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
hanged vp ouer the Altare made in the forme and shape of a Dooue After this a litle before the ende of this treatise it followeth howe that S. Basile at the houre that he departed out of this life receiued that parte of the hoste himselfe which he had purposed to haue enterred with him in his graue and immediatly as he lay in his bedde gaue thankes to God and rendred vp the ghoste That this was a Priuate Masse no man can denie Basile receiued the Sacrament alone for there was no earthly creature in that Churche with him The people that answeared him were suche as Christe brought with him And that al this was no dreame but a thinge by the wâ—l of God doone in deede though in a vision as it pleased Christe to exhibite Amphilochius plainely witnesseth declaringe 〈◊〉 that one Eubulus and other the chiefe of that Clergie standinge before the gates of the Churche whiles this was in dooinge sawe lightes within the Churche and men clothed in white and hearde a voice of people glorifieinge God and behelde Basile standinge at the Altare and for this cause at his comminge foorthe fel downe prostrate at his feete Here M. Iuel and his consacramenâ—arâ—es doostagger I doubte not for graunte to a Priuate Masse they wil not what so euer be brought for proufe of it And therefore some doubte to auoide this authoritie must be deuised But whereof they should doubte verely I see not If they doubte any thinge of the bringinge of the breade and other necessaries to serue for consecration of the hoste let them also doubte of the Breade and fleash that Elias had in the ponde of Carithe Let them doubte of the breade and potte of water he had vnder the Iuniper tree in Bersabee Let them doubte of the potte of potage brought to Daniel for his dinner from Iewrie into the Caue of Lions at Babylon by Abacuk the Prophete But perhaps they doubte of the â—uthoritie of Amphilochius that wrote this storie It may wel be that they woulde be gladde to discredite that woorthy Bishop For he was that vigilant Pastour and good gouernour of the Churche who first with Letoius Bishop of Melite and with Flauimus Bishop of Antioche ouerthrew and vtterly vanquished the Heretiques called Messaliani otherwise Euchitae the firste parentes of the Sacrament arie heresie whose opinion was that the holy Eucharistie that is the blessed Sacrament of the Altare doothe neither good nor euil neither profiteth ought nor hurteth Euen as our Sacramentaries doo ascribe al to faithe onely and 40 cal the most woorthiest Sacrament none other but tokeninge breade whiche of it selfe hath no diuine efficacie of operation Therefore I wondre the lesse I say if they woulde Amphilochius his authoritie to be dimished But for this I wil matche them with great Basile who esteemed him so muche who loued him so intierly who honoured him so highly with the dedicatioÌ„ of so excellent woorkes I wil ioyne them also with the learned Bishop Theodoretus who seemeth to geue him so soueraine prayse as to any other Bishop he writeth his stories of neuer naminge him without preface of great honour nowe callinge him admirandum the wonderful at an other time Sapâ—â—enâ—â—ssimum the most wise and most commonly Laudatissimum mostprayse woorthy If they 〈◊〉 Basile him selfe whether he were a man woorthie to obteine by his praier of God such a vision it may please them to peruse what Gregorius Nyssenus what holy Ephrem of Syria and specially what Gregorie Nazianzene wrote of him whiche two Gregories be not affraide to compare him with Elias with Moses with S. Paule and with who so euer was greatest and for vertue of most renoume VVherby without al enuie he hath obteined of al the posteritie to be called Magnus Basile the greate much more for deserte of vertue and learninge then those other for merite of Chiualrie the Great Charles the Great Pompey the Great Alexander If they denie the whole treatise and say that it was neuer of Amphilochius dooinge that were a shifte in deede but yet the woorst of al and furthest from reason and custome of the best learned and muche like the facte of kinge Alexander who beinge desirous to vndoe the fatal knotte at Gordium a towne in Phrygia hearinge that the Empier of the worlde was boded by an olde prophecie to him that coulde vnknitte it not findinge out the endes of the strenges nor perceiuinge by what meanes he coulde doo it drewe foorth his swoorde and hewed it in pieces supplyinge wante of skil with wilful violence For thautoritic of this treatise this muche I can say Byside that it is set foorth in a Booke of certaine holie mennes liues printed in Colen and biside very great likelihoode appearinge in the treatise it selfe it is to be seene in the Librarie of S. Nazarius in the Citie of Verona in Italie writen in veleme for three hundred yeeres past bearinge the name of Amphilochius Bishop of Iconium The B. of Sarisburie If this serue not the turne nothinge I trowe wil euer serue The authoritie of S. Basile and Amphilochius is so greate the mater so cleare the wonder so straunge the antiquitie so auncient the fable so likely the dreame so plaine The original hereof at Verona in Italie in the Librarie of Nazarius keapte as a Relique faire writen in veleme aboue thrée hundred yéeres agoe Basile a woorthie Bishop Ephrem a holy Father Amphilochius a man that had conference with the heauenly powers Not one shewe or circumstance leafte out that may serue to winne credite And what shoulde néede so muche a doo if there were not some suspicion in the mater He that neuer saw this Booke nor knoweth the contentes thereof happely by suche circumstances and colours may be deceiued But I mee selfe haue had this vnknowen Doctour in my poore Librarie these twentie yéeres and more written likewise in veleme as true as faire and of as good recorde in al respectes as that other of Verona in déede not vnder the name of Amphilochius but no doubtes very auncient as it may soone appeare For the same Authour in the same booke hath written also the life of Thomas Becket who liued at the least seuen hundred yéeres after that Amphilochius this writer was dead Therefore that storie writen by him of one that was to come so many hundred yéeres after him must needes be a Prophecie and not a storie The very names of olde godly Fathers are woorthy of muche honoure But as it is wel knowen many vaine tales haue béene couered vnder the name of olde Fathers The life of S. Basile hath béene set foorthe fully and faithefully by sundrie olde woorthie writers as by his owne Brother Gregorius Nyssenus by his déere frende Gregorie Nazianzene by Gregorius Presbyter by Socrates by Theodoretus by Sozomenus by Nicephorus touched also in diuerse places by Chrysostome And not withstandinge of late yéeres he that wrote Vitas
life and of no man to destruction who so euer be partaker of it Here S. Augustine maketh great and manifest difference betwéene the Bodie of Christe and the Sacrament of the same And this is not the Messalian Monkes heresie but S. Augustines and the Catholique faithe Nowe to denie that euer this was Amphilochius dooinge that saith M. Hardinge were a shifte in deede Thus he is bolde to say I beleue for that he neuer considered the whole Booke For otherwise he might soone haue séene it is but a rude geatheringe out of the Tripartite storie in many places woorde by woorde without discretion with interlacinge of lies and fables of his owne without shame Neither can M. Hardinge iustly prooue that euer Amphilochius wrote S. Basiles life For notwithstandinge a clause in Nazianzenes Monodia touchinge the same as it is now extant in Latine yet must he vnderstande that the saide clause was thrust in by Volaterane the Translatour a man that hath peruerted and altered a greate parte of that Booke as by conference to any learned man may appeare and is not to be founde in the Gréeke But false translation maketh no proufe But This Booke is founde at Verona in Italy he might aswel haue saide at Falsona It is written in Veleme this is but a simple allegation A Calues skinne is no sufficient warrant of trueth lies haue beene written in letters of golde The allegation of the Booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which M. Hardinge saieth S. Basile dedicated to Amphilochius rather hindreth then furthereth his mater For Nazianzenus reckening vp al S. Basiles Bookes passeth that Booke by as none of his And Sozomenus saithe it was euer doubted of and thought of many neuer to be writen by S. Basile but rather by an Heretique named Eustathius a booke ful of superstition and wicked doctrine and namely condemned by the Councel of Gangra But Eubulus is witnesse of these thinges He peered in at the creauie and espied what was donne Certainely a méete witnesse for suche a mater I haue hearde sometime a man without a name but here we haue founde a name without a man M. Hardinges Amphilochius euer maketh this Eubulus the chiefest man aboute S. Basile in al his affaires Yet neither doothe Basile in any of al his Epistles or other woorkes nor Nazianzene nor Socrates nor Sozomenus nor Gregorius Nyssenus nor Gregorius Presbyter once make mention of any suche Thus muche for the credite of M. Hardinges Amphilochius But if al this were good recorde and mater of trueth yet were it but a miracle but a vision and perhaps but a dreame but one mans facâ—e but once donne not in the day time but at midnight and that without companie and without witnesse If this Eubulus whiche doubtelesse was No Bodie had not espied it No Bodie shoulde euer haue hearde of it Now as touchinge the very Masse that S. Basile saide in deede we may soone learne thorder of it without any dreame or vision S. Basile him selfe in the Liturgie that beareth his name plainely declareth the whole order in this sorte The Priest speaketh thus alowde vnto the people The whole people maketh answeare One is holie One is the Lorde One Iesus Christe in the glorie of the Father Then saithe S. Basile the queere â—ingeth the Communion and so they communicate altogeather Here may wée clearely sée the very order and vsage of S. Basiles Masse Here was no Sole Receiuinge no Single Communion no Priuate Masse the whole people prayed a lowde togeather with the Prieste and receiued the Communion al togeather And what if M. Hardinges owne Amphilochius notwithstandinge al his fables saye the same Can any man desire more substantial witnesse Uerely his woordes be plaine that there was people in the Churche with S. Basile and receiued the Communion at his hande For thus saithe S. Basile euen as it is here writen by this Amphilochius Voutchesaue O Lorde to geue vnto vs and by vs vnto al the people holy thinges vnto the holy The people answereth One is holy c. I shuffle not these woordes but leaue them euen as this Amphilochius hath written them and M. Hardinge him selfe hath here alleged them Nowe Marke good Reader what healpe M. Hardinge hath here founde for his Priuate Masse M. Hardinges owne Amphilochius saithe The holy thinges were geuen vnto al the people M. Hardinge saithe S. Basile receiued alone M. Hardinges owne Amphilochius saithe there was people in the Churche M. Hardinge saithe there was no people there But this people saith M. Hardinge was Christe and his Apostles No doubte a strange kinde of people And Basile beinge so notable a man for his eloquence was not hable to vtter his minde in his owne mother tounge but saide Al the people and yet sawe no people there at al and Geue this to al and yet knewe there was no body there to geue vnto Thus may we conclude accordinge to M. Hardinges owne construction that that People was no People that Christe no Christe that Eubulus no Eubulus that Amphilochius no Amphilochius that Basile no Basile that Dooue no Dooue and that Masse no Masse at al. Suche be the proufes of Priuate Masse M. Hardinge The .34 Diuision Nowe one place more for proufe of Priuate Masse at the windinge vp of this mater and then an ende of this article 41 This place is twise founde in Chrysostome in an Homilie vpon the Episâ—le to the Ephesians and more plainely in an Homelie Ad populum Antiochenum where he hath these very woordes Multam video rerum inaequalitateÌ„ In alijs quidem temporibus cùm puri frequenter sitis non acceditis In Pascha vero licet sit aliquid à vobis patratum acceditis O consuetudinem ô praesumptionem Sacrificium frustra quotidianum In cassum assistimus altari Nullus qui Communicetur I see greate inequalitie of thinges amonge you At other times when as for the most parte ye are in cleane life ye come not to receiue your rightes But at Easter though ye haue doone some thinges amisse yet ye come O what a custome is this O what a presumption is this The daily Sacrifice is offred in vaine VVe stande at the Aultare for nought There is not one that wil be houseled Here is to be noted where as Chrysostome saithe the daily Sacrifice was celebrated in vaine and the priestes stoode at the Aultare in vaine it is not to be vnderstanded of the Sacrifice in it selfe as though it were in vaine and frustrate but this is to be referred to the people it was in vaine for their parte that shoulde haue receiued their Communion with the priestes who waited daily for them and cried out as the manner was Sancta Sanctis Holie thinges for the Holie and after that they had receiued the breade them selues shewinge the Chalice to the people saide Cum timore dei fide dilectione accedite Come ye vp to receiue with
people should not reade them But the godly and first Christened Emperour Constantinus caused the Bible to be written out and to be sent abroade into al Kingedomes Countries and Citties of his Dominion Kinge Adelstane the Kinge of Englande caused the Bible to be Translated into the Englishe tongue S. Hierome Translated the same into the Sclauon Tongue Ulphilas likewise into the Gotthian tongue Whereto Socrates addeth also these woordes Instituit Barbaros vt discerent sacra eloquia He gaue occasion to the Barbarous people of that Countrie to learne the Scriptures M. Hardinge The .14 Diuision Yet it is not meante by them that the people be keapte wholy from the Scripture so as they reade no parte of it at al. As the whole in their opinioÌ„ is to stroÌ„ge a meate for their weake stomakes so much of it they may right holesomely receiue and brooke as that whiche perteineth to pietie and necessary knowledge of a Christian man VVherein they woulde the examples of the Olde Holy Fathers to be folowed S. Augustine hath gathered togeather into one booke al that maketh for good life out of the Scriptures whiche booke he intituled SpeculuÌ„ that is to say a Myrrour or a lookinge glasse as Possidonius witnesseth in his life S. Basile hath set foorth the like argument almost in his fourescoare moral rules perteininge altogeather to good manners S. Cyprian also hath doone the like in his three Bookes Ad QuirinuÌ„ Suche godly Bookes they thinke to be very profitable for the simple people to reade The B. of Sarisburie Here M. Hardinge alloweth the people to reade the Scriptures how be it not what they list but with restrainte and at deliuerie that is to saye not cases of question or perteining to Knowledge but onely maters belonginge to manners and order of life And so he reserueth Knowledge to him selfe and his Brethren and leaueth Good Life vnto the People Touching the Bookes of S. Augustine S. Basile and S. Cyprian it is vntrue that they were written namely and purposely for the Unlearned Or if they were why are they not Translated Why are they not deliuered vnto the people for whose sakes they were written Moreouer it is vntrue that in these Bookes is conteined onely mater of life manners and nothing perteining to Religion For the first woordes in this booke of S. Augustine called Speculum are these Non facies tibi Sculptile Thou shalt make to thee selfe no grauen Image whiche is now a Special case of Religion And the greatest parte of S. Cyprians Booke Ad Quirinum conteineth a ful disputation of Christes Incarnation Natiuitie and Passion and other like cases of Religion against the Iewes Touching S. Basile as he wrote this Booke of Moralles concerning Manners so he had written an other Booke before concerning Faith and bothe these Bookes for the people He maketh his entrie into his Moralles with these woordes Cùm de Sana Fide in PraecedeÌ„ribê° sufficienter ad praesens dictuÌ„ esse putemê° c For as much as I thinke I haue intreated sufficiently in my former bookes coÌ„cerning Faith c. Therefore this Assertion was vntrue and so no firme grounde for M. Harding to stande vpon Neither did any of the Olde Fathers euer withdraw the people from the Uniuersal and free reading of Gods Woorde and restraine them onely to such shorte Collections S. Basile saithe The Scriptures are like vnto a Shoppe ful of Medicines for the Soule where as euery man may freely take not onely one kinde of salue but also a special and a peculiar remedie for euery soare And Irenaeus saith De omni ligno Paradisi manducate id est ab omni Scriptura Diuina manducate Eate yee of al the fruite of Paradise that is to say Eate ye not onely of maters concerning maÌ„ners but also of euery parte of the holy Scriptures How be it by M. Hardings iudgement the people may learne the .x. Commaundementes but may not meddle with their Crede M. Hardinge The .15 Diuision But how muche and what parte of the Scripture the common people may reade for their confort and necessary instruction and by whome the same may be Translated it belongeth to the iudgement of the Churche VVhiche Churche hath alreadie condemned al the vulgare Translations of the Bible of late yeeres 210 for that they be founde in sundrie places erroneous and partial in fauour of the Heresies whiche the Translatours mainteine And it hath not onely in our time condemned these late Translations but also hitherto neuer allowed those fewe of olde time I meane S. Hieromes translation into the Dalmatical tongue if euer any suche was by him made as to some it seemeth a thinge not sufficiently prooued And that whiche before S. Hierome Vlphilas an Arian Bishop made and commended to the Nation of the Gothes who first inuented letters for them and proponed the Scriptures to them translated into their owne tongue and the better to bringe his ambassade to the Emperour Valens to good effecte was perswaded by the Heretikes of Constantinople and of the Courte there to forsake the Catholike Faithe and to Communicate with the Arians makinge promise also to trauaile in bringinge the people of his Countrie to the same secte whiche at length he perfourmed moste wickedly The B. of Sarisburie M. Hardinge alloweth the people to reade certaine parcels of the Scriptures for their comforte but yet he alloweth them no Translation that is to say he alloweth them to eate the kernel but in no wise to breake the shale By these it appeareth that of sufferance and special fauour the simple ignorant people maye Reade the Woorde of God in Latine Gréeke or Hebrew but none otherwise The Churche saith M. Hardinge for the space welneare of sixteene hundred yeeres neuer yet allowed any manner Translation in the Uulgare tongue Yet notwithstanding it is certaine that the Churche not only in the Primitiue time vnder the Apostles and holy Fathers but also longe sithence hath bothe suffered and also vsed the Uulgare Translations in sundrie tongues Whereof wee may wel presume that the Churche then allowed them And that the Scriptures were not onely in these three tongues Greeke Hebrew and Latine it appeareth by S. Hierome that saithe The Psalmes were Translated and songe in the Syrian Tongue by S. Basile that affirmeth the same of the Palestine Thebane Phenike Arabike and Libyke toÌ„gues By Sulpitius in the life of S. Martine that seemeth to say The Lessons and Chapters were Translated and readde openly in the Churches of Fraunce in the Frenche Tongue And by Isidorus that auoucheth the like of al Christian tongues M. Hardinge misliketh the Translation of Ulphilas into the Gotthian tongue for that the Authour was an Arian Notwithstanding it appeareth not that euer the Churche misliked it But by this rule he may as wel condemne al the Greeke Translations what so euer of Symmachus of Aquila of Theodotion and of the Septuagintes the whole
Clemens Gelasius writeth thus and for that he was Bishop of the same see it is the more likely he should know the truthe Pauca quae ad memoriam venerunt Catholicis vitanda sunt decreuimus esse subdenda In primis Ariminensem synodum à Constantino Caesare Constantini filio congregaâ—am mediante Tauro praefecto ex tunc in aeternum confitemur esse damnatam Item Itinerarium nomine Petri Apostoli quod appellatur sancti Clementis libri Octo Apocryphi We haue thought good sayth Gelasius to note certaine bookes whiche are come to knowledge and ought to be auoyded of Catholike people First the Councel holden at Ariminum geathered by Constantiâ—us the Emperour the sonne of Constantinus by meane of Taurus the lieutenante from thenceforth and for euer we iudge woorthy to be condemned lykewise the Iournal of Peter the Apostle bearinge the name of Clement eight bookes are secrete vnlawful writinges Thus we sée diuers bookes of Clement condemned by name and but one epistle onely allowed for good and this volume here alleged by M. Hardinge conteininge eight bookes as it is noted by Peter Crabbe fully agréeyng in number of bookes with the other condemned by Gelasius To be shorte Cardinal Bessarion allegynge parcel of the same booke of Clement that hath bene hidden so longe writeth thus of it Licet haec Clementis verba inter Apocryphas scripturas commemorari solâ—ant placet tamen eis inpraesentiarum tanquam veris assentiamus Albeit the woordes of Clement be accompted amongst secrete vnlawful writinges yet for once we are content to receiue them as if they were true Thus M. Hardinges Clement is disallowed by Eusebius and by S. Hierome mistrusted by Bessarion condemned by Gelasius kepte forth comminge in close pryson for the space of a thousande and fiue hundred yeres yet muste we now without refusal stoupe vnto him and take him as the Apostles fellow One other of these witnesse is Abdias and he is brought in with al his titles the Bishop of Babylon planted there by the Apostles one that was conuersant with Christe and hearde him preache and sawe him in the fleashe and was present al the martyrdome of S. Andrew with al other circumstances that may geather credit amonge the simple Of this Abdias somewhat must be spoken and so much the more for that his name is so glorious He was sought out and founde and set abroade of very late yeres vnder the name of Abdias by one Wolphgangus Zazius a man that taketh greate paynes to force men to beléeue it is the very selfe same Abdias that he maketh him selfe to be and therefore he saith he was one of the .lxxij. Disciples ordred Bishop by the Apostles and that S. Luke the Euangelist writyng the Actes of the Apostles borowed many whole stories woorde by woorde out of him Then was S. Luke verie vnthankeful that neuer once made mention of his author But who so euer or what so euer this Abdias were his owne woordes doo so bewraye him that a blinde man may see it was not he He maketh manie shamelesse lies that he was present with Christe and at the moste parte of the Apostles dooynges yet were the Apostles then accordyng to Christes coÌ„maundement gone into the whole worlde some into Italie some into Asia minor some into Scythia some into India some into Ethiopia and were many thousand myles a sundre In his fable of Iphigenia he sayth that the people tooke her brother Bâ—or beyng then Christened by S. Mathew and made him Kynge and that he reigned afterwarde in Ethiopia the space of .lxiij. yeres and further maketh mention of Egesippus that liued aboue one hundred and thrée score yéeres after Christe If Abdias were aliue al this while he mighte be likened to Iohannes de temporibus who as the Frenche storie recordeth liued in Fraunce aboue thrée hundred yéeres A lier muste be circumspecte and mindeful what he say If he sawe Christe in the fleashe it is not likely he euer sawe Egesippus that was so longe after Christe If he sawe Egesippus it is not likely he euer saw Christe Thus if he reporte truthe in the one he lieth in the other and so whether he lie or saie truthe he cannot be Abdias Touchinge the substance of his booke it is nothinge els for the more parte of it but a vayne péeuishe tale laide out with falsheade wicked doctrine and curious conference and talke with Diuels thinges farre vnméete for that grauitie and Maiestie of the Apostles of Christe as it maye soone appeare vnto the reader It may be geathered by S. Augustine in sundrie places that some parte of this booke was written by certaine Heretikes named the Manichées and auoutched by them as the very true storie of the Apostles For he reporteth the fables of S. Thomas of S. Mathew of S. Andrew of the Lion that slewe the man that had striken S. Thomas of the Dogge that brought the same mannes hande vnto the table of Maximilla wife vnto Egis and other like tales euen in suche order as they be sette foorthe by this Abdias Againste one Adimantus he writeth thus They that is the Manichées reade Secrete Scriptures whiche they them selfe saye are pure and perfecte in whiche Scriptures it is written that S. Thomas cursed a man and that afterwarde a Lion slewe him c. And in an other place he saithe Attendite qualia sint quae scribuntur de Maximilla vxore Egetis illam noluisse viro debitum reddere donasse supposuisse Eucliam ancillam alias similes fabulas Beholde what thinges they be that be written of Maximilla wife vnto Egis that she beyng once Christened woulde no more yelde duetie vnto her husbande but sette Euclia her mayde in her owne place and other like fables Al these and suche like tales thus disallowed by S. Augustine are reported by M. Hardinges Abdias in great soothe I thought it not amisse to speake hereof the more at large for that I sawe a booke so ful of tales so lately founde out without any good shewe of credite to be fathered vpon the Apostles disciple and sente into the worlde with suche a countenaunce S. Augustine séemeth in diuerse places to haue geuen his iudgement of the same Writinge against the aduersarie of the lawe Prophetes he hath these woordes He hath brought foorth witnesses out of Secrete Scriptures vnder the names of the Apostles Iohn and Andrew whiche writinges if they had ben theirs they had ben receiued of the Churche The like iudgement hereof séemeth to be geuen by Gelasius who also saithe that suche writinges accordinge to an auncient custome and by a singular prouision were not reade in the Churche of Rome for that they were thought to be writen by Heretikes Thus is this Abdias a booke as it is apparent ful of manifest lies and as it may be supposed by S. Augustine Gelasius written and
Breade and not that Breade that it is called That is to say the Sacrament of Christes Body or the Mysterie of any Holy thinge as Christian men beléeue of it like as Chrysostome also saith of the water of Baptisme Ethnicus cum audit lauacrum Baptismi persuadet sibi simpliciter esse aquam A Heathen when he heareth of the bathe of Baptisme beleeueth it is nothing els but plaine wâ—ter But that the thinge whiche our bodily mouthe receiueth is very Breade both the Scriptures and also the olde Catholike Fathers haue put it out of doubte S. Paule fiue times in one Chapter nameth it Breade Cyrillus saithe Christe vnto his faithful Disciples gaue peeces of Breade And S. Augustine saithe The thinge that ye see is Breade as your eyes beare you witnesse I passe by Gelasius Theodoretus Chrysostome Origen Iustinus Martyr Irenaeus Clemens and others who altogeather with one consent haue confessed that in the Sacrament there remaineth the nature and substance of Breade Wherefore it is muche presumed of M. Hardinge to say there remaineth no Breade specially hauing nothing to beare him in his Authour here alleged Yet for aduantage he hath also falsified Tertullian Englishing these woordes Illum panem Him as if it were the person of a man as Thomas Ualois writinge vpon S. Augustine De ciuitate Dei hath turned this woorde Apex which was the tufte or creaste of the Flamines hatte into a certaine Chronicler that wrote stories Or as the Diuines of late yeres vpon the Gospel of S. Iohn of this Greeke woorde Lonche whiche signifieth a Speare haue made Longinus the Blynde knight If Tertullian had not meante Illum Panem that Breade he woulde not haue saide Illum at al but rather Illud referringe the same vnto Corpus A smal difference betwéen Him and It. So was there smal difference between Sibboleth and Shibboleth Yet was it sufficient to discrie the traitour And where as M. Hardinge thus hardly and violently contrary to the phrase and manner of speache and as it may be doubted contrary to his owne knowlege and conscience hath Translated Illum Panem Him so as to my remembrance neuer did man before meaninge it was the very person of a man that the woman had in hir hande and did eate before other meates Cyrillus saithe Non asseueramus anthropophagiam Wee teache not our people to eate the person of man But who can better expounde Tertullians minde then Tertullian him selfe In his Booke De Corona militis speakinge of the same mater he calleth it Sacramentum Eucharistiae The Sacrament of thankes geuinge And against Marcion he writeth thus Christus non reprobauit panem quo Corpus suum repraesentat Christe refused not the Breade wherewith he representeth his Body And S. Augustine likewise saith In sacramentis Videndum est non quid sint sed quid significent Touching Sacramentes wee must consider not what they be in deede but what they signifie So also saithe S. Chrysostome Ego non aspectu iudico ea quae videntur sed mentis oculis Corpus Christi video I iudge not those thinges whiche are seene after the outwarde appearance but with the eyes of my minde I se the Body of Christe This is the thinge that the husbande beinge a Heathen coulde not see For beléeuinge not in Christe he coulde not vnderstande that the Breade should be the Sacrament or Mysterie of Christes Body And that this was the very meaninge of Tertullian it may wel appeare by the woordes that immediatly folow The husbande saithe he wil doubte whether it be poyson or no and therefore wil dissemble and beare for a while that at length he may accuse his wife for poysoninge before a Iudge and doo hir to death and haue her dower Touchinge S. Augustine and Origen the portion so taken was to be vsed with reuerence as beinge the Sacramente of Christes Body and so ought wée also reuerently to haue and to order the water of Baptisme the Booke of the Gospel and al other thinges that be of God as the Iewes were also commaunded to keepe their Manna reuerently in a golden potte Tel me saith S. Augustine Whether of these twoo thinges trowe ye to be the greater the Body of Christe meaninge thereby the Sacrament of Christes Body or the woorde of Christe If ye wil answeare truely ye must needes say that the woorde of Christe is no lesse then the Body of Christe Therefore looke with what diligence ye take heede when the Body of Christe is ministred vnto you that no parte thereof fal vnto the grounde euen so with like â—â—igence must ye take heede that the woorde of God beinge once receiued be not loste from a pure harte Likewise S. Chrysostome touchinge the same Si haec vasa sanctificata ad priuatos vsus transferre siâ— periculosum est in quibus non est veruÌ„ Corpus Christi sed Mysterium Corporis Christi continetur If the mater be so daungerous to put these sanctified vessels vnto priuate vses wherein is conteyned not the very Body of Christe but the Mysterie or Sacrament of Christes Body c. Al these authorities doo declare that the Sacramentes of Christe ought discreetly and reuerently to be vsed The storie that S. Cyprian reporteth as it sheweth the manner of kéeping of the Sacrament so it seemeth also to shew that God was offended with the same â–ª The like whereof hath often béen séen in the water of Baptisme and in other Holy thinges as appeareth by Nicephorus and others in sundrie places Therfore this authoritie serueth M. Hardinge to smal purpose vnlesse it be to prooue that as God was then displeased with Sole receiuinge in priuate houses so he is now displeased with Sole receiuing in the Masse Concerninge the storie of Serapion here are interlaced many faire woordes for increase of credite that it was written by Dionysius Alexandrinus and recited by Eusebius as though the sicke man had onely desired his Housel before he departed nothing els But the special mater wherevpon the storie is grounded is passed by Eusebius recordeth in plaine woordes that the booke wherein Dionysius wrote this storie was intituled De Poenitentia Whereby he geueth to vnderstande that the Sacrament then was not generally sente home to al mens houses but onely vnto them that were excommunicate and might not receiue in the Congregation emonge the faithful and nowe laye in despayre of life The case stoode thus Serapion in the time of persecution for feare of death had offered Sacrifice vnto an Idol The faithfull beynge therewith fore offended put him out of their Congregation and gaue him ouer to Sathan He beinge thus leaste as an Heathen and an Idolater mought neither resorte to the common Churche nor Pray nor receiue the holy Communion or any other spiritual comforte amonge his brethren So harde the Churche was then to be
