were Bishop in Millaine two and twentie yéeres and more beinge also so holy a man as few the like in those daies yet M. Hardinge can not learne that euer he saide priuate Masse but onely when he lay breathlesse in his death bedde M. Hardinge The .23 Diuision Nowe that I haue thus proued the single Communion I vse their owne terme I desire M. Iuel to reason with me soberly a woorde or twoo Howe say you sir Doo you reproue the Masse or doo you reproue the Priuate Masse I thinke what so euer your opinion is herein your answeare shal be you allowe not the Priuate Masse For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse is the Sacrifice of the Churche and proper to the newe Testament 33 commaunded by Christe to be frequented accordinge to his institution if you denie this make it so light as you liste al those authorities whiche you denie vs to haue for proufe of your greate number of articles wil be founde against you I meane Doctours general Councels the most auncient the examples of the primitiue Churche the Scriptures I adde further reason consent vniuersal and vncontrolled and tradition If you denie this you must denie al our religion from the Apostles time to this day and now in the ende of the worlde when iniquitie aboundeth and charitie waxeth colde when the Sonne of man cominge shal scarsely finde faithe in the earthe beginne a newe And therefore you M Iuel knowinge this wel yenough what so euer you doo in deede in woorde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallowe yea most vehemently to improue the Priuate Masse The B. of Sarisburie Hitherto M. Hardinge hath brought Doctours without Reason nowe he bringeth Reason without Doctours And howe say you sir saithe he Doo you reproue the Masse Or doo you reproue Priuate Masse I trust he hath not so soone forgotten wherof he hath discoursed al this while Neither dothe the mater reast vpon that pointe what I liste to allowe or disallowe but what he can proue or not proue by the Scriptures and by the auncient Councels and Fathers But marke wel good Christian Reader and thou shalt sée how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte Firste he hath hitherto foreborne bothe the name and also the proufe of Priuate Masse and onely hath vsed the woordes of Sole Receiuinge and Single Communion and so hath taken paines to proue that thinge that was neuer denied and that thinge that we denie and wherein the whole question standeth he hath leafte vtterly vntouched Now he demaundeth whether I reproue the Masse or the Priuate Masse what meaneth this that Priuate Masse and Sole Receiuing be so sodainely growen in one Surely M. Hardinge wel knoweth that the nature of these woordes is not one Neither who so euer receiueth alone dothe therefore of necessitie say Priuate Masse This so sodaine alteringe of termes may bréede suspicion That he further interlaceth of the Sacrifice of the Newe Testament is an other conueyance to blinde thy sight as vtterly nothinge makinge to this purpose For neither doth the Sacrifice importe Priuate Masse nor dooth Sole Receiuinge implie the Sacrifice Yet for shorte aunsweare we haue that onely Sacrifice of the Newe Testament that is the Bodie of Iesus Christ vpon the Crosse ▪ that Lambe of God that hath taken awaye the sinnes of the worlde The vertue of whiche Sacrifice endureth for euer To this euerlastinge Sacrifice the Sacrifice that is imagined in the Masse is méere iniurious And where as M. Hardinge saith If you denie this you must denie al our Religion from the Apostles time vntil this day These be but emptie woordes without weigh and proue nothinge In my litle Booke saith he I disallowe the Priuate Masse If he fynde faulte with my Booke for that it is litle he might consider it is but a Sermon and therefore no reason it shoulde be great Yet is it a great deale longer then eyther Hippolytus Martyr or the fable of his Amphilochius of whom notwithstandinge their shortnesse he maketh no smal accompte And where he saithe I dissallowe Priuate Masse I disallowe that thinge that infinite numbers of Godly and learned men haue disallowed and that M. Hardinge him selfe not longe sithens openly and earnestly disallowed bothe in Schooles and Pulpittes vntil he was sodainely perswaded to the contrary onely by the alteration of the state Of these twoo woordes Priuate Masse I can no better saye then S. Gregorie sometime saide of that Antichriste shoulde be called Deus God Si quantitatem vocis perpendimus sunt duae syllabae sin pondus iniquitatis vniuersa pernicies If wee weight the quantitie of the woorde they are but two syllables but if we wey the weight of the wickednesse it is an vniuersal destruction M. Hardinge The .24 Diuision Vpon this resolution that the Masse as it is taken in general is to be allowed I enter further in reason with you and make you this argument If Priuate Masse in respecte onely of that it is Priuate after your meaninge be reproueable it is for the single Communion that is to saie for that the priest receiueth the Sacrament alone But the single Communion is lawful yea good and godly Ergo the Priuate Masse in this respecte that it is Priuate is not reproueable but to be allowed holden for good and holy and to be frequented If you denie the firste proposition or Maior then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate then for single Communion If you shewe any thinge els then doo you digresse from our purpose and declare that you reproue the Masse The Minor you cannot denie seinge you see howe sufficiently I haue proued it And so the Priuate Masse in that respecte onely it is priuate is to be allowed for good as the Masse is The B. of Sarisburie Out of al these former authorities of Tertullians Wife Monkes in the wildernesse Laye menne Wemen and Boyes M. Hardinge geathereth this conclusion whiche as he woulde haue folke thinke standeth so soundely on euery side that it cannot possibly be auoided The Priuate Masse is single Communion Single Communion is lawful Ergo Priuate Masse is lawful This Syllogisme vnto the vnskilful may séeme somewhat terrible as a visard◠vnto a childe that can not iudge what is within it But M. Hardinge that made it knoweth it is vaine and woorthe nothinge And that it may the better appeare I wil open the errour by an other like The Ministration of Priuate Masse is a single Communion Single Communion is lawful for a woman Ergo the Ministration of Priuate Masse is lawful for a woman It is al one kinde of argument of lyke forme and like termes And as this is deceiteful so is the other likewise deceiteful The errour is in the Seconde Proposition whiche is called the
sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
and other like maters incident vnto the same suche as the Godly people in the Olde times neuer learned How be it if the people were thorowly instructed and knewe the meaninge of al Mysteries woulde M. Hardinge thereof conclude That therefore they shoulde not heare the Woordes of Consecration Is this the Logique of Louaine who euer taught him to frame suche a Syllogismus In what Forme in what Moode may it stande How may this Antecedente and this Consequente ioine togeather But where he addeth That in consideration hereof the Fathers thought it coÌ„uenient that woordes of Consecration should be pronounced in Silence this bisides other great wantes is also a great vntrueth to make vp his simple Syllogismus For what were these Fathers what names had thei where dwelte they In what Councel in what Countrie mette they This is a very strange case that beinge Fathers and suche Fathers hable to alter the Traditions of the Apostles and the whole state of the Churche nomâ— should knowe them but onely M. Hardinge As for S. Basile whose name he muche abuseth to this purpose it is plaine that he speaketh not neither of the Sacrament nor of the woordes of Consecration And here good Christian Reader marke I beséeche thée the circumspection constancie of M. Harding For proufe of his late inuented order of the Latine Churche he sheweth vs examples of the Gréeke Churche to auouche his Consecration in Silence he allegeth the Authoritie of S. Basile who by his owne Confession euermore pronounced the same alowde with open voice neuer in Silence He shoulde neither so vnaduisedly auouche the names of Ancient Fathers nor haue so smal regarde vnto his Reader True it is as S. Basile saith Familiar vse breedeth conteÌ„pte And for that cause Pope Innocentius saith The woordes of Consecration were commaunded to be saide in Silence Ne Sacrosancta verba vilâ—scèrent Lâ—â—st the holy woordes should be despised The like hereof is surmised also by Iohn Billet Thomas of Aquine saith That the Oblation and Consecration belonge onely to the Priest and that therefore the woordes be spoken in Silence as nothinge perteininge to the People But if the people be thus naturally inclined the lesse thei heare or know thinges the more to haue them in admiration then were it good they should neuer heare neither the Woordes of Baptisme nor any parte of the Gospel nor the Lordes Praier nor the Name of God or Christe no nor the Masse it selfe And as now their eares be barred from hearinge the woordes that make the Sacrament so were it good policie their eies were also barred from séeinge the Sacrament For naturally contempte groweth as wel of Sight as of Hearinge or rather more For by M. Hardinges skil these were good waies to breede Reuerence in the people to increase Deuotion But this is an vnreuerent reuerence and a disordred honoure of God The people of God is not made to serue the Sacramentes but the Sacramentes are made to serue the people But these be the secrete woorkes policies of Satan to make the simple beléeue they Reuerence the Sacramentes yet vnderstande no parte neither of the meaning nor of the vse of the SacrameÌ„tes Lactantius saith Hinc fida silentia instituta sunt ab hominibus callidis vt nesciret populus quid colereâ— Therefore suttle and crafty men diuised to haue their Sacrifices wrought in Silence that the people shoulde not knowe what thinge they honoured for their God M. Hardinge The .5 Diuision If in the Olde lawe Priestes were chosen as S. Ambrose writeth to couer the Arke of the Testamente bicause it is not lawful for al personnes to see the deapth of Mâ—steries If the Sonnes of Caath by Goddes appointemente did onely beare the Arke and those other Holy thinges of the Tabernacle on their shoulders when so euer the children of Israel remooued and marched forewarde in VVildernes beinge Cloâ—ely folded and lapte within vailes courteines and palles by the Priestes and might not at no time touche nor see the same vpon paine of deathe whiche were but Figures of this howe muche more is this highe and woorthy Mysterie to be honoured with Secretenes Closenes and Silence The B. of Sarisburie Here M. Hardinge séemeth to reason thus In the time of the Olde Testament it was not lawful for euery of the people to beholde the Arke of God and the thinges therein conteined Ergo the Prieste ought to pronounce the woordes of Consecration in Silence and secretely to him selfe This simple reason holdeth from Moses to Christe from the Olde Testament to the Newe from Séeinge to Hearinge and to be shorte from somewhat to nothinge and serueth onely to control al the Ancient Fathers of the Churche who as M. Harding knoweth and hath already in parte confessed neuer pronounced these woordes in suche secrete sorte nor euer vsed these policies for increase of Reuerence Notwithstandinge M. Hardinge the better to leade alonge his simple Reader hath conningly drawen in the names of twoo Olde Fathers Ambrose and Origen to the intent to make his owne Conclusion to séeme theires And thus vnder his painted cooueringes and Ueles of Eloquence he foldeth vp Closely not the Arke of God but as his woonte is greate Untruethes M. Hardinge The .6 Diuision For this cause as they reporte saithe Carolus Magnus that noble vertuous and learned Emperour writinge to his Schoolemaister Alcuinus our Countreiman and first teacher of Philosophie in Paris It is become a Custome in the Churche that the Canon and Consecration be saide by the Priest Secretely that those woordes so Holy and perteininge to so greate a Mysterie shoulde not growe in contempte whiles al in manner throughe common vse bearinge them awaie woulde singe them in the highe waies in the streetes and in other places where it were not thought conuenient VVhereof it is tolde that before this Custome was receiued Sheapheardes when they sange them in the fielde were by Goddes hande strooken Luther him selfe in Praeceptorio is muche against them that would haue the CanoÌ„ of the Masse to be pronounced with a lowd voice for the better vnderstanding The B. of Sarisburie It appeareth M. Harding is muche sâ—anted of good Authorities when he is thus driuen by Tales Fables to couÌ„treuaile the Tradition of the Apostles and that by suche Fables as he him selfe is faine to cutte of in the middest and cannot truely reporte without shame How be it nothinge commeth amisse that may serue to astonne the simple Suche groundes be sufficient for suche Doctrine The tale as it is tolde by Innocentius and Durandus emongst other Fables is this Certaine Shepeheardes hauinge by often hearinge learned the woordes of Consecration began to practise the same emongst them selues ouer their Breade in the fielde vpon a stoane Suddainely the breade was fleashe the poore men were amased God was angrie Fiere came from Heauen and burnte them vp not one leafte aliue to tel these tidinges Hereupon saithe M.
againe he saithe Vocatur ipsa Immolatio quae sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christe not in deede but by a Mysterie Signifieinge And where as M. Hardinge saith further Christe is offered onely in respecte of the presence of his Bodie Neither woulde the Real Presence beinge graunted importe the Sacrifice for Christe was Really Presente in his Mothers Wombe and in the Cribbe where notwithstandinge he was no Sacrifice nor hath M. Hardinge hitherto any waie prooued his Real Presence M. Hardinge The .2 Diuision The two firste manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greattest treasure it hath or maye haue the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption and nowe daiely offered in the blessed Sacramente in remembrance For whiche we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred withstoare then straighted with lacke and doubte more what I may leaue then what I may take VVherefore thinkinge it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learninge in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a matter requireth and to bringe for proufe a fewe suche auctorâ—ties I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The B. of Sarisburie Touchinge the Oblation of Christes Bodie wée beléeue Confesse as muche as the Holy Ghost hath opened in the Scriptures Where as M. Hardinge saithe Christes Bodie is offered vp by the Priest vnto God the Father in Remembrance of that Bodie that Christe himselfe offered vpon the Crosse He séemeth not to consider the inconstancie and folie of his owne tale For it is wel knowen to al Creatures not onely ChristiaÌ„s but also Iewes Turkes and Saracenes that Christe was Crucified vpon the Crosse But that Christe should be Sacrificed by a Mortal man Inuisibly and as they saie vnder the Formes of Breade and Wine and that Really and in deede it is a thinge so far passinge the common sense of Christian knowledge that the best learned and wisest of the Ancient learned Christian Fathers coulde neuer know it Therefore this is not onely the proouinge of a thinge knowen by a thinge vnknowen and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither doo wée robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather wee open and disclose the errours wherewith certaine of late yeeres haue wilfully deceiued the Churche of God Wée know That Christes Badie was rente for our Sinnes and that by his Wounds wee are made whole That Christe in his Bodie caried our Sinnes vpon the Tree And by the Oblation thereof once made vpon the Crosse hath sanctified vs for euer and hath purchased for vs euerlastinge RedemptioÌ„ And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the Name and Sacrifice of Iesus Christe I recken who so teacheth this Doctrine leaueth not the Churche of God without a Sacrifice Touchinge the multitude of Authorities wherewith M. Hardinge findeth him selfe so muche encombred the greater his stoare is the more wil wise men require his discretion and skil in the choise His choise wil séeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good warrant to offer vp Christe the Sonne of God vnto his Father Whiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste wee needes saie He bewraieth his wante and bringeth his greate Stoare out of credit So shal the offer that is gently made him séeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Uaunte of al thinges performing nothinge vnto the wise to vse his owne woordes seeme pearte and insolente M. Hardinge The .3 Diuision The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente in the Institution of this Holy Sacrament in the Figure of Melchisedech and in the Prophecie of Malachie the Prophete the auctorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense to the horrible seducinge of the vnlearned The B. of Sarisburie Alas what toole is there so weake that M. Harding wil refuse to strike withal To prooue his imagined Kinde of Sacrifice he hath brought vs foorthe out of his greate stoare the example of Melchisedâ—k and the Prophecie of Malachie As if he woulde reason thus God saithe vnto Christe Thou arte a Priest for euer accordinge to the order of Melchisedek Or God saithe by the Prophete Malachie A pure Oblation shal be offered vnto mee in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he woulde neuer haue begonne with these But he addeth further as mater of greâ—uance This these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrarie sense and that as he saith to the horrible seducinge of the Vnlearned Doubtlesse here is a very horrible accusation How be it if wée happily had mistaken these places and our errour therein were fully prooued yet should not M. Harding in suche horrible termes reprooue vs for dooinge that thinge once that he his felowes doo so often But by what woordes by what False Interpretation into what peruerse or Heretical Sense haue wee so horribly wreasted these Scriptures M. Harding is wise is eloquente is watcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothinge that any way may serue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge winke at them who can see them If M. Hardinge know them not who can know them Perhappes he wil say Yee expounde the Prophesie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This was neuer the Prophetes meaninge This is an horrible wreastinge of the Scriptures Thus no doubte M. Hardinge wil say
A REPLIE VNTO M. HARDINGES ANSVVEARE By perusinge whereof the discrete and diligent Reader may easily see the weake and vnstable groundes of the Romaine Religion whiche of late hath beene accompted Catholique By Iohn Iewel Bishoppe of Sarisburie 3. Esdrae 4. Magna est Veritas praeualet Greate is the Trueth and preuaileth Ex Edicto Imperatorum Valent in â–ª Martiani â–ª in Concil Chalcedon Actione 3. Qui post semel inuentam veritatem aliud quaerit Mendâ—â— cium quaerit non veritatem After the Trueth is once founde vvho so euer seeketh further he seeketh not for the Trueth but for a Lie Imprinted at London in Fleetestreate at the signe of the Blacke Oliphante by Henry VVykes Anno. 1565. VVith special Priuilege Vnto the Christian Reader PErusinge a certaine booke lately set foorthe in the name of M. Hardinge and weighinge the substance and parcelles of the same good Christian Reader I called to minde these woordes spoken sometime by Socrates the Philosopher touchinge his Accusers in his owne defence before the Iudges My Lordes in vvhat sorte your affections haue been sturred vvith mine Accusers eloquence vvhile ye hearde them speake I cannot tel But vvel I vvote for mine ovvne parte I mee selfe vvhom it toucheth moste vvas almost persuaded to beleeue that al they saide vvas true yea although it vvere against mee selfe So handesomely thei can tel their tale and so likely and so smoothely they conueigh their maters Euery vvorde they spake had appearance of truth And yet in good soothe they haue scarcely vttered one vvoorde of trueth Thus then saide Socrates of his Accusers Euen so may I say now of M. Harding For bothe in trueth of mater and also in probabilitie of vtterance they are muche alike Aristotle touching the darckenesse and doubtefulnesse of natural worldly thinges saith thus Quaedam falsa probabiliora sunt quibusdaÌ„ veris Certaine fals heades by meane of good vtterance haue sometimes more likelyhoode of Trueth then Trueth it selfe For Trueth is many times brought in simple and naked in poore araye But Falsheade must needes apparel and attiere her selfe with al her furnitures Thus many times wee are deceiued and embrace Falsheade in steede of Trueth And this is the miserie of the Simple For neither are they hable to teache them selues nor haue they where with to discerne their teachers There was neuer neither errour so horrible but the Simple haue receiued it nor poison so deadly but the Simple haue dronken it In this sorte S. Hierome saithe Infidelitie vvas sometime published emonge the Simple vnder the name of Faithe And Antichriste shal be adoured and honoured in steede of Christe Touchinge the state and issue of the mater where as I vpon iust occasion offered and onely in regarde of the trueth sometime saide in great audience that in any of these cases here mooued our Aduersaries are not hable to allege either any one sufficient clause or sentence out of the Scriptures Councels or Ancient Fathers or any certaine vsage or example of the primitiue Churche M. Hardinge hath here alleged and published not onely one or other but as he him self saith and as it is thought of many great numbers of suche Authorities of Scriptures Councelles and Doctours bothe Greeke and Latine and many anciente and euident examples to the contrary The places are noted the woordes are cleare It cannot be denied and as it is supposed al the worlde is not hable to answeare it It seemeth now an vndoubted trueth that as wel these as also al other the Doctrines and Orders of the Church of Rome haue beene deriued directly from Christe him selfe and his Apostles and haue continued the space of fifteene hundred and thertie yeeres at the least Therefore some haue wisshed my woordes had been more warily qualified and vttered with more circumspection Euen this is it that Aristotle saide The shevv of trueth beareth often more likelyhoode then truth it selfe There is no way so easy to beguile the Simple as the name and countenance of Ancient Fathers The Arian Heretiques alleged for them selues the Ancient Father Origen The Nestorian heretiques alleged the Councel of Nice the Donatian Heretiques alleged S. Cyprian the Pelagian Heretiques alleged S. Ambrose S. Hierome and S. Augustine Dioscorus the Heretique alleged Gregorius Cyrillus and Athanasius and complained openly in the Councel euen in like sorte and as iustly as M. Hardinge dooth now Ego defendo dogmata Santorum patrum Ego illorum habeo testimonia non obiter nec in transcursu sed in ipsorum libris posita Ego cum Patribus eiicior I mainteine the Doctrine of the Holy Fathers I haue their vvitnesses not vttered by chaunce or by the vvaye but vvritten in their bookes I am excommunicate and cast out and bannisshed vvith the Fathers If the Diuel can shew him selfe as the Angel of light and if False Prophetes can come in the name of Christeâ— muche more may some others come in the name and vnder the coloure of certaine Fathers But good Christian Reader for thy better vnderstanding least happily thou be deceiued it may please thee to know that these Authorities alleged here by M. Harding are neither new nor strange nor vnknowen to any man of meane learning but haue beene bothe often brought in and alleged by others and also weighed and examined and thorowly confuted longe a goe In deede M. Harding hath added of him self some bewtie of his eloquence and maiestie of woordes â–ª and yet not so much nor suche but it may easily be answeared although not with like eloquence whereof in these cases there is no neede yet at leaste with more trueth I trust by indifferent conference hereof thou shalt soone see the Ancient Fathers Some that neuer were by M. Hardinge surmised and countrefeited Some vntruely alleged Some corruptely translated Some peruersly expounded Some vnaptly and guiâ—efully applied Their woordes sometimes abbridged â–ª sometimes enlarged sometimes altered â–ª sometimes dissembled Fabulous and vnknowen Authorities newly founded Childish Argumentes fondly concluded To be shorte infinite Vntruethes and knowen Vntruethes boldely auouchedâ— In consideration hereof S. Augustine crieth out O rerum Naturae obscuritas quantum â—egmen est Falsitatis O the Darkenesse of Natural thinges VVhat a coouerâ—e haue lies to luâ—ke in Therefore Socrates saith VVee may not beleeue euery Argumente that is shevved vs vpon the sight But must open it and searche it and looke it through For oftentimes it seemeth otherwise then it is It seemeth stronge without and is weake within Kinge Agesilaus when he vnderstoode his Enimies of policie to coouer the smalnesse and weaknes of their bodies had bomebasted and embossed out their coates with greate quarters that they might seeme bigge and mighty men and that his souldiers therewith were muche dismaide after he had ouerthrowen and slaine them in the fielde pulled of their coates and stript them and left them naked and when he had caused his Souldiers to beholde the poore lither sclender
tongue or that the whole people thereto saide Amen within the space of sixe hundred yéeres after Christe Let vs saie further that Christe him selfe and al his Apostles saide Priuate Masse and receiued the Holy Sacramente seuerally alone That al the Ancient Fathers ministred the halfe Communion onely vnder One Kinde That al the Common Praiers were euerywhere saide in a strange Learned Tongue vtterly vnknowen vnto the People This offer is frée and liberal And what can you desire more But perhaps it shameth you to saie so muche For al be it some of you haue often saide it yet the vntrueth thereof is manifest and sheweth it selfe Onely ye wishe I had vsed some greatter Modestie And woulde you that I shoulde haue saide Ye haue one Ancient Doctoure directly and plainely of your side and so in that place and in that presence for Modesties sake to haue auouched open Untruethe as you and others had donne before O M. Hardinge in these cases a meane waie is no waie Accursed is that Modestie that drowneth the Truethe of God Chrysostome saithe Veritarem negat qui cam non liberâ— praedicat He is a renouncer of the Truethe that dareth not freely to saye the Truethe Ye saie I haue soughte vp certaine smal quaestions of light importance wherein the Ancient Doctours haue not traueiled as not daringe to enter into maters of greatter weight Howe be it it seemeth ouer muche for you to limite and appointe eche man what he shoulde preache at Paules Crosse. Neither is it muche material whether these maters be Greate or Smal but whether you by colour of the same haue deceiued the people But woulde ye haue vs nowe at laste beléeue that your Masse your Transubstantiation your Real Presâ—nce your Adoration your Sacrificinge of the Sonne of God and your Supremacie of Rome be so smal maters Ye tolde vs not longe sithence there were no other maters so greate as these And may we thinke that your Religion is nowe greatter nowe smaller and increaseth and vadeth and waxeth and waneth as doothe the Moone Uerily Pope Nicolas woulde haue ioyned your Transubstantiation to the Crede and woulde haue made it the Thirteenthe Article of our Faithe And Pope Boniface the eight saithe that to be subiecte to the Churche of Rome is of the necessitie of Saluation And Pope Nicolas saithe Who so euer deuieth the Authoritie and preeminence of that See is an Heretique Notwithstandinge howe Greate or Smal these maters be it forceth not In déede you had learned them in very smal time and as nowe ye auouche them with very smal proufes And howe smal and lighte so â—uer you woulde nowe haue them to appeare yet for the same ye haue made no smal adoo Nothinge ought to be taken for smal wherewith so greate multitudes of Goddes people maie be deceiued The maters wherewith Christe charged the Phariseis were not so Greate Yet Christe saithe vnto them Ye strayne a gâ—at and swalowe a Camel S. Paule saithe A little leauen loureth a whole â—umpe of doughe A heare is smal yet wee reade it hath chokte a bigge man Plato saithe Robberie is no lesse in a Smal mater then in a Greate The Ciniphes were but smal yet are they reckened emonge the greate plagues of God They that firste beganne to maineteine that arrogante presumptuous title of Uniuersal Bishop whiche nowe the Bishop of Rome chalengeth wholy to him selfe saide it was but a Smal mater But Gregorie saithe Alia sunt friuola innoxia alia sunt friuola noxia Some thinges are Smal and doo no hurte some thinges are Smal and doo greate hurte And comparinge the same with the pride of Antichriste who shoulde cal him selfe Deus that is to saie God He saithe thus Si spectes quantitatem vocis duae sunt Syllabae Si pondus iniquitaris est vniuersa pernicies Yf ye weigh the quantitie of the woorde it standeth in two syllables If the weight of the wickednes it is an vniuersal destruction Though these maters were Smal yet the Untruethes and Errours that thereof haue risen are not Smal. Remooue the same and your greattest Religion wil fal to nothinge To conclude if these maters be Greate they are the more woorthy to be considered if they be Smal there is the lesse hurte in leauinge of them and the more wilfulnesse in defendinge of them Uerily the whole worlde is weary of them Christe saieth Qui in modico iniquus est in maiori iniquus est He that is wicked in the Smal is also wicked in the Greate You saie VVe flee and forbeare the Iudgemente of the Learned and shake out these thinges with greate admiration onely emongest the simple As Alexander the Kinge of Macedonia made him selfe a God and had muche talke of his Father Iuppiter emonge the Barbariens but emongest the Greekes that were wise and hable to iudge and knewe him wel yenough he was contente to talke of other maters This comparison M. Hardinge is odious and sauoureth ouer muche of your choler Wée hunte not for any Admiration or opinion of Godheade emonge the people Wée preache not our selues but Christe Iesus But thus the Phariseâ—s saide of Christe him selfe These rascalles are accursed they haue no learninge they knowe not the Lawe Emongest them wil he be There be reigneth like a Prince There he seeketh to be made a God Here mighte I eftesones put you in remembrance of him that hath so longe abused and mocked the whole worlde bothe Princes and Subiectes as wel learned as vnlearned accomptinge them al as wilde and barbarous and hath suffered him selfe openly to be Proclaimed and published by the name of God The woordes be knowen Dominus Deus noster Papa Our Lorde God the Pope And againe Constat Papam à pio Principe Constantino Deum appellatum Et Deum ab hominibus iudicari non posse manifestum est Alexander stoode in some awe and reuerence of the Wise but this man despiseth bothe Wise and Unwise Learned and Unlearned and al the worlde It was somewhat out of season for you in this place to intreate of the Ualiditie of your Canon so earnestly to labour to prooue it faultelesse before any man had begonne to touche it or to prooue it faultie It is supposed that some parts thereof was diuised by Leo and afterwarde augmented by Gelasius and after that by one whome S. Gregorie calleth Scholastieus and after againe by Gregorius him selfe and that at laste aboute eighte hundred and fiftie yéeres after Christe it was brought to some perfection and made vp by Pope Sergius As nowe it is more closely pronounced and more reuerently vsed then either the Epistle or the Gospel But whether there be any faulte therein or none I leaue that to you M. Hardinge to be better considered by your selfe Your Doctour Durande saithe thus Cùm Sacerdos orauerit pro Hostia Transubstantianda eamque Transubstantiatam Patri
at Rome 51. 53. The Communion is better then the Masse by M. Hardinges ovvne confession 60. No Priuate Masse in good tovvnes and Citties 71. Priuate Masse is an Abomination and not an Oblation Lorichius 378. No Priuate Masse in the Primitiue Churche 14. Priuate Masse neuer ordeined in any Councel 22. Priuate Masse grâ—vve of lacke of deuotion 14. Masse abused to vvitchecrafte and poisoninges 2. To heare Masse to see Masse 70. One man may say three Masses in one daie 479. The sale of Masses 481. Errours in the Masse 3. 532. The Prieste receiueth the Sacramente for others as the mouthe of the people 588. The Prieste presumeth to applie the merites of Christe by his Masse 591. M. Hardinges proufes for Priuate Masse 93. Matrimonie honourable 52. Matrimonie misliked of certaine learned Fathers 52. Miracle in Baptisme 355. Fained miracles 515. The first Fathers of idle Monkes 85. Monasteries dennes of Theeues 85. N. In the name of Christe onely 115. Nature is that God vvil 367. Nestorius â—â—â—â— Nobody taken for a â—evve 88. O. Opus Operatum 594. Against Opus Operatum 600. Othe 119. P. Paulinus historicus 133. The people not so il as the Prieste 16. The people compared to svvine and dogges 518. M. Hardinges Iudgemente of the people 527. 534. 550. M. Harding calleth the people Curious buâ—ie bodies of the Vulgare sorte 531. The people better instructed in Religion then the Priestes 619. Poison ministred in the Sacramente 2. Praiers Common and Priuate 215. CommoÌ„ Praiers more effectual then Priuate 215. M. Harding liketh vvel the Praiers in the knovveÌ„ Vulgare tongue 152. 206. Examples of praiers in the Common tongue 156. 158. 168. 169. 175. 176. 196. 219. The people singinge Psalmes togeather 153. 168. Byrdes speake they knovve not vvhat 170. A Popiniaie taught to saie the Creede 170. The Emperour Iustinians Constitution for the CoÌ„mon Praiers to be pronounced alovvde 171. Praiers conceiued vvith the minde 171. Praiers vttered vvith the voice 171. Praiers in an vnknovven tongue vtterly vnprofitable 212. 215. The Prieste and the people in the Common Praiers speake togeather 178. The people ought to ansvveare Amen 172. The Common Praiers in Englande in the English tongue 188. 190. 191. The Common Praiers in Fraunce in the Frenche tongue 184. The VVoordes of S. Paule 1. Corin. 14. make for Praiers in the Common tongue 198. 199. M. Hardinge saithe that vnderstandinge of the vvoordes vvithdravveth the minde 214. Preparation to the Communion 15. Priestes vvicked treen vvoorse then the people VVoulues Diuels 16. Number of Priestes 17. 89. Priestes and Ecclesiastical Iudges often deceiued 118. Real Presence 316. Christes Body not Corporally presente 406. Spiritual presence 357. 358. 404. 430. 449. 471. 585. 607. Christe presente in Baptisme 352. 353. Christe presente by Grace 347. Spiritual Eatinge 320. 322. 324. 335. 389. 391. 392. 401. 430. 601. 627. Carnal vnderstandinge 322. The Fathers of the olde Testamente receiued the Body of Christe 321. The cause of the Capernaites offense 323. 324. The Omnipotente povver of God 324. 35â— Berengarius Recantation 327. 328. Christes Body Deified 331. Christes Fleas he tvvo vvaies taken 330. Iouisible and Inuifibly 335. Christe our Spiritual Breade 389. Very and verily 337. Christe laide on the table In vvhat sense 336. VVee are made one vvith Christe 339. Christe is iâ— vs Corporally Carnally Naturally 339. Christe mingled vvith vs. 340. Christe Corporally in vs by Faithe 344. VVee are Naturally in Christe 344. Christe Corporally and Naturally in vs by Faithe by Raptisme c. 345. 346. VVee are incorporate into Christe 345. Pope The Pope holdeth his authoritie not by the Scriptures but by custome 221. 235. Childis he AllegatioÌ„s of the Scriptures to prooue the Popes Supremacie 221. Vpon this Rocke I vvil builde my Church 221. 233. The Churche builte equally vpon al the Apostles 309. The keies geuen to the reste as vnto Peter 229. Christe Heade of the Churche 256. Christes Vicare 256. 257. Peter vvas not Vniuersal Bishop 227. Peter vvas not Heade of the Churche 261. 262. 311. The places of S. Cyprian fully ansvveared Vnus Episcopus Vniuersa â—raternitas Hinc Schismata oriuntur 228. 229. 230. 231. Anacletus countrâ—â—â—â—ited 223. Anacletus corrupteth the Scriptures 224. The B. of Rome firste of Bishoppes expounded 241. The principalitie of the Citie of Rome The principal Churche 243. 244. 247. The Noblenesse of the Citie of Rome 304. The Chieferie the Heade 249. 306. 307. 309. 310. The Highest Prieste 251. Paule vvente vp to Hierusalem to visite Peter 253. The Supremacie prooued by Aristotle and Homere and by drifte of reason 254. To seeke to Rome for Counsel 259. 294. To take vp and compounde maters 259. Appeales to Rome condemned 265. 266. Appeales from equal to equal 272. Appeales in Ecclesiastical causes to the Prince 272. The Prince calleth Bishops in Ecclesiastical causes before him selfe 268. The Pope had no Iurisdiction ouer the Easte 278. 279. The Pope excommunicated others and vvas excommunicate by others 280. The Pope dâ—posed by the Bishoppes of the Easte 281. The Pope CoÌ„firmeth Bishoppes vvithin his ovvne Prouince 282. The Pope had neither povver nor authoritie to calle Councelles 284. 285. 259. The Pope confirmeth Councelles as also doo others 286. Councelles allovved against the Pope 287. The Emperours confirmed Councelles 286. The Pope coulde not restoare Bishoppes 289. Reconciliation to the Churche of Rome 290. 291. Damasus ruler of the house of God 305. The Pope saluted by the name of Brother 228. 263. No Bishop but Ambrose 241. The Primacie Common to many Bishoppes 245. Paule equal vnto Peter 252. 253. 303. Al Bishoppes rule the Churche togeather 260. Paule Heade of al nations 303. Iohn greatter then Peter 309. The meaning of this name Vniuersal Bishop 220. The Bishoppe of Rome is not the Vniuersal Bishop 298. The Bishop of the Vniuersal Churche 299. The Bishop of Constantinople the Vniuersal Bishop 242. 300. The Pride of the see of Rome 224. 234. 235. 247. 251. 252. The Authoritie of the Pope more then the Authoritie of the Scriptures 107. The visitinge of the Pope 254. The Pope equal vvith Christe 258. Flateringe of the Pope 262. Seruus seruorum Dei 297. The intolerable tyrannie and pride of the See of Rome 314. The Pope cannot erre 274. Many Popes haue erred 275. The Pope Doctour of bothe Lavves by Authoritie not by knovvledge 259. M. Hardinge compareth the Pope vvith Balaam and Caiphas 274. The Pope sometimes no member of the Church 220. The Pope hath his holinesse of his Chaire 276. The Pope a forger 221. The Pope a Cogger a Foister taken in manifeste forgerie 236. The Supremacie of Rome condemned by Councelles 235. 238. 240. 263. The vniuersal Bishoppe is the forerâ—nner of Antichriste 2â—0 S. Gregories ful iudgemente of the name of Vniuersal Bishop 225. S. Gregorie refused to be called Vniuersal 227. The Supremacie of Rome the destruction of the Churche 255. The Bishop of Constantinople enioiâ—th the Pâ—erogatiue of olde Rome 241. Phocas a Traitour
in the behalfe of Christe Benedic haereditati tuae quam per Corporis sanguinis mei Mysterium in ecclesia congregasti Blisse thine inheritance whiche thou hast geathered togeather in the Churche by the Mysterie of my Bodie and Bloude And Dionysius The common and peaceable distribution of one and the same Breade and Cuppe prescribeth a godly concorde vnto them as vnto men fedde togeather with one foode And thus as M. Hardinge hath truely saide Cyrillus and Dionysius agrée in one but bothe togeather against him bothe vtterly condemninge his Priuate Masse M. Hardinge The .14 Diuision And therefore that one may communicate with an other though they be not togeather in one place whiche M. Iuel denieth with as peeuis he an argument of the vse of excommunication as any of al those is that he scoffeth at some Catholike writers for 24 and that it was thought lawful and godly by the Fathers of the auncient Churche neare to the Apostles time it may be wel proued by diuerse good authorities The B. of Sarisburie I vsed the Pulpite as a place of reuerence and not of scoffinge Onely I thought good to laie out the weakenesse of sundrie reasons alleged on your side that the people might sée vpon howe sclender groundes your Religion standeth And thus I did hauinge iuste occasion thereunto of the vniuste reportes moued in corners by you and others whereby you bare the people in hande that al our doctrine was light and childishe and not woorthe the hearinge Therefore that the people hauinge taken some taste of the argumentes on bothe partes might be the better hable to iudge of bothe I shewed foorthe this argument of Pope Innâ—centius The Sunne is greater then the Moone Ergo the Pope is greater then the Emperour and the Elose in the Margine vpon the same The Sunne is seuen and fiftie times greater then the Moone Ergo the Pope is seuen and fiftie times greater then the Emperour And likewise the argument of Pope Bonifacius the eight In principio creauit Deus Coelum terram non in principijs In the beginninge and not in sundrie beginninges God made Heauen and Earth Ergo the Pope hath the soueraintie ouer al Kinges and Princes He that sheweth the weakenesse of these argumentes and suche other deserueth not therefore by and by to be called a scoffer Further touchinge Excommunication I saide thus If the Prieste that saithe Masse in Louaine may communicate with the Prieste that saieth Masse in Calicute whiche is M. Hardinges greatest grounde for his Priuate Masse then hath the Churche so farre foorthe as toucheth the Priestes loste the whole vse of Excommunication For the partie excommunicate beinge a Priest might saye he woulde say Masse and so receiue the Communion euen with the Bishop of whom he were excommunicate whether he woulde or no. This sayinge M. Hardinge hath condemned for péeuishe by his authoritie onely and not by reason In déede the Churche of Rome as it hath lost the whole vse of the holy Communion so hath it also lost the whole vse of Excommunication For these twoo woordes be of contrary natures and the one of them hath his name of the loosinge of the other In the primitiue Churche as al the Godly were fréely receiued to the holy Mysteries so by the authoritie of the Spirite of God the apparent wicked and vngodly were remoued and that with great discretion accordinge to the enormitie qualitie of the faultes as it is specially noted by Gregorius Naeocaesariensis in a Canon touchynge the same The greatest offenders were vtterly excluded from the Congregation as men not méete to be in the company of the godly Others were suffred to enter into the temple and to heare the Sermon but at the beginninge of the praiers they were remoued as men not méete to praie with their bretherne Others were suffred to be present at the praiers but at the beginninge of the Communion were willed to departe The reste were the godly that remained stil and hearde the Sermon and continued in praier and receiued the holy Mysteries altogeather The order hereof is declared by Cassiodorus out of Socrates Stant rei velut in lamentationibus constituti cùm sacra celebratio fuerit adimpleta Communionem non percipiunt They stande wofully and as it were men in lamentation and in heauines and when the holy celebration is ended they receiue not the Communion It followeth Constituto verò tempore velut quoddam debitum exoluentes cum populo Communionem participant At the time appointed as if they had discharged a certaine debte they Communicate togeather with the people Thus the offenders were put from the Communion and al the reste receiued togeather And therefore it is decréed by the Canons of the Apostles That al Faithful that entre into the Churche and heare the Scriptures and doo not continue out the Praiers nor receiue the Communion should be excommunicate as men woorkinge the trouble and disorder of the Churche And the people saide vnto Timotheus beinge a Bishop of the Arrians and neuerthelesse a man of milde and gentle nature and shunninge his companie for the one and yet louinge him for the other Although we Communicate not with thée yet wée loue thée notwithstanding Now if M. Hardinges principle stande for good that the Priest sayeinge his Priuate Masse may receiue the Communion with al others in other places that doo the like then can no Priest be excommunicate For notwithstanding neither any other Priest nor any of the people wil receiue with him yet may he say a Priuate Masse and by M. Hardinges new diuise straight way communicate with them al. But for better declaration of this mater it is commonly taught in Schooles that Priuatio praesupponit habitum that is that the loosinge of a thinge firste presupposeth the hauing of the same for no man can loose that thinge that he hath not Therfore to say there is Excommunication from the Sacramentes where as is no Communion of the Sacramentes Or that he is put from the Lordes Table that neither is at nor comming to the Table Or that he is Excommunicate that is onely forbidden to heare Masse Or that the people doth sufficiently receiue the Sacramentes by the mouthe of the Priest Uerely this kinde of learninge in the Primitiue Churche woulde haue séemed not onely péeuish but also fantastical and méere Frantike Thus the Bishop of Rome as it is saide vseth to Excommunicate Locustes Snakes Caterpillers other like woormes Coniurers vse to Excommunicate their Diuels as though these creatures sauing the force of their authoritie were otherwise méete enough to receiue the CoÌ„munion M. Hardinge The .15 Diuision Irenaeus writing to Victor Bishop of Rome concerning the keeping of Easter as Eusebius Caesariensis reciteth to th'entente Victor shoulde not refraine from their Communion whiche kepte Easter after the custome of the Churches in Asia
men and wemen to take some portion of the Sacrament home with them and to receiue it alone secretely and at their pleasures to make further doubte whether the partie so hauinge it might touche it and receiue it with his owne handes was a very nice question and méete for a Gentlewoman as Caesaria was to demaunde And so it séemed also to S. Basil as may appeare by his answeare For who so euer hath considered the olde Fathers shal finde this mater fully debated by the continual practise of the Churche S. Cyprian sheweth that in his time the people receiued the holy Mysteries of the Deacons with their handes and that one that had committed Idolatrie and afterwarde came to receiue the Communion amongst the faithful opened his hande and founde the Sacrament turned into Ashes The like manner of receiuinge is recorded also by Tertullian Dionysius Byshoppe of Alexandria hath these woordes in an Epistle vnto Sistus the Bishoppe of Rome touchinge the same speakinge of one that had receiued the Communion in the Churche After he had hearde the thankes geuinge and had sounded Amen with the reast and had been at the Table and had reached foorthe his hande to receiue the holy Foode c. Clemens of Alexandria thus vttereth the manner of the Churche there When certaine haue diuided the Sacrament as the order is they suffer euery of the people to take parte of it Nouatus the Heretike when he ministred the Communion to the people vsed to sweare them by that they had in their handes that is to say by the Sacrament that they woulde no more returne to Cornelius S. Augustine writinge against certayne letters of Petilian saithe thus I speake of him whose Cosse of peace ye receiued at the Ministration and in whose handes ye layde the Sacrament I leaue the storie betwéen S. Ambrose and the Emperour Theodosius and other sundry like authorities to the same purpose Yet bicause many haue béen superstitiously ledde and simply seduced herein by the doctrine of them that say O taste not this O touche not this whiche are nothinge els as S. Paule saithe but commaundementes and doctrines of menne hauinge a shew of wisdome in superstition and abasing of the minde I thinke it not amisse to note one special place out of the Councel of Constantinople concerninge the same The woordes of the Councel be these Wee doo in no wise admitte them that in steede of their hande make to them selues instrumentes of golde or of any other mater for the receiuinge of the holy Communion as men more regardinge a dead metal then the Image of God And if any Prieste receiue suche persons with suche instrumentes vnto the Communion sit him be Excommunicate and him likewise that bringeth them But if this gentlewomans doubte were not whether a lay man might safely touche the Sacrament but onely whether it were lawful for any suche one to minister the same vnto his owne mouthe S. Basil saithe it is no question custome already hath made it good For saithe he bothe the Eremites in the wildernesse and euery of the people in Egypte and Alexandria for the more parte haue the Sacrament at home and eche of them doothe minister it vnto him selfe Yea euen in the Churche after that the Priest hath distributed a portion of the Sacrament he that hath receiued it putteth it to his mouthe with his owne hande without any remorse or doubt of conscience and whether he receiue one portion of the Priest or moe the effecte and strength thereof is al one This is the very meaning of S. Basil al be it for plainnesse sake reseruing the sense I haue somwhat altered the woordes But muche I maruel how M. Hardinge can geather hereof his Priuate Masse Touchinge his fiue special notes if wée graunte them throughly euery one yet is he nothing the neare his purpose For his Masse is none of them The Eremites Sole receiuynge as it nothinge hindreth vs that denie not the facte so it nothing furthereth him vnlesse he will haue lay men and wemen to doo so stil. The reason that S. Basil maketh of custome and continuance being wel considered is very weake both for many other good and iust causes and also for that the same custome as it was neuer vniuersally receiued so vpon better aduise by order of the Churche it was cleane abolished For wyse men in Goddes causes haue euermore mistrusted the authoritie of Custome The Heretikes in olde time named Aquarij that in the Holy Ministration vsed water onely no Wyne notwithstanding they manifestly brake Christes Iustitution as our Aduersaries doo now yet they vphelde their doinges therein by longe Custome But S. Cyprian being then aliue wrote thus against them Victi ratione opponunt consuetudinem quasi consuetudo fit maior veritate c. Beynge ouercome with reason they defende them selfe by Custome as though Custome were better then the Truthe Wee may not prescribe of Custome but wee muste ouercome with reason Custome without trueth is the mother of erroure But be it that bothe the Reason were good and the Custome that longe sithence hath béen abolished had remained still Yet is not M. Hardinge hable out of this place precisely and vndoubtedly to proue his Priuate Masse For if a man shoulde say it may possibly be that these Eremites did not Minister seuerally eche man to him selfe alone but one of them vnto the reast of the Eremites dwellynge in the wildernesse as it appeareth diuersely they had times to méete and to pray togeather Or that the householders in Egypte and Alexandria Ministred not onely to them selues but also to their whole seueral families as it is written of Hippolytus Martyr that beinge a lay man he receiued the Communion of Iustinus beynge a Prieste and bare it home and Ministred the same to his Wife his Children and his Seruauntes If a man woulde thus say perhappes M. Hardinge woulde better bethinke him selfe of his Conclusions This sense may seeme to stande very wel with S. Basiles woordes notwithstandinge M. Hardinge in his Translation into Englishe hath openly falsified the same For whereas it is written in the Greeke and so likewise in the Latine They receiue of them selues Whiche may wel be vnderstanded that one of them receiued of an other for wante of a Prieste he hath otherwise wreasted it to come to his tune and hath turned it thus They doo Communicate with themselues alone Wherein al be it I wil not greately striue yet neither this woorde Alone nor these woordes with them selues can be founde either in the Gréeke or in the Latine This longe allegation of S. Basiles woordes with all the furniture thereof may shortely be geathered into this reason These Eremites beynge no Priestes receiued alone Ergo These Eremites beinge no Priestes saide Priuate Masse Further M. Hardinge saithe This Sole Receiuing was allowed by custome Ergo Priuate Masse likewise is
