they understood not: IV.-Or that the Bishop of ROME was then called an Universal Bishop, or the Head of the Universal Church: V.-Or that the People were then taught to believe that Christ's Body is really, substantially, corporally, carnally, or naturally in the Sacrament: VI. Or that his Body is, or may be in a thousand places or more at one time: VII. Or that the Priest did then hold up the Sacrament over his Head: VIII. Or that the People did then fall down and worship it with Godly Honour: IX.-Or that the Sacrament was then, or now ought to be hanged up under a Canopy: X.-Or that in the Sacraments after the words of Consecration there remained only the Accidents and Shows without the substance of Bread and Wine: XI.-Or that the Priests divided the Sacrament into three parts, and afterwards received it themselves alone: XII.-Or that whosoever had said the Sacrament is a Figure, a Pledge, a Token, or a Remembrance of Christ's Body, had therefore been adjudged for an Heretic: XIII.-Or

that it was lawful then to have thirty, twenty, fifteen, ten, or five Masses said in the same Church in one day: XIV.-Or that Images were then set up in the Churches, to the intent the People might worship them: XV.-Or that the Lay-People were then forbidden to read the Word of God in their own Tongue: XVI.-Or that it was then Lawful for the Priest to pronounce the words of Consecration closely, or in private to himself: XVII. Or that the Priest had the Authority to offer up Christ unto his Father: XVIII.Or to Communicate and receive the Sacrament for another, as they do: XIX.-Or to apply the virtue of Christ's Death and Passion to any Man by means of the Mass: XX. Or that it was then thought a sound Doctrine to teach the People that Mass, Ex opere operato (that is, even for that it is said and done) is able to remove any part of our Sin: XXI.Or that any Christian Man called the Sacrament of his Lord, his God: XXII.-Or that the People were then taught to believe, that

the Body of Christ remaineth in the Sacrament, as long as the Accidents of the Bread and Wine remain there without Corruption: XXIII.-Or that a Mouse, or any other Worm, or Beast may eat the body of Christ: (for so some of our Adversaries have said and taught :) XXIV. Or that when Christ said Hoc est Corpus Meum, the word Hoc pointed not to the Bread, but to an individuum vagum, as some of them say: XXV.-Or that the Accidents, or Forms, or Shows of Bread and Wine be the Sacraments of Christ's Body and Blood, and not rather the very Bread and Wine itself: XXVI. Or that the Sacrament is a Sign or token of the Body of Christ, that lieth hidden underneath it*: XXVII.Or that Ignorance is the Mother and Cause of true Devotion. The conclusion is, that I shall then be content to yield and subscribe."

This Challenge, (says the Learned Dr.

* See the Apology, chap. ii., wherein this subject is fully discussed.

d

Heylyn,*) being thus publicly made before so great an Audience as was assembled on that occasion, startled the Papists both at home and abroad: but none more than such of the English Fugitives as had retired to Lovain, Douay, or St. Omers, in the Provinces in the Low-Country belonging to the King of Spain. The affair was first agitated by the exchange of friendly letters which passed between the Reverend Challenger and Dr. Henry Cole, the late Dean of St. Paul's: but it was more violently followed up by a Book+ written by one Restal, a common Lawyer; who first appeared in the lists against Bishop Jewell. This man was followed by Dorman and Marshall, who severally attacked him, but to as little purpose as the former: the first being completely silenced by Nowell, Dean of St. Paul's, and the last by Calfhill, in their Discourses against these men. These were only scintillations or preparatory Skirmishes

. Vide Ecclesia Restaurata. + Published A.D. 1563. Vide Churton's Life of Nowell.

in comparison with the main attack; to defend and defeat which was a task reserved for the Reverend Challenger himself. This attack was made by Dr. John Harding, one of the Divines of Lovain, and the most learned of the College. He was born in the same County, educated at the same Grammar School, and studied at the same University with Bishop Jewell:-Both zealous Protestants in the days of King Edward; both had relapsed into Popery in the days of Queen Mary: Jewell from a fear of death, aided by the tricks and machinations of his inveterate enemies; and Harding, from a hope of thereby obtaining favour and preferment. Bishop Jewell's fall may be compared to that of St. Peter, which was short and sudden, rising again by his Recantation and Sincere Repentance more strongly fortified in the true Faith than ever: but Harding's, like that of the other Simon, premeditated and resolved on; never to be restored again (so much was there