Sacrifice of the Bodie and bloud of our Lorde Iesus Christe whiche the Priest offereth on the aultar Next the trueth and real presence of the Bodie and Bloud of our Lorde in the Sacrifice offered Then Aultars whiche this Councel calleth diuine or holy for the diuine and holy thinges on them offered the Bodie and Bloud of Christ. Furthermore the 200 multitude of Masses in one day For they speake of many Sacrifices that is many Masses Plurima Sacrificia Lastly Priuate Masses For the woordes nec ipse Sacrificans rightly construed and weighed importe no lesse For where as no woorde in this Decree is vttered whereby it may appeare the people to be of necessitie required to receiue if the Priestes had receiued them selues at euery Masse no faulte had beene founde And if the people had receiued without the Priestes in this case it had been reason this Decree should otherwise haue been expressed And so it is cleare that at that time Priuate Masses were saide and doone The B. of Sarisburie The authoritie and credite of this Councel of Toledo is no parte of our question It was holden almoste seuen hundred yéeres after Christe And of greater Antiquitie M. Hardinge is hable to allege none Whiche thinge I trust the indifferent and discrete Reader wil wel remember Concerning these fiue notes whereof one onely toucheth this purpose As this Councel saithe The Priest offereth the Sacrifice at the Aultar or Holy Table euen so Leo saithe Euery of the whole Faithful people likewise offereth vp the same Sacrifice I say not any other but the very selfe same Sacrifice and that in as ample manner as it is offered by the Priest Touchinge Real presence M. Harding seemeth to doo as Children sometimes vse to doo that imagin horsemen and Banners and other strange miracles in the Cloudes It is onely his owne fantasie For there is no suche woorde or mention in the Councel The mater of Aultars is already answeared Priuate Masses and also Multitudes of the same consideration euermore had to the computation of the yeeres might easily be graunted without hinderance Yet hath not M. Harding in the space welneare of seuen hundred yeeres hitherto founde in one Churche more then twoo Masses in one daie al this his greate studie and trauaile therein taken notwithstandinge But the woordes of the Councel be plaine Plurima Sacrificia that is many Sacrifices and therefore saithe M. Hardinge many Masses Hereby it may appeare that M. Hardinge either considereth not his booke or els hath no great regarde to that he writeth His owne bookes wil reprooue his ouersight and shewe how much he is deceiued For Plurima in this place signifieth not Many that is neither sixe nor fiue nor foure nor three but onely twoo And for trial hereof I reporte me to the Glose it selfe vpon the Decrées The woordes be these Noâ—a hâ—c plurima dici de duobus Quia plura non licet Marke here that this woorde Plurima is spoken onely of two For to say moe Masses then â—woo it is not lawful M. Hardinge The .10 Diuision Now if M. Iuel refuse and reiecte the auctoritie of the Churche represented in that Councel then he giueth vs a manifest notice what marke we ought to take him to be of Then may we saie vnto him the woordes of S. Paule Nos talem consuetudinem non habemus nec Ecclesia Dei VVe haue no suche custome neither the Churche of God hath not to condemne the Churche And in this case he must pardon vs if accordinge to the precepte of Christe for that he wil not heare the Churche we take him for no better then a heathen and a Publicane The B. of Sarisburie To these simple Premisses M. Hardinge hath laied a large Conclusion If we heare not him and his Churche then are we Heathens and Publicanes God knoweth This is a very poore Brauerie In the Schooles it is called Petitio Principij and Fallacia Accidentis a deceiteful kinde of reasoninge without either grounde or good order I neede not to open it it is knowen vnto Children But doeth M. Hardinge thinke that euery man is an Heathen that reprooueth errour that discloaseth the Man of Sinne wisheth the Reformation of Goddes Churche Christe saide vnto the Scribes and Phariseis You haue made the house of God a denne of Theeues Hieremie saithe The labourers them selues haue trodden downe and torne the Vine of the Lorde The Prophete Esaie saithe Your Siluer is turned into Drâ—sse S. Bernarde saithe of the Bishoppes in his time Pro Mercenarijs habemus Diabolos c. In steede of hirelinges we haue Diuels from the toppe to the toe there is no parte leafte whole in the Churche of Rome Nicolaus de Clauengijs saith Calamitosa desolatio est in domo Dei There is a miserable desolation in the House of the Lorde Pigghius confesseth there be abuses in the Priuate Masse Latomus confesseth there is an errour in the Administration in One Kinde And wil M. Hardinge knowe al these by his owne priuie Marke Or muste Christe Hieremie Esaie S. Bernarde Pigghius and Latomus be taken for no better then Heathens and Publicanes Certainely touchinge these pluralities of Masses and this shameful profanation and waste of Goddes Holy Mysteries bothe Christe and his Apostles and al the Olde Catholique Fathers of the Primitiue Churche wil saie Nos huiusmodi consuetudinem non habemus nec Ecclesia Dei We haue no suche custome neither the Churche of God And to the wilful mainteiners of the same Christe wil saie Frustra colitis me docentes doctrinas praecepta hominum Ye woorship me in vaine teachinge the Doctrines and Commaundementes of men And where as M. Harding ye countenance and furnishe your errours by the name of the Churche Remember S. Iohn saithe Make no vauntes that ye be the Children of Abraham For God is hable euen of the stoanes to raise vp Children vnto Abraham And the Angel saithe in the booke of Reuelations Dicunt se esse Iudaeos noÌ„ sunt Sed sunt Synagoga Satanae They name them selues Iewes that is the people of God â–ª but they are not They are the Synagoge of the Diuel Now good Christian Reader that thou maiste sée how vainely M. Hardinge hath wandred throughout this whole treatie it may please thée to remember my first Negatiue Proposition touchinge the same whiche in effect is this They are not hable to shewe that within sixe hundred yeeres after Christe there were fiue Masses saide anywhere in any one Church in one daie throughout the worlde In whiche proposition twoo pointes are specially touched the number of Masses and the number of yéeres To prooue the Affirmatiue hereof M. Hardinge hath alleged the Councel of Antisiodorum and the Councel of Toledo either of them beinge without the compasse of sixe hundred yéeres He hath also alleged Leo an ancient Bishop of Rome
that Constantinus had against Maxentius Séeinge therfore none of al these Crosses that M. Hardinge hath here founde out either had any Image hanginge on it or was erected in any Churche or adoured of the people howe can al these woordes stande him in steede to serue his purpose M. Hardinge The .4 Diuision Concerninge the Images of Christe and of his Saâ—â—ctes that they haue beene greatly esteemed and vsed in houses Churches and places of praier from the Apostles time forwarde it is so euident that it can not be denied Athanasius writeth that Nicodeme who came to Iesus by night made an Image of Christe with his owne handes and that when he laye in his deathâ— bedde he deliuered it to Gamaliel who was S. Paules Schoolemaster Gamaliel when he sawe he shoulde dye leafâ—e it to Iames Iames lefte it to Simon and Zachaeus This Image came from hande to hande by succession and continued a longe time in Hierusalemâ— From Hierusalem it was caried into Syria and at lengthe it was brought to the Citie Berytus not farre from Tyre and Sydon VVhere howe despitefully it was vsed of the Iewes and what woonders ensued thereupon who list to knowe he maye reade it largely declared in a litle booke written by Athanasius of that maâ—tier The B. of Sarisburie The Reader of him selfe if he be not ouer simple may soone espie the simplicitie of this Fable A Christian man remoueth his householde and hauinge there an Image of Christe equal vnto him in length and breadthe and al proportion by forgeatefulnes leaueth it there in a secrete place behinde him A Iewe after him inhabiteth the same house a longe while and seeth it not An other strange Iewe sittinge there at dinner immediatly eâ—pieth it standinge open against a wal Al this M. Hardinges Athanasius Thus it standeth open and yet it is hidden it is hidden and yet it standeth open Afterwarde the Priestes and Rulers of the Iewes come togeather abuse it with al vilanie They crowne it with a Thorne make it drinke Esel and Gal and sticke it to the harte with a Speare Out issueth Bloude in greate quantitie The powers of Heauen are shaken the Sunne is darkened The Moone loseth her light And from thence â–ª saithe this yonge Athanasius wee had the Bloude of Hailes and al other like Bloude throughout the worlde To be shorte the firste woorde of the Booke is Iraque M. Hardinge him selfe is ashamed to reporte the tale Yet must it beare the name of Athanasius and beinge neuer so childishe a fable yet it muste haue the forewarde to prooue Adoration of Images Onely he telleth vs a longe Genealogie of the names of Nicodemus Gamaliel Iames Simon Zachaeus to astonne the Reader and to make him thinke the better of it How be it al this notwithstandinge this Image was neither Churched nor Adoured or Woorshipped either of Priest or people M. Hardinge The .5 Diuision Eusebius Caesariensis in the seuenthe booke of his Ecclesiastical storie writeth of the aunciente Image of Christe made in Brasse and of the woman that was healed by our Sauiour of her blouddye flixe in the Citie of Phoenicâ—a called Caesarea Philippi whereof that woman was a Citizen VVhiche Image he saithe he sawe as likewise the Images of Peter and Paule kepte by some of olde time And there he confesseth that the Images of Peter and Paule and of our Sauiour were in his time made and painted in â—ables and set foorthe After Eusebius deathe Iulian the renegate tooke downe this Image of Christe and set vp his owne in the same place whiche with violente fier that fel from heauen was clefte asunder in the breast the heade broken of with a peece of the necke and stickte in the grounde The reast of it soremained longe after as a token of lightninge and Gods displeasure might be reserued That Image of Christe after that the Painimes had haled pulled broaken and mangled it villainously by the Christians was taken vp set togeather and placed in the Churche where it is yet reserued saithe Socrates of his time Of the miraculouse herbe that grewe at the foote of this Image whiche after that it had growen so high that it touched the Images skirtes taken and ministred was a medicine and present remedie for al diseases as Eusebius writeth because it perteineth not specially to the mater of Images I rehearse nothinge The B. of Sarisburie Eusebius him selfe sheweth that the Phenâ—cians beinge Heathens and hearinge and seeinge the straunge Miracles that had béene wrought by Christe and by his Apostles made these Images in the honoure of them onely of their Heathenishe and vaine Superstition His woordes be these Nec mirum est Veteres Ethnicos beneficio affectos à Seruatore nostro ista fecisse Nam Apostolorum Pauli Petri ipsius Christi Imagines coloribus ductas seruatas vidimus Et credibile est priscos illos homines non dum relicta auita Superstitione ad hunc modum consueuisse colere illos Ethnica consueâ—â—dine ranquam Seruatores It is no maruel that the Heathens receiuinge suche benefites of our Saueour did these thinges For we haue seene the Images of Pauâ—e of Peter and of Christe drawen in colours and preserued And it may wel be thought that men in olde times beinge not yet remooued from the Superstition of their Fathers vsed after this sorte to woorship them by an Heathenishe custome as their Saueours By these woordes of Eusebius it is plaine that the vse of Images came not from Christe or from the Apostles as M. Hardinge saithe but from the Superstitious custome of the Heathens Neither doothe it appeare that those Images were sette vp in any Churche As for the Image of Christe it is plaine it stoode in the streete abroade and an Herbe of strange operation grewe vnderneath it Iulianus that Renegate that once had professed Christe and afterwardes wilfully renounced him tooke downe that Image of Christe not to withdrawe the people from Idolatrie but in malice and despite of that newe Religion and erected vp his owne Image to the intent the people shoulde woorshippe it purposely to deface Christe euen as they doo nowe that wilfuly breake Goddes Commaundementes to vpholde and mainteine their owne Traditions Of whome S. Basile writeth thus Who so forbiddeth vs to doo that God commaundeth or commauÌ„deth vs to doo that God forebiddeth is accursed vnto al them that loue the Lorde Therefore God stroake Iulians Image from Heauen with lightening and rente it in péeces in token of his reuengeance Like as also when an other Iulian President of the East had spoiled the Churches of Antioche in like despite of Christe sate vpon the Holy Communion Cuppes God smote him suddainely in the secrete partes with suche a disease as neuer afterwarde coulde be cured M. Hardinge The .6 Diuision It is euident by Chrysostomes Masse that there was some vse of Images in the Churche
preachinge of the Gospel was denied vnto them by the iust iudgement of God as vnto men vnwoorthy of any Spiritual vnderstandinge Thus M. Hardinge the better to winne his purpose is contented to say that al the people of God him selfe onely with a fewe others excepted are blinde reprobate accursed of God forsaken and leafte in hardenesse of their hartes vnwoorthy of Spiritual vnderstandinge geuen ouer into a wicked minde like to Pharao like to Antichriste So muche is the simple Laie People beholden to him But Gerson a Doctour of M. Hardinges owne Companie saithe Licet Iudicium Conclusiones Fidei authoritatiuâ— spectent ad Praelatos Doctores tamen ad alios quà m ad Theologos potest deliberatio pertinere sicut cognitio super his quae Fidem respiciunt ita etiam vt ad Laicos hoc possit extendi plus aliquando quà m ad multos Clericorum Al be it the Iudgement and the Conclusions of Faithe pertaine by authoritie vnto the Prelates and Doctours Yet the Consideration and weighing of the same may pertaine as wel vnto others as also knowledge touchinge those thinges that pertaine vnto the Faith Whiche knowledge and iudgement may also be extended vnto the Laie people and that better oftentimes then to many Priestes So Panormitane saith Magis credeÌ„dum est Laico afferenti Scripturas quà m Papae Concilio Generali We ought more to beleeue a Lay man if he bringe the authoritie of the Scriptures then the Pope and a General Councel By these it is euident that God hath not excluded the Laye People that beléeueth in him from the vnderstandinge of his Holy Secretes Hugo Cardinalis expoâ—ndeth these woordes in this wise Vobis datum est vobis qui libenter auditis Fidem habetis Vnto you it is geuen vnto you that are glad to learne and haue Faithe And the very ordinarie Glose saithe thus Vobis qui Fideles estis Sed Pharisaeis incredulis Sancta non sunt danda Vnto you that are Faithful it is geuen But vnto the vnfaitheful Phariseis Holy thinges may not be geuen And where M. Hardinge saithe The knowledge of these Mysteries partaineth onely vnto the Apostles of Christe and to their Successours pleaseth it thée good Reader to vnderstande that by M. Hardinges owne Decrée the Successours of the Apostles be neither Priestes nor Deacons nor Monkes nor Freers nor Cardinalles but onely Bishoppes For so it is limited by Anacletus Episcopi Apostolorum Domini Presbyteri verò Septuagintaduorum Discipulorum locum tenent Bishoppes are in the place of the Apostles and Priestes are in the place of the three scoare and twelue Disciples Thus M. Hardinge hath taken greate paines to shutte out bothe him selfe and the greattest parte of his Clergie and al the whole people from the Mysterie of the Kingedome of Heauen M. Hardinge The .7 Diuision It is reported by sundry 206 auncient VVriters of great Auctoritie that amonge the people of Israel the seuentie Elders onely coulde reade and vnderstande the Mysteries of the Holy Bookes that we cal the Bible For where as the letters of the Hebrewe tongue haue no Vocalles they onely had the skil to reade the Scripture by the Consonantes And thereby the Vulgare people were kepte from readinge of it 207 by special Prouidence of God as it is thought that Preciouse stoanes shoulde not be caste before Swine that is to say suche as be not called thereto as beinge for their vnreuerent curiositie and impure life vnwoorthy The B. of Sarisburie Notwithstandinge M. Hardinges allegation were true yet S. Hilaries iudgement touchinge the Hebrewe tongue were not greate For writinge vpon the same Psalme he muche mystaketh this Hebrewe woorde Bereschith as a man vnskilful in that language and S. Hierome reproueth him likewise for mystakinge this Hebrewe woorde Osanna But M. Hardinge as otherwise his wonte is muche misreporteth his Authoure For S. Hilarie saith no suche thinge Thus onely he saith that these thrée scoare twelue Doctours or Elders were menne of greate knowledge and therefore alloweth wel of their iudgement Touchinge the first inuention and vse of the Prickes it is thought the Rabines them selues doo not agrée Some saie they were deliuered to Moses in the Mounte Some saie they were inuented by Esdras Some by the Tabarites whiche were the Canonistes of the Iewes or Doctours of Traditions Howe be it what so euer it were the case is not muche Material But to saie that in al the whole Countrie of Iewrie a fewe onely excepted noman was hable to reade the Hebrewe tongue in M. Hardinge beinge so wel learned in the same it must needes be thought either a greate ouersight or els some other greater faulte For he knoweth that God commaunded euery of the people to write the Woordes of the lawe in the postes of their doores in the Borders of their coates Likewise God commaunded that who so woulde put awaie his wyfe should first write a bille of diuorse so put her from him If M. Hardinge wil saie Some one or other of these learned Elders or Doctours might write it for them Yet it is written thus in the Booke of the Machabees Coepit populus Israël Scribere in tabulis The people of Israel began to Write in their tables It is written of Mardocheus That he wrote al that happened That Hieremie wrote the plagues that were comminge and that Baruch wrote the woordes of Hieremie And in the Gospel the wicked Steward saith vnto the debter Take thy bille sitte downe and write Nowe let M. Hardinge coÌ„sider howe could al these Write onles they coulde Reade and yf they coulde not Reade to what ende shoulde they Write Uerily it appeareth not that any of these was of the thrée scoare and twelue Elders Likewise Kinge Iosias founde the Booke of the Lawe in a walle and Read it When Christe Read and expounded the Prophete Esai in the Synagoge the people marueiled not at his Readinge for that was common but onely at his Exposition Philip said vnto the Chamberlaine Intelligis ea quae legis Vnderstandest thou that thowe Readest And wheÌ„ Christ suffered vpon the Crosse S. Iohn saith Hunc titulum multi Iudaeorum legerunt Many of the Iewes Read that Title And wherefore did the Rabines take order that none of the Laye People before they came to certaine yeeres of age shoulde Reade either the first Chapter of Genesis or the Booke of Canticles or certaine Chapters of the prophete Ezechiel if none of al the people vnderstoode the Prickes or Uowelles nor â—oulde Read any thinge at al Yf there were nothinge els yet this thing onely is sufficient to discrie M. Hardinges errour The Rabines saie that in euery towne within the whole couÌ„trie of Israel there was a Schoole that in Ierusalem there were foure hundred Schooles And wil M. Hardinge haue vs beleue that in so many Schooles there was
wearishe bodies nothing like that they seemed before then saide he vnto them Lo these be they of vvhom ye stoode so muche afraide these be their greate bodies these be their mighty boanes Euen so good Reader if thou stande in feare of these M. Hardinges Authorities and Argumentes and thinke them terrible and inuincible for that they are embossed and wrought out by arte take them rippe them open them searche them weighe them strippe them naked shake them out conferre them with the places from whence they were taken consider the Causes and the Circumstances what goeth before what commeth after marke the Storie of the time examine the Iudgemente of other Fathers and thou shalt marueile wherfore thou stoodest so muche afraide or euer thoughtest them to be inuincible It were aboue al thinges to be desired of God that his Heauenly Trueth might passe foorth without these contrarieties and quarrels of iudgementes and many godly wise men are muche offended to see it otherwise But thus it hath been euer from the beginning Cain was against Abel Esau against Iacob The Kingedome of Darkenesse was euer against the Kingedome of Light The Scribes and Phariseis were greeued with Christe Celsus Prophyrius Iulianus Symmachus were greeued with the Glorie of the Gospel Christe him selfe is the stoane of offense laide to the Resurrection and ruine of many But through these offenses and contentions the Trueth of God breaketh out and shineth more glorious Blissed therefore be the name of God that hath offered this occasion For I haue no doubte in God but of this necessarie conflicte through his mercie there shal issue some sparkle to the glorie of his holy name For as Moses Rodde deuoured the Roddes of the Sorcerers euen so wil the Trueth of God deuoure Errour Darkenesse cannot stande before the light Tertullian saithe Scriptura diuina Haereticorum fraudes furta conuincit detegit The Holy Scripture discloaseth â–ª and confoundeth the suttleâ—ies and robberies of Heretiques And Nehemias saith Greate is Veritie and preuaileth But M. Hardinge threatened afore hande that mine Answeare be it true be it false shal soone be answered How be it if he wil not dissemble but deale plainly and laye out the whole and answeare the whole as he seeth I haue dealte with him perhappes it may require him some longer time But if he dismembre my sayinges and â—ulle out my woordes and take choise of my sentences without regarde what goeth before or what cometh after or if he sende vs ouer suche pretie Pamflettes as he lately printed togeather and ioined with the Turkish Newes of Malta I warne him before hande I may not vouchesaue to make him answeare Notwithstanding before he addresse him selfe to his seconde Booke I would counsel him first to consider better the ouersightes and scapes of his former Booke and further to thinke that what so euer he shal write it wil be examined and come to trial And let him remember it is not sufficient to cal vs Sacramentaries and Heretiques or to condemne our Bookes for pelfe and trasshe and fardles of lies before he see them For these thinges wil now no lenger goe for Argumentes But before al thinges let him write no moe Vntruethes For thereof he hath sente vs yenough already Let him nomore wreast and racke the Scriptures Let him nomore neither misallege nor mysconstrue nor corrupte nor alter the holy Fathers Let him nomore imagin Councels and Canons that he neuer saw Let him nomore bring vs neither his Amphilochius nor his Abdias nor his Hippolytus nor his Clemens nor his Leontius nor any other like childishe forgeries nor his Gheasses nor his Visions nor his Dreames nor his Fables Let him nomore bringe one thinge for an other And to be shorte let him bring no moe Contradictions in his owne tales nor be founde contrarie to him selfe Otherwise the more he striueth the more he bewraieth his owne cause Now good Christian Reader that thou maiste be the better hable bothe to satisfie thine owne Conscience in these cases and also to vnderstande as wel what is saide as also what is answeared of either partie I haue laide foorth before thee M. Hardinges Booke without any diminution fully and wholy as he him selfe gaue it out And to euery parcel thereof accordinge to my poore skil I haue laide mine Answeare whether sufficient or insufficient thou maiste be Iudge To thee it is dedicate and for thy sake it is written Here muste I say vnto thee euen as S. Hierome saithe to his Reader in the like case Quaeso Lector vt memor Tribunalis Domini de iudicio tuo te intelligens iudicandum nec mihi nec Aduersario meo faueas néue personas loquentium sed causam consideres I beseche thee good Reader that remembringe the Iudgemenâ—seate of the Lorde and vnderstandinge that as thou doost iudge so thou shalt be iudged thou fauer neither mee nor mine Aduersarie that vvriteth against mee and that thou regarde not the personnes but onely the cause God geue thee the Sprite of Vnderstandinge that thou maiste be hable to iudge vprightly God geue thee eies to see that thou maist beholde the comfortable and glorious face of Gods Trueth that thou maist know thee good and merciful and perfit wil of God that thou maiste gròw into a ful perfite man in Christe and no lenger be blowen away with euery blast of vaine Doctrine but maiste be hable to know the Onely the True and the Liuing God and his onely begotteÌ„ Sonne Iesus Christe To whom bothe with the Holy Ghost be al Honour and Glorie for euer and euer Amen From London the .vi. of Auguste 1565. Iohn Ievvel Sarisburien ¶ AN ANSVVEARE TO M. Hardinges Preface IT misliketh you muche M. Hardinge that in so many and sundrie cases by mee mooued wherin standeth the greattest force of your Religion I shoulde saie You and others of that parte are vtterly voide not onely of the Scriptures but also of the Olde Councelles and Ancient Fathers and that in suche an Audience I should so precisely so openly discoouer the wantes and weakenesse of your side And therefore The greatter my heape riseth the lesse saie you is mine aduantage Whereunto I may easily replie The larger is mine Offer the more wil your discrete Reader mislike the insufficiencie of your Answeare and the more enlarged is your libertie the lesse cause haue you to complaine Wise men ye saie woulde more haue liked greatter Modestie Uerily the men that you cal Wise woulde haue thought it greattest Modestie to haue dissembled and saide nothinge But what may the same Wise menne thinke of your Modestie that hauinge so often made so large and so liberal offers of so many Doctours are not hable in the ende to shewe vs one Neither looke wee so fiercely nor shake wee the swearde so terribly as you reporte vs. This was euermore your and your felowes special and peculiar commendation Who bisides your fierce and cruel lookes and bisides the
shame mee to saie that S. Hierome saide Dicam illud Socraticum Hoc tantùm scio quòd nihil scio I wil saie as Socrates sometime saide This thinge onely I knowe that I knowe nothinge In these cases as I séeke no praise so I feare no reproche What so euer wante is in mee there be others that can supplie it How be it I neuer vnderstoode but Ueritie and Humilitie might wel stande togeather Where yow saie what so euer skil or knowledge I haue or had I haue euermore bente it onely to the reproche and sclaunder of the Churche it is no greate maisterie M. Hardinge to speake il But I trust God him selfe that iudgeth iustly iudgeth otherwise Yf there be in mee I say not any talente but onely any mite of a talente my praier vnto God is and euer was it maie be bestowed wholy to the honoure and comforte of his Churche And yet maie not yow M. Hardinge neither sette sutche stoare by your selfe nor so mutche abase and discredite others as though bisides yow your felowes there were noman méete to be counted learned When the Iewes in contempte of al others boasted them selues to be the onely stocke and Bloud of Abraham S. Paule by an humble kinde of presumption doubted not in al respectes to compare with them in this wise Hebrewes they be and so am I. Israelites they be and so am I. The seede of Abraham they be and so am I. Againe he saith Thus doo I and thus wil I doo that in the thinges whereof they glorie they maie be founde to be as wee are I wil force this comparison no further Sutche contention is but vaine O M. Hardinge this saieinge is common vnto vs bothe By the Grace of God wee are that wee are O that his grace be not in vs in vaine For my parte bothe at your requeste and also without your requeste I vtterly denie my learninge And touchinge my Bishoprike yf that in any parte happen to gréeue you I denie it too I denie myne estimation I denie my name I denie mée selfe Onely the Faithe of Christe and the Truethe of God I cannot denie Or with this Faithe or for this Faithe I truste I shal ende I cannot withstande the Sprite of God I cannot saie the consente of al the Auncient Catholique Fathers was an heape of errours and a linke of Heresies Although you M. Hardinge coulde denie al togeather at an instante and vpon the suddaine yet beare with others that cannot so easily doo the same Touchinge D. Fisher I scoffed neither at him nor at any others Onely I laide out the imperfection of certaine their Argumentes whiche if they were weake many waies faultie the faulte was not mine I made them not D. Fishers Argumente was this We are sure there is Purgatorie Ergo the Popes pardonnes be good and available I shal be forced in perusinge your Booke to disclose many like infirmities and folies in your Argumentes M. Hardinge Yet notwithstandinge I wil not scoffe But happy are you that may cal vs Gospellers Newe Maisters Patriarkes and I knowe not what and to write what you liste without scoffinge In the ende of your foretalke whiche is before the shewinge of your Booke ye thinke al the worlde singeth Sanctus Sanctus and receiueth you with Ozanna And therefore ye wil euery bodie to come and subscribe How be it it séemeth this request is very suddaine out of season You should first haue shewed vs bothe whereunto wée shoulde subscribe and also your Authorities and Reasons wherewith ye would force vs to subscribe But the olde learned Father Tertullian saith thus of the Ualentinian Heretiques Habent artificium quo priùs persuadent quà m doceant Veritas autē docendo suadet non suadendo docet These Heretiques haue a kinde of cunninge and a policie whereby they persuade vs firste and teache vs afterwarde But the Trueth persuadeth vs by teachinge and not teacheth vs by persuadinge Kinge Agesilaus the better to embolden his Souldiers to the fight with a certaine iuice wrote this woorde Victorie in the palme of his hande and afterwarde beinge at his Seruice as the manner then of the Heathens was he laide his hande so written closely secretely vpon the harte of the Sacrifice so printed it with the saide woorde Victorie and immediatly shewed the same vnto his Captaines and Souldiers as if it had beene written by the Goddes The simple Souldiers not vnderstanding this policie and thinkinge the whole mater had in deede béene wrought by miracle grewe full of courage not doubtinge but their Goddes that had written Victorie woulde also geue them Victorie By like policie and to like purpose it séemeth you M. Hardinge would beguile your Reader and that you lacke in strength woulde winne by policie and that you wante in Reasons woulde gaine in woordes that the simple may thinke you haue the Victorie bicause you haue written Victorie with your penne But you are not yet equal with the credite of Pythagoras It is not sufficient for your scholars to say Ipse dixit M. Hardinge hath saide it Euery man wil not thinke it is so bicause you can write it or Printe it or say it is so As for mée selfe I wil saie with S. Hierome Cupio discere Discipulum me profiteor dummod◠doceant I woulde faine learne and make a vowe to be their Scholar so they would teache mee Firste ye shoulde haue geuen vs leaue to haue perused your whole Booke And when we had wel weighed your vntrue Allegations your vaine Constructions your Newe petite Doctours your Corruptions your Forgeries your Dreames your Fables and the huge multitude of your vntruethes then hardly ye shoulde haue called vs to subscribe How be it M. Hardinge this is no force sufficient to subdewe the world It was not thought ye had benne so weakely appointed It is not yenough for yow thus odiously to vpbraide vs in your anger and to calle vs Newe Maisters and Heretiques That lesson might haue serued you longe agoe before ye were espied It behooueth yow now to haue some stronger argumentes specially fightinge against God For my parte notwithstandinge I were thorowly persuaded longe before yet am I nowe some deale the more satisfied by these your traueiles For touching your wante of Scriptures Councelles Doctours and Examples of the Primitiue Churche I am wel and fully confirmed by the sclendernes of your proufes And I doubte not but some of these that now be aboute you beinge I trust not frowardly carried awaie with wilful malice but hauinge the feare of God and a reuerente zele to doo the best although perhaps not knowledge sufficiente to iudge what is best after they shal vnderstande some parte of your dealinge herein wil by Goddes Grace beginne somewhat to forethinke them selues of their iourney to caste some doubtes of your credite S. Augustine saith Iuris forensis est vt qui in precibus mentitus sit illi ne profit