lawful by custome This reason goeth rounde against him selfe For it may be wel replied This Sole Receiuinge was an abuse and therefore was abolished by the Churche notwithstandinge custome Ergo Priuate Masse likewise is an abuse and ought to be abolished notwithstanding custome Now let vs see whether these very selfe woordes of S. Basil here alleged by M. Hardinge make any thinge for the Holy Communion And what authoritie can be against vs if M. Hardinges owne authorities yea as him selfe vaunteth The moste manifest and plainest of al his authorities be founde with vs For trial hereof wée muste resorte not into the wildernesse where as was neither Prieste nor Deacon as it is confessed but vnto the Churches that were in S. Basiles time So shal wée soone sée whether the Ministration then vsed were a Communion or a Priuate Masse S. Basil in the same place saithe thus Wee doo Communicate foure times in the weeke vpon the Sunday Wensday Friday and Saturday If wée may founde any thinge vpon woordes he saithe Wee Communicate he saith not we say Masse And thus saithe S. Basil wee doo foure times in the weeke Then had they not the Daily Sacrifice wherevpon Priuate Masse is grounded He muche missereckeneth him selfe that saithe that thinge is daily doone whiche is doone but foure times in seuen daies Moreouer S. Basil saith After the Priest hath once Consecrate and diuided the Sacrifice wee must thinke that we ought to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be partakers of it accordingly For in the Church the Priest geueth porte and the Communicant receiueth it with al freedome of conscience and with his owne hande putteth it to his mouthe Therfore is the vertue al one whether it be one portion onely that he receiueth of the Priest or moe togeather Here marke wel good Reader how many waies S. Basil ouerthroweth M. Hardinges Masse S. Basil saith Wee doo Communicate M. Hardinge in his Masse dooth not Communicate S. Basil Diuideth and Distributeth M. Hardinge diuideth in déede but distributeth nothinge In S. Basils Masse The people receiueth In M. Hardinges Masse the people receiueth not In S. Basils Masse Eche man receiueth with his owne hande In M. Hardinges Masse no man Receiueth no not with the Priestes hande In S. Basils Masse the people besides that they receiued presently there Had portions also deliuered them to receiue at home In M. Hardinges Masse there is no portion deliuered vnto the people no not so muche as presently to be receiued in the Churche In S. Basils Masse Eche man receiueth and eateth for him selfe In M. Hardinges Masse the whole people eateth by the mouthe of the Priest O what meaneth M. Hardinge to bringe suche witnesses for his Masse as doo so openly witnesse against his Masse Who may truste him in the darke that thus dealeth in the light M. Hardinge The .19 Diuision It appeareth euidently by witnesse of S. Hierome also that this custome of receiuinge the Communion Priuately at home continued amonge Christian men at Rome not onely in time of persecution but also afterwarde when the Churche was at reast and peace so as the case of necessitie can not here serue them for mainteining of their straunge negatiue in this pointe These be his woordes Scio Romae hanc esse consuetudinem vt fideles semper Christi Corpus accipiant quod nec reprehendo nec probo Vnusquisque enim in suo sensu abundat Sed ipsorum conscientiam conuenio qui eodem die post coitum communicant iuxta Persium noctem flumine purgant Quare ad Martyres ire non audent quare non ingrediuntur Ecclesias An alius in publico alius in domo Christus est Quod in ecclesia non licet nec domi licet Nihil deo clausum est tenebrae quoque lucent apud Deum Probet se vnusquisque sic ad Corpus Christi accedat I knowe this custome is at Rome that Christian folke receiue the bodie of Christe daylie whiche I doo neither reproue nor allowe For euery man hath enough in his owne sense But I appose their conscience which doo Communicate that same day as they haue donne wedlocke woorke and as Persius saithe doo rince nightefilthe with runninge water VVhy dare not they goe to Martyrs shrynes why goe not they into the Churches what is there one Christe abroade and an other Christe within the house what so euer is not lawful in the Churche neither at home is it lawful To God nothinge is hidden ye darkenesse also shineth before God Let euery one examine himselfe and so come to the Bodie of Christe S. Hierome reproueth this in the Romaines that where as S. Paule ordeined that for cause of Praier maried folke shoulde at times forbeare their carnal imbracinges they not withstandinge that though they had dooynge with their wiues yet receiued their rightes neuerthelesse daylie And yet what day they had so donne they durst not goe to Churches where Martyrs toumbes were there to receiue our Lordes Bodie For it is to be vnderstanded for better knowlege hereof that suche as knewe them selues to haue done any vncleannesse were afraide in the olde time to come to Martyrs Sepulchers For there commonly by miracle suche thinges were be wraied and many times by open confession of the parties whether they woulde or no. Erasmus in his scholies vpon this place of S. Hierome saithe thus Of this place we gather that in the olde time euery one was wonte to receiue the body of Christe at home in his house that woulde He saithe further Idem videtur innuere Paulus cum ait an domos non habetis ad manducandum S. Paule saithe he seemeth to meane the same thing where he saithe haue ye not houses to eate in Thus Erasmus gathereth proofe of Priuate or as M. Iuel gesteth single Communion out of the Scriptures and he was as wel learned in them as M. Iuel is Yet herein I leaue Erasmus to his owne defence By this we may vnderstande that in the auncient times of the Churche the receiuing of the Communion of one by him selfe alone was wel allowed And though it was done but by one faithfull personne at once in one place yet was it called a Communion bothe of S. Basile and also of S. Hierome cleane contrary to M. Iuelles sense It is to be iudged that they knâ—we the institution of Christe so wel as he or any other of these newe Masters and that their conscience was suche as if Christes ordenance therein had bene broken they woulde not haue winked at it ne with their vngodly silence confirmed suche an vngodly custome Verely for excuse of this sole receiuinge necessitie cannot iustly be alleged The B. of Sarisburie How often wil M. Hardinge allege the olde Doctours against him selfe Here he bringeth in S. Hierome and the firste woordes that he coulde finde for his purpose were these I knowe the custome at Rome is this
Basile cal it the Communion not withstandinge it were priuately receiued whiche is cleane contrary to M. Iuelles sense But neither S. Hierome nor S. Basile euer called it the Masse that litle furthereth M. Hardinge sense They cal it a Communion not for that he that receiued it communicated with others in other places as M. Hardinge gheasseth but for that it was a portion of the holy Communion ministred and diuided openly in the Congregation to be receiued of the faithful The reason that M. Hardinge hereof geathereth muste néedes be this The husbande and his wife receiued the Sacramente at home Ergo the Prieste saide Priuate Masse He muste néedes be very simple that wil be ledde by suche single proufes S. Hieromes plaine woordes necessarily importe the contrary For if this were the custome in Rome for the space of foure hundred yéeres that the people shoulde communicate euery day Then must it néedes follow that duringe that time there was no custome there of priuate Masse M. Hardinge The .20 Diuision Damasus Bishoppe of Rome in S. Hieromes times writeth in libro pontificali that Milciades Pope and Martyr ordeined that the Sacrament in sundry portions consecrated by a Bishop should be sent abroade amonge the Churches for cause of Heretiques that the Catholike people of the Churches whiche woorde here signifieth as the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dothe so as it is not necessary to vnderstande that the Sacrament was directed onely to the material Churches but to the people of the Parishes mighte receiue the Catholike Communion and not communicate with Heretikes VVhiche doubtles must be vnderstanded of this priuate and single Communion in eache Catholike mans house and that where Heretikes bare the sway and Priestes might not be suffered to consecrate after the Catholike vsage Els if the Priestes might without let or disturbance haue so doone then what neede had it bene for Milciades to haue made such a prouision for sendinge abroade hostes sanctified for that purpose by the Consecration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter Haereticos dirigerentur Milciades ordeined that consecrated hostes shoulde be sente abroade amongst the Churches prepared by the consecration of a Bishop The two woordes propter haereticos for Heretikes added by Ado the writer of Martyrs liues openeth the meaninge and purporte of that Decree The B. of Sarisburie This gheasse is one of the weakest of al the reste and therefore M. Hardinge hath staied it vp on euery side with other gheasses that one gheasse mighte healpe an other The firste gheasse is what Damasus shoulde meane by these woordes propter Haereticos The next gheasse is that this order was taken by Milciades againste certaine Heretikes that in the holy Ministration keapte not the Catholike vsage The thirde gheasse is that this woorde Ecclesia muste néedes signifie the people of the parishes and not the material Churche The fourthe gheasse is that the Sacrament was then Consecrate in litle rounde Cakes as of late hath bene vsed The fifthe gheasse is that the Sacrament was sente to euery seueral house whiche must haue bene an infinite labour to the Deacon that caried it and wounderous paineful The sirt gheasse is that first euery husbande receiued the Sacrament in his house alone so the wife and so the seruantes so likewise the children euery one seuerally by him selfe alone Whiche thinge I recken M. Hardinge him selfe thinketh not very likely So many gheasses are here in a thronge heaped togeather Which if I denie altogeather M. Hardinge is hardely hable to proue If I graunte him altogeather without exception yet al are not hable to proue his priuate Masse Firste in this place of Damasus neither is there mention of any Masse nor any perfite sense or reason in the woordes For thus it is written Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi dirigerentur quod declaratur fermentum Milciades caused that th' oblations consecrate by the Churches by the Consecration of the Bishop shoulde be directed whiche is declared leauen Neither is there any kinde of thinge either goinge before or followinge after whereby we may gheasse the meaninge It is muche to sée so learned a man as M. Hardinge is so scanted of authorities that he is thus driuen to proue his Masse by suche places as be vtterly voide of sense reason But a man must vse such weapons as may be gotten The twoo woordes propter Haereticos that are patched in by Ado a man of late yeeres as they doo nothinge healpe the sense so haue they no healpe of the storie of that time For a man may wel demaunde of Ado this newe Doctour what were these straunge vnknowen Heretikes without name that you at the laste for a shifte haue espied out where beganne they where dwelte they what taught they howe longe continued they who mainteined them who confuted them what Councel condemned them For it séemeth somewhat straunge that there should be companies routes of Heretikes in the worlde that noman euer knew but Doctour Ado. And where as M. Hardinge putteth in of his owne bisides his booke for Damasus hath no suche thinge nor any other thinge like that these newe founde Heretikes in the Ministration keapte not the Catholique vsage he shoulde haue shewed for his credites sake what other vsage they keapte that was not Catholique for his woorde is not yet Canonized The worlde wil beleue neither him nor Ado without some proufe Further to increase absurdities he saithe by these woordes per Ecclesias is meante not the material Churche but the people of the Church that is to saie in plainer termes Ecclesia is not a Churche but a priuate house I graunte the Gréeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of whiche our Englishe woorde Parishe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 séemeth to haue bene taken signifieth a Congregation or méetinge of neighbours or a companie dwellinge within some space togeather whether it be in compasse more or lesse So saithe Eusebius Dionysius writeth vnto Basilides the Bishop of the diuisions of Pentapolis Athanasius saithe that Demetrius tooke vpon him the Bishoprike of Alexandria and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the diuisions in Egypte In these places and certaine others that might be alleged out of Basile Nazianzene and other Gréeke fathers this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 séemeth to signifie a Bishoprike or a Diocese and not a seueral parishe And therefore Irenaeus thus writeth vnto Uictor Bishop of Rome The Priestes of Rome meaninge thereby the Bishoppes there sent the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that came out of other dioceses or diuisions And Eusebius thus writeth of Hippolytus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beyng Bishop of an other diuision Thus much touchinge this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyng moued therto by the
Pope Calixtus Peracta Consecratione omnes Communicent qui noluerint Ecclesiasticis carere liminibus Sic enim Apostoli statueruÌ„t Sancta Romana tenet Ecclesia The Consecration beinge doone set al Communicate onlesse they wil be remoued from the Churche For so the Apostles appointed and so holdeth the holy Churche of Rome By this Decrée these two were bounde either to Communicate with the priest or to departe foorth of the Churche If they did Communicate then hath M. Hardinge here no Priuate Masse If they departed foorthe then coulde the prieste saye no Masse at al for Soter at least requireth the presence of two Againe the argument that M. Hardinge geathereth out of this Decrée Three persons were present Ergo Two of them did not receiue is vtterly vnsensible and voyde of reason Rather he might haue concluded thus Soter willeth that two be present Ergo muche more he willeth that the same two doo Communicate It may also stande with reason and with the common practise of the Churche at that time that these two whose presence Soter requireth were Priestes or Deacons or otherwise of the Cleargie and that ouer and beside the companie of the people as in déede it is determined by the Glose And so this Decrée of Soter agreeth with an other Decrée of Anacletus made to the like purpose that is That the Bishop at the ministration haue aboute him a certaine number of Deacons Subdeacons and other Ministers bisides the common multitude of the laye people And likewise with an other Decrée of the same Soter that is That euery Priest makinge the Sacrifice haue by him an other Priest to assist him and to make an ende of the Ministration if any quame or sicknesse happen to fal vpon him And this assistance of the priest is required notwithstandinge the presence of others either of the Clerkes or of the Laitie Nowe beinge Priestes or Clerkes and beynge present at the Ministration the lawe specially constrained them to receiue the holy Communion with the Minister as it appeareth by this Decrée written in the Canons of the Apostles If any Bishop or Priest or Deacon or any other of the Clerkes after the Oblation is made doo not Communicate eyther let him shewe cause thereof that if it be founde reasonable he maye be excused or if he shewe no cause let him be excommunicate Thus who so euer these two were whose presence Soter required whether they were of the Laitie or of the Clergie the lawe constrained them to receiue togeather with the Priest And therefore M. Hardinge hath hitherto founde a Communion and no manner â—oken or inklinge of the Priuate Masse M. Hardinge The .30 Diuision In a Councel holden at Agatha a Citie of fraunce then called Gallia aboute the time of Chrysostome an olde Decree of Fabianus Bishop of Rome and Martyr and also of the Councel Elibertine in the time of S. Syluester Anno Domini .314 was renewed that al secular Christen folke shoulde be houseled three times euery yere at Easter Witsontide and Christmas It was there also Decreed that they shoulde heare the whole Masse euery Sonneday and not departe before the Priest had geuen blessinge So they were bounde to heare Masse euery Sonneday and to receiue the Communion but thrise in the yere The selfe same order was decreed in the Councel of Orleance Then of like specially in smal Townes and Villages they had Masse without the Communion of many togeather sometimes The B. of Sarisburie M. Hardinge knoweth wel that these Decrées whiche he here allegeth coulde neuer be founde writen neither in the Councel holden at Agatha in Fraunce nor at the other Councel holden at Eliberis now called Granado in Spaine but were set foorthe many hundred yeres after in the name of those Councels by one Gratian a man of great diligence as may appeare by his geathering but of no great iudgement as wée may sée by his choise Yet here M. Hardinge shuffleth a greate many of them togeather that the one may the better countenance the other But let vs receiue the authoritie of these Decrees and graunte there was no errour committed by Gratian in his geathering Yet wil they stande M. Harding in smal stéedâ— For as in many other maters they vtterly cast him so they nothing reléeue him for his Masse For thus it is concluded by bothe these Councels Qui in naâ—ali Domini Paschate Penâ—ecoste non Communicant Catholici non credantur neâ— inter Catholicos habeantur They that receiue not the Communion at Christmas Easter and Witsonnetide let them not be taken nor reckened for Catholike people It appeareth by these general Councels that in the whole Churche of Rome sauinge onely a few Massinge Priestes there is not one man woorthy to be accompted Catholique And to drawe neare to the purpose who so wil narrowly vewe the poinctes of these Decrées shal soone sée they cannot stande with the very forme and order of the Churche of those daies For bisides that I haue alreadie prooued by the authoritie of S. Hierome and S. Augustine that the holy Communion was then ministred vnto the people in Rome euery day Fabianus also Bishop of Rome whiche is likewise brought foorthe here for a witnesse hath plainâ—ly Decréed not that the people should heare Masse euery Sonneday as it is soothely warranted by M. Harding but that they should receiue the Communion euery Sonneday His woordes be plaine Dercernimus vt in omnibus Dominicis diebus altaris oblatio ab omnibus viris mulieribus fiat tam Panis quà m Vini Wee Decree that euery Sonneday the oblation of the Aultare be made of al men and wemen bothe of Breade and of wine Here besides that in these woordes is included the receiuinge of the Communion euery Sonneday may be noted also by the way that by this authoritie of Fabian men and wemen made the Sacrifice of the Aultare and that of Breade and Wyne and therefore after the order of Melchisedech Therefore S. Bernarde saith Non solus Sacerdoâ— sacrificat sed totus conuentus fidelium Not onely the Priest sacrificeth but also the whole companie of the faithful These thinges wel considered the sense that M. Harding woulde so faine wringe out of these Decrees wil séeme vnlikely Moreouer when did S. Augustine S. Hierome S. Chrysostome or any other learned Father or Doctour of that age euer vse this manner of speache Audire Missas To heare Masse Certainely this phrase was so farre vnacquainted and vnknowen in that worlde that the very Originals of these Decrees haue it not but onely haue these woordes Tenere Missas To holde Masse as may be seen in the booke of Councels noted purposely in the Margine The Italians this day séeme to speake farre better For of them that heare Masse and vnderstande not what they heare they say Videre Missas That is not to
and causeth him to come to him as though it were about some mater of the common weale At that time 39 he saieth Masse in his Chappel hauinge none other bodie with him but his seruaunt When the Patriarke had consecrated the Sacrament and had bâ—gunne to say our Lordes Praier they three onely begunne to say our Father and so foorthe VVhen they were come to these woordes Forgeue vs our trespasses as vve forgeue theÌ„ that trespasse against vs the Patriarke made a beeke to his seruante to holde his peace Then the Patriarke helde his peace also and the noble man remained alone sayeinge foorthe the verse forgiue vs as wee forgiue Then the holy â—ather turninge him selfe towardes him by and by saithe with a milde voice Consider with how terrible woordes thou saiest to God that as I forgiue so forgiue thou me also VVhere at the saide noble man as though he had felte the torment of â—ier foorthe with fel downe on his face at the holy Fathers feete sayeinge My Lorde what so euer thou biddest me thy seruante to doo I wil doo it And so he was reconciled vnto his enemie without al dissemblinge Here M. Iuel wil graunt I â—rowe that this was a Priuate Masse The place was priuate The audience not publique nor common the purpose touching the noble man was priuate The Communion also Priuate I meane for the Patriarkes parte alone for biside that the story maketh no mention of any other coÌ„municantes he coulde not be assured of that noble man to communicate with him For where as he coulde by no meanes before bringe him to forgiue his enemie he had but a smal coniecture he should bringe it to passe nowe And againe though he had conceiued no distrust of his reconciliation vpon this holy policie yet wee may doubt whether the Patriarke foorthwith without further and more mature probation and examination whiche S. Paule in this case requireth woulde haue admitted him to receiue our Lordes Bodie so vpon the suddaine Now for the seruante it is a streight case that so holy and so great a Patriarke and Bishop of so populous a Citie as Alexandria was vnderstanding that Masse coulde not be celebrated without breache of Christes institution as M. Iuel holdeth opinion excepte he haue a number to communicate with him in the same place shoulde haue none of his spiritual flocke with him at so weightie a mater of conscience but one onely and him his owne householde seruaunt He was noâ— so simple as not to thinke that the seruant mighte be letted from receiuinge by some suddaine pange cominge vpon him or with some cogitation and conscience of his owne vnwoorthinesse suddainely comminge to his minde If either this or any other let had chaunced in what case had the Patriarke been then He had been like by M. Iuels doctrine to haue broken Christes institution and so Goddes commaundement through an others defecte whiche were straunge But I iudge that M. Iuel who harpeth so many iarringe argumentes againste Priuate Masse vpon the very woorde Communion wil not allowe that for a good and lawful Communion where there is but one onely to receiue with the Prieste Verely it appeareth by his Sermon that al the people ought to reâ—eiue or to be driuen out of the Churche Now therefore to an other example of the Priuate Masse The B. of Sarisburie This is the best proufe of al others A shorte answeare may wel serue it For beinge but a litle vewed it is hable to answeare it selfe There is neither authoritie in the tale nor weight in the mater The translation is péeuishe and all without the compasse of sixe hundred yéeres S. Augustine saith that certayne Heretiques in his time named the Donatistes that they might the rather preuayle in disputacion against S. Augustine and other Christians and that the worlde might vnderstande they had some companie of their syde therefore for a shewe subscribed their articles with the names of certaine that were deade and oftentimes suche as neuer were Donatistes Suche a policie me thinketh M. Hardinge hath here begunne to practise For what is this Leontius that wrote this storie or who euer heard of his name before I trowe he hath raised vp one of the seuen Sleapers to helpe him to Masse He should haue shewed vs as his manner is what this straunge Doctour was what bookes he wrote where when in what age and in what credite he liued If he had saide This Iohn the Almonar liued aboue sixe hundred yéeres after Christe and this Leontius that wrote his life a greate while after that this one circumstance woulde haue answeared the mater wholy For notwithstandinge the rest of this tale were true yet my assertion standeth still good that within the space of sixe hundred yeeres after Christe M. Hardinge is not hable to finde his Priuate Masse Vincentius in his booke that he calleth Speculum writeth thus After Gregorie was dead Bonifacius ruled the Churche of Rome This Bonifacius obteined of the Emperour Phocas that the Churche of Rome should be the head of al Churches and that bicause the Churche of Constantinople wrote it selfe by that title The nexte yere after that Augustine that was called the Englishe mens Bishop died The yeere folowinge Iohn the Almonar was in great fame at whiche time also Mahomet first spread his Religion in Arabia The same computation of yéeres appeareth in Freculphus Sabellicus Palmerius and others Wherefore M. Hardinge might wel haue spared this tale as nothinge els but bewrayeing his wante of better mater and prouinge that his Masse is of the very age of Mahomet But to leaue both thaduantage of the time also the exception against the Authour let vs consider the likelihood of the dooynge if Iohn the Almonar saide this Priuate Masse in his Chappell howe safely he might so doo by the order of the holy Canons whiche to breake Damasus saithe is blasphemie against the holie Ghoste M. Hardinges Leontius saith Iohn the Almonar saide Masse in his Oratorie at home beyng sure of no more coÌ„panie but of one of his owne householde seruauÌ„tes alone But Pope Soter as it is before alleged by M. Hardinge straitely commaundeth that no prieste presume to celebrate the Sacrament without the companie of two togeather And againe that no prieste dare to Minister without the companie of some other priest And in the Councell holden at Orleance it is decréed thus It is lauful for euery Christian man to haue a Chappel in his house but to haue Masse saide there it is not lawful And in the Councel holden at Laodicea It is not lawful for Bishoppes or priestes to minister the Oblations at home Likewise Pope Felix It is not lawful to minister the Communion at home but vpon exceedinge great necessitie The same order was taken in the Councel of Acon and in sundrie other Councels Which Decrées beinge so manie and so straite
the offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
must correcte S. Hierome that saithe The lordes Supper must be common to al And likewise Chrysostome that saith In the holy Mysteries there is no difference betweene the Priest and the People For it is nowe otherwise agréeed that the Lordes Supper may not be Common vnto al and that in the Mysteries there must be a difference betwéene the Priest and the People The obiection that is made of keepinge children from the Communion is but childishe and nothinge to the mater For in so dooinge we diuide not the Mysteries nor breake any parte of Christes Institution no more then when by order of Excommunication we remoue the wicked from the whole vse of the Sacrament For notwithstandinge it appeare by S. Augustine S. Cyprian and others that Infantes in the Primitiue Churche in sundrie places were admitted to the holy Communion yet afterwarde vpon good aduise they were iustly remoued from it bicause that beinge in that age they were not thought hable to examine and proue them selfes accordinge to the doctrine of S. Paule and so to eate of that Breade and to drinke of that Cuppe In like sorte in the lawe of Moses notwithstandinge al menchildren were commaunded to be Circumcised yet none were admitted to eate the Passeouer but onely suche as coulde demaund what it meante The Churche saithe M. Hardinge is the interpreter of Gods minde The Churche knoweth that this was not Christes Insttrution Uerily if the Churche knowe it nowe at laste she hath beene longe in learninge this lesson For the olde Catholike Churche as it is wel knowen tooke it farre otherwise and that folowinge the plaine woordes of God whereby Gods ordinary way is to reuele his minde and bicause Christe ministred vnto his Disciples in Bothe kindes and commaunded them to doo the same therefore that Churche vnderstoode him euen as his woordes sounded and ministred vnto the people the whole Communion in Bothe Kindes Nowe whereas M. Hardinge saithe The Churche of Rome of late yeeres hath more secrete intelligence of Goddes mynde then the elder Churche had any time before me thinketh he imagineth Christe thus to saye to his Apostles Doo the same to others that ye haue seene me doo to you For a time it shal be lawful after it shal not be lawful Nowe it is my Institution the time shal come when it shal be no lenger my Institution After fourteene hundred yeeres there shal be a certaine Councel of fiue hundred Bishops and eight hundred Monkes and Friers there shal be terrible contention whether the Pope be aboue the Councel or the Councel aboue the Pope One Pope shal be deposed an other shal be erected againste hâ—m and so two Popes at one time â—hone shal excommunicate and curse and seeke al meanes to depose the other Kinges and Princes shal be in partes The whole worlde shal be troubled Thâ—â— shal these meters be concluded That I commâ—unde they shal breake that I bynde they shal loose Oâ—lesse M. Hardinge geue suche exposition to Christâ—s woordes he cannot be greatly relieued by them Thus haue we reason sufficient to open the errour of M. Hardinges Churche and godly charitie to ioyne with the olde Catholike Churche of the Apostles and holy Fathers whiche we doubte not was the Churche of God M. Hardinge The .11 Diuision And although herein we coulde be content Infantes not to be spoken of â–ª yet it may easily be proued that the Communion vnder bothe kindes hathe not euer beene general And as we doo not condemne it but confesse it might be restored againe by the authoritie of the Churche lawfully assembled in a general Councel vpon mature deliberation before had and a holsome remedie againste the inconueniences thereof prouided euen so are we hable to shewe good authoritie for the defence of the one kinde no we vsed in the Churche The B. of Sarisburie M. Hardinge woulde haue vs put Gods woorde to dayeinge and none otherwise to be obedient to Christes commaundement then if a few Bishops geathered at Trident shal allowe it But we may answeare suche a Councel as kinge Agesilaus sometime answeared the Maâ—edonians through whose countrey he desired to haue passage againste his enemies For when they had sente him woorde that the mater was greate and that therefore they woulde wel consider of it Let them consider sâ—ide he whâ—le they list but in the meane time I wil passe through If the Councel vpâ—n aduise wil restore againe the whole Communion why then dooth Pope Leo cal it The Heresie of the â—reekes and of the Bohâ—mians Or why dooth Gerson in title his booke Conâ—â—a Haâ—esim Communicandi Laicos sub vtraque specie against the Heresie of 〈◊〉 the â—oye people vnder Bothe Kindes I trowe Councelles be not called to restore the worlde to Heresies The greate inconueniences that M. Hardinge woulde haue a general Councel to make prouisees for are noted by Gerson the greatest Promoter of the Councel of Constance and are these The liquoure mought be sheadde It cannot be caried about without daunger In winter it woulde soone sower and turne to Uineger In Sommer it woulde putrifie and bréede woormes It woulde be lothesome for men to drinke In some Countreis it is harde to be gotten The laye people shoulde touche the Cuppe Some of them haue Beardes some haue Palsies The dignitie of the priest and laye man shoulde be al one These and other like inconueniences are suche as Christe and his Apostles neuer knewe yet the Councel that is nowe holden at Trident vpon mature and solemne deliberation hath pronounced and published If any man wil saye that these be not iust causes why the people shoulde stande content with the Halfe Communion accursed be he And notwithstandinge the Bishoppes in that Councel haue already yelded that certaine Countries and Kingedomes may vse the whole Communion accordinge to Christes Institution yet haue they added so fonde conditions vnto the same that al men may sée they sitte there onely for a countenaunce to mocke the worlde M. Hardinge The .12 Diuision And bicause M. Iuel beareth the worlde in hande nothinge can be brought for it of our side some places I wel â—llege here that seeme to me very euidently to proue that the vse of bothe kindes hath noâ— alwaies beene thought necessarie to al persons and that the Communion vnder one kinde hath beene practised and holden for good within the sixe hundred yeeres after Christe that he woulde so faine â—inde vs vnto Here may be alleged first thâ—example of our Lorde him selfe out of the .xxiiij. Chapter of S. Luke whiche is spoken of before where it is declared that he gaue the Sacrament vnto the two Disciples at Emaus vnder the forme of Bread onely whiche place ought to haue the more weight of authoritie in a Catholike mans iudgement bicause it is brought by the Councel of Constance and also by the Councel of Basile for proufe of the Communion vnder one kinde That it was the Sacrament the auncient
tourne was come the childe by the power of Goddes diuine Maiestie tourned away her face c. Hereby we may wel geather that like as the Priest the Deacons and the people receiued euen so the childe receiued to without any manner innouation or difference He wil say there is mention made but onely of the Cuppe Therefore the Childe receiued not the other kinde This gheasse is ouer sâ—lender yet is it an ordinary argument with M. Hardinge But it séemeth he dothe not wel consider the inconuenience that thereof may followe For so may he as wel conclude that the Prieste him selfe and the Deacons and the whole people receiued onely of the Cuppe For there is no mention at al made of the other portion If the Breade had beene offred to the childe she woulde as wel haue refused that as she did the Cuppe This is an other gheasse without any necessary sequele This effect followed when God would haue it of whose dooinges we canne geue no reason Lyra and Teutonicus liued at the least thirtéene hundred yéeres after Christ wherefore their authoritie in this case must needes séeme the lesse Yet for ought that I canne sée Lyra is vntruly alleged as writinge to an other purpose Teutonicus in his glose in the same place manifestly corrupteth S. Augustines texte For where as S. Augustine speaketh namely of Children calleth them paruulos Litle ones he saithe in his Glose Hoc intellige de adultis Vnderstande this of menne of ripe yeeres Then to confirme his errour he allegeth a custome but he knoweth not where and proueth it also but he knoweth not by whome For thus he auoutcheth it Secundum quosdam that is as some men saye Whiche was neuer good witnesse in any courte Wherefore M. Hardinge mighte haue spared these Doctours without any preiudice of his cause M. Hardinge The .26 Diuision The fourth Councel of Carthago decreed if a man in sickenesse who was enioyned publique penance doo demaunde his housel and er he die fal in a Phrenesie or become speechlesse that the Sacrament be powred into his mouthe To take this for the forme of VVine we are moued by the decree of the Eleuenth Councel Toletane Where it is saide that the weake nature of man is wonte at the pointe of deathe to be so farre oppressed with drouthe that it may be refreshed by no meates vnneth susteined with conforte of drinke Then it followeth VVhiche thinge we see to be so at departinge of many who beinge very desirous to receiue their viage prouision of the holy Communion when the Sacrament was geuen them haue caste it vp againe not that they did this through infidelitie but for that they were not hable to swallow downe the Sacrament deliuered to them but onely a draught of our Lordes Cuppe How so euer this be taken it is plaine by this Councel as by many other auncient Councels and Doctours that the manner of the Catholike Churche hath beene to minister the Sacrament to the sicke vnder one Kinde The B. of Sarisburie These authorities answeare them selfe Beinge euery way graunted yet is M. Hardinge neuer the neare The whole mater we stande vpon is the open order and vsage in the Churche For proufe hereof here are brought in Lunatiques and Madde men It were a strange sight to sée a Churche ful of suche people The substance of his argument reasteth onely vpon this gheasse that the Breade cannot be powred into the sicke mans mouthe and yet he may learne by the thirde Councel of Carthage and by the Abridgement of the Councel of Hippo that the Sacrament was then put into Deâ—de Mens mouthes Neither can I sée what necessitie is in this reason The man is frenetique or lieth speechelesse whiche was the suggestion of that Councel Ergo he cannot receiue the Sacramental Breade If there be danger in the receiuinge there is none more then in the Cuppe The Canon of the Councel of Toledo here alleged is not an exposition of this Councel of Carthage as M. Hardinge thinketh but a declaration of a Canon made in the firste Councel of Toledo as it is plaine by these woordes In collatione nostri coetus relectus est Canon Toletani Concilij primi in quo praeceptum est vt si quis acceptam à Sacerdote Eucharistiam non sumpserit velut Sacrilegus propellatur In the conference of our Councel there was redde a Canon of the Councel of Toledo wherein it was ordred that if any man receiued not the Sacrament deliuered to him by the Prieste the same shoulde be Excommunicate as a wicked doer This Decrée séemed very straite specially for that a godly man by meane of sickenesse or other weakenesse of nature might happen to refuse or not to receiue downe the Sacrament but to caste it vp against his wil. Therefore the Councel by way of declaration determineth thus that if any man happen so to doo by force of sickenesse he shal not stande in danger of the Lawe Hereupon M. Hardinge concludeth thus It is plaine by this Councel and by many other Councelles and Doctours c. Other Councel or Doctour here is none named This Councel neither maketh any lawe toutchinge this mater nor declareth any order or manner of publique Ministration but onely excuseth the inuincible necessitie and weakenes of nature But touchinge the manner and order of the Churche the same Councel in the same selfe place saithe that the whole Sacrament was offred euen to the sicke that the sicke did sometime of infirmitie cast it vp againe Whiche is a good argument that they did receiue it And that Infantes did somâ—time the like Whereof we may geather that Infantes then receiued the Sacrament and that in suche sorte as others did Al these thinges considered accordingely â–ª M. Harding might wel conclude thus againste him selfe It was graunted of special fauour vnto Lunatiques Madde Menne and other sicke personnes that in consideration of their weakenesse they might Communicate vnder One Kinde without daunger of the Lawe Therefore the reast that were not so excepted Communicated vnder Bothe Kindes and that by the very force of the Lawe M. Hardinge The .27 Diuision Nowe where as some say that the Sacrament to be geuen vnder the forme of Breade was firste dipte in the Bloude of our Lorde and woulde haue so vsed now also for the sicke and that it is so to be taken for the whole and entier Sacrament as though the Sacrament vnder the forme of Breade were not of it selfe sufficient let them vnderstande that this was an olde errour condemned aboue twelue hundred yeeres past by Iulius the firste that great defender of Athanasius who hereof in an Epistle to the Bishoppes through Egypte wrote thus Illud verò quod pro compâ—emento Communionis intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt vbi Apostolis Corpus suum Dominus commendauâ—t sanguinem Seorsum enim panis
denied that is that the Sacramente vvas euer Ministred vnto the people in one Kinde Openly in any Congregation or in the open order and vsage of any Churche Yet were there Churches then erected yet were there Priestes and people then yet was the holy Ministration then openly vsed in forme and order and learned men to recorde the same Al this not withstandinge M. Hardinge hath hitherto founde nothinge in the open Ministration in the Congregation and assemblie of the people whereby to prooue his Halfe Communion Wherfore there is no cause yet shewed to the contrary but M. Iuel may say nowe as he truly before saide in his Sermon The vvhole Communion vvas vsed throughout the vvhole Catholique Churche vnder Bothe Kindes sixe hundred yeeres after Christes Ascension in al Congregations and Churches vvithout exception But Christe hathe leaâ—te these maters to the discretion and determination of the Churche By what recorde may that appeare M. Hardinges woorde is no Charter Or if it be true where did the Churche euer so determine of it within the compasse of sixe hundred yeeres S. Augustine in this case is very reasonable his woordes be these Vbi authoritas deficit ibi consuetudo Maiorum pro lege tenenda est Where authoritie faileth there the Custome of our Elders muste holde for a Lawe But hauinge Goddes Woorde and Christes Institution we wante no authoritie The authoritie of the Church is greate I graunte but the causes that moued the Church of Rome to breake Christes Institution as the keapinge of the VVine Beardes and Palsies and suche like are not greate Not withstandinge M. Hardinge enlarge them muche and cal them Importante and vveightie causes The two Councels of Basile and Constance where this mater was firste concluded as they were at the leaste fourtene hundred yéeres after Christe and therefore not to be alleged in this case againste may assertion so the authoritie of them bothe â—angeth yet in question For the Thomistes say the Councel of Basile came vnlawfully togeather and that therefore al their determinations were in vaine And Pigghius saithe the other Councel of Constance concluded againste Nature againste the Scriptures againste Antiquitie and againste the Faithe of the Churche These be the twoo Councels that M. Hardinge woulde haue vs yeelde vnto VVe are bounde to heare the Churche saith M. Hardinge But much more are we bounde to heare God This saieing of S. Cyprian is woorthy déepely to be noted Non iungitur Ecclesiae qui ab Euangelio separatur He hath no felowship with the Churche that is diuided from the Gospel And likewise writinge against certaine that abused the Cuppe of Christe Ministringe therein Water in stéede of Wine he geueth this lesson to al Bishoppes and others toutchinge the Reformation of the Churche Religioni nostrae coÌ„gruit timori ipsi loco officio Sacerdotij nostri custodire Traditionis Dominicae veritatem quod prius apud quosdam videtur erratum Domino monente corrigere vt cùm in claritate sua Maiestate Coelesti venire coeperit inueniat nos tenere quod monuit obseruare quod docuit facere quod fecit It behoueth the Religion that we professe and our reuerence towardes God and the very place and office of our Priesthoode to keepe the trueth of the Lordes Tradition and by the Lordes aduertisement to correcte that thinge that by certaine hath beene amisse that when he shal come in his glorie and Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did M. Hardinge The .29 Diuision Nowe for answeare to M. Iuelles place alleged out of Gelasius whiche is the chiefe that he and al other the aduersaries of the Churche haue to bringe for their purpose in this pointe this muche may be saide Firste that he allegeth Gelasius vntruely makinge him to sounde in Englishe otherwise then he doothe in Latine M. Iuels woordes be theâ—e Gelasius an olde Father of the Churche and a Bishop of Rome saithe that to Minister the Communion vnder one Kinde is open Sacrilege But where saithe Gelasius so This is no syncere handlinge of the mater And bicause he knewe the woordes of that Father imported not so muche guilefully he reciteth them in Latine and dothe not Englishe them whiche he woulde not haue omitted if they had so plainely made for his purpose The woordes of Gelasius be these Diuisio vnius eâ—usdemque Mysterij sine grandi sacrilegio non potest peruenire The Diuision of one and the same Mysterie can not come without great sacrilege Of these woordes he cannot conclude Gelasius to say that to minister the Communion vnder one kinde is open sacrilege Gelasius rebuketh and abhorreth the diuision of that highe Mysterie whiche vnder one forme and vnder bothe is vnum idemque One and the same not one vnder the forme of Breade and another vnder the forme of VVine not one in respecte of the Bodie and an other in respecte of the Bloude but vnum idemque one and the selfe same The woordes afore recited be taken out of a fragment of a Canon of Gelasius whiche is thus as we finde in Gratian. Comperimus autem quod quidam sumpta tantum Corporis sacri portione a calice sacrati cruoris abstineant Qui procul dubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire VVhiche may thus be Englished But we haue founde that some hauinge receiued onely the portion VVherein is the holy bodie absâ—eine from the Cuppe of the sacred Bloude who without doubte for as muche as I know not with what supersitition they be taught to be tied either let them receiue the whole Sacramentes or let them be keapte from the whole bicause the diuision of one and the same Mysterie can not come without greate sacrilege Here mighte be saide to M. Iuel â–ª she we vs the whole Epistle of Gelasius from whence this fragment is taken that we may weigh the circumstance and the causes why he wrote it conferringe that goeth before and that followeth and we wil frame you a reasonable answeare But it is not extant and therefore your argument in that respecte is of lesse force â—he B. of Sarisburie Neither are we the aduersaries of the Churche nor Gelasius the chiefest that we bringe for our purpose We follow Christe as he hath commaunded vs whome it became Gelasius also to followe But it is a worlde to sée into howe many faces and fashions M. Harding is faine to turne him selfe to auoide this authoritie of Gelasius He leaueth the whole route of his owne companie and is gladde to renne alone He expoundeth Gelasius by Leo as though they wrote bothe of one thinge And yet others of his owne side say that Leo wrote of Heretiques and Gelasius of Catholikes Leo
