe God wote and quaketh for feare to remember the tormentes that somme body hath sithence tolde him to be there Howe be it Let him not so mutche dismaie him selfe The Pope as he either firste made it or receiued it by hande from the Heathens and firste allowed it euen so hathe he the whole Iurisdiction and Power ouer it and commaundeth in and out at his pleasure Whether ye make bragges hereof or no I leaue it in question Certainely for this and other like causes One of your felowes saithe Papa potest quicquid Deus ipse potest The Pope can doo vvhat so euer God him selfe can doo An other saith Animae existentes in Purgatorio sunt de Iurisdictione Papae Papa si vellet posset totum

and al the fiue Citties of Romandiola togeather with the Emperours Lieutenantes Territorie called Exarchatus and gaue al the same to the Pope Pope Steuin findinge him selfe wel contented with these benefites and séeinge the weakenesse of the Greeke Emperoure procured that the Empiere should be translated from the Greekes vnto the Frenche hauinge vtterly forgotten the benefites that he had receiued of the Emperoure to the intente that the Greekes beinge vtterly oppressed and the Frenche litle caringe for these thinges he alone might rule in Italie at his pleasure Touchinge Pope Leo the thirde whose Prouidence Policie ye so mutche commende the true reporte of the Storie is this The saide Leo beinge by violence depriued of his Bishoprike in Rome fledde for aide to Charles the Frenche Kinge and by him was restoared In consideration of whiche benefite he proclaimed Charles the Emperoure of the VVeaste Sithence whiche time the Empiere of Christendome hath benne diuided and weakened the Pope enriched and the Saracenes and Turkes aboue al measure encreased M. Hardinge If the Pope Zacharias deposed Childerike for so I finde him more commonly named the Kinge of Fraunce onely vpon his owne pleasure or displeasure as ye saie and placed Pipine for him can ye tell that storie and not see what a strength of auctoritie is in that See whiche is able with a woorde to place and displace the mightiest Kinge in Europe VVith a woorde I saie For I am sure ye can shewe vs of no Armie that he sente to execute that his will Is that the power of a man trowe ye to appointe Kingedomes Can the Deuill him selfe at his pleasure set vp and depose Kinges No surely And muche lesse can any member of his doo the same Remember ye what Christe saide when the Iewes obiected that he did caste out Deuils in the name of the Prince of Deuils Beware ye Sinne not against the Holy Ghoste who confesse that the Pope hath pulled downe and set vp Kinges VVhiche thinge vndoubtedly he coulde not do profitably and peaceably but by the greate Power of God And yet did that line of Pipine and Charles the greate whiche the Pope did set vp florishe aboue any other stocke that ye can name sence the inclination of the Romaine Empire VVhiche in that transposed state of greate a Kingedome maketh no obscure argument of Heauenly approbation and Diuine prouidence Neither did the Pope Zacharias depose Childerike because he fansied him not as ye slaunder but onely consented to loose his Subiectes from bonde of othe made to him at the generall and moste earnest request and sute of all the Nobilitie and Communaltie of the whole Realme of Fraunce findinge him very vnprofitable and vnmeete for the Kingedome as one who beinge of no witte and therefore commonly named Stupidus as muche to saie a dolte was altogeather besides like a Sardanapalus geuen wholly to belly chere and to filthy loue of VVomen Therefore in your owne woordes ye confesse a Diuine power in the Pope as by whome Cod directeth the willes of faithfull Princes on the Earthe The more suche examples ye bringe the woorse ye make your cause I woulde ●yer you to ease me of the labour of prouinge suche a notable facte The B. of Sarisburie Pope Zacharias deposed Childericus as you calle him or as somme other cal him Chilpericus the Frenche Kinge Therefore ye saie wée muste néedes acknowlege a Diuine Power in the Pope seinge him hable by his woorde to place and displace the mightiest Kinge in Europe For can the Diuel saie you at his pleasure sette vp and depose Kinges Verily M. Harding Christe him selfe calleth the Diuel the Prince of this worlde therefore woe maie imagine he maie doo somewhat in y● worlde And y● Diuel if ye wi●beleeue his woorde when he had sette Christe on highe vpō a Mounte shewed him al the Kingedomes of the worlde he saide vnto him Al these thinges wil I geue thee if