so haynous a mater for a godly man to be vexed by the diuel perhaps he wil also fynde some faulte with Christe that was caried by the Diuel into the mounte or with S. Paule that had the Angel of Sathan to buffet him or with a great numbre of his portuise Sainctes whose legendes are ful of visions of Diuels with other like childishe fables As for Luther yâ— doctrine that he taught in his schoole touching this pointe is the very Gospel of Christe and therefore it increaseth and entreth into the hartes of men and the lyes and sclaunders of the enemies shal neuer be hable to preuayle against it M. Hardinge The .3 Diuision Yet we denie not but that the fathers of some auncient Councels and sithens likewise S. Thomas and certaine other Schoole Doctours haue called it sometimes a Priuate Masse but not after the sense of Luther and his scholers but onely as it is contrary to Publike and solemne in consideration of place time audience purpose rites and other circumstances The varietie and chaunge of which being things accident arie cannot varie or chaunge the substance or essential nature of the Masse M. Iuel an earnest professour of the newe doctrine of Luther and of the Sacrament aries calleth as they doo that a Priuate Masse whereat the priest hauing no companie to communicate with him receiueth the Sacrament alone The B. of Sarisburie M. Hardinge by a Rhetorical Correction vpon better aduise putteth him selfe in remembrance that there is mention made of Peculiar Priuate Masses as he sayth in certaine auncient Councelles and in the schoole Doctours He might haue named Steuen Gardiner and Albertus Pigghius that wrote the defence of Priuate Masse he him selfe acknowledgeth abuses errours in the same Yet wil he not I trowe confesse that eyther of them both was the Disciple of Sathan Here M. Hardinge standeth vpon termes and saith the Masse is called Priuate in respecte of place time audience and other circumstances And euen suche be their Priuate Masses for the most parte sayde in side Iles alone without companie of people onely with one boye to make answere so priuate that the people of God is thereby depriued and robbed of al comforte And thus it séemeth Thomas vnderstandeth the priuate Masse For thus he sayth In Missis priuatis sufficit si vnus sit praesens scilicet Minister qui populi totius personam gerit In priuate Masses it is sufficient if there be one presente I meane the Clerke that standeth in steede of the whole people Touching the allegations in the margent the Schoole Doctours are al of very late yeeres The place of S. Augustine is forged and not S. Augustines the place of S. Gregorie nothinge to purpose not once naminge priuate Masse the Councelles that are called so auncient were al at the least seuen hundred yeeres after Christe and so without the reatche of my compasse But to agrée vpon termes and not to flie the name of Masse althoughe it be very seldome and for the most parte neuer founde in the olde Catholike wryters that we cal the Common or Publike Masse whereas the priest and people receiue the holy Communion togeather whiche was the auncient order of the Apostles and holy Fathers in the primitiue Churche But whereas the priest receiueth the Sacrament him selfe alone without distribution made vnto others that we cal the Priuate Masse yea although the whole parishe be present and looke vpon him For a thinge may be priuate although it be doone by the publike Minister and for the people and in the middes of al the people And thus Thomas of Aquine séemeth to take these woordes Priuate and Common First saith he the people is prepared to receiue by the Common prayer of al the people which is the Lordes praier and also by the Priuate prayer which the priest offereth specially for the people Here the praier is called priuate notwithstandinge it be made by the priest for the people and in the middes of the Congregation M. Hardinge The .4 Diuision Against this priuate Masse as he termeth it he inueâ—gheth sore in his printed sermon whiche he preached at Poules crosse the seconde Sonday before Easter in the yeere of our Lorde 1560. as he intituleth it shunninge the accustomed name of Passion Sonday least as it seemeth by vsinge the terme of the Catholike Churche he shoulde seeme to fauour any thinge that is Catholike In which sermon he hath geathered together as it weare into one heape al that euer he coulde finde written in derogation of it in their bookes by whom it hath been impugned The B. of Sarisburie Marke gentle reader how smal occasions this man taketh holde at contrary to his promise to serue his intemperate humour of speakinge euil What thinketh he that al folke are Heretiques that name the dayes otherwise then they be named in his Portuise So may he soone condemne the Gréekes and the Churche of Rome onely excepted al other Christians throughout the worlde who as I recken neuer had the name of Passion Sonday in their Calender or vse of speakynge So may he condemne al such as cal Parasceue Good fryday or the Italians that contrary to the Portuise cal the first wéeke in Lente the Carneuale In déede the Portuise calleth that day not onely Passion Sonday but also the Sonday Iudica and taketh the one name to be as Catholike as the other God be thanked we are not ashamed of Christes Passion as hauinge nothinge to glorie in but onely the Crosse of Christe and his Passion neyther dooe wée refuse your fantasies bicause they be Catholike as you surmise but bicause they be your own diuised by your selfe of late daies many of them contrary to Gods holy woorde and are not Catholike Inuectiues I made none neither dooe wée vse the Pulpâ—â—e to that purpose but soberly and farre otherwise then M. Hardinge séemeth to vse his penne I spake of the abuses of Christes last Supper hauinge thereto occasion of these woordes of S. Paule The thinge that I receiued of the Lorde the same haue I deliuered vnto you who in his time séemeth to fynde faulte with the Corinthians for the same Neither is the Supper of Christe so priuileged but it may be abused as appeareth by the very confession of our aduersaries who denie not but that there be abuses and errours cropen into the priuate Masse M. Hardinge The .5 Diuision Although he pretende enemitie against priuate Masse in woorde yet in deede who so euer readeth his sermon and discerneth his sprite shal easily perceyue that he extendeth his whole witte and cunninge vtterly to abolishe the vnbloudy and dayly Sacrifice of the Churche 4 commonly called the Masse VVhiche as the Apostles them selues affirme in Clement their scholer and fellowe being vnbloudy hath succeeded in place of the bloudy Sacrifices of the olde lawe and is by Christes commaundement frequented and offered in
pleased him to say that he him selfe and his fellowes so cal it he had done right But here is brought in a whole troupe of doctours in a ranke Mâ—lchisedech Malachias Clemens the Apostles fellowe the Deacons of Asia Abdias the Apostles Disciple and Bishop of Babylon that saw Christe in the fleash S. Andrew S. Iames Martialis Dionysius who had conference with Peter Paule Iohn Irenaeus Iustinus Martyr Hippolytus Martyr Basile Chrysostome Cyril of Ierusalem al the reste of the Doctours in al ages in al partes of the worlde And who would not be affraide to sée suche an armie come against him How be it gentle reader be of good cheare Al this is but a camisado These be but visardes they be no faces They are brought in like Mummers for a shewe say nothing That M. Harding lacked in weight he would néedes make vp in tale and so vseth this onely as a floorishe before the fight as a streame blâ—wen vp with winde and weather carieth with it much frothe filth by the very rage drifte of the water euen so M. Hardinge in this place flowinge wanderinge ouer the bankes with Copia verborum by the violence force of his talke carieth a great deale of errour vntruthe alonge before him Notwithstandinge thus hath he geuen thée good Christian reader as he saith a taste of his proâ—fes without allegation of any woordes for confirmation of thy faithe concerninge the Masse Miserable is that faithe that in so weightie maters can be confirmed with bare names by hearinge nothinge I maruel that M. Harding euer durst either to allege such authorities as he knoweth the most hereof be or thus openly to mocke the worlde For briefly to touche Melchisedech Malachias the institution of Christ what weight can there appeare in these reasons Melchisedech brought foorth breade and wine to banket Abraham and his armie beyng wearie of the chase Or Malachias Prophesied that al the nations of the worlde should be turned vnto God should offer vnto him a pure Sacrifice Or Christe ordeined his last Supper amongst his Disciples badde them doo the same in his remembraunce ergo there was priuate Masse in the Churche Who euer made any such argumentes in any schoole what wil M. Harding make folke beleue that Melchisedech Malachias or Christe said priuate Masse Or doth he thincke that these reasons must be taken bicause he speaketh the woorde But he wil saie and Malachias signified the Sacrifice of the newe testament We denie it not But did they signifie a Sacrifice done by one man alone in a strange language the people lookinge on him and no man knowynge what he meaneth Why may we not thinke rather they signified the Sacrifice of the holy Communion whereas the whole people dooth lifte vp their handes and hartes vnto heauen and pray and sacrifice togeather reioisinge in the crosse of Christ and so celebratinge the lordes death vntil he comme for the Sacrifice that is prophesied by Malachie as it is expounded by Tertullian S. Hierome and other holy Fathers is the Sacrifice of prayer contrite harte as hereafter in the seuentienth article it shal further appeare Touching the witnesses here alleged first I maruel that M. Hardinge would euer bringe them foorthe but muche more that he woulde thus sette them out with such circumstances of commendation as that they saw Christe in the fleshe or that they were the Apostles fellowes For he knoweth wel that many of them are litle woorthy of suche credite as partely beynge euer doubted of and suspected to be written not by them whose names they beare but by Heretiques to whom M. Hardinge séemeth nowe to flie for ayde partely also obscure vnknowen vnacquainted not readde not séene not harde of in the worlde before this tyme. But most of al I maruel that he would euer hasarde his cause on these witnesses who as he him selfe very wel knoweth wil speake against him And therefore he hath here cunningly suppressed their woordes and hath onely made a mustre of their names but woulde suffer them to say nothinge And that thou good reader maist haue a taste hereof and sée the faithfulnesse of these mennes dealinge let vs first consyder Clemens who as it is reported here was the Apostles fellowe The title of the booke séemeth to be De Apostolicis traditionibê° that is Of orders taken diuised by the Apostles of Christe for the better gouernment of the Churche A woorthy booke no doubte and in al ages to be had in great price if men had béen perswaded it had béen written in dede by Clement But S. Hierome by the reporte of Eusebius maketh mention onely of one epistle of Clementes that he thought woorthy to be receiued which epistle notwithstandyng is not nowe to be founde One other epistle of Clementes he speaketh of but he sayth it was neuer allowed by the Churche And further S. Hierome sayth Certaine other bookes there are reported to be abroade in the name of Clement as the disputation of Peter and Appion whiche bookes were neuer in vse amongst our fathers neither conteine they pure and Apostolical doctrine Thus muche S. Hierome Nowe whence then commeth M. Hardinges Clement It was founde very lately in the I le of Candie by one Carolus Capellius a Uenetian written in Gréeke and in these countreis neuer hearde of nor séene before Here the reader be he neuer so simple yet must he thinke thus muche with him selfe Clemens was Bishop of Rome as it is thought nexte after S. Peter And were the Bishop of Romes bookes and suche bookes so strange so holy and of such weight kept in Candie so farre of from Italie in an Ilande in the sea and not in Rome written in Gréeke not in Latine And coulde suche a woorthy woorke diuised by al the Apostles and set foorth by the Apostles fellowe be layde vp in secresie for the space of a thousande fiue hundred yéeres and more and no man misse it Thus muche the reader may soone consider with him selfe be he neuer so simple But what if this booke were neuer written by S. Clement what if it were written by no honest man what if it were written by an Heretique Uerely it was a common practise in olde times to sette wicked bookes abroade vnder the names and titles of the Apostles and other godly Fathers Leo sometime Bishop of Rome writeth thus Apocriphae Scripturae quae sub nominibus Apostolorum multarum habent seminarium falsitatum non solùm interdicendae sed etiam penitus auferendae atque ignibus tradendae sunt Secrete Scriptures whiche bearyng the names of thâ—apostles conteyne a â—â—rcerie and occasion of muche falsheade are not onely to be forbidden but also vtterly to be taken awaye and to be committed to the fyre By this we see that thapostles names were borowed sometimes to auoutche Heresies and wicked doctrine As touchyng
Churche singeth with him Then followeth in order the readinge of the holy Scriptures whiche is done by the Ministers After that the Caâ—echumeni that is they that are newly come vnto the Religion of Christe and are not yet baptized and Energumeni that is suche as are molested with euill Sprites and suche others as are inioyned to penaunce are commaunded foorth And so there remaine suche as are méete to haue the sight and Communion of the holy thinges It followeth And shewyng foorth the giftes of the holy Sacramentes he goeth to the Communion him selfe and likewise exhorteth others And a litle after that The Priest vncoueringe the Breade that came couered and in one cake or loafe and diuidinge the same into many portions and likewise diuidinge the vnitie of the Cuppe vnto al Mystically and by way of a Sacrament he fulfilleth and diuideth vnitie It foloweth againe Then the Minister receiuinge him selfe and distributinge the holy Communion vnto others in the ende concludeth with holy thankes geuinge togeather with al the whole holy companie of the Churche I beleue M. Hardinge him selfe wil say here is yet but bare witnesse for his Priuate Masse In the Liturgie of S. Basile whiche is also brought for a witnesse in this mater The Prieste prayeth thus Al we receiuinge of one Brâ—ade of one Cuppe c. It foloweth The Prieste diuideth the holy Breade into fower partes the quéerâ— singeth the Communion and so they communicate al. Another witnesse is Chrysostome His Liturgie or as M. Hardinge deliteth to speake his Masse is thus ordred After that the Prieste hath communicate with the Ministers then the great doore is sette open The Prieste sheweth foorth the Cuppe vnto the people sayinge With the feare of God and faithe and loue approche ye neare The Deacon sayeth Come ye neare in peace The people answeareth In the name of the Lorde Againe The Deacons receiue the Communion Afterwarde the Mysteries be caried vnto a place where the people must communicate Ignatius an other witnesse writinge vnto the people of Philadelphia hath these woordes Vnus panis pro omnibus fractus est unus calix omnibus diuidebatur One breade was broken for al and one cuppe was diuided vnto al. What néedeth it me to discourse further of the rest By these fewe I doubte not it may soone appeare howe faithfully these men allege the Catholike Fathers onely amasinge the reader with naked names Here wée sée suche as can not communicate are commaundeth foorthe The whole Churche prayeth singeth and receiueth the holy Sacramentes al togeather Suche Masses they be that the olde Catholike Fathers canne witnesse of And of other Masse they knowe none M. Hardinge him selfe confesseth that in the Primitiue Churche the people receiued the Communion euery day Yet not withstandinge for his Priuate Masse he allegeth the names of Doctours of the Primitiue Churche And so like a craftie Apothecarie in his markes or papers he hath the Masse but in his boxes he hath the Communion But he wil say he alleged al these Doctours by way of digression to an other purpose to prooue the Sacrifice Firste there is very smal proufe in suche witnesses as say nothinge and besides that it is a simple kinde of Rhetorike to vse so large digressions from the mater before ye once entre into the mater And as touchyng the Sacrifice if you haue any at al you haue it onely of the institution of Christe otherwise you haue none But wée are sure we haue Christes institution Wherefore it followeth wée haue the Sacrifice that Christe appointed Touchinge Hippolytus the Bishoppe and Martyr that as M. Hardinge saithe liued in Origens time and is now extant in Gréeke it is a very litle booke of smal price and as smal credite lately sette abroade in printe about seuen yéeres paste before neuer acquainted in the worlde Suche be M. Hardinges auncient authorities for his Masse It appeareth it was some simple man that wrote the booke bothe for the Phrases of speache in the Gréeke tongue whiche commonly are very childishe and also for the truthe and weight of the mater He beginneth the firste sentence of his booke with enim whiche a very childe would scarsely doo He hath many vaine gheasses of the birthe and life of Antichrist He saithe and soothely auoutcheth that Antichriste shal be the Diuel and no man and shal onely beare the shape of a man Yet S. Paule calleth Antichrist the Man of sinne Besides this he hath a further fantasie that Antichriste shal subdewe the kinges of Egypte Aphrica and Ethiopia and that he shal builde vp againe the Temple of Hierusalem And that S. Iohn that wrote the bookes of Apocalyps or Reuelations shal come againe with Elias and Enoch to reproue Antichriste And al this saith he without either warrant of the Scriptures or authoritie of the Churche And writinge that booke namely vpon the Prophete Daniel he allegeth the Apocalyps of S. Iohn in the stéede of Daniel whiche is a token either of great ignorance or of marueilous obliuion Moreouer he saithe that the soules of menne were from the beginninge whiche is an Heresie with other dreames and phantasies many moe This is M. Hardinges Catholike doctour Concerninge the place of him here alleged Venite pontifices qui purè mihi sacrificium die noctéque obtulistis ac pretiosum Corpus Sanguinem meum immolastis quot idie If he wil precisely builde vpon the woordes then muste al other Priestes stande backe and haue no place in Heauen but Bishoppes onely For although they offer vp as M. Hardinge saithe the dayly Sacrifice yet it is wel knowen accordinge to the nature and vse of the woorde they are Priestes onely and not Bisshoppes If he wil make reckeninge of this woorde Quotidiè Dayly then where shal the Bishop of Rome and his Cardinalles stande that scarsely haue leasure to Sacrifice once through the whole yeere And if it be Christe him selfe that they offer vp vnto the Father as they say Howe is the same Christe offered vp vnto Christe him selfe Howe is Christe bothe the thinge that is offred and also the partie vnto whome it is offered But there is no inconuenience to a man in his dreame And if it be the Masse that Hippolytus here speaketh of how is it offered bothe day and night For Hostiensis saithe It is not lawful by the Canons to say Masse in the nighte season sauinge onely the night of Christes Natiuitie But the meaninge of Hippolytus séemeth to be this that al faithful people in this respecte be Priestes and Bishoppes like as S. Peter also calleth them and that euerie of them by faithe maketh vnto God a pure Sacrifice and bothe day and night as it were reneweth and applieth vnto him selfe that one and euerlastinge Sacrifice of Christes pretious Bodie once offered for al vpon the Crosse. Thus are the woordes of Hippolytus plaine and without â—auil
Theophilus against Iohn Bishop of Hierusalem Quod scribit nos tecum pergere Romam Ecclesiae communicare ei à qua videmur coÌ„munione separati non necesse est ire tam longè hic in Palaestina eodem modo ei iungimur Et ne hoc quod procul sit In viculo Bethlehem presbyteris eius quantum in nobis est Communione sociamur Where as he writeth that I am goeinge with thee to Rome to Communicate with the Churche there from whiche we be diuided by Communion it is nothinge needeful to goe so farre For beyng here in Palestine we are ioyned to the same Church in like maÌ„ner And let him not make mater that it is so farre of For beyng here in the litle towne of Bethleem as muche as in vs lieth we ioine in Communion with the Priestes of Rome He saithe as muche as in vs lieth whereby he excepteth onely the vse of the Sacraments together For otherwise they had Communicated throughly in al thinges these woordes as muche as in vs lieth shoulde not haue néeded The errour of these M. Hardinges reasons is called Fallacia aequiuocationis That is a falseheade in reasoninge risinge by the craftie handlinge of one woorde that hath twoo or moe significations whereby one thinge is laide foorth in shewe and an other is concluded This woorde Communio beinge one importeth twoo thinges Consent in Religion and the Ministration of the holy Mysteries The one is spiritual the other corporal The one requireth circumstance of place the other requireth no place Therefore to say S. Hierome and S. Augustine beyng so farre a sunder did Communicate in Religion ergo they did Communicate in breakinge and receiuinge the Sacrament hath no more order in sequele then if M. Hardinge woulde reason thus S. Hierome and S. Augustine did communicate in Spirite ergo they did also communicate in Bodie Or thus Their Sprites were togeather ergo their Bodies were togeather So might he aswel say The Sprite of Elizeus was with Giezi his man vpon the way ergo the bodie of Elizeus was with Giezi vpon the way Or The Sprite of Paule was with the Corinthians ergo his bodie was with the Corinthians By this argument M. Hardinge might very directly haue concluded againste him selfe The whole Churche of God is but one house and al the members of the same doo Communicate togeather in Faithe and Sprite Hereof we may founde the maior Euery particular Churche ought to be a resemblance of the whole Churche and this particular Communion ought to be a resemblance of that general Communion That general Communion is common to al and euery member receiueth his parte ergo the particular Communion ought to be ministred commonly vnto al and euery member to receiue his parte Or thus The Ministration of the holy Communion representeth the coniunction and felowship that we haue in Faithe And as S. Cyprian saithe that Christian men are ioyned togeather with vnseparable Charitie the Lordes Sacramentes doo declare But Christian people being assembled in one Churche doo Communicate in Faith al togeather ergo beinge so assembled they ought to Communicate in Sacramentes al togeather But M. Hardinge of the nature of this woorde Communio séemeth to fashion out farre other argumentes It is called Communio saithe he ergo it may be Priuate It is called Communio ergo it may be receiued of one alone It is called Communio ergo the Prieste may receiue it without communicantes O M. Hardinge weighe your argumentes better before you sende them thus abroade You shal lesse offende God and your owne conscience you shal lesse deceiue your brethren and children shal take lesse occasion to wounder at you Now to adde a litle more hereunto toutchinge the nature of this woorde Communio wherein you so vncourteousely charge al others with ignorance and lacke of learninge as it pleaseth you to doo through out your whole booke I thinke it not amisse to shew you what certaine writers bothe olde and newe haue thought and written in that behalfe I néede not here to allege the woordes that S. Paule vseth touchinge the holy Communion We are al one Breade al one Bodie as many as doo Communicate of one Breade Neither that S. Hierome saithe The Lordes Supper must be common Neither that Chrysostome â–ª The thinge that is the Lordes they make Priuate But the Lordes thinges are not this seruantes or that seruantes but common to al Neither that S. Augustine saithe Hunc cibum potum societatem vult intelligi Corporis membrorum suorum He woulde haue vs to vnderstande that this Meate and Drinke is the felowship of his Bodie and of his members Neither that Chrysostome saithe Quidnam appello Communicationem Idem ipsum Corpus sumus Quidnam significat Panis Corpus Christi Quid fiunt qui accipiunt Corpus Christi What cal I the Communication or Communion we are al one selfe same Bodie What signifieth the Breade The Bodie of Christe And what are they made that receiue it The Bodie of Christe Although these Fathers by these woordes doo manifestly declare that the holy Mysteries in their time were diuided commonly to the whole people yet wil I take no aduantage thereof for that M. Hardinge wil replie they come not precisely to the nature of this woorde Communio Therefore I wil note one or twoo others and such as M. Hardinge can not denie but they speake directly to the mater Pachymeres a Gréeke writer the Paraphrast vpon Dionysius hath these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore saithe he hath this Father Dionysius called it the Communion for that then al they that were woorthy did Communicate of the holy Mysteries Thus Pachymeres a man of late yéeres wrote vpon the same Booke of Dionysius and we may safely thinke he vnderstoode his authors minde as wel as M. Hardinge He saithe Communio is so called of that we doo Communicate togeather But M. Hardinge thinketh otherwise and constantly saith it is not so Haimo writinge vpon S. Paules Epistles saithe thus Calix appellatur Communicatio quasi participatio quia omnes Communicant ex illo The Cuppe is called the Communication whiche is as much as participation bicause al doo Communicate of it Hugo Cardinalis saithe thus Post hoc dicatur Communio quae appellatur vt omnes communicemus Afterwarde let the Communion be saide whiche is so called that we shoulde al Communicate And he saithe further Vel dicitur Communio quia in Primitiua Ecclesia populus Communicabat quolibet die Otherwise saith he it is called the Communion for that the people in the Primitiue Churche did Communicate euery day Gerardus Lorichius Dicitur Communio quia concorditer de vno pane vno â—alice multi participamus Et Communio participationem coÌ„municationem significat It is called Communio bicause we doo communicate togeather agreeably of one Breade and one Cuppe And this
that the Christian people there receiue the Bodie of Christe euery daie It séemeth this custome grewe first from Peter and was planted in Rome A man may here wel demaunde when the custome was that the whole people should communicate dayly togeather where then was the custome of Priuate Masse Bisides this M. Hardinge to proue the custome of the peoples receiuinge at home hath alleged S. Hierome that earnestly reproueth that custome and would not haue them receiue at home S. Hieromes woordes be these Why dare they not goe to the temples builte in the remeÌ„brance of Martyrs Why goe they not to the Church What is there one Christe abroade and an other Christe at home If the people did wel why dothe S. Hierome thus reproue them If they did it why doothe M. Hardinge thus allowe them Here M. Hardinge interlaceth other mater of the office of wedlocke the woords of Persius the Pagane Poete and the superstitious Ceremonie of the Heathens as I take it litle perteininge vnto his Masse Where as the whole people receiued the holy Mysteries euery day the man and wife remembringe sometimes what they had done betwéene them selues and thinkinge them selues for the same not to be in so cleane state of life as the rest were for yâ— cause forbare the Churche for the time and hauinge the Sacrament sent vnto them receiued it Priuately at home Unto this superstition S. Hierome him selfe gaue greate occasion many times bothe writinge and speakinge vnséemely of the state of Mariage in defence whereof S. Augustine wrote a Booke againste Iouinian intitled De bono Coniugij and S. Hierome afterwarde was driuen to make his answeare by way of purgation vnto Pammachius for the same In this errour were diuers of the olde learned Fathers Tertullian saieth I allowe not Mariage for fornication and that stande bothe in one thinge Origen saithe No man can offer the continual Sacrifice that is to say the Sacrifice of Praier vnlesse he be a Virgin S. Hierome saithe It is good not to touche a woman Therefore it is il to touche a woman Upon occasion of whiche errour the people sometimes forbare the Churches where Martyrs were buried Wherein M. Hardinges translation swarueth muche from the Original For in stéede of Churches he hath translated Martyrs Shrines as though the bones of holy menne had then bene shrined and offeringes made vnto them as of late yéeres hath bene vsed True it is Almighty God for the testimonie of his Doctrine and Trueth hath oftentimes wrought great Miracles euen by the dead Carcasses of his Sainâ—â—es in witnesse that they had bene his Messengers and the Instrumentes of his wil. But as these were good inducementes at the firste to leade the people to the trueth so afterwarde they became snares to leade the same people into errour and that euen in the time of the olde Fathers aboue eleuen hundred yéeres agoe S. Augustine saithe I know many woorshippers of Craues and Images that drinke and quaffe disorderly ouer the deade and offer meate vnto their Carcasses and burie them selfe ouer the buried and make accompte that euen their very dronkennes and glottony is a Religion that pleaseth God Gelasius saithe It is reported that with procession they furnishe vp their Churches builte in the name of deade menne and the same for ought that I can learne while they were aliue not altogeather good faithful men S. Martin on a time came to a Chapel builte in the name of a holy Martyr But afterwarde he learned by reuelation that the same Martyr had bene sometime a common théefe for a robberie had bene put to death and by errour of the people was honoured for a Saincte Likewise S. Augustine saithe Some there be that carie aboute Martyrs bones to sale and yet it may wel be doubted whether euer they were Martyrs or no. Thus muche briefely and by the way of the Reliques and Miracles of Martyrs boanes for that M. Hardinge vpon so smal occasion séemeth to touche them in suche forte as if he woulde haue them shrined and set vp againe As for the Matrimonie of the Godly as S. Paule saithe it is cleane and honorable in al estates And therefore S. Chrysostome saithe Vse thy Mariage with sobrietie and thou shalt be the chiefe in the kingedome of Heauen And the same Chrysostome expoundinge these woordes of S. Paule Mariage is honorable writeth thus Here he toucheth the Iewes that recken the Mariage bedde to be vncleane and that a man risinge froÌ„ the same can not be in cleane life But o you moste vnkinde and most insensible Iewes The thinge is not filthie that God hath graunted of nature vnto man c. Touchinge Erasmus M. Hardinge hath alreadie refused his authoritie and turned him ouer to his owne defence Where he saithe euery man was wonte in olde times to receiue the Sacrament seuerally at home it would muche better haue sounded of M. Hardinges side if Erasmus had saide euery man was wonte then to say Masse seuerally at home And al be it in that shorte not vpon S. Hierome he séeme to vnderstande these woordes of S. Paule haue ye not houses to eate and drinke in of the priuate receiuinge of the Sacrament yet otherwhere writinge of purpose and good deliberation vpon the same he saithe S. Paule meante it onely of common meates and not of the Sacrament In his Paraphrase he expoundeth it thus Hie vnanimitatis Christianae mysterium agitur c. Here is practised the Mysterie of Christian vnitie and not prouision made for the belly For that ought ye to doo in your priuate houses and not in the publike Congregation If ye woulde fille your bellies haue ye not houses where ye may doo it by your selues alone And againe if any man be so greedie of meate that he can not tarie let him eate at home Thus saithe M. Hardinge Erasmus gathereth the Priuate Masse out of the Scriptures M. Hardinge is ouer quicke in his Conclusions He maketh him selfe sure of the Consequent before he sée the Antecedent For Erasmus hath not one woorde there neither of Priuate Masse nor of single Communion How then can he geate that of Erasmus that Erasmus him selfe hath not Neither is this any necessarie forme of reason Men receiued the Sacrament in their houses Ergo they receiued the Sacrament alone For they might receiue in their seueral houses with their wiues and families altogeather as it is alreadie proued by the example of Hippolytus Martyr And S. Hierome saieth The Sacrament was sent home to the man and wife Otherwise it might be saide God commaunded that euery man shoulde eate the Easter Lamme in his house Ergo God commaunded that euery man shoulde eate that Lamme alone How be it I make smal accoumpte of this mater as nothinge touchinge the Priuate Masse but onely shewe the féeblenesse of these Conclusions Yet saithe M. Hardinge bothe S. Hierome and S.