of the people Gelasius of the Priestes He complaineth that the reste of Gelasius is not to be founde as though it were suppreste by some of vs and yet it is thought the Pope hath it whole in his Librarie He diuiseth newe causes of vnitie of the Mysterie suche as Gelasius neuer knewe He concludeth at the laste that this breache of Christes Institution and Ministration vnder One Kinde that is nowe vniuersally vsed in the Churche of Rome was firste brought in and practised by the Manichees whiche were in olde time wicked and horrible Heretiques He saithe I haue guilefully alleged Gelasius and to the intent it mighte the sooner appeare he hath noted it specially in the Margin But if M. Hardinge himselfe had meante no guile he woulde haue shewed plainely wherein I haue béene guileful or what I might haue gotten by this guile or what aduantage I mighte haue loste by plainer dealinge For guile without cause is meere â—olie and no guile But I recited the woordes in Latine and had forgotten to Englishe them Nowe surely that is but a simple guile and might wel haue béene spared out of the Margin But my woordes be these Gelasius saithe that to Minister the Sacrament in one Kinde is open Sacrilege And what guile canne he finde herein This woorde Sacrilege and the refusinge of the Cuppe are bothe specially named by Gelasius There remaine onely these woordes To minister the Sacrament and there saithe M. Hardinge lieth the guile How be it therein as it shal wel appeare I say nothinge but that Gelasius saithe and M. Hardinge him selfe woulde haue him say For thus saithe Gelasius The diuision of the Mysterie whereby he meaneth the Sacrament is Sacrilege But the Priest that Ministreth in One Kinde diuideth the Mysterie Ergo the Priest that Ministreth in One Kinde committeth Sacrilege This argument is perfite and formal founded vpon Gelasius woordes I trowe this is no guileful dealinge The vnitie of the Mysterie that M. Hardinge hath here fantasied that either parte is in other and therefore harpeth so often as it were by reportes vpon these woordes Vnum idem is but his owne voluntarie He is not hable to allege either Gelasius or any other olde Father that euer expounded Vnum and Idem in that sorte He calleth it one Mysterie as Hugo Cardinalâ—s saith although otherwise a very grosse writer Propter vnitatem Institutionis For the vnitie of the Institution and for that the Breade and Wine beinge sundrie portions haue bothe relation vnto one Christe and for that cause by S. Hieromes iudgement S. Paule saithe vna fides vnum Baptisma one Faithe one Baptisme And for that also that beinge as I saide two sundrie portions yet they make not two sundrie Sacramentes but one onely Sacrament And therefore Durandus a late writer seemeth to say wel In multis locis communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is saith he with the whole Sacrament Of whiche woordes the Reader be he neuer so simple may easely geather that the Communion in One Kinde is but the Halfe Sacrament and so the diuision of one Mysterie and so further the selfe same thinge that Gelasius calleth Sacrilege M. Hardinge The .30 Diuision But for auoidinge that our aduersaries woulde hereof conclude it is to be vnderstanded that this Canon speaketh against the Heretiques named Manichaei who in the time of Leo the first abouâ—â— fourtie yeeres before Gelasius wente aboute to spreade their Heresie in Rome and in the partes of Italy Their Heretical opinion was that Christe tooke not our fleashe and Bloude but that he had a phantastical bodie and died not ne rose againe truely and in deede but by way of phantasie And therefore at the Communion they absteined from the Cuppe and the better to cloke their Heresie came to receiue the Sacrament in the forme of Breade with other Catholike people Against whome Leo saithe thus Abdicant enim se Sacramento salutis nostrae c. They driue them selues away from the Sacrament of our Saluation And as they denie that Christe our Lorde was borne in trueth of our fleashe so they beleue not that he died and rose againe truly And for this cause they condemne the day of our Saluation and gladnes that is the Sonneday to be their sadde fastinge day And where as to cloke their infidelitie they dare to be at our mysteries they temper them selues so in the Communion of the Sacramentes as in the meane time they may the more safely keepe them priuie VVith vnwoorthie mouthe they receiue Christes Bodie but to drinke the Bloude of our Redemption vtterly they wil none of it VVhiche thinge we woulde aduertise your holines of that bothe such men may be manifested by these tokens vnto you and also that they whose Diuilishe simulation and faininge is founde beinge brought to light and bewraied of the felowship of Saintes may be thrust out of the Churche by Priestly authoritie Thus farre be Leo his woordes Gelasius that succeded fourtie yeeres after Leo imployed no lesse diligence then he did vtterly to vanquishe and abolishe that horrible Heresie Of whome Platina writeth that he banished so many Manichees as were founde at Rome and there openly burned their bookes And bicause this heresie should none els where take roote and springe he wrote an Epistle to Maioricus and Ioannes two Bishoppes amongst other thinges warninge them of the same Out of whiche Epistle this fragment onely is taken whereby he dothe bothe briefely shew what the Manichees did for clokinge of their infidelitie as Leo saithe and also in as muche as their opinion was that Christes Bodie had not very Bloude as beinge phantastical onely and therefore superstitiously absteined from the Cuppe of that holy Bloude geueth charge and commaundement that either forsakinge their Heresie they receiue the whole Sacramentes to witte vnder Bothe Kindes or that they be keapte from them wholy Here the woordes of Leo afore mentioned and this Canon of Gelasius conferred together specially the storie of that time knowen it may soone appeare to any man of iudgement against whome this fragment of Gelasius was written Verely not against the Church for ministringe the Communion vnder one Kinde but against the detestable Manichees who goeinge aboute to diuide the Mysterie of the Bodie and Bloud of Christe denieynge him to haue taken very fleashe and Bloude so much as in them laye loosed Christ whereof S. Iohn speaketh and woulde haue made frustrate the whole woorke of our Redemption The B. of Sarisburie To auoide the inconuenience growinge of this authoritie M. Hardinge is driuen to auoide the companie of Pigghius Hosius Tapper D. Cole and al others his fellowes of that side and to say that Gelasius wrote this decrée againste the Manichées notwithstandinge al they say he wrote it againste certaine superstitious Priestes D. Cole referreth him selfe vnto
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
manifest vntruthe For it is certaine many waies that the whole people then Songue the Psalmes altogeather S. Augustine saithe That S. Ambrose tooke that order in Millane in time of persecution and greate danger for the solace of the people Nazianzenus expresseth the terrible sounde of the people so singinge togeather in this wise When the Emperour Valens was entred into the Churche where S. Basil Preached and was striken with the Psalmodie as if it had beene with a Thunder c. The like hath S. Hilarie writinge vpon the Psalmes The like hath Theodoretus of one Flauianus and Theodorus that first diuised this order of Singinge in the Citie of Antioche But none plainer then S. Basil his woordes be these The people rise before daye and highe them to the house of Praier and there after that in mourninge and in heauinesse and contâ—nual teares they haue confessed them selues vnto God standinge vp from their Praiers they beginne the Psalmodie and beinge diuided into twoo partes they Singe togeather the one parte â—â—swearinge to the other And this order he saithe was agreeable to al the other Churches of God Certainly it seâ—meth that S. Gregorie in his time thought Singinge in the Church to be a thinge fitter for the multitude of people then for the Pâ—â—est For he expressely forbiddeth the Priest to Singe in the Churche but I doo not remember that euer he forbade the people Hereof wée may geather that Damasus diuided the whole people into twoo partes and willed them to Singâ— the Psalmes in their owne knowen tongue the one parte makinge answeare by course to the other sauing onely the â—ides nothinge like to that is nowe vsed in M. Hardinges Quiers M. Hardinge The .3 Diuision Muche might be alleged for proufe of hauinge seruice in the Greeke and in the Latine Churches longe before the first sixe hundred yâ—â—â—es were expired whiche is not denied The thinge that is denied by M. Iuel is this That for the space of sixe hundred yeeres after Christe any Christian people had their Seruice or Common Praiers in a tongue they vnderstoode not Whiche they of his side beare the worlde in hande to be a hainous errour of the Churche and a wicked deceite of the Papistes And I saye as I saide before that 67 the Seruice was then in a tongue whiche some people vnderstoode and some vnderstoode not I meane the Greeke tongue and the Latine tongue For that it was within the sixe hundred yeeres in any other Barbarous or Vulgare tongue I neuer reade neither I thinke M. Iuel nor any the best learned of his side is hable to prooue To be the better vnderstanded I cal al tongues Barbarous and Vulgare biside the Hebrew Greeke and Latine The Gospel and the faith of Christe was Preached and set foorthe in Syria and Arabia by Paule in Egypte by Marke in Ethiopia by Matthew in Mesopotamia Persia Media Bactra Hyrcania Parthia and Carmania by Thomas in Armenia the greater by Bartholomew in Scythia by Andrew and likewise in other Countries by Apostolike men who were sente by the Apostles and their nexte successours as in Fraunce by Martialis sente by Peter by Dionysius sent by Clement by Crescens as Clement and Hierome writeth and by Trophimus S. Paules Scholer and by Nathanael Christes Disciple of whome he at Arclate and this at Bourges and Treueres preached the Gospel as some recorde In our Countries here of Britaine by Fugatius Damianus and others sent by Eleutherius the Pope and Martyr at the request of Kinge Lucius as Damasus writeth in Pontificali Other Countriâ—s where the Greeke and Latine tongue was commonly knowen I passe ouer of purpose Nowe if M. Iuel or any of our learned aduersaries or any man liuinge coulde shew good euidence and proufe that the Publike Seruice of the Churche was then in the Syriacal or Arabike in the Egyptian Ethiopian Persian Armenian Scythian Frenche or Britaine tongue then might they iustly claime prescription against vs in this Article then might they charge vs with example of antiquitie then might they requier vs to yeelde to the manner and authoritie of the Primitiue Churche .68 But that doubtlesse can not appeare â–ª whiche if any coulde shew it woulde make muche for the Seruice to be had in the Vulgare tongue The B. of Sarisburie M. Hardinge beinge now out of his digression foundeth him selfe vpon this Principle that some people vnderstoode the common Praiers and some vnderstoode them not But if it might haue pleased him to shew any one kinde of people that vnderstoode them not it had béene sufficient But he sheweth none neither here nor els where Therefore wée may coniecture his stoare of suche â—hinges is not greate He graunteth that the Seruice was commonly saide in the Greeke and in the Latine tongue Al other tongues he condemneth for Barbarous by what authoritie I can not tel For in respecte of God There is neither Iewe nor Gentile nor Greeke nor Barbarous nor any other distinction of tongues but al are one in Christe Iesu. Otherwise any tongue vnto him that vnderstandeth it not appeareth Barbarous And in that sense S. Paule saithe Onlesse I vnderstande the meaning of the speache I shal be Barbarous vnto him that speaketh and he that speaketh shal be likewise Barbarous vnto mee Like as Anacharsis the Philosopher also saide The Scythian is Barbarous at Athens and the Athenien is Barbarous amonge the Scythians And so the Priest that praieth in an vnknowen tongue whether it be Gréeke or Latine is Barbarous vnto the people and if he be ignorant and him selfe vnderstande not his owne Praiers he is Barbarous also vnto him selfe As for the Latine tongue whiche M. Hardinge so fauourably exceptethe it hath no suche special Priuilege aboue others S. Paule makinge a ful diuision of the whole worlde nameth some Greekes and some Barbarous and so leaueth out the Latines emonge the Barbarous The same Diuision Strabo also followeth in his Cosmographie For thus he saithe Barbarae sunt omnes nationes praeter Graecos Al nations be Barbarous biside the Greekes Afterwarde the Romaines misseliking herewithal as they increased the state of their Empier so first they excepted them selues and in continuance al other Nations that woulde become Prouinces and be subiecte vnto them And therefore Pope Nicolas the firste made a piteous exclamation against the Gréeke Emperour Michael that séemed to deface the Latine tongue with that odious name Appellatis Latinam linguam Barbaram ad iniuriam eius qui fecit eam yee cal the Latine tongue Barbarous in despite of him that made that tongue Greate Alexanders modestie is muche commended who as Strabo saithe woulde neuer sorte his subiectes by Gréekes and Barbarous but rather by the difference of Good and Il. For many Greekes saide he be il people and many Barbarous be good The like modestie might wel haue serued M. Hardinge in this place For
many that knowe the Gréeke and the Latine tongues be notwithstanding vngodly and many be godly that know them not Therefore it is very discretely saide by Beda Barbara est lingua quae Deum laudare non potest That tongue is Barbarous that can not praise God M. Hardinge maketh a longe discourse of the Apostles and other Apostolique mennes trauailes throughout the worlde If he had shewed to what ende wée might the better haue knowen his purpose If he wil saye The Apostles Preache in sundrie Countries Ergo The people had their Common Praiers in an vnknowen tongue This Argument wil hardely holde For to that ende God gaue vnto them the gifte of Tongues that they might deale with al nations in their owne Languages Here are wée required to shewe some euidence that in the Primitiue Churche the Publique Seruice was in the Syriacal or Arabike or Egyptian or any other Barbarous tongue and it is stoutely presumed that wee are hable to shewe none What so euer wée can shewe this is no indifferent dealinge For M. Hardinge beinge required of mée to shewe but one sentence of proufe for his side and hauinge as yet shewed nothinge suddainely altereth the whole state of the cause and shifteth his handes and requireth mée to shewe Whiche thinge although I be not bounde to doo by any order of Disputation yet that it may appeare that wée deale plainely and séeke nothinge but the truthe I am contente onely in one example or twoo presently to folow his wil referringe the reast to an other place more conuenient for the same And for as muche as the firste tongue that he nameth amongst others is the Syriacal let him reade S. Hierome describinge the pompe of Paulaes funeral These be his woordes Tota ad Funus eius Palaestinarum vrbium turba conuenit Hebraeo Graeco Latino Syroque Sermone Psalmi in ordine personabant At her Funeral al the multitude of the Cities of Palestine mette togeather The Psalmes were songe in order in the Hebrew Greeke Latine and Syrian tongue Here may he sée that in one Citie foure seueral nations in their Common Seruice vsed foure seueral tongues amonge whiche tongues is the Syriacal whiche thing M. Hardinge thinketh al the worlde cannot shew S. Augustine willing the Priestes to applie their studies to correcte the errours of their Latine speache addeth thereto this reason Vt populus ad id quod planè intelligit dicat Amen That the people vnto the thinge that they plainely vnderstande may say Amen This of S. Augustine séemeth to be spoaken generally of al tongues M. Hardinge him selfe at the ende of his treatie confesseth that the Armenians Russians Ethiopians Sclauons and Moscouites haue from the beginninge of their faithe in their publique Seruice vsed euermore their owne natural countrie tongues Wherefore by M. Hardinges owne graunte wée may iustly claime prescription and charge him with Antiquitie and require him to yeelde to the authoritie of the Primitiue Churche M. Hardinge The .4 Diuision Wherefore M. Iuel in his Sermon whiche he vttered in so solemne an audience and hath set foorthe in Printe to the woorlde saith more then he is hable to iustifie where he speaketh generally thus Before the People grevv to corruption whereby he meaneth the firste sixe hundred yeres after Christe al Christian menne throughout the vvorlde made their Common Praiers and had the holy Communion in their ovvne Common and knovven tongue This is soone spoaken sir but it wil not by you be so soone prooued The B. of Sarisburie That M. Iuel there saide is prooued sufficiently onlesse M. Hardinge be hable to bringe some example one or other to prooue the contrary Neither is the mater so harde of our side to be prooued Thomas of Aquine Nicolas Lyra M. Hardinges owne witnesses for some good parte wil prooue it for me M. Hardinge The .5 Diuision In deed wee finde that where as holy Ephrem Deacon of the Churche of Edessa wrote many thinges in the Syriacal tongue he was of so worthy fame and renome that as S. Hierome witnesseth his writinges were rehearsed in certaine Churches openly Post lectionem ScripturaruÌ„ after the Scriptures had beene reade whereof it appeareth to Erasmus that nothing was wonte then to be reade in the Churches biside the writinges of the Apostles or at least of suche men as were of Apostolike authoritie But by this place of S. Hierome it seemeth not that Ephrems woorkes were vsed as a parte of the Common Seruice but rather as Homilies or exhortations to he reade after the Seruice whiche consisted in manner wholy of the Scriptures And whether they were tourned into Greeke or no so soone it is vncertaine The B. of Sarisburie M. Hardinge contrary to the ordre of Rhetorique woulde confute our side before he confirme his owne But I maruel muche to what ende he should thus allege Ephrem onlesse it be to heape mater against him selfe For wil he thus frame his reason Ephrem wrote sundry thinges in his owne mother tongue Ergo The people had their Seruice in a strange tongue Wil he haue this to be allowed and goe for an argument If there were nothing els â–ª here to be geathered yet hath he touched twoo thinges expressely against him selfe The one is that nothinge was then redde in the Church sauinge onely the Scriptures or other maters of Apostolique authoritie whiche thinge is also straitely commaunded by the Councel of Carthage Yet M. Hardinge in his Churche euen in the Publique Seruice readeth Lessons and Legendes of childi she Fables The other is that Ephrems Homiliâ—s were pronounced vnto the people in the Uulgare tongue yet M. Hardinge him selfe pronounceth Gospels Epistles and Homilies and al what so euer vnto the people in a straunge tongue But to avoide this inconuenience he saithe â–ª The Homilies were no parte of the Seruice First how is he sure of that Certainely the Latine Homilies be redde in the Matins and accompted parte of the Romishe Seruice Againe what necessary Sequele is this The people vnderstoode Ephrems Homilies Ergo his Homilies were no parte of the Seruice Or what leadeth him to thinke It was profitable for the people to heare and vnderstande Ephrem and yet was not profitablé for them to heare vnderstande Peter Paule or Christe To be shorte be confesseth that Ephrems writinges were exhortations to the Gréeke people and yet doubteth whether they were translated into the Gréeke or no and so he endeth in vncertaintie and concludeth nothing Now let vs sée whether the same Ephrem wil conclude any thinge of our side First Theodoretus saithe He was vtterly ignorant of the Greeke tongue Whiche thinge is also confirmed by M. Hardinges owne Amphilochius For in the conference that was bitwéene him and Basil he saithe He spake by an Interpreter as beinge not hable to speake Greeke himselfe Yet was the same Ephrem a Minister in the Churche beinge as S. Hierome saithe a
Therefore I truste M. Harding wil no more denie but wée are hable to shew somwhat that the Common Seruice in the Primitiue Churche was in some other tongue and not onely in Gréeke or Latine Now if M. Hardinge be hable to shew any such sufficient example of his side I wil yeelde accordinge to promisse M. Hardinge The .16 Diuision For further answeare to the authoritie of Iustinians ordinance wee holde wel with it Good men thinke it meete the seruice to be vttered now also with a distincte and audâ—â—le voiâ—e that al sortes of people specially so many as vnderstande it may the more be stirred to deuotion and thereby the rather be moued to say Amen and geue their assent to it through their obedience and credite they beare to the â—hurche assuringe themselues the same to be good and healthful and to the glorie of God And for that purpose wee haue commonly seene the Priest when he spedde him to say his Seruice to ringe the saunce Bel and speake out alowde Pater noster By whiche token the people were commaunded silence reuerence and deuotion The B. of Sarisburie I must needes answeare M. Hardinge as Cicero sometime answeared his aduersarie Mimi ergo exitus est non Fabulae This geare goeth by gesture and not by speâ—che S. Cyprian declaringe the order of the Churche in his time saith Sacerdos ante orationem parat animos fratrum dicendo Sursum corda The Priest before the â—raiers prepareth the hartes of the brethren saiyng thus vnto them Lifte vp your hartes The Deacons in S. Chrysostomes and Basiles time vsed to cal vpon the people with these woordes Oremus Attendamus Let vs praie Let vs geue eare Like as also the Priest in the Heathen Sacrifices was wonte to commaunde silence and to say to the multitude Fauete linguis This was doone in the Churche of Christe as S. Cyprian saith to put the people in remembrance that in theyr praiers they shoulde thinke of nothinge els but onely of the Lorde And therefore Chrysostome saith The Priest in the holy Ministration speaketh vnto the people and the people vnto the Priest But M. Hardinge for ease and expedition hath diuised a shorter way to teache the people by a Belrope He turneth his backe vnto his brethren and speaketh out twoo woordes alowde Pater noster and causeth the Sanctus Bel to play the parte of a Deacon to put the people in remembrance that now they must pray If any other man woulde say so muche he were a scoffer M. Harding speaketh it and it is good earnest and cause sufficient to auoide Iustinians law Augustus Cesar warned his sonne in lawe Tiberius Vt ore non digito loqueretur That he should speake with his mouthe and not with his finger And Cato was wonte to say when he saw twoo Augures méete togeather He merueiled that either of them coulde absâ—â—ine from smilinge For that theire whole profession and occupation stoode in mockinge of the people I wil not apply this to M. Hardinge notwithstandinge he séeme to professe the like God graunte his Bel may remember him to feare God least he him selfe be leafte As a soundinge peece of Brasse or as a tincklinge Cymbal M. Hardinge The .17 Diuision Now to say somwhat touchinge the Common praiers or Seruice of the Churches of Aphrica where S. Augustine preached in Latine as you say and I denie not and thereof you seeme to conclude that the common people of that Countrie vnderstoode and spake Latine as their vulgare tongue That the Aphricane Churches had their Seruice in Latine it is euident by sundrie places of S. Augustine in his exposition of the Psalmes in his Bookes De Doctrina Christiana and in his Sermons and most plainely in an Epistle that he wrote to S. Hierome in which he sheweth that the people of a Citie in Aphrica was greatly mooued and offended with their Bishop for that in reciting the Scriptures for parte of the Seruice to them he readde out of the fourth Chapter of Ionas the Propher not Cucurbita after the olde texte whiche they had beene accustomed vnto but Hedera after the new translation of S. Hierome Now as I graunte that some vnderstoode it so I haue cause to doubâ—e whether some others vnderstoode it or no. Nay rather I haue greate probabilitie to thinke they vnderstoode it not For the bewraieing of Hannibals Ambassadours to the Romaines by their Punical language wherof Titus â—iuius writeth and likewise the conference betwixte Sylla the Noble man of Rome and Bocchus Kinge of Numidia had by meane of Interpreters adhibited of bothe partes as Salust recordeth In Bello Iugurthino declareth that the tongue of Aphrica was the Punical tongue before the Romaines conquest Now the same people remaininge there vntil S. Augustines time what should mooue vs to iudge that they forgate their owne natiue and mother tongue and learned a new the Latine tongue I confesse that many vnderstoode and spake Latine by reason of the Romaines common resorte thither of their lawes there executed of their garrisons there abidinge and specially of the greate multitude of Latine people thither sente to inhabite Deductis Colonijs by August the Emperour first then by Adrianus and afterwarde by Commodus who woulde haue had the greate Citie Carthago newly reeâ—â—â—ied to be called after his owne name Alexandria Commodiana as Lâ—â—pridius writeth These Romaine Colonies that is to weete multitudes of people sent to inhabite the Countrie placed them selues aboute the Sea coasies in the chiefe Cities in Carthago Vtica Hippo Leptis c â–ª and there aboute And by these meanes the Romaine or Latine speache spredde abroade there and became to be very common as that which remained stil amonge the Inhabitantes that were of the Romaine kinde and was learned by longe vse and custome of others dwellinge amongst them specially in the Cities where the Romaines bare the sweâ— and gouernement For these considerations I thinke the Latine tongue was there very common But that it was common to the inwarde parties of the Countrie also and to the vplandishe people amongst whom the olde accustomed language is longest keapte as experience teacheth it is not likely For though the Nobilitie and Cities change their Language to be the more in estimation yet the common and base people of the Countrie fal not so soone to a change In this Realme of Englande after VVilliam Conquerours time by occasion of greate resortes of Frenche men hither and of our Countrie men into Fraunce also of the Frenche lawes and special fauour by the Princes borneâ— and preferrements bestowed vpon them that spake Frenche the most parte of the Nobilitie Lawâ—ers Marchantes Captaines Souldiers and welâ—hy folke had skil in the vnderstandinge and speaking of the Frenche tongue but yet the common and â—plandishe people spake litle or nought at al. Whereof grâ—w this Prouerbe in Englande of olde time â—acke woulde be a Gentleman but Lacke can no Frenche The like
Psalme that he had made for the common people he writeth thus Beinge desirous that the cause of the Donatistes shoulde come to the knowlege of the lowest sorte and of them that be vtterly ignorant and voide of learninge and as muche as in vs laie might be fixed in their memorie I wrote a Psalme for them to singe in the Latine Tongue This longe rehearsal of al these authorities sauinge that M. Hardinge gaue the occasion was vtterly néed lesse Notwithstandinge hereby it is euident that the people there vnderstoode the Latine wherein their Seruice was ministred and therefore had not their Seruice in any vnknowen tongue Nowe if M. Hardinge were hable to shewe that other Citties or Prouinces of the same Countrie where the Latine tongue was not knowen had not withstandinge the Latine Seruice it woulde very wel serue his purpose Otherwise the argument that he woulde séeme to fashion hereof is marueilous strange For thus as it appeareth he woulde conclude Some people in Aphrica spake the Punike tongâ—e Ergo they had their Seruice in the Latine tongue For other argument that he can here geather I sâ—e none The reste of Titus Liuius De bello Macedonico or of Ulpian De fidei commissis is vtterly out of season and therefore not woorthy to be answeared M. Hardinge The .19 Diuision This muche or more might here be saide of the language of the People of Gallia nowe called Fraunce which then was Barbarous and vulgare and not onely Latine and 97 yet had they of that Nation their Seruice then in Latine as al the VVeast Churche had That the common language of the people there was vulgare the vse of the Latine seruinge for the learned as we must needes iudge we haue firste the authoritie of Titus Liuius Who writeth that a Galloes or as now we say a Frenche man of a notable stature prouoked a Romaine to fight with him Man for Man makinge his chalenge by an Interpreter VVhiche had not beene doone in case the Latine tongue had ben common to that Nation Nexte the Place of Vlpianus before mentioned Then the recorde of Aelius Lampridius who writeth that a VVoman of the order of the Druides cried out alowde to Alexander Seuerus Mammaea her Sonne the Emperour as he marched forwarde on a day with his armie Gallico sermone in the Gallical tonge these woordes bodinge his deathe whiche righte so shortely after folowed Vadas nec victoriam speres ne militi tuo credas Goo thy way and looke not for the victorie trust not thy Souldiers Lastly the witnesse of S. Hierome who hauinge trauailed ouer that Region and therefore beinge skilful of the whole state thereof acknowlegeth the people of Treueres and of that territorie to haue a peculiar language diuerse from Latine and Greeke If al that I haue brought here toutchinge this mater be wel weighed it wil seeme probable I doubte not that al sortes of people in Aphrica vnderstoode not the Seruice which they had in the Latine tongue And no lesse may be thought of Galliaâ— and Spaine And so farre it is prooued against M. Iuels stoute assertion that within his sixe hundred yeeres after Christe some Christen people had their Common Praiers and Seruice in a tongue they vnderstoode not The B. of Sarisburie A shorte answeare may serue where nothinge is obiected This gheasse standeth vpon these twoo pointes The First is this The people of Gallia vnderstoode not the Latine tongue The seconde is this That not withstandinge the same people had their Seruice in Latine Whereof the Conclusion foloweth Ergo they had Seruice in an vnknowen tongue The Maior hereof is prooued with muche a doo by Titus Liuius by Ulpianus by Aelius Lampridius and by S. Hierome He might as wel haue added the storie of Brennus Caesars Commentaries Quintilian yâ— nameth twoo méere Frenche woordes Rheda Petoritum and Cicero who in his Oration pro Fonteio els where calleth the men of yâ— Countrie Barbaros Thus M. Harding taketh great paines to prooue that thinge that is confessed néedeth no proouinge But the Minor which is vtterly denied and wherein standeth al the doubtâ— and without proouinge whereof he prooueth nothinge he passeth ouer closely and prooueth by silence If the mater be doubtful it hath the more néede of proufe if it be plaine out of doubte it is the sooner prooued Surely to say without any kinde of proufe or euidence onely vpon M. Hardinges bare woorde The people of Gallia had the Latine Seruice it is but a very simple warrant For what learning what authoritie what coniecture what gheasse hath he so to say Some holde that Ioseph of Arimathaeâ— Philip the Apostle Nathanael and Lazarus were the firste that euer opened the Gospel in Fraunce But these foure neither came from Rome nor to my knowlege euer spake the Latine Tongue They came from Hierusalem out of Iewrie and spake the Hebrew tongue Therefore I recken M. Hardinge wil not say that any of these foure erected there the Latine Seruice The best that he can make hereof is but a gheasse and a likelihoode for thus he saith It wil seeme probable I doubt not But I assure thée good Reader it wil prooue nothinge I doubt not For weigh the probabilitie of these reasons The people of Galliâ— had a speache peculiar to them selfe and spake no Latine Ergo they had the Latine Seruice Or thus The first preachers in Gallia came from Hieâ—usalem and spake the Hebrew tongue Ergo they ministred the Seruice and common praiers in the Latine tongue These be M. Hardinges probabilities wherewith he doubteth not this mater is prooued But once againe let vs vewe the Maine Reason The Maior The people of Galliaâ— vnderstoode no Latine The Minor The same people had the Latine Seruice The Conclusion Ergo They had Seruice in an vnknowen tongue Here M. Hardinge we doo vtterly denie your Minor whiche onlesse ye prooue otherwise then ye haue hitherto begonne very Children may sée that your Conclusion cannot folowe Ye shoulde not so stoutely haue saide ye haue so throughly prooued the mater hauinge in déede as yet prooued nothinge But that the Seruice in the Churches of Gallia was not saide in suche order as M. Hardinge gheasseth but in a tongue knowen vnto the people it is euident by Seuerus Sulpitius in the life of S. Martine The people of the Citie of Tours in Fraunce then called Gallia vpon the vacation of the Bishoprike were desirous to haue S. Martine to be their Bishop notwithstandinge there were others that thought him a very simple man in al respectes vnwoorthy of any Bishoprike In this contention the mater fel out in this wise as Sulpitius sheweth Cum fortuitu Lector cui legendi eo die officium erat interclusus à populo defuisset turbatis ministris dum expectatur qui non aderat vnus è circunstantibus sumpto Psalterio queÌ„ primum versum inuenit arripuit
his woordes Omnipotens Dominus coruscantibus nubibus Cardines Maris operuit quia emicantibus praedicatorum miraculis ad fidem etiam terminos mundi perduxit Ecce enim penâ— cunctarum â—am gentium corda penetrauit Ecce in vna fide Orientis limitem Occidentisque coniunxit The almightie Lorde with his shininge Clowdes hath couered the Corners of the Sea for he hath broughte the endes of the worlde vnto the Faithe at the sight of the glorious Miracles of the Preachers For beholde he hath welneere perced through the hartes of al Nations and hath ioygned togeather the borders of the Easte and the Weast in one Faithe Nowe saithe M. Hardinge Gregorie is a witnesse of right good authoritie that this Realme of Englande had the Seruice in an vnknowen tongue Uerily Gregories authoritie in this case were right good if he woulde say the woorde But saithe M. Hardinge S. Gregorie reporteth that the Englishe people in the praisinge of God pronounced the Hebrewe Halleluia Ergo he is witnesse to the Latine Seruice This argument may be perfited and made thus The Englishe people in their praiers saide Halleluia Halleluâ—a is an Hebrewe woorde Ergo The Englishe people had the Latine Seruice This is an other Syllogismus of M. Hardinges God wote he might haue made it better Of S. Gregories woordes he might rather haue concluded thus The people of Englande in their praiers pronounced the Hebrewe Halleluia Ergo they had the Hebrewe Seruice Whiche doubtelesse in the Englishe Churches had beene very strange and yet as muche reason in that as in the Latine As for these Hebrewe woordes Halleluia Amen Sabbaoth and other like they may as wel be vsed in the Englishe Seruice as in the Latine and at this daie are vsed and continued stil in the reformed Churches in Germanie and therefore can importe no more the one then the other M. Hardinge The .24 Diuision Bede in the ende of his seconde booke sheweth that one Iames a Deacon of the Churche of Yorke a very conninge man in songe soone after the faithe had beene spred abroade here as the number of beleuers grewe beganne to be a Maister or teacher of singinge in the Churche after the maner of the Romaines The like he writeth of one Eddi surnamed Stephanus that taught the people of Northumberlande to singe the Seruice after the Romaine maner and of Putta a holy man Bishop of Rochester commendinge him muche for his greate skil of singinge in the Churche after the vse and maner of the Romaines whiche he had learned of the Disciples of S. Gregorie These be testimonies plaine and euident enough that at the beginninge the Churches of Englande had their diuine seruice in Latine and not in Englishe One place more I wil recite out of Bede most manifest of al other for proufe hereof In the time of Agatho the Pope there was a reuerende man called Iohn Archicantor that is chiefe Chaunter or singer S. Peters Churche at Rome and Abbot of the Monasterie of S. Martin there Benedicte an Abbot of Britaine hauinge builded a Monasterie at the mouthe of the Riuer Murus Bede so calleth it sued to the Pope for confirmations liberties fraunchisies priuileges c. as in suche case hath beene accustomed Amonge other thinges he obteined this cunninge Chaunter Iohn to come with him into Britaine to teache songe Bicause Bedes Ecclesiastical storie is not very common I haue thought good here to recite his owne woordes thus Engliâ—hed This Abbot Benedicte tooke with him the foresaide Iohn to bring him into Britaine that he should teache in his Monasterie the course of Seruice for the whole yeere so as it was doone at S. Peters in Rome Iohn did as he had commaundement from the Pope bothe in teachinge the singinge men of the saide Monasterie the order and rite of singinge and readinge with vtterance of their voice and also of writing and prickinge those thinges that the compasse of the whole yeere required in the celebration and keepinge of the holy daies Which be kepte in the same Monasterie til this day and be copied out of many rounde about on euery coaste Neither did that Iohn teache the Brethren of that Monasterie onely but also many other made al the meanes they coulde to get him to other places where they might haue him to teache This farre Bede I trowe no man wil thinke that this Romaine taught and wrote the order and manner of singinge and pronouncinge the Seruice of the Churches of this lande in the Englishe tongue If it had beene deemed of the learned and godly gouernours of Christen people then a necessary pointe to saluation to haue had the Seruice in the Englishâ— no man had beene so apte and fitte to haue translated it as he who in those daies had by special grace of God a singular gifte to make songes and sonets in Englishe Meter to serue religion and deuotion His name was Cednom of whome Bede writeth marueilouse thinges Howe he made diuerse songes conteininge mater of the holy Scripture with suche exceedinge sweetenesse and with suche a grace as many feelinge their hartes compuncte and prickte with hearinge and readinge of them withdrewe themselues from the loue of the worlde and were enkendled with the desire of the heauenly life Many saithe Bede of the Englishe Nation attempted after him to make religious and godly Poetries but none coulde doo comparably to him For he was not saith he alludinge to S. Paules woordes taught of men neither by man that Arte of makinge godly songes but receiued from God that gifte freely And therefore he coulde make no wanton triflinge or vaine ditties but onely suche as perteined to godly Religion and might seeme to proceede of a head guided by the holy Gost. Lib. 4. Cap. 24. This diuine Poete Cednom though he made many and sundrie holy workes hauing their whole argumeÌ„t out of holy Scripture as Bede reporteth yet neuer made he any peece of the Seruice to be vsed in the Church Thus the faith hath continued in this lande amongâ— the English people from the .14 yeere of the reigne of Mauritius Themperour almost these .1000 yeeres and vntil the late King Edwardes time the English Seruice was neuer hearde of at least way neuer in the Churche of Englande by publike authoritie receiued and vsed The B. of Sarisburie I litle thought M. Harding would so much haue bewraied his wante to prooue his mater by Pipers Poetes specially beinge al without the compasse of .600 yéeres For it is plaine by Beda that this Iames the Deacon liued vnder Kinge Edwine about the yéere of our Lorde 640. Putta Edda in the yeere .668 Iohn the ArchechauÌ„ter Cednom or Cedman for so his name is readde in Beda written in parchement in the time of Pope Agatho in the yéere .680 in whose name this Decree is written Sic omnes sanctiones Apostolicae Sedis accipiendae
instructe them And not withstandinge bothe these partes were graunted true yet coulde he not any way conclude that therfore the people should haue their Seruice in a strange vnknowen tongue Thus neither is the Antecedent true nor doothe the Consequent thereof folow Now iudge thou good Christian Reader whether these proufes beare weight sufficient to leade thy conscience He saith Praiers in the Common Uulgare tongue were necessary in the primitiue Churche for breedinge of the Faith But what thinge can be bredde by praiers in a strange tongue What Knowledge what Faithe what Charitie The Apostles were not voyde of Faithe yet they saide vnto Christe O Lorde increase our Faithe Christe speakinge of the latter daies saith thus VVhen the Sonne of man shal come he shal scarcely finde Faith in the vvorlde Doubtelesse the thinge that was good to reare the Faithe is also good to repaire the Faithe and that was then necessary to increase Faithe is also necessary now to continue Faithe But to what ende doothe he allege the woordes of Chrysostome Did that good Father euer minister the Common Seruice vnto the people in a strange tongue M. Hardinge knoweth The people vnderstoode Chrysostome what he praied and answeared him in their owne tongue and praied with him al togeather Or did Chrysostome euer checke the people for their knowlege or discourage them from reading the Scriptures Certainly he oftentimes rebuketh them for not readinge and willeth them to bye the Scriptures to reade the Scriptures and to conferre at home with their families of the Scriptures And wher as M. Harding to withdraw the peoples hartes from readinge saith The Scriptures are darke and dangerous and no man hable to wade in them without a guide S. Chrysostome contrarywise to encourage the people to reade the Scriptures saith They be plaine and easy and that the ignorant and simple man by praier vnto God may atteine the knowledge of them without any Maister or Teacher by him selfe alone For these be his woordes euen as M. Harding hath alleged them Profectò si orare cum diligentia insuescas nihil est quòd doctrinam conserui tui desideres cùm ipse Deus sine vllo interprete mentem tuam abundè luce afficiat If thou vse to praie diligently there is no cause why thou shouldest defier the teaching of thy felow seruante For God him selfe wil abundantly lighten thy minde without any interpreter The like saieing he hath often otherwhere Declaring the storie of Queene Candaces Chamberlaine he writeth thus Fieri non potest vt is qui Diuinis Scripturis magno studio feruentique desiderio vacat semper negligatur Licet enim desit nobis hominis Magisterium tamen ipse Dominus supernè intrans corda nostra illustrat mentem rationi iubaâ— suum infundit deâ—egit occulta doctorque fit eorum quae ignoramus It cannot be that any man with greate studie and feruent desier readinge the Scriptures should stil be leafte destitute For although wee lacke the Instruction of man yet wil God him selfe from aboue enter into our hartes and lighten our minde and caste a beame of light into our reason and open thinges that be hidden and become our teacher of suche thinges as wee know not Therefore this place of Chrysostome standeth M. Hardinge in smal stéede onlesse it be by the countenance of an ancient Doctour to make the simple beléeue he hath saide somewhat The reason that he geathereth hereof is this The vnlearned man be he neuer so simple may reade the Scriptures in his owne Vulgare tongue and vnderstande the same without a teacher Ergo The Common Seruice ought to be ministred vnto the Laye people in an vnknowen tongue M. Hardinge The .31 Diuision I woulde not here that any man shoulde lay to my charge the defence of ignorance as though I enuied the people any godly knowledge I wisshe them to haue al heauenly knowlege and to be ignorant of nothinge necessary to their saluation Yea euen with my very harte I wisshe with Moses Quis tribuat vt omnis populus propheteâ— det Dominus illis spiritum suum O that al the people coulde prophecie and were learned in Goddes holy woorde and that our Lorde would geue them his spirite But al the common people to vnderstande the Priest at the Seruice I thinke wise and godly men iudge it not a thinge so necessary as for the whiche the auncient order of the Churche with no litle offence publike and vniuersal auctoritie not consulted should be condemned broaken and quite abrogated by priuate aduise of a fewe If defaulte vvere in this behalfe iustly founde it is knowen to whome the redresse perteineth Concerning the state of Religion in al ages the general Councel representinge the vniuersal Churche for al soares hath ordeined holesome remedies VVhere they be not hearde of vvhom Christe saide He that heareth you heareth me and he that dispiseth you dispiseth me it is to be feared that concerning the Seruice the nevv learned boldenesse is not so acceptable to God as the olde simple humilitie It vvere good the people hauing humble and reuerent hartes vnderstoode the Seruice I denie not The B. of Sarisburie M. Hardinge wissheth vnto the people Al maner of knovvlege that is godly and heauenly and necessary for their Saluation Onely his Latine Seruice he woulde in no wise haue them know Whereby he seemeth priuily to graunt that his Latine Seruice neither is godly nor heauenly nor necessary for the peoples Saluation He would That al the people vvere learned in Gods holy vvoorde And notwithstanding he know there is noman to instructâ— them yet may he not suffer them either to reade the Scriptures or to vnderstande any parte of their Common Praiers I trowe he woulde haue them learne onely by Reuelation If any faulte vvere iustly founde saith M. Hardinge the redresse thereof belongeth to the General Councel I graunt the very name of a Councel is great and weigheth much But if there were none other possible way to séeke redresse then moste miserable were the Church of God If Christ his Apostles would haue waited for a General Councel the Gospel had béene vnpreached the Churche vnplanted vntil this day It vvere good saith M. Harding the people vnderstoode the Seruice I denie not Forgeat not this good Reader That the people vnderstoode their Seruice M. Hardinge him selfe confesseth it vvere good And why so Doubtlesse bicause he is forced to see and saye that it woulde redounde to the glorie of God and to the greate comforte and profite of the people Therefore he saith It vvere good Whereof wée may wel geather this Argument of the contrary Then that the people in this brute sorte is keapte stil in ignorance not vnderstanding any portion of their Common Seruice by M. Hardinges owne confession It is il And is it not lawful to doo that is good to redresse that is il to séeke Goddes glorie and the comforte of his