thou wilte falle downe and woorship me This is that power that S. Iohn saithe shoulde be geuen to Antichriste Reges terrae vires potestatem suam tradent Bestiac c. vt consentiant dentque Regnum suum Bestiae donec compleantur Verba Dei The Kinges of the Barthe shal geue their strength and power vnto the Beaste c. that they maie agree togeather and geue theire Kingedome vnto the Beaste vntil the Woordes of God be fulfilled Againe he saithe Mulier ea quam vidisti est vrbs illa Magna quae habet Regnum super Reges terrae The Woman that thou sawest is that Greate Cittie that hath a Kingedome ouer the Kinges of the Worlde And againe he saith Data est illi Potestas in omnē Tribum Gentem adorabunt eam Bestiam omnes incolae terrae quorum nomina non sunt scripta in Libro Vitae Agni Power is geuen vnto that Beaste ouer euery Tribe and Language and Nation and al the dwellers of the Earth shal woorship the same Beaste whiche is Antichriste whose names be not written in the Lambes Booke of Life S. Augustine saithe Quia Antichristus ad tantum culmen inanis gloriae venturus creditur tanta ei licebit facere in omnes homines in Sanctos Dei vt nonnulli infirmi arbitrentur Deum res humanas negligere For that wee beleue that Antichriste shal comme vnto sutche a higth of vaine Glorie it shal be lawful for him to doo sutche thinges bothe towardes al menne Princes and others and also towardes the Sainctes of God that many weake menne shal thinke God hath foresaken the care of the worlde Againe he saithe Ita traditur de Antichristo quod omnes Reges superaturus sit solus Regnum obtenturus Thus it is written of Antichriste that he shal conquere al Kinges and obteine the Kingedome him selfe alone So saith S. Gregorie Antichristus veniens ipsas etiam summas huius Saeculi Potestates obtinebit Antichriste when he shal comme shal conquere the highest Estates and Powers of this worlde And al this shal comme to passe as Chrysostome saithe by the Dissolution of the Empiere whereof wee haue spoken before These be his woordes Donec Imprij illius timor fuerit nemo Antichristo statim subdetur Quando verò istud Imperium destructum fuerit vacantem Imperij Principatum inuadet tentabit ad se rapere hominum Dei Imperium As longe as the Empiere shal be had in awe noman shal streightwaie submitte him selfe to Antichriste But after that the Empiere shal be dissolued Antichriste shal inuade the state of the Empiere standinge voide and shal laboure to pulle vnto him selfe the Empiere bothe of Man and God This I trowe it is that the Pope proclaimeth him selfe the Heire Apparente of al Kingedomes This it is that Pope Nicolas saithe Christus Beato Petro Aeternae vitae Clauigero Terreni simul Coelestis imperij

theire Miracles Touchinge the Conuersion of the Easte India Vesputius writeth there were many Godly Bishoppes there and sundrie whole countries Conuerted and Christened longe before that either the Portugales or the Iesuites came thither and yet had neuer heard of the name of the Bishop of Rome As for the rest of the Weast Spanishe Indies the People there liued not onely without al manner knowledge of God but also wilde and naked without any Ciuile gouernmente offeringe vp mennes bodies in Sacrifice ▪ drinkinge mens bloud and eatinge mennes fleash Some of them woorshipped the Sonne and the Moone some an ancient olde Trée some what so euer they sawe first in the morninge they thought the same for that day to be theire God Some woorshipped certaine familiar Diuels and vnto them Sacrificed yonge boies and girles Beinge in this miserable state and naturally by the very sense and iudgement of common reason abhorringe and lothinge theire owne blindnesse what marueile is it if they were easie to be leadde into any Religion specially carrieing● sutche a shewe of apparel and Holy Ceremonies So the greate Kinge of Tartarie of late findinge him selfe and his people without any manner Religion was contented to borrowe some Religion of the Tu●kes For men would rather clothe them selues with leaues and barkes then to goe quite naked and rather eate Akecornes then die for hunger And what if God would vse this meane for the time after warde the better to leade the saide nations to the cleare Light of the Gospel as ● Augustine saith the shoomaker vseth his bristle not to sewe withal but to drawe 〈◊〉 his threede No doubte M. Hardinge if your Doctrine and ours were laide togeather the verie Indians them selues be they neuer so rude woulde be able to sée a great difference But let the Bishop of Rome winne abroade