heare but to sée Masse And for so muche as M. Hardinge séemeth to delite him selfe with this kinde of speache To heare Masse To the entente he may make some simple body beléeue that the people hearinge that they vnderstande not are neuerthelesse wel and deuoutly occupied and therein followe the order of the Primitiue Churche I wil also demaunde of him what learned Doctour or Auncient Father euer tooke Hearing in that sense Surely Christe in the godly ioyneth hearinge and vnderstandinge bothe togeather Thus he saith Audite intelligite Heare ye and vnderstande ye And the wise man saithe If thou geue thine eare thou shalt receiue knowledge And God himselfe in the Deuteronomie saith Thou shalt reade the woordes of this Law in the presence of al the people of Israel c. That they hearinge may learne and feare the Lorde your God and may keepe and fulfil al the woordes of this law And in the booke of Kinges it is written thus Loquere nobis Syriacâ— nam audimus Speake to vs in the Syrian tongue For wee heare it That is to say For wee vnderstande it And to that vse hath God endewed vs with the sense of hearing that thereby wée might learne and atteine knowledge And therefore Aristotle calleth hearinge the sense of vnderstanding For hearing voide of al manner vnderstanding is no hearing Cicero saithe In illis linguis quas non intelligimus quae sunt innumerabâ—les surdi profectò sumus In the tongues that wee vnderstande not which are innumerable wee are doubtlesse deafe and heare nothing By this it appeareth that the simple people hearing Masse in a straunge language is deafe heareth no Masse at al. The Emperour Iustinian saith NoÌ„ multuÌ„ interest vtâ—um abfuerit tutor cum negotiuÌ„ contraheretur an praesens ignorauerit quale esset quod contrahebatur There is no greate difference whether the Tutour were absente when the bargaine was made in the behoufe of his Pupil or being present vnderstoode not the manner of the bargaine Likewise also in an other place he saithe Coram Titio aliquid facere iussus non videtur praesente eo fecisse nisi is intelligat He that is coÌ„maunded to doo a thing in the presence of Titius seemeth not to doo it in his presence onlesse he vnderstande it Upon the whiche woordes Alciat writeth thus Quid opus erat eius praesentiam adhibere qui quod agatur non intelligat Siquidem aiebat Epicharmus philosophus MenteÌ„ esse quae videt non oculos Qui igitur animo non adest abesse videtur what nâ—edeth his presence that vnderstandeth not what is done For the Philosopher Epicharmus saith It is the minde that seeth and not the eies Therfore he that is not present with his minde to vnderstande what is doone may be taken for absent I haue alleged these authorities rather then other for that in them wée may see the very light and sense of Nature How then can M. Harding thinke he may steale away inuisible vnder the cloke of these woordes of hearinge Masse Uerely in the sauour iudgement of common reason it is as strauÌ„ge as fonde a speache to say I wil heare Masse As it is to say I wil see the Sermon For what is there in the Masse that the vnlearned can heare The oblation that they imagin is an outwarde action or dooinge and therfore is to be séen not to be hearde The Consecration as they vse it is spoken in silence may not in any wise be hearde Their Communion is none at al and therefore cannot be hearde These be the three substantial partes wherof as M. Harding saith the whole Masse consisteth How then can he say The vnlearned man heareth Masse that heareth not one parte of the Masse If by this woorde Masse he vnderstande the praiers that be saide in the Masse the vnlearned vnderstandeth them not and therefore heareth them not Chrysostome speakinge of him that heareth the praiers in a straunge vnknowen tongue saithe thus Tâ— rectè oras Spiriâ—u scilicet concitatus sonas sed ille nec audiens nec intelligens ea quae dicis paruam ex ea re vtilitatem capit Thou praiest wel for thou soundest out woordes beinge moued â—y the Spirite but the vnlearned neither hearinge nor vnderstandinge what thou sayste hath thereby but smal profite Likewise saith S. Pauleâ— Qui loquitur lingua non hominibus loquitur sed Deo Nullus enim audit He that speaketh with tongue speaketh not vnto men but vnto God For no man heareth him M. Hardinge saith The vnlearned heareth the Masse and other prayers ye although he vnderstande not one woorde that is spoken But S. Paule and S. Chrysostome saye The vnlearned heareth not bicause he vnderstandeth not God saithe vnto the wicked and not vnto the Godly Ye shal heare with your eares and shal not vnderstande Now let vs sée what M. Hardinge geathereth out of these two Councels Then of like saithe he specially in smal townes and villages they had Masse without the Communion of many togeather Of like was neuer good argument in any Schooles Thou séest Good Reader the best that here canne be had is but a gheasse and as it shal afterwarde appeare a very simple and a blinde gheasse It is a woonder to see so great a mater and so single proufes You haue taught the people that in your Masse Christe him selfe is Presently and Really Sacrificed for the sinnes of the worlde that al that euer he did or suffred for our sakes is liuely expressed in the same and that al Kinges Princes and other estates must needes stoope vnto it And yet was the same for the space of sixe hundred yeeres to be founde onely in poore Townes and Uillages and that onely by gheasse and blinde coniecture and none otherwise Or coulde it neuer al that while once entre into any Citie or good Towne And beynge so good a thinge can no man tel vs who published it and saide it firste But what if the very woordes of these Councels wherevpon M. Hardinge hath founded his Masse make manifest proufe against his Masse The woordes be these Al Secular Christian folke be bounde to receiue the Communion at the least thrise in the yere This Relaxation or Priuilege is graunted onely vnto the Secular Christians Whereof it foloweth necessarily that al Ecclesiastical persons as Priestes Deacons Clerkes others what so euer of the sorte were not excepted but stoode stil bounde to receiue orderly as thei had doone before and that was at al times when so euer there was any Ministration And so by the plaine woordes of these Councels the priest receiued not alone neither hath M. Hardinge yet founde out his Priuate Masse But that the whole mater may the better appeare not by gheasse or ayme but by the very Ecclesiastical order of that age we must vnderstande that
patrum and Iacobus de voragine and Vincentius in speculo who séeme to intitle this Booke by the name of Amphilochius haue furnished the same with many vnsauerie vaine tales yet was there none of them so impudent once to make any mention of this peeuishe fable of M. Hardinges Masse But for so muche as the glorious name of this holy Father is here brought in to beare witnesse to these maters and that in the night season in a dreame and a vision with the visible appearance of Christe and his Apostles and the greatest staie of M. Hardinges cause resteth hereupon and many are amased with the strangenesse hereof and many are ledde away as though it were mater of good trueth and specially for that the Booke is not commonly to be had and it woulde be chargeable to sende to Verona into Italie for a copie suffer me therefore good Christian Reader to geue thee some taste of the same that thou maiste be hable of thée selfe to iudge further and to see by what Doctours M. Hardinge proueth his Priuate Masse To passe ouer the idle talke and conferâ—nce with Diuels the Uisions the Dreames the Fables and other fantastical vanities whiche are the whole contentes and substance of this newe Booke Tertullian hath a good discreete saieing Furibus aliqua semper excidere solent in indicium The theefe euermore leaueth somwhat behinde him that he may be knowen by Let vs therfore compare M. Hardinges Amphilochius with Socrates Sozomenus Gregorie Nazianzene Gregorie Nyssene and other olde writers of approued credite that haue of purpose writen S. Basiles life Socrates and Sozomenus say that Basile in his youth was Libanius Scholar M. Hardinges Amphilochius saithe Basil was Libanius schoole fellowe Nazianzene and Gregorius Presbyter saye that Basile continuinge at Caesaria was wel acquainted with Eusebius the Bishop there before he wente into Pontus M. Hardinges Amphilochius saithe that at his returne from Pontus whiche was soone after Eusebius knewe him not neither had euer spoken with him or séene him before M. Hardinges Amphilochius saithe Basile was Bishop of Caesarea in the time of Themperour Iulianus wherevpon also are founded a greate many fonde fables Nazianzene his nearest frende saithe he was chosen Bishop there a longe while after in the time of Themperour Valens and was not Bishop there at al duringe the whole time of Iulianus M. Hardinges Amphilochius telleth a longe tale how that S. Mercurie being then deade and a Sainte in Heauen at the commaundement of our Ladie tooke his owne Speare out of his Chappel where it was keapte and wente out with the same into the fielde slewe Themperoure Iulian that the same Speare was founde bloudie afterwarde Nazianzene Socrates Theodoretus and Sozomenus say it coulde neuer be knowen by whome he was slaine M. Hardinges Amphilochius saithe Basile foretolde the death of Iulian Theodoretus saieth it was one Iulianus Sabba that foretolde it not S. Basile M. Hardinges Amphilochius saithe Themperour Valens yelded gaue place vnto Basile Sozomenus saithe Themperour continued stil his purpose and would not yéelde M. Hardinges Amphilochius saithe Nazianzenus was present at S. Basiles burial Nazianzene him selfe that ought to know it best saithe he came afterwarde and was not present Gregorius Presbyter saithe Nazianzene came a great while after that Basile was buried M. Hardinges Amphilochius is so impudent that he saieth Nazianzenus came in al haste and sawe the blissed bodie and fel vpon it when it was buried Whereby it séemeth that this Amphilochius was not very wise nor circumspecte in his talke For if Nazianzene sawe S. Basiles bodie how was it buried If it were buried how coulde he sée it Againe M. Hardinges Amphilochius saieth Gregorie Nazianzene ruled the Apostolique sée for the space of twelue yéeres By thapostolike sée he muste néedes meane either Rome or Constantinople If he meane Rome Nazianzene was neuer Bishop there If he meane ConstaÌ„tinople where in déede he was Bishop yet was that neuer called thapostolike sée and so what so euer he meante he made a lie Now iudge thou indifferently good Christian Reader whether Amphilochius the Bishop of Iconium S. Basiles special nearest frende writinge of him that he knew so wel coulde possibly so many waies be deceiued If M. Hardinge had knowen him better I thinke he woulde haue spared this authoritie How be it Vlpian saithe Etiam monstra poâ—tentosi partus prosunt Euen Monsters and il shapen children may goe for children To come to the mater M. Hardinges Amphilochius thus telleth on his tale Basile saithe he beinge once made Bishop besought God that he might offer vp the vnbloudie Sacrifice with his owne woordes he fel in a traunce came againe to him selfe and so ministred euery day On a certaine night Christe with his Apostles came downe to him from heauen brought breade with him awooke Basile and bade him vp and offer the Sacrifice Up he arose was streight at the Aultare said his praiers as he had writen them in his paper lifted vp the breade laide it downe againe brake it in thrée partes receiued one reserued an other to be buried with him honge vp the thirde in a golden Dooue And al this was donne Christe and his Apostles beinge stil present who came purposely from Heauen to healpe Basile to Masse We may now the better beleue Homer that Iuppiter with his Goddes wente downe sometime for his pleasure to banket in Ethiopia Or that an Angel euermore ministred the Sacrament vnto Marcus that holy Mounke Or that Angels came from heauen to consecrate Amphilochius Bishop of Iconium Or that the holy Ghost was sente from heauen to Remigius with a boxe of Holy Oyle Or that when holy Arnulphus began Matins at Midnight and saide Domine labia c. and al his Monkes were a sleape a number of Angels supplied the lacke and answeared him Et os meum annuntiabit Iaudem tuam But M. Harding layeth on more weight and forceth this fable to his purpose and al be it in the whole tale there is not once the name of Masse yet is he content to take paynes conningly to falsifie the texte and seuen times togeather to translate it onely by the name of Masse For with him offerre sacrificium is to say Masse likewise Ministrare Deo is to say Masse and ministerium ministrationis is the seruice of the Masse For as Midas what so euer he touched had power to turne the same into golde so M. Hardinge what so euer he toucheth hath a special power to turne the same into his Masse But let vs a litle vewe the Circumstances and weighe the likelihoodes of this mater Basile besought God that he might make the Sacrifice with his owne woordes And shal we thinke he had more fancie to his owne woordes then he had to the woordes of Christe He awooke stoode vp and suddainly was
that the Sacrament was geuen vnder one kinde onely to the twoo Disciples that went to Emaus For that the Breâ—de whiche Christe there tooke Blissed Brake and gaue to them was not simple and common Breade but the Sacrament of the Bodie and Bloude of Christe For so Chrysostome Augustine Bede and Theophylacte with one accorde doo witnesse It appeareth also that the Communion vnder one kinde was vsed at Hierusalem amonge Christes Disciples by that S. Luke writeth in thactes of the Aposâ—les of the breakinge of the Breade If M. Iuel here thinke to auoide these places by their accustomed figure Synechdoche amonge his owne secte happely it may be accepted but amonge men of right and learned iudgement that shifte wil seeme ouer weake and vaine Now to conclude touchinge the sixth Chapter of S. Iohn as thereof they can bringe no one woorde mentioninge the Cuppe or VVine for proufe of their bothe kindes so it sheweth and not in verie obscure wise that the forme of Breade alone is sufficient whereas Christe saieth Qui manducat panem hunc viuet in aeternum he that eateth this Breade shal liue for euer The B. of Sarisburie In these woordes M. Hardinge chargeth not onely vs but also the Apostles of Christe and al the Fathers of the Primitiue Churche with great ouersight who in their times ministred the holy Sacrament vnto the Uulgare people as it is nowe supposed by these men without any example of Christe and without Commission Touchinge the Institution of Christe I haue alreadie saide so muche as vnto a quiet minde may séeme sufficient Yet for further declaration I woulde demaunde of M. Hardinge what thinge he requireth to Christes Institution If VVoordes Christes woordes be plaine If Example Christe him selfe ministred in bothe kyndes If Authoritie Christe commaunded his Disciples and in them al other Ministers of his Churche to dooe the like If Certdiâ—etie of his meaninge The Apostles indued with the Holy Ghoste so practised the same and vnderstoode he meante so If Continuance of time he badde the same to be continued vntil he come againe If neither the Woordes nor Example nor Commaundement of Christe nor the vnderstanding practise of the Apostles can warrant vs Christes Institution alas what warrant then haue they that beinge vtterly voyde of al these thinges onely staye them selues as it is confessed by the best of that side by the simple deuotion of the people When Christe had deliuered bothe kindes vnto his Disciples he saide vnto them This doo yee the same that ye sée I haue doone But where did Christe euer saye Minister vnto your selues one waye and an other waye vnto the people or Receiue yée in bothe kindes and let al the rest receiue in one Although these thinges be plaine and euident of them selfe yet that the folie of these men may the better appeare it shal be good to heare the reporte of one of their owne Doctours touchinge these maters One Gerardus Lorichius in a booke that he wrote De Missa publica proroganda hath these woordes Sunt Pleudocatholici qui reformationem Ecclesiae quoquo modo remorari non verentur Hi ne Laicis altera species restituatur nullis parcunt blasphemijs Dicunt enim Christum solis Apostolis dixisse Bibite ex eo omnes Atqui verba Canonis habent Accipite manducate ex hoc omnes Hic dicant oro num hoc ad solos dictum sit Apostolos Ergo Laicis à specie panis est abstinendum Quod dicerâ—â—st haeresis blasphemia pestilens execrabilis Consequitur ergo vtrunque verbum dictum esse ad omnem Ecclesiam They be false Catholikes saithe this man that are not ashamed by al meanes to hinder the Reformation of the Churche They to thintent the other kinde of the Sacrament may not be restored vnto the Laye people spare no kinde of blasphemies For they saye that Christe saide onely vnto his Apostles Drinke ye al of this But the woordes of the Canon of the Masse be these Take and eate ye al of this Here I beseche them let them tel me whether they wil haue these woordes also onely to perteine vnto the Apostles Then must the laye people absteyne from the other kinde of the Bread also Whiche thinge to saye is an Heresie and a pestilent and a detestable blasphemie Wherefore it foloweth that eche of these woordes was spoken vnto the whole Churche Thus farre Lorichius an earnest defender of Transubstantiation of the Popes Supremacie and of Priuate Masse lest M. Hardinge shoulde saye he were one of Luthers Scholars and so excepte against him as beynge a partie And Leo sometime Bishop of Rome hearinge of certaine that vsed to dippe the Breade in the Wine and so to deliuer it to the people had no waie to reforme them but onely by Christes Institution For thus he saithe Quod pro complemento Communionis â–ª intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt Whereas for accomplishment of the Communion they dippe the Sacrament and deluer it vnto the people they haue not receiued this witnesse of the Gospel He addeth further Seorsum enim Panis seorsum Calicis commendatio memoratur For the deliuerie of the Breade and the deliuerie of the Cuppe are mentioned asunder And thus he speaketh of the ministration of the Sacrament that is due not onely to the priestes but also to the people The learned men of Bohemia sâ—we they coulde haue no holde of Christes Institution and therefore to mainteine their newe fangled attempte as it pleaseth M. Hardinge to terâ—e it they were 〈◊〉 to take the woordes of Christe out of the sixthe Chapter of Iohn onlesse 〈…〉 fleashe of the Sonne of man and drinke his bloude ye shal haue no life in you But these woordes in the sixte Chapter of S. Iohn saithe M. Hardinge our newe Maisters wil haue expounded of the spiritual not of the Sacramental eatinge Of the Bohemians I cannot sée why they shoulde be called newe fangled Their requeste was none other but that they might continue the order of the Primitiue Churche whiche Thomas of Aquine saithe had continued in diuerse Churches from the Apostles vntil his time for the space of a thousande and thrée hundred yéeres without controlement And it may il become a Christian man and a scholar of thapostoâ—â—que See to cal the dooinge of Christe and of his Disciples newe fangled Touchinge their reasons made in this behalfe I néede not to speake Goddes name be blissed they haue preuailed with the best learned of the worlde What so euer their premisses séeme to M. Hardinge their Conclusion was this that no mortal creature shoulde presume to disallowe the ordinance of the Immortal God But our newe Maisters saithe M. Hardinge must needes haue these woordes of S. Iohn expounded of the spiritual eatinge If it be either the violence of nature or the manner of his Catholike
these in a declaration that he wrote of the Sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in Concilio generali Neither haue I saide nor counsailed nor my minde is that any one or moe Bishops beginne by their owne authoritie to geue bothe kindes of the Sacrament to any person onlesse it were so ordeined and commaunded in a general Councel The B. of Sarisburie It gréeueth M. Hardinge that we should say the Councel of Constance decréed against Christe him selfe and therefore he sendeth vs to Luther him selfe that seinge his inconstancie we may be ashamed of our selfe And thus with one poore syllable he thought it good merily to refreashe him selfe yet touchinge inconstancie wherein he so triumpheth against D. Luther he séemeth vtterly to haue forgotten him selfe For it is knowen to the worlde that D. Luther in al his life neuer changed but once that from manifest errour to the open confessed trueth But M. Hardinge vpon how good occasions I wil not say hath changed his doctrine and whole faithe twise within the space of two yeeres And so muche woulde I not now haue toutched sauinge onely to put him in remembrance of him selfe That the determination of the Councel of Constance was against Christe bisides Gerardus Lorichius a Doctour of M. Hardinges owne Schoole who affirmeth it in vehement woordes what canne there be so plaine as that S. Paule writeth vnto the Corinthians That I receiued of the Lorde the same haue I deliuered vnto you After he mentioneth eche kinde aparte sheweth that as Christe tooke the breade so he also tooke the Cuppe that the Apostles receiued both at Christes handes not onely for them selues but also to the vse behoufe of the people Therefore where as M. Hardinge crieth so often against vs that the deliuerie of the Cuppe vnto the people is no parte of Christes Institution if he had considered these thinges wel or had conferred herein with the olde Catholike Fathers he woulde haue better aduised him selfe For in stéede of many for shortnes sake to allege but one S. Cyprians woordes in this mater be very plaine Quidam vel ignoraÌ„ter vel simpliciter in Calice Dominico sanctificando plebi ministrando non hoc faciunt quod Iesus Christus Dominus Deus noster huius Sacrificij Author Doctor fecit docuit Some there be that in sanctifieyng the Cuppe and deliuering it vnto the people doo not that thing that Iesus Christe our Lorde and God the authour and teacher of this Sacrifice both did and taught And addeth further If any man be in this errour seeinge the light of the trueth let him returne againe vnto the roote and vnto the original of the Lordes Tradition And after in the same Epistle we keepe not the thing that is coÌ„maunded vs onlesse we doo the same that the Lorde did In these few woordes S. Cyprian saith The Lorde both did it and taught it to be donne He calleth it The Lordes Tradition he calleth it The Lordes commaundement And here cannot M. Hardinge steale away in the miste say S. Cyprian meante al this of the Cuppe that the Priest consecrateth for him selfe for his very woordes be plaine to the contrary In Calice Dominico sanctificando plebi ministrando that is in sanctifieinge the Lordes Cuppe and ministringe it vnto the people And if S. Cyprian might wel write thus against the Heretiques called Aquarij which in the holy Ministration would vse no wine but in steede thereof did Consecrate water ministred it vnto the people muche more may we say the same against our aduersaries which Consecrate and Minister vnto the people no Cuppe at al. Wherfore at th ende of the same Epistle he concludeth with these woordes Not to doo that thinge that the Lorde did what is it els then to cast of his Woorde and to despise his Discipline and to coÌ„mitte not worldly but spiritual robberie and adulterie while as a man from the trueth of the Gospel stealeth away both the sayinges and dooinges of the Lorde and corrupteth and defileth Gods coÌ„maundementes So it is writen in the prophete Hieremie vvhat is Chaffe in comparison of Corne Therefore vvil I vpon these prophetes saieth the Lord that steale my vvoordes eche one of them from his neighbour and deceiue my people in their lies and in their errours The woordes that Luther wrote to them of Bohemia and the others here reported were written by him before God had appointed him to publishe the Gospelâ— aâ—d therefore are no more to be alleged againste him for that he wrote afterwarde as note of inconstancie then M. Hardinges Sermons preached openly in the 〈◊〉 of kinge Edwarde are to be alleged against that he writeth now M. Hardinge The .6 Diuision Thus he wrotâ— before he had conceiued perfite hatred against the Churche But after that he had beene better acquainted with the Diuel and of him appearinge vnto him sensibly had beene instructed with argumentes against the Sacrifice of the Masse 51 that the memorie of our Redemption by Christe wrought on the Crosse might vtterly be abolished â–ª 〈◊〉 wrâ—te hereof farre otherwise Si quo caâ—u Concilium statueret minime omnium nos vellemus vtraque specie potiriâ—imo tunc primum in despectum Concilij vellemus aut vna aut neutra nequaquam vtraque potiâ—â— eos plaue anathema habere quicunque talis Concilij authoritate potirentur viraque â—f in any case the Councel woulde so ordeine we woulde in no wise haue bothe the kindes but euen then in despite of the Councel we woulde haue one kinde or neither of them and in no wise bothe and holde them for accursed who so euer by authoritie of such a Councel wold haue bothe These woordes declare what spirite Luther was of They shewe him like him selfe VVho so euer readeth his bookes with indifferent iudgement shal finde that sithens the Apostles time neuer wrote man so arrogantly ne so dispitefully against the Churche nor so contrarily to him selfe Whiche markes be so euident that who so euer wil not see them but suffereth him selfe to be caried away into errour â–ª hatred of the Churche and contempte of al godlines either by him or by his scholars excepte he repente and returne he is guiltie of his own damnation vtterly ouerthrowen and sinneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the Captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kinde vnlawful but bicause he was stirred by hatred and anger so to doo His woordes doo sounde so muche plainely Prouocatus imo per vim raptus I wrote this saithe he otherwise then I thought in my harte prouoked and by violence pulled to it whether
plura defendunt posteriora aduersus priora suscipiunt It is meete that we expounde the fewer places accordinge to the moe But this is the very caste of al Heretiques For bicause there be few thinges to be founde in the wood or in the multitude therefore they defende a fewe thinges againste many and thinges lately diuised againste the firste Thus doothe M. Hardinge as we plainely sée and this saithe Tertullian is the very cast of al Heretiques M. Hardinge The .15 Diuision For this purpose wee haue a not able place in the Hebrew Gospel of S. Matthew whiche S. Hierome saith he saw in the librarie of Caesarea and translated it This place is cited by S. Hierome in his booke De Ecclesiasticis Scriptoribus in Iacobo fratre domini The woordes touchinge the Communion that S. Hierome rehearseth agree throughly with those of S. Luke 24. Chapter Matthaeus sic refert Dominus autem c. Matthew reporteth thus when our Lorde had geuen his shrowde vnto the Bishops seruaunte he wente to Iames and appeared to him for Iames had made an othe that he woulde not eate Breade from that hower he dranke of the Cuppe of the Lorde vntil he saw him raysed from the dead It followeth a litle after Aâ—â—erte ait dominus mensam panem Statimque addit Tulit Panem benedixit fregit ac dedit Iacobo iusto dixit ei Frater comede Panem tuum quia resurrexit filius hominis a dormientibus Bringe the table and set on Breade quoth our Lorde and by and by it is added he tooke Breade and blessed it and brake it and gaue it to Iames the Iuste and saide vnto him my brother eate thy Breade for the sonne of man is risen againe from the Dead No man can doubte but this was the Sacrament And wine was there none geuen for any thinge that may be geathered For it is not likely that S. Iames had wine in his house then for as muche as Egesippus who was not longe after him witnesseth of him that he neuer dranke wine but at our Lordes supper The B. of Sarisburie What shal néede longe answeare to him that alleadgeth nothinge Here is no woorde spoken of the Sacrament no more then when Christe did eate of the broiled Fishe and of the Hony combe And other proufe thereof there is none brought but woordes and boldenesse For shew and countenaunce of somewhat there is brought foorth the Gospel of S. Matthew and that written in Hebrew as though S. Matthew had written twoo Gospels in twoo sundrie tongues and not onely twoo but also diuers I know it is thought of some that S. Matthew wrote his Gospel in Hebrew by reporte of Theophylactus S. Iohn the Euangelist translated the same into Greeke But that there should be any contrarietie or diuersitie of storie or mater as M. Hardinge séemeth to meane I haue not hearde But S. Hierome in the place here alleged as he not once nameth the Sacrament so he speaketh not one woorde of S. Matthew Whiche thinge addeth some more distrust to M. Hardinges dealing S. Hierome onely nameth the Gospel of the Hebrewes which he saith he him selfe translated both into Gréeke and Latin and is often alleged by Origen But Eusebius accompteth it for no Gospel but onely amonge the bastarde Scriptures How be it what so euer the credite of the Booke be thus it is written Christe tooke Breade and blist it and brake it Here saith M. Harding no man can doubte but it was the Sacrament I sée wel he woulde faine haue it so Yet is there here neither by the Hebrewes Gospel nor by S. Hierome any one woorde spoaken of the Sacrament Neither had S. Iames vowed that he woulde not minister or receiue the Communion but that he woulde eate no Common Breade before he had seene Christe risen againe from the dead As for the blessynge of the Breade it was not a thinge peculiar to the Sacrament but a general manner that Christe obserued when so euer be vsed Goddes creatures as it may appeare throughout the storie of the Gospels That Christe should then minister the Sacrament it is but M. Hardinges gheasse No olde writer euer saw so muche before no not S. Hierome that wrote the storie Yet M. Harding as though he had learned it in the thirde heauen saith It is so plaine that no man may doubt of it But be it the Sacrament Ergo saith M. Hardinge There was but one kinde And how may that be proued Now must one gheasse healpe an other For it is likely saith M. Harding that there was no wine in the house And why so Bycause S. Iames dranke no wine If gheasses goe for argumentes this mater is doone How be it it seemeth a very séely gheasse to say S. Iames dranke no wine Ergo He had no wine in his house Uerely the same Egesippus that saithe S. Iames neuer dranke wine saithe also That he neuer was annointed neuer ware woollen clothe neuer eate fleashe in al his life Hereof by M. Hardinges Logique wée may conclude that he had neither ointment nor woollen clothe nor fleashe in his house Yet is there here an other greater inconuenience S. Hierome saith that S. Iames continued Bishop in Hierusalem the space of thirtie yeres vntil the seuenth yere of Nero if it be true that is here auouched that in al his life he neuer dranke Wine but onely at Christes last Supper then must it follow that being Bishop in Hierusalem the space of thirtie yeres he neuer saide Masse whiche thing M. Harding may not wel graunt Or els that he consecrated in one kinde which thing by Gelasius is adiudged Sacrilege Whiche way so euer M. Harding turne him selfe into one of these inconueniences he must néedes fal Againe if here be mention in déede of the Sacrament no Wine to be had in S. Iames house then did Christe him selfe receiue in one kinde to whose example as these men say Bishoppes and Priestes are bounde to stande Therefore let them no longer defraude the people but by Christes example let both Bishops and Priestes content them selues with the halfe Communion as wel as others M. Hardinge The .16 Diuision But bicause perhaps our aduersaries wil caste some myste ouer these allegations to darken the truth with their cloudie gloses whiche be cleare yenough to quiet and sobre wittes that geue eare to the holy ghost speaking to vs by the mouthe of the Churche I wil bring foorthe suche witnesses and proufes for this purpose out of auncient Fathers as by no reason or Sophistical shifte they shal be hable to auoide Many of the places that I alleged in the article before this for Priuate Communion may serue to this purpose very wel and therefore I wil not let to recite some of them here also The B. of Sarisburie God wote it were greate wronge to cast a myste ouer darkenesse But M. Hardinge hauing alleged suche mater for his halfe
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