people without consent of a General Councel It appeareth wel God is not bounde to suche orders He hath oftentimes restoared his Churche and reformed Abuses and Heresies by particular conference within seueral Realmes and Countries as wée sée by these Priuate Councels holden at Carthage vnder S. Cyprian at Neocesaria in Pontus at Ancyra in Galatia at Gangra in Paphlagonia and by other like without any consent of a General Councel So likewise saith S. Ambrose against Secundus and Palladius The Bishoppes of the East parte and so the Bishoppes of the weast haue euer vsed seuerally to assemble them selues togeather as occasion was offered and to reforme their Churches by them selues without troublinge the whole worlde But saith M. Hardinge Christe him selfe hath by special vvoordes commended the authoritie of Councels Qui vos audit me audit He that heareth you heareth mee and he that despiseth you despiseth mee Wée denie not the truthe of these woordes notwithstanding it is plaine Christe spake there no more of a Councel then of any one priuate man hauinge Commission from him and dooinge his commaundement wherevnto the whole Councel is bounde to yeelde no lesse then others and without whiche the Councel be it neuer so General is no Councel But where did euer Christe geue commaundement that the Seruice should be saide in a strange vnknowen tongue Or where did any General Councel euer decrée it Once againe I aske M. Harding and gently desier his answeare where did any General Councel from the beginning of the worlde euer decrée that the people shoulde heare their Seruice in a strange vnknowen tongue If there be any suche Councel why dooth he not shewe it If there be none nor neuer were any why doth he thus mocke the worlde with the name of a Councel Cicero saithe very wel of him selfe Nihil nobis opus erat Lege de quibus nihil esset actum Legibus To restoare me from exile I needed no lawe against whome there was nothinge donne by Lawe So may we likewise say Wee neede no Councel to restoare Goddes Truthe that was taken away from vs without a Councel Euery Prince is bounde in the whole to see the Reformation of his owne Churche and Countrie Neither wil God holde him excused if he say I wil tarie til al other Princes and the whole worlde doo the like Iosue that noble Prince when he had assembled al the Tribes of Israel before him thus he spake vnto them Si malum vobis videtur vt seruiatis Domino optio vobis datur Ego autem Domus mea seruiemus Domino If ye thinke it il to serue the Lorde ye shal haue your choise but I and my house wil serue the Lorde It pleased God to plante this Church in this Realme three hundred yeeres before the first General Councel was holden at Nice The Lordes hande is not shortened He is likewise hable nowe to reforme the same by his holy Woorde without tarrieinge for a General Councel How be it the worlde may see these be but pretertes and vaine shiftes without any simple meaninge They haue now had a Councel of longe continuanâ—e They haue hearde the great complaintes of al Christian Kingdomes and Countries namely touchinge their Common Seruice M. Hardinge him selfe confâ—sseth It vvere good the people vnderstoode it Yet not withstandinge the Councel saithe No it were il it were not good and can in no wise abide it And so either the Councel condemneth M. Hardinge or els M. Hardinge condemneth his Councel But Christe saithe vnto vs Let the deade burie their deade come thou and followe me M. Hardinge The .32 Diuision Yet al standeth not in vnderstandinge S Augustine saithe notably Turbam non intelligendi viuacitas sed credendi simplicitas tutissimam facit That as for the common people it is not the quickenesse of vnderstandinge but the simplicitie of beleuinge that maketh them safest of al. And in another place Si propter eos solos Christus mortuus est qui certa intelligentâ—a possunt ista disceinere penè frustra in Ecclesia laboramus If Christe saithe he died onely for them whiche canne with certaine or sure vnderstandinge discerne these thinges concerninge God then is the laboure we take in the Churche in maner in vaine God requireth not so muche of vs how muche we vnderstande as howe muche we beleeue and through belefe howe muche we loue And when we shal al appeare before Christ in that dreadeful daie of Iudgemente 84 we shal not be required to geue an accompte of our vnderstandinge but faithe presupposed of our Charitie The B. of Sarisburie Where as M. Hardinge saithe Al standeth not in vnderstandinge If he meane thereby profounde knowledge and deepe conceiuinge of Mysteries as S. Augustine also meante it may wel be graunted Otherwise as touchinge the publique Seruice as Chrysostome saithe Onles the vnlearned vnderstande what thou praiest he is not edified neither canne he geue consent vnto thy prâ—ier thou throwest thy woordes into the winde and speakest in vaine And therfore the very substance of the Publique praier reasteth in the vnderstandinge of the hearer No man may iustly presume of that M. Hardinge saithe we shal not render accoumpte of our knowledge For at that terrible daie of the Lorde we shal assuredly render accoumpte of our wilful Ignorance Christe him selfe vnto whome God hath geuen al iudgement saithe If the blinde leade the blinde bothe shal fal into the pitte And againe This is the Condemnation of the worlde light is come into the worlde and men loue the darkenesse more then the light This saithe Christe is the Condemnation of the worlde And the wise man saith The wicked at that terrible time shal make their moane on this sorte Aberrauimus à via veritaris Iustitiae lumen non fulsit nobis Sol intelligentiae non exortus est nobis We straied from the way of the Trueth and the light of Iustice shined not before vs neither did the Sonne of vnderstandinge arise vnto vs. Chrysostome oftentimes complaineth of the peoples negligence in this behalfe Non sum inquis Monachus Vxorem habeo filios curam Domus Hoc illud est quod omnia quasi vna quadam peste corrumpit quòd Lectionem diuinaruÌ„ Scripturarum ad solos puâ—atis Monachos pertinere c. Thou wilt saie I am no Monke I haue wife and Children and charge of householde This is it that as it were with a Pestilence infecteth al togeather that ye thinke the readinge of the Holy Scriptures belongeth onely vnto Monkes He addeth further Multò est grauius atque deterius superfluam esse putare Legem Dei quà m illam omninò nescire Haec enim verba sunt quae de Diabolica prorsus meditatione promuntur The faulte is greater and more greeuous to thinke Goddes Lawe is superfluous and not needeful for thee then to be ignorant
yeeres pasâ—e seeinge the place of S. Paule to the Corinthians either perteineth not to this purpose or if it be so graunted for the diuersitie of states of that and of this our time it permitâ—eth a diuersitie of obseruation in this behalfe though some likenesse and resemblance yet reserued seeinge great profite commeth to the faithful people hauinge it so as they vnderstande it not Finally seeinge the examples rehearsed herein to be folowed be of smal auctoritie in respecte either of antiquitie or of true Religion As the bolde assertion of M. Iuel is plainely disproued so the olde order of the Latine Seruice in the latine Churche whereof Englande is a Prouince is not rashly to be condemned specially whereas 91 beinge first committed to the Churches by the Apostles of our Countrie and the firste Preachers of the Faithe here it hath beene auctorised by continuance almost of a thousande yeeres without control or gaine saieinge to the glorie of God the wealthe of the people and the procuringe of healpe from heauen alwaies to this lande And to adde hereunto this muche laste of al though it might be graunted that it were good the Seruice were in the Vulgare tongue as in Englishe for our countrie of Englande Yet doubteles good men and zelous keepers of the Catholike faithe wil neuer allowe the Seruice deuised in Kinge Edwardes time nowe restored againe not so muche for the tongue it is in as for the order it selfe and disposition of it lackinge some thinges necessarie and hauing some other thinges 92 repugnant to the Faithe and custome of the Catholike Churche The B. of Sarisburie Here M. Hardinge it appeareth ye beginne to mislike your owne dealinge that after so many woordes and so greate a countenaunce of learninge ye shoulde be founde so nakedly and so vnsensibly to deceiue the people And therefore hauinge no manner Authoritie of auncient Councel or Doctour to allege againste the Englishe tongue in the Churche of Englande yet leaste in the ende hauinge saide so muche ye shoulde seeme to saie nothinge ye beginne to finde faulte with the order of our Seruice and without any manner of proufe ye say there are many thinges therein conteined contrary to the Catholique Faithe and so contrary to your owne knowlege ye mainteine one vntrueth by an other You knowe that we serue God accordinge to his holy woorde and the order of his Primitiue Churche For As Tertullian saithe the Christian people did in his time Coimus ad diuinarum Scripturarum commemorationem si quid praesentium temporum qualitas aut praemonere cogit aut recognoscere Certè fidem sanctis voâ—â—bus pascimus spem erigimus fiduciam figimus Wee meete togeather to heare the rehearshal of the holy Scriptures if the state of the present time doo force vs either to forewarne any thinge or els to cal any thinge to remeÌ„brance Verily we feede our Faithe with those holy woordes we confirme our hope we assure our trust Wée minister the holy Sacramentes in pure and reuerent sorte we Baptize in the name of God the Father the Sonne the Holie Ghost we receiue the Sacrament of Christes Bodie and Bloude from the Holy Table we make our humble Confession and fal to the grounde and praie al togeather with one harte and one voice in sprite and trueth and specially wée pray for you and for suche others that ye may consider from whence ye are fallen and repent your selues and returne to God wée Excommunicate open offenders wée receiue againe them that shew them selues penitent wée instructe our youthe in the Faithe of Christe wée make collections and prouide charitably for the poore Of al these thinges what one thinge is contrary to the Catholique faithe O M. Hardinge it is written The mouthe that lieth destroieth the soule And Christe saithe The Blasphemie against the holy Ghost shal neuer be forgeuen neither in this life nor in the life to come Now good Christian Reader for the better contenting of thy minde I beséeche thée to looke backe and to consider the whole substance of al that M. Hardinge hath laide in for proufe of this Article what weight it beareth and how wel it serueth to his purpose He hath intreated largely of singinge in the Quier at what time and where it first beganne and likewise hath prooued by a greate longe discourse of situation of countries and diuersitie of tongues that neither al the east parte of the worlde vnderstoode the Gréeke nor al the people of Aphrica Mauritania Spaine and Fraunce vnderstoode the Latine whiche labour in this case was nothinge needeful But that al the Nations of the East parte had their Seruice in the Greeke tongue and that al the people of Aphrica Mauritania Spaine and Fraunce had their Seruice in the Latine tongue whiche thinge onely stoode in Question and therefore was onely to be prooued he hath hitherto vtterly leaft vnprooued Touchinge the Publique Seruice within this Ilelande the storie of Augustine of Rome and Edda and Putta and other Poetes and singinge men as I haue shewed standeth him in smal stéede Contrary to his owne knowlege he saith that the fouretéenth Chapter of S. Paule to the Corinthians cannot necessarily be applied to this purpose And further he saith that euen from the Apostles time the Priest euermore made his Praiers in the Quier farre of from the hearinge of the people That the ignorant people vnderstandeth the Latine Tongue although not in most exacte wise or perfitely That they are now better instructed in the Articles of the Faith then they were in the time of the Apostles That it is sufficient for them now to be taught by Gestures and Ceremonies and that they haue greate profit by hearinge their Seruice although they know not what they heare Againe he saith that the Gréeke and Latine be learned tongues and therefore al the Seruice of the Churche throughout the whole worlde ought to be ministred in one of them That al the Psalmes and al other Scriptures are harde and farre passe the capacitie of the people That vnderstandinge of the mater causeth the minde to wander and to be shorte that praier in the Common tongue that euermore bredde Schismes and Diuisions in the Churche He hath openly falsified Strabo Iustinian Origen Chrysostome and others and hath forced them to say the thinge they neuer meante This is the whole Summarie of al that he had to say Hereof he woulde séeme to conclude that within the first sixe hundred yeeres after Christe the Common Seruice was ministred openly in a tongue vnknowen vnto the people Albeit he hath hitherto alleged neitheir Scripture nor Councel nor Decrée nor Doctour nor Example or Practise of the Primitiue Churche to prooue the same Of the other side it is sufficiently prooued of our parte that the fouretienth Chapter to the Corinthians must of necessitie belonge to the vse of Common praiers and that in the Primitiue Churche the Seruice was euery
where Ministred in the Uulgare Tongue and that the Priest and the people praied al togeather I haue prooued not onely that the Nations that vnderstoode Greeke or Latine had their Seruice in the Greeke or Latine tongue but by Theodoretus Sozomenus S. Ambrose and S. Hierome that the Syrians had their Seruice in the Syrian tongue by S. Baâ—â—le that the Egyptians had their Seruice in the Egyptian tongue The Lybians the Thâ—banes the Palestines the Arabians the Phenicians eche of them in their owne tongue by Origen that al Barbarous people had their Seruice in their seueral Barbarous tongues by Sulpitius that the people of France then called Gallia had their Seruice in the Frenche tongue S. Hierome saithe Vox quidem dissona sed vna Religio Tot penè psallentium chori quot gentium diuersitates The voice is diuers but the Religion is alone There be welneare so many companies of people singinge as there be diuersities of Nations To be shorte I haue prooued by S. Chrysostome and by Lyra and others that there can no manner profit redounde vnto the people of praiers made in a strange tongue Séeinge therefore M. Hardinges Doctrine standeth vpon so simple groundes as I haue shewed and serueth onely to mainteine ignorance and the kingedome of darkenesse it is now thy parte gentle Reader to iudge indifferently betwéene vs bothe how iustly he hath coloured the same with suche a face of antiquitie and also how truely and substantially he hath answeared my assertion FINIS THE FOVRTH ARTICLE OF THE SVPREMACIE The B. of Sarisburie Or that the Bishop of Rome was then called an vniuersal Bishop or the head of the vniuersal Churche M. Hardinge The .1 Diuision BY what name so euer the Bishop of Rome was called within sixe hundred yeres after Christes Ascension this is cleare that his Primacie that is to say Supreme power and auctoritie ouer and aboue al Bishoppes and chiefe gouernement of al Christes flocke in maters perteininge to Faithe and Christen Religion was then 93 acknowleged and confessed VVhiche thinge beinge so whether then he were called by either of those names that you denie or no it is not of greate importance And yet for the one of them somwhat and for the other an infinite number of good auctorities may be alleged But thereof hereafter The B. of Sarisburie Touchinge these glorious Names and Titles wherewith the Bishop of Rome hath longe sithence fournished and bewtified his estate M. Hardinge séemeth in parte willingly to yéelde claiminge neuerthelesse the Supreme Power and Uniuersal Authoritie vnto the Sée of Rome and that euen from the Apostles time notwithstandinge it was as easie a mater for Christe to geue Peter the power and Title bothe togeather as to geue him the power alone without the Title But to auoide errour that might grow by mistaking of woordes him wée cal the Vniuersal Bishop or the Head of the Vniuersal Churche that hath authoritie aboue al General Councels and fulnesse of power to expounde the Scriptures to whose determinations the whole Churche of God must of necessitie submittâ— it selfe without contradiction whome neither Emperour nor Kinge nor Clergie nor the whole Uniuersal people in any wise may control what so euer he doo vnto whome al Appeales ought to lie from al places of the worlde and who wheresoeuer he happen to be hath the ful Iurisdiction of a Bishop That euer any suche Superioritie or Uniuersal power was geuen by Christe to the Sée of Rome it wil be to muche for M. Hardinge wel to prooue But where as the Bishop there so ambitiousely craueth to be knowen and taken for the Uniuersal Bishop and Head of the Uniuersal Churche happy is he if he doo the dewtie of one particular Bishoppe and be founde but a member of Christes Churche S. Gregorie saith Aduersus quem portae praeualent Inferorum ille néque petra dicendus est supra quam Christus aedificat Eâ—clesiam néque Ecclesia neque pars Ecclesiae He against whom the gates of Hel doo preuaile as they haue often against the Bishop of Rome neither may be called the Rocke wherevpon Christe dooth builde his Churche nor the Churche nor any parte of the Churche Certainely touchinge these vaine Titles the same Auncient Father S. Gregorie saith Ego fidenter dico quisquis se Vniuersalem Sacerdotem vocat vel vocari deâ—iderat in elatione sua Antichristum praecurrit I speake it boldly who so euer either calleth him selfe the Vniuersal Bishop or desireth so to be called in his pride he is the â—orerenner of Antichriste M. Hardinge The .2 Diuision Now concerninge the chiefe pointe of this Article whiche is the Primacie of the Pope Peters successour First it hath beene set vp and ordeined by God so as it standeth in force Iure diuino by Goddes law and not onely by mans law the Scriptures leadinge therto Next commended to the worlde by decrees of Councels and confirmed by edictes of Christen Emperours for auoiding of Schismes Furthermore confessed and witnessed by the holy Fathers Againe founde to be necessary by reason Finally vsed and declared by the euente of thinges and practise of the Churche For proufe of al this so muche might easely be saide as shoulde serue to a whole volume The B. of Sarisburie Here M. Hardinge saith He wil Trippe Daunce lightly ouer this Article And therefore notwithstanding he woulde seeme to holde De Iure diuino that is by the Scriptures yet for haste he allegeth not any one woorde of the Scriptures as of him selfe but onely vpon the reporte and credite of others Howbeit Pope Zosimus in al that longe contention he had with the Bishoppes of Aphrica touchinge these maters neuer alleged any woorde of the Scriptures but onely the Councel of Nice whiche he him selfe had falsified And Meltiades writing hereof to the Bishoppes of Spaine séemeth to claime onely by Custome and not by any right of Goddes Woorde Neuerthelesse sithence that time they haue founde out sundrie places of the Scriptures to auouche their Title and haue forced the same to serue their purpose Christe saithe Al power is geuen to me Hereof Stephanus the Bishop of Patraca concludeth thus Ergo in Papa est omnis potestas supra omnes potestates tam Coeli quà m terrae Therefore in the Pope is al power aboue al powers as wel of Heauen as of earth Some others there be that reason thus Peter entred into the Graue before Iohn Peter drew his Net ful of Fishe vnto Peter Christe saide Confirme thy brethren Ergo The Pope is head of the Churche Bonifacius the eight saith In principio creauit Deus Coelum terram non in principijs God made Heauen and earth in the beginninge and not in the beginninges as in manie And againe Spiritualis omnia dijudicat He that is spiritual iudgeth al thinges Ergo The Bishop of Rome ought to haue an Vniuersal power ouer
al the worlde By these and other like authorities of the Scriptures they conclude that the Pope holdeth his authoritie not by any ordinance of man but De Iure diuino That is euen by the right of Goddes vndoubted Lawe And therefore Pope Bonifacius determineth the mater in this wise to holde for euer Declaramus Dicimus Definimus Pronuntiamus omninò esse de necessitate salutis omni humanae creaturae subesse Romano Pontifici Wee declare say determine and pronounce that vndoubtedly it standeth vpon the necessitie of Saluation for euery mortal creature to be subiecte to the Bishop of Rome Likewise saith the Glose vpon the same Quicquid saluatur est sub summo pontifice What so euer is saued is vnder the highest Bishop If â—â—ese claimes be good it is no harde mater to holde by Scriptures But for as muche as they seeme to make greatest accompte of these woordes of Christe Thou art Peter and vpon this rocke I vvil builde my Churche Therefore for answeare herevnto vnderstande thou good Christian Reader that the Olde Catholique Fathers haue written pronounced not any Mortal man as Peter was but Christe him selfe the Sonne of God to be this Rocke Gregorius Nyssenus saith Tu es Petrus c. Thou arte Peter and vpon this Rocke I vvil builde my Churche He meaneth the Confession of Christe for he had saide before Thou arte Christe the Sonne of the liuinge God So saith S. Hilarie Haec est vna foâ—lix fidei Petra quam Petrus ore suo confessus est This is that onely Blessed Rocke of Faithe that Peter confessed with his mouthe Againe he saith Vpon this Rocke of Peters Confession is the buildinge of the Churche So Cyrillus Petra nihil aliud est quà m firma inconcussa Discipuli Fides The Rocke is nothinge els but the stronge and assured Faithe of the Disciple So likewise Chrysostome Super hanc PetraÌ„ id eâ—t In hac Fide Confessione aedificabo Ecclesiam meaÌ„ Vpon this Rocke that is to say vpon this Faithe and this Confession I wil builde my Churche Likewise S. Augustine Petra erat Christus super quod fundamentum etiam aedificatus est Petrus Christe was the Rocke vpon which â—undation Peter him selfe was also builte And addeth further bisides Non me aedificabo super te sed te aedificabo super me Christe saithe vnto Peter I wil not builde mee selfe vpon thee but I wil builde thee vpon mee Al these Fathers be plaine but none so plaine as Origen His woordes be these Petra est quicunque est Discipulus Christi Et super talem petraÌ„ construitur omnis Ecclesiastica Doctrina Quod si super vnuÌ„ illum Petrum tantùm existimas aedificari totaÌ„ EcclesiaÌ„ â–ª quid dicturus es de Iohanne Filio Tonitrui Apostolorum vnoquoque Num audebimus dicere quòd aduersus Petrum vnum non praeualiturae sint portae Inferorum An soli Petro danâ—ur a Christo Claues Regni Coâ—lorum He is the Rocke who so euer is the Disciple of Christe And Vpon suche a Rocke al Ecclesiastical learninge is builte If thou thinke that the whole Churche is builte onely vpon Peter what then wilt thou say of Iohn the Sonne of the Thunder and of euery of the Apostles Shal wee dare to say that the Gates of Hel shal not preuaile onely against Peter Or are the keyes of the Kingedome of Heauen geuen onely vnto Peter By these few it may appeare what right the Pope hath to claime his authoritie by Goddes woorde and as M. Hardinge saith De Iure diuino In déede touchinge the same woordes of S. Mathew S. Hierome writeth thus Istum locum Episcopi Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt supercilio Bishoppes and Priestes not vnderstandinge this place take vpon them some parte of the proude lookes of the Phariseis And againe he saithe Nouerint Episcopi se magis consuetudine quà m dispositionis Dominicae veritate Presbyteris esse maiores Let Bishoppes vnderstande that they are greater then the Priestes more of Custome then of the truthe of Goddes ordinance By this it appeareth that the Bishop of Rome holdeth by Custome and not as M. Hardinge saith De Iure diuino As for the Decrées of Councels the Edictes of Princes the saieinges of holy Fathers the Necessitie of Reason and the Practise of the Churche how iustly they be auouched by M. Hardinge they shal be seuerally examined as they come M. Hardinge The .3 Diuision But I in this treatise seekinge to auoide prolixitie hauinge purposed to say somewhat to this number of the other Articles and knowinge this matter of the Primacie to be already largely and learnedly handeled of others wil but Trippe as it were lightly ouer at this time and not set my fast footinge in the deepe debatinge and treatinge of it First as concerning the right of the Primacie by Goddes lawe by these auncient authorities it hath beene auouched Anacletus that holy Bishop and Martyr S. Peters Scholar and of him Consecrated Priest in his Epistle to the Bishops of Italie writeth thus In Nouo Testamento post Christum c. In the New Testament the order of Priestes beganne after our Lorde Christe of Peter bicause to him Bishoprike was first geuen in the Churche of Christe where as our Lorde saide vnto him Thou arte Peter and vpon this Rocke I vvil builde my Churche and the gates of Hel shal not preuaile against it and vnto thee I vvil geue the keyes of the kingedome of Heauen VVherefore this Peter receiued of our Lorde first of al power to binde and to loose and first of al he brought people to the faithe by vertue of his Preachinge As for the other Apostles they receiued honour and power in like felowship with him and willed him to be their Prince or chiefe gouernour In an other Epistle to al Bishops alleging the same texte for the Primacie of the see of Rome speakinge of the disposition of Churches committed to Patriarkes and Primates saith thus moste plainely This holy and Apostolike Churche of Rome hath obteined the Primacie not of the Apostles â–ª but of our Lorde and Sauiour him selfe and hath gotten the preeminence of power ouer al Churches and ouer the whole flocke of Christen people euen so as he saide to blessed Peter the Apostle Thou arte Peter and vpon this Rocke c. The B. of Sarisburie The authorities here alleged are full of Fogge and false grounde and can abide no falt footinge and therefore M. Hardinge Trippeth them so lightly ouer Touchinge this Epistle of Anacletus and other like Epistles Decretal I wil onely geue a taste and leaue the iudgement thereof vnto the Reader First one Petrus Crabbe the compiler of the Councelles complaineth muche that the examples from whence he tooke them were woonderfully corrupted and not one of them agreeing with an other and expresseth
the same by these woordes Exemplarium intolerabilis nimiaque differentia deprauatio Againe Gratian him selfe vpon good aduise is driuen to say that al suche Episâ—les ought to haue place rather in debatinge of mater of Iustice in the Consistorie then in determininge and weighing the truthe of the Scriptures Bisides this neither S. Hierome nor Gennadius nor Damasus nor any other olde Father euer alleged these Epistles or made any accompte of them nor the Bishops of Rome them selues no not when suche euidence might haue stande them in best steede namely in their ambitious contention for the Superioritie ouer the Bishops of Aphrica The contentes of them are such as a very childe of any iudgement may soone be hable to discrie them Clemens informeth S. Iames of the order and manner of S. Peters death yet it is certaine and Clement vndoubtedly knew it that Iames was putte to death seuen yeeres bâ—â—ore S. Peter Antherus maketh mention of Eusebius Bishop of Alexandria and of Felix Bishop of Ephesus yet was neither Eusebius nor Felix neither Bishoppe nor borne al the time that Antherus liued Marcellinus saith The Emperour might not attempte to presume any thinge against the Gospel Yet was there then no Emperour aliue that vnderstoode Christe or knew the Gospel Marcellus writeth to the Emperour Maxentius and chargeth him straitely with the authoritie of Clement yet was Maxentius an Infidel a cruel Tyran and a persequutor of the Churche and neither knew nor cared for the name of Clement Zephyrinus saithe Christe commaunded his Apostles to appointe the threescore and twelue Disciples Yet S. Luke saith Christe him selfe appointed them S. Luke saithe Iohn the Baptist gaue this counsel to the Souldiers Be ye contented with your wages c. Yet Meltiades quite altereth the whole storie and nameth Christe in steede of Iohn It woulde be tedious and needlesse to open al these few notes may suffice for a taste Now touchinge this Anacletus whom M. Harding hath fournished with his titles as though it were the very true Anacletus in déede First he saith Clemens was his predecessour Contrary wise Irenaeus that liued immediatly afterwarde and Eusebius saie Anacletus was predecessour vnto Clement Whereby it may appeare that Anacletus wrote this Epistle after that he him selfe was deade He maketh mention of S. Peters Churche yet was there no churche built in the name of Peter within thrée hundred yeeres after Anacletus Againe he allegeth the Decrées and Canons of the olde Fathers His woordes be these Haec ab antiquis Apostolis patribus accepimus These thinges haue we receâ—ued of the Olde Apostles and auncient Fathers as if the Apostles had béene longe before him notwithstanding S. Iohn the Apostle was yet aliue and Anacletus him selfe was one of the oldest Fathers Although by that I haue thus shortly touched the likelyhoode hereof may soone appeare yet I beseeche thee good Christian Reader consider also these and other like phrases and manners of speache whiche in these Epistles are very familiar and may easily be founde Persequutiones patieÌ„ter portare peâ—o vt pro me orare debeas Episcopi obediendi sunt non insidiandi Ab illis omnes Christiani se cauere debent Here is not so muche as the very congruitie and natural sounde of the Latine Tongue And shal wee thinke that for the space of three hundred yeeres and more there was not one â–ª Bishop in Rome that coulde speake true Latine And specially then when al the whole people there bothe wemen and children were hable to speake it naturally without a teacher Uerily the Pope him selfe saith Falsa Latinitas vitiat rescriptum Papae False Latine putteth the Popes owne write out of credite As for the substance and contentes of these Epistles they touche nothing neither of the state of the Churche in that time nor of Doctrine nor of Persequution nor of Heresie nor of the office of the Ministers nor of any other thinge either agreable vnto that age or in any wise greatly worthy to be considered Al their drifte is by salsiâ—ieinge of the Scriptures by al other meanes onely to stablishe the state and Kingdome of the See of Rome Anacletus thus interâ—aceth the woordes of Christe Super hanc Petram id est super Ecclesiam Romanam aedifieabo Ecclesiam meam Vpon this Rocke that is to say vpon the Churche of Rome I wil builde my Churche And againe Romana Ecclesia Cardo Caput est omnium Ecclesiarum Vt enim Cardine ostium regitur ita huius sanctae Sedis authoritate omnes Ecclesiae reguntur The Churche of Rome is the Hooke and the Head of al Churches For as the doore is ruled by the Hooke so al Churches are ruled by th â–ª authoritie of this holy See of Rome Pope Stephanus saith Haeâ— Sacrosancta Domina nostra Romana Ecclesia This holy our Lady the Churche of Rome And what néeded M. Hardinge to allege onely Anacletus beinge so wel stoared of sundrie others For Pope Euaristus Alexander Sixtus Telesâ—horus Higinus Pius Anicetus Soter Eleutherius Uictor and al the reast of the ancient Bishops of Rome whose names haue beene abused to this purpose agrée in one Al they are made to say Wee are the Vniuersal Bishops wee are the headdes of the Vniuersal Churche Al appeales ought of right to lie to vs wee cannot erre wee may not be controlled For it is written The Scholer is not aboue his Maister If these authorities were sufficient then were the case cleare of M. Hardinges side But he saw they were forged ful of vntrueth and therefore he thought it best to trippe so lightly ouer them As for Anacletus him selfe that was Peters Scholar and the reast of the ancient Bishoppes of Rome they were holy men and godly Fathers and liued in continual persecution and were daily taken and put to death and had no leisure to thinke vpon these ambitious and vaine titles M. Hardinge The .4 Diuision S. Gregorie writinge to Mauritius the Emperour against Iohn the Bishop of Constantinople ambitiousely claiminge and vsurpinge the name of an vniuersal Bishop prooueth the Bishop of Rome succeedinge in Peters Chaier to be Primate and to haue charge ouer al the Churche of Christe by Scriptures thus Cunctis Euangelium scientibus liquer c. It is euident to al that know the Gospel that the Cure and charge of the whole Churche hath beene committed by the woorde of our Lorde to the Holy Apostle Peter prince of al the Apostles For to him it is saide Peter louest thou mee Feede my sheepe To him it is saide Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not And thou beinge once conuerted strengthen thy brethren To him it is saide Thou arte Peter and vpon this Rocke wil I builde my Churche and the Gates of Hel shal
knowledge expoundeth it or if either his woordes or his purpose of writinge may seeme any way to leade to that ende then may M. Hardinge séeme to haue some honest colour for his defence Otherwise wée may iustly say He racketh the Doctours and forceth them to speake what him listeth to sâ—rue his tâ—rne First it is certaine that in al that Epistle S. Cyprian neuer gaue vnto Câ—rnelius any suche ambitious Title but onely calleth him by the name of Brother For thus he saluteth him Cyprian vnto his Brother Cornelius sendeth greetinge And maketh his entrie in this wise Deere Brother I haue readde your letters Thus S. Cyprian beinge Bishop of Carthage claimeth brotherhoode and equalitie with the Pope One special occasion of his writinge vnto Cornelius was this emongst others Cornelius being Bishop of Rome and hauinge Excommunicate certaine notorious wicked men and afterwarde beinge threatened and il vsed at their handes began to fainte and to be weary of his office S. Cyprian hearinge thereof wrote comfortably vnto him willed him in any wise to procéede and to deale boldly not to yéelde consideringe it was Gods cause and not his awâ—e Amonge other woordes he saith thus Christiani non vltrà aut durare aut esse possumus si ad hoc ventum est vt perditorum minas insidias pertimescamus Wee can no lenger continue or be Christian men if wee beinge Bishoppes once beginne to shrinke at the threates and fetches of the â—icked Upon occasion hereof he sheweth what hurte and confusion of Sectes Schismes insueth in any Prouince or Diocesse wâ—ere as the Bishops Authoritie and Ecclesiastical Discipline is despised For euery Bishop saith S. Cyprian within his owne Diocese is the Priest of God and for his time is a Iudge appointed in the place of Christe and as the Churche is one so ought he likewise to be but one And thus he writeth generally of the authoritie of al Bishops not onely of the authoritie of the Bishop of Rome And notwithstandinge he directeth his Epistle onely to Cornelius yet are al his reasons general and touche bothe him selfe beinge Bishop of Carthage and also al other Bishoppes what so euer Now therefore to drawe that thinge by violence to one onely Bishop that is generally spoken of al Bishops it is a guileful fetche to misâ—eade the Reader and no simple or plaine dealinge But M. Hardinge séemeth to grounde his errour vpon the mistakinge of these woordes of S. Cyprian Vnus Sacerdos and Fraternitas vniuersa That is One Bishop and The whole Brotherhoode For where as S. Cyprian saith There must be one Bishop in a Churche he imagineth there must be one Bishop to rule ouer the whole vniuersal Church And where as againe S. Cyprian saith The whole Brotherhoode must obey one Bishop He geathereth that al Christian people throughout the whole worlde which he vntruely calleth The whole Brotherhoode must be obedient vnto one vniuersal Bishop And thus he buildeth one errour vpon an other But mistakinge of the Doctour maketh no sufficient prouâ—e It maye soone appeare S. Cyprian meante that for the auoiding of Schismes and diuisions there ought to be onely one Bishop within one Diocese and not one Bishop to rule ouer al the worlde For thus he expoundeth his owne meaninge Cùm post primum esse non possit quisquam qui post vnum qui solus esse debet factus est iam non secundus ille sed nullus est Seeing that after the first Bishop is chosen there can be none other who so is made Bishop after that one whiche must needes be alone is nowe not the seconde Bishop but in deede is no Bishop So likewise when the Heretique Nouatus had by wicked practise diuided the people of Rome into Sectes and had solemnely sworne them that gaue eare vnto him that they should no more returne vnto Cornelius the Bishop there and so had rent one Bishoprike into twoo and made twoo Bishoppes in one Citie Cornelius complaining thereof vnto Fabius the Bishop of Antioche and informinge him of the same writeth thus vnto him Nouatus nescit vnum Episcopum in Catholica Ecclesia esse debere Nouatus knoweth not that there oughte to be but one Bishop in a Catholique Churche not meaning thereby the whole vniuersal Churche throughout the worlde but onely his owne particular Churche of Rome So when Chrysostome the Bishop of Constantinople sawe Sisinius beare him self as Bishop within the same Citie he saide vnto him One Citie may not haue twoo Bishoppes So likewise S. Hierome saithe that notwithstanding the power of al priestes by the authoritie of Goddes woorde be one and equal yet menne by policie to auoide contention appointed one prieste in euery Citie to order and to directe his brethren Thus was the vnitie of the whole Churche preserued Thus were al Churches as one Churche And all Bishoppes as one Bishop For who so dissented from one dissented from al. So saithe S. Cyprian Ecclesia cohaerentium sibi inuicem Sacerdotum glutino copulatur The churche is coupled and ioined in one by consent of Bishops agreeing togeather Likewise againe he saithe Hanc vnitatem firmiter tenere vendicare debemus maximè Episcopi qui in Ecclesia praesidemus vt Episcopatum quoque ipsum vnum indiuisum probemus This vnitie must we keepe and defende specially that be Bishoppes and beare rule in the Churche that we may declare in deede that our Bishoprike is one and not diuided And therefore S. Hierome saithe Episcopi nouerint in commune debere se Ecclesiam regere Let Bishoppes vnderstande that they ought to gouerne the Church in common â–ª or as al in one In this sense is euery Bishop for his time as S. Cyprian saithe in the steede of Christe to euery suche Christe saithe He that heareth you heareth me and he that despiseth you despiseth me And therefore Ignatius saithe The Bishop in his Churche is the forme of God the Father of al And so muche as is possible resembleth in his office Christe our God For this cause S. Cyprian saithe Hereof spring Schismes and Heresies for thaâ— the priest of God in euery seueral Diocese is not obeied As likewise againe he saithe to like purpose Qui cum Episcopo non sunt in Ecclesia non sunt They that be not with the Bishop be not in the Churche So likewise Ignatius They that be of Christe are with the Bishop Thus S. Cyprian spake these woordes generally of the authoritie of al Bishops in their seueral dioceses and not of any special authoritie of the Bishop of Rome as â—t is here vntruely affirmed by M. Hardinge But he wil replie S. Cyprian saith Vniuersa fraterniâ—as That is The whole Brotherhoode ought to be obedient to that one Bishop And that whole brotherhoode must needes be the whole companie of al Christian people Notwithstanding this
of Rome in the highest state of the Churche as Athanasius with al the Fathers of that Alexandrine Councel recordeth If this I saye be true then is it easely seene vpon howe good grounde this doctrine standeth whereby it is affirmed that the Bishop of Rome his primacie hath his force by Goddes Lawe and not onely by mans Lawe muche lesse by vniuste vsurpation The Scriptures by whiche as wel these as al other holy and learned Fathers were leadde to acknowlege and confesse the Primacie of Peter and his successours were partely suche as Anacletus and Gregorie here allegeth and Cyprian meaneth as it appeareth by his thirde treatise De simplicitate praelatorum and sundry moe of the Newe Testament as to the learned is knowen of whiche to treate here largely and piâ—hâ—hely as the weight of the matter requireth at this time I haue no leysure neither if I had yet might I conueniently performe it in this treatise whiche othervvise vvil amounte to a sufficient bignesse and that matter throughly handled wil â—il a right great volume VVherefore referringe the readers to the credite of these woorthy Fathers who so vnderstâ—â—de the Scriptures as thereof they were perswaded the primacie to be attributed to Peters successour by â—od him selfe I wil proceede keepinge my prefixed order Where at the preeminence of power and auctoritie whiche to the Bishop of Rome by special and singular priuilege God hath graunted is commended to the worlde by many and sundrie Councelles for auoidinge of tediousnesse I wil rehearse the testimonies of a fewe Amonge the Canons made by three hundred and eightene Bishops at the Nicene Councel which were in number 70 and 96 al burnt by heretikes in the East Churche saue .xx. and yet the whole number 97 was kepte diligently in the Churche of Rome in the original it selfe sent to Syluester the Bishop there from the Councel subscribed with the saide 318. Fathers handes the. 44. Canon whiche is of the power of the Patriarche ouer the Metropolitanes and Bishops and of the Metropolitane ouer Bishops in the ende hath this Decree Vt autem cunctis ditionis suae nationibus c. As the Patriarke beareth rule ouer al Nations of his iurisdiction and geueth lawes to them and as Peter Christes Vicare at the beginninge sette in auctoritie ouer Religion ouer the Churches and ouer al other thinges perteining to Christe was 98 Maister and Ruler of Christian Princes Prouinces and of al Nations so he whose Principalitie or Chieftie is at Rome like vnto Peter and equal in auctoritie obteineth the rule and soueraintie ouer al Patriarkes After a fewe woordes it foloweth there If any man repine againste this Statute or dare resist it by the Decree of the whole Councel he is accursed Iulius that woorthy Bishop of Rome not longe after the Councel of Nice in his epistle that he wrote to the. 90. Arriane Bishops assembled in the Councel at Antioche against Athanasius Bishop of Alexandria reprouinge them for their vniuste treatinge of him saithe of the Canons of the Nicene Councel then freshe in their remembrance that they commaunde Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari nec Episcopos damnari That without the auctoritie of the Bishop of Rome neither Councelles ought to be keapte nor Bishoppes condemned Againe that nothinge be Decreed without the Bishop of Rome Cui haec maiora Ecclesiarum negotia tam ab ipso Domino quà m ab omnibus vniuersorum Conciliorum Fratribus speciali priuilegio contradita sunt To whom these and other the weightie matters of the Churches be committed by special Priuilege as wel by our Lorde him selfe as by al our Brethern of the whole vniuersal Councelles Amonge other principal pointes whiche he reciteth in that Epistle of the Nicene Councelles Canons this is one Vt omnes Episcopi c. That al Bishoppes who susteine wronge in weightie causes so often as neede shal require make their appeale freely to the See Apostolike and flee to it for succour as to their Mother that from thence they may be charitably susteyned defended and deliuered To the disposition of whiche See the auncient auctoritie of the Apostles and their successours and of the Canons hath reserued al weightie or great Ecclesiastical causes and iudgementes of Bishoppes Athanasius and the whole companie of Bishoppes of Egypte Thebaida and Lybia assembled togeather in Councel at Alexandria complaininge in their Epistle to Felix the Pope of great iniuries and griefes they susteined at the Arrians allegeth the determination of the Nicene Councel touching the Supreme auctoritie and power of that See Apostolike ouer al other Bishoppes Similiter à supradictis Patribus est definitum consonanter c. Likewise say they it hath beene determined by common assent of the foresaide Fathers of Nice that if any of the Bishoppes suspecte the Metropolitane or their felowe Bishoppes of the same Prouince or the Iudges that then they make their appeale to your holy See of Rome to whome by our Lorde himselfe power to binde and louse by special priuilege aboue other hathe been graunted This muche alleged out of the Canons of the Nicene Councel gathered partely out of Iulius Epistle who wrote to them that were present at the makinge of them whiche taketh away al suspicion of vntrueth and partely out of Athanasius and others that were a great parte of the same Councel The B. of Sarisburie A scarcrowe stufte with strawe and set vpright may séeme a farre of to be a man Euen so a forger of lies and fables prickte vp in the apparel of auncient names may séeme to the ignorant an Olde Catholique Father No maruel though this authoritie like M. Hardinge beste aboue al others for it is moste vaine and shameles aboue al others and therefore méetest to helpe vp a shameles Doctrine It is no newe practise in the Churche of Rome to forge euidence in the name of Olde Fathers as God willinge hereafter it shal better appeare But as for this Epistle and certaine others that are carried aboute vnder the name of that Godly Bishop Athanasius I wil onely rippe vp the stuffinge and open some parte of the contentes of them and so wil not refuse M. Hardinge him selfe to be the Iudge First that they were neuer written in Gréeke and therefore not by Athanasius it may appeare by sundrie tokens and namely by the allusion of these two Latine woordes Vertex and Vertuntur Romana Sedes est sacer vertex in quo omnes verâ—untur The Latine is rude and barbarous and many times vtterly voide of sense The manner of vtterance is childishe and bablinge emptie of mater and ful of woordes without measure The substance of the whole is nothinge els but flatteringe and auancinge of the Sée of Rome farced vp and set out with lies without shame The authour hereof speaking of the Churche of Rome saith Inde Ecclesiae sumpsere Praedicationis exordium
wel as Peter What a fable then is this that M. Harding with his Athanasius hath brought in That power to binde and loose is geuen to the holie See of Rome by special priuilege aboue al others Nowe gentle Reader shortely and simply to laie al the effecte hereof before thine eyes M. Hardinges Canons were burnte before they were euer made They were burnte and yet were they falsified They were falsified and yet were they burnte too This Athanasius informeth Marcus the Bishop of Rome of the burninge of them niene yéeres before the fiere was made The Pope is founde in manifest forgerie and that by the witnesse of the Patriarkes of Constantinople and Antioche and of al the Bishopes and the whole Councel of Aphrica S. Augustine him selfe beinge presente M. Hardinge saithe The Pope hath the custodie of these Inuisible Canons The Pope himselfe saieth he hath none of them Theise Canons be plaine contrarie not onely to the olde Catholique fathers but also to other Canons of the same Councel The Bishoppes in the Councel of Aphrica openly mislike the Popes attempt in this behalfe and cal it worldly pride and vaine ambition Suche warrant hath M. Hardinge to auaunce the state of the See of Rome M. Hardinge The .7 Diuision For further declaration of this matter it were easie here to allege the Councel of Sardica the Councel of Chalcedon certaine Councelles of Aphrica yea some Councels also holden by Heretiques and sundrie other but suche store of authorities commonly knowen these may suffice The B. of Sarisburie These Councelles are brought foorthe al in a mummerie saieinge nothinge Therefore I might safely passe them ouer vntil they had learned to speake somewhat Yet for as muche as these menne thinke it good policie to huddle vp their maters in the darke it wil not be amisse to rippe them abroade and to bringe them foorthe into the light In the Councel of Chalcedon it is decréed thus Teneat Aegyptus vt Episcopus Alexandriae omnium habeat potestatem quoniam Romano Episcopo haec est consuetudo Similiter qui in Antiochia constitutus est Let Aegypte holde this order that the Bishop of Alexandria haue the Iurisdiction of al thinges there For the Bishop of Rome holdeth the same order within his Diuision So likewise let the Bishop of Antioche By this Councel euery of these Patriarkes had his power limited within him selfe and none of them to haue dominion ouer other The Fathers in the Councel of Aphrica wherein M. Hardinge would séeme to haue some affiance haue decréed thus Ne primae Sedis Episcopus appelletur Princeps Sacerdotum aut Summus Sacerdos aut aliquid huiusmodi sed tantùm Primae Sedis Episcopus That the Bishop of the First See be not called the chiefe of Priestes or the highest Priest or by any other like title but onely the Bishop of the First See And againe If any shal thinke it good to appeale let them appeale onely to Councelles to be holden within Aphrica or els to the Primates of their owne Prouinces But who so euer shal appeale beyonde the Seas that is to the Bishop of Rome let no man within Aphrica receiue him to his Communion Thus muche onely for a taste I thinke M. Hardinge wil not geather hereof that the Bishop of Rome was called vniuersal Bishop or the Heade of the vniuersal Churche M. Hardinge The .8 Diuision The Christen Princes that ratified and confirmed with their Proclamations and Edictes the Decrees of the Canons concerninge the Popes primacie and gaue not to him firste that auctoritie as the Aduersaries doo vntruly reporte were 99 Iustinian and Phocas the Emperours The woordes of Iustinians edicte be these Sancimus secundum canonum definitiones Sanctissimum senioris Romae Papam primum esse omnium Sacerdotum VVe ordeine accordinge to the determinations of the Canons that the most holy Pope of the elder Rome be formest and chiefe of al Priestes About three scoare and tenne yeeres after Iustinian Phocas the Emperour in the time of Bonifacius to represse the arrogancie of the Bishop of Constantinople as Paulus Diaconus writeth who vainely and as Gregorie saithe contrary to our Lordes teachinges and the Decrees of the Canons and for that wickedly tooke vpon him the name of the Vniuersal or oecumenical Bishop and wrote him selfe chiefe of al Bishoppes made the like Decree and ordinance that the holy See of the Romaine and Apostolike Churche shoulde be holden for the Heade of al Churches The B. of Sarisburie Emperours Princes and others haue béene fauourably inclined sometime to the parties in respect of their places sometime to the places for the admiration and reuerence of the parties Theodosius Themperour saide He neuer saw Bishop that bare him selfe as a Bishop in deede but onely S. Ambrose Constantinus Themperour said of Eusebius the Bishop of Caesaria Dignus est qui sit Episcopus non tantùm vnius Ciuitatis sed etiam propè Vniuersi Orbis He is woorthy to be the Bishop not onely of one Citie but also in a manner of the whole worlde In respecte of places they were moued either for their Antiquitie or for their Authoritie and Ciuile power or for the commoditie of the situation or for some other good consideration and circumstance to fauour them and to graunte them priuileges aboue others Thus the Emperour Iustinian had a special inclination to the Citie of Constantinople for that it was now growen in wealth and puisance and for the state nobilitie thereof called Noua Roma Newe Rome And for that it was as he saithe Mater pietatis nostrae Christianorum Orthodoxae Religionis omnium That is The Mother of his Maiestie and of al Christian menne of the Catholike Faithe For like consideration the Emperour gaue out this special priuilege in fauour of the See of Rome Sancimus secundum Canonum definitiones sanctissimum Senioris Romae Papam primum esse omnium Sacerdotum We Decree accordinge to the determinations of the Canons that the most holy Pope of the Elder Rome be the firste or formest of al Priestes And by the waye leaste any errour happen to growe of this woorde Papa it behooueth thée good Reader to vnderstande that Papa in olde times in the Gréeke tongue signified a Father as appeareth by that Iuppiter the greate Idole that was honoured as God in Bithynia was called Papa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuppiter Papa And further that in S. Augustines time and before the same name was geuen not onely or specially to the Bishop of Rome but also generally to al Bishoppes The Priestes and Deacons of Rome write thus vnto S. Cyprian the Bishop of Carthage Cypriano Papae Vnto Pope Cyprian And Galerius the Iudge hauinge S. Cyprian in examination for the Christian Faithe saide thus vnto him Tu es quem Christiani Papam suū nominant Art thou he whome the Christians cal their Pope So