and lose at home You remember the olde Prouerbe Dionysius Corinthi Dionysius when he had lost his Kingdome at home at Syracusae he gotte him selfe to Corinthe and there became a Schoolemaister and so séemed to continue a Kingedome stil Wée make no boaste M. Hardinge nor g●ate vs to rowste as ye say nor ●lappe our winges in the behalfe of theise Princes and Countries so many and so many as it pleaseth you to sporte that haue submitted them selues to the Gospel of Christ Neither are the same so many and so many so sewe as you would séeme to make them The Kingedome of England the Kingedome of Scotland the Kingedome of Denmarke the Kingedome of Sweden the Dukes of Saxonie the Duke of Brunswike the Palsgraue of Rhene the Duke of Wirtenberg the Landtgraue of Hessia the Marques of Brandeburg the Prince of Russia al other the Earles and noble men and greate Citties throwgh the whole countrie of Germanie the mighty common weales of Heluetia Rhetia Vallis Tellina with so many hundred thousandes bisides in Fraunce Italie Spaine Hungarie and in the Kingedome of Poole Certainely al these wel reckened cannot séeme so ●ewe as ye would haue it Yewisse M. Hardinge it gréeueth you ful ●ore they are so many Yf God of his mercy blesse those thinges that he hath mercifully begonne it wil be high time for you shortly to séeke a newe refuge We boaste not our selues of these thinges There is no cause It is not the woorke of man it is the onely hand of God Dauid saith Let the Heauens reioice let the Earth be glad The voice of the Apostles is sounded abroade into al the world The Angels of God sange Glorie be to God on high The Angel in the Apocalyps crieth amaine Cecidit cecidit Babylon illa magna Down down is fallen that greate Babylon Tertullian saithe Parthi Medi Elamitae c. The P●rthians the Medians the Elamites the people of Mesopotamia of Armenia of Phrygia of Cappadocia of Pontus of Asia of Pamphilia of Aegypte of Aphrica of Rome of H●●rusalem of Getusia of Mauritania of Spaine of Fraunce of Britannie of Sarmatia of D●cia of Germanie of Scythia and many other nations and Prouinces knowen ▪ and vnknowen h●ue receiued the Gospel of Christe Thus saide they the Angels Prophetes of God Holy Fathers and yet without boastinge or fléeinge to rowste or clappinge of whinges Geue vs leaue therefore M. Hardinge in the like case to solace our selues with the consition of Goddes mighty and merciful woorkes and humbly to reioice at the triumphe of the Crosse of Christe Arnobius saithe vnto the Heathens Ne nobis de nostra frequentia blandiamut Multi nobis uidemur sed Deo admodùm pauci sumus Nos gentes nationesque distinguimus Deo vna Domus est mundus hic totus Let vs not flatter our selues of our greate multitudes Vnto our selues wee seeme many but vnto God wee are but fewe VVee put difference bitweene Nation and Nation But vnto God this whole worlde is but one house This counsel M. Hardinge is wholesome for either parte to folowe that who so wil reioice may reioice in the Lorde The Apologie Cap. 5. Diuision 4. And although the Popes had neuer hitherunto leasure to consider diligently and earnestly of these maters or though some other cares doo now let them and diuers waies pulle them or thoughe they coumpt these to be but common and trieflinge studies and nothinge to appertaine to the Popes worthinesse this maketh not why our mater ought to seeme the woorse Or if they perchaunce wil not see that whiche they see in deede but rather wil withstande the knowen Cruthe ought wee therefore by and by to be coumpted Heretiques bicause wee obey not theire wil and pleasure M. Hardinge Sith Christe hath geuen to the Pope in Peter whose laufull successour hè is commission to feede his Sheepe Holesome feedinge beinge th end of that commission it is not to be doubted but he that ordeined thend hath also ordeined meanes belonginge to th end Therefore it is not the dutie of a good and humble sheepe to geue foorthe a malicious surmise that the shepheard wil not see that he seeth in deede but rather wil withstand the knowen Truthe And what so euer sheepe be disobedient and refuse to heare the voice of their sheepeheard whom Christe hath made ouer them the same be not of Christes folde And mainteininge contrary Doctrine to their shepeheardes true Doctrine iustly may they be accoumpted Heretikes The B. of Sarisburie To be Peters lauful Successour it is not sufficient to leape into Peters stalle Lauful Succession standeth not onely in possession of place but also and mutche rather in Doctrine and Diligence Yet the Bishoppes of Rome as if there were nothinge els required euermore put vs in minde and tel vs many gaye tales of theire Succession Pope Symmachus saithe In Papa si desint bona acquisita per meritum sùfficiunt quae à loci Praedecessore praestantur If the Pope wante vertūes and goodnesse of his owne yet the vertues that are geuen him