consecrati sumere in huiusmodi minoribus Ecclesiis est concessum It is graunted onely vnto the Priestes that celebrate in suche smal Churches to receiue the Bloud vnder the forme of Wine He excepteth onely the smal Countrie Churches not the greater Churches in Cities and Townes Al these Doctours liued within the space of three hundred yeres paste So longe it was before M. Hardinges Doctrine coulde growe general Antoninus saith that Kinge William the Conquerour that liued a thousande yeres after Christe caused his whole armie to Communicate and that as the order was then vnder Bothe Kindes Haimo that was not longe before him saithe Appellatur Calix Communicatio propter participationem quia omnes Communicant ex illo The Cuppe is called the Communication bicause of the participation for that euery man receiueth of it Thus is our doctrine confirmed not onely by the Olde Doctours but also by the New Wherefore M. Harding thus mainteining the open abuse of the holy Mysteries offendeth against Christes Institution against the Scriptures against the perfection of the Sacrament against the Confirmation of the New Testament against the Tradition and practise of the Apostles against the ancient Councels against the Canons against the Doctours bothe Olde and New The Apostles of Christe beinge ful of the holy Ghost so tooke Christes woordes as wée take them now And S. Hierome saith Quicunque aliter Scripturam intelligit quà m sensus spiritus sancti flagitat quo conscripta est licet de Ecclesia non recesserit tamen Haereticus appellari potest Who so euer vnderstandeth the Scriptures otherwise then the sense of the holy Ghost requireth by whiche holy Ghost the Scriptures were written although he be not yet departed from the Churche yet he may wel be called an Heretique If M. Harding wil say that was true then and this is true nowe then may wée answeare him as S. Hilarie did the Arrians Veritas ergo temporum erit magis quà m EuangelioruÌ„ Then truthe must be as pleaseth the time not as pleaseth the Gospel And further as S. Augustine answeared the Donatistes Si aliud declamas aliud recitas nos post vocem Pastoris nostri per ora Prophetarum os proprium per ora Euangelistarum nobis apertissimè declaratam voces vestras non admittimus non credimus non accipimus If ye Preache any otherwise or tel vs any other tale after wee haue once hearde the voice of our Shephearde most plainely declared vnto vs by the mouthes of his Prophetes by his owne mouthe â—nd by the mouthes of his Euangelistes touching your voices wee take them not we beleeue them not wee receiue them not But for as muche as this is a Mysterie of vnitie God graunte vnto vs suche humilitie of minde that wée may al submitte our selues vnto his Holy Woorde that wée may ioyne togeather in holy and perfit vnitie and as I alleged before out of S. Cyprian By his aduertisement redresse that thinge wherein certaine haue erred That when he shal come in his glorie and in his heauenly Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did Amen THE THIRDE ARTICLE OF PRAIERS IN A STRANGE TONGVE The B. of Sarisburie Or that the People had their Common Praiers then in a strange tongue that they vnderstoode not TO furnishe out this Article M. Hardinge hath laide togeather a greate heape of Stories Antiquities Obseruations of writers Erections Propagations Canons and Orders of the Churche Cosmographie Situation of Countries Corruptions and Chaunges of tongues whiche thinges he might better haue vsed to some other purpose Now they serue him more for shew of learninge then for substance of proufe He hath bestowed vpon this treatie what so euer he coulde either diuise of him selfe or finde in others adding bisides al maner of bewtie and force vnto the same bothe with weight of sentence and also with colour of woordes How be it greate vessels be not alwaies ful and the emptier they be the more they sounde The wise Reader wil be weighed with reason and not with talke As I saide at the beginning One good sentence were proufe sufficient And if there be any one suche in this whole booke I wil yéelde accordinge to promisse If there be none then must M. Hardinge consider better of the mater and beginne againe How be it he hath donne that was the parte of a good Oratour that the learned may say he hath shewed learning and eloquence the vnlearned may thinke he hath saide some truthe M. Hardinge The .1 Diuision If you meane M. Iuel by the peoples Common Praiers suche as at that time they commonly made to God in Priuate deuotion I thinke they vttered them in that tongue whiche they vnderstoode 65 and so doo Christian people now for the moste parte and it hath neuer beene reprooued by any Catholike Doctour But if by the Common praiers you meane the Publike seruice of the Church whereof the moste parte hath beene pronounced by the Bishops Priestes Deacons and other Ecclesiastical Ministers the people to sundry partes of it sayeing Amen or otherwise geuinge their assent I graunte some vnderstoode the language thereof and some vnderstoode it not I meane for the time you referre vs vnto euen of sixe hundred yeeres after Christes conuersation here in earthe For aboute niene hundred yeeres paste 66 it is certaine the people in some Countries had their seruice in an vnknowen tongue as it shal be prooued of our owne Country of Englande The B. of Sarisburie The disorder of Praier that M. Harding hath here taken in hande to defende is not onely repugnant to the Scriptures of God but also contrary to the sense of Nature For if Birdes and Beastes coulde speake as Democritus the Philosopher sometime thought and as Lactantius a Christian writer séemeth partly to say they doo yet beinge Birdes and Beastes and voide of reason they woulde not speake they know not what Wherefore séeinge this abuse appeareth contrary to God and Nature and now also is misseliked and condemned by the common iudgement of al People therfore it behooueth M. Harding to leaue his gheasses and soundely and effectually to séeke to prooue it Two special thinges he hath confessed in this treatie whiche quite ouerthrow his whole purpose The one is That the Praiers in the Primitiue Churche were saide in the common knowen tongue The other is That it were good euen now that the people vnderstoode their owne Praiers This is the plaine songe and may wel stande for the grounde the rest is altogeather discant and vaine voluntary and the moste parte out of tuene This distinction of Common Praiers whereof he imagineth some to be made openly by the Minister of the Churche some seuerally by euery of the people in Priuate deuotion is bothe vnperfit and also néedelesse For the secrete praiers that the faithful make seuerally by them selues haue
euermore béen called Priuate and neuer Common And in this sense Thomas of Aquine thinketh that a Praier made in suche sorte by the Priest and in the Churche may be called Priuate He thinketh That the people vttered their Secrete Praiers in the tongue that they vnderstoode and so he saithe Christian people doo now for the most parte The former parte hereof is vndoubtedly true But for the seconde That Christian people doo so now Goddes name be blessed that hath brought it so to passe not by M. Hardinge or his Catholike Doctours but by suche as they haue withstanded for the same and called Heretiques Touchinge the Publique Seruice pronounced by the Priest wherevnto the people saide Amen some saithe M. Hardinge vnderstoode the language thereof and some vnderstoode it not Here vnawares he implieth a repugnance in reason a manifest contradiction For if some of the people vnderstoode it not how coulde al the people say Amen S. Paules woordes be plaine How shal the vnlâ—arned say Amen to thy thankes geuinge For he knoweth not what thou saiest This tenneth directly against M. Harding Al the people gaue their assent and saide Amen to the Common Praiers in the Churche Ergo al the people vnderstoode the Common Praiers The allegation of the Churche of Englande in the time of Augustine whereof M. Hardinge maketh him selfe so sure and saith with suche affiance It shal be proouâ—d when it shal hereafter come to prouâ—e in déede shal prooue nothinge As concerninge the distinction of Priuate and Common Praiers betwéene whiche M. Hardinge woulde also haue a difference of speache vndoubtedly the tongue that is godly and profitable and wil sturre the minde in Priuate deuotion is also godly and profitable and likewise hable to sturrey â— minde in the open Churche And I maruel what reason can leade any man to thinke the contrary M. Hardinge The .2 Diuision But to speake first of antiquitie and of the compasse of your sixe hundred yeeres it is euident by sundrie auncient recordes bothe of Doctours and of Councels specially of the Councel Laodicene in Phrygia Pacatiana holden by the Bishoppes of the lesser Asia aboute the yeere of our Lorde 364. that the Greeke Churches had solemne seruice in due order and forme set foorthe with exacte distinction of Psalmes and Lessons of Howers Daies Feastes and times of the yeere of Silence and open pronouncinge of geuinge the Kysse of Peace to the Bishop first by the Priestes then by the Lay people of offeringe the Sacrifice of the onely Ministers comminge to the Altare to receiue the Communion with diuers other seemely obseruations As for the Latine Churches they had their Praiers and Seruice also but in suche fixed order longe after the Greekes For Damasus the Pope firste ordeined that Psalmes should be Songe in the Churche of Rome Alternatim enterchaungeably or by course so as now wee singe them in the Quier and that in the â—nde of euery Psalme shoulde be saide Gloria patri filio spiritui sancto sicut erat â–ª c. Which he caused to be doone by Councel of S. Hierome that the faith of the 318. Bishops of the Nicene Councel might with like felowship be declared in the mouthes of the Latines To whome Damasus wrote by Bonifacius the Priest to Hierusalem that Hierome woulde sende vnto him Psallentiam Graecorum The manner of the singinge of the Greekes so as he had learned the same of Alexander the Bishop in the East In that Epistle complayninge of the simplicitie of the Romaine Churche he saithe that there was in the Sunday but one Epistle of the Apostle and one Chapter of the Gospel rehearsed and that there was no Singinge with the voice hearde nor the comelinesse of Hymnes knowen amonge them Aboute the same time S. Ambrose also tooke order for the Seruice of his Churche of Millane and made Holy Hymnes him selfe In whose time as S. Augustine writeth when Iustina the younge Emperour Valentâ—â—ians mother for cause of hir Heresie wherewith she was seduced by the Arrians persecuted the Catholike faithe and the people thereof occupied them selues in deuoute watches more then before time ready to die with their Bishop in that quarel it was ordeined that Hymnes and Psalmes should be songe in the Churche of Millane after the manner of the Eastparties that the good folke thereby might haue some comforte and spiritual reliefe in that lamentable state and continual sorowes Thereof the Churches of the West foorth with tooke example and in euery Countrie they followed the same In his seconde Booke of Retractations he sheweth that in his time suche manner of singinge beganne to be receiued in Aphrica Before this time had Hiâ—â—rius also the Bishop of Poyters in Fraunce made Hymnes for that purpose of whiche S. Hierome maketh mention The B. of Sarisburie Wée may wel suffer M. Hardinge to wander at large in maters that relieue him nothinge If it were lawful for others so to doo it were no greate Maisterie to write Bookes Many maters be here heapte togeather touchinge order of Seruice distinction of Psalmes Lessons Houres Daies Feastes the geuinge of Peace the forme of Communion Singinge in the Churche when it beganne in Grecia when in Rome when in Millane when in Aphrica when in FrauÌ„ce and when in other places These be none of the maters that lie in Question And therefore as they nothinge further M. Hardinge to this purpose so in other respectes they hinder him sundrie waies For in the same Councel of Laodicea it is decréed like as also in the Councel of Carthà ge That nothing be redde in the Church vnto the people sauinge onely the Canonical Scriptures Therefore the Lessons there mentioned were not taken out of the Festiual or Legenda aurea as hath béene vsed in the Churche of Rome but out of the Chapters of the Holy Bible as it is now vsed in the Churche of Englande The Peace geuen to the Bishop was not a litle Table of Siluer or somewhat els as hath beene vsed in the Churche of Rome but a very Cosse in déede in token of perfit peace and vnitie in Faithe and Religion So Iustinus Martyr saith speakinge of the time of the Holy Ministration Wee salute eche one an other with a Cosse So likewise Chrysostome and others Where he saithe that the Churche of Rome beinge as then plaine and simple learned the Psalmodie and other Ecclesiastical Musique and the singing of Gloria patri at the ende of euery Psalme of S. Hierome and the Bishoppes of the East he dooth vs wel to vnderstande that then Rome is not the Mother of al these thinges neither is so to be taken But where he further saithe Damasus ordeined that the Psalmes should be Songe Interchangeably and in sides and euen so as they be now Songe in the Quiere meaninge as it séemeth that onely the Priestes and Clerkes Songue and the people sate stil it is an open and a
prooued soundely and substantially without surmise or gheasse then it behooueth me to yéelde But good Reader marke them wel bothe and consider the proufes For if he faile in either of these he prooueth nothinge as I hoape it wil appeare M. Hardinge The .8 Diuision Nowe how wel I am hable to prooue this I referre it to your owne consideration The lesse Asiâ— beinge a principal parte of the Greeke Churche had then the Seruice in the Greeke tongue But the people of sundrie Regions and Countries of the lesse Asia then vnderstoode not the Greeke tongue Ergo the people of sundrie Regions and Countries had then their Seruice in an vnknowen tongue The firste proposition or Maior is confessed as manifest no learned man wil denie it and if any woulde it may easely be proued The seconde proposition or Minor may thus be proued Strabo who trauailed ouer al the Countries of Asia for perfite knowlege of the same nere aboute the time of S. Paules peregrination there who also was borne in the same in his 14. Booke of Geographie writeth that where as within that Cherronesus that is the streight betweene sea and sea there were sixteene Nations by reporte of Ephorus 70 of them al onely three were Greekes al the reste Barbarous Likewise Plinius in the sixth Booke Naturalis historiae Ca. 2. declareth that 71 within the circuite of that Lande were three Creeke Nations onely Dores Iones Aâ—oles and that the reste were Barbarous Amongest whome the people of Lycaonia was one who in S. Paules time spake before Paule and Barnabas in the Lycaonical tongue The Scripture it selfe reporteth a diuersitie of language there and there about as it appeareth by the seconde Chapter of the Actes VVhere the Iewes geathered togeather in Hierusalem for keepinge of the feaste of Pentecoste wonderinge at thApostles for their speakinge with so many sundrie tongues amonges other prouinces different in language they reckeÌ„ Pontus and Asia Cappadocia Phrygia and Pamphylia VVhiche twoo prouinces are of al attributed vnto the lesse Asia VVhiche maketh a good argument that al Asia the Lesse had not onely the Greeke tongue And therefore so many of them as were of other language hauinge the Seruice in Greeke had it in a tongue they vnderstoode not They that wil seeme to searche the cause why that lande had so greate diuersitie of languages impute it to the often change of conquestes for that it was ouercome and possessed of diuerse nations of whiche euery one coueted with enlarginge their Empier to bringe into the Countries subdued their lawes their customes and their language Nowe this beinge proued by good and sufficient authoritie that in Asia of sixteene Nations three onely were Greekes it followeth that the other thirteene hauinge their seruice in Greeke had it not in their owne but in astraunge tongue For els if they had al naturally spoaken Greeke why shoulde not they haue beene called Greekes Thus we see it is no newe thinge proceedinge of a general corruption in the Churche some peoples to haue the Seruice in an vnknowen tongue The B. of Sarisburie Take heede good Reader M. Hardinge hath here throwen a great Miste of learninge to daâ—â—e thy sighte Onlesse thou eye him wel he wil steale from thee Thus he frameth his Syllogismus The lesse Asia beinge a principal parte of the Greeke Churche had then the Seruice in the Greeke tongue But sundrie Countries of the same Asia vnderstoode not the Gréeke tongue Ergo they had their Seruice in an vnknowen tongue Here is a fayre glosse But be not deceiued M. Harding knoweth wel yenough it is but a fallace that is to saye a deceiteful argument named in the Schooles Ex meris particularibus or A non distributo ad distributum Onlesse he amende the Maior and make it an vniuersal and say thus Al Asia the Lesse had the Seruice in the Greeke tongue it can in no wise holde That Asia the Lesse had the Seruice in Greeke it is doubted of no man nor learned nor vnlearned But that al Asia the Lesse had throughout in al partes the same Seruice if it be denied M. Hardinge with al his learninge is not hable to proue it and therefore he did better to tourne it ouer without any proufe at al. The Minor is this sundrie Nations in Asia the Lesse vnderstoode not the Greeke And to prooue this M. Hardinge hath directed al his drifte But to what ende for neither is it denied by any of vs nor is it any parte of our question And yet not withstandinge is not M. Hardinge hable to prooue it with al his gheasses He allegeth the Actes of the Apostles where as mention is made of sundrie languages and amonge the same certaine prouinces of this Asia specially named for their difference in speache But what if answeare were made That al there rehearsed were not diuerse tongues but rather certaine differences in one tongue Certainely Beda séemeth plainely so to say His woordes be these Verely this man was with him for he is of Galilie not for that the people of Galilie and the people of Hierusalem vsed sundrie tongues but for that euery prouince of Iurie hauinge a peculiar manner of vtterance in their speache coulde not avoide the same And hereunto he applieth this storie of the Actes of the Apostles But saithe M. Hardinge There must needes be greater difference betweene these Countries of Asia and that bicause of often ouerthrowes and conquestes that there had happened The coniecture is good But the greatest Conquerours that came there were the Macedonians the Thebanes and other Grecians who no doubte planted there the Greeke tongue as it may soone appeare to any man that can with iudgement consider of it S. Paule vnto the Ephesians the Galathians and the Collossians dwellinge al in this same Asia the Lesse wrote in Greeke And S. Luke writinge of S. Paules beinge and preachinge at Ephesus saith It came so to passe Vt omnes qui habitabant in Asia audirent Sermonem Domini Iesu Iudaei simul Graeci that al they that dwelte in Asia hearde the woorde of the Lorde Iesus bothe Iewes and Greekes S. Luke that had trauailed ouer that whole Countrie with S. Paule knewe none other Nation there but Iewes and Greekes Maister Hardinge hath a gheasse there shoulde be some other Barbarous people also but what they were or where aboute they dwelte or what tongue they spake he can not tel Uerely Polycarpus was Bishop of Smyrna Gregorius was Bishop in Pontus S. Basile was Bishop of Caesaria in Cappadocia Amphilochius Bishop of Iconium in Lycaonia Gregorius S. Basiles Brother Bishop of Nyssa in Caria or Thracia Al these in sundrie Countries within Asia the Lesse preached openly in the Gréeke tongue and the vulgare people vnderstoode them Yet saithe M. Hardinge Strabo beinge borne in the same Countrie and liuinge vnder the Emperours Augustus and Tiberius in the time of S. Paule writeth in
and al in Particular that he hath here diuised to shifte of S. Hierome seemeth very homely and home made For how caÌ„ it be a General onles it include euery Particular By M. Hardinges construction we must take Al for Some or Al not for the tenth parte of Al and by this Rhetorique lesse then halfe is as muche as Al and so Al is not Al. Thus M. Hardinges General is a meere Particular and to conclude his General is no General So weakely and so loosely his answeare standeth As touchinge the Galathians of whome S. Hierome saithe that biside their owne natural tongue they had also the vse of the Greeke bicause as Apollodorus saithe they of al others arriued laste into that Countrie it is likely they keapte their owne Barbarous speache longer then others But like as whether they al of al sortes spake Greeke or no as M. Harding saithe of necessitie it cannot be prooued so in deede it forceth nothinge For he cannot prooue thereby that they that vnderstoode not the Greeke had their Seruice in the Greeke Yet is this the Maior and the grounde of the whole whiche M. Hardinge so closely dissembleth and passeth by M. Hardinge The .10 Diuision S. Augustine speakinge of the title written by Pilate on the Crosse saithe thus It was in Hebrew Greeke and Latine Rex Iudâ—eorum For these three tongues were there in preeminence before al other Hebraea propter Iudaeos in Die lege gloriantes Graeca propter gentium sapientes Latina propter Romanos multis ac penè omnibus iam tunâ— gentibus imperantes The Hebrew for the Iewes that gloried in the lawe of God the Greeke for the wise menne of the â—entiles the Latine for the Romaines bearinge rule at that time ouer many and almost ouer al nations Nowe where he saithe here that the Greeke tongue was in preeminence Propter gentium sapientes for the wise men of the Gentiles he discusseth fully the doubte that mighte seeme to rise of S. Hieromes sayeinge and sheweth that the Greeke tongue was common not to al the vulgare people of the whole Orient but to the wise men onely and that for the atteyninge of learninge And for this it is to be noted that the Scripture reporteth the vulgare tongue of the Lycaonians to haue beene vttered in the hearinge of Paule and Barnabas not by the Magistrates or other the chiefe but by the vulgare people Turbae leuauerunt vocem suaâ— Lycaonicâ— dicentes c. Act. 14. And so S. Hierome is to be vnderstanded to speake in that place not of al menne of the Nations of the Easte but rather of a greate number and of some personnes of al nations For els if al the East had spoken Greeke the Souldiers that buried Gordianus the younger Emperour apud Circeium Castrum at Circey Castle neare to the lande of Persie woulde not haue written his title of honour vpon his Sepulchre in Greeke and Latine in the Persians Iewes and the Egyptians tongues vt ab omnibus legeretur that it might be reade of al as Iulias Capiâ—oâ—inus writeth VVhiche is an argument that al the East spake not ne vnderstoode not the Greeke tongue As likewise that Epiphantus writeth where he saithe thus Most of the Persians after the Persical letters vse also the Syrians letters As with vs many Nations vse the Greeke letters yea where as in euery nation in manner they haue letters of their owne And others some much esteeme the profounde tongue of the Syrians and the tongue that is about Palmyra bothe the tongue it selfe and also the letters of the same Bookes also haue been written of Manes in the Syrians tongue Againe if al the East had spoken Greeke sundrie the holy Fathers woulde not haue beene so â—nâ—ious to the common weale of the Church as to hide their singular woorkes from the readinge of al which they wrote in Barbarous and vulgare tongues to the commoditie onely of their brethren that vnderstoode the same Antonius that wrote seuen not able Epistles to diuerse Monasteries of Apostolike sense and speache as S. Hierome witnesseth in the Egyptian tongue Likewise holy Ephrem of Edessa Bardesanes of Mesopotamia who wrote very excellent woorkes in the Syriacal tongue Euen so did Isaac of Antioche and Samuel of Edessa priestes write many goodly woorkes against the enimies of the Church in the same tongue as Gennadius recordeth But what shal we speake of al the East Neither al the Lesse Asia and the Countries there adioyninge spake not Greeke one generation before the comminge of Christ. For if al had spoken Greeke Mithridates that renoumed Kinge of â— ontus had not needed to haue learned twoo and twentie languages of so many Nations he was kinge ouer to make answeare to suters to appointe them orders and lawes and in open audience to speake to them in so many languages without an Interpreter as Plinie writeth Here if these .22 Nations of 2â— sundrie tongues had also biside their owne language spoken Greeke and vnderstanded the same Plinie would not haue vttered that woorde sine Interprete without an Interpreter And likewise that Kinge had taken vaine labour in learninge those tongues where one might haue serued his turne Neare to this Kinges dominion in the shore of the sea Euxinus in the lande of Colchis there stoode a Citie named Dioscurias so muche haunted of straungers that as Plinie writeth by recorde of Timostâ—enes it was resorted vnto of three hundred Nations of distincte languages and that the Romaines for the better expedition of their affaires there had at length lieinge in the same .130 Interpreters Now if al the Orient had spoken Greeke as S. Hieromes woordes seeme to importe the Romaines should not haue needed to haue mainteyned there to their great charges so great a number of Interpreters to be their agentes there But for proufe that al the Orient spake not Greeke what neede we allege Prophane writers The knowen place of the Actes maketh mention of sundrie Nations there that had distincte languages the Parthians Medians and Elamites c. Act. 2. To conclude they that to mainteine their straunge opinion of the vniuersal vnderstandinge of the seruice vsed of olde time in the East Churche say and affirme that al the Orient spake â—reeke seeme muche to diminishe the Maiestie Vtilitie and necessitie of the miraculous gifte of tongues which the holy Ghost gaue in the primitiue Churche for the better furtherance of the Gospel For if al in those parties had spoken Greeke the gifâ—e of tongues had beene in that respect needeles Hitherto of the Greeke 72. and of the Seruice in that language The B. of Sarisburie This labour may wel be called Vanitas vanitatum For it is a great token of idlenesse to be so earnest and so copious in proouinge that thing that no man denieth And yet he forceth the mater so as if al the right of his cause lay vpon it He might as wel haue
prooued that the Indians Arabians Ethiopians Tartarians vnderstoode no Gréeke It is a lewde kinde of Logique so stoutely to prooue that thinge that néedeth no proufe and to leaue the thinge that should be prooued The title of the Crosse written in thrée sundrie languages as it tâ—â—â—ifieth that the Nations of the East parte of the worlde spake not al one tongue whiche thinge is not of any wise man denied so it prooueth plainely against M. Hardinge that the Deathe of Christ should be published in al tongues For as Albertus Lyra M. Hardinges owne Doctours haue witnessed writinge vpon the same Therefore was the title by Goddes special prouision drawen in the thrée principal languages vt omnes qui de diuersis orbis partibus venerant possent illum legere that al they that were then come to Hierusalem out of sundrie partes of the worlde might be able to reade it S. Hierome likewise saithe the same title was so written In testimonium vniuersarum gentium for the witnesse of al Nations For it was the wil of God that euery tongue should confesse that Christe is the Lorde in the glorie of the Father Wherein M. Hardinge muche abbridgeth the Glorie of the Crosse of Christe that woulde the title thereof to perteine onely to the wise and learned of the Gréekes For Albertus and Lyra say It was so written that al might reade it and as S. Hierome saithe for witnesse of al Nations Neither can we finde that there was any great number of Philosophers present at Christes death to reade that title As for S. Augustine by these woordes Sapientes Graecorum he vnderstandeth Al the Greekes For as al the Iewes generally gloried of the Lawe euen so al the Gréekes generally gloried in their wisedome And S. Paule saithe generally of them bothe Iudaei Signum quaerunt Graeci sapientiam The Iewes cal for Signes and miracles and the Greekes cal for knowlege And therefore one of the Philosophers saide In olde times there were seuen wise men emonge the Greekes but nowe there are not so many fooles for that they al gloried in their wisedome The people of Lycaonia spake vnto Paule and Barnabas Lycaonicè Ergo saithe M. Hardinge they spake no Greeke But what if S. Luke had saide they spake Ionicè Aeolicâ— or Doricâ— whiche tongues were adioininge fast vpon Lycaonia would he therefore conclude they sapke no Greeke Uerely if a man by way of contention woulde say the Lycaonical tongue was a corruption or difference of the Gréeke tongue and not a seueral tongue of it selfe M. Hardinge shoulde haue muche a doo to prooue the contrary Doubtlesse they woorshipped Iuppiter and Mercurie that were the Goddes of the Gréekes and had the Gréeke Sacrifice as it manifestly appeareth by the woordes of S. Luke and it may be credibly geathered that Paule and Barnabas spake to them in Gréeke How be it whether it were so or otherwise sauinge that M. Hardinge maketh the mater so câ—rtaine it improteth nothinge But this one thinge good Reader I geue the further to consider These Lycaonians as M. Hardinge confesseth and as plainely appeareth by S. Luke beinge yet Infidels made their praiers vnto their Idolles Iuppiter and Mercurie in their owne tongue And may it any wise seeme likely that the same beinge afterwarde become Christians made their praiers vnto Almighty God and to Christe his Sonne in a straunge tongue If it behooue Idolaters to vnderstande their owne praiers muche more it behooueth the people of God to doo the like Certainely if the same Lycaonians were nowe aliue they would reproue M. Hardinges errour in their owne tongue The blasinge of the younge Emperoure Gordians graue with fiue sundrie languages like as it was needelesse in this place as al the reaste the mater beinge confessed euen so it weigheth very muche againste M. Hardinges side For if the Barbarous Souldiers of their dewtie and allegeance towardes their Prince thought his deathe woorthy to be published in so many tongues what maye then be thought of them that can not suffer the Deathe of Christe to be published in any one tongue And if they so fournished a mortal mannes memorie as Capitolinus saithe Vt ab omnibus legeretur that it mighte be readde of al men why then doo these menne so hide and burie the immortal memorie of the glorie of Christe that sauinge them selues they woulde haue it to be readde and seene of no Man The allegation of the Persians and Syrians letters Of the tongue vsed aboute Palmyra of Epistles written in the Egyptians tongue by Antonius in the Syrian tongue by Bardesanes Ephrem Isaac and Samuel of Mithridates the Kinge of Pontus that was hable to answeare twoo and twentie Nations that were his subiectes without an Interpreter of the resorte of three hundred sundrie Nations vnto the Citie called Dioscuriâ—â— in Colchis and once againe of the Miracle of tongues and diuersitie of languages in the Actes of the Apostles hath some shewe and ostentation of learninge and serueth wel either to fille vp roome or els to reprooue and controlle S. Hierome for that he saith Al the Easte parte of the worlde speaketh Greeke For againste vs that neither write so nor speake so it maketh nothinge We knowe that by meane of the greate Empier that the Greekes had gotten ouer many Countries and Kingedomes in al the Easte and partely also for that the Barbarous Nations whome they had subdued had greate pleasure in their Philosophie and other skilful knowlege the Gréeke tongue was learned of many and carried aboute into al places of that parte of the worlde and that Cicero therefore saithe Graeca leguntur in omnibus ferè gentibus The Greeke tongue is readde in manner emongst of Nations And S. Augustine likewise Quos Paulus dixit Graecos eos etiam Gentium nomine significauit eò quod haec Lingua maximè excellit in Gentibus Whome Paule called Greekes them also he vttered by the name of the Gentiles for that the same tongue chiefely excelleth emonge the Gentiles And yet we doubte not but there were other natural tongues and speaches too bisides the Greeke as the Egyptian the Syrian the Arabik the Persian the Bactrian the Indian the Armenian the Scythian and many others And it I liste here to dally for pleasure and vainely to carrie awaie the reader from the purpose as M. Hardinge doothe I coulde saie that Themistocles a Gentelman of Athens before he presented him selfe vnto the Greate Kinge of Persia firste learned to speake the Persians tongue that the Nestorian Heretiques translated their bookes into the Persian Armenian Syrian tongue that S. Augustine saith that S. Hierome vnderstoode the Hebrew the Gréeke the Chaldée the Latine the Persian the Arabik and the Median tongue And that S. Chrysostome saithe So many tongues and voices there be of the Scythians of the Thracians of the Romaines of the Persians of the Moores of the Indians of the Egyptians and of a thousande
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