likewise S. Hierome intitleth his Epistles vnto S. Augustine being Bishop of Hippo. Hieronymus beatissimo Papae Augustino Hierome vnto Augustine the most holy Pope Thus muche onely by the waye But to returne to the mater M. Hardinge may not of euery thinge that he readeth conclude what he listeth This priuilege graunted vnto the Bishop of Rome to be the firste of al Priestes was not to beare the whole swaye and to ouer rule al the worlde but onely in General méetinges Councelles to sitte in placâ— aboue al others and for auoidinge of confusion to directe and order them in their dooinges Themperours woordes be plaine Praerogatiua in Episcoporum Concilio vel extra Concilium ante alios residendi A prerogatiue in the Councel of Bishoppes or without the Councel to sit in order aboue others This prerogatiue in Gréeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the priuilege of the first place And these phrases in that tongue be knowen and common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like as also these in the Latine Tongue Obtinere primas secundas tertias That is To haue the preeminence of the First Seconde or Thirde place And that the Emperour Iustinian meante onely thus and none otherwise it is manifest euen by the selfe same place that M. Hardinge hath here alleged His woordes stande thus Sancimus c. Senioris Romae Papam primum esse omnium Sacerdotum Beatissimum autem Archiepiscopum Constantinopoleos Nouae Romae secundum habere locum Wee ordeine that the Pope of the Elder Rome shal be the first of al Priestes and that the most holy Archebyshop of Constantinople whiche is named New Rome haue the Seconde place Hereby it is plaine that this priuilege standeth onely in placinge the Bishop of Rome in the first seate aboue others But I beseeche thée gentle Reader weigh wel the woordes that folow in the same Lawe thou shalt sée bothe that M. Hardinges dealinge herein is not vpright and also that the Bishop of Rome was then excluded by plaine woordes from that Uniuersal power which he now so deepely dreameth of It foloweth immediately Beatissimum Archiepiscopum Primae Iustinianae Patriae nostrae habere semper sub sua Iurisdictione Episcopos ProuinciaruÌ„ Daciae Daniae Dardaniae Mysiae atque Pannoniae Et ab eo hos ordinari ipsum verò a proprio ordinari Concilio in subiectis sibi prouincijs locum obtinere eum Sedis Apostolicae Romae Wee ordeine that the most holy Archebishop of Iustiniana the first whiche is in oure Countrie shal haue for euer vnder his Iurisdiction the Bishoppes of the Prouinces of Dacia Dania Dardania Mysia and Pannonia and that they shal be inuested by him and he onely by his owne Councel and that he in the Prouinces subiecte vnto him shal haue the place of the Apostolique See of Rome Here wée sée The Bishop of Iustiniana set in as high Authoritie and power within his owne Iurisdiction as the Bishop of Rome within his In like sorte the Emperour Iustinian saith Ecclesia vrbis Constantinopolitanae Romae veteris praerogatiua laetatur The Churche of the Citie of Constantinople enioyeth nowe the Prerogatiue of Rome the Elder Now if the Bishop of Iustiniana and the Bishop of Rome in their seueral diuisions haue like authoritie And if the Church of Constantinople in al prerogatiues and priuileges be made equal with the Citie of Rome then is not the Bishop of Romes power Uniuersal neither can he iustly be called the Head of the Uniuersal Churche Uerily Iustinian him selfe writinge vnto Epiphanius the Bishop of Constantinople calleth him the Vniuersal Patriarke whiche thinge he woulde not haue doone if he had thought that title of right had belonged to the Bishop of Rome The argument that M. Hardinge geathereth of Iustinians woordes is this The Bishop of Rome had the first place in General Councels Ergo he was an Uniuersal Bishop Whiche argument what weight it beareth I leaue to M. Hardinge to consider But the Emperour Phocas gaue this special graunte to the Sée of Rome that the Bishop there should be called The Head of al Churches But M. Harding knoweth this graunte was made vnto Bontfacius the thirde whiche was Byshop in Rome in the yeere of our Lorde siâ—e hundred and .viii. euen at the same very time that Mahomet first began to plante his Doctrine in Arabia and therefore maketh nothinge to this purpose as being without the compasse of sixe hundred yeeres Notwithstandinge bothe Platyna and Sabellicus say that Bonifacius hardly and with muche a doo gotte the same then to be graunted How be it for as muche as M. Hardinge woulde séeme to founde his supremacie vpon some godly man it may please thee good Reader to vnderstande that this Phocas being but a Souldeour by treason and conspiracie layed handes vpon his liege Lorde and Maister the Emperour Mauritius in cruel sorte did him to death The manner whereof was this First he commaunded foorthe the Emperours yongest sonne and caused him to be slaine euen in the sight of his Father and so the seconde and then the thirde and afterwarde the wife Mauritius heauily lookinge on and lamentinge and saieinge vnto God O Lorde thou arte iuste and iust is thy iudgement Last of al he vsed the like tyrannie vpon him also and laide the Emperour his wife and his children in a heape togeather Afterwarde duringe the time of his Phocas God séemed vtterly to withdraw his blissing Fraunce Spaine Germanie Lombardie and the greatest parte of the East fel from the Empier for euer such a wrecke to the state as neuer had been séene before After he had thus liued and committed sundrie Murders and other greate mischiefes Post multa homicidia alia malefacta the people tooke him and slew him and threw him into the fier This was he that first proclaimed the Bishop of Rome to be heade of the Uniuersal Churche M. Hardinge The .9 Diuision Of the Doctours what shal I say Verily this mater is so often and so commonly reported of them that their saieinges laied togeather woulde scantly be comprised within a greate volume The recital of a few shal here geue a taste as it were of the whole and so suffice Irâ—naeus hauinge muche praised the Churche of Rome at length vttereth these woordes by which the soueraintie thereof is confessed Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire Ecclesiam hoc est eos qui vndique sunt fideles To this Church of Rome it is necessary al the Churche that is to say al that be faithful any where to repaire and come togeather for the mightier principalitie of the same that is to witte for that it is of mightier power and auctoritie then other Churches and the principallest of al. The B. of Sarisburie Touchinge the Doctours M. Hardinge findeth him selfe much troubled with the number of
visite Peter Ergo The Bishop of Rome is Head of the Churche Suche weake geare M. Harding hath brought foorthe And yet with his furniture of woordes it séemeth somewhat By the same reason he may prooue that S. Iames also was Heade of the Churche as wel as Peter for Paule saithe he visited him as wel as Peter And S. Hierome saithe of 〈◊〉 selfe That he purposely went to Alexandria to see Didymus yet was not Didymus therefore Heade of the Churche In déede Hugo Cardinalis saithe Hereof it first began that Bishoppes and Archebishops made a vowe to visite the Pope 〈◊〉 Paule wâ—nt to Hierusâ—lem to see Peter And saith further that Custome hath added to the same this CommandemeÌ„t written in the Deuteronomie Non appaâ—ebis in conspectu Domini vacâ—â—s Thou shalt not appeare in the presence of the Lorde without some what M. Hardinge trippinge as he saithe so nicely ouer the Doctours hath not yet once touched that thinge that was lookte for and that â—e hath onely with suche affiance taken in hande For not withstandingâ— a great pompe of â—oordes and the names of many holy Fathers yet hath he not hithâ—rto shewed that the Bishop of Rome within the space of sixe hundred yéeres after Christe was euer called the Uniuersal Bishop or the Heade of the Uniuersal Churche Whiche thinge if he coulde haue shewed I beleeue he woulde not sâ— lightly haue tripte it ouer M. Hardinge The .17 Diuision Now let vs see whether this chiefe auctoritie may be fâ—â—nde necessary by 〈◊〉 That a multitude whiche is in it selfe one cannot continue one onlesse it be 〈◊〉 and holden in by one bothe learned philosophers haue declared and the common nature of thinâ—es 〈◊〉 For euery multitude of their owne naâ—ure goeth a sunder into many and from an other it commâ—â—h that it is one and that it continueth one And that whereof it is one and is keapte in vnion or 〈◊〉 it is necessarie that it be one elles that selfe also shal neede the helpe of an other that it be 〈◊〉 For whiche cause that saieinge of Homere was alleged by Aristotle as most notable It is not good to haue many rulers let one be ruler Whereby is meante that pluralitie of soueraine rulers is not fitte to conteine and keepe vnitie of a multitude of subiectes Therefore sithe that the Churche of Christe is one â–ª for as there is one Faithe one Baptisme one callinge so there is one â–ª Churâ—he â–ª yea al we are one Bodie and members one of an other as S. Paule saithe and in our Crede we al profâ—sse to beleeue one holie Catholike and Apostolike Churche therefore I say it hath neede of one Prince and ruler to be keapte and holden in If iâ— be otherwise vnitie mustneedes foorth with be sparkled and broken a sunder And therefore it behoued that the rule and gouernement of the Churche shoulde be committed to one The B. of Sarisburie Al this is prooued by Aristotle the Philosopher by one verse of the Poete Homere and by M. Hardinges drifte of reason and none otherwise Aristoteles and Homeres authoritie in this case cannot be greate And yet they speake onely of one Captaine General in one fielde and of one Kinge in one Realme where as number or felowship must of necessitie breede confusion But neither of them euer dreamed this newe fantasie that one Kinge shoulde rule ouer the whole worlde M. Hardinges reasons woulde weigh the more if either Christe or Peter or Paule or any olde Doctour or Catholique Father had euer vsed the same Otherwise S. Augustine speakinge of discourse of Reason in the vnderstandinge of the Scripturâ—s saithe thus Haec consuetudo periculosa est Per Scripturas enim diuinas multò tutiùs ambulatur This manner of expoundinge is very dangerous The safâ—r way is to walke by the Scriptures The force of M. Hardinges reason caused Alexander the ambitious Kinge of Macedonie to say As the Heauens can hâ—ue but one Sunne so may the whole worlde haue but one Kinge And likewise Pope Bonifacâ—us the eighth to say as is before In principio creauit Deus coelum terram non in principijs In the beâ—inninge as in one God made Heauen and Earth and not in the beginninges as in mâ—ny Ergo the Pope is heade of the Churche But saithe M. Hardinge euery multitude naturally goeth a sunder and the thinge that keepeth it togeather mâ—st needes be 〈◊〉 That is to say It is the Pope onely that preserueth the vnitiâ— of the 〈◊〉 and makâ—th it one And therefore the Pope him selfe must needes be one otherwise beinge twoo or moe saith M. Hardinge they shoulde néede some other thinge to make them 〈◊〉 And yet he remâ—mbreth that the Councel of Syrmium â–ª to take vp the contention betwéene Felix and Liberius that ambitiâ—usely stroue togeather for the Sâ—â— of Rome willed them to be Bishoppes there bothe togeather â–ª whiche thinge notwithstandinge they meante not therefore neither to dissolue the vnitie of the Churche nor to make the Churche a Monster with twoo Heades And so Roffensis saithe The Churche is one not bicause of Christe but bicause of the Pope that keepeth it in one This reason that M. Hardinge vseth is newly diuised and was neuer râ—membred of any of the Olde Fathers S. Gregorie saithe None of â—y predecessoâ—â—s woulde euer take vpon him to vse this vngodly name â–ª 〈◊〉 be 〈◊〉 â–ª the Vâ—iuersal Bishop And yet it appeareth not but the Churche was then 〈◊〉 in vnitie Neither â—â—nne 〈◊〉 infiniâ—e power that is imagined stande without infinite great dangers And for as muche as it pleaseth M. Hardinge to auoutche the gouernement of Christes Churche by Philosophers and Poetes that neuer knew Christe it may also please him to remember that his Poetes likewise saie That when Phaeton an vndiscrete and a fonde younge man woulde néedes leape into Phebus his fathers Charet â–ª to carrie the Sunne Beames aboute the Heauens for lacke of skil he soone set a â—ier the whole worlde It may not muche displease M. Harding that I compare the Bishop of Rome with Phaeton a rashe yoâ—nge man For S. Gregorie for the same attempte and enterprise as it plainely appeareth by his woordes compareth him with Lucifer and with Antichriste And further saithe Si hanc causam acquanimiâ—er portamus vniuersae Ecclesiae Fidem corrumpimus â–ª If we take this mater quietly we destroy the faithe of the whole Churche This reason standeth thus The Churche of Christe is one Ergo the Pope is an Uniuersal Bishop If any man denie this sequele I maruel by what Logique M. Hardinge wil euer be hable to make it good M. Hardinge The .18 Diuision And where as these Gospellers say that Christe is the gouernour of the Churche and that he beinge one keepeth the Churche in Vnitie we answeare that although the Churche be firste and principally gouerned by Christe as al other thinges are
M. Hardinge meaneth it is a vile subiection and seruitude it is no vnitie S. Hierome saithe Nomine vnitatis Fidei infidelitas scripâ—a est Nam illo tempore nihil tam pium nihil tam conueniens seruo Dei videbatur quà m vnitatem sequi à totius mundi communione non scindi Infidelitie hath beene written vnder the name of Faithe and Vnitie For at that time nothinge seemed either so godly or so meete for the Seruant of God as to folow vnitie and not to be diuided from the Communion of the whole worlde They séemed saithe S. Hierome to folowe vnitie and yet notwithstandinge they honge in infidelitie So likewise saithe the wise man In tanto viuentes ignorantiae bello â—ot tanta mala pacem appellabant Where as they liued in suche a warre of ignorance so many and so greate mischiefes they called Vnitie M. Hardinge The .20 Diuision But here perhappes some wil say it can not appeare by the euente of thinges and practise of the Churche that the Pope had this supreme power and Auctoritie ouer al Bishoppes and ouer al Christes flocke in matters touchinge Faithe and in causes Ecclesiastical Verily whosoeuer peruseth the Ecclesiastical stories and vie weth the state of the Church of al times and ages can not but confesse this to be most euident And here I might allege first certaine places of the New Testament declaring that Peter practised this preeminence amonge the Disciples at the beginninge and that they yelded the same as of right apperteininge vnto him As when he first and onely moued them to choose one in the steede of Iudas and demeaned him selfe as the chiefe auctour of al that was donne therein when he made answeare for al at what time they were gased and wondered at and of some moâ—kte as being dronken with new wine for that in the .50 day thei spake with tonges of so many Nations when hevsed that dreadful seueritie in punishing the falsehead and hypocrisie of Ananias and Saphira his wife when variance being risen about the obseruation of certaine pointes of Moyses lawe he as chiefe and head of the rest saide his minde before al others Amonge many other places lefte out for breuitie that is not of least weight that Paule beinge returned to Damasco out of Arabia after three yeeres wente to Ierusalem to see Peter and abode with him fiftene dayes 105. But because our aduersaries doo wreathe and wreaste the Scriptures be they neuer so plaine by their Priuate and strange constructions to an vnderstandinge quite contrary to the sense of the Catholike Churche I wil referre the reader for further proufe of this matter to the stories bearinge faithful witnesse of the whole state and condition of the Churche in al ages In whiche stories the practise of the Churche is plainely reported to haue ben suche as thereby the primacie of Peters Successour may seeme to al menne sufficiently declared For perusinge the Ecclesiastical stories with writinges of the Fathers beside many other thinges perteininge hereto we finde these practises for declaration of this special auctoritie and power Firste that Bishops 106 of euery Nation haue made their appeale in their weightie affaires to the Pope and alwaies haue sued to the see Apostolike as wel for succour and healpe against violence iniuries and oppressions as for redresse of other disorders Also that the malice of wicked persons hath beene repressed and chastised of that auctoritie by Excommunication Eiection and Expulsion out of their dignities and roomes and by other censures of the Churche Furthermore that the ordinances and elections of Bishoppes of al Prouinces haue beene confirmed by the Pope Beside this that the approuinge and disallowinge of Councelles haue perteined to him Item that Bishoppes wrongefully condemned and depriued by Councelles by him haue beene assotled and restored to their Churches againe Lastly that Bishoppes and Patriarkes after longe strifes and contentions haue at lengthe vpon better aduise beene reconciled vnto him againe The B. of Sarisburie Here M. Hardinge assaieth to prooue the Possession and Occupation of this Uniuersal Authoritie by the Practise bothe of S. Peter him selfe and also of other Bishoppes in Rome that folowed after him And touchinge S. Peter he thinketh it sufficient to saie thus Peter beinge amonge the rest shewed his aduise firste before al others and at the sounde of his woordes Ananias and Saphira fel downe deade Ergo Peter was the Heade and had an Vniuersal power ouer the whole Churche Here be very weake proufes to mainteine so greate a Title I thinke M. Hardinge him selfe doothe not beleue that who so euer firste vttreth his minde in any Councel or woorketh any strange miracle by the power of God is therefore the Heade of al the worlde For oftentimes in greate Councelles the yongest or lowest beginneth firste and the eldest and Heade of al speaketh laste Certainely in this assemblie of the Apostles after that S. Peter had opened his minde al the reast had donne last of al not S. Peter but S. Iames pronounced the Sentence whiche thinge belonged onely to the Heade and President of that Councel He must be very simple that wil be leadde with suche simple gheasses But who so euer wel and throughly considereth S. Peters whole dealinge at al times emonge his Brethren shal soone see that neither he bare him selfe nor the reast receiued or vsed him as the Heade of the Uniuersal Churche He calleth the reast of the Disciples his Brethren he calleth himselfe Compresbyterum Felowe elder He commaundeth not nor chargeth any man but heareth and intreateth others as his equalles and felowes Beinge sente into Samaria by his brethren he repined not as beinge their Heade gouernour but went his way as their Messenger And beinge reproued for goeinge to Cornelius and dealingâ— with Heathens he excused him selfe and came to his answeare The reast of the Apostles no doubte honoured S. Peter as the special member of Christes Bodie with al reuerence But it appeareth not that any of them euer tooke him or vsed him as their Heade or yelded him this Infinite or Uniuersal power S. Paule compareth him selfe with him in Apostleship and saithe Mihi concreditum est Euangelium Praeputij sicut Petro Circuncisionis â–ª To mee is committed the Gospel amonge the Heathens euen as vnto Peter emonge the Iewes And Iames Peter and Iohn which seemed to be the pillers gaue vnto me and Barnabas the right handes of felowship And afterwarde he saithe I withstoode Peter euen vnto the face for that he was woorthy to be rebuked And againe vnto the Corinthians Arbitror me nihil inferiorem esse eximijs Apostolis I take me selfe to be nothinge inferiour vnto the chiefe Apostles Hereby it plainely appeareth that Paule estéemed and tooke Peter as his Felowe and not as his Heade Where as it liketh M. Hardinge to say that we wreathe and wreast the
Scriptures if it woulde haue pleased him also particularly to shewe how and wherein he might haue had the more credit But it is commonly saide Dolosus versatur in generalibus He that walketh in generalities meaneth not plainely I truste the indifferent Reader séeth the Scriptures are plaine yenough of our side and neede no wreastinge And therefore touchinge this case S. Cyprian saithe as is before alleged Idem erant alij quod Petrus The reast were the same that Peter was And Origen likewise Nos quoque efficimur Petrus nobis dicetur illud quod hunc sermonem sequitur Tues Petrus super hanc Petram aedificabo Ecclesiam meam Petra enim est quisquis est Discipulus Christi Euen we are become Peter and vnto vs the same shal be saide that foloweth these woordes Thou arte Peter and vpon this Rocke I vvil builde my Churche For he is the Rocke who so euer is Christes Disciple And so it is written in S. Augustine againste the Donatistes Clarus à Mascula dixit Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis ipsis solis potestatem à Patre sibi datam permittentis quibus nos successimus eadem potestate Ecclesiam Domini gubernantes The saieinge of oure Lorde Iesus Christe sendinge out his Apostles and geuinge vnto them onely the same power that he had receiued of his Father is plaine into whiche Apostles roomes we haue succeeded gouerninge the Churche with the same power that thei did These be good witnesses that wée wreaste not Goddes woordes but vse them simply as they were spoken Nowe it were a longe labour to shewe at ful howe M. Hardinge with others of that side haue dealte herein The woordes that be specially and onely spoken of God him selfe and of his Christe it is lawful for them to applie the same vnto the Pope without any wreathinge or wreastinge of the Scriptures Cornelius a Bishoppe in the laste Councel of Trident vseth these woordes Papa lux venit in mundum sed dilexerunt homines magis tenebras quà m lucem The Pope beinge the light is come into the worlde but menne loued the darkenes more then the lighte And Stephanus the Archebishop of Patraca in the Councel of Laterane directeth these woordes vnto the Pope Tibi data est omnis potestas in Coelo in terra Vnto thee is al power geuen bothe in Heauen and Earth Likewise saithe Pope Bonifacius Spiritualis à nemine iudicatur The man that is spiritual is iudged of no man Ergo no man may iudge the Pope And againe Quae sunt potestates à Deo ordinatae sunt The powers that be are ordeined of God Ergo The Pope is aboue the Emperour Nowe to passe by other like places whiche are innumerable whether this be wreastinge of the Scriptures or no I leaue it to the discrete Reader to consider Uerily as I haue saide before Camotensis thus reporteth of them Vim faciunt scripturis vt habeant plenitudinem potestatis To thintent thei may haue the fulnes of power they doo violence to the Scriptures and diuise strange constructions contrary to the sense of the Churche of God But for as muche as M. Hardinge vtterly leaueth the Scriptures wherein he séethe he hath so simple holde and referreth the whole right of his cause to the continual practise of the Churche I truste it shal not seeme neither tedious nor vnprofitable vnto the Reader onely for a taste and by the way to touche somewhat concerninge the same nothinge doubtinge but euen thereby it shal wel appeare that within the compasse of sixe hundred yéeres after Christe the Bishop of Rome was neuer neither named nor holden for the Heade of the Uniuersal Churche Firste of al The Bishoppes of other countries writinge to the Bishoppe of Rome cal him not their Heade but their Brother or Felowe S. Cyprian vnto Cornelius writeth thus Cyprianus Cornelio Fratri Cyprian vnto Cornelius my Brother The Bishoppes in the Councel of Carthage vnto Innocentius Honoratissimo Fratri To our most honourable Brother And Iohn the Bishop of Constantinople vnto Hormisda Frater in Christo Charissime My deere Brother in Christe So likewise Dionysius the Bishop of Alexandria calleth Stephanus and Sistus Bishoppes of Rome his louing Brethren So the Bishoppes of Aphrica cal Anastasius Consacerdotem their felow Bishoppe Like as Cyrillus also calleth Coelestinus and Marcellus the Bishoppe of Ancyra calleth Iulius Comministrum his Felowe seruant These woordes Brother and Felowe séeme rather to signifie an Equalitie betwéene Bishoppes then any suche Soueraine Power or Uniuersal Authoritie as the Bishop of Rome nowe claimeth Further toutchinge the order of outwarde gouernement the Councel of Nice limiteth vnto the Bishoppe of Rome not the Iurisdiction of the whole worlde but his owne seueral portion emonge other Patriarkes The Councel of Aphrica straitely forbiddeth any man out of that Countrie to appeale to Rome The foure Patriarkes of Rome of Constantinople of Antioche and Alexandria vsed to write letters of conference betweene them selues thereby to professe their Religion one to an other whiche was a token of Felowship and not of Dominion The Councel of Alexandria committed ful authoritie to Asterius to visite and to redresse al the Churches in the Easte Parte of the worlde and to Eusebius to doo the like in the Weast and so seemed to haue smal regarde to the Bishop of Rome or to acknowledge him as the Uniuersal Bishop And what needeth many woordes Aeneas Syluius beinge him selfe afterwarde Bishop of Rome for certaine proufe hereof writeth thus Ad Episcopos Romanos aliquis sanè sed tamen paruus ante Nicenum Concilium respectus erat Some regarde there was vnto the Bishoppes of Rome before the Councel of Nice although but smal To be shorte I truste it shal appeare euen by M. Hardinges owne proufes that is to say by the order of Appeales by Excommunications by the Allowance of Elections by the Approuinge of Councelles by restoaringe of Bishoppes and by receiuinge of Schismatikes into fauoure that the Bishoppe of Rome was not taken for the Heade of the Churche nor had any suche absolute authoritie as is supposed And so M. Hardinges sixefolde proufe whiche is noted in the Margin in Conclusion wil appeare but single soulde M. Hardinge The .21 Diuision Firste for the appellation of Bishoppes to the see Apostolike beside many other we haue the knowen examples of Athanasius that woorthy Bishoppe of Alexandria and light of the worlde who hauinge susteined greate and sundrie wronges at the Arianes appealed firste to Iulius the Pope and after his deathe to Felix of Chrysostome who appealed to Innocentius against the violence of Theophilus of Theodoretus who appealed to Leo. Neither made Bishoppes onely their appeale to the Pope by their Delegates but also in certaine cases beinge cited appeared before him in their
auoucheth by these woordes Tametsi solus sim qui scripsi tamen non meam solius sententiam sed omnium Italorum omnium in his regionibus Episcoporum scripsi Not withstandinge I alone wrote yet it was not mine owne minde onely that I wrote but also the minde of the Bishoppes of Italie and of al other Bishoppes of these Countries So likewise Innocentius the Bishop of Rome being very desirous to restoare Chrysostome and to recouer the vnitie of the Churche not of him selfe or by his owne authoritie but by the Decrée and consent of a Councel holden in Italie sente Messingers into the East And sittinge with others in the Councel he tooke not vpon him that Uniuersal power that is now imagined but had his voice equal with his brethren as it appeareth by Meltiades Bishop of Rome that satte with three Bishoppes of Gallia and fourtéene other Bishoppes of Italie to determine the controuersie betwéene Caecilianus and Donatus a casis nigris Now to come to the prosecution of the mater M. Hardinge knoweth that the Bishoppes of the East vnderstoode not this singular Authoritie or Prerogatiue of the Bishop of Rome and therefore beinge called obeied not the summon nor had any regarde vnto his sentence as it is many waies easy to be séene Therefore they returned vnto Iulius this answeare Si nostris placitis assentiri volueritis pacem vobiscum Communionem habere volumus Sin verò aliter egeritis eis amplius quà m nobis assentiri iudicaueritis contraria celebrabimus deinceps nec vobiscum congregari nec vobis obedire nec vobis vestrisue fauere volumus If you wil agree vnto oure orders wee wil haue peace and communion with you But if you wil otherwise doo and rather agree vnto our aduersaries then vnto vs then wil we publishe the contrary and hencefoorthe neither wil wee â—itte in Councel with you nor obey you nor beare good wil either to you or to any of yours This imperfection and weakenesse of their owne dooinges the Bishoppes of Rome them selues vnderstoode and confessed For thus Innocentius writeth vnto S. Augustine Alypius and others in Aphrica touchinge Pelagius Si adhuc taliter sentit cvm sciat se damnandum esse quibus acceptis literis aut quandose nostro iudicio committet Quòd si accersendus esset id ab illis melius fieret qui magis proximi non Iongo terrarum spatio videntur esse disiuncti If he continue stil in one minde knowing that I wil pronounce against him at what request of letters or when wil he commit him selfe to our iudgement If it be good he were called to make answeare it were better some others called him that are neare at hande c. And therfore Iulius the Bishop of Rome findinge his owne infirmitie herein wrote vnto the Emperour Constans and opened vnto him the whole mater and besought him to write vnto his brother Constantius that it might please him to sende the Bishops of the East to make answeare to that they had doone against Athanasius Euen so the Cleargie of the Citie of Antioche in the like case of trouble and spoile wrote vnto Iohn the Patriarke of Constantinople to intreate the Emperour in their behalfe It appeareth hereby that this Infinite Authoritie and Prerogatiue power ouer al the worlde in those daies was not knowen I thinke it hereby plainely and sufficiently prooued first that the Bishop of Rome had no authoritie to receiue appeales from al partes of the worlde and that by the Councelles of Nice of Tele of Mileuitum and of Aphrica by S. Cyprian and by the Emperours Martian and Iustinian Nexte that M. Hardinge the better to furnishe his mater hath notoriousely falsified Chrysostomes woordes thrée times in one place Thirdely that Chrysostomes letter vnto Innocentius conteined mater of complainte but no appeale whiche thinge is also prooued by the very woordes and tenour of the letter by the Bishoppes of Romes owne confession and by the imperfection and weakenesse of their dooinges For the lawe saith Iurisdictio sine modica coerctione nulla est Iurisdiction without some compussion is no Iurisdiction In déede by way of compromisse and agréement of the parties maters were sometimes brought to be hearde and ended by the Bishoppe of Rome as also by other Bishoppes but not by any ordinarie processe or course of Lawe And so it appeareth this mater betwéene Athanasius and the Arians was first brought vnto Iulius for that the Arians willingely desired him for trial therof to cal a Councel For thus Iulius him selfe writeth vnto the Bishoppes of the East as it is before alleged Si Macario Hesychio nullam Synodum postulantibus adhortator fuissem vt ad Synodum qui ad me scripsissent conuocarentur idque in gratiam fiatrum qui se iniuriam pati conquerebantur etiam ita iusta fuisset mea cohortatio I am verò vbi iâ—dem illi qui a vobis pro grauibus viris fidedignis habiti sunt authores mihi fuerint vt vos conuocarem certâ— id a vobis aegrè ferri non debuit If I had geuen aduise vnto your messingers Macarius and Hesychius that they that had written vnto me might be called â—o a Councel and that in consideration of our Brethren whiche complained they suffred wronge although neither of them had desired the same yet had mine aduise benne voyde of iniurie But now seeinge the same men whom you tooke to be graue and woorthy of credite haue made suite vnto mee that I should cal you verily ye should not take it in il parte Hereby it is plaine that Iulius tooke vpon him to cal these parties not by any suche Uniuersal Iurisdiction as M. Hardinge fansieth but onely by the consent and request of bothe parties And therefore Iulius saith He caused Athanasius to be cited Regulariter that is according to order for the order of iudgement is that a man be first called and then accused and last of al condemned but he meaneth not thereby the order of the Canons as M. Hardinge expoundeth it For touchinge appeales to Rome there was no Canon yet prouided The counterfeite Epistle of Athanasius to Felix is answeared before Theodoretus was deposed and bannished and cruelly intreated as it appeareth by his letters vnto Renatus and therfore the woordes that he vseth are rather tokens of his miseries and wante of healpe then certaine testimonies of his iudgement For euery man is naturally inclined to extolle him and to auance his power at whose hande he seeketh healpe But if it were graunted it was lawful then for the Bishoppe of Rome to receiue al manner appeales in such order as it is pretended yet cannot M. Harding thereof necessarily conclude that the Bishop of Rome was the Head of the Uniuersal Churche For Ostiensis saith Appeales may be made not onely from the lower Iudge vnto the higher but also from equal to equal And in this order as it
Cyrillus the Bishop of Alexandria writinge vnto Coelestinus calleth him his Brother Felowes and Brothers be titles of Equalitie and not of Subiection Certaine it is that sundrie of the Bishops of Rome beganne verie rathe to séeke this Preeminence euen with manifest forgerie and corruption of Councels as is alreadie proued But the Bishops of other countreis neuer yelded vnto them nor vnderstoode these vaine titles The Bishops of the East writinge vnto Iulius allege that the Faithe that then was in Rome came firste from them and that their Churches as Sozomenus writeth ought not to be accompted inferiour to the Churche of Rome And as Socrates further reporteth That they ought not to be ordred by the Romaine Bishop Gennadius the Bishop of Constantinople togeather with the Councel there thus writeth vnto the Bishop of Rome Curet sanctitas tua vniuersas tuas custodias tibique subiectos Episcopos Let thy Holines see vnto thine owne charge and vnto the Bishops appointed vnto thee The Councel of Alexandria committed the Uisitation and Reforminge of al the Churches in the East vnto Asterius and of al the Churches in the Weast vnto Eusebius the Bishop of Uercellae By Authoritie of whiche Commission Eusebius togeather with Hilarius Uisited corrected al the Churches of Illyricum Fraunce and Italie A man might saye where was then the Uniuersal power of the Bishop of Rome S. Basile saith The state and safetie of the Churche of Antioche dependeth of Athanasius the Bishop of Alexandria and not as M. Hardinge here saith of the Bishop of Rome And therefore he desireth Athanasius to sée vnto it The Emperours Honorius and Theodosius appointed ouer al maters of doubte arisinge within the Countrie of Illyricum to be hearde and ended before the Bishop of Constantinople and not before the Bishop of Rome And the very Close vpon the Decrées expoundinge that same Lawe of Honorius Theodosius hath these woordes Imperator dicit quòd Patriarcha Constantinopolitanus habet idem in suis subditis quod Papa habet in suis. The Emperour saith the Patriarke of Constantinople hath the same authoritie ouer the people of his Prouince that the Pope hath ouer his The Emperours woordes be these Constantinopolitana Ecclesia Romae veteris praerogatiua laetatur The Churche of Constantinople enioyeth nowe the Prerogatiue of olde Rome And therefore for more proufe hereof whensoeuer any Patriarke in any of these foure principal Sees was newely chosen he wrote letters of Conference and Freendship vnto the other Patriarkes wherein euery of them declared vnto other their Religion consent of Faith Thus did the Bishop of Rome vnto others and thus did others vnto him This is an vnfallible tokeÌ„ that their authoritie was equal and none of them had power and gouernement ouer his fellowes And therefore when Eulogius the Bishop of Alexandria had written thus vnto Gregorie beinge then Bishop of Rome Sicut iussistis as ye commaunded Gregorie vtterly shunned and refused that kinde of writinge for thus he answereth him Hoc verbum Iussionis quaeso à meo auditu remouete Scio enim quis sim qui sitis Loco mihi Fratres estis Moribus patres Non ergo Iussi sed quae vtilia visa sunt indicare curaui I pray you haue awaye this woorde of Commaundinge from my hearinge For I know bothe what I am and also what you are Touchinge your place you are my Bretherne touchinge manners you are my Fathers Therefore I Commaunded you not but onely shewed you what I thought good Finally for that Michael Palaeologus the Emperour of the East partes in the Councel holden at Lions aboute the yéere of our Lorde 1442. after greate intreatie made vnto him by the Bishop of Rome had acknowleged the Bishops of the Easte to be subiecte vnto him after he returned home againe into his Empire and was deade his Cleregie woulde not suffer him to be buried Yet saith M. Hardinge Al the Bishops of Graecia Asia Syria Aegypte and to be shorte al the Orient rendred and exhibited their humble obedience to the Bishop of Rome M. Hardinge The .24 Diuision Of the Bishop of Rome his punishinge of offenders by Censures of the Churche and otherwise as by Excommunication Eiection Deposition and enioyninge penance for transgressions we haue more examples then I thinke good to recite here They that haue knowlege of the Ecclesiastical stories maye remember howe Timotheus Bishop of Alexandria was Excommunicated with Peter his Deacon by Simplicius the Pope Nestorius Bishop of Constantinople by Coelestinus Theophilus Bishop of Alexandria with Arcadius the Emperour and Eudoxia the Empresse by Innocentius for their wicked demeanour towarde Chrysostome Howe Dioscorus Bishop of Alexandria was deposed though the whole 2. Ephesine Councel stoode in his defence Howe Peter Bishop of Antioche was not onely put out of his Bishoprike but also of al Priestly honour Howe Photius was put out of the Patriarkeship of Constantinople into whiche he was intruded by fauour of Michael the Emperour at the sute of his wicked vnkle by Nicolas the first For proufe of this authoritie the Epistle of Cyprian whiche he wrote to Stephanus Pope in his time against Martianus the Bishop of Arelate in Gallia maketh an euident argument For that this Martianus became a mainteiner of the Heresie of Nouatianus and therewith seduced the faithful people Cyprian hauinge intelligence of it by Faustinus from Lions aduertised Stephanus of it and moued him earnestly to directe his letters to the people of Arle by auctoritie of whiche Martianus shoulde be deposed and an other put in his roome to the intent saith he there the flocke of Christe whiche hitherto by him scattered abroade and wounded is contemned maye be gathered togeather Whiche S. Cyprian woulde not haue written had the Bishop of Rome had no suche auctoritie The B. of Sarisburie This reason maketh no greate proufe For it was euer lawful not onely to the Bishop of Rome but also to al other Bishops bothe to rebuke and also to Excommunicate wicked dooers Anthymus with his felowes was Excommunicate by euery of the Patriarkal Sees Paulus Samosatenus as Nicephorus saithe by al the Bishops vnder Heauen Auxentius and Iouinianus by S. Ambrose Dioscorus and Eutyches by the Councel of Constantinople Cyrillus albeit he were a Catholique a Godly Bishop by al the Bishops of the East Yet were none of these that thus vsed the right of Excommunication either Bishops of Rome or Heades of the Uniuersal Churche And whereas M. Hardinge saith we may remember by the Ecclesiastical stories that Innocentius the Bishop of Rome Excommunicated Arcadius the Emperour it maye please him also to remember by the same Ecclesiastical stories that S. Ambrose Excommunicated the Emperour Theodosâ—us and Anastasius the Bishop of Antioche bothe by Priuate letters reproued the Emperour Iustinian for his Heresie and also oftentimes saide of him openly in the Churche Whosoeuer
ordinatos à nobis Episcopos c. If you wil allowe the Bishoppes that we haue ordred we wil be at peace and Communicate with you If not we wil proclaime the contrary And the Emperour Gratian made Nectarius Bishop of Constantinople contrarie to the mindes of the most parte of the Bishoppes Therefor M. Hardinges argument might better haue benne framed thus The Bishop of Rome Confirmed the Bishoppes withein his owne Prouince and had no other special authoritie to coÌ„firme al other Bishoppes in the worlde no more then others had to Confirme him Therefor he was not then taken for the Heade of the Churche nor was thought to haue this Vniuersal Power M. Hardinge The .26 Diuision That the Bishoppes of Rome by accustomed practise of the Churche had auctoritie to approue or disproue Councelles I nede to saie nothinge for proufe of it seeinge that the Ecclesiastical rule as we reade in the Tripartite storie commaundeth 111 that no Councel be celebrate and keapte without the aduise and auctoritie of the Pope Verily the Councelles holden at Ariminum at Seleucia at Syrmium at Antiochia and the seconde time at Ephesus for that they were 112. not summoned nor approued by the auctoritie of the Bishop of Rome haue not ben accoumpted for lawful Councelles but as wel for that reiected as also for their Heretical determinations The Fathers assembled in the Councel of Nice sente their Epistle to Syluester the Pope beseechinge him with his consent to ratifie and confirme what so euer they had ordeined Isidorus witnesseth that the Nicene Councel had set forth rules the whiche saithe he the Curche of Rome receiued and confirmed The seconde general Councel holden at Constantinople was likewise allowed and approued by Damasus specially requested by the fathers of the same thereto So was the thirde Councel holden at Ephesus ratified and confirmed by Coelestinus who had there for his Vicares or deputes Cyrillus the famouse Bishop of Alexandria and one Arcadius a Bishop out of Italie As for the fourthe Councel kepte at Chalcedon the fathers thereof also in their Epistle to Leo the Pope subscribed with the handes of .44 Bishoppes made humble request vnto him to establishe fortifie and allowe the Decrees and ordinances of the same This beinge founde true for the fower first chief Councelles we nede not to saie any thinge of the rest that folowed But for the suer proofe of al this that chiefly is to be alleaged that Constantius the Arian Emperour made so importune and so earnest sute to Liberius the Pope to confirme the Actes of the Councel holden at Antioche by the .90 Arian Bishoppes wherein Athanasius was depriued and put out of his Bishoprike For he beleued as Ammianus Marcellinus writeth that what had ben done in that Councel sholde not stande and take effecte onlesse it had ben approued and Confirmed by the Authoritie of the Bishop of Rome whiche he termeth the Eternal Citie The B. of Sarisburie Here M. Hardinge hathe auouched two greate vntruethes the one in his Translation in the Englishe the other in the allegation of the storie Touching the first Cassiodorus in his Latine Translation writeth thus Canones iubent extra Romanum nihil decerni Pontificem Socrates in the Greeke out of whiche the Latine was taken writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Englishe hereof is this It is prouided by the Canons that rules to binde the Churche be not made without the consent of the Bishop of Rome Wherein M. Harding hath purposely corrupted falsified altogeather both the Greeke the Latine not reporting one woorde that he founde in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Decernere he Englisheth to Keepe or as he termeth it to Celebrate a Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Praeter senteÌ„tiaÌ„ or as Cassiodorus turneth it Extra he Englisheth without the aduise Authoritie No he would not suffer no not him in whose quarel he thus fighteth to passe without a venewe for where he sawe him named in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine Romanum Pontificem The Romaine Bishop he thought it beste to leaue bothe the Greeke and the Latine and to cal him the Pope And thus to increase the Popes authoritie he hath altered and corrupted the whole place and not translated one woorde as he founde it Touchinge the storie he saith The Arians Councelles were not allowed for that they were not Summoned by the Pope And yet he knoweth right wel it was no parte of the Popes office in those daies to Summon Councelles For it is euident euen by the policie and practise of that time that CoÌ„stantinus the Emperour Summoned the Councel of Nice Theodosius the first the Councel of Constantinople Theodosius the .2 the Councel of Ephesus and Martianus the Councel of Chalcedon And Socrates in his storie saithe thus Idâ—irco Imperatores in historia complexus sum quia ex quo tempore coeperunt esse Christiani Ecclesiastica negotia pendent ab illis maxima Concilia de illorum sententia facta sunt fiunt Therefor I haue comprised the Emperours within my Storie for that sithence they beganne to be Christened the state of the Churche dependethe of them and the greatest Councelles haue benne keapte and be stil keapte by theire aduise And the Bishoppes in the Councel of Constantinople witnes that they were summoned to come to the Romaine Counsel by Damasus the Bishop of Rome but they adde withal by warrant of the Emperours letters not by any his owne authoritie And likewise in their Epistle to the Emperour Theodosius thei write thus Literis quibus nos coÌ„uocasti EcclesiaÌ„ honore prosecutus es Your Maiestie hath honoured the Churche by the letters wherewith ye Summoned vs togeather As for the Bishop of Rome he was not yet of Authoritie hable to cal a general Councel For the worlde as yet had no skil of his Uniuersal power ouer al others neither woulde they haue appeared vpon his Summon Gregorius beinge Bishop of Rome coulde not cause the Bishop of Salonae beinge but one man to come before him Thus he writeth by waie of complainte vnto the Empresse Constantia Contempto me atque despecto ad me venire secundum iussionem Dominorum noluit He despised me and set me at naught and wolde not come vnto me accordinge to my lordes the Emperours commaundement Therefore Leo findinge this weakenes in him self wrote vnto the Cleregie and people of Constantinople and willed them to craue a general Councel at the Emperours hande Exposcite vt petitioni nostrae qua plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make your request that the Emperours Maiestie wolde voutchsaue to graunte my humble petition wherein I besought him to Summone a general Councel Liberatus saithe that Leo the Bishop of Rome with other moe Bishoppes of Italie fel vpon their knees and desired the Emperoure Ualentinian and