Doctrine of the Certainetie of Saluation in euery of whiche thinges he saithe the Scriptures are cleare of his side and directly against vs. To answears al these pointes in particulare it would require an other Booke But briefely to touche so mutche onely as shal be néedeful First that the Substance of the Scriptures standeth in the right Sense and Meaninge and not onely in the naked and bare woordes it is true and generally graunted without exception and needeth no farther proufe S. Hierome saithe Non in Legendo sed in Intelligendo Scripturae consistunt The Scriptures stande not in the Readinge but in the Vnderstandinge And S. Hilarie Non Diuinorum dictorum sed intelligentiae nostrae à nobis ratio praestanda est Wee muste yeelde an accoumpte not of Goddes Diuine Woordes but of our owne Expositions But if that onely be the right Meaninge and Sense of the Scriptures that within these fewe late hundred yéeres is cropen into the Churche of Rome and if it be al Gospel what so euer it bée that arriueth from thence and if they be al Heretiques and Schismatiques and Despisers of Christe and of the Apostles and of the Uniuersal Churche that make staie at it or cānot receiue it then is the whole mater already concluded wée shal néede no more adoo Ye saie The Iewes the Arians the Nestorians and other Heretiques alleged the Scriptures Yea verily M. Hardinge and that euen with like Faithe and in like Sense and to like purpose as you allege them nowe as hereafter I truste it shal appeare By the waye for example hereof in this very place where you allege the woordes of the Pharise is auouchinge the Scriptures it maye please you to remember that either witingly or of some errour and ouersight ye haue manifestly corrupted the Scriptures For whereas you haue translated the place thus Searche the Scriptures the Phariseis saide nothinge els but Scrurare Vide Searche and see and spake not one woorde of the Scriptures And although the mater importe not mutche yet to charge you with your owne rule whiche muste needes be good against your selfe any smal faulte in Goddes Woorde must be counted greate In deede S. Chrysostome and S. Augustine séeme to supplie this woorde Scriptures although it were not in the Texte Touchinge the mater it selfe Nicolas Lyra saithe Hoe Verbum eorum simpliciter falsum est Quia si intelligatur de Prohetis generaliter aliqui fuerunt nati de Galilaea videlicet Elizaeus Tobias Debora Prophetissa fortè plures alij This woorde of the Phariseis is plainely false For if it be taken generally of al Prophetes then were there certaine of them borne in Galilei namely Elizaeus Tobias Debora and perchance others moe In sutche sorte M. Hardinge euen with like Faithe and credite you also haue vsed to allege the Scriptures But whereto driue you al this longe tale Wil you in the ende conclude thus The Iewes and Heretiques alleged the Scriptures Ergo Faitheful Christians maye not allege them Or thus Théeues haue sometimes armed them selues Ergo True menne maye not be armed Nay wée maye rather saye thus vnto you The Iewes and Heretiques alleged the Scriptures What accoumpte then maye wée make of you that flée and condemne and burne the Scriptures Certainely notwithstandinge the Phariseis and Heretiques wickedly misalleged the Scriptures as ye sometimes doo to scrue your purpose yet for al that Christe saide vnto them Scrutamini Scripturas Searche the Scriptures And as it is saide before the Catholique learned Fathers in al theire cases and controuersies appealed euermore to the Scriptures Where you saye The Scriptures are so cleare of your side ▪ and make so directly againste vs would God ye woulde in deede and vnfainedly stande to that trial Your fansies and folies woulde soone come to grounde Touchinge your greate heape of examples of the Sacramente of Baptisme defaced as you saye by M. Caluine of Absolution of Extreme Unction of Holy Oile of Signes of Figures of Onely Faithe of the certainetie of Saluation whiche you calle Presumptuous Firste of the Sacramente of Baptisme M. Caluine euery where writeth with al manner reuerence callinge it a Diuine and an Heauenly Mysterie and the Sacramente of our Redemption Wherein also