may be thought of the Latine tongue in Aphrica VVhat shal we thinke of the Vplandishe people there when as Septimius Seuerus the Emperour yea after the Apostles time had not very good skil in the Latine tongue but in the Punical tongue and that beinge borne at Leptis Of whom Aurelius Victor saith thus in â—pitome Laâ—â—nis literis sufficienter instructus Punica lingua promptior quippe genitus apud Leptim Prouinciae Aphricae Seuerus was learned in the Latine letters sufficiently but in the â—unical tongue he vvas readier â–ª as beinge borne at Leptis vvithin the Prouince of Aphrica Here the Latine tongue is attributed to instruction and teachinge and the Punical tongue to nature Aelius Spartianus vvriting the life of this Seuerus to Diocletian sheâ—â—eth that when his Sister a vvoman of Leptiâ—â— came to Rome to him Vix Latine loquens Her Brother the Emperour vvas ashamed of hir and blusshed at her for that she coulde sâ—â—antly speake Latine and therefore commaunded her away home againe to her Countrie for these he the very vvordes of Spâ—râ—ianus Novv if suche noble personages lackte the Latine speache in the chiefe parte of Aphrica it is soone vnderstanded 〈◊〉 is to be deemed of the common and vulgare people abroade in the Countrie Let vs come downe lougher euen to S. Hieromes time S. Hierome writinge to a noble younge Romaine Virgine called Demeâ—rias beinge in Aphrica exhortinge her to keepe her selfe in that holy state of Virginitie saith thus Vrbs tua quondam orbis Caput Thy Citie once the head of the worlde is become the Sepulchre of the Romaine people And wilt thou take a banished husbande thy selfe beinge a banished woman in the â—hore of Lybia What woman shalt thou haue there to bringe thee too and fro Stridor Punicae linguae procacia tibifescennina cantabit The tarringe Punical tongue shal singe the Baudie songes at thy weddinge Lo in S. Hieromes time they of Aphrica spake the Punical tongue and that by the sea side where the Romaines of longe time had made their abode Of this may be gathered that the Latine speeche was not in the farther parties within the Countrie very common S. Augustine in sundrie places of his workes sheweth that the people of Aphrica called Punikes spake the Punical tongue acknowledginge a likenesse and coosinage as it were to be betweene that and the Hebrew tongue But moste euident witnesse for the Punical tongue is to be founde in his .44 Epistle Ad Maximum Madaurensem In whiche he answeareth him soberly for his scoffinge and iestinge at certaine Punical woordes in derogation of the Christians After wonderinge that he beinge an Aphicane borne and writinge to Aphricanes should finde faulte with the Punical names and woordes and after commendation of the tongue for that many thinges haue right wisely beene commended to memory by greate learned men in bookes of the Punical language at lengthe concluded against him thus Poeniteat te certè ibi natuÌ„ vbi huiusmodi linguae cunabula recalent In good soothe thou maist be sorie in thy hearte that thou were boâ—ne there vvhere the Cradels of suche a tongue be warme againe By whiche woordes he seemeth to charge him with an vnnatural griefe and repenting that he was borne in that Countrie vvhere they speake Punike ere they creepe out of their Cradels vvhereby it appeareth the mother tongue of those parties of Aphrica whiche he speaketh of to be the Punical and not the Latine To conclude if they had al spoken Latine and not some the Punical tongue S. Augustine vvoulde neuer haue vvritten Punici Christiani Baptismum falutem Eucharistiam vitam vocant That those Christians vvhiche speake the Punical tongue cal Baptisme in their language Health or Saluation and the Eucharist Life VVherefore vvee see that there vvere Latine Christians and Punical Christians in Aphrica of vvhom al vnderstoode not the Latine Seruice The B. of Sarisburie Here M. Hardinge as his wonte is taketh néedlesse paines without profit to prooue that thinge that is not denied I saide that at the Citie of Hippo in Aphrica vvhere S. Augustine vvas Bishop the CoÌ„mon Seruice of the Churche vvas pronounced in Latine and that no maruel for that the vvhole people there vnderstoode and spake the Latin tongue For answeare whereof Replie is made and that by Gheasses likelyhoodes that the whole people of Aphrica in al the Mountaines and vplandishe Countries was neuer trained vp in the Latine tongue Whiche thinge neither is denied by me nor anywise toucheth this Question For it is easy to be knowen by S. Augustine S. Hierome and others in infinite places that the people of that Countrie had a natural tongue of their owne distincte from al others and seueral onely to them selfe And therfore to prooue the same in suche earnest sorte by Titus Liuius by Salust by Aurelius Uictor by Aelius Spartianus by S. Augustine and by S. Hierome it was onely spending of time without winninge of mater S. Augustine saith Eucharistia in the Punike tongue was called Life and Baptismus in the same tongue was called Health and rehearseth these woordes Mammon and Iar and other like woordes and certaine prouerbes vsed in the same tongue S. Hierome saith that Alma in the Punike tongue signifieth a Uirgine accordinge to the Hebrew Quintilian saith that this woorde Mappa was borowed of the Punikes and made Latine as Rheda and Petoritum were borowed of the Gaules Neither is there any reason to leade vs but that they had other woordes and sentences of their owne sufficient to expresse their mindes But after the Romaines had once subbued them the better to stablishe and confirme their Empiere they forced them to receiue bothe the Romaine lawes and also the Romaine tongue as they had doone before in seuerall Countries within Italie and in other places moe Whiche thinge vnto some séemed so gréeuous that as it is reported by Cato Turrheâ—us the laste Kinge of Ethrâ—ria notwithstandinge he were contente to yeeldè his Countrie to the Romaines yet coulde neuer be wonne to yeelde his tongue For the better performance hereof they had it enacted by a lawe that the Iudge in euery Prouince shoulde heare and determine maters and pronounce sentence onely in Latine as it appeareth by these woordes Decreta a praetoribus Latine debent interponi By meane whereof S. Hierome saithe The Punike tongue in his time was muche altered from that it had beene before Al these thinges be confessed and nothinge touche this case nor serue to any other purpose but onely to amase the ignorant Reader with a countenance of great learninge But that the whole people of the Citie of Hippo where the Seruice was ministred in the Latine tongue vnderstoode and spake Latine who can witnesse better then S. Augustine him selfe that was then Bishoppe of Hippo And to passe ouer that he reporteth of him selfe that beinge borne in Tagasta a Citie of Aphrica he learned the Latine tongue
Inâ—er blandimenta nuâ—ricum As he was plaieinge vnder his Nâ—rce Signiâ—ieing thereby that his Nurces vnderstoode and spake Latine In his Booke De Catechizandis rudibus He writeth thus Let them know there is no voice that soundeth in Goddes eares but the deuotion of the minde So shal they not scorne at the head Priestes and Ministers of the Churche if they happen in makinge their praiers vnto God to speake false Latine or not to vnderstande the woordes that they speake or to speake them out of order He addeth â—urther Non quâ—d ista corrigenda non sint vt populus ad id quòd planè intelligit dicaâ— Amen Not for that suche faultes shoulde not be amended â–ª to the ende that the people to the thinge that they plainely perceiue may say Amen Here S. Augustine willeth that the Priestes vtter their Latine Seruice distinctely and truely that the people may vnderstande them Againe he saithe thus Volens etiam causam Donatistarum ad ipsius humilimi vulgi omninâ— imperitorum atque idiotarum notitiam peruenire eorum quantum fieri posset per nos inhaerere memorià e psalmum qui eis cantaretur per Latinas literas fâ—ci 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 lay might be fixed in their memorie I wrote a Psalme for them to singe in the Latine tongue And Possidonius writynge S. Augustines life saithe that Ualerius that was Bishop of Hippo before S. Augustine for that he was a Greeke borne and had smal skil in the Latine tongue was the lesse hable to Preache vnto the people and to discharge his dewtie there I doubte not but by these fewe woordes it may wel appeare that the people of Hippo vnderstoode the Latine al be it not in suche good order as they that had learned it at the Schoole and therefore would oftentimes speake amisse placing one woorde for an other and Gender for Gender and Case for Case as for example Dolus for Dolor S. Augustine saith Multi fratres imperiâ—iores Laâ—initaâ—is loquuÌ„tur fâ—c vt dicant Dolus illum torquet pro eo quod est Dolor And for that cause in his Sermons vnto the people he submitteth oftetimes him selfe vnto their capacitie For thus he speaketh vnto the people Saepe verba non Latina dico vt vos intelligatis Many times I vtter woordes that be no Latine that yee may vnderstande mee And againe he saith Ego dicam Ossum sic enim potius loquamur Melius est vt nos reprehendant Grammatici quà m non intelligant populi I wil saye Ossum for your better vnderstandinge although it be no Latine woorde And so hardely set vs speake For better is it that the Grammariens finde faulte with vs then the people should not vnderstande vs. Hereby it is plaine that at the Citie of Hippo whereof I specially spake the Common Seruice of the Churche was pronounced and Ministred in the Latine tongue for that the whole people there vniuersally vnderstoode and spake Latine M. Hardinge The .18 Diuisioâ— And where as S. Augustine as you allege him without shewing the place as your manner is whereby you may easely deceiue the Reader hath these woordes in his Sermons to the common people diuers times Nâ—nc loquar Laâ—iné vt omnes intelligaâ—is Novv vvil I speake Latine that you may al vnderstande mee of that saiâ—ing if any suche be may be gathered that sometimes he spake in the Punical tongue to the Punical Christians not vnderstandinge the Latine but now amonge the Latine Aphricanes that were of the Romaine kinde and vnderstoode not the Punike he woulde speake Latine that al suche should vnderstande him Who so dâ—sireth further to be perswaded that the people of Aphrica called Poeni spake and vnderstoode their owne Punical tongue and not the Latine tongue as likewise the people of Spaine named Iberi spake that language whiche was proper to them let him reade Titus Liuius De Bello Macedonico For there he recordâ—th that when those of Aphrica or of Spaine and the Romaines came togeather for parle and talke they vsed an Interpreter And Vlpianus the Lawer a greate Officer about Alexander Seuerus the Emperour at the beginninge of Christian Religion writeth that Fidei commissa may be leafte in al Vulgare tongues and putteth for examples the Punical and the Frenche or rather Gallical tongue The B. of Sarisburie I sée there is no pardon to be hoped for at M. Hardinges handes Bicause I noted not in what Booke and Chapter this place is to be founde therfore he beareth men in hande I séeke meanes to deceiue the Reader If this poore quarel may stande for proufe then is it no harde mater by the same Logique to conclude the like against him For M. Harding oftâ—times vseth the authoritie of S. Augustine and other Fathers without any noting of the places as his owne Booke is best witnesse Ergo M. Harding séeketh meanes to deceiue his Reader But in my iudgement better it is not to note the places at al then falsely to note them as M. Hardinges manner is to doo as where he vntruely allegeth the Decrée of the Councel of Ephesus against Nestorius for the Communion in One â—inde whiche Decrée neither is to be founde in that Councel nor euer was recorded or mentioned by any olde Father Or where he allegeth the Decrée of the first Councel of Nice for the Supremacie of the Bishop of Rome him selfe confessinge that the same Decrée was burnte I know not how and coulde neuer yet be séene vntil this day Uerily this is a ready way to deceiue the Reader I passe by other petite faultes as that he allegeth the sixth booke of Ambrose De Sacramentis in stéede of the fifth or the .xxxiiij. Chapter of the sixth booke of Eusebius in stéede of the .xliiij Or that Steuen Gardiner allegeth Theophilus Alexandrinus in stéede of Theophylactus Or the thirde booke of S. Augustine De. Sermone Domini in Monte where as S. Augustine neuer wrote but twoo The place wherewith M. Hardinge findeth him selfe greeued is to be founde in S. Augustine De Verbis Apostoli the woordes be these Prouerbium notum est Punicum quod quidem Latinè vobis dicam quia Punicè non omnes nostis There is a Common Prouerbe in the Punike tongue whiche I wil reporte vnto you in Latine bicause ye doo not al vnderstande the Punike Here it is plaine that the Latine tongue was knowen to al the hearers and the Punike tongue onely vnto some And therefore in an other Sermon vnto the people he saithe thus Omnes nouimus Latinè non dici sanguines aut sanguina Wee doo al know reckeninge him selfe with the people that these woordes Sanguines or Sanguina are no Latine and againe as I haue before reported touchinge a Latine
reporteth of him And further I trust it wil be prooued that the thinges that M. Hardinge allegeth stande without the compasse of sixe hundred yéeres and therefore not withstandinge they were true yet cannot greatly further his purpose This Augustine vpon his arriual into England had a place allotted him in Kent There he and his companie songe and praiâ—d and saide Masse this Masse was a Communion as shal appeare and preached and Baptized In what language it is not noted by Beda But be it in Latine Hereof M. Hardinge formeth vp this argument Augustine and his companie praied togeather in Latine for that they were strangers newly sente in out of Italy and vnderstoode not the Englishe tongue Ergo the Englishe people had the Latine Seruice M. Hardinge shoulde not thus mocke the worlde He knoweth wel a Childe woulde not make suche reasons For Augustine was no Parishe Prieste ne serued no Cure but onely had a place seuerally appointed to him selfe Neither did any Englishe man resorte to his Seruice onlesse it were to sée the strangenesse of his dooinges He might as wel reason thus The Iewes this day in Venice haue their Seruice in the Hebrewe tongue Ergo the people of Italy haue their Seruice in the Hebrewe Hitherto I trowe this matter is but simply prooued M. Hardinge The .22 Diuision VVhere as S. Augustine after that the Englishe Nation had receiued the faith and he had beene Archebishop ouer them hauinge founde the Faithe beinge one diuersitie of customes in diuerse Churches one maneâ— of Masses in the holy Romaine Churche an other in that of Fraunce for this and certaine other purposes sent two of his Clergie Laurence and Peter to Rome to be aduertised amongst other thinges what order maner and custome of Masses it liked S. Gregorie the Churches of the Englishe nation shoulde haue Hereunto that holy Father answeared that what he espied either in the Romaine or Frenche or any other Churche that might be most acceptable to almighty God he should choose out and geather togeather and commende the same to the Church of Englande there to be leafte in custome to continue Li. 1. Ca. 27. If it had then ben thought necessarie the Seruice of the Masse to be in Englishe or if it had beene traÌ„slated into the Englishe tongue it is not to be thought that Bede who declareth al thinges concerninge maters of Religion so diligently specially professing to write an Ecclesiastical storie woulde haue passed ouer that in silence And if the Masse had beene vsed in the Englishe tongue the Monumentes and Bookes so muche multiplied amonge the Churches woulde haue remained in some place or other And doubtelesse some mention woulde haue beene made of the time and causes of the leauinge suche kinde of Seruice and of the beginninge the newe Latine Seruice As certaine of S. Gregories vvoorkes tourned into Englishe by Bede him selfe haue beene keapte so as they remaine to this daie The B. of Sarisburie Here was a shorte victorie Peter and Paule coulde neuer so easely conquere Kingdomes But this mater stoode not so muche in winninge the vnfaithful as in killinge the Godly After that was once donne streight waies Augustine had the conqueste and was out of hande made Archebishop and wrote to Rome bothe thereof and also for resolution of certaine questions méete as he saithe for that rude people of Englande As whether a woman might be Baptized while she were great with Childe or after her deliuerie and how longe after she shoulde forbeare the Church with certaine other secrete questions toutchinge bothe man and wife so Childishe and so rude that a man may wel doubte whether Augustine were ruder or the people Amonge other thinges he demaunded Counsel toutchinge the Masse for that in diuerse Countries he had seene diuers orders of Masses and yet good Reader of them al he had seene no Priuate Masse For the Masse in Rome at that time was a Communion as I haue already shewed and as it appeareth by these woordes whiche the Deacon pronounced at euery Masse alowde vnto the people He that receiueth not the Communion let him geue place The difference stoode in addition of certaine Ceremonies For the Countries abroade as we may iudge keapte stil that simple order that they had first receiued But the Churche of Rome was euer alteringe For Gregorie him selfe vnto whome this Augustine writeth added the Introite and the Antemes and Alleluia and willed the Introite to be doubled twise and the Kyrie eleeson nientimes and added also a certaine portion to the Canon Of these and other like differences Augustine demaundeth and of the same Gregorie maketh answeare Hereof M. Hardinge gheasseth thus It appeareth not by Beda The Seruice vvas in Englishe Ergo the Seruice vvas in Latine What kinde of Logique haue we here Or howe may this reason holde It concludeth ab authoritate negatiuè I beleue M. Harding him selfe wil not allow it By the like forme of reasoninge a man might as wel say It appeareth not by Beda that the preachers instructed or exhorted the Englishe people in Englishe Ergo they instructed and exhorted the Englishe people in Latine Yet againe he gheasseth further There is no Booke to be founde of the Englishe Seruice in that time Ergo the Seruice vvas in Latine O what folie is this Who is hable to shewe any Booke written in Englishe a thousande yeeres agoe Or if it coulde be shewed yet who were hable to vnderstande it There is no booke to be founde of the praiers that the Druydes made in France or the Gymnosophistae in India and wil M. Hardinge thereof conclude that therefore the Druydes or the Gymnosophistae praied in Latine Suche regarde he hath to his Conclusions M. Hardinge The .23 Diuision S. Gregorie him selfe is a witnesse of right good authoritie vnto vs that this lande of Englande whiche he calleth Britaine in his time that is almost a thousande yeeres paste had the common praiers and seruice in an vnknowen tongue without doubte in Latine muche in like sorte as we haue of olde time had til nowe His woordes be these Ecce omnipotens Dominus penè cunctarum gentium corda penetrauit ecce in vna fide Orientis limitem Occidentisque coniunxit Ecce lingua Britanniae quae nihil aliud nouerat quà m barbarum frendere â—am dudum in diuinis laudibus Hebraeum coepit Halleluia resonare Beholde our Lorde Almightie hath now perced the hartes almost of al Nations Beholde he hath ioyned the borders of the East and the Weast in one Fâ—ithe togeather Beholde the tongue of Britaine that coulde nothinge els but gnass he barbarously hath begonne now of late in diuine Seruice to sounde the Hebrewe Halleluia The B. of Sarisburie S. Gregorie in that place vpon Iob speaketh not one woorde neither of the Latine nor of the Englishe Seruice Onely he sheweth the mighty power of God that had conuerted al the worlde to the obedience of his Gospel These be
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
proufe for Corporal or Fleashly Presence True it is that whole Christe is fully at euery Communion as Chrysostome saithe not that he is there in Fleashely or Bodily Presence For so S. Chrysostome saithe not but for that by his Grace holy Sprite he woorketh wholy and effectually in the hartes of the Faithful S. Augustine and other learned Fathers haue vsed the like manner of speache and in the same seeme fully to expresse Chrysostomes minde S. Augustine writeth thus Veritas vna est qua illustrantur animae Sanctae Sed quoniam multae sunt animae in ipsis multae Veritates dici possunt Sicut ab vna facie multae in speculis imagines apparent There is but one Trueth wherewith the Blissed Soules are lightened But for as muche as the Soules be many it may be saide that in the same are many Truethes as sundrie Images appeare in sundrie glasses notwithstandinge the face be one Againe S. Augustine saith Sapientia Dei verbum Dei Dominus Iesus Christus vbique praesens est quia vbique est Veritas vbique est Sapientia Intelligit quis in Oriente Iustitiam intelligit quis in Occidente Iustitiam Nunquid alia est Iustitia quam ille intelligit alia quam iste The Wisedome of God the Woorde of God our Lorde Iesus Christe is euerywhere Present for the Trueth is euerywhere and Wisedome is euerywhere One Man vnderstandeth Righteousenes in the East an other vnderstandeth Righteousnes in the Weast And dooth the one of them vnderstande one Righteousnes and the other an other So likewise and somewhat neare to the manner of Chrysostomes speache Origen speaketh Et hodiè in hac Congregatione Dominus loquitur non solùm in hac sed etiam in alio Coetu in toto orbe docet Iesus quaerens organa per quae doceat And euen this day in this Congregation the Lorde speaketh and not onely in this but also in an other companie and in the whole worlde Iesus teacheth seekinge instrumentes by whiche he may teache In this sorte is Christe Present at the holy Ministration bicause his Truthe his Wisedome his Righteousnes his Woorde is there Present as the face is Present in the Glasse not by any Bodily or Fleashely Presence In this manner S. Ambrose writeth Coelum aspice Iesus illic est Terram intuere Iesus adest Si Ascenderis in Coelum Iesus illic est si descenderis ad Infernum adest Hodie cum loquor mecum est intra hunc punctum intra hoc momentum Et si in Armenia nunc loquatur Christianus Iesus adest Nemo enim dicit Dominum Iesum nisi in Spiritu Sancto Looke vp into the Heauen there is Iesus Beholde the Earth Iesus is there If thou Mounte vp into Heauen there is Iesus If thou goe downe into Hel Iesus is present Euen now while I speake Iesus is with me euen at this Houre euen at this Minute And if any Christian man speake now in Armenia so farre hence Iesus is with him For no man saith The Lorde Iesus but in the Holy Ghost And suche kinde of Presence at one time in sundrie places is auouched by S. Chrysostome not onely of Christes Bodie whiche is Immortal Glorious but also of any other godly Mortal Man For thus he writeth Vidistis Chariâ—aâ—is excellentiam quemadmodum vnum hominem inexpugnabilem reddat multiplicet quemadmodum vnus in multis locis esse possit idem in Perside Romae Nam quod Natura non potest potest Charitas Nam eius hoc quidem hîc erit hoc autem illic Quin potiùs integer hîc integer illic Itaque â–ª si mille habeas amicos vel duo millia perpende quorsum possit potentia peruenire Vides quemadmodum Charitas res sit augmentatiua Hoc enim est mirabile quod vnum facit mille cuplum Thou hast seene the excellent workinge of Charitie howe it fortifieth a man as it were in a Castel and multiplieth him and beinge one Man maketh him many Thou hast seene howe one Man may be in many places one man in Persia and the same man in Rome For Charitie canne doo that nature cannot doo Of one man one portion shal be here and an other portion there Naie rather he shal be whole here and whole there Therefore if one man haue a thousande frendes or two thousande consider howe farre he maie reache by this power Thou seest howe that Charitie is a mater of increase And this is a woonder It maketh one man to be a thousande folde more then he is and as if he were a thousande menne The same answeare maie serue also for S. Bernarde How be it his Authoritie in this case is not great as liuinge in the vâ—ry time of Corruption at the least eleuen hundred yeeres after Christe and so fiue hundred yeeres at the least without the compasse of the first sixe hundred yeeres M. Hardinge The .9 Diuision Thus al these Fathers as likewise the rest confesse as it were with one mouth that Christe sitteth at the right hande of his Father and yet is here present in the Sacrament the same time that he is in Heauen and in Earth at once in many and diuerse places one and the same is eueriewhere offered the one true Sacrifice of the Churche And this article is by them so clearely and plainely vttered that 151 Figures significations tropes and Metaphores can finde no appearance nor coloure at al. VVhereby the newe Maisters reasons seeme verie peeuishe Christe is ascended Ergo he is not in the Sacrament Christe is in heauen sittinge at the right hande of his Father Ergo he is not in Earth Christes Bodie is of nature finite Ergo it is conteined in a place circumscriptiuely Ergo it is not in many places The B. of Sarisburie M. Hardinge needeth no greate studie to answeare our Argumentes It is sufficient for him to pronounce by Authoritie These newe Maisters argumentes be al peeuishe Uerily it appeareth by the whole Substance and Course of M. Hardinges Booke that he hath somme good pretie skil in peeuishe Argumentes otherwise he coulde not haue them and vse them in suche plentie But the Olde learned Fathers oftentimes and commonly vsed suche Argumentes of Christes Humanitie and yet were they neuer reproued as peeuishe for the same but onely by Heretiques S. Augustine saith Donec saeculum finiatur sursum est Dominus Sed tamen etiam hic nobiscum est Veritas Domini Corpus enim in quo Resurrexit in vno loco esse oportet Vntil the worlde be ended the Lorde is aboue Yet notwithstanding euen here is the Trueth of the Lorde For the Bodie wherein he rose againe must needes be in one place S. Cyrillus saith Christus non Poterat in Carne versari cum Apostolis postquam Ascendisset ad Patrem Christe coulde not be conuersant with his Apostles in his Fleashe after that he had Ascended vnto his
former Nature of a Bodie Thus muche hath M. Hardinge gotten by the Authoritie of Plato M. Hardinge The .13 Diuision Christe at his last Supper accordinge to Nature sate downe with his twelue Disciples and amonge them occupied a place at the Table visibly by his diuine power there he helde his Bodie in his handes inuisibly 152 for as S. Augustine saithe Ferebatur manibus suis he was borne in his owne handes where nature gaue place and his owne Bodie was in moe places then one Verily Non est abbreuiata manus Domini The hande of our Lorde is not shortened his power is as greate as euer it was And therefore let vs not doubte but he is able to vse nature finite infinitely specially now the nature of his Bodie beinge glorified after his Resurrection from the dead And as the liuing is not to be sought amonge the dead so the thinges that be doone by the power of God aboue nature are not to be tried by the rules of Nature The. B. of Sarisburie S. Augustine saith Christus ferebatur in manibus suis. Christe was borne in his owne handes These woordes are often alleged and séeme at the viewe to sounde somewhat of M. Hardinges side But beinge wel weighed considered they discharge them selfe and are soone answeared First it is knowen and confessed that S. Augustine in reportinge these woordes either by meane of the Translation or by some other errour was muche ouerséene and alleged that for Scripture that in déede neither is any portion of the Scripture nor els where to be founde For where he saithe Dauid was borne in his owne handes the very Teâ—te is this Collabebatur in manibus eorum He wente reylinge in their handes And so S. Basile allegeth and expoundeth the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caried a longe in the seruantes handes And thus S. Augustine being deceiued in the Texte was faine to force the same to some violent Construction Yet saith M. Harding S. Augustines woordes be plaine Christe was borne in his owne handes It is neither indifferent nor true dealinge thus to nippe and to proine the Doctours saieinges and alleginge a few woordes to leaue out the reast and especially suche woordes as be material hable to geue light vnto the whole For S. Augustine saith not Christe bare him selfe Really Substantially and in deede in his owne handes as it is here vntruely supposed neither as M. Hardinge hath added of his owne By his diuine power or Inuisibly But contrary wise he expoundeth him selfe by these woordes Ipse se quodammodò portabat In a manner and after a sorte he caried I him selfe This woorde Quodammodò in the Schooles is called Terminus diminuens whiche oftentimes in reasoning breedeth errour For these woordes Quodammodò After a sorte and Verè verily or in deede are euer contrary So saith S. Augustine Sacramentum Corporis Christi secundum quendam modum Corpus Christi est The Sacrament of Christes Bodie in a certaine sorte is the Bodie of Christe And this sorte or manner he expoundeth thus Nisi enim Sacramenta similitudinem quandam earum rerum quarum Sacramenta sunt haberent omninò Sacramenta non essent Onlesse Sacramentes had somme likenesse of those thinges whereof they be Sacramentes they shoulde vtterly be no Sacramentes Likewise saith Bertramus Secundum quendam modum Corpus Christi est Modus hic in Figura est in Imagine The Sacrament after a certaine manner is the Bodie of Christe This manner standeth in a Figure and in a Representation So likewise the very Barbarous Glose vpon the Decrées expoundeth the same Coeleste Sacramentum quod verè repraesentat Corpus Christi dicitur Corpus Christi sed impropriè Vnde dicitur suo modo sed non rei veritate sed significante Mysterio vt sit sensus vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Sacrament whiche verily dooth represent the Fleashe of Christe is called Christes Bodie but not in plaine kinde of speache Therefore S. Augustine saith Suo modo after a sorte which is not in the very trueth of the mater but by a Mysterie signifieinge that the meaninge be thus It is called the Bodie of Christe bicause it signifieth the Bodie of Christe Touchinge the thinge that Christe helde in his hande S. Augustine confesseth it was Breade for thus he writeth Quamuis Panem quem Dominus gestauit in manibus oculis suis non aspexerint Albeit they neuer saw with their eies the Breade that the Lorde helde in his handes Yet the same Breade bicause it is a Sacrament of Christes Bodie after a sorte as S. Augustine saith is also called Christes Bodie Thus dooth S. Augustine oftentimes vse this woorde Quodammodò For example he writeth thus Ecclesia quos lucrata fuerit aliquo modo eos manducat quodammodò The Churche after a sorte eateth them whom by any meane she hath gotten And againe vpon the same Psalme Quid est haerere Cornibus nisi quodammodò Crucifigi Figura est ista de Christo. What was it els that the weather was tied by the hornes but after a sorte to be Crucified Therefore this is a Figure of Christe In this sense S. Augustine saith Christe Quodammodò After a sorte not Uerily or in déede but in a Sacrament or in a Figure bare him selfe in his handes But M. Hardinge wil replie S. Augustine saith thus Hoc quomodò intelligatur in ipso Dauid secundum Literam non inuenimus in Christo autem inuenimus How this may be taken in Dauid him selfe accordinge to the letter wee finde not But in Christe we finde it Therefore he wil say this must be verified in Christe euen accordinge to the letter This errour riseth of the misunderstandinge of these woordes of S. Augustine Secundum literam Whiche sometime are vsed for the Literal Sense or the very sounde of the bare woordes sometime for the Historical Sense that is to say for the course and tenoure of the storie Now saith S. Augustine that Dauid shoulde any way beare him selfe Secundum literam Accordinge to the Storie written of him it dooth not appeare but that Christe After a sorte that is by way of a Sacrament thus caried him selfe euen in the Storie of the Gospel whiche is to say Secundum literam it doothe appeare And that these wordes Secundum literam be oftentimes thus vsed any man may soone perceiue that shal diligently note and consider the Ancient Fathers First S. Augustine in the place alleged vttereth this mater of Dauid in this sorte In regnorum libris vbi omnia nobis scripta sunt quae pertinent ad res gestas Dauid non inuenimus hoc In the Bookes of the Kinges where as al thinges are written to vs that perteine to the dooinges of Dauid this thinge wee finde not And againe in the same place Christus cum commendaret Corpus Sanguinem suum
other of that side is hable nowe to shewe vs what they were In the Liturgie that beareth S. Basiles name it is onely noted thus When the priest saith Sancta Sanctis the people answeareth Vnus Sanctus vnus Pater vnus Filius The very same was Chrysostomes meaninge vpon the Epistle to the Ephesians The Courtaines of the holy Communion Table were draweÌ„ that the Mysteries prepared for the people might be seene vpon the Table not that the Priest shoulde lifte them vp ouer his heade The vaine Fable of M. Hardinges Amphilochius so often repeted is not woorth the answearinge Al this notwithstandinge M. Hardinge doubteth not to make vs beleue That al these Fathers spake plainely of the Eleuation of the Sacrament ouer the Priestes heade that as he saith accordinge to the custome of the Occidental Churche And to that ende he hath pretily falsified the woordes of Maximus For where as Maximus in the Greeke writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Hardinge hath translated it in this wise Quem panem Pontifex in sublime attollit Whiche Breade the Bishop lifteth on high And so it were easy to deceiue the simple onles the Fathers had otherwise declared theire owne meaninge Pachymeres expoundeth that woorde thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Sheweth or Lifteth vp He saith not The Priest lifted the Sacrament aboue his Heade or On High as M. Hardinge hath turned it but he Shewed the Sacrament a litle vp from the Table that it might be seene of the people And so saith Chrysostome touchinge the same Sacerdos modicum tollens portionem quae est in sancta patena dicit Sancta Sanctis The Priest a Litle liftinge vp the portion that is in the holy Dishe saith Holy thinges for the holy And so likewise Claudius du Sainâ—tes readeth it And in S. Basiles Liturgie it is thus noted in the Margin Hic Sacerdos Hostiam fractam in patena iacentem vna cum Patena subleuat ostendit populo Here the Priest lifteth vp the Hoste or Sacrament lieinge broken in the Dishe and togeather with the Dishe sheweth it vnto the people Yet must al these be brought foorth to proue this newe manner of Eleuation nowe vsedin the Churche of Rome So bolde is M. Hardinge of the simplicitie of the people But one strange thinge emonge others I note by the waie in M. Hardinges answeare that beinge demaunded of this late diuised Ceremonie in the Churche of Rome he foundeth his whole answeare vpon the East Churche of Grecia and sheweth not one example nor moueth one woorde of the Churche of Rome and yet notwithstandinge he knoweth right wel that this kinde of Eleuation from the beginninge vntil this daie was neuer vsed in the Churche of Grecia It seemeth likely that as wel this vsage as also sundrie others of Apparel of Oile etc. grewe first from the imitation of the Ceremonies of the Iewes emonge whome the Priest in the time of theire Sacrifices helde vp the oblation before his breast So in the primitiue Churche what so euer was offered by any man to the relief of the poore it was taken by the Priest and holden vp and presented in the Churche as a pleasant Sacrificie before God So Chrysostome saith The Priest in the time of the holy Ministration lifted vp the Gospel His woordes be these Sacerdos in altum tollit Euangelium And Nicolaus Cabasilas likewise saith His peractis Sacerdos stans super altare in altum tollit Euangelium ostendit These thinges beinge donne the Priest standinge ouer the Aultare lifteth the Gospel on high and sheweth it But that the holdinge vp of the Sacrament shoulde importe Adoration to the same as M. Hardinge surmiseth neither is it thought true by al others of that side nor hath it any good sauoure or shewe of trueth In deede greate pardonnes and Chartars haue benne liberally geuen of late yeeres for the better mainteinance thereof And Durandus saith Therfore Eleuation is made Vt populus intelligat Christum venisse super Altare That the people may vnderstande that Christe is come downe vpon the Aultar But the Olde learned Fathers both Greekes and Latines when they helde vp a litle or shewed the Sacrament euermore they called the people to drawe neare to receiue to be partakers of the holy Mysteries and to lifte vp their hartes but in the time of the same Ceremonie they neuer spake one woorde of Adoration Pachymeres saith Sacerdos ostendit haec esse Christi Symbola The Priest sheweth that these be Tokens or Signes of Christe He saith not The Sacramentes be Christe him self but Tokens and Signes of Christe Maximus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbola ista sunt non autem veritas These be Tokens of the Trueth but not the Trueth it self And perhaps vpon this occasion Beguinae and Beguardi helde That noman ought to rise vp or to geue reuerence at the Eleuation of the Sacrament To conclude Gerardus Lorichius in his booke that he writeth in the Defense of the Priuate Masse hath these woordes Ex hoc ritu Eleuationis inferimus Missam neutiquam ritè celebrari nisi in vsum publicum Ecclesiae hoc est propter populum vel Sacramentum Eucharistiae sumentem vel Sacrificium laudis votis encomijs celebrantem Siquidem propter eum vsum hostia eleâ—atur Missae igitur priuatae quae absente populo Catholico fiunt Abominatio veriùs quà m Oblatio dicendae sunt By this very vsage of Eleuation we conclude That no Masse is rightly saide but for the publique vse of the Churche that is to saie for the people either receiuinge the Sacrament or els auancinge the Sacrifice of praise with harte and deuotion For to this ende and not to be adoured the Sacrament is holden vp Therefore Priuate Masses whiche are saide without Catholique people beinge present maie rather be called an Abomination then an Oblation Thus muche Gerardus Lorichius a Doctoure of M. Hardinges â—â—ne side FINIS THE EIGHTHE ARTICLE OF ADORATION The B. of Sarisburie Or that the people did then fal downe and worship the Sacrament with Godly Honour M. Hardinge The .1 Diuision If the Blessed Sacrament of the Aultare were no other then M. Iuel and the reste of the Sacramentaries thinke of it then were it not weldone the people to bowe downe to it and to worship it with Godly Honour 159 For then were it but Bare Breade and VVine howe honorably so euer they speake of it callinge it Symbolical that is tokeninge and Sacramental Breade and VVine The B. of Sarisburie M. Hardinge as a man ouer muche obedient vnto his affections in the beginninge hereof calleth vs Sacramentaries by whiche Woorde he vnderstandeth Schismatiques Heretiques and the enimies of God so breaketh vp his way into this treatise with vnsauerie and bitter talke and as a Cocke that is wel pampered with Garlike before the fighte he séeketh to ouermatche his