vsque contradicat tamen quod a Synodo firmatum est Imperatorio patrocinio permanet When Anatolius by consent of the Councel had obteined the primacie and the Bishoppe of Romes Legates stoode against it their gaine saieinge of the Iudges and Bishoppes there was not receiued And al be it the Apostolique See of Rome euen hitherto stande â—gainst it yet the Decree of the Councel by the maintenance of the Emperour standeth stil in force Whiche thinge séemeth agreeable to that S. Hierome writeth Maior est authoritas orbis quà m vrbis The authoritie of the worlde is greater then the authoritie of one Citie meaninge thereby the Citie of Rome It may appeare by that I haue thus shortly touched that the Bishop of Rome had authoritie neither to Summone Councelles nor to be President or chiefe in Councelles nor to ratifie and Confirme the Decrées of Councelles more then any other of the foure Patriarkes and last of al that Councelles may stand in force although the Pope mislike them allow them not I thinke it wil be harde hereof togeather M. Hardinges Conclusion That the Bishop of Rome was Heade of the Vniuersal Churche M. Hardinge The .27 Diuision Now what auctoritie the Bishoppes of Rome haue euer had and exercised in the assoilinge of Bishoppes vniustly condemned and in restoringe of them againe to their Churches of which they were wrongefully thrust out by Heretiques or other disorder it is a thinge so wel knowen of al that reade the stories in whiche the auncient state of the Churche is described that I neede not but rehearse the names onely Athanasius of Alexandria and Paulus of Constantinople depriued and thrust out of their Bishoprikes by the violence of the Arians assisted with the Emperour Constantius appealed to Rome to Iulius the Pope and Bishop there and by his 113 auctoritie were restoared to their roomes againe So Leo assoiled Flauianus the Bishop of Constantinople excommunicated by Dioscorus So Nicolaus the firste restoared Ignatius to the See of Constantinople though Michael the Emperour wrought al that he coulde against it Many other Bishoppes haue been in al ages assoiled and restoared to their Churches by the auctoritie of the See Apostolike who haue been without deserte excommunicated depriued and put from al their dignities But to haue rehearsed these fewe it may suffice The B. of Sarisburie Athanasius and Paulus saithe M. Hardinge beinge deposed by the Arians assisted with the Emperour Constantius appealed to the Pope and by the Popes authoritie were restoared Here I Appeale vnto the iudgement and discretion of the Reader that canne consider the state of that time how likely it may seeme either that Athanasius shoulde Appeale from the Emperour to the Pope or that the Popes commaundement should be of sufficient force authoritie against the Emperour For neither was Pope Bonifacius the. 8. yet borne yâ— determined That the Emperour should be inferiour to the Pope nor Pope Innocentius ye. 3. or his Glose that rated the mater by good Geometrical proportion pronounced that the Pope is fiftie and seuen degrees aboue the Emperour euen iuste as muche as the Sunne is aboue the Moone Nor Pope Alexander the thirde that sette his foote in the Emperours necke Uerily the Pope then by his authoritie was hable neither to depose nor to restoare nor to cal before him any Bishop as appeareth by that I haue already alleged of Pope Innocentius and Pope Gregorie by their owne Confessions No Pope Leo him selfe confesseth that he was not hable to remoue a poore Monke Abbate Eutyches from his Abbie but was faine to desire the Empresse Pulcheria to sée him remoued As touchinge Athanasius it was the Emperour Constantinus the great that by his authoritie remoued and bannished him as it appeareth by Socrates and therefore the Emperour Iustinian saithe If any Bishop offende herein let him be depriued by force of this Lawe And as he was bannished by the Emperour Constantinus the Father so by his Sonne Constantinus the Emperour and not by the Pope he was restoared whiche thinge is testified not onely by Socrates that wrote the storie but also by sundrie Epistles and letters taken out of the Emperours Recordes concerninge the same Firste it is knowen that the Emperour Constans that ruled the Weast parte of the worlde vnto whom Athanasius beinge deposed flead for ayde wrote in his behalfe vnto his Brother Constantius that then was the Emperour of the East besought him to sée Athanasius restoared vnto his roome Otherwise he threatened that he him selfe woulde come with his power to Alexandria restoare him Upon the sight of whiche letters the Emperour Constantius wrote vnto Athanasius and willed him to repaire with speede vnto his Courte that he might be restoared vnto his Countrie and at his comminge he directed out his letters vnto the Cleregie and people of Alexandria commaundinge them to receiue him with fauour and to abolishe al suche Actes as they had before made against him To reporte the whole letters at large it woulde be tedious Emonge other woordes the Emperour Constantius writeth thus Recipiat voluntate Dei nostroque indicio PatriaÌ„ suum pariter Ecclesiam And againe Omnes EpiscopuÌ„ superno iudicio nostraque sententia destinatum libenter pie suscipite Let him bothe by Goddes appointement and by our Decree recouer both his CouÌ„trie and his Churche c. Further saith Cassiodorus His literis coÌ„fidens Athanasius redijt in OrieÌ„tem Athanasius vpon trust of these letters returned againe into the East Likewise the Bishopes in the Councel of Hierusalem wrote abroade letters of gratulation vpon his returne in this forme Debetis ergo etiaÌ„ c. You ought also continually to praie for the Emperours Maiesties for that vnderstanding your desires they haue restoared Athanasius againe vnto you And Theodoretus touchinge the same writeth thus ProceruÌ„ Senatorumque Coniuges c. The Lordes and Counsellours wiues be sought their husbandes to intreate the Emperours Maiestie that he woulde restoare Athanasius vnto his flocke and saide further onlesse they woulde so doo they woulde forsake them and goe to him So likewise the Bishoppes that the Arians had deposed with Flauianus were restoared againe by the Emperour and not by the Pope For Pope Leo him selfe thereof writeth thus vnto the Empresse Pulcheria Vos Sacerdotes Catholicos qui de Ecclesijs suis iniusta fuerunt eiecti sententia reduxistis Your Maiesties haue restoared home againe the Catholike Bishoppes whiche by wrongeful sentence were thrust from their Churches Pope Nicolas as vpon occasion I saide before was the second Bishop in Rome after Pope Iohane the Woman whiche was almoste 900. yéeres after Christe Wherefore his authoritie might wel haue beene spared It is wel knowen that as the Popes power increased so the Empire abated Therefore was Platyna forced to say Perijt potestas Imperatorum virtus Pontificum Nowe
the way of peece Here Innocentius calleth Alexander his Schoolefelowe not his Subiecte or Underlinge And therefore he calleth him his Schoolefelowe of the Apostolique See for that S. Peter sate first at Antioche and after that in Rome and for that cause bothe these Sees of Peter the Apostle were called Apostolique Againe in an other Epistle vnto the same Alexander he writeth thus Voluit Compresbyter noster Cassianus hanc amicitiarum nostrarum paginulam quasi primitias pacis nostrae conscribi c. Cassianus our felowepriest woulde haue this instrument of our frendship to be written as the firste fruites of our peace Therefore I greete wel your brotherhoode and al others of that Churche that are of your minde Here Innocentius him selfe calleth this Composition an Instrument of Frendship or felowship not of Repentance or Humble Submission as it pleaseth M. Hardinge vntruely to translate it Neither dooth this woorde Reconciliation necessarily importe a Superioritie or a Maâ—stership but also and that moste commonly a Felowship or Equalitie as it is saide before So saithe S Paule Christe hathe reconciled bothe the Iewe and the Gentile in one Bodie And what is meante by that Reconciliation he expoundeth thus Omnes vnum sumus in Christo Iesu We are al one in Christe Iesu. So saithe Plinie the yonger Principis est reconciliate aemulas Ciuitates It is a Princes parte to reconcile Citties that contende for the Soueraintie Not that the one may be brought into Subiection to the other but that they may be made frendes and liue in peace So likewise saith Christe Vade Reconcilieris Fratri tuo Goe and be reconciled vnto thy Brother Thus therefore was the Patriarke of Antioche reconciled to the Bishoppe of Rome not as a Subiecte vnto his Prince but as in a Bodie one member vnto an other and for as muche as Innocentius him selfe vseth this woorde Condiscipuli as in a Schoole one Scholar vnto his felowe So where as there was mater of dissension betwéene the Churche of Rome and the Churche of Alexandria it séemed good to the Fathers in the Councel of Aphrica to intreate bitwéene them not that the Churche of Alexandria shoulde submitte her selfe as vnto her Heade and liue in Subiection but that they might be reconciled and liue in peace togeather So Liberatus saithe Petrus Moggus was reconciled vnto Asatius not as vnto his Superiour but as vnto his Brother In this sense writeth Hormisda Bishop of Rome vnto Epiphanius the Bishop of Constantinople A equale studium aequalem curam susâ—ipiamâ—s quibus vna est in Communione fide amicitia Seeinge we haue one frendship in Communion and in faithe let vs therefore take like studie and like care This manner of Reconciliation is largely set foorthe by Socrates in his storie and maye be abbridged in this sorte The Macedonian Heretiques hauinge forsaken their Heresies sent their messingers Eustathius Syluanus and Theophilus vnto Liberius the Bishop of Rome and to other the Bishoppes of the Weast Liberius vnderstandinge that their Faithe agreed fully with the Councel of Nice and with the Faithe that he him selfe and al the other Bishoppes of the Weaste Churche professed receiued them vnto the Communion and wrote fauourably vnto the Bishoppes of the East in their behalfe These Messingers departinge thence went into Sicilie and in a Councel of the Bishoppes there likewise Reconciled them selues vnto them and beinge returned home they sent abroade into al the Churches of those countries and willed them to consider the letters sent from Liberius the Bishop of Rome and from other Bishops of Italie Aphrica France Sicilie and al the Weast and to agrée and to Communicate togeather with them An other like example of Reconciliation we haue made by one Arsenius the Bishop of Hipsilitae vnto Athanasius the Bishop of Alexandria The woordes of the Reconciliation are these Nos volentes Ecclesiastico Canoni c. We desiringe to be subiecte to the Ecclesiastical Canon accordinge to the auncient order dooe write these vnto you Dilecte Papa beloued Pope and like wise doo promise in the name of our Lorde that wee hencefoorthe wil not Communicate with any Schismatikes or with any that haue not peace with the Catholique Churche whether they be Bishops Priestes or Deacons This Submission or Reconciliation was made vnto Athanasius yet was not Athanasius the Bishop of Rome This then was the manner of Reconciliation of Churches without any suche Humble Subiection as M. Hardinge fansieth or knowlege or token of Supremacie or any manner Uniuersal Power M. Hardinge The .29 Diuision Thus hauinge declared the Supreme auctoritie and Primacie of the Pope by the Common practise of the Churche I neede not to shewe further howe in 116 al questions doubtes and controuersies touchinge Faithe and Religion the See of Rome hath alwaies beene consulted howe the decision of al doubtful cases hathe beene referred to the iudgement of that See and to be shorte 117 howe al the worlde hath euer fetched light from thence For proufe whereof bicause it cannot be here declared briefely I remitte the learned reader to the Ecclesiastical stories where he shal finde this mater amply treated The B. of Sarisburie As Rome hauinge atchieued the Empier of the whole worlde bothe for renoume honoure and also for wisedome learninge which commonly folowe the Empier was the noblest and most famouse of al other Citties so for commoditie of accesse out of al Kingdomes and Countries bothe of the East of the Weast and also out of Aphrica and Aegypte and other countries of the Sowthe and also for receiuinge of Questions and Resolution of doubtes it seemed to be planted in the fittest place of al the worlde For as Thucydides calleth the Cittie of Athens Graecia of al Graecia so some called the Cittie of Rome in those daies of hir honoure Epitome orbis terrarum The abbridgemeÌ„t of the whole worlde The Admiration of this glorie drewe such resorte of people thither that Beda a learned man of this Countrie beinge there and seeinge the multitude of strangiers that came onely ot gase and to see newes expounded these foure solemne letters S. P. Q. R. in this wise Stultus populus quaerit Romam Foolishe Folke Flee to Rome Therefore for opportunitie of the place and expedition of answeare many maters of question and doubtful cases were brought thither Many I say but not al. For menne that wanted Councel wrote and sought vnto them that had the fame of learninge and were thought best hable to make them answeare So Marcellinus Dulcitius Bonifacius Euodius and others sent their questions to S. Augustine and desired his Counsel S. Ambrose saithe as it is before alleged that many that had beene with the B. of Rome woulde afterwarde for their better satisfaction sende to him And Leo him selfe beinge B. of Rome therefore as M. Hardinge thinketh the Oracle of al the worlde thouht it
of the Catholique or Uniuersal Churche like as also euery Godly man is a member of the same Thus writeth Calixtus Calixtus Archiepiscopus Ecclesiae Catholicae Vâ—bis Romae Thus Marcellus Marcellus Episcopus Sanctae Apostolicae Catholicae Vrbis Romae In these places Rome is called â–ª a Catholique that is to saye an Vniuesal Cittie partely to exclude the Churches of Heretiques whiche were méere Particular and partely also to signifie that the Churche there was then a Churche of the Catholique and Uniuersal Doctrine So likewise it is written in the Councel of Constantinople Clerici Monachi Apostolici Throni Antiochenae magnae Ciuitatis Catholicae Sanctae Ecclesiae Dei The Clerkes and Monkes of the Apostolique Throne of the greate Cittie of Antioche of the Catholique or Uniuersal Holy Churche of God Againe euery Bishop maye be called the Bishop of the Uniuersal Churche for that it is his duetie to care not onely for his owne flocke but also for al others of the whole Churche of God So saithe Origen Qui vocatur ad Episcoparum vocatur ad Seruitutem totius Ecclesiae Who so is called to a Bishoprike is called to the seruice of the whole Churche So Chrysostome exhortinge the whole people togeather saithe vnto them Vniâ—ersae Ecclesiae curam geramus Let euery one of vs take the care of the Vniâ—ersal Churche So likewise Pope Eleutherius writeth vnto the Bishops of Fraunce Huius rei gratia Vniuersalis vobis a Christo commissa est Ecclesia vt pro omnibus laboretis cunctis opem ferre non negligatis For that cause the whole Vniuersal Churche is committed vnto you that you shoulde trauayle for al and not be negligent to healpe al. Thus many wayes the Bishops both of Rome and of Antioche and of France were called the Bishops of the Uniuersal Churche But the Uniuersal Bishop none of them al was euer called Of Iohn of Constantinople that firste began to vsurpe that name Gregorie the Bishop of Rome writeth thus Despectis omnibus solus conatur appellari Episcopus Despisinge al other Bishoppes he woulde onely be called a Bishop So likewise saithe Pope Pelagius If the chiefe Patriarke be called Vniuersal then the reast haue lost the name of Patriarkes This is the meaninge of an Uniuersal Bishop and the very selfe same Infinite and Immoderate Power that M. Hardinge claimeth for the Bishop of Rome For so he hath already saide That the other three Patriarkes are no Patriarkes in deede but onely his Delegates and Seruauntes to doo that shal please him to commaunde them In stéede hereof M. Hardinge hath founde out a Bishop of the Uniuersal Churche and so leauinge the thinge that is demaunded he answeareth to that is not in question and priuily confesseth by his silence that hitherto he hathe not founde nor can finde his Uniuersal Bishop This answeare maye serue to that is here alleged of the Councel of Aphrica and the Epistle of Athanasius sauing that the Epistle bearinge that holy Fathers name as it is already prooued is nothinge elles but apparante forgerie The Bishoppes in the Councel of Aphrica bisides that they vtterly denied the Popes Uniuersal Power forbiddinge their Clerkes vpon payne of Excommunication to appeale to him sundrie times in the same Councel writinge vnto him they vse the name of Familiaritie and equalitie and cal him their Brother Now for a surplussage for as much as M. Harding with al his studie and conference with his frendes cannot yet â—inde out his Uniuersal Bishop in the Churche of Rome let vs see whether we may finde him in some other place and that not by the witnesse of a simple Priest or a Deacon but by the authoritie of Catholique Emperours and Councels and of the Bishop of Rome him selfe and that not by shiftinge of termes one for an other as M. Hardinge is driuen for wante in stéede of an Uniuersal Bishop to bringe in a Bishop of the Uniuersal Churche but in plaine manifest expresse woordes and such as in no wise may be denied In the Councel of Constantinople the Bishop there is scarcely saluted or intitled by other name For this is his common stile Oecumenico Patriarchae Iohanni To Iohn the Vniuersal Patriarke To Iohn the Father of Fathers and Vniuersal Bishop The holy Vniuersal Archebishop and Patriarke Mennas Nicephorus saithe The Bishoppe of Alexandria was intitled Iudex vniuersi orbis The Iudge of the whole worlde Clement vnto S. Iames the Bishop of Hierusalem writeth thus Clemens Iacobo Fratri Domini Episcopo Episcoporum regenti Hebraeorum Sanctam Ecclesiam Hierosolymis sed omnes Ecclesias quae vbique Die prouidentia fundatae sunt Clement vnto Imaes the Brother of our Lorde the Bishop of Bishops gouerning the holy Churche of the Iewes at Hierusalem and bisides that al the Churches that be founded euerywhere by Gods prouidence The Emperour Iustinian writeth thus Vnto Epiphanius the Archebishop of this Emperial Cittie Constantinople and Vniuersal Patriarke To conclude The Bishop of Rome him selfe thus saluteth the Bishop of Constantinople Therasio Generali Patriarchae Adrianus Seruus Seruorum Dei Vnto Therasius the General Patriarke Adrian the Seruant of Gods Seruantes And in the last Councel holden at Florence Ioseph the Bishop of Constantinople beinge there vsed the same title and wrote him selfe The Archebishop of New Rome and the Vniuersal Patriarke If M. Hardinge had so good euidence for the Bishoppe of Rome I beléeue he woulde not thus passe it away in silence M. Hardinge The .31 Diuision Concerninge the other name Heade of the Churche I meruaile not a litle that M. Iuel denieth that the Bishop of Rome was then so called Either he dooth contrary to his owne knowledge wherein he must needes be condemned in his owne iudgement and of his owne conscience or he is not so wel learned as of that side he is thought to be For who so euer trauaileth in the Readinge of the auncient Fathers findeth that name almost euery where attributed to Peter the firste Bishop of Rome 121 and consequently to the Successoure of Peter that name I saye either in termes equiualent or expressely Firste the Scripture calleth Peter Primum The first amonge the Apostles The names of the twelue Apostles saithe Matthewe are these Primus Simon qui dicitur Petrus First Simon who is called Peter And yet was not Peter first called of Christe but his brother Androwe before him as is before saide Dionysius that auncient writer calleth Peter sometyme Supremum decus The highest honoure for that he was most honourable of al the Apostles sometime Summum Sometime verticalem the chiefest and the highest apostle Origen vpon the beginninge of Iohn saith Let no man thinke that we set Iohn before Peter VVho maie so doo for who shoulde be higher of the Apostles then he who is and is called the toppe of them Cyprian calleth the Churche of
Rome in consideration of that Bishoppes supreme authoritie Ecclesiam principalem vnde vnitas Sacerdotalis exorta est The principal or chief Churche from whence the vnitie of Priestes is spronge Eusebius Caesariensis speakinge of Peter sent to Rome by Goddes prouidence to vanquis he Simon Magus calleth him Potentissimum maximum Apostolorum reliquoruÌ„ omnium principeÌ„ The mightiest of power and greatest of the Apostles and Prince of al the reaste Augustine commonly calleth Peter Primum Apostolorum First or chief of the Apostles Hierome Ambrose Leo and other doctours Prince of the Apostles Chrysostome vpon the place of Iohn cap. 21. Sequere me Folowe me amonge other thinges sayth thus If any woulde demaunde of me howe Iames tooke the See of Hierusalem that is to saie howe he became Bishop there I woulde answeare that this he meaneth Peter maister of the whole worlde made him gouernoure there And in an other place bringinge in that God saide to Hieremie I haue sette thee like an yron Piller and like a brasen walle But the father saith he made him ouer one nation but Christe made this man meaninge Peter ruler ouer the whole worlde c. And leaste these places shoulde seme to attribute this supreme Auctoritie to Peter onely and not also to his Successours it is to be remembred that Irenaeus and Cyprian acknowledge and cal the Churche of Rome chief and principale And Theodoretus in an Epistle to Leo calleth the same in consideration of the Bishop of that See his primacie Orbi terrarum praesidentem President or 122 bearinge rule ouer the worlde Ambrose vpon that place of Paule 1. Timoth. 3. where the Churche is called the pilloure and staie of the trueth saith thus CuÌ„ totus mundus Dei sit Ecclesia tamen domus eius dicitur cuius hodie rector est Damasus VVhere as the whole worlde is Gods yet the Churche is called his howse the ruler whereof at these daies is Damasus I woulde not werie and trouble the Reader with such a number of allegations were it not that M. Iuel beareth the worlde in hande we haue not one sentence or clause for vs to proue either this or any other of al his Articles But perhappes some one wil say yet I heare not the Bishop of Rome called Heade of the Vniuersal Churche what forceth it whether that very terme be founde in any auncient writer or no Other termes of the same vertue and power be oftentimes founde Is it not one to saye Heade of the vniuersal Church and to saie Ruler of Gods howse which Ambrose saith whereof this argument maie be made The Churche yea the Vniuersal Churche is the howse of God But Damasus Bishop of Rome is ruler of the howse of God after Ambrose Ergo Damasus is ruler of the Vniuersal Churche And by like right and title is the Pope who is Bishop of Rome nowe also ruler of the same VVhat other is it to cal the Churche of Rome the principal Churche respecte had to the Bishop there and not otherwise wherein a figure of speache is vsed as Irenaus and Cyprian doo and President or 123 sette in auctoritie ouer the whole worlde as Leo dothe then to cal the Bishop of Rome Heade of the Vniuersal Churche VVhat meaneth Chrysostome callinge Peter totius orbis magistrum The Maister and teacher of al the worlde and saieinge in an other place that Christ made Peter not ruler â—uer one nation as the father made Ieremie ouer the Iewes but ouer the whole worlde VVhat other I saye meaneth he thereby then that he is heade of the whole worlde and therefore of the Vniuersal Churche The 〈◊〉 of Sarisburie Touchinge the name of the Uniuersal Bishop M. Hardinge hath but one authoritie and yet the same can not be founde Touchinge the other name of Heade of the Churche he commeth in onely with ioyly bragges and great vauntes as if he were plaieinge at poste and shoulde winne al by vicinge He saithe If M. Iuel know this then he speaketh againste his conscience If he know it not then is he not learned To contende for learninge it were a childishe folie He is sufficiently learned that saith the trueth But if M. Hardinge with al his learninge be hable to finde out his Heade of the Churche he shal haue his request I wil graunt him to be learned He saithe The Bishop of Rome is so named either in termes equiualent or expressely Thus he doubteth at the mater and stammereth and faltereth at the beginninge But if the Bishop of Rome were the Heade of the Churche in déede and so allowed and taken in the worlde why was he neuer expressely and plainely named so Was there no man then in the worlde for the space of sixe hundred yéeres hable to expresse his name His termes of like force and meaninge whiche he calleth equiualent must néedes importe thus muche That the Bishop of Rome is aboue al General Councelles that he onely hath power to expounde the Scriptures and cannot erre nor be iudged of any man and that without him there is no health and that al the worlde ought to know him for the Uniuersal Heade vpon paine of damnation Thus muche the Pope him selfe claimeth by that name If M. Hardinges termes sounde not thus they are not equiualent It had beene the simpler and plainer dealinge for M. Hardinge to haue saide This name can not yet be founde and so to haue taken a longer daie As for the mater the question is moued of the Bishop of Rome the answeare is made of S. Peter as if S. Peter continued there Bishop stil vntil this daie But it is presumed that what so euer priuilege was in Peter the same muste néedes be in the B. of Rome by Succession yea although he haue not one sparke of Peter S. Peter in the Olde Fathers is diuersely called the First the Chiefe the Toppe the Highe Honour of the Apostles and in Eusebius and S. Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Princeps Apostolorum In which last woordes of S. Augustine Eusebius I muste doo thée good Reader to vnderstande that Princeps is not alwaies takeÌ„ for a Prince or a Gouernour indewed with power but oftentimes for the first man or best of a companie So we reade in the Scriptures Princeps Familiae princeps legationis princeps Coquorum that is The Chiefe of the house or stocke The chiefe of the embassage the chiefe of the Cookes In this sense Cicero saithe Seruius Princeps in iure ciuili Philosophorum Princeps Aristippus Seruius the Chiefe in the Ciuile Lawe Aristippus the Chiefe of Philosophers So is S. Peter called Princeps Apostolorum And therefore S. Augustine calleth him Primum Praecipuum that is The First and the Chiefe of the Apostles We may not imagine as M. Hardinge seemeth to doo that Peter was made a Lorde or Prince and had Power and Dominion ouer his brethren
not of necessitie any rule or gouernement ouer others He might better haue turned it Ecclesiam orbis terrarum primariam The most notable or chief Churche of the worlde And so wolde his translation haue wel agreede with the Constitutions of the Emperour Iustinian wherein the preeminence of sittinge in the first place in al Councelles and Assemblies is by special Priuilege graunted to the Bishop of Rome Likewise it wil be replied That Cyprian calleth the Churche of Rome Ecclesiam Principalem The principal Churche whereof it were muche for M. Harding to reason thus The Churche of Rome is a Principal Churche Ergo The Bishop of Rome is Heade of the Vniuersal Churche For Cyprian him self in the same Epistle in plaine expresse woordes saith The authoritie of the Bishoppes of Aphrica is as good as the authoritie of the Bishop of Rome Cicero to blase the nobilitie of that Cittie calleth it Lucem orbis terrarum atque Arcem omnium Gentium The light of the Worlde and the Castle of al Nations Frontinus likewise Roma Vibs indiges terrarumque Dea. Rome is a wantles Cittie and the Goddesse of the worlde And S. Hierome of the same in his time saith Romanum Imperium nunc Vniuersas Gentes tenet The Empiâ—â—e of Rome nâ—we possesseth al Nations And therefore in the Councel of Chalcedon the Emperour of Rome is called Dominus Omnis Terrae Dominus Vniuersi Mundi The Lorde of al the Earth and the Lorde of the Whole Worlde In consideration as wel of this worldly state Maiestie as also of the number and constancie of Martyrs of the place of Peters trauaile of the Antiquitie of the Churche and of the puritie of Dâ—â—ctrine the Churche of Rome was called the Principal Churche of al others But he addeth further Vnde vnitas Sacerdotalis exâ—rta est From whence the Vnitie of the Priesthoode first beganne For that theise woordes seeme to weigh muche I thinke it good herein to heare the iudgemeÌ„t of some other man that maie seeme indiffereÌ„t Polydorus Uergilius expoundinge the same woordes of Cyprian writeth thus Ne quis erret nulla alia ratione Sacerdotalis ordo à Romano Episcopo profectus esse dici potest nisi apud Italos duntaxat id factum esse intelligatur cum perdiu ante aduentum Petri in vrbem Romam apud Hierosolymos Sacerdotium ritè institutum fuisse liquidâ— liqueat Least any man hereby deceiue him selfe it cannot in any other wise be saide that the order of Priesthoode grewe first from the Bishop of Rome onlesse we vnderstande it onely within Italie For it is cleare and out of question that priesthoode was orderly appointed at Hierusalem a good while before peter euer came to Rome This commendation therefor by the iudgement of Polydore was geuen by S. Cyprian to the Churche of Rome in respecte of Italie and not in respecte of the whole worlde And therefore S. Augustine sayth Ciuitas quasi Mater Caput est Caeterarum vnde etiam Metropolis appellatur The Cittie is as the Mother and the Heade of other townes and thereof in respecte of suche townes it is called the Mother Cittie And in this sense Chrysostome calleth the Cittie of Antioche Metropolim Fide The Mother of the Faithe M. Hardinge saith further The Churche is called the House of God the ruler whereof saith S. Aâ—â—rose in theise daies is Damasus Here is narrowe seekinge to finde out somewhat yet the same somewhat wil be worthe nothinge First what opinion S. Ambrose had herein it is easy els where of other his woordes to be seene In his Epistle vnto the Emperoure Ualentinian he calleth Damasus not Prince of the people nor Heade of the Churche nor Uniuersal Bishop but onely Bishop of the Churche of Rome And writinge vnto Siricius the Bishop of Rome he calleth him his Brother But he calleth Damasus by expresse woordes the Ruler of Goddes Churche He might haue had the like witnes of S. Hierome Damasus virgo Ecclesiae Virginis Doctor est Damasus beinge a Virgin is the teacher of the Churche that is a Virgin And what wil M. Hardinge geather hereof Or what thinketh he of Ambrose him self and of other Bishoppes was not euery of them the Ruler of the Churche of God Uerily S. Paule thus exhorteth the Cleregie of Ephesus at his departinge thence Take heede to youre selues and to the whole flocke wherein the Holy Ghost hath made you Oâ—erseers to rule the Churche of God whiche he hath gotten with his Bloâ—de There appeareth no other difference bytweene thiese woordes of S. Paule and the other of S. Ambrose sauinge onely that S. Ambrose saith Rector Ecclesiae and S. Paule saith Regere Ecclesiam Yet did not S. Paule by his woordes appointe the Ministers of Ephesus to rule ouer the whole Churche of God Thus S. Hierome calleth Origen Magistrum Ecclesiarum The Maister or teacher of the Churches Thus Theodoretus calleth Chrysostome Doctorem Orbis terrarum The teâ—cher of al the worlde Thus Nazianzene calleth S. Basile The Pillour and Butresse of the Churche But marke wel gentle Reader and thou shalt see that M. Hardinge hath pretily wreasted vp this place of S. Ambrose quite out of tune and of an Indefinite or a Particular Proposition coÌ„trary to his rules of Logique wil needes conclude an Uniuersal the better to mainteine the Popes Uniuersal power For that S. Ambrose speaketh indefinitely of a Churche without limitation of one or other that M. Hardinge streatcheth forceth to the whole Uniuersal Churche as if the whole Churche of God had benne at Rome The like kinde of erroure leadde Boniâ—acius the .8 to reason thus Dominus dixit generaliter Pasce oues meas non singulariter has aut illas Ergo commisisse intelligitur Vniuersas The Lorde saide generally vnto Peter Feede my sheepe he saide not specially Feede theise or them Therefore we must vnderstande that he committed them vnto Peter altogeather If M. Hardinge had not taken S. Ambrose vp so shorte by the woordes that immediatly folowe he might wel haue knowen his meaninge For thus he openeth what he meante by the House of God Ibi necesse est dicatur esse Domus Dei veritas vbi secundum voluntatem suam timetur There we must needes saie Goddes House and Trueth is wheresoeuer God is feared accordinge to his wil. This house was in al places where God was knowen and serued and not onely in the Churche of Rome Yet wil M. Hardinge saie Theise be euasions For S. Ambrose seemeth to acknowlege a special Rule and Gouernement in Damasus that was not common vnto others Certainely his woordes importe not so And howe canne we knowe his meaninge but by his woordes But to put the mater out of doubte let vs consider whether the self same forme of speache haue benne applied vnto any others in like sorte Arsenius in his submission writeth thus vnto Athanasius
to the people calleth him heade of the Churche saieinge Totius corporis membrum in ipso capite curat Ecclesiae in ipso vertice componit omnium membrorum Sanitatem He healeth the member of the whole Bodie in the heade it self of the Churche and in the toppe it self he ordereth the healthe of al the members And in an other place Saluator quando pro se Petro exolui iubet pro omnibus exoluisse videtur Quia sicut in Saluatore erant omnes causa Magisterij ita post Saluatorem in Petro omnes continentur ipsum enim constituit Caput 124 omnium Our Sauiour saith Augustine when as he commandeth paiment for the Emperour to be made for himself and for Peter he seemeth to haue paide for al. Bicause as al were in our Sauiour for cause of teachinge so after our Sauiour al are conteined in Peter for he ordeined him Heade of al. Here haue these men the plaine and expresse terme Heade of the reast Heade of the Churche Heade of al and therefore of the Vniuersal Churche VVhat wil they haue more Neither here can they saye that although this auctoritie and title of the Heade be geuen to Peter yet it is not deriued and transferred from him to his Successours For this is manifest that Christe instituted his Churche so as it shoulde continewe to the worldes ende accordinge to the saieinge of Esaie the Prophete Super solium Dauid c. Vpon the seate of Dauid and vpon his Kingedome shal Messias sitte to strengthen it and to esâ—ablis he it in iudgement and rightuousenes from this day for euermore And thereof it is euident that he ordeined those who then were in ministerie so as their auctoritie and power shoulde be deriued vnto their aftercommers for the vtilitie of the Churche for euer specially where as he saide Beholde I am with you vntil the ende of the worlde And therefore as Victor writeth in his storie of persecution of the Vandales Eugenius Bishop of Carthago conuented of Obadus a great Capitaine of Hunerike kinge of the Vandales about a Councel to â—e kepte in Aphrica for matters of the Faith betwixt the Arians supported by the Kinge and the Catholikes saide in this wise Sâ—nostram fidem c. If the kinges power desire to know our Faithe whiche is one and the true let him sende to his freendes I wil write also to my brethren that my Felowbishoppes come who may declare the faithe that is common to you and vs there he hath these woordes Et praecipuè Ecclesia Romana quae Caput est omniuÌ„ EcclesiaruÌ„ And specially the Churche of Rome which is the Heade of al the Churches Naminge the Churche of Rome he meaneth the Bishop there or his legates to be sente in his steede Thus it is prooued by good and ancient auctorities that the name and title of the Heade Ruler President chiefe and principal gouernour of the Churche is of the Fathers attributed not onely to Peter but also to his successours Bishoppes of the See Apostolike And therefore M. Iuel may thinke himselfe by this charitably admonished to remember his promise of yeeldinge and subscribinge The B. of Sarisburie I might wel passe al these authorities ouer without answeare as beinge no parte of this question For I trust the indifferent Reader of him selfe wil soone beléeue we séeke no quarel against S. Peter nor goe aboute to scanne his titles or to abbridge him of his right It is knowen that S. Peter by these Fathers here alleged Augustine Hierome Chrysostome and Cyril is called the Toppe Heade of the Apostles And if néede so required the same might be auoutched by authorities many moe For who is he that knoweth not this But M. Hardinge knoweth the case is moued not of S. Peter but specially namely of the Bishoppes of Rome And of them he knoweth he shoulde haue answeared if his minde had béene to deale plainely as he saithe fully to satisfie his Reader Within the space of the first sixe hundred yéeres there were in Rome .68 Bishoppes for their Constancie in the Faithe for their Uertue learninge farre excéedinge the reast that haue béene sithence The number of them beinge so great their learninge so notable their life so holy it is maruel M. Hardinge shoulde not be able to shewe that any one of them al in so longe a time was once called the Heade of the Churche therefore should thus reast onely vpon S. Peter who when he receiued these Titles was not Bishop of Rome of whom there is no question moued Wherefore M. Hardinge may better consider his note in the Margin where as he hath written thus Peter and his Successours called the Heade of the Churche expressely He may rather amende it and make it thus Onely Peter and not one of his successours called Heade of the Churche expressely So shoulde his note and his texte agrée togeather and so shoulde he not deceiue his Reader Here by the way I must put M. Hardinge in remembrance notwithstandinge for his estimations sake he would faine haue his foorth in these maters yet should he not therfore thus beguile the eies of the Simple thus misreporte falsifie the woordes of the Ancient Fathers For alleging S. Hierome he leaueth out woords and altogeather dissembleth the whole meaninge In S. Augustine he hath shifted placed one woorde for an other S. Hierome in that place with great contention of woordes commendeth S. Iohn aboue S. Peter namely for that S. Peter was a Maried man and S. Iohn a Uirgin In the heate of his talke he laieth this obiection against him selfe At dices Super PetruÌ„ fundatur Ecclesia licet id ipsum in alio loco super omnes Apostolos fiat cuncti Claues Regni Coelorum accipiant ex aequo super eos Ecclesiae fortitudo solidetur But thou wilt say The Churche was builte vpon Peter and not vpon Iohn Al be it in an other place the same is donne that is the Churche is builte vpon al the Apostles and al receiue the Keies of the Kingedome of Heauen and the strength of the Churche is builte equally vpon them al. M. Hardinge thought it good to skippe dissemble these woordes not withstandinge they be ioyned altogeather in one sentence with the reast It foloweth Tamen proptereà inter duodeâ—im vnus eligitur vt Capite constituto Schismatis tollatur occasio Sed cur non Iohannes electus est virgo Aetati delatum est quia Petrus Senior erat ne adhuc Adolescens pene Puer progressae aetatis hominibus praeferretur Notwithstandinge the Disciples were al equal yet therfore one is chosen amonge the twelue that a Heade being appointed occasion of Schisme might be taken away Thou wilt say againe And why was not Iohn being a virgin chosen to be this Heade He answeareth Christ gaue the preeminence vnto age For Peter was an aged man least that
goinge against this wil withdrawe them selues from the auctoritie of the Bishop of Rome Lo this is one chief inuincible reason that maketh me to be vnder the Bishop of Rome and compelleth me to confesse his primacie This farre Luther Thus I haue briefely touched some deale of the Scriptures of the Canons and Councelles of the Edictes of Emperours of the Fathers saieinges of the reasons and of the manifolde practises of the Churche whiche are wonte to be alleaged for the Popes primacie and supreme auctoritie VVith al I haue proued that whiche M. Iuel denteth 125 that the Bishop of Rome Withein sixe hundred yeeres after Christ hath beene called the Vniuersal Bishop of no smal number of menne of greate credite and verie ostentimes heade of the Vniuersal Churche both in termes equiualent and also expressely Nowe to the nexte article The B. of Sarisburie The case goeth somewhat hardely of M. Hardinges side when he is thus driuen for wante of other authorities to craue aide at Luthers hande Touchinge alteration in religion whiche it pleaseth him to name lightnes if he woulde soberly remember his owne often chaunges and the light occasions of the same he shoulde finde smal cause to condemne others Certainely D. Luther after God had once called him to be a minister of his Trueth neuer lookte backewarde from the plough nor refused the Grace that God had offred him notwithstandinge he sawe al the powers of the worlde were against him His argument is taken of the effectes or tokens of Goddes wil. The Pope saide he is auanced vnto a Monarchie or Emperial state of a Kingedome But he coulde neuer be so auanced without Goddes wil Ergo it was Goddes wil it shoulde be so Argumentes that be taken of Goddes permission or of the tokens of his wil make no necessary proufe either that the thinges in them selues be good or that God is pleased with them For God suffred Nabucodonozor Sennacherib Pharao and others and their very estates procéedinges were euident tokens of Goddes wil. For if his wil had béene otherwise they coulde not haue reigned Yet neither were they good men nor was God pleased with their dooinges So shal God suffer Antichriste to sitte euen in the holy place Daniel saithe Faciet prosperabitur He shal take his pleasure and shal prosper And againe Roborabitur fortitudo eius non in viribus suis. His power shal be confirmed but not through his owne strength but through the strength of God Yet shal not God therefore loue or fauour Antichriste or delite in his wickednes For S. Paule saith The Lorde shal kil him with the sprite of his mouth and shal destroy him with the brightnes and glorie of his comminge Now for as muche as it hath pleased M. Harding for the Conclusion hereof to touche the Effects of Godes wil I trust it shal not be paineful to thée gentle Reader likewise shortely to consider the effectes and sequeles of this Uniuersal power It is graunted that the Churche of Rome for sundrie causes before alleged was euermore from the beginninge the chiefe and moste notable aboue al others Notwithstandinge Eneas Syluius beinge him selfe a Bishop of Rome saith Ad Romanos pontifices ante Nicenum Concilium aliquis sanè si non magnus respectus fuit Verily there was some respecte had to the Bishoppes of Rome before the Councel of Nice although it were not great S. Cyprian in his time complained That Pride and Ambition seemed to lodge in priestes bosomes Origen in his time complained that the Ministers of Christe seemed euen then to passe the outrage of worldly Princes Yet was the Churche of God in those daies euerywhere vnder cruel and vehement persecution Therefore to abate this ambitious courrage order was afterwarde taken in the Councel of Carthage that no man shoulde be intitled the Highest Bishop or the Prince of Bishoppes or by any other like name The Greeke Bishoppes in the Councel of Antioche and the Bishoppes of Aphrica beinge in number twoo hundred and seuentéene in the Councel there founde them selues greeued with the Pride and Arrogancie of the Sée of Rome For that Iohn the Bishop of Constantinople tooke vpon him to be called the Uniuersal Bishop therefore Gregorie the Bishop of Rome called him Lucifer and the Messenger of Antichrist and saide He had chosen vnto him a proude and arrogant a pompous and a blasphemous name But after that by great sute made vnto the Emperour Phocas the Bishoppes of Rome them selues had once obteined the same title and had possessed enioied the same a longe while in the ende their pride was suche that it seemed intolerable Then they beganne to decrée and determine That euery mortal man is bounde to be subiecte to the Sée of Rome that vpon paine of damnation and that without the Obedience of that Sée noman is saued That the Bishop of Rome is an Uniuersal Iudge ouer al men and that he him selfe may be iudged by noman neither by Emperour nor by Kinge nor by al the Cleregie nor by the whole people For that it is written by the Prophets Esaie The Axe shal not glorie against him that heweth with it That what so euer he doo noman may presume to say vnto him Domine cur ita facis Sir why doo you thus That he hath al manner Lawe and Right in Scrinio pectoris sui in the Closet of his breaste That al other Bishoppes receiue of his fulnes That no Councelles can make lawes for the Churche of Rome and that the Bishop of Romes authoritie is plainely excepted out of al Councelles That notwithstandinge the Pope drawe innumerable companies of people after him into Helle yet no mortal man may dare to reâ—roue him That the Popes wil or pleasure standeth as a lawe In illis quae vult est ei pro ratione voluÌ„tas And that there is none other reason to be yéelded of his dooinges but onely this Quia ipse voluit For he woulde For of that that is nothinge he is hable to make some thinge Quia deâ—eo quod nihil est potest facere aliquid That he hath the right of bothe sweardes as wel of the Temporal as of the Spiritual That the Temporal Prince may not drawe his swearde but onely at his becke and sufferance ad nutum Patientiam Ecclesiae That he is Haeres Imperij the Heire apparent of the Empier and is seuen and fiftie degrees greater then the Emperour and that bicause in suche proportion the Sunne is greater then the Moone That it is lawful for him to depose kinges and Emperours as he did the Emperoure Henry the sixthe and Chilpericus the Frenche Kinge Then he made the Emperour of Christendome to lie downe flatte before him and spared not to sette his foote vpon his necke addinge withal theise woordes of the prophete Dauid Thou
man were fast asleape he coulde neuer fal into so deepe a Dreame In these Fantasies he séemeth wel to agrée with the Olde Heretiques Eutyches and Manichee For euen suche a Bodie they imagined that Christe receiued of the Blissed Uirgin and yet were they Heretiques notwithstandinge For whiche of al the Olde learned Fathers euer taught vs this strange Doctrine Who euer durst to spoile Christe of his Place of his Quantitie and of the natural Proportions of his Bodie If the Doctours of the Churche say thus why are they not alleged If they say not thus why is this mater caried away with such countenance of Antiquitie Or why doothe M. Hardinge thus auouche this vnsensible vnsauerie learninge onely vpon his owne credite without the Authoritie of any Doctour The Manichees in olde times the better to mainteine their errour to auoide absurdities were driuen to say there were twoo Gods The one Good the other I◠Euen so M. Hardinge to mainteine his errours to auoide infinite absurdities is driuen to say There are twoo Christes The one Local the other not Local The one aboue the other beneathe The one with proportion of Bodie the other without proportion How be it he seemeth to publishe this principle vnawares against him selfe For if Christes Bodie in the Sacrament be not Local as he saithe then is it no Natural or Real Bodie This rule S. Augustine taketh to be infallible His woordes be these Tolle loca Corporibus nusquam erunt qui nusquam erunt nec erunt Take away the places from the Bodies and the Bodies shal be no where and bicause they shal be nowhere they shal haue no beeinge and so shal be no Bodies at al. And he speaketh not thus onely of other natural Bodies but specially and namely of the Bodie of Christe Certainely the more spiritual a thinge is the more it is voide from the circumstance and necessitie of place Wherefore when M. Hardinge saith The Bodie of Christe is in Heauen as in a place and in the Sacrament without place he séemeth secretely to say that Christes Bodie in the Sacrament is more Glorious more Spiritual and Diuine then is the very Bodie of Christe in déede that is in Heauen in the Glorie of God the Father Whiche conclusion how wel it may stande either with the reast of his owne Doctrine or with the trueth of our Christian Religion I leaue it in consideration to the Reader But what néedeth this new diuised difference of Christes Bodie Local and Christes Bodie not Local Or what forceth these men to say that onely the bare Substance of Christes Bodie is in the Sacrament without length breadthe or any other respecte of Quantitie Wil M. Hardinge now at the last forsake the Reuerent Simplicitie of his beleefe and leane to Reason Or wil he in Goddes secrete Mysteries geue credite to his eies and harken to the course of Nature Uerily God as he is hable by his Omnipotente Power to make Christes Bodie present without Place Quantitie so is he likewise hable to make y◠same Bodie present in Place and with Quantitie and al other natural Dimensions If M. Hardinge wil say naye Duns him selfe his owne Doctour wil reprooue him His woordes be plaine Idem Corpus localiter dimensiuè potest esse in diuersis locis Et Deus potest quodcunque Corpus vniuersi conuertere in Corpus Christi sicut Panem facere Corpus Christi vbique esse non solùm Sacramentaliter sed etiam Localiter Dimensionaliter One Bodie bothe Locally and with the natural Dimensions of a Bodie may be in sundrie places And God is hable to turne any Bodie in the worlde into the Bodie of Christe as wel as Breade and to cause Christes Bodie to be euerywhere not onely by way of Sacrament but also by way of place and Dimensions Whiche saieinge séemeth also to be wel liked and allowed of Durandus Therefore M. Hardinge should not thus nicely shrinke backe and so dissemble in darke speaches but should rather boldely and plainely say Christes Bodie is in the Sacrament not onely Substantially but also Locally and by way of place as hauing as good warrante for the one as for the other For it is a Catholique mans parte to be bolde of Goddes Omnipotent Power and what so euer God being Omnipotent is hable to doo to beléeue it is already doone without any regarde had to his wil or promise If he thinke it lawful for him without cause to denie this manner of Christes Presence let him not be offended if wée vpon good and iust cause denie the other Uerily Alexander de Hales a greate Doctour of that side reckeneth M. Hardinge to be in a greate errour in this behalfe This is his Resolution Quidam ponebant Corpus Christi esse sub Sacramento non secundum quantitatem c. Sed haec positio est erronea Some healde that Christes Bodie is vnder the Sacrament not accordinge vnto Quantitie But this Opinion is erroneus Thus muche I thought good onely to touche not so muche for any greate credite of the Authour but that it may appeare That notwithstandinge al these men woulde so fayne haue Christe Really and Fleashly Present yet they reprooue one an other of errour and ignorance and cannot agree emonge them selues in what sort they may haue him Present How be it the Ancient Fathers of the Churche haue written farre otherwise in this behalfe For like as Athanasius saithe Aequalis patri secundum Diuinitatem Minor patre secundum Humanitatem Christe accordinge to his Diuine Nature is equal vnto the Father and accordinge to his Manheade is inferiour vnto the Father Euen so saithe Gregorie Nazianzene Christe accordinge to his Bodie is within the limitation of place accordinge to his Spirite and Godhead he is without the limites of any place But that any one of al the Olde Fathers euer saide Christes Bodie is sometime in one place and sometime in many sometime limited and sometime not limited I thinke it not easy for M. Hardinge wel to prooue As for the difference that he hath diuised of Uisible and Unuisible Local and not Local whiche is bothe Trenche and Bulwerke to mainteine this péece it is a very toye onely meete to beguile Children as neither hauinge fundation in the Scriptures or holy Fathers nor effectually seruinge to prooue his purpose For we reason not of Respectes and Qualities but as S. Augustine S. Cyril and other Catholique Doctours doo of the very Nature and Substance of Christes Bodie Neither can M. Hardinge wel mainteine That what so euer is Inuisible is therefore of Nature Infinite or may be at one time in a thousande places As touchinge Christes Beinge in a Mysterie as it requireth no Local Presence accordinge to M. Hardinges owne Confession so likewise it requireth no Natural or Real Bodie as hereafter God willinge it shal be shewed more at large M. Hardinge The .2 Diuision And howe the
