A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare

M. Harding hath made a very large entry to so small a house. The whole question standeth only in this one point, of Adoration, which is here very lightly past over in few words. Al the rest is used only as a flourish, to begin the ga••e. Neither doth he any wise directly answer, that was demanded, that is, whether Images in old times were set up, to be worshipped: but only showeth his own fantasy, in what sort they may be worshipped: Wherein notwithstanding, he seemeth not to agree thoroughly, neither with the rest of his company, nor with him self. His final Resolution is this, The Adoration, that is made in this sort, is not Principally directed to the Image. The sense of which Words is this, The corruptible creature of Wood, or Stone may be worshipped, although not Principally, or chiefly, as God him self, which is thereby represented. And thus he taketh an indifferent way between both: as if he would say, An Image may be Worshipped: and yet it may not be worshipped. Again, It may not be worshipped: and yet it may be worshipped. And for Confirmation hereof, he allegeth certain Authorities forged under the names of S. Basil, and Athanasius: Notwithstanding he know right well, that neither of these two Fathers ever, either uttered such words, or had cause to move such matter. Only they are alleged in that childish Council of Nice the Second, •monge a great number of other like lies, and Fables. Good Christian Reader, if thou be learned, consider, and weigh that Council. And thou shalt say, I have reported much less, then thou hast found. And the same Athanasius, as he is here brought in to prove the Adoration of Images, so else where in the same Council he is forced to say,¹ that Christ dwelleth in Relics, and Dead mens Bones.

M. Hardinge hath made a very large entrie to so smal a house. The whole question standeth onely in this one pointe, of Adoration, whiche is here very lightly past ouer in fewe woordes. Al the rest is vsed onely as a floorishe, to beginne the ga••e. Neither doothe he any wise directly answeare, that was demaunded, that is, whether Images in olde times were set vp, to be woorshipped: but onely sheweth his owne fantasie, in what sorte they may be woorshipped: Wherein notwithstandinge, he séemeth not to agrée thorowly, neither with the rest of his companie, nor with him selfe. His final Resolution is this, The Adoration, that is made in this sorte, is not Principally directed to the Image. The sense of whiche Woordes is this, The corruptible creature of VVood, or Stoane may be woorshipped, although not Principally, or chiefely, as God him selfe, whiche is thereby represented. And thus he taketh an indifferent way bitwéene bothe: as if he would saie, An Image may be Woorshipped: and yet it may not be woorshipped. Againe, It may not be woorshipped: and yet it may be woorshipped. And for Confirmation hereof, he allegeth certaine Autorities forged vnder the names of S. Basile, and Athanasius: Notwithstandinge he know right wel, that neither of these twoo Fathers euer, either vttered suche woordes, or had cause to mooue suche mater. Onely they are alleged in that childishe Councel of Nice the Seconde, monge a greate number of other like lies, and Fables. Good Christian Reader, if thou be learned, consider, and weigh that Councel. And thou shalt say, I haue reported muche lesse, then thou hast founde. And the same Athanasius, as he is here brought in to prooue the Adoration of Images, so els where in the same Councel he is forced to say,