Milke Spiritual Fleashe Life Waie Breade Uine and Light And to this ende Christe saith My Woordes be Sprite and life Hitherto the woordes of Christe that be here alleged weigh very litle of M. Hardinges side Bysides al this He saith That whole Christe both God and Man is Really Substantially and Carnally in the Sacrament This thinge bicause he is not hable any way to prooue he presumeth of him self by authoritie as though it were already prooued It shal be good to geue him a daie to consider the mater and to prooue it better In the meane season the substance of his reason standeth thus The Humanitie and Diuinitie of Christe are ioined togeather in one Persone Ergo we must Adoure the Sacrament with Godly Honoure M. Hardinge The .16 Diuision Hereupon he expoundeth these woordes It is the spirite that quickneth or geueth life the fleashe auaileth nothinge thus The fleashe profiteth nothinge but the onely fleashe Come the spirite to the fleashe and it profiteth verie muche For if the fleashe shoulde profite nothinge the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures saith the greate learned Father Leo we reade that both the Sonne of Man came downe from heauen when as the Sonne of God tooke fleashe of that Virgin of whome he was borne and againe it is saide that the Sonne of God was Crucified and buried where as he suffered these thinges not in the Godheade it self in whiche the onely begotten is coeuerlastinge and consubstantial with the Father but in the infirmitie of humaine nature VVherefore we confesse al in the Crede also the onely begotten Sonne of God Crucified and buried accordinge to that saieinge of the Apostle For if they had knowen they woulde neuer haue Crucified the Lorde of Maiestie Accordinge to this doctrine Cyrillus writinge vpon S. Iohn saith He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore he saith I wil raise him againe in the last daie For I saide he that is my Bodie whiche shal be eaten wil raise him againe For he is not other then his fleashe I saie not this because by nature he is not other but because after incarnation he suffereth not him self to be diuided into two sonnes By whiche woordes he reproueth the heresie of wicked Nestorius that went about to diuide Christe and of Christe to make two sonnes the one the sonne of God the other the sonne of Marie and so two persones For which Nestorius was condemned in the First Ephesine Councel and also specially for that he said 167 we receiue in this Sacrament onely the fleashe of Christ in the Breade and his Bloude onely in the VVine without the Godheade because Christe saide he that eateth my fleashe and saide not he that eateth or drinketh my Godhead because his Godhead cannot be eaten but his fleashe onely VVhiche heretical cauil Cyrillus dooth thus auoide Although saith he the nature of the Godhead be not eaten yet we eate the Bodie of Christe whiche verily maie be eaten But this Bodie is the woordes owne proper Bodie whiche quickneth al thinges and in as muche as it is the Bodie of life it is quickninge or lifegeuinge Nowe he quickneth vs or geueth vs life as God the onely fonteine of life VVherefore suche speaches vttered in the scriptures of Christe whereby that appeareth to be attributed to the one nature whiche apperteineth to the other and contrariewise accordinge to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine naâ—ure in one persone are to be taken of him inseparably in as muche as he is both God and Man and not of this or that other nature onely as beinge seuered from the other For through cause of this inseparable vnion what so euer is apperteininge or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole persone And this done as the learned diuines terme it Per communicationem idiomatum And thus Cyrillus teacheth howe Christe maie be eaten not accordinge to the diuine but humaine nature whiche he tooke of vs and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature And yet not accordinge to his diuine nature onely as though that were separated from his humaine nature but his whole persone togeather God and Man And his pretious fleashe and bloude are adored for the inseparable coniunction of both natures into one persone whiche is Iesus Christe God and man VVhome God hath exalted as S. Paule saith and hath geuen him a name whiche is aboue al names that in the name of Iesus euery knee be bowed of the Heauenly and the Earthely thinges and of thinges beneathe and that euery tongue confesse that our Lorde Iesus Christe is in Glorie of God the Father that is of equal glorie with the Father And when God saithe S. Paule bringeth his firste begotten into the worlde he saithe And let al the Angelles of God Adore him S. Iohn writeth in his Reuelation that he hearde al creatures saye Blissinge Honoure Glorie and Power be to him whiche sitteth in the Throne and to the Lambe for euer And the fower and twentie Elders fel downe on their faces and Adored him that liueth vntil worldes of worldes The B. of Sarisburie I maruel M. Hardinge woulde bestowe so many waste woordes to so smal purpose These Authorities be al true and sauinge onely that of the Councel of Chalcedon touchinge Nestorius al truely alleged But euery thinge that is true maketh not by and by proufe sufficient in euery case Plinie the Seconde geueth good sadde counsel that whosoeuer wil take in hande to write a booke haue euermore a good eie vnto his Title or to the purpose whereof he writeth leaste he happen to wander and to renne at randon As nowe M. Hardinge séemeth to shoote faire although a greate waye from the Marke For in al these woordes there is no manner mention neither of the Sacrament nor of the Adoration therof nor of any other thinge thereto belonginge Onlesse M. Hardinge vpon occasion of these woordes wil reason thus The Sonne of man came downe from Heauen Ergo We must Adoure the Sacramente The woordes of Cyrillus be likewise true Christes Fleashe is ioyned with the Godhead and therefore it Naturally geueth life And when Christe saide I wil raise him vp at the last daie He meante euen as Cyrillus saith that his Fleashe that we eate shal raise vs vp at the last daie For what soeuer fauoure or mercie we haue from God we haue it onely by the Fleashe of Christe S. Augustine saith Mortalis factus est Immortalis ut peracta sua Morte nos faceret Immortales He that is Immortal became Mortal that through his Death he might make vs Immortal Againe he saith Nos non
better staie of his Churche so wrought that both the trueth should be confessed by the enemies of trueth and also for vttering of vntrueth the one should be condeÌ„ned of the other that by the warre of Heretikes the peace of the Churche might be established and by their discorde the Catholike people might the faster grewe togeather in concorde Now hauing sufficiently prooued by the Scriptures and that with the Zuinglians also adoration and Godly Honour to be dewe vnto Christes Bodie where so euer it please his Diuine Maiestie to exhibite the same present let vs see whether we can finde the same Doctrine affirmed by the Holie and Auncient Fathers The B. of Sarisburie Where as M. Harding thus checketh vs with some dissension that hath béene bitweene Doctour Luther and Doctour Zuinglius touchinge this mater of Adoration I may iustly say vnto him as one sometime saide vnto Philippus the Kinge of Macedonie intreatinge a peace bitweene Peloponnesus and the reast of Graecia Goe firste and conclude a peace in thine owne house at home For at the same time his owne wife Olympias and his owne sonne Alexander were knowen to liue in deadely dissension And therefore he seemed no fitte instrument to conclude a peace bitweene others M. Hardinge shoulde haue remembred that the greatest Buttresses and Pillers of his Gospel sithence the first beginninge of his Newe Doctrine haue euermore liued in Contradiction and coulde neuer yet be reconciled He should haue remembred that his owne Doctours and chiefest Doctours Pope Innocentius Scotus teache contrary Doctrines That Scotus is against Thomas Ockam against Scotus Petrus de Alliaco against Ockam and the Nominales against the Reales and not onely thus but also Scotistes againste Scotistes and Thomistes againste Thomistes at Ciuile warre within one bande and that touchinge the very Woordes of Consecration and other like maters bothe greate and many whereof to shewe the Particulars it would be tedious But the maters hange stil in mortal enemitie and are neuer like to be reconciled Hauinge suche Bloudy fieldes at home M. Hardinge should not be so ready to reproche others for some one or other mater of dissension It were muche to be wished and God of his Mercie so graunte it if it be his holy Wil that the Gospel of Christe may passe foorthe freely without any suche occasion of offense or hinderance How be it from the beginning it hath béene otherwise For euen at the first plantinge of the Gospel whiles the Martyrs Bloude was yet warme there were some that saide I holde of Paule some others that saide I holde of Peter thus were they diuided emonge them selues S. Paule withstoode and gaine saide Peter vnto his face S. Hierome chargeth S. Augustine with Heresie S. Augustine willeth S. Hierome to recante S. Hierome despiseth S. Ambrose and findeth faulte with S. Basile S. Cyprian in iudgement is contrary to S. Cornelius Pope Sabinianus woulde haue burned al S. Gregories his Predecessours bookes Hereby it appeareth That Sainctes haue beene againste Sainctes and Martyrs against Martyrs euen in maters and cases of Religion And hereof Heretiques and other wicked and godlesse people haue euermore taken occasion to sclaunder the Gospel Marcion the Heretique thought he had founde Contrarieties bitweene the Newe Testament and the Olde and therefore saide He was hable to prooue falseheade in the Scriptures S. Hierome saithe Hunc locum nobis obiecit Iulianus Augustus de dissonantia Euangelistarum This place of the disagreeinge of the Euangelistes the Heathen Emperour Iulianus charged vs withal Againe he saithe Sceleratus Porphyrius in primo libro quem scripsit aduersus nos obiecit Petrum à Paulo esse reprehensum quòd non recto pede incederet ad EuangeliuÌ„ That wicked man Porphyrius in the firste Booke that he wrote againste vs layed to our charge that Peter was rebuked of Paule for that he walked not vprightly towardes the Gospel So Socrates and Sozomenus saye That the Christians bicause of their Dissensions were scorned at of the Infidels in open assemblies market places and pointed at with their Fingers Notwithstandinge suche diuersitie of iudgement as it is an offense vnto the weake and an occasion of il vnto the wicked that séeke occasions against God Euen so vnto the Godly it is occasion of muche good For vnto them that God hath called accordinge to his purpose al thinges healpe and further vnto good Nicolas Lyra saithe Expositorum diuersitas excitat attentionem The diuersitie of Expositours sturreth vp attention in the hearers and causeth them to consider that men be men and sée vnperfitely as in a Glasse as hauinge receiued Faithe onely by measure and therefore to searche and examine the Scriptures and not to glorie in men that who so wil glorie may glorie in the Lorde These twoo woorthy members of Goddes Churche whome it liketh M. Hardinge thus to control neuer differed or dissented in any Fundation or Principle of the Christian Faithe but onely of one certaine Conclusion and Phrase of the Scriptures Either of them knew and confessed that Christes Bodie ought to be Adoured with godly honour for that it is ioined in one person with the Diuinitie But the one of them saithe Notwithstandinge Christes Bodie be Present in the Sacrament yet it is not there to that vse and purpose to be honoured neither haue wée any warrant of Goddes woorde so to honour it So is Christes Bodie in vs Naturally Really Corporally Carnally Substantially and in deede Yet may wée not therefore one kneele downe to an other so to Adoure Christe beinge there Presente with godly honour Thus the whole disagreement of these twoo learned Fathers stoode onely in this one pointe of the manner of Christes Presence Otherwise their whole hartes were ioined and bente togeather to the discloasing of Falsehead and Hypocrisie and to the auancinge of Gods Glorie Wee woonder not as M. Hardinge thinketh at his strange terme Concomitantia whiche he hath here brought in as a special stay of his ruinous Doctrine notwithstanding S. Paule hath charged vs to beware of such New Fangled wicked woordes But wée woonder to see the same terme so childishely applied to so vaine a purpose In deede these termes Homousios Humanatio Incarnatio are not founde expressed in the Scriptures Yet is the sense and meaning of the same termes as Epiphanius saithe easy euerywhere to be founde Neither was that name first diuised in the Councel of Nice For longe before the time of that Councel it was vsed by Origen and by other Ancient learned Byshoppes as appeareth wel by Socrates whose woordes be these Doctos quosdam ex veteribus illustres Episcopos Homoâ—sij dictione vsos esse cognoâ—imus Wee knowe that of the Olde writers certaine Learned menne and notable Bishoppes haue vsed this woorde Homousion And therefore S. Augustine saithe not This name Homousios was inuented or
Bodie Contrary wise S. Cyprian Ireneus Rabanus and other Ancient Fathers saie The Substance of the Breade feedeth our Bodie c. Ergo The Substance of the Breade is the Sacrament of Christes Bodie And againe M. Hardinge standinge vpon this simple grounde cannot possibly auoide many greate inconueniences For if the Shewes and Accidentes be the Sacrament then for as muche as in one Breade there be many Accidentes as the Whitenes â–ª the Roundenes the Breadth the Taste c. and euery such Accident is a Sacrament he canne by no Glose or conueiance shifte him self but in steede of one Sacrament he must needes graunte a number of Sacramentes auoidinge one Figure he must be driuen to confesse a greate many Figures Touchinge S. Basile M. Hardinge seemeth to confesse that his bookes are disordred and that nowe sette after Consecration that sometimes was before and yet he sheweth vs not who hath wrought this treacherie I trowe they haue corrupted and falsified their owne bookes But Basile calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Samplar a Signe or a Token of Christes Bodie before the Consecration and so Damascenus Euthymius and one Epiphanius and Marcus Ephesius late writers haue expounded it Here marke wel good Reader the Nicenesse and curiositie of this people without cause Sooner then they wil confesse as the Ancient Catholique Fathers doo that the Sacrament is a Figure of Christes Bodie they are contente to saie It is a Sacrament before it be a Sacrament and so a Figure before it be a Figure For howe canne the Sacrament be a Sacrament or what canne the bare Breade Signifie before Consecration Or who appointed or commaunded it so to Signifie But to leaue these M. Hardinges Newe Fantastical Doctours with their Mystical Expositions S. Ambrose in his time thought it no Heresie to write thus Ante Consecrationem alia Species nominatur Post Consecrationem Corpus Christi Significatur Before Consecration it is called an other Kinde After Consecration the Bodie of Christe is Signified And againe In Edendo Potando Corpus Sanguinem Christi quae pro nobis oblata sunt Significamus He saith not Before Consecration but euen in receiuinge the Holy Communion whiche he calleth Eatinge and Drinkinge we Signifie the Bodie and Bloude of Christe that were offered for vs. Thus the Olde Fathers called the Sacrament a Signe or Figure of Christes Bodie after it was Consecrate But before Consecration neither did they euer calle it so notwithstandinge these Newe Doctours iudgementes to the contrarie nor was there any cause why they shoulde so calle it Yet were they not therefore counted Sacramentaries nor mainteiners of false Doctrine M. Hardinge The .3 Diuision And if it appeare strange to any man that S. Basile shoulde calle those Holye Mysteries Antitypa after Consecration let him vnderstande that this learned Father thought good by that woorde to note the greate secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the Churche seemeth to haue had whiche in publique praier after holy mysteries receiued maketh this humble petition Vt quae nunc in Specie gerimus certa rerum Veritate capiamus That in the life to come we maie take that in certaine trueth of thinges whiche nowe we beare in shape or shewe Neither doo these woordes importe any preiudice against the trueth of the Presence of Christes Bodie in the Sacrament but they signifie and vtter the most principal trueth of the same when as al outwarde Forme Shape Shewe Figure Sampler and coouer taken awaie wee shal haue the fruition of God him selfe in sight face to face not as it were through a glasse but so as he is in trueth of his Maiestie So this woorde Antitypon thus taken in S. Basile furthereth nothinge at al the Sacramentaries false Doctrine against the trueth of the presence of Christes Bodie in the Sacrament The B. of Sarisburie M. Hardinge for feare of takinge altreth and shifteth him self into sundrie formes in like sorte as the Olde Poetes imagin that one Proteus a suttle felowe in like case was woonte to doo Emonge other his strange diuises he saith Christes Bodie is a Figure of the life that is to come and that he prooueth onely by his portuise without any other further Authoritie But if a man woulde trauerse this Newe Exposition howe standeth M. Hardinge so wel assuered of the same What Scripture what Doctoure what Councel what Warrant hath he so to saie Uerily that Christes Natural Bodie beinge nowe Immortal and Glorious shoulde be a Signe or a Token of thinges to come it were very strange and woonderful but that bare Formes and Accidentes shoulde so Signifie yet were that a woonder muche more woonderful The praier that is vttred in the Churche is good and godly and the meaning thereof very comfortable That is that al Ueles and Shadowes beinge taken away we maye at laste come to the Throne of Glorie and see God face to face For in this life we are ful of imperfections and as S. Paule saithe VVe knowe ex parte Vnperfitely wee Prophecie vnperfitely â—ut when that thinge that is perfite shal come then shal imperfection be abolished Now we see as through a seeinge glasse in a riddle but then we shal see face to face Therefore S. Augustine saithe Vita est Christus qui habitat in Cordibus nostris interim per Fidem pâ—st etiam per Speciem Christe is our lyfe that dwelleth in our hartes in the meane while by Faith and afterwarde by sight So S. Ambrose Vmbra in lege Imago in Euangelio Veritas in coelestibus The Shadowe was in the Lawe the Image is in the Gospel the Truethe shal be in the Heauens So S. Basile Nunc iustus bibit aquam viuentem posthac abundantiùs bibet quando adscribetur in Ciuitatem Dei sed nunc in Speculo in aenigmate per modicam comprehensionem rerum Coelestium tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh the VVater of life and hereafter he shal drinke the same more abundantly when he shal be receiued into the Cittie of God Nowe he drinketh as in a seeingeglasse or a riddle by a smal vnderstanding of Heauenly thinges But then he shal receiue the whole streame This is it that the Churche praieth for that al imperfection sette aparte our Corruptible Bodies may be made like vnto the glorious Bodie of Christe Hereof M. Hardinge séemeth to reason in this wise VVe shal see God face to face Ergo Christes Bodie is Really Present in the Sacrament Or thus VVe shal see God face to face Ergo The Sacrament Signifieth not Christes Bodie but the life that is to come By suche argumentes M. Hardinge confoundeth al the Sacramentaries false Doctrine M. Hardinge The .4 Diuision And bicause our aduersaries doo muche abuse the simplicitie of the vnlearned bearing
them in hande that after the iudgement and Doctrine of thauncient Fathers the Sacrament is 189 but a Figure a Signe a Token or a Badge and conteineth not the very Bodie it selfe of Christe for proufe of the same alleginge certaine their saieinges vttered with the same termes I thinke good by recital of some the chiefe suche places to shewe that they be vntruely reported and that touchinge the Veritie of the Presence in the Sacramente they taught in their daies the same Faith that is taught nowe in the Catholique Churche Holie Ephrem in a booke he wrote to those that wil searche the Nature of the Sonne of God by mannes reason saithe thus Inspice diligenter quomodo sumens in manibus Panem benedicit ac frangit in Figura immaculati Corporis â—ui Calicemque in Figura pretiosi Sanguinis sui Benedicit tribuit Discipulis suis Beholde saithe he diligently howe takinge Breade in his handes he blesseth it and Breaketh it in the Figure of his vnspotted Bodie and blesseth the Cuppe in the Figure of his pretiouse Bloud and geueth it to his Disciples 190 By these woordes he sheweth the partition diuision or breakinge of the Sacrament to be done no otherwise but in the outwarde Formes whiche be the Figure of Christes Bodie Present and vnder them conteined VVhiche Bodie nowe beinge gloriouse is no more broken nor parted but is indiuisible and subiecte no more to any Passion and after the Sacrament is broken it remaineth whole and perfite vnder eche portion The B. of Sarisburie If we abuse the simplicitie of the people vtteringe plainely simply the very woordes of the Ancient Fathers then did the Fathers them selues likewise abuse the simple people for that they of al others first vttered and published the same woordes and specially for that they neuer qualified the same with any of these M. Hardinges Newe Constructions But if we abuse the people speakinge in suche wise as the Olde Catholique Fathers spake so longe before vs what then maie we thinke of M. Hardinge that commeth onely with his owne woordes that wreasteth and falsifieth the woordes of the Holy Fathers and by his strange Expositions maketh them not the Fathers woords Gelasius saith In the Sacrament there remaineth the Substance of Breade and Wine That is to saie saith M. Hardinge There remaine the Accidentes of Breade and Wine Ireneus and Iustinus Martyr saie The Breade of the Sacrament increaseth the Substance of our Fleashe Then meaninge is saith M. Hardinge that the Accidentes of the Breade increase the Substance of our Fleashe S. Ambrose saith Post consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified M. Hardinge saith No not so But after Consecration the life to come is Signified Nowe iudge thou indifferently good Reader whether of vs abuseth the simplicitie of the people Nowe let vs see howe he handleth this good Olde Father Ephrem In deede here he maketh the darkenes light and the light darkenes For Ephrems woordes be so plaine as nothinge canne be plainer Christ tooke Breade and blissed it and brake it in Figure or as Christe him self vttreth it in Remembrance of his Blissed and Unspotted Bodie But M. Hardinges Exposition vpon the same is so peruerse and so wilful as if it were frée for him to glose and fansie what him listeth Ephrem saith Christ tooke and brake Breade M. Hardinge saith Christe brake Formes and Accidentes and brake no Breade Ephrem saith The Breade is a Figure of Christes Bodie M. Hardinge saith The Breade is no Figure of Christes Bodie To be shorte Ephrem saith Christe breake Breade in Figure or Remembrance of his Bodie Ergo saith M. Hardinge Christes Bodie is there present vnder the Forme of Breade Suche regarde hath he to the simplicitie of the people Certainely Ephrem saith not neither that the Formes or Shewes be broken nor that the same Formes be Figures of Christes Bodie nor that Christes Bodie is presently in them conteined And therefore M. Hardinge in his guileful construction of the same hath included greate Untrueth M. Hardinge The .5 Diuision Againe by the same woordes he signifieth that outwarde breakinge to be a certaine holy Figure and representation of the Crucifieinge of Christe and of his Bloude sheddinge whiche thinge is with a more clearnes of woordes set foorth by S. Augustine In sententijs prosperi Dum frangitur Hostia dum Sanguis de Calice in ora Fidelium funditur quid aliud quà m Dominici Corporis in Cruce immolatio eiusque Sanguinis de Latere effusio designatur VVhiles the Hoste is broken whiles the Bloude is powred into the mouthes of the faithful what other thinge is thereby shewed and set foorth then the Sacrificinge of Christes Bodie on the Crosse and the sheddinge of his Bloude out of his side And by so dooinge the commandement of Christe is fulfilled Doo this in my Remembrance The B. of Sarisburie Here hath M. Hardinge founde out a newe kinde of Figures farre differinge from al the rest The Breakinge of the Accidentes saith he is a token of the Breakinge of Christes Bodie and this he thinketh him self wel hable to prooue by certaine woordes of S. Augustine Wherein notwithstandinge he finde but smal helpe in the texte for S. Augustine maketh no manner mention neither of any Real or Fleashly Presence nor of Breakinge of Formes or Accidentes yet is he somewhat reliued by the Glose For the woordes thereof are these Secundum hoc dices Ipsa Accidentia frangi dare sonitum Accordinge to this thou shalt say that the very Accidentes and Shewes are Broken and geue a Cracke Thus wee see there is no inconuenience so greate but these men can wel defende it But S. Augustine saithe Sanguis in ora Fidelium funditur Ergo saithe M. Hardinge Christes Bloude is there Presente I marueile muche where M. Hardinge learned this strange Logique For S. Hierome saithe in like sorte Quando audimus Sermonem Domini Caro Christi Sanguis eius in auribus nostris funditur When wee heare the Woorde of God the Fleashe of Christ and his Bloude is powred into our eares Wil M. Hardinge conclude hereof by his newe Logique that when we heare Goddes woorde Christes Fleash and Bloude are Really Present Here once againe I must doo thée good Reader to vnderstande that a SacrameÌ„t according to the Doctrine of S. Augustine beareth the name of that thinge whereof it is a Sacrament And for example he saithe Sacramentum Sanguinis Christi secundum quendaÌ„ modum Sanguis Christi est The Sacrament of Christes Bloude after a certaine manner of speache is the Bloude of Christe Againe he saithe in the same Epistle Consepulti sumus Christo per Baptismum Non ait Sepulturam significamus sed prorsus ait Consepulâ—i sumus Sacramentum ergo tantae rei non nisi eiusdem rei vocabulo nuncupauit We are buried togeather with Christ
to be taken downe assueringe our Subiectes that we will most streitely pounishe al suche as shal presume to attempte any thinge contrary to our Decree and Commaundement The same Decree was afterwarde put in execution and practised by Philippicus Leo Constantinus the Father Constantinus the Soone Nicephorus Stauratius Michael Leo Armenius and other Christian and godly Emperours These Authorities as they be Olde and Ancient so be they also plaine and euident and wel acquainted and knowen vnto the World and therefore wil soone ouerpoâ—se al these Fables of the Image of Nicodemus of Simeon Metaphrastes of this yonge S. Basile of newe Athanasius and of other like blinde Authorities that haue benne lately sought vp out of Corners and brought to light Uerily Amphilochius vnder whose cloke M. Hardinge hath so often hidde him selfe maie in no wise be refused His woordes be plaine Non est nobis curae Sanctorum vâ—lâ—us corporales in tabulis coloribus effigiare quoniam his opus non habemus We haue no care to drawe owt the bodily countenances of Sainctes in colours and tables For we haue no neede of them M. Hardinge The .10 Diuision Nowe that there hath benne inough alleged for the antiquitie original and approbation of Images it remaineth it be declared for what causes they haue benne vsed in the Churche VVe finde that the vse of Images hath benne brought into the Churche for three causes The firsté is the benefite of knowledge For the simple and vnlearned people whiche be vtterly ignorant of letters in Pictureâ— doo as it were reade and see no lesse then others doo in bookes the mysteries of Christian Religion the actes and worthy deedes of Christe and of his Sainctes VVhat writinge perfourmeth to the that reade the same dooth a picture to the simple beholdinge it saith S. Gregorie For in the same the â—gnorant see what they ought to folowe in the same they reade whiche can no lâ—tters Therefore Imagerie serueth specially the rude Nations in steede of writinge saithe he Tâ— this S. Basile agreeth in his Homilie vpon the fourty Martyrs Bothe the writers of stories saith he and also painters dooe shewe and sette foorthe noble deedes of armâ—s and victories the one garnishinge the mater with eloquence the other drawinge it liuely in â—ables and bothe haue stirred many to valiaunt courage For what thinges the vtterance of the storie expresseth through hearinge the same dooth the still Picture set foorth through imitation In the like â—especte in olde time the woorke of excellent Poëtes was called a speakinge Picture and the woorke of Painters a stille Poetrie And thus the vse and profite of writinge and of Pictures is one For thinges that be read when as they come to our eares then we conueigh them ouer to the minde And the thinges that we beholde in pictures with our eies the same also doo we imbrace in our minde And so by these twoo Readinge and Paintinge wee atchiue one like benefite of Knowledge The B. of Sarisburie The first and chiefe cause and ende of Images is as it is here pretended that the People by the sight thereof may atteine knowledge And therefore S. Gregorie calleth them the Lay mennes Bookes And the Fathers in a late Councel saye Wee may learne more in a shorte while by an Image then by longe studie and trauaile in the Scriptures And for the same cause S. Basile compareth an Image painted with a Storie written But the comparison that M. Hardinge vseth betweene Imagerie and Poetrie seemeth nearest to expresse the trueth For Painters and Poetes for libertie of lyeinge haue of longe time beene coupled bothe togeather One writeth of them in this sorte Pictoribus atque Poetis Quidlibet audendi semper fuit aequa potestas Painters and Poetes had euer like chartar to aduenture al thinges And Atheneus blasinge abroade the libertie of Poetes writteth of them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto whom onely it is lawful to say and doo what they liste And therefore Cicero seemeth to say Nihil negotij est haec Poetarum Pictorum portenta conuincere It is no greate maisterie to reprooue these monstrous Miracles of Painters and Poetes And therefore like as Plato commaunded al Poetes for their lyeinge to be banished out of his Common Wealthe So likewise Almighty God for like libertie banished al Painters out of Israel For these causes M. Hardinges comparison of Painters and Poetes may wel be allowed How be it this séemeth to be no very handsome way to teache the people Of their Priestes they haue made Images and of their Images they haue made Priestes For their Priestes for the more parte haue Eies and sée not haue Eares and heare not Hartes and vnderstande not Mouthes and speake not in al respectes euen like vnto their Images Their Images haue no Eies and yet are made to see haue no Eares and yet are made to heare haue no Mouthes and yet are set vp to speake and so in these respectes doo the Dewties that perteine to Priestes Thus they barre the People from the hearinge of Goddes holy Woorde and bid them goe and looke vpon their Images to talke with their Images to heare their Images and to learne of their Images And although perhaps the people may happily learne somewhat by these meanes yet is not this the ordinary way whereby God hath appointed the people to atteine knowledge S. Paule saithe Fides ex auditu Faith commeth not by séeing or gasinge but by hearinge There were many simple rude and vnlearned lay men emonge the Iewes Yet God neuer set vp any suche Bookes for them to reade but contrarywise euermore forebade them and cried against them and woulde not suffer them If this be so speedy and so ready a way to teache the People how happeneth it that where as is greatest stoare of suche Schoolemaisters there the people is euermore most Ignorant most Superstitious and moste subiecte to Idolatrie But to conclude The Prophetes Habacuch and Hieremie say Conflatile est demonstratio mendacij Lignum est Doctrina Vanitatis A molton Idol is a Lesson of Lies And M. Hardinges woodden Image is a doctrine of Vanitie M. Hardinge The .11 Diuision The seconde cause of the vse of Images is the stirringe of our mindes to al godlynesse For where as the affecte and desire of man is heauy and dul in Diuine and spiritual thinges because the Bodie that is corruptible weigheth downe the minde when it is set foorthe before our eies by Images what Christe hath doone for vs and what the Sainctes haue doone for Christe then it is quickned and moued to the like will of dooinge and sufferinge and to al endeuour of holy and vertuouse life As when we heare apte and fitte woordes vttered in a Sermon or an Oration so when we beholde lookes and gestures liuely expressed in Images we are mooued to pitie to weepinge to ioye and to other affectes VVherein