know and M. Hardinge also ought to knowe that the same Bodie of Christe is a Creature and therfore no God And surely if M. Hardinge had wel considered the Principles of his owne Doctrine he might soone haue founde out the folie of this reason For Albertus Magnus his owne Doctoure is ful against him Thus he writeth Corpus Christi non est in pluribus locis ratione Vnionis sed ratione Consecrationis quia Consecratur in pluribus locis The Bodie of Christe is not in many places by meane of the Vnion it hath with the Godhead but by meane of the Consecration bicause it is Consecrate in many places Thus Albertus wrote of Christes Bodie contrary to M. Hardinges meaninge notwithstandinge he was not ignorant whose Bodie it was In deede Eutychianus saith Haec fallendi simplices atque ignorantes Haereticis occasio est c. This occasion Heretiques haue to beguile the simple and the ignorant that the thinges that are spoken of Christe accordinge to his Manheade they imagin the same to be spoken accordinge to the infirmitie of the Diuine Nature and bicause Christe beinge one Persone speaketh al thinges of him self they saie he spake al thinges of his Godheade Thus Eutychianus saith M. Hardinges reason serued wel Heretiques in olde times therewith to beguile the people then as he doeth nowe So the olde Heretiques Saturninus Manichaeus and Marcion denied the Ueritie of Christes Fleashe bicause it is ioined and vnited to the Godheade So Athanasius and Epiphanius saie that the Heretique Apollinarius helde and taught the people that Christes Bodie was of one Substance with the Deitie In consideration of the same Union the Emperoure Iustinian was leadde into the Heresie of certaine that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helde that Christes Bodie was euermore Glorious and without corruption So likewise was Eutyches deceiued likewise the Godly learned Father S. Hilarie as it is saide before Al these Heresies and errours sprange onely of M. Hardinges reason for that the Authours and mainteiners thereof yelding reuerence vnto Christes Bodie as dewtie required ouermuche considered whose Bodie it was It is in deede as I saide before the Bodie of God But S. Augustine saith Non quod in Deo est est vbique vt Deus What so euer is in God is not therefore euery where as God is And againe Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus We must beware that we doo not so defende the Godheade of the Man that we destroie the trueth of his Bodie And therefore Epiphanius expressinge the state of Christes Immortal Bodie as it is nowe in heauen writeth thus Sedet ad Dextram Patris c. He sitteth at his Fathers Right hande in Glorie not puttinge awaie his Bodie but ioininge the same in Spiritual condition in the perfection of one Godheade euen as our bodies that nowe are sowen accordinge to the Fleashe shal be raised againe accordinge to the Spirite So saith the Godly Martyr Uigilius Caro Christi quando in terra fuit non erat in Caelo nunâ— quia est in Coelo non est vtique in terris The Fleashe of Christe when it was in the Earthe was not in Heauen and nowe bicause it is in Heauen is not verily in the Earthe This holy Father assuereth it and auoucheth it for true and saith Verily it is not in the Earthe And his reason is onely this Bicause it is in Heauen And he concludeth thus at the last Haec est Fides Professio Catholica quam Apostoli tradiderunt Martyres roborauerunt Fideles hucusque custodiunt This is the Catholique Profession and Faith which the Apostles haue deliuered the Martyres haue confirmed and the Faithâ—ul hitherto doo continewe Thus the Olde Catholique Fathers in olde times beleeued and wrote of Christes Bodie and yet they had not forgotten whose Bodie it was M. Hardinge The II. Diuision But because M. Iuel and they of that secte seeme to sette litle by these Fathers though very Auncient S. Bernarde excepted and of the Churche holden for Sainctes I wil bringe foorthe the Authoritie of Martin Bucer a late Doctour of their syde though not Canonizate for a Sainte as yet â–ª for that I knowe This newe Father whom they esteeme so muche and was the Reader of Diuinitie in Cambridge in kinge Edwardes time very vehemently and for so muche truely affirmeth the true Real presence of Christes Bodie in the Sacramente For he saith Christe saide not This is my spirite This is my Vertue But this is my Bodie VVherefore we must beleeue saith he Christes Bodie to be there euen the same that did hange vpon the Crosse our Lorde himselfe VVhiche in some parte to declare he vseth the similitude of the sunne for his purpose coÌ„trary to M. Iuelles Negatiue to proue Christes Bodie present and that Really and Substantially in what places so euer the Sacramente is rightly Ministred His woordes be these Vt sol verè vno in loco Coeli visibilis circumscriptus est radijs tamen suis praesens Verè Substantialiter exhibetur vbilibet Orbis Ita Dominus etiam si circumscribatur vno loco Coeli arcani Diuini id est Gloriae Patris Verbo tamen suo Sacris Symbolis verè totus ipse Deus homo praesens exhibetur in Sacra Coena eóque substantialiter quam praesentiam non minus certò agnoscit mens credens Verbis his Domini Symbolis quà m oculi vident habent Solem praesentem demonstratum exhibitum sua corporali luce Res ista arcana est Noui Testamenti res Fidei non sunt igitur huc admittendae cogitationes de praesentatione Corporis quae constat ratione huius vitae â–ª etiam paâ—ibilis fluxae Verbo Domini simpliciter inhaerendum est debet Fides sensuum defectui praebere supplemeÌ„tum VVhiche maie thus be Englisshed As the Sunne is truely placed determinately in one place of the visible heauen and yet is exhibited truely and substantially by his beames euerywhere abroade in the worlde So our Lorde although he be conteined in one place of the Secrete and Diuine Heauen that is to witte the Glorie of his Father yet for al that by his VVoorde and holy Tokens he is exhibited present in his holie Supper truely and him self whole God and Man and therefore Substantially or in Substance VVhiche presence the minde geuinge credite to these our Lordes wordes and tokens doth no lesse certainely acknowledge then our eyes see and haue the Sunne present shewed and exhibited with his Corporal light This is a secrete mater and of the Newe Testamentâ—a mater of Faith therfore herein thoughtes be not to be admitted of suche a presentation of the Bodie as consisteth in the maner of this life passible and transitorie VVe must simply cleaâ—e to the worde of our Lorde and where our senses faile
peragendam palam edicit attendamus To doo the Holy Eleuation speaketh out alowde let vs be attent and then the Priest saith as he holdeth vp the Sacrament Holy thinges for the Holy Amphilochius of whom mention is made before in the life of S. Basile speakinge of his wonderous Celebratinge the Masse amonge other thinges saith thus Et post finem orationum exaltauit Panem finè intermissione orans dicens Respice Domine Iesu Christe c. And after that he had doone the praiers of Consecration he lifted vp the Breade without ceasing praieing and saieinge looke vpon vs Lorde Iesus Christe c. The same S. Basile meante likewise of the Eleuation and holdinge vp of the Sacrament after the custome of the Occidental Churche in his Booke De Spiritu Sancto where he saith thus Inuocationis verba dum ostenditur Panis Eucharistiae calix benedictionis quis Sanctorum nobis scripto reliquit VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation whiles the Breade of Eucharistia 157 that is to witte the Blessed Sacrament in forme of Bread and the consecrated Chalice is shewed in sight He speaketh there of many thinges that be of greate authoritie and weight in the Churche whiche we haue by tradition onely and cannot be auoutched by holy Scripture Of shewing the holy Mysteries to them that be present in the Sacrifice the olde Doctours make mention not seldome S. Chrysostome declareth the manner of it saieinge that suche as were accompted vnworthy and heynous sinners were put foorth of the Churche whiles the Sacrifice was offered whiles Christ and that Lambe of our Lorde was Sacrificed VVhiche being put out of the Churche then were the Vailes of the Aultar taken away to the intent the holy Mysteries might be shewed in sight doubtelesse to stirre the people to more deuotion reuerence 158 and to the Adoration of Christes Bodie in them present And thus for the Eleuation or holdinge vp of the Sacrament wee haue saide inoughe The B. of Sarisburie H. Hardinge seemeth in parte to disclaime this Article as a mater of smal weight and none of the Principal Keyes of his Religion wherein I see not but I maye safely and easily graunte vnto him addinge notwithstanding thus much withal That the lesse it is the lesse hurte is in it Yet notwithstanding of late daies it was otherwise esteemed and moste seuerely exacted as the thinge wherin stoode their Adoration whiche was the whole price and bewtie of their Masse The prieste was wicked that woulde not vse it The people was wicked that woulde not allowe it Their greatest Doctours haue trauailed painfully to know the cause and signification of this Mysterie and yet cannot finde it Al this notwithstandinge it is nowe confessed to be a smal mater of no greate weight and suche as the Churche may wel spare without hinderance But as M. Hardinge here saithe his Doctrine maye sufficiently be mainteined and stande vprighte without this Ceremonie of Eleuation euen so may wée truely and iustely saye That the Heauenly and infallible Doctrine of the Gospel of Christe maye likewise stande vpright and be mainteined not onely without this Newe Ceremonie but also without their Priuate Masse without their Halfe Communion without their Strange Unknowen Praiers without their Supremacie of Rome without their Transubstantiation and other like Fantasies by them diuised Yet are not they al of that side hitherto fully resolued touchinge their owne Eleuation neither when nor where nor wherfore it first came in vse nor what it meaneth Some of them saye The liftinge vp of the Sacramental Breade signifieth Christes Incarnation Some of them saye It signifieth Christe hanginge vpon the Crosse Some of them That it signifieth the takinge downe of his Bodie from the Crosse Some his Resurrection Some his Ascension into Heauen Some That it signifieth a Sacrifice special aboue al Sacrifices Some others saye That the Prieste lifteth vp the Chalice to signifie That Christe crieing out with a lowde voice gaue vp the Sprite M. Harding saith It is lifted vp doubtlesse to the intente the people may Adoure Thus many and moe Mysteries they haue imagined in one thinge and yet the same as it is confessed no Keye of their Religion Disagréement euermore argueth ignorance S. Augustine saith Si vix aut omnino nunquam inueniri possint causae quas in istis rebus instituendis homines sequuti sunt vbi facultas tribuitur sine vlla dubitatione resecanda existimo If the causes whiche men folowed in diuisinge suche thinges can hardely or neuer be founde I thinke it best when opportunitie and occasion is geuen they be abolisshed and put away without scruple or staggeringe They haue assaied earnestly to prooue this Ceremonie by the warrante of Gods Woorde as if God him selfe had commaunded it Gerardus Lorichius saith Hunc ritum Dauid videtur praeuidisse in Spiritu Dauid seemeth to haue forseene this order in the Sprite And to this purpose he allegeth the Authoritie of Rabbi Iohai whome I maruel M. Harding had forgotten Durandus for the same allegeth the Woordes of Christe Ego si exaltatus fuero à Terra omnia traham ad meipsum If I be once lifted vp from the Earthe I shal drawe al thingès to mee selfe And to spéede the mater the better forewarde Linwoode saithe The Pope hath geuen liberal doale of Pardons And the more to astonne the Simple people Alexander of Hales saithe They haue of them selues inuented and diuised many strange Miracles They haue earnestly and sadly disputed whether the Cuppe shoulde be holden vp open or couered They saye It is a mater of special meede and hable to Confounde Heresies They haue wrested and corrupted the Scriptures and falsified the Rabines for the same M Hardinge also woulde seeme to allege a multitude of Olde Doctours and longe continuance euen from the Apostles time To be shorte they haue holden them for Heretiques and burned them that durst to speake against it Yet nowe in the ende M. Hardinge saithe It is but a smal mater and the reast of their Religion maye welstande without it I woonder he procéedeth not herein with as good courage as in the reast Neither did I sâ—offe hereat as a Lucian as it pleaseth M. Hardinge in his Choler to reporte but reuerently and soberly spake the Truethe euen as in the presence of God It pitied mee to sée Gâ—â—des people so deceiued and that euen by suche as had taken vpon them to be the Fathers and Guiders of the People But O merciful God What Religion maye this be that noman maye touche or truely reporte of it without surmise or suspicion of Scoffinge And where as M. Hardinge as a man somewhat ouermuche subiecte to his Passions saithe further I maye be ashamed to shewe my face emonge learned menne If he meane the learned of his owne side verily it can
may be in this Breakinge of outwarde Formes and Accidentes that M. Hardinge imagineth I leaue vnto him self to consider The Fable of Amphilochius hath benne sixe times alleged by M. Hardinge in this one booke to sundrie purposes and yet he him self knoweth it is but a very peeuishe Fable Who so listeth to knowe it further maie finde it answeared in the first Article and in the .33 Diuision But where as this Sergius saith Triforme est Corpus Domini The Bodie of our Lorde is of three Formes What so euer his meaninge therein were his speache is very strange or rather monstrouse For the Bodie of Christe is not of so many Formes but onely One and Uniforme One of these portions saith Sergius signifieth Christe after his Resurrection The Seconde Christe walkinge in the Earth The Thirde Christe lieinge in his Graue Al this saith M. Hardinge is holy and Mystical Howe be it some there were that liked not so greately these imaginations and therefore of them selues diuised others Some saide The first parte signifieth the Sainctes in Heauen The Seconde the Faithful that be aliue The Thirde the Soules in Purgatorie Some saie These thrée partes signifie the thrée states of Christe Mortal Deade and Immortal Some That they signifie the thrée Substantial partes of Christe his Godheade his Soule and his Bodie Some others that they signifie the thrée Persones in the Trinitie the Father the Sonne and the Holy Ghost And I maruel there was none that coulde saie they signifie the thrée Patriarkes Abraham Isaac and Iacob Thus hauing vtterly lost the very vse of the Breakinge of the Mysteries they reteine a bare Ceremonie thereof and yet are so farre out of knowledge of the same that they cannot agrée emonge them selues what to make of it I meane neither what they Breake nor wherefore they Breake it This Sergius disagréeth from Bonauentura from Durandus and al others yet he liketh M. Hardinge best of al. And what hurte saithe he is there herein Or wherefore shoulde any man herewith be offended Uerily in the House of God that thinge is hurteful that doeth no good Al the Ceremonies of the Churche ought to be cleare and liuely and hable to edifie And if this Mystical Ceremonie be not hurteful why then doeth M. Hardinge him self breake it and that not of ignorance or obliuion but witingly and willingly and as often as he saith his Masse For Sergius saith One of the thrée Portions ought to be reserued vpon the Aultar vntil the Masse be donne But M. Hardinge contrary bothe to Sergius and also to his Mystical Significations receiueth al the partes togeather and reserueth none and that by the Warrant of the Glose in that place whiche is quite contrary to the Texte Why doeth he thus dissemble and so openly mocke the worlde If this Ceremonie be good why doeth he breake it If it be yl why woulde he haue vs to keepe it The gheasse that M. Hardinge vseth herein seemeth very simple Pope Sergius diuised these Mystical meaninges seuen hundred yeeres after the Apostles time Ergo this order of Breakinge came from the Apostles M. Hardinge The .3 Diuision Nowe that this custome or Mystical Ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touchinge the Mysterie of it as vsed before his time from the beginninge of the Churche no one Auncient Councel or Authour founde vpon whom it may be Fathered of good reason sithe it hath 184 generally beene obserued we may referre the Institution of it to the Apostles and that accordinge to the minde of S. Augustine whose notable saiynge for that behalfe is this Quod Vniuersa tenet Ecclesia nec in Concilijs constitutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur VVhat saithe he the Vniuersal Churche keepeth neither hath beene ordeined in Councelles but hath alwaies beene obserued of good right we beleeue it hath beene deliuered to the Churche as a Tradition by the auctoritie of the Apostles To conclude if any sparke of Godlinesse remaine in our deceiued Countriemen and brethern they will not scorne and dispise this Auncient Ceremonie of Diuidinge the Sacrament in three partes at the Blessed Sacrifice of the Masse whereof any occasion of euil is not onely no ministred but rather contrarywise whereby we are admonished and stirred to tender our owne Soule healthe and to render thankes to God for the greate benefite of our Redemption The B. of Sarisburie There is no mention made neither in Olde Father nor in Ancient Councel of this manner of Breakinge of the Sacrament Ergo saith M. Hardinge It came first vndoubtedly from the Apostles The contrary hereof were muche more likely For he might rather haue saide thus There is no mention made of it in any Olde Father or Councel Thereforâ— it came not from the Apostles And where as he saith It hath beene euerywhere Vniuersally obserued It is a greate vntrueth as God willinge it shal appeare And therefore S. Augustines 〈◊〉 serueth nothinge to this purpose For first as M. Hardinge is deceiued in the manner of Breaking so is he also deceiued in the quantitie of the Breade imagininge it was a litle thinne rounde Cake suche as of late hath beene vsed in the Churche of Rome VVhiche Durandus saith must be rounde like a Pennie either bicause Iudas betraied Christe for some like kinde of Coyne or bicause it is written Domini est Terra plenitudo eius The Earthe is the Lordes and the fulnesse thereof But in déede it was a greate Cake so large and so thicke that al the Congregation might receiue of it Durandus him selfe saith In Primitiua Ecclesia offerebant Vnum Magnum Panem omnibus sufficientem quod adhuc Graeci seruare dicuntur In the Primitiue Churche they offered One Greate Cake that was sufficient for al the people whiche thinge they say The Greekes do continew stil. In Chrysostomes Liturgie or Communion wée see bothe the Forme of the Breade and also the order of Cutting or Diuiding it with a knife Gentianus Heruetus in the Description thereof saith Est Panis Craâ—sus Fermentatus Figura propemodum Sphaerica It is a Thicke Cake and Leauened and of Forme in manner rounde It appeareth by S. Gregorie that it was a Greate Cake suche as men vsed commonly at their Tables whiche thinge appeareth also by that the Heretiques called Artotyritae added Cheese vnto it and so Ministred the Communion in Breade and Cheese And Paulinus sendinge suche a Cake vnto S. Augustine sent also this gréetinge withal Panem vnum quem vnanimitatis indicio misimus Charitati tuae rogamus vt accipiendo benedicas This one loafe or Cake whiche I haue sent vnto you in token of vnitie I beseeche you receiuing the same to blisse it And perhaps Ignatius in respecte hereof saide Vnus est Panis pro omnibus Fractus
Christum persequuntur qui ab eo Christiani dicuntur Amici tui Deus proximi tui aduersus te appropinquauerunt stererunt Coniurasse videtur contrate vniuersitas populi Christiani a minimo vsque ad maximum A planta pedis vsque ad verticem non est sanitas vlla Egressa est iniquitas à senioribus Iudicibus Vicarijs tuis qui videntur regere populum tuum Arcem Sion occupauerunt apprehenderunt munitiones vniuersam deinceps liberè potestatiuè tradiderunt incendio Ciuitatem They are nowe become the persecutours of Christe that of his Name are called Christians O God thy frendes that are neâ—rest aboute thee approache neare and stande against the. The whole Vniuersal Bodie of Christian people seemeth to haue conspired against thee euen from the lowest vnto the highest Wickednes proceedeth forth from thy Vicares the elder Iudges that seeme to gouerne thy people Like heathens and Infidelles they haue inuaded thy Castel of Sion whiche is thy Holy Churche and haue taken al her holdes and freely and by authoritie haue throwen thy whole Cittie into the fier Againe he saith There remaineth nowe nothinge but that Antichrist the Man of sinne the Childe of perdition be reueled Seeinge therefore the Resolution of these Iudges is oftentimes vncertaine doubtful I wil not saie as S. Bernarde seemeth to saie vngodly and wicked we maie the more indifferently and the better saie nowe to M. Hardinge as S. Augustine sometimes saide to the Heretique Maximinus Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaâ—urus obijcere Nec ego huius authoritate nec tu illius teneris Scripturarum authoritatibus noÌ„ quorumcunque proprijs sed quae vtriusque sint communes res cum re causa cum causa ratio cum ratione decertet Neither wil I prescribe against thee by the Councel of Nice nor mâ—ist thou prescribe against mee by the Councel of AriminuÌ„ Neither am I bounde to this Councel nor thou to that By the authoritie of the Scriptures whiche are neither thine nor mine but indifferent and common to vs both let vs compare mater with mater cause with cause and reason with reason Againe he saith in like sorte to the Heretique Cresconius Non debet se Ecclesia Christo praeponere c. Cum ille semper veraciter iudicet Ecclesiastici autem Iudices sicut homines plerunque fallantur The Churche saith S. Augustine maie not set her self aboue Christe c. For Christe euermore iudgeth truely but the Ecclesiastical Iudges as beinge menne are often dâ—ceiued Therefore wée appeale from the Churche to Christe From the partie to the Iudge From the Churche defourmed to the Churche Refourmed From a Churche particular to the Churche Catholique From the False to the True From the Newe to the Olde From a doubtful variable vncertaine vnaduised sentence to a Sentence most firme most stable most certaine most constante that shal stand for euer M. Hardinge The .8 Diuision Nowe if M. Iuel be not so precise in his iudgement of allowinge the firste sixe hundred yeeres after Christ as to condemne the Church that folowed in the next generation then we may allege vnto him the twelfthe Councel of Toledo in Spaine holden in the yeere of our Lorde 680. for proufe that many Masses were celebrated in one Churche in one day For the same appeareth plainely by this Decree of the Fathers there RelatuÌ„ nobis est quosdaÌ„ de Sacerdotibus non tot vicibus CoÌ„munionis Sanctae gratiaÌ„ sumere quot Sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant Sacrificia in omnibus se Oblationibus à Communione suspendunt in sola tantùm extrema Sacrificij Oblatione Communionis Sanctae gratiam sumunt Quasi non sit â—oâ—ies illis veâ—o singulari Sacrificio participandum quoties Corporis Sanguinis Domini nostri Iesu Christi in molatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt Hostias participes sunt Altaris Certum est quòd hi qui Sacrificantes non edunt 〈◊〉 sunt Dominici Sacramenti Quicunque ergo Sacerdotum demceps Diuino Altaâ—io Sacrificium Oblaturus accesserit se à Communione suspenderit ab ipsa qua se indecenter priuauit graâ—â—a Con munionis anno 〈◊〉 repuâ—â—um â—e nouerit Nam quale erit illud Sacrificium cui nec ipse Sacrificans particeps esse cognoscitur Ergo modis omnibus â—st tâ—nendum vt quoâ—â—escunque Sacrificans Corpus Sanguinem Domini nostri Iesu Christi in Altario iâ—molat toâ—â—s perceptionis Corporis Sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine Priestes who doo not receiue the grace of the Holy Communion so many times howe many Sacrifices they seeme to offer in one daye But if they offer vp to God many Sacrifices by them selues in one daye in al those Oblations they suspende them selues from the Coâ—â—â—nion and receiue the grace of the Holy Communion onely at the last Oblation of the Sacrifice as though they ought not so oftentimes to be partakers of that true and singular Sacrifice as the Sacrifice of the Bodie and Bloude of our Lorde Iesus Christ hath beene doone For beholde the Apostle saithe Be not they whiche eate Sacrifices partakers of the Aultar It is certaine that they who dooinge Sacrifice doo not eate be giltie of our Lordes Sacrament VVherefore what Priest so â—uer hereafter shal come vnto the Holy Aultar to offer Sacrifice and suspende him selfe from the Communion be it knowen vnto him that he is repelled and thrust awaye from the grace of the Communion wherof he hath vnseemely bereued him selfe wherby is meanâ—e that he standeth excommunicate for the space of one yeere For what a Sacrifice shal that be whereof neither he him selfe that Sacrificeth is knowen to be partaker wherefore by al meanes this is to be kepte that howe oftentimes so euer the Priest dooth Sacrifice the Bodie and Bloude of Iesus Christe our Lorde on the Aultar so oftentimes he receiue and make him selfe partaker of the Body and Bloude of Christe Here by the woorde Sacrifice and offeringe of the Sacrifice the Fathers vnderstande the daiely Sacrifice of the Churche 〈…〉 For though the woorde Missa be of great antiquitie and many times founde in the â—athers yet they vse more commonly the woorde Sacrifice Neither can the enemies of this Sacrifice expouâ—de this Canon of the inwarde Sacrifices of a mannes harte but of that Sacrifice whiche the Priest coâ—meth to the Holye Aultar to offer of the Sacrifice of the Bodie and Bloude of Christe our Lorde offered on the Aultar for so be their woordes where he receiueth the Grace of the Holy Communion whiche is the participation of the Bodie and Bloude of our Lorde Thus muche graunted as by any reasonable vnderstandinge it cannot be drawen nor by racking can
be stretched to any other sense wee haue here good auctoritie for the hauing of many Masses in one Churche in one daye And where as the Fathers of that Councel allowed many Masses in one daye saide by one Prieste there is no reason why they shoulde not allowe the same saide by sundry priestes in one daye If our aduersaries saye this â—igâ—â— haue bene done in sundry places wherby they may seeme to frustrate our purpose touchinge this Article we answeare that beside thapprouinge of the Masse by them so confessed it were vaine and friuolouse to imagine suche gaddinge of the Priestes from Churche to Churche for saiâ—inge many Masses in one daye Doubtlesse the Fathers of that Toletane Councel meante of many Masses saide in one place in a daye as â—eo did for seruinge the faithful peoples deuotion that resorted to Churche at sundry houres as we see the people do now that so al might be satisfied â–ª whiche shoulde not haue bene if one Masse onely had bene saide The B. of Sarisburie We condemne not the Churche of God in any Generation be the Abuses thereof neuer so greate God resembleth it vnto a Uine vnto a Cornefilde and vnto a Flocke of Sheepe Notwithstandinge the Uine be spoiled and torne downe yet is it the Uine of the God of Sabaoth Notwithstandinge the Filde lie waste and be ouer growen with weedes yet is it stil the Lordes Filde Notwithstanding the Flocke be forsaken of the Shepheardes and renne astraie and perishe in the wildernes yet is it stil the Flocke of Christe And herein we haue great cause to Glorifie the Name of God that when he seeth it good in his sight sendeth foorth Labourers to reare vp and to dresse his Uine to laboure to weede his Grounde to geather in and to feede his Flocke This allegation of the Councel of Toledo serueth M. Hardinge onely to betraie his want For if he could haue founde any other CouÌ„cel of antiquitie I trow he woulde not haue alleged this It was holden welneare seuen hundred yeeres after Christe by which time many greate disorders and deformities were priuily cropen into the Churche as maie appeare both otherwise and also by this same example that one Priest vsed then to saie many Masses in one daie and yet him selfe not to Communicate contrary both to the Institution of Christe also to the Lawes and Canons of the Churche and therefore the Glose vpon the Decrees calleth it a most Naughty Custome and this Councel it selfe saith Who so euer so dooth is gilty of the Lordes Sacrament Thus both the computatioÌ„ of the time and also the disorder and abuse of the thinge it self considered this Authoritie needeth no further answeare It was impertenent in this place for M. Hardinge to moue mater of the Sacrifice How be it for shorte answeare thereto the Sacrifice that in the Olde Writers is called Daily is that euerlastinge and onely Sacrifice that Christe once offered vpon the Crosse beinge there a Priest for euer according to the order of Melchisedech and who so euer thinketh not that Sacrifice sufficient but imagineth some other Sacrifice for sinnes to be made by man is an enimie of the Crosse of Christe and of his Sacrifice and treadeth downe the SoÌ„ne of God vnder his feete and counteth the Bloude of the Testament to be vnholy In what sense the Mysterie of the Holy Communion is of the Olde Fathers called a Sacrifice it shal be shewed at large in the seuenteenth Article hereof seruinge wholy to that purpose Touchinge this woorde Missa neither is the name nor the meaninge thereof of suche Antiquitie as it is here supposed by M. Hardinge It grewe first in vse aboute foure hundred yeeres after Christe is very seldome vsed of the Olde Latine writers of S. Augustine S. Hierome Tertullian S. Cyprian Arnobius Lactantius and others of that age neuer vnto S. Chrysostome S. Basile Nazianzene Gregorie Nyssene and al other Greeke writers vtterly vnknowen It is founde in two sundrie places vnder the name of S. Augustine and once vnder the name of S. Hierome But it is certaine that these bookes were neither S. Augustines nor S. Hieromes Howe be it we make no greate accoumpte of the name The natural sense and meaninge thereof contrary to M. Hardinges surmises necessarily importeth a Communion and not a priuate Masse For this Latine woorde Missa is as muche as Missio that is a commaundinge awaie or licence to departe So S. Cyprian saith Remissa peccatorum in steede of Remissio And the order of the Churche then was this That Nouices that were not yet Christened were called Catechumeni others that were called Poenitentes that for some offence were inioyned to doo penance notwithstanding they might lawfully heare the Sermons praie togeather with the reaste yet might they neither be present at the Baptisme nor receiue the Holy Mysteries And therefore after the Gospel was read and the Sermon ended the Deacon saide vnto them Ite Missa est Goe ye hence Ye maie departe Likewise in S. Gregories time the Deacon vsed thus to saie Qui non communicat det locum Who so dooth not Communicate let him geue place Thus al they that either woulde not or might not Communicate with the rest of their brethren were willed to departe whereof it necessarily foloweth that al they that remained did Communicate Of this departure away and Proclamation of the Deacon the action it selfe whiche was the holy Communion was called Missa Afterwarde when either through negligence of the people or through auarice of the Priestes the whole order hereof was quite altered and the thing that had beene Common was become Priuate yet as it happeneth often in other the like thinges the former name remained stil. For example The Uigilles or Night Watches were tourned into Fastinges Aultars that serued for offeringe vp of Calues and Goates were turned into the Lordes Table The Sabaothe day was turned into the Sunday Yet the thinges beinge thus altered the names notwithstandinge of Uigilles Aultars and Sabaothe daies remaine stil in vse as they did before Therfore M. Hardinge herein as commonly elswhere thought it best to deceiue his Reader by the mistakinge and errour of the Name Last of al if the Fathers in the Councel of Toledo and Leo meante al one thinge as here it is constantly auouched then is M. Hardinge by the same Fathers but poorely reliued For it is most euident by that is already saide that Leo meante the Holy Communion and not M. Hardinges Priuate Masse M. Hardinge The .9 Diuision If M. Iuel agnise and accepte for good the authoritie of this Councel as the Churche dooth then must he allow these many thinges whiche he and the Sacramentaries to the vttermost of their power and cunninge labour to disproue and deface First the blessed Sacrifice of the Masse whiche the Fathers of this Councel cal the true and singular Sacrifice the
Basile who for his excellente learninge and wisedome was renoumed with the name of Great The B. of Sarisburie In déede as S. Basile for his learninge wisedome and constancie in Goddes truth was worthily called Greate so was his authoritie alwaies accoumpted very weighty If M. Hardinge had in him some parte of that poise he woulde not so lightly be blowen away from Christe and his Gospel with so weake blastes of light fantasie But this Basile is not Basile nor are these woordes S. Basiles woordes Onely Pope Adrian in his Synodical Epistle emonge other vaine authorities allegeth these woordes in the name of Basile But in S. Basiles Bookes whiche are extant and abroade they are not founde And where as this Basile is made to protest that he wil honoure and Adoure Images and that openly to the example of others M. Hardinge knoweth this Doctrine is contrary not onely to common sense but also to his owne Councelles For in the Councel of Mens it is written thus Imagines non ad id proponuntur vt Adoremus aut Colamus eas Images are not set vp to thintent we should honoure or woorship them Neither doth Gregorie calle them Goddes to be honoured but onely bookes to be read neither bookes of profounde knowledge to instructe S. Basile or other like learned Bishoppes but Libros Laicorum Poore simple bookes to teache the ignorant And for as muche as M. Hardinge woulde haue vs to make so deepe accoumpte of the authoritie of this Councel for the better satisfaction of the Reader in this behalfe I thinke it necessary briefely and by the waie to touche some parte of those weighty reasons whereby the Bishoppes and Fathers there after longe deliberation were forced to erecte and stablishe the vse and Adoration of Images and to condemne the gainesaiers as Blasphemers and Heretiques Their special groundes are these Moses saith God tooke claie and made man after his owne Image and likenes Esai saith There shal be a Signe and a Testimonie to the Lorde in the LaÌ„de of Egypte Dauid saith Confession and bewtie is before him Lorde I haue loued the bewtie of thy House O Lorde ini face hath sought for thee O Lorde I wil seeke after thy countenance O Lorde the light of thy countenance is sealed ouer vs. Of euery of these seueral clauses Pope Adrian concludeth thus Ergo we must erecte Images in the Churche An other reasoneth thus Sicut audiuimus ita vidimus As we haue hearde so haue we seene Ergo there must be Images to looke vpon An other saith Mirabilis Deus in Sanctis suis God is marueilous in his Sainctes Ergo the Churche must be deckte with Pictures An other saith Noman lighteth a candle and putteth it vnder a bushel Ergo Images must be set vpon the Aultar Of al these and other like Authorities Isidorus concludeth Ergo A Churche is nothinge woorth onles it be ful freight with Images To prooue the Adoration and Woorshippinge of Images they haue these authorities Dauid saith Adoure ye the footestoole of his feete Adoure ye in his holy hille O Lorde Al the riche of the people shal praie before thy countenance Ergo saie they Images must be woorshipped Nowe to recken vp the vanities and Idolatrous Fables of that Councel it would be tedious The Diuel promiseth by his honestie that he wil no lenger tempte and trouble a holy man if he wil leaue woorshippinge of the Image of Our Lady An other sendeth for an Image to featche home water to his cesterne An other goeth on Pilgrimage and biddeth our Lady in his absence to see to her owne Candel She did al thinges accordingly as she was commaunded Until his returne the Candel went neuer owt Thus muche onely for a tast These proufes be greate and weighty And in comparison hereof al our Newe Maisters as M. Hardinge saith shal be founde lighter then a feather And for as muche as these menne so often charge our Doctrine with noueltie thereby to bringe it owt of credit as if it had neuer benne knowen before these later daies it shal therefore be good to touche some parte of the most Ancient Fathers iudgement and the Olde Practise of the Churche concerninge the same Origen saith Dei vt Inuisibilis Incorporei Imaginem nullam â—â—â—igiamus We make no Image of God as knowinge him to be Inuisible and without body Againe he saith Celsus obijcit nobis quòd non habeamus Altaria â–ª Imagines Celsus the Heathen chargeth vs that we haue neither Aultar nor Images Clemens Alexandrinus that liued at the same time writeth thus Nobis apertâ— veâ—itum est Artem fallacem exerceâ—e Non facies enim â–ª inquit Propheâ—a cuiusuis rei Similitudinem We are plainely forebidden to vse thâ—s deceiteful arte of Paintinge or Grauinge For the Prophete saith Thow shalt not make the likenes of any thinge Arnobius that folowed immediatly after ClemeÌ„s and Origen writeth thus vnto the Heathens Accusatis nos quòd non habeamus Imagines Alâ—aria Ye accuse vs for that we haue neither Images nor Aultars Laâ—tatius sometime Scholar to Arnobius saith Non est dubium quin Religio nulla sit vbi Simulachrum est Out of doubte where so euer is any Image there is no Religion S. Augustine muche commendeth this saieinge of Uarro Qui primi Simulachra Deorum populis posuerunt illi Ciuitatibus suis metum dempserunt errorem verò addiderunt They that first erected the Images of the Goddes vnto the people tooke awaye feare and ReligioÌ„ and increased erroure vnto their Cities And addeth thereto this reason Quia Dij facilè possunt in Simulachrorum stoliditate conteÌ„ni Bicause the Goddes in the folie of Images maie soone be despised The Councel holden at Eliberis decréeth thus Placuit Picturas in Ecclesijs esse noÌ„ debere ne quod colitur aut Adoratur in parietibus depingaâ—ur We thinke it good there be no Picture in the Churches least the thinge that is honoured or Adoured be painted on the Walles The like might be saide of the Councel holden at Constantinople The godly Emperours Ualens and Theodosâ—us gaue owt this General Proclamation throwghout al Christendome Cum sit nobis cura diligens in rebus omnibus Superni Numinis Religionem â—ueri Signum Saluatoris nostri Christi nemini concedimus coloribus lapide aâ—aâ—e materiâ— fingere sculpere aut pingere Sed quocunque reperitur loco tolli tubemus grauissima poena eos mulctando qui contrarium Decreâ—s nostris Imperio quicquam tentauerint For as muche as we haue ad ligent care in al thinges to maineteine the Religion of the most highe God therefore we suffer noman to facion to graue or to painte the Image of our Saueoure Christe either in colours or in stoane or in any other kinde of Metal or mater But where so euer any suche Image shal be founde we commaunde it
Exaplus of Origen For there is not one of al these but may be chalenged in like sorte Touchinge S. Hieromes Translation of the Bible into the Sclauon tongue M. Hardinge seemeth to stande in doubte How be it Hosius his companion saith In Dalmaâ—icam Linguam Sacros Libros Hieronymum vertisse constat It is certaine and out of doubte that S. Hierome Translated the Bible into the Sclauon tongue The like wherof is reported by Alphonsus Neither can M. Harding shew vs any errour or ouersight in that whole Translation of S. Hierome And therefore he seemeth to condemne that godly Father and yet knoweth no cause why Allate Translations saith he haue beene made in fauour of Heresies and therefore they may woorthily be mystrusted But wil these men neuer leaue these childishe colours deale plainely If there be errours and such errours in these Late Translations why doo they not discrie them If there be none why doo they thus condemne them But the greatest Heresie that can be holden and that toucheth them nearest is the reuelinge of the vsurped Authoritie and Tyrannie of the Churche of Rome For so it is determined by Pope Nicolas Qui Romanae Ecclesiae Priuilegium auferre conatur hic procul dubio in Haeresim labitur est dicendus Haereticus Who so euer attempteth to abbridge the Authoritie of the Churche of Rome falleth doubtlesse into an Heresie and ought to be called an Heretique M. Hardinge The .16 Diuision As for the Churche of this lande of Britaine the Faith hath continued in it thirteene hundred yeeres vntil nowe of late 211 without hauinge the Bible translated into the Vulgare tongue to be vsed of al in common Our Lorde graunte we yeelde no woorse soules to God nowe hauinge the Scriptures in our owne tongue and talkinge so muche of the Gospel then our auncesters haue doone before vs. This Ilande saithe Beda speakinge of the estate the Churche was in at his daies at this present accordinge to the number of Bookes that Goddes Lawe was written in doothe serche and confesse one and the selfe same knowledge of the highe truethe and of the true highth with the tongues of fiue Nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione Scripturarum caeteris omnibus est facta communis VVhiche tongue of the Latines saithe he is for the studiâ— and meditation of the Scriptures made common to al the other Verely as the Latine tongue was then common to al the Nations of this lande â–ª beinge of distinct languages for the studie of the Scriptures as Beda reporteth so the same onely hathe alwaies vntil our time beene common to al the Countreis and Nations of the Occidental or VVeast Churche for the same purpose and thereof it hathe beene called the Latine Churche VVherefore to conclude they that shewe them selues so earnest and zelous for the translation of the Scriptures into al vulgare and barbarous tongues it behoueth them after the opinion of wise men to see first that no faultes be founde in their Translations 212 as hitherto many haue beene founde And a smal fault committed in the handling of Gods woorde is to be taken for a great crime Nexte that for as much as such traÌ„slations perteine to al Christen people they be referred to the iudgement of the whole Churche of euery language and commended to the Laitie by the wisedome and auctoritie of the Clergiâ— hauinge charge of their soules Furthermore that there be some choise exception and limitation of time place and persons and also of partes of the Scriptures after the discrete ordinaunces of the Iewes Amongest whom it was not lauful that any shoulde reade certaine partes of the Bible before he had fulfilled the time of the Priestly Ministerie whiche was the age of thirtie yeeres as S. Hierome witnesseth Lasâ—ly that the settinge foorthe of the Scriptures in the common language be not commended to the people as a thing vtterly necessary to Saluation least thereby they condemne so many Churches that hitherto haue lackâ— the same and so many learned and Godly Fathers that haue not procured it for their flocke Finally al that haue gone before vs to whom in al vertue innocencie and holinâ—sse of life we are not to be compared As for me in as muche as this mater is not yet determined by the Churche whether the common people ought to haue the Scriptures in their owne tongue to reade and to heare or no I define nothinge As I esteeme greately al Godly and holsome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I woulde that these hoate talkers of Goddes woorde had lesse of that knowledge whiche maketh a man to swel and to be proude in his owne conceite and that they woulde deepely weigh with them selues whether they be not conteined within the listes of the saiynge of S. Paule to the Corinthians If any man thinke that he knoweth any thinge he knoweth nothinge yet as he ought to know God graunte al our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly saide of vs which S. Augustine in the like case saide very dreadfully to his deere frende Alypius Surgunt indocti Coelum rapiunt nos cum doctrinis nostris sine Corde ecce vbi volutamur in Carne â–ª Sanguine The vnlearned and simple arise vp and catche Heauen awaye from vs and wâ— with al our greate learninge voyde of harte lo where are we wallowinge in Fleashe and Bloude The B. of Sarisburie M. Hardinge seemeth secretely to graunt that thinge which without blusshing no man can denie that is that the Scriptures longe â—ithence in olde times haue beene Translated into the natural speache of this countrie But he addeth withal a poore exception that notwithstandinge the Translation were in Englishe yet it serued not for Englishe people And yet for what people els it should serue it were not easy to coniecture Doubtlesse if they had meante as these men doo to barre the Englishe people from Goddes Woorde they woulde haue keapte it stil as it was before in Latine Greeke or Hebrew and woulde not haue suffered any suche Translation But Beda him selfe that wrote the Storie of this Iland in these very woordes that M. Harding hath here alleged seemeth to witnesse that the Scriptures were then Translated into sundrie tongues and that for the better vnderstandinge of the people For thus he writeth Haec Insula quinque Gentium linguis scrutatur vnam eandemque Scientiam Veritatis This Ilande searcheth out the knowledge of one Trueth with the tongues of fiue Nations It is not likely he woulde haue written thus of fiue seueral Tongues if the Scriptures had béene written then onely in one tongue In like manner and to like purpose he writeth thus Quicunque gentium linguis vnam eandemque veritatis Scientiam Scrutantur Who so euer