sometimes he iustly reprooueth you for that ye haue so many waies so profanely and so vnreuerently abused the same Of Absolution wée shal haue occasion to saye more hereafter Touchinge your Oile in déede in shewe of woordes S. Iames séemeth to make somewhat for you Notwithstandinge neither doothe he calle it Holy Oile as ye doo neither doothe he calle it a Sacramente of the Churche nor doothe he saye as ye saie it should serue for the Saluation of Body and Soule nor doothe he teache you to salute it and to speake vnto it as to a liuely and reasonable Creature Aue Sanctum Oleum Alhaile Holy Oile nor with these woordes to minister it vnto the sicke Per hanc Sanctam Vnctionem suam pijssimā Misericordiam ignoscat tibi Deus By this Holy enointinge and his deere mercie God Pardonne thee To be shorte it was a miraculous gifte of Healinge lastinge onely as other like Miracles did for the time not a necessary Sacramente of the Churche to continewe for euer As for the Obiection of Signes and Figures for shortnesse of time I muste referre thée gentle Reader vnto my Former Replie to M. Harding The woordes of Christe whiche are thought to be so plaine the Anciente Learned Father Tertullian expoundeth thus Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body Likewise S. Augustine Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saye This is my Body when he gaue a Signe of his Body To rehearse al other like Ancient Authorities it were too longe O what triumphes would M. Hardinge make if none of al the Olde Learned Fathers coulde be founde that euer had called the Sacrament the Signe and Figure of Christes Body But as before he alleged an imagined Sense of the Scriptures without woordes so nowe he allegeth the woordes alone without sense He shoulde haue remembred better that S. Hierome saithe Ne putemus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke the Gospel standeth in the VVoordes of the Scriptures but in the Meaninge Twoo other greate quarelles M. Hardinge moueth the one of Onely Faithe the other as he calleth it of the Presumptuous Certainetie of Saluation Wherein iudge thou vprightly good Christian Reader how iuste cause he hath to reprooue our Doctrine As for the firste hereof S. Paule saithe Iustificamur Gratis ex Gratia ipsius Wee be Iustified Freely of his Grace wee Iudge that a man is Iustified by Faithe without the VVorkes of the Lawe Wee knowe that a man

conteine health to the workinge whereof they be effectual And as it is saide of the Sacramentes that thei conteine grace so is it likewise saide that through theire vertue whiche thei haue by Gods institution thei do not only signifie as by these Defenders Doctrine that semeth to be theire special office but also with signification worke and cause as an instrumental cause the effecte of that whiche they signifie After whiche maner God hath geuen to the Sacramentes of the Newe Testamente that thei worke the thinge signified through vertue geuen them by Gods ordinance to special effectes of grace The B. of Sarisburie Of the number of the Sacramentes wée shal haue more conueniente time to speake hereafter There gentle Reader I trust thou shalt sée M. Hardinges great question easily answeared with what face wée saye wée allowe the Sacramentes of the Churche In the meane season it maie please thée to weigh these woordes of Cardinal Bessarion the Bishop of Tusculum one of M. Hardinges especial Catholique Doctours Haec Duo Sola Sacramenta in Euangelijs manifestè tradita legimus These onely tvvo Sacramentes wee reade to be deliuered vs plainely in the Gospel Here Bessarion nameth not Seuen Sacramentes as M. Harding dooth but onely Tvvo Certainely wée refuse no Sacramente that euer was either ordeined by Christe or vsed and practised by the Apostles Your Lordes Supper saithe M. Hardinge auaileth you nothing but to your further Condēnation So must it néedes be bicause M. Harding saith it shal so be These Tragical terrours are fit onely to frale children In the Date of the Lorde eche mannes woorke shal appeare The simpleste of our people vnderstandeth the Nature Meaning of the Holy Mysterie of Our Lordes Supper therfore they receiue y● same togeather to theire greate consolation But in Your Lady Masse the simple people vnderstandeth nothing heareth nothing sauing a fewe vnseemely Ceremonies seeth nothing And therfore they so seldome Communicate that onely of custome without any zele or comforte of conscience as hauinge no sense or feeling in al these dooinges Origē saith Nisi Circuncisionis reddatur