vttered Secretely or Alowde he imagineth that by the power thereof the substance of the Breade and Wine is Really and wholy changed into the Substance of the Bodie and Bloude of Christe The vntrueth hereof is manifestly reprooued by S. Augustine S. Chrysostome Theodoretus Gelasius and by the general consente of al the Olde Fathers and is answeared more at large in the tenthe Article of this Booke Certainely this errour neither was euer confirmed in the Latine Churche before the Councel of Laterane in Rome whiche was aboue twelue hundred yéeres after Christe nor euer receiued in the Greeke Churche from the Birthe of Christe vntil this daie M. Hardinge The .2 Diuision The Greekes in the Easte Churche haue thought it good to pronounce the woordes of Consecration Clara voce as we finde in Chrysostomes Masse and as Bessarion writeth Aâ—ta voce that is plainely out Alowde or with a lowde voice Sacerdos Alta voce â—uxta Orientalis Ecclesiae ritum verba illa pronunciat Hoc est Corpus meum The Prieste saithe Bessarion after the rite or manner of the East Churche pronounceth with a lowde voice these woordes This is my Body VVhiche manner of Lowde pronouncinge was thought good to be vsed in the Greeke Churche as it maye be gathered by that Bessarion writeth who beinge a Greeke borne and brought vp in learning amongst the Greekes knewe right wel the order of that Churche to the intent the people might therby for the better maintenaunce of their Faith be stirred and warned to geue token of consente and of beliefe thereto VVhen the Prieste saithe he pronounceth those woordes with a loude voice the people standinge by â— n vtraque parte that is firste at the Consecration of the Body and againe at the Consecration of the Bloude answeareth Amen as though they saide thus Truely so it is as thou saiest For where as Amen is an Aduerbe of Affirminge in Hebrewe in Greeke it signifieth so muche as Truely And therefor the people answearinge Amen to those woordes Verily say they these giftes sette foorthe are the Bodie and Bloud of Christe So we beleeue So we confesse This far Bessarion It is declared by Clement Lib. 8. Constitutionum Apostolicarum that the people saide Amen when the woordes of Consecration had beene pronounced VVhereby we vnderstande that order to haue beene taken by the Apostles The same Custome also may be geathered out of S. Ambrose who saithe thus Dicit tibi Sacerdos Corpus Christi tu dicis Amen hoc est verum Quod confitetur lingua teneat affectus De Sacram. li. 4. ca. 5. The Priest saithe The Body of Christe and thou saiest Amen that is to saye True Holde with thy harte that whiche thou confessest with the tongue He saithe likewise hereof De ijs qui initiantur Mysterijs ca. 9. Frustrà ab illis respondetur Amen c. Amen is answeared in vaine by them who dispute against that whiche is receiued saithe Leo. Sermone 6. De Ieiunio 7. Mensis The B. of Sarisburie It is clearely witnessed by al these doctours against M. Hardinge and the order of the Churche of Rome that the woordes of Consecration were pronounced with a Lowde Uoice and that the People not onely hearde but also vnderstoode and answeared the same Wherefore M. Harding can finde but smal reliefe in these Authorities Uerily in his Churche whiche he so often calleth Ancient and onely Catholique the people neither answeareth nor vnderstandeth nor heareth the woordes of Consecration Thus it appeareth He hath alleged these fiue Doctours in thrée special pointes against him selfe M. Hardinge addeth hereto Amen is as muche as Verum est It is true And therefore the People answearinge Amen confessed thereby that they beleeued the very Real and Substantial Changinge of the Breade into the Bodie of Christe It was needelesse and owt of season to renewe this mater in this place But he thought it better skil to speake from the purpose then vtterly to holde his peace and to saie nothinge First as it is saide before The Latine Churche neuer receiued this newe Beleefe before the Councel of Laterane holden in Rome the Greeke Churche neuer vntil this daie Therefore by M. Hardinges skille the people thus answearinge saide Amen to that thinge that they beleeued not and so Confirmed the Childe eight hundred yeeres and more before it was borne In deede The people saide Amen to that they hearde spoken by the Prieste But the Prieste spake nothinge neither of Real Presence nor of Transubstantiation nor of Accidentes without Subiecte Therefore it is not likely the Peoples answeare had relation to any suche mater Otherwise they should seeme to answeare that thinge that was not spoken The Prieste onely vttered these Woordes of Christe This is my Bodie Whereunto the Greekes make answeare in this sorte as it is recorded in the Councel of Florence Firmiter credimus Verbis illis Dominicis Sacramentum fieri Wee beleue steadfastly that by these woordes of our Lorde there is made a Sâ—cramente Likewise S. Ambrose Post Consecrationem Corpus Christi Significatur After the Consecration the Bodie of Christe is Signified Againe Ante Consecrationem aliud dicitur post Consecrationem Sanguis nuncupatur Et tu dicis Amen hoc est Verum est Before the Consecration it is called an other thinge After Consecration it is named the Bloude of Christe And thou saiest Amen that is to saie It is True So Dionysius writeth vnto Sixtus the Bishop of Rome of one that had benne Baptised emougste Heretiques Gratiarum actionem in Ecclesia audiuit ad illam vnà cum alijs respondit Amen He hearde the Thankesgeuinge in the Churche and to the same togeather with others he answeared Amen So S. Augustine Fratres nostri eadem Sacramenta celebrantes Vnum Amen respondentes Our Brethren resortinge to one Sacramente and answearinge al one Amen This answearinge Amen imported not any suddaine Transubstantiation but a Thankesgeuinge vnto God for our deliuerie by the Death of Christe But Leo saith They answeare Amen in vaine that dispute against the same thinge that they receiue For cleare vnderstandinge of whiche woordes it behooueth thée good Reader to remember that Leo as wel herein as also in sundrie other places bendeth the whole force of his learninge against the Heretique Eutyches whoe 's erroure was this muche like vnto the common erroure that is nowe defended that Christes Bodie after his Ascension was turned wholy into the God-head and so was no lenger a Mannes Bodie Against whiche erroure Leo taketh an argumente of the holy Mysteries wherein the Faithful People as with theire Bodily Mouth they receiue the Mystical Breade and Wine so with their Sprite and Faith they receiue the Bodie and Bloude of Christe and that verily and in Trueth and in witnesse thereof the receiuer saith Amen But saith Leo he saith Amen in vaine that denieth the same thinge that he receiueth That is to saie
of Baptisme and in al other Publique praiers For in euery hereof the people was willed to say Amen Secondely M. Hardinge saithe and he saithe it alone for noman euer saide it before him that the Bishop and Priest was thus commaunded to speake alowde leaste the people should happen to preuente the time and to answeare Amen out of season before the Sacramente wers consecrate And this muste be taken as a graue and a déepe consideration and meete for the Emperour of the worlde But O the vanities of these vaine Menne For whereunto shoulde the people answeare Amen that hearde no parte of the Praier Or how shoulde they Confirme that was saide by the Prieste that knewe not one woorde what he saide Certainely it appeareth not that the Emperour Iustinian doubted so muche the ouer hasty answearinge of the people but rather thought that if the Priestes voice were not hearde the people shoulde be able to answeare nothinge For to that ende he allegeth these woordes of S. Paule How shal the vnlearned man aâ—sweare Amen to thy thankes geuinge For he knoweth not what thou saiest Last of al he saithe This Constitution of the Emperour Iustinian touched onely the Gréeke Churche and perteined nothinge to the Churche of Rome addinge further That by these Newe Maisters it hath beene and is otherwise vntruely alleged Thus muche M. Hardinge onely of him selfe without any other further Authoritie either Olde or Newe Perhappes he woulde haue vs thinke accordinge to that Childishe Fable of their forged Donation that the Emperour Constantinus had geuen ouer the whole Empiere of the Weaste parte of the worlde vnto the Pope and that therefore Iustinian the Emperour had now nothinge to doo in the Churche of Rome But Iustinian him selfe contrary to M. Hardinges Commentarie commaundeth his Lawes to be taken as general and to be keapte vniuersally throughout the worlde For thus he writeth Visum est praesentem Legem omni terrarum Orbi ponendam nullis locorum vel temporum angustijs coarâ—andam Wee haue thought it good that this Lawe shoulde generally concerne the whole worlde to be restrained by no limites of place or time And makinge an Ordinance for the Churche he writeth thus Et hoc non solùm in Veteri Roma vel in hac Regia Ciuitate sed in omni terra vbicunque Christianorum Nomen colitur â–ª obtinere saâ—cimus And this Lawe we wil to take place not onely in the Olde Citie of Rome or in this princely Citie of Constantinople but also in al the worlde where the name of Christians is had in Honour Likewise Eusebius writeth of Constantinus the Emperours Proclamation for the keepinge of the Sunnedaie Vpon that daye he commaunded not onely the Greekes but also al other Nations that were subiecte to the Empiere of Rome to reast from bodily labours And concerninge suche maters as specially touched the Citie of Constantinople he writeth thus in the same Lawe that M. Harding hath herâ— alleged VVhat so euer thinges namely concerne the Churche of this Princely Citie of Constantinople wee haue comprised the same in a particulare Lawe specially seruinge to that purpose Yet neuerthelesse M. Hardinge thinketh it lawful for him to saie The Emperours minde was not to extende this Lawe to the Churche of Rome and wee muste beléeue him vpon his bare woorde yea although the Emperour him selfe say the contrary But to what purpose excepteth M. Harding the Latine Churche in this behalfe was not S. Ambrose B. of Millaine Clemens Leo Bishoppes of Rome al three Bishoppes of the Latine Churche And dooth not M. Hardinge saie that euery of these thrée pronounced the woordes of Consecration openly with lowde voice not in Silence And doothe not M. Hardinge further tel vs It was the Tradition of the Apostles Wherefore then doothe he so nicely excepte the Churche of Rome Had the Churche there any special Priuilege to breake the Apostles Traditions more then others Certainely Clemens Alexandrinus saithe The Traditions of the Apostles as wel in the Easte Churche as in the Weaste were al one euen as was their Doctrine Fuit vna omnium ApostoloruÌ„ â—icut Doctrina ita Traditio Thus hath M. Hardinge founde by his owne Confession bothe the Tradition of the Apostles and the Ancient Doctours Ambrose Clemens and Leo and bothe the Churches of God the Gréeke and the Latine against him selfe M. Hardinge The .4 Diuision Nowe in this VVeast Churche whiche is the Latine Churche the people hauinge beene sufficiently instructed touchinge the beliefe of the Bodie and Bloude of our Lorde in the SacrameÌ„te 217 it hath beene thought by the Fathers conuenient the VVoordes of Consecration to be pronounced by the priest closely and in silence rather then with open voice VVherein they had special regarde to the dignitie of that high Mysterie And doubtlesse for this pointe they vnderstoode as S. Basile writeth that the Apostles and the Fathers whiche at the beginninge made lawes for the order of Ecclesiastical thinges mainteined the Mysteries in their due auctoritie by keepinge them secrete and in silence For it is not saith he any Mysterie at al whiche is brought foorthe to the populare and vulgare cares whereof he wrote very truely before Ei quod publicatum est per se apprehendi potest imminere conteÌ„ptum Ei verò quod remotum est ac rarum etiam naturaliter quodaÌ„modo esse coniunctaÌ„ admirationem That what is doone openly and made common and of it selfe maye be atteined it is like to come in contempte and be despised But what is keapte far of and is seldome gotten that euen naturally in manner is neuer without woonderinge at And in suche respecte Christe gaue warninge that Pretious Stoanes be not strewed before hogges The B. of Sarisburie It is most certaine and therefore the more lamentable that as it now fareth through the whole Churche of Rome the people knoweth neither the Substance nor the Meaninge nor the Use nor the Effecte nor the Ende or purpose of the Sacrament nor the Consecration nor any Woorde thereto belonginge They heare nothinge They sée nothinge They vnderstande nothinge They learne nothinge The Pope the Cardinalles the Bishops the Priestes teache them nothinge It is thought to be the surest fence strongest warde for that Religion that they should be keapte stil in ignorance and know nothinge M. Hardinge bothe in this place and also before calleth them al Hogges Swine as insensible Brute beastes and voide of reason and hable to iudge and conceiue nothing Yet he blussheth not to say The people of the Latine Churche is sufficiently instructed touchinge the Sacramentes And the more sufficieÌ„tly as it appeareth then euer they were instructed in the Primitiue Churche or in the time of the Olde learned Fathers Uerily Ignorance is easily learned They may soone be taught to know nothinge But the Doctrine that he meaneth standeth in Transubstantiation Real Presence
Dignities of the Churche Open Stewes so déerely rented so many thousande Cortegianes so wel regarded Priestes so fréely allowed to kéepe their Concubines The Churche of God turned into a Caue of Théeues Suche corruption in the Cleregie suche corruption in the People So litle difference bitwéene Wife Harlot Honest and Unhonest Godly Ungodly and as S. Bernarde saith of them the Seruantes of Christe seruinge Antichriste and al this suffered without Correction wel allowed of accoumpted Catholique séeinge I saie the Churche of God in Rome thus vsed he may iustely complaine of corruption of life and loosenesse of Discipline How be it it were harde hereof to conclude that therefore noman may heare the Woordes of Consecration Uerily it is thought lawful for Usurers Théeues Hoores Murderers Traitours and al other like to be presente and to heare Masse without exception M. Hardinge The .8 Diuision VVhere as in olde times when by holsome Discipline the Faithful people were kepte in Godlye awe and obedience that Praier also whiche was saide ouer the Oblation before Consecration 219 was pronounced Closely and in Silence and therefore it was called of the Latines Secreta of the Greekes Mystica oratio meaning thereby that it ought not to be vttered openly and made Common The B. of Sarisburie Here M. Hardinge for wante of other proufes presumeth of him selfe that in Olde times the Praier before Consecration was pronounced as he saith Closely and in Silence And that he gheasseth onely by this woorde Secreta whiche is a terme peculiar onely to his Massebooke in the Olde Catholique Fathers was neuer founde And yet doothe not the same importe any suche Silence or Secresie as M. Hardinge supposeth For so Gerardus Lorichius writeth of it Non arbitrandū est Orationem eam dici Secretam quasi non liceat Laicis illam vel nosse vel audire Sed quòd iuxtà atque Canon non cantetur voce altiori Wee may not thinke that the Praier is called Secreta for that it is not lawful for the Laie people to know it or to heare it but onely for that it is not songe out with loude voice as is the Canon Therefore M. Hardinge concludeth this mater with twoo vntruethes bothe togeather Thus notwithstanding this newe dūme Ceremonie haue béene onely receiued in the Churche of Rome no where els and that onely for a time and not from the beginninge and therefore mere particulare and no way Uniuersal and so not Catholique Notwithstandinge also it be vtterly voide of any shewe either of the Scriptures or of the Olde Councelles or Ancient Fathers or of any manner Antiquitie Yet M. Hardinge thinketh him selfe wel hable to mainteine it as he dooth the rest against S. Ambrose against S. Augustine against S. Chrysostome against Leo against his owne Clemens against the whole Primitiue Church both Gréeke and Latine and against the Decrées and Traditions of the Apostles and against his owne knowledge and I feare me also against his owne Conscience FINIS THE XVII ARTICLE OF THE SACRIFICE The B. of Sarisburie Or that the Priest had then Authoritie to offer vp Christe vnto his Father M. Hardinge The .1 Diuision Christe is offered vp to his Father after three manners Figuratiuely Truely with Bloudsheddinge and Sacramentally or Mystically In Figure or Signification he was offered in the Sacrifices made to God bothe in the time of the Lawe of Nature and also in the time of the lawe written And therefore S. Iohn calleth Christe the Lambe whiche was killed from the beginninge of the worlde meaninge in Figure The Sacrifices of Abel Noe and Abraham and al those of the people of Israel commaunded by the Lawe of Moses figured and Signified Christe For whiche respecte chiefely the lawe is reported of S. Paule to haue the shadowe of the good thinges to come S. Augustine writinge against Faustus the Heretike saieth Testamenti Veteris Sacrificia omnia multis varijs modis vnum Sacrificium cuius nunc memoriam celebramus significauerunt Al the Sacrifices of the Olde Testament signified by many and sundrie waies this one Sacrifice whose memorie we doo nowe celebrate And in an other place he saithe That in those Fleashely Sacrifices there was a Signification of Christes Fleashe whiche he shoulde offer for sinnes and of his Bloude whiche he shoulde sheadde for the remission of our sinnes Truely and with Bloudesheadding Christe was offered on the Crosse in his owne persone whereof S. Paul saithe Christe gaue him selfe for vs that he might redeme vs from al iniquitie And againe Christe hath loued vs and hath deliuered him selfe for vs an Oblation and Sacrifice to God into a swete sauour Sacramentally or in Mysterie Christe is offered vp to his Father in the daily Sacrifice of the Churche vnder the Forme of Breade and VVine truely and in deede not in respecte of the manner of offeringe but in respecte of his very Bodie and Bloude really that is in deede present as it hath ben sufficiently proued here before The B. of Sarisburie The greatter and woorthier the woorke is that our Aduersaries haue imagined that is for a Mortal and a Miserable man to offer vp the Immortal Sonne of God vnto his Father that Really and in deede the more ought the same either by manifest woordes or by necessary collection expressely and plainely to be prooued For noman taketh honour and office vnto him selfe but he that is called and appointed thereto by God But for ought that maie appeare by any Clause or Sentēce either of the Newe Testament or of the Olde God neuer appointed any suche Sacrifice to be made by any Mortal Creature And Theophylacte saithe Iesus eijciendo Boues Columbas praesignauit non vltrà opus esse animalium Sacrificio sed Oratione Iesus throwinge the Oxen and Dooues out of the Temple signified that they shoulde no lenger haue neede of the Sacrifice of beastes but of praier How be it The Olde learned Fathers as they oftentimes delited them selues with these woordes Sabbatū Parasceue Pascha Pentecoste and suche other like Termes of the Olde Lawe notwithstandinge the Obseruation Ceremonie thereof wer◠then abolished and out of vse Euen so likewise they delited them selues oftetimes with these woordes Sacerdos Altare Sacrificium the Sacrificer the Aultare the Sacrifice notwithstandinge the vse thereof were then clearely expired onely for that the eares of the people as wel of the Iewes as of the Gentiles had benne longe acquainted with the same Therefore Pachymeres the Paraphraste writinge vpon Dionysius saithe thus Presbyterum appellat Sacerdotem vt etiam in Coelesti Hierarchia idque vsus iam obtinuit Him that is the Priest or Elder he calleth the Sacrificer as he dooth also in his Coelestial Hierarchie And the same woorde Sacrificer is nowe obteined by Custome In this sense S. Paule saith of him self Sacrifico Euangeliū Dei I Sacrifice the
Hoc dicens ostendit quòd Passio eius est MysteriuÌ„ Salutis humanae per quod etiam Discipulos consolatur Shalbe shead for many Thus saieinge he sheweth that his Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Againe he saithe De Passione Cruce sua loquebatur Christe vtteringe these woordes of the Sacramente spake of his Passion and of his Crosse. To be shorte yf it be true that Christe shead his Bloude at his Last Supper and that Uerily Really and in deede as M. Hardinge alone strangely auoucheth and noman els I trowe beside him then can he no more saie The same was an Vnbloudy Sacrifice And so must he yelde vp the strongest Tower of al his Holde For yf the Sacrifice that Christe made at his Supper were Unbloudy howe did Christ there Shead his Bloude Yf Christe as M. Hardinge saith did there Shead his Bloude howe can that Sacrifice be called Unâ—loudy But to leaue these fantasies and vaine shyftes Christe gaue his Bodie to be broken and his Bloude to be shead not at his Last Supper but onely vpon his Crosse and no where els There he bare our iniquities there was he rent for our Sinnes And in that onely respecte we receiue his Bodie and embrace it and haue fruite of it In this respecte S. Paule saith God forebid I should reioice in any thinge sauinge onely in the Crosse of our Lorde Iesus Christe Therefore this newe Article of the Faith of the Real Sacrificinge Sheaddinge of Christes Bloude at the Table neither beinge true in it selfe nor hitherto by M. Hardinge any waie prooued notwithstandinge the greate Stoare and choise of his Authorities for as muche as Christe neuer gaue neither his Apostles nor any their successours Commission to doo more in that behalfe then he him selfe had donne To saie that any mortal man hath Power and Authoritie Really and in deede to Sacrifice the Sonne of God it is a manifest and wicked blasphemie the greate and grosse errours wherewith the Diuel and his Disciples in the time of his Kingedome of darknesse haue deceiued the world notwithstandinge As for Clemens whom M. Hardinge so often calleth the Apostles felowe as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and is here brought in dumme saieinge nothinge so is he not woorthy of further answeare Howe be it M. Hardinge dooth greate wronge otherwise to reporte his Authours woordes then he findeth them Truely his ClemeÌ„s what so euer he were saith not The Priest hath Commission or Power to offer vp the Sonne of God His woordes are plaine to the contrary Antitypon Regalis Corporis ChristeÌ„ offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christ. Likewise againe he saith Offerimus tibi Regi Deo iuxta InstitutioneÌ„ Christi HuÌ„c PaneÌ„ Hoc PoculuÌ„ Wee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really in deede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his owne and also to geue them his owne Constructions Neither did Christe by these woordes Doo ye this in my Remembrance erectâ— any newe Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Ancient learned Father so expounde it Christes meaninge is cleare by the woordes that folowe For he saithe not onely Doo yee this but he addeth also In my Remembrance Whiche Dooinge perteineth not onely vnto the Apostles and their successours as M. Hardinge imagineth but also to the whole people And therefore S. Paule saithe not onely to the Ministers but also to the whole Congregation of Corinthe As often as ye shal eate this Erâ—ade and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil â—e come Likewise S. Chrysostome applieth the same not onely to the Cleregie but also to the whole people of his Churche of Antioche Thus he saithe Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these weake positions M. Hardinge without the warrante or authoritie of any learned Father reasoneth thus Christe saithe This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father M. Hardinge The .5 Diuision That Christe offered him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remembraunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine the Apostles haue lefte to the Churche Eusebius Caesariensis hath these woordes Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus VVee are taught saithe he to offer vnto our Supreme â—od the Sacrifices of Christes Table whiche cause vs to tremble and quake for feare by his Bishoppe highest of al. Here he calleth Christe in respecte of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he callethe 222 the Bodie and Bloude of Christe bicause at the Table in his last Supper be Sacrificed and offered the same and for that it is his very Bodie and very Bloude imagination onely I hantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causinge tremblinge and feare And where as he saithe we haue beene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speakinge of the Sacrifice offered by the Apostles commonly addeth these woordes Secundum ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce The B. of Sarisburie To prooue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Eusebius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So muche is he opprest and encombred with his stoare True it is The Ministration of the Holy Communion is oftentimes of the Olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein wee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner
and seeking of praise although it be the weakest of al other your shiftes yet it is an affection incident vnto the children of Adam and some men suspecte that M. Hardinge is not fully emptie of the same But he that made the harte is onely meete to searche and to iudge the harte As for mee as I am nothinâ— so I knowe nothinge God forebidde that I should glorie in any thinge sauing onely in the Crosse of Iesus Christe But where it pleaseth you so horribly to pronounce your Definitiue sentence that euerlastinge damnation shal be the ende of our game I might wel answeare you with S. Paule Nolite ante tempus iudicare Iudgâ— not before the time It seemeth ouer muche for you so vnaduisedly to take vpoÌ„ you the office and person of Christe without Commission For S. Iohn saith God hath geuen al iudgement not vnto M. Harding but vnto Christe his Sonne who no doubte wil inquire further of your iudgement Your owne Gelasius saithe Neminâ—â— grauare debet iniqua sententia A vvrongeful sentence may hurt no man It behooueth vs patiently to waite for the Iudgementseate of God In that day al the secretes of darkenesse shal be reueled The wicked and vngodly cried out against the Prophete Dauid Non est salus ipsi in Deo eius He hath no health he hath no comforte in his God But Dauid turned him selfe vnto God and saide O Lorde thou receiuest mee thou art my glorie thou liftest vp my heade If damnation be the ende of al their traueiles that seeke onely the Glorie of God and the Trueth of his Gospel where then shal they be that so wilfully haue dishonoured the name of God and haue burnte his Gospel without cause and haue condemned it as open Heresie Certainely Renegates Infidelles Liers Blasphemers and Idolaters shal haue their portion in the Lake that flameth vvith fier and Brimâ—toane The Lordes mouthe hath spoken it This doubtlesse shal be the ende of their game Now say you it remaineth that I perfourme my promise Yea verily but notwithstandinge al that ye haue hitherto saide muche more it remaineth that you beginne againe and assay better to prooue your purpose that is that ye leaue your Surmises and Gheasses and allege one or other sufficient Clause or Sentence for any of these maters that ye say ye haue prooued For that ye haue hitherto shewed vs as vnto any indifferent Reader it may soone appeare is ouer weake and wil not serue I graunte ye haue alleged Authorities sundrie and many such as I knew loÌ„ge before VVith what faithe I doubte not but by Conference it may soone appeare Verily M. Hardinge I neuer denied but you were hable to misreporte the Anciente Learned Doctours of the Churche and to bringe vs the names and shadowes of many Fathers The Heretiques of al ages were likewise hable to doo the same But what credite may wee yelde to suche AllegatioÌ„s VVhat Errour was there euer so plaine what Abuse so horrible but ye haue beene hable to maineteine the same by some coloure of Scriptures and Fathers Ye haue defended your Holy VVater by the example of Elizaeus and by the woordes of the Prophete Ezechiel Your Pardonnes by the Prophete Esaie the open filthinesse and abomination of your stewes by the name and Authoritie of S. Augustine Suche credite ye deserue to haue when ye come to vs in the name of holy Fathers Ye say ye haue shaken downe al the holdes of our side and that who so seeth it not is starke blinde and seeth nothing So easily and with so smal adoo this whole mater is brought to passe So Iulius Caesar sometime to declare the marueilous speede and expedition of his victorie expressed the same briefely in these three woordes Veni Vidi Vici I came to them I sawe them I conquered them Here in few woordes to trauersâ— the special pointes and corners of your whole Booke and to shew by what force and inginnes ye haue atchieued this enterprise First ye haue prooued your Priuate Masse by VVemen Boyes Children Laiemenne Fables Dreames and Visions your Halfe Communion by Sicke folke Deathbeddes Infantes and Madde men Of Christes Institution of the Scriptures of the certaine practise of the Apostles of the General and knowen vse of the Primitiue Churche of the Anciente Councelles of the Olde Canons of the Holy Catholique Fathers sauing onely your bare Gheasses you bringe nothinge Of your vnfruiteful manner of praieinge in a strange vnknowen tongue ye allege neither Authoritie nor Example Touchinge the Supremacie of Rome whiche is the keepe and Castle of your whole Religion ye wander far and wide and many times biside the way yet haue ye not founde any Ancient Father that euer entitled the Bishop of Rome either the Vniuersal Bishop of the whole worlde or the Head of the Vniuersal Churche Thus ye proceede with your Real presence and so foorth with the rest You intreate vncourteously the Holy Fathers with suche your Translations Expositions and Constructions not as may best expresse their meaning but as may best serue to further your purpose Ye racke them ye alter them ye put to them ye take fro them ye allege sometime the ende without the beginninge sometime the beginninge without the ende Sometime ye take the bare woordes against the meaninge sometime ye make a meaninge against the woordes Ye imagine Councelles that were neuer holden and Canons of Councelles that neuer were seene Ye bringe forged pamflettes vnder the names of Athanasius Anacletus and other Godly Fathers by whom you wel know and cannot choose but know they were neuer made Your greatest groundes be Surmises Gheasses Coniectures and likelyhoodes Your Argumentes be Fallacies many times without either Moode or Figure the Antecedente not agreeinge with the Consequente nor one parte ioined with an other Your Vntruethes be so notorious and so many that it pitieth mee in your behalfe to remember them But the places be euident and crie Corruption and may by no shift be denied And to forgeate al other your Inconstancie touchinge the former times euen now in this selfe same Booke whiche ye wishe vs to receiue and so to receiue as the rule and standarde of our Faithe ye say and vnsay ye auouche and recante and either of forgeatfulnesse or for that ye mislike your former saieinges you are often contrary to your selfe Ye haue sought vp a companie of new petite Doctours Abdias Amphilochius Clemens Hippolytus Leontius and suche others Authours voide of Authoritie ful of Vanities and Childishe fables And no greate marueile For who so wanteth wood is often driuen to burne turfes It had ben good ye had brought some other Doctours to prooue the credite of these Doctours Ye make no difference bitweene Syluer and Drosse bitweene Corne and Chaffe bitweene Olde and New bitween True and False Ye saie Christe sheadde his Bloude in deede and verily at his Laste Supper and that at the same instante of time he
sickepartie but for personnes excommunicate August ad IanuariuÌ„ Epist. 118. Conci Carthagin 3. Can. 6. a August De Sermon Domini in Monte. cap. 12. b Iusâ—inus Martyr Apologia 2. Concil â–ª Cartha 6. ca. 13. Concil Cartha 3. can 6. â—olaterran li. 7. Euen so S. Paule calleth them â–ª 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat. 4. The 23 vntruth The minglinge of vvine and vvater together is neither Catholique nor necessary Scotus Galat. 4. Galat. 3. Beggerly Ceremonies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egenâ—â— Hierony ad Gala. ca. 4. Galat. 4. M. Hardinge shifteth number into place Minglinge of vvater and vvine Colossen 2. 1. Corin. 7. 1. Timo. 4. August ad Ianuarium epistola 118. Bernardus Clareuallen Gerson Cancelâ—lari Paâ—isien M. Hardinges Libertie Cyprian Contra Aquarios Iustin. in Apolog 2. Io. Scotus in 4. Senten Dift 11. quaest 6. Innocentius de officio Miss par 3. ca. 4. The minglinge of wine and water is not necessary The Intention of the Prieste Concil Florentinum sessione Vltima Pessarion De Sacramento Eucharistiae IntentioÌ„ M. Hardinges argumentes 1. Corinth 3. In Ioan. lib. 11. ca. 26. Chrysostom in Epist. ad Ephes. homil 20. Paulinus Therasia ad Augusti epist. 31. Augusti De Baptismo paruulorum De Con. Dist. 4. Ad hoc Augusti in Sermone ad Infantes Citatur a Beda in 1. Cor. 10. Cyprian De Cana Domini De Conse dist 2. Vt quid August Cyrillus contra Obiectiones Theodoreti Athanasius in illa verba Si quis dixerit verbum Augustinus De Conse Dist. 2. Quia passus Paulinus Epistola ad Augustin 33. Roman 4. Signaculum Cyprianus ad Magnion Anselm in 1. Corin. 10. Accipientium Cyrellus in Iohan li. 11. ca. 26. 1. Corinth 10. Hieron in Ecclesiast ca. 3. De Ecclesias Hierar Ca. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 24. vntruthe There appeareth no such thinge in any auncieÌ„t Father De Maioritate obedientia Ca. solitae De Maior obedient vnam Sanctam Excommunication Gregorius Naeocaesariensis Lugentes Audientes Precantes Historia tripar lib. 9. ca. 35. ExcoÌ„munication Canon Apostol Canon 9. Ecclesiast hist. lib. 5. ca. 24. Graeca sic habeÌ„t aliter quaÌ„ Ruffini versio vulgata The .25 vntruth Irenaeus saithe not they did Communicate togeather Concil tomo 1. inter decreta Victoris Beda Eccl. histo lib. 3. ca. 25. Paulinus ad Augustin Epist. 35. Paulin. ad August epist. 36. Paulin. ad August epist. 31. De praescriptione aduersus haereticos Tertullian Mittere Eucharistiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 2. The .26 vntruthe Iustinus speaketh not one vvoorde of CoÌ„municating togeather * M. Hard. bringeth one thinge for another Sole Receiuinge in steede of Priuate Masse meâ— and vvomeÌ„ in steede of the Priest Iustinus Martyr in Apologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—order of the Hoâ—y Ministration in Iustines time Iustines Communion and M. Hardinges Masse compared togeather Psal. 110. Concil Caesaraugustan Cap. 3. Proufes for Priuate Masse Lib. 2. ad vxorâ— The .27 vntruthe The translation vvilfully corrupted It violently turned into Him The .28 vntruthe The Sacrament vvas neuer called our maker â–ª or Redeemer by any of thâ—olde Fathers In sermone de lapsis Ecclesiast hist. lib. 6. cap. 44. Hieronymus De Ecclesiast Scrip. Tertullian a maried Priest Tertullian li. 2. ad vxorem Gospellers Chrysostom in 1. ad Cor. hom 7 1. Cor. 11. Cyrill in Iohan. li. 4. ca 14. In sermone ad Infantes citatur a Beda 1. Cor. 10. Tertullian falsified by M. Har. Ludoui Viues De Ciui Dei li. 2. ca. 13. Iohn 19. Petrus Crini li. 13. ca. 6. Codrus Vrceus sermon 8. Iudicum 12. Cyrillus contra obiectiones Theodoreti Tertull. De Corona Militis Tertull. contra Marcionem li. â— August contra Maximinum li. 3. ca. 22. Chrysost. in 1. Cor. hom 7. Sine gemitu â–ª sine suspicione panis an venâ—nl 1. q. 1. Interrogo vos Idem de teÌ„pore The woorde of Christe is no lesse then the Body of Christe Chryso in opere imperfe hom 11. The very Body of Christe is not conteined in the holy vessels Cyprian De lapsis Sermo 5. Nicepho li. 14. Ca. 17. Eusebius li. 6 ca. 44. Ruffinus li. 6. ca. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The .29 vntruthe M. Hard. hath corrupted the translation These vvordes with them selues alone are not in S. Basil. The .30 vntruthe S. Basil saith The Communicante receiued vvith his ovvne hand euen in the presence of the Priest Receiuing vvith the hande Cyprian Sermo 1. De Lapsis Tertullian lib. 2. ad vxorem Eusebius li. 7. Ca. 9. Reached foorth his hande Clemens Alexandrin Strom. li. 1. Eusebius lib. 6. Ca. 33. Augusti contra literas Petiliani li. 2. ca. 23. Theodoret. li. 5. ca. 18. Ad Coloss. 2. Concil Constantinopol 6. ca. 101. Basilius ad CaesariaÌ„ patritiaÌ„ Ad Iubaian De Haereticis Baptizan Cyprian ad Quirmum Cyprian ad Pompeium contra Epistol Stephani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. ad Caesariam patritiaÌ„ No Dayly Sacrifice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Apolog. aduersus Iouin Rom. 14. Hereof speaketh S. Hierome ad vigilantium S. Aug. Epistola 137. and Seuerus Sulpitius in vita S. Martini dial 3. cap. 7. Erasmus speaketh of priuate receiuing but not one vvoorde of Priuate Masse * S. Hierom reproueth this custome Thus he saith That is not lawful in the Churche is not lawful at home Hieronym in Apologia aduersus Iouinianum VVhere was then the Priuate Masse Tertullian in exhortatione ad Castitatem Origen in Numeros Homil. 23. Hiâ—rony aduersus Ioum. lib. 1. M. Hardinge corrupteth S. Hierome August de moribus Eccle. Manich. Ca. 34. Idem Confession lib. 6. ca. 2. Celasius Can. 2. De Conse dist 1. placuit Sulpitius in vita Martini De opere Monachorum Ca. 28. Ad Hebraeos 3. Chrysostom ad Hebraeos Homil 7. Chrysost. ad Hebraeos homil 8. Paraphrasis Erasmi in 1. Corinth 11. Hieronym in Apologia aduersus IouinianuÌ„ The CoÌ„munion No priuate Masse in Rome A heape of simple gheasses vvithout sense or fauour * A Church by M. Hardinges iudgemeÌ„t signifieth a priuate house M. Harding othervvise reporteth these vvoordes theÌ„ he findeth them In libro Concil impresso Colon. An 1551. M. Hardinge allegeth authorities without sense or reason M. Hardinge addeth of him selfe biside his Author Ecclesia a priuate house Eusebius ll 7. ca. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Athanasius in Epist. de sententia Dionysii aduersus Arrian b Eusebius Hist li. 5. ca. 26. Soueraine Heretikes Concil Laodicen Ca. 14 The .31 vntruthe Rome is novve become the Mother of fornicatioÌ„ Apocal. 17. The .32 vntruthe The faithe of the vvest Churche came not firste from Rome Epist. proxima post 51. inter Epist Leonis M. Hardinge pretendeth priuate Masse and concludeth Single CommunioÌ„ Nathanael Lazarus Saturninus 2. ad Timoth. 4. Epiphanius Contra Alogos Paulinus in vita Ambrosâ—â— The .33 vntruthe Christe neuer coÌ„mauÌ„ded or named any such Sacrifice Greate vvoordes vvithout grounde
folowe any other Gospel accursed be he Yet was neither S. Ambrose nor Anastasius the Bishop of Rome As for the Execution of Sentence and Depriuinge or Deposinge of Bishops M. Hardinge knoweth the Bishop of Romes authoritie was to weake And therfore Innocentius saithe of Pelagius Quibus acceptis literis aut quando committer se nostro Iudicio Vpon what letters or when wil he yelde him selfe to my iudgemente For this cause Felix the Bishop of Rome praied ayde of the Emperour Zeno And the Emperour answeared Admisimus depositionem Anthymi We haue admitted the Deposition of Anthymus Otherwise the Popes sentence had béene in vayne And therefore the Emperour Constantinus saith of him selfe Si quis Episcoporum inconsultè tumultuatus sir Ministri Dei hoc est mea executione illius audacia coercebitur If any Bishop vndiscretely reare tumulte his rashenesse shal be repressed by the handes of Goddes Minister that is By my Execution And likewise the Emperour Iustinian hath set out a lawe in this sorte Si quis Episcopus definitum tempus emanserit c. If any Bishop tarie out his time appointed and beinge called home refuse to come let him be depriued and put from his Churche and an other better chosen in his roome he addeth by the vertue of this present Lavve By the force of this Lawe Bishops were deposed For without it the Pope was not hable to put his sentence in execution Nowe if M. Hardinge wil reason thus The Pope excommunicated other Bishoppes Ergo He was Heade of the Churche Then of the same principle we may wel to the contrary reason thus The Pope him selfe was Excommunicate by other Bishoppes Ergo The Pope was not the Heade of the Churche For the Antecedent That the Pope was pronounced Excommunicate by other Bishoppes it is out of question For it is recorded in the Ecclesiastical storie that Iulius beinge Bishoppe of Rome was Excommunicate by the Bishoppes of the Easte Pope Leo was excommunicate by Dioscorus Pope Uigilius was Excommunicate by Menna the Bishop of Constantinople And Pope Honorius was Excommunicate by the sixthe Councel holden at Constantinople Or if M. Hardinge repose more force in deposinge of Bishoppes then in Excommunication then let him likewise remember That Pope Iulius was deposed by the Bishoppes of the East as it is recorded by Sozomenus Pope Hildebrande by the Councel of Brixia Pope Iohn by the Councel of Constance Pope Eugenius by the Councel of Basile and two Popes togeather Syluerius and Uigilius by the Emperour Iustinian Thus M. Hardinges owne groundes ouerthrowe his whole buildinge and conclude plainely against him selfe M. Hardinge The .25 Diuision For the Popes auctoritie concerninge Confirmation of the Ordinations and Elections of 110 al Bishoppes many examples might easely be alleged as the request made to Iulius by the .90 Ariane Bishoppes assembled in Councel at Antioche against Athanasius that he woulde voutchsafe to ratifie and confirme those that they had chosen in place of Athanasius Paulus Marcellus and others whome they had condemned and depriued Also the earnest sute whiche Theodosius the Emperour made to Leo for confirmation of Anatolius and likewise that Martianus the Emperour made to him for confirmation of Proterius bothe Bishoppes of Alexandria as it appeareth by their letters written to Leo in their fauour And as for Anatolius Leo woulde not in any wise order and confirme him onlesse he woulde firste professe that he beleeued and helde the doctrine whiche was conteined in Leo his Epistle to Flauianus and woulde further by writinge witnesse that he agreed with Cyrillus and the other Catholike Fathers againste Nestorius For this if nothinge elles coulde be alleged the testimonie of holy Gregory were sufficient to make good credite Who vnderstandinge that Maximus was ordred Bishop of Salonae a Citie in Illyrico without the auctoritie and confirmation of the See Apostolike standinge in doubte least perhappes that had beene donne by commaundement of Mauritius the Emperour who did many other thinges wickedly thereof writeth to Constantina the Empresse thus Salonitanae ciuitatis Episcopus me ac responsali meo nesciente ordinatus est Et facta est res quae sub nullis anterioribus Principibus euenit The Bishop of the Citie of Salonae saith he is ordred neither I nor my deputie made priuie to it And herein that thinge hath beene done which neuer happened in the time of any Princes before our daies Thus it appeareth that before a thousande yeeres pasâ—e Bishoppes had their Ordination and Election confirmed by the See Apostolike The B. of Sarisburie If this reason may stande for good and who so euer hath the allowinge of the Election or Consecration of Bishoppes muste therefore be taken as Heade of the Churche then must the Church of necessitie haue many Heades For it is certaine the allowance hereof perteineth to many S. Ambrose saithe that al the Bishoppes bothe of the East and of the Weast gaue their Consent and Allowance to his Election Theodosius the Emperour standinge in the defence of Flauianus the Bishop of Constantinople saith That al the Bishops of the East of Asia Pontus Thracia and Illyricum had allowed his Election Eudoxius entred into the Bishoprike of Antioche without the allowance and Consent of Georgius the Bishop of Laodicea and of Marcus the Bishop of Arethusa and of other Bishoppes that had interest therein and is reproued for the same Gregorius Presbyter saithe for that the Election and Installation of Gregorie Nazianzene was paste before the Bishoppes of Egipte and Macedonia were come and so made without their consent that therefore they vtterly refused to allowe him or to admitte him as Bishop there not for any mislikinge in the partie but for that they thought them selues defrauded of their voices Anacletus decreeth thus Episcopus non minus quam à tribus Episcopis reliquisque omnibus assensum praebentibus vllatenus ordinetur Let a Bishop in no wise be ordred of lesse then three Bishoppes al the rest geuinge their assent to the same Hereby it appeareth that to the ratifieinge of the Election of any one Bishop the consent of al other Bishoppes within that Prouince was thought necessary Whiche Consent they testified emonge them selues by writinge letters of conference one to an other And therefore when Iohn the Bishop of Constantinople had intitled him selfe the Uniuersal Bishop Gregorie counselled Eulogius the Bishop of Alexandria and other Bishoppes of the East neither to write to him nor to receiue letters from him by that title Likewise the Bishoppes of the East when they had Excommunicate Iulius the Bishop of Rome gaue commaundement that no man shoulde either receiue his letters or write vnto him in token they helde him for no Bishop Neither did onely Bishoppes allowe such Elections but also bothe the Prince and the people When S. Ambrose beinge once chosen and appointed Bishop of Millane beganne
Vessels So it be reuerently kepte for the viage prouision for the Sicke no Catholique man wil mainteine strife for the manner and order of keeping Symmachus a very woorthy Byshop of Rome in the time of Anastasius the Emperour as it is written in his life made two vessels of Siluer to reserue the Sacrament in and set them on the Aultars of two Churches in Rome of S. Syluester and of S. Androwe These vessels they cal commonly Ciboria VVe finde likewise in the life of S. Gregorie that he also like Symmachus made suche a Vessel which they cal Ciborium for the Sacrament with fowre pillours of pure Siluer and set it on the Aultare at S. Peters in Rome In a woorke of Gregorius Turonensis this vessel is called Turris in qua Mysterium Dominici Corporis habebatur A Tower wherein 174 our Lordes Bodie was kepte In an olde booke De Poâ—nitentia of Theodorus the Greeke of Tarsus in Cilicia sometime Archebishop of Cantorburie before Beda his time it is called Pyxis cum Corpore Domini ad viaticum pro infirmis The Pyxe with our Lordes Bodie for the viage prouision for the sicke In that booke in an admonition of a Bishop to his Clergie in a Synode warninge is geuen that nothinge be put vpon the Aultare in time of the Sacrifice but the Cofer of Reliques the booke of the foure Euangelistes and the Pyxe with our Lordes Bodie Thus we finde that the Blessed Sacramente hathe alwaies been kepte in some places in a Pyxe hanged vp ouer the Aultare in some other places otherwise euery where and in al times safely and reuerently as is declared to be alwaies in a readinesse for the viage Prouision of the sicke VVhich keepinge of it for that Godly purpose and with like due reuerence if M. Iuel and the Sacrament aries woulde admitte no man wil be either so scrupulous or so contentious as to striue with them either for the hanginge vp of it or for the Canopie The B. of Sarisburie It is maruel that M. Hardinge in so shorte a â—ale cannot auoide manifest contradiction He holdeth and teacheth that this is the honouringe of Christe God and Man and yet he saithe It is no greate Keye of his Religion Uerily what so euer Keye he nowe make of it greate or smal he bringeth in very smal Authorities and proufes to make it good Concerninge the Canopie wherein al this question standeth he is wel contented to yelde in the whole as beinge not hable to finde it once mentioned in any manner Olde Writer But the hanginge vp of the Sacrament and that euen ouer the Aultar he is certaine maye wel be prooued by that solemne Fable that we haue so often hearde vnder the name of Amphilochius Concerninge whiche Fable for a very childishe Fable it is and no better I must for shortenesse referre thée gentle Reader to that is written before in the First Article of this Book and in the .33 Diuision as answeare to the same Yet thus muche shortly and by the waye First M. Hardinges Amphilochius saith that S. Basile after he had saide Masse to Christe and his twelue Apostles immediately the same night put one portion of the Sacrament in the Dooue that was then hanging ouer the Aultar the nexte daye folowinge sente for a Goldesmith caused the same Dooue to be made the same Dooue I saye that he put the Sacrament in the night before And so M. Hardinges Dooue was a Dooue before it was made But Dreames Fables are woorthy of Priuilege Yet least this tale should passe alone it is accompanied with a Miracle For after that time when so euer S. Basile was at Masse lifted vp the Breade the same Dooue so saithe this Amphilochius vsed euermore to rowse her selfe ouer yâ— Aultar mooued sturred of her selfe hither and thither muche like to the Mathematical Dooue that Architas Tarentinus made that was hable to flie alone If this Golden Dooue had not beene endewed with Sprite Life this tale had lost halfe his grace Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes that the Breade in the Pyxe be changed and renewed euery seuenth day for avoidinge of putrefaction or some other lothsomnesse that may happen But M. Hardinges Golden Dooue had a special vertue aboue al others to keepe the Breade seuen yéeres togeather without corruption and the same at the last méete to be geuen to a sicke man in his death bedde But there is mention made of Golden and Siluern Dooues in the Councel of Constantinople I graunte How be it there is no mention made there of any Pyxe or Reseruation of the Sacrament But if euery Dooue there were a Pyxe or as they cal it a Monster then hath M. Hardinge a greate aduantage For séeking out but one Pyxe he hath founde twentie and that al togeather in one Churche some aboute the Aultar some aboute the holy Fonte and some els where And yet I coulde neuer vnderstande but euermore in one Churche were it neuer so bigge one Pyxe was thought sufficient O what paines M. Hardinge hath taken to furnish a Fable God graunte vs to be simple as Dooues in obeieing of Goddes Trueth and wise as Serpentes in discerning and eschewing lies The reast that is alleged of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus as it is not denied so it is no parcel of this Question The hanginge of the Sacrament and the Canopie wherein the greatest danger stoode beinge remooued somewhat may be considered touchinge Reseruation when it shal be thought necessarie Wherein to counterpoise the credite of these foure obscure and late Doctours wée haue the authoritie of eight other doctours counted Learned and Ancient Clemens Cyprian Origen Cyrâ—â— Hierome Augustine Hesychius and Nicephorus as it is already prooued FINIS THE TENTH ARTICLE OF ACCIDENTES VVITHOVT SVBIECTE The B. of Sarisburie Or that in the Sacrament after the woordes of Consecration there remaine onely the Accidentes and Shewes without the Substance of Breade and UUine M. Hardinge The .1 Diuision In this Sacrament after Consecration 175 nothinge in Substance remaineth that was before neither Breade nor VVine but onely the Accidentes of Breade and wine as their forme and shape sauour smel coloure weight and suche the like which here haue their beinge miraculousely without their subiecte for as muche as after Consecration there is none other substance then the substance of the Bodie and Bloude of our Lorde whiche is not affected with such Accidentes as the Scholastical Doctours terme it VVhiche Doctrine hath alwaies though not with these precise termes 176 beene taught and beleeued from the beginning and dependeth of the Article of Transubstantiation For if the substance of Breade and VVine be changed into the Substance of the Bodie and Bloud of our Lorde 177 which is coÌ„stantly affirmed by al the learned and Ancient Fathers of the Church it foloweth by a necessarie