ratio nutus est Opus mutum Pascha aliae Solenuitates nutus magis sunt quàm Veritas vsque hodiè Populus Israel surdus mutus est Onlesse the reasons or causes of Circumcisiō be opened Circumcision is but a gesture and a doumbe kinde of vvoorke The Easter Feaste and other like Solemnities are rather Ceremonies then the Truthe it selfe Euen stil vntil this daie the people of Israel is deafe and doumbe S. Ambrose saithe Indignus est Domino qui aliter Mysterium celebrat quàm à Christo traditum est Non enim potest deuotus esse qui aliter praesumit quàm datum est ab Authore He is vnwoorthy of the Lorde that Ministreth this Sacramente othervvise then Christe deliuered it For he cannot be deuoute that presumeth to vse it othervvise then it was firste deliuered from Christe the Authoure These wordes séeme sommewhat to touche M. Hardinge and his Companie But here he is contented to allowe vs the very Sacramente and true vse of Baptisme and that vailable and of force for the Remission of Sinnes Whereby vnaduisedly and vnwares he confesseth that wee haue the very True Catholique Churche of God For S. Augustine saithe truely Baptismus Ecclesiae potest esse extra Ecclesiam munus autem Beatae vitae non nisi intra Ecclesiam inuenitur The Baptisme of the Churche maie be without the Churche but the gifte of Blessed life is not founde but vvithin the Churche But why he alloweth vs this Sacramente rather then the other it were a harde mater to discusse Neither may we iustly require reason of him that speaketh so mutche without reason Perhaps he wil sate Baptisme is but a light Sacramente maie be ministred by any Laie Personne euen by an olde Woman or by a gyrle so that shée speake Latine and vnderstande not what shée saie For otherwise I trowe her dooinge maie not stande for good Certainely whereas M. Hardinge speaketh of the dewe Fourme of Woordes according to Christes Institution his owne Doctours telle vs and auouche it for greate Truthe that if the Prieste saie thus Ego te Baptizo in nomine Patris Filij Spiritus Sancti Diaboli That is I. Baptize thee in the name of the Father and of the Sonne and of the Holy Ghoste and of the Diuel Or if he saie thus as one ignorante Prieste sommetime saide Ego te Baptizo in nomine Patria Filia Spirita Sancta yet the Fourme of Baptisme is very good But one greate faulte M. Hardinge findeth in our dooinges for that wée haue leafte out a greate many Holie rites his Chrisme his Oile his Salte his Spittle and sutche other like thinges and for that wée minister this Sacramente plainely simply as Christe commaunded This obiection beinge of no greater weight may easily discharge it selfe therefore maie passe wel without farther answeare M. Hardinge saithe there be Seuen Sacramentes whiche as he saithe doo not onely signifie a Holy thinge but also doo Sanctifie and make holy those to whō they be adhibited being sutche as by Institution of Christe conteine Grace in them and power to sanctifie Here to leaus the reste it might be demaunded howe can Matrimonie Sanctifie a Man make him Holy or by what Institution of Christe conteineth it Grace in it selfe and Power to Sanctific Or if it cannot Sanctifie nor haue sutche Grace howe then can it be called a Sacramente I graunt the Ancient Learned Fathers entreating of the Sacramentes haue often vsed vehement and greate woordes It is written in the Councel of Nice Vides Aquam Considera Vim Diuinam quae in Aquis Latet Puta Aquam esse plenā Ignis Diuini Seest thou the Water Consider the diuine Povver that lieth Hidde in the Water Imagin that the Water is ful of Heauenly Fiere So S. Ambrose Spiritus Sanctus descendit Aquam consecrat Adest Praesentia Trinitatis The Holy Ghoste commeth downe and haloweth the Water There is the Presence of the Trinitie So saith Tertullian In Baptismo tingimur Passione Christi In Baptisme wee are vvasshed vvith the Passion of Christe So saith Chrysostome as M. Hardinge hath here alleged him Baptisme is ful of Povver and Grace So saith S. Cyprian so saie others Al these and other like vehemente speaches M. Harding mitigateth and qualifieth in this wise VVee meane saith he that Sacramentes conteine Grace after sutche manner of speakinge as wee saie Potions and drinkes conteine healthe That is to saie Sacramentes verily and in déede conteine not the Grace of God For drinkes and Potions verily and in déede conteine not the health of the Patiente In this manner of speache the Children of the Prophetes saide to Elizaeus the Prophete Mors in olla Vir Dei O thou man of God Death