remember either borne or doone to deathe for vs or sittinge in his throne And whiles we reduce the Sonne of God to our memorie by the picture no lesse then by writinge it bringeth either gladnesse to our minde by reason of his Resurrection or comforte by reason of his Passion Thus farre S. Gregorie And if men praye kneelinge before any Image or triumphant signe of the Holy Crosse they woorship not the VVoodde or Stoane Figured but they honour the highest God And whom they can not beholde with senses they reuerence and woorship his Image representinge him accordinge to auncient insâ—itution not restinge or staiynge them selues in the Image but transferring the adoration and woorship to him that is represented Muche might be alleged out of the Fathers concerninge the woorshippinge of Images but this may suffise And of al this one sense redoundeth that what Reuerence Honour or VVoorship so euer is applied to Images it is but for Remembrance Loue and honour of the primitiues or Originalles As when we kisse the Gospel booke by that token we honour not the Parchement Paper and Incke wherein it is written but the Gospel it selfe And as Iacob when he kissed his Sonne Iosephes coate embrewed with Kiddes bloude holdinge and imbrasinge it in his armes and makinge heauie moane ouer it the affection of his loue and sorow rested not in the Coate but was directed to Ioseph him selfe whose inforâ—unate Deathe as he thought that blouddy coate represented So Christen men shewinge tokens of reuerence loue and honour before the Image of Christe of an Apostle or Martyr with their inwarde recognition and deuotion of their hartes they staie not their thoughtes in the very Images but deferre the whole to Christe to the Apostle and to the Martyr geuinge to eche one in dewe proportion â–ª that whiche is to be geuen puttinge difference betweene the Almighty Creatour and the Creatures finally rendringe al Honour and Glorie to God alone who is maruelous in his Sainctes Suche woorshippinge of Images is neither to be accompted for wicked nor to be dispised 203 for the whiche we haue the testimonies of the auncient Fathers bothe Greekes and Latines vnto whiche further auctoritie is added by certaine general Councelles that haue condemned the breakers and impugners of the same The B. of Sarisburie M. Hardinge hath made a very large entrie to so smal a house The whole question standeth onely in this one pointe of Adoration whiche is here very lightly past ouer in fewe woordes Al the rest is vsed onely as a floorishe to beginne the gaâ—â—e Neither doothe he any wise directly answeare that was demaunded that is whether Images in olde times were set vp to be woorshipped but onely sheweth his owne fantasie in what sorte they may be woorshipped Wherein notwithstandinge he séemeth not to agrée thorowly neither with the rest of his companie nor with him selfe His final Resolution is this The Adoration that is made in this sorte is not Principally directed to the Image The sense of whiche Woordes is this The corruptible creature of VVood or Stoane may be woorshipped although not Principally or chiefely as God him selfe whiche is thereby represented And thus he taketh an indifferent way bitwéene bothe as if he would saie An Image may be Woorshipped and yet it may not be woorshipped Againe It may not be woorshipped and yet it may be woorshipped And for Confirmation hereof he allegeth certaine Autorities forged vnder the names of S. Basile and Athanasius Notwithstandinge he know right wel that neither of these twoo Fathers euer either vttered suche woordes or had cause to mooue suche mater Onely they are alleged in that childishe Councel of Nice the Seconde â—monge a greate number of other like lies and Fables Good Christian Reader if thou be learned consider and weigh that Councel And thou shalt say I haue reported muche lesse then thou hast founde And the same Athanasius as he is here brought in to prooue the Adoration of Images so els where in the same Councel he is forced to say that Christe dwelleth in Reliques and Deade mens Boanes As for Gregorie notwithstanding he speake expressely of Images yet he speaketh not one Woorde of the Adoration of Images In Conclusion M. Hardinge beinge not hable to allege no not so muche as one Ancient Father for the woorshippinge of Images these manifest forgeries onely excepted yet he blusheth not to say in a brauerie that he mighte allege a greate number moe By suche faces and viâ—inge of emptie stoare the simple people is ofte deceiued But what néedeth M. Hardinge either to holde by these counterfeite and forged déedes or elsby these fonde diuises of Principal and not Principal Adoration thus to simper and to season the mater bitwéene bothe Certainely the Bishoppes in his Seconde Councel of Nice thinke them selues hable to prooue bothe by Scripture and also by Ancient Autoritie that Images ought vndoubtedly to be honoured For as it is saide before they allege these Scriptures Woorship the footestoole of his feete Adoure him in his holy hille Al the ritche of the people shal woorship thy face Hereof they conclude thus Ergo Images must be woorshipped And therefore Theodosius the Bishop of Mira in the same Councel alloweth it wel and specially for that his Archedeacon was taught the same by reuelation in a Dreame Therefore one of them saithe Venerandas imagines adoro id perpetuâ— docebo I Adoure the reuerent Images and wil maineteine the same while I liue An other saithe Historias Imaginum honoro palam Adoro I woorship the stories of Images and Adoure them openly An other saithe Imagines perfectè adoro I geue perfite Adorâ—tion vnto Images An other saithe Eos qui diueâ—sum statuunt auerâ—or anathemaâ—izo Al suche as holde the contrary I vtterly forsake and holde them accursed Briefely the whole Councel there determineth thus Eos qui circa Adoraâ—ionem Imaginum laborant aut dubitant nostra Synodus anathematizat Al suche as stagger or stande in doubte of the Adoration of Images are accursed by this Councel They saye Wee knowe that Images are Creatures Corruptible and therefore wee neither vse them nor take them as Goddes And thus they thinke them selues very wise menne that can knowe that Birdes and Children be hable to knowe Euen so the Heathens were wonte to say of their Idolles Cicero confesseth Ioâ—em lapidem non esse Deum That Iuppiter is a stoane and no God Lactantius hereof writeth thus Non â—psa inquit Adoramus sed eos ad quorum Imagines facta quorum nominibus Consecrata sunt The Infidel wil say euen as M. Hardinge here saith VVe woorship not our Images but our Goddes vnto whose likenesse the Images are made and in whose names they are Consecrate The like â—ereof we may finde in S. Augustine in Athanasius in Sozomenus and in others And this excuse was then as now thought sufficient But S. Augustine
to know Goddes Holy Wil for whome then is it séemely The danger of Fantasies and il thoughtes that may thereby be moued is but a fantasie The Prophete Dauid saithe Eloquia Domini eloquia casta The Woordes of God be holy and Chaste VVoordes Againe he saithe VVhereby shal a yonge man amende his life He answeareth not by fleeinge but by keepinge the holy VVoordes And may we thinke that M. Hardinge meaneth any good Faithe that to the intent as he saith to pul yonge men from euil thoughtes thus withdraweth them from the readinge of Goddes Woorde whiche euerywhere reprooueth Sinne and neuerthelesse geueth them leaue to reade Ouide Terence Propertius and suche others whiche for the most parte are nothinge els but examples and Schooles of Sinne Uerily if Goddes holy Woorde be a prouocation of il thoughtes whiche blasphemous Woordes I maruel M. Hardinge can vtter without horrour the worlde thinketh that many Unmaried Priestes in the Churche of Rome are as muche inclined to the same as any Woman Maiden or Yonge man For it is not a Gowne or a Cappe that mortifieth the affections of the minde Nazianzene speaketh not of readinge the Scriptures but of coÌ„tentious disputinge and reasoninge of God or godly thinges whiche as S. Paule saithe oftentimes woorketh the subuersion of the hearers And in this sense S. Cyprian seemeth to say De Deo etiam vera dicere periculosum est Of God it is dâ—ungerous to speake yea although ye speake the trueth Hereof M. Hardinge maketh vp a very sâ—leÌ„der reason It is not seemely for euery man to contende and dispute of God Ergo it is not seemely for the Laye People to reade the Scriptures I graunte the Rabines did not amisse to restraine the people from readinge certaine Chapters of the Olde Testament vntil they were growen in yeeres and iudgement For the Scriptures of God are not al of one sorte Some partes be easy Some partes be harde Some meete for beginners some méete for them that know more But al meete and made for the people of God Yet were it greate folie and wante of discretion to beginne firste with the hardest So Iustinian the Emperour appointeth an order for the readinge of the what Bookes and Titles he woulde haue read the First yeere what the Seconde so foorth For otherwise who so would wade without order shoulde lose his time But where as M. Harding saithe It is not seemely nor conuenient the Scriptures shoulde be read of al personnes without exception it had benne good skil and some credite vnto his cause yf he coulde haue told vs plainely owt of al the whole people what personnes he thinketh meete to be excepted Yf he saie Olde Menne that were muche vnseemely If he saie Children S. Paule saith Timothee was brought vp from his Childhoode in the Scriptures and neuer thought it vnconuenient Yf he saie The Unlearned Chrysostome answeareth Nihil opus est Syllogismis Rustici aniculaeque intelligunt To vnderstande Goddes Woorde wee neede no Syllogismes or knowledge of Logique Husbande menne and Olde wemen doo vnderstande it Yf he saie Wemen This same was it that Iulianus the wicked Emperoure charged the Christians withal for that their wemen were so skilful in the Scriptures But Nazianzenus answeareth for his sister Gorgonia that she was skilful both in the Olde Testamente and also in the Newe Yf he saie Maidens S. Hierome answeareth That al the Maidens aboute Lady Paula were forced daily to learne the Scriptures Yf he saie Yonge Menne or Boies Cyrillus answeareth In Sacris Literis educati fiunt posteà religiosissimi quaÌ„uis noÌ„ aequè eloqueÌ„tes Beinge brought vp in the Scriptures afterward they become most godly â–ª men al be it perhaps not so eloquente Yf he saie the Poore S. Paule answeareth NoÌ„ multi genere nobiles At Corinthe emonge them that first receiued the Gospel There were not many of greate birth or muche wealthe Yf he saie Heretiques S. Augustine beinge inclined to the Heresie of the Maniches by readinge the Scriptures was conuerted Yf he saie Heathens S. Luke wil saie that Queene Candaces Chamberlaine beinge an Heathen read the Scriptures without controlment Nowe if neither Olâ—e menne nor Children nor the Learned nor the Unlearned nor Wemen nor Maidens nor yonge menne nor Boies nor the Poore nor the Riche nor Heretiques nor Heathens be excepted from the readinge of Goddes Woorde what other sorte of menne then is there that M. Hardinge would haue excepted Yf it be conueniente for euery of these to reade the Scriptures for whome then is it not conueniente M. Hardinge The .6 Diuision And the Scripture it selfe saie they sheweth plainely that of conuenience the Scriptures ought not be made common to al persons For Christe affirmeth the same with his owne woordes where he saithe to his Apostles Vnto you it is geuen to knowe the Secretes of the kingedome of God but to others in Parables that when they see they shoulde not see and when they heare they should not vnderstande 205 They to whom it is geuen to knowe these secretes be none other then the Apostles and their Successours or Disciples They to whom this is not geuen but must learne Parables be they for whom it were better to be ignorant of the Mysteries then to knowe them least they abuse them and be the more greeuousely condemned if they sette little by them whiche wee see commonly doone amonge the common people The B. of Sarisburie It were muche better for M. Hardinge not to knowe the Woorde of God then thus wilfully to abuse it They vnto whom Christe woulde not open the Secretes of the Kingdome of Heauen were not the Common sorte of the Laie People as M. Hardinge supposeth but the Bishoppes the Priestes the Doctours the Scribes and the Phariseies and other like reprobates whom God had geuen ouer in the hardenesse of their hartes as it is plaine by the Woordes that Christe allegeth owt of the Prophete Esai O Lorde harden the harte of this people stoppe their eares blinde their eies least happily they be conuerted and so be saued And thus that Ancient Father Irenaeus immediatly after the Apostles time expounded it and applieth thereto these woordes of S. Paule In quibus Deus huius saeculi excoecauit corda infidelium vt non fulgeat illis illuminatio Euangelij Gloriae Dei In whome God hath blinded the hartes of them that be vnfaithful that the brightenesse of the Gospel of the Glorie of God may not shine vnto them And likewise these woordes Tradidit illos Deus in reprobum sensum God hath deliuered them ouer into a reprobate vnderstandinge And in the ende he compareth them with Pharao and Antichriste So likewise Dionysius the Carthusian whose authoritie I trowe M. Hardinge wil not denie saithe of them Iusto Dei Iudicio negata est illis praedicatio Euangelij tanquam indignis intelligentia Spirituali The
not one Scholar hable to knowe his letters How be it he taketh it for no inconuenience what so euer may healpe to serue his turne But in the olde times the Prickes or Uowelles were not founde Therfore saith he the people coulde not Reade So likewise in olde times the Gréeke tongue was written without Accentes as it is euident vntil this day by sundrie Bookes olde â–ª Marble Stoanes that are so written Yet notwithstandinge men were then hable to reade the Gréeke tongue without Accentes Certainely M. Hardinge knoweth that euen now not onely the learned of the Iewes but also the very Children of tenne yéeres of age are hable to Reade without Prickes or Uowelles Yet notwithstandinge saithe M. Hardinge This was donne by Goddes Secrete Prouision least the Laye people should reade Goddes VVoordes and so Pretious Sâ—oanes should be throwen before Swine This doubtles was donne by Gods prouision that it might appeare in what regarde M. Hardinge hath the people of God that is by his owne confession as vnpure and vncleane beastes and filthy Swine and none otherwise M. Hardinge The .8 Diuision Here I neede not to spende time in rehersinge the manifolde difficulties of these holy letters through whiche the readinge of them to the simple and vnlearned people hauinge their wittes exercised in no kinde of learninge their mindes occupied in worldly cares their hartes caried away with the loue of thinges they lust after is not very profitable As the light shineth in vaine vpon blinde eies saithe a holy Father so to no purpose or profite is the labour of a worldly and natural man taken for the atteininge of thinges that be of the Spirite Verily emonges other this incommoditie is seene by dayly experience hereof to proceede that of the people such as ought of right to take least vpon them be now become censours and iudges of al despisers of the more parte and whiche is common to al Heretiques mockers of the whole simplicitie of the Churche and of al those thinges which the Churche vseth as Pappe or Milke to nourrishe her tender babes withal that it were better for theÌ„ not to reade then by readinge so to be pufte vp and made insolent VVhiche euil commeth not of the Scripture but of their owne malice and â—uil disposition The B. of Sarisburie The Laie people is occupied in worldly affaires Ergo saith M. Hardinge they may not be suffered to reade the Scriptures As if he would say They are in the middest of diseases Therfore they may vse no Physitian They are in the thronge of their enimies Therfore they must be leaâ—te naked without weapon But the godly learned Fathers haue euermore reprooued this reason thought it childishe S. Chrysostome saith thus vnto the Laie people Lectio diuinarum Scripturarum vobis magis necessaria est quà m Monachis The Readinge of the Scriptures is more necessary for you then it is for Monkes And touchinge Worldly Cares the worlde wel séeth the the Bishop of Rome his Cardinalles others of that profession are no lesse troubled therewith then they that are most déepely drowned in the worlde S. Gregorie beinge by the Emperour auanced to the Bishoprike of Rome writeth thus of him selfe Sub colore Episcopatus ad saeculum retractus sum in quo tantis terrae curis inseruio quantis me in vita Laica nequaquam deseruisse reminiscor Vnder the colour of my Bishoprike I am drawen backe into the world wherein I am so muche troubled with worldly cares as I doo not remember the like when I liued in the worlde And againe he saithe Tanta me occupationum onera deprimunt vt ad superna animus nullatenus erigatur So many cares and busines doo presse me downe thâ—t I can in no wise liâ—te my minde vp to Heauen Yet Gregorie in comparison of his Successours might vndoubtedly séeme a Saincte For as now they haue one foote in the Churche and an other in the worlde or rather not one foote in the Churche but bothe harte and bodie in the worlde Yet notwithstandinge by M. Hardinges Doctrine these onely muste haue the Supreme Iudgemente and Exposition of Goddes Woorde and what so euer they saie therein it ought to stande in more weight then the Iudgement of a General Councel or the Determination of the whole worlde He addeth further Knowledge bloweth vp the harte and increaseth Pride Thus saith M. Harding beinge him selfe learned ful of knowledge I wil not vse his owne Conclusion Ergo ful of Pride But thus he saith euen as Epimenides the Poete saide Cretenses semper mendaces The men of Creta be euer liers beinge him selfe a man of Creta and therefore by his owne iudgement a lier as others were This slouthful quarel against the Knowlege of God mighte be mainteined by great Antiquitie For S. Hierome and S. Augustine saie there were men then in their time of the same iudgement herein that M. Hardinge is nowe S. Hierome saithe Inertiae se otio somno dantes putant peccatuÌ„ esse si Scripturas legerint â—os qui in Lege Domini meditantur die ac nocte quasi garrulos inutilesque contemnunt Gâ—uinge them selues to sleape and slouthfulnes they thinke it Sinne to Reade the Scriptures and such as bothe day and night are studious in the Lawe of God thei despise as prattelers and vaine men Likewise S. Augustine Sunt quidaÌ„ homines qui cùm audierint quòd humiles esse debent demittunt se nihil volunt discere putantes quòd si aliquid didicerint Superbi futuri sint remanent in solo lacte quos Scriptura repreheÌ„dit There be certaine men that when they heare they muste be humble abase them selues and wil learne nothing fearing that if they atteine to any knowledge they shal be proude and so they remaine stil onely in Milke But the Scripture of God reprooueth them The Olde learned Father Irenaeus expoundinge these woordes of S. Paule Scientia Inflat writeth thus Paulus ait Scientia inflat Non quòd veram Scâ—entiam de Deo culparet Aliôqui se ipsum primùm accusaret S. Paule saithe Knowledge puffeth vp the Minde not for that he founde faulte with the true knowledge of God Otherwise he shoulde firste of al others haue reprooued him selfe For he was learned And S. Chrysostome saithe Hoc omnium malorum causa est quòd Scripturae ignorantur This is the cause of al il that the Scriptures are not knowen But they that reade the Scriptures despise suche Superstitious orders and Idolatrous deformities as haue beene vsed whiche M. Hardinge calleth the Milke and Simpliâ—itie of the Churche Uâ—rily and they that see the light despise the darkenes and they that know the Truethe â—espise Falsheade S. Paule after he once vnderstoode Christe despised al that he had beene trained in before as Filthe and Doâ—nge And therefore he saithe When I was a Childe
visite him who comminge vnto him with pretence to bringe conforte through his heauenly knowledge receiued confort But amonge the people how greate number is there of lewde Losels Gluttons and Dronkerdes whose bealy is their God who folow their vnruly lustes Is it to be thought this sorte of persones may without meditation and exercise of praier pearse the vnderstandinge of the Scriptures and of those holy Mysteries whiche God hath hidden as Christe confesseth from the Learned and wise man and opened vnto litle ones The B. of Sarisburie M. Hardinge alloweth these whom he calleth Curious Busy Bodies of the Uulgare sorte to atteine to the vnderstandinge of Gods Woorde not by readinge but onely by Special ReuelatioÌ„ and Miracle and none otherwise and that within the space of a thousande yéeres one or twoo onely and no moe For so S. Antonie atteined vnto the knowledge therof vtterly without any booke or Reading or any other healpe of vnderstandinge So that sicke man lieinge bedreade of whom S. Gregorie maketh that woorthy mention So that Barbarous and vtterly vnlearned sclaue that suddainely by Reuelation was taught to Reade And so like wise perhaps M. Hardinge him selfe beinge so longe a time and so earnest a Preacher of the same Gospel and Trueth of God that he now so wilfully condemneth without either Booke or Readinge or other conference onely vpon the Change of the Prince and none otherwise vnderstoode that thinge that before he coulde not vnderstande and by Miracle and Reuelation vpon the suddaine was wholy altered vnto the contrary True it is Fleashe Bloud is not hable to vnderstande the holy wil of God without special Reuelation Therefore Christe gaue thankes vnto his Father For that he had reueled his secretes vnto the little ones And likewise opened the hartes of his Disciples that they might vnderstande the Scriptures Without this special healpe and promptinge of Goddes holy Sprite the Woorde of God is vnto the Reader be he neuer so wise or wel learned as the Uision of a sealed Booke Buâ—â—â—â—s Reuelation is not special vnto one or twoo but general to al them that 〈◊〉 members of Christe and are endewed with the Sprite of God Therefore 〈◊〉 â—hrysostome saithe generally vnto al the people Audite quotquot estis mundani â—â—xoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus Praecipiat legere â—cripturas idque non simpliciter neque obiter sed magna cum diligentia Herken al yee men of the worlde that haue wiues and Children how S. Paule the Apostle of Christe coÌ„maundeth you to Reade the Scriptures and that not sleightly or as by the way but with greate diligence Againe he saithe Domi Biblia in manus sumite Domi vacemus diuinarum Scripturarum lectioni Take the Bible into your handes in your houses at home At home in our houses let vs applie the Readinge of the Holy Scriptures So likewise saithe S. Hierome Hîc ostenditur verbum Christi non sufficienter sed abundanter etiaÌ„ Laicos habere debere docere se inuiceÌ„ vel monere Here wee are taught that the Lay people ought to haue the Woorde of God not onely sufficiently but also with abundance and to teache and counsel others But emongest these Busy Bodies of the Uulgare sorte M. Hardinge findeth a greate number of Losels Gluttons and Dronkardes whose belly is their God Thus he nameth the parte but he meaneth the whole For euen so writeth Hosius one of the Chiefe of that Companie Non est Consilium in vulgo non ratio non discrimen In this Vulgare sorte there is neither Counsel nor reason nor discretion And farther he calleth the flocke of Christe Beluam multorum Capitum A Wilde beaste of many heades As M. Hardinge also a litle before calleth them Swyne and others calle them Filthy Dogges Euen so the Phariseis iudged and spake of the simple People that folowed Christe Turbauista quae non nouit Legem maledicti sunt These rabbles of rascalles that are Unlearned and know not the Lawe are accursed In suche regarde they haue theÌ„ whom S. Paule calleth Ciues Sanctorum domesticos Dei Cittizens with the Sainctes and of the Householde of God If loosenesse of life be a iust cause to baÌ„nishe the people from the Woorde of God it is commonly thought that the Cardinalles and Priestes in Rome liue as loosely as any others S. Bernarde of the Priestes of his time writeth thus Non est iam dicere vt Populus sic Sacerdos quia nec sic Populus vt Sacerdos Wee mayâ— not nowe saye As is the People so is the Prieste For the people is not so wicked as is the Priest Therefore by M. Hardinges iudgemente the Priestes ought no lesse to be banished from Goddes Woorde then the rest of the People M. Hardinge The .12 Diuision And where as learned men of our time be diuided into contrary sectes and write bitterly one againste an other eche one imputinge to other mistakinge of the Scriptures if emongest them who woulde seeme to be the leadars of the people be controuersies and debates aboute the vnderstandinge of the Scriptures howe maye the common people be thought to be in safe case out of al daunger of errours if by readinge the Bible in their owne tongue they take the mater in hande If any man thinke I sclaunder them for that I saie they be diuided into contrary sectes let him vnderstande their owne Countriemenne I meane them of Germanie and special setters foorthe of this newe doctrine reporte it in their bookes and complaine lamentably of it Namely Nicolaus Amsdorffius in his booke intituled Publica Confessio purae doctrinae Euangelij c. Also Nicolaus Gallus in his booke of Theses and Hypotyposes who acknowledgeth the strifes and debates that be emongst them to be not of lighte matters but of high Articles of Christian doctrine For euen so be his woordes in Latine Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae Articulis de lege EuaÌ„gelio c. The same man in the last leafe of his foresaide booke with greate vehemencie reporteth Haereses permultas esse prae manibus plerasque etiamnùm haerere in calamo That very many Heresies be already in hande and many as yet sticke in the penne as though he meante they were ready to be set foorthe Of late there haue beene put foorthe in printe twoo greate bookes one by the princes of Saxonie the â—ther by the Erles of Mansfeld chiefe mainteiners of the Lutheranes in whiche be recited eleuen sectes and the same as detestable Heresies condemned they are conteined in this cataloge or rol Anabaptistae Seruetiani Stancariani Antinomi Iesuitae Osiandriani Melancâ—thonici Maioristae Adiaphoristae Suencfeldiani Sacramentarij Albeit the Iesuites haue wronge to be numbred amonge them This muche is confessed of the sectes and controuersies of our newe Gospellers by their
owne Princes that stande in defence of the confession of Auspurge and by two of the Lutherane superintendentes No man hathe so exactely declared to the worlde the number and diuersitiâ— of the sectes of our time whiche hathe spronge out of Martin Luther as Fridericus Staphylus a man of excellent learninge one of the Emperours Counsaile that nowe is who might wel haue knowledge herein for as muche as he was a diligent student ten yeeres at VVittenberg amonge the chiefe doctours of them and for that time was of their opinion and afterward by consideration of their manifolde disagreeinges and contentions within thâ—m selues induced to discredite them and through the grace of God reduced to a whole minde and to the Catholike Faâ—the and nowe remaineth a perfecte member of the Churche This learned man in his Apologie sheweth that out of Luther haue sproonge three diuers Heresies or sectes The 208 Anabaptistes the Sacramentaries and the Confessionistes who made Confession of their Faithe in open Diete before the Emperour Charles the Princes and states of Germanie at Auspurge Anno Domini 1530. and for Protestation of the same there are called Protestantes Nowe he prooueth farther by testimonie of their owne writinges that the Anabaptistes be diuided into sixe sectes 209 the Sacramentaries into eight sectes 209 the Confessionisies and they whiche properly are called Protestantes into twâ—ntie sectes euery one hauinge his proper and particular name to be called and knowen by This lamentable diuision of learned men into so many sectes in the Countries where the Gospel as they cal it hath these fourty yeeres and is yet moste busely handled maye be a warninge to the gouernours of Christendome that they take good aduisemente howe they suffer the rude and ras he people to haue the Scriptures common in their owne tongue The B. of Sarisburie Here M. Hardinge by the healpe of one Staphylus a shameles Renegate hath made a longe discourse of suche differences in Doctrine as he imagineth to be emonge them that professe the Gospel And in deede as the imperfection and wante that is in man is naturally inclined vnto some diuision and that oftentimes in suche cases wherein ought to be greattest vnitie Euen so the Heretiques and the enimies of the trueth haue euermore vsed to take holde thereof the more to discredite and to depraue the whole At the first preachinge of the Gospel by the Apostles of Christe and other Holy Fathers there grewe vp immediatly with the same sundrie sortes of Sectes to the number of foure scoare and tenne as they are reckened in particulare by S. Augustine al flowinge out of one Springe al professinge one Gospel and al knowen by the name of Christe Yea sometimes the very lightes of the worlde and the pillers of the Churche seemed to be diuided by some dissension emongst them selues S. Peter from S. Paule S. Paule from Barnabas S. Cyprian from Cornélius S. Augustine from S. Hierome S. Chrysostome from Epiphanius the East parte of the world from the Weast Doctours from Doctours Fathers from Fathers Churche from Churche and Sainctes from Sainctes And hereof the Heretiques in olde time and other sworne enimies of God tooke occasion as M. Hardinge nowe dooth to defaâ—e the whole profession of the Gospel callinge it a puddel and a sinke of dissension For these causes the Heathens laughed at the Christians and pointed at them in the market places with their fingers So the Renegate Iulianus the Emperoure the better to cloke his owne infidelitie saide that Peter and Paule coulde not agrée Luke and Mathewe dissented in Christes Genealogie and that therefore the whole Gospel of Christe was nothinge els but erroure Oftentimes of malice against God they fained dissension to be where as none was So Marâ—ion the Renegate diuised a greate Booke of Contrarieties bytweene the Newe Testamente and the Olde The false Apostles saide that S. Paule dissented from al the rest of his Brethren and oftentimes from him selfe Euen so and with like trueth M. Hardinge seemeth nowe to charge the Gospel of Christe with like dissension folowinge therein both the Example and Doctrine of Staphylus the Renegate that hath wilfully forsaken Christe and is returned againe to his olde vomite And béeing hable so sharply to behold howe some one man hath in some case dissented from an other yet is he not hable to sée how muche he him selfe hath dissented from him selfe But hauinge this eloqueÌ„ce and skil so largely to amplifie these smal quarelles of so litle weight what woulde he haue benne hable to doo yf he had benne in the primitiue Churche and had seene al those hoate and troublesome dissensions that then were hable to shake the world What clowdes and colours might he then haue cast to scorne at Christe and to bringe his Gospel out of credite Doubtles as he saith nowe al these diuersities springe onely from Doctour Luther so woulde he then haue saide Al these former diuersities and sundrie formes of Heresies sprange onely from Christe And hereof he woulde haue concluded as he doth now that the Rude and Rasshe people shoulde in no wise be suffred to reade the Scriptures Howe be it touchinge these 34. seueral Sectes that Staphylus by his inquisition and conninge hath founde owt in Germanie it must needes be confessed they are marueilous poore and very simple Sectes For in that whole Countrie where they are supposed to dwelle they haue neither name to be knowen by two or thrée onely excepted nor Churche to teache in nor house to dwelle in But Staphyâ—us maie haue leaue to speake vntrueth for that he hath not yet learned to speake otherwise Hereof M. Hardinge maie conclude thus The Learned sometimes mistake the Scriptures and are deceiued Ergo the Learned ought to be bannished from readinge the Scriptures For al these fantastical imaginations of Opinions and Sectes perteine onely to the Learned sorte and nothinge to the Laie People And that the Learned either through ignorance or through affection may be misleadde no lesse then others it may easily appeare bothe by al these former examples and also by these woordes of God in the Booke of Exodus Nec in iudicio plurimorum acquiesces sententiae In iudgement thou shalt not herken to the minde of the moe Whiche woordes Lyra expoundeth thus Plurimorum id est Doctorum Of the moe that is to say of the learned sorte Certainely the Learned Fathers haue euermore thought that in suche perillous times of dissension in iudgement it is most behooueful for the people to haue recourse vnto the Scriptures When Paule and Silas preached at Berrhoea the people there dayly searched and considered the Scriptures to knowe whether that they preached were true or no. Chrysostome expoundinge these woordes When ye shal see the Abomination of desolation standinge in the Holy place writeth thus Ideo maÌ„dat vt Christiani volentes firmitatem accipere Fidei
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
That receiueth the Sacramente of Christes Bodie and yet neuerthelesse is persuaded as the Heretique Eutyches was that Christe in deede hath no Bodie And in this sense S. Augustine seemeth to saie Mors illi erit non Vita qui mendacem putauerit Vitam The receiuinge of the Sacramente shal be Death and not life vnto him that thinketh that Christ beinge the life it selfe was a lyer Deliueringe these holy Mysteries as the Sacramente or Pleage of his Bodie him selfe in deede hauinge no Bodie So likewise Prosper Aquitanus Christum à Populo Iudaico fuisse occisum nullus iaÌ„ ambigit Christianus Cuius Sacrum SanguineÌ„ omnis nunc terra accipiens clamat Amen Vt neganti ludaeo quòd occiderit Christum recté dicatur à Deo Vox Sanguinis fratris tui clamat ad me de terra Whether Christe were slaine of the Iewes or no there is no Christian man nowe that can stande in doubte For nowe al the Earth receiueth his holy Bloude and crieth Amen Therefore yf the Iewe wil denie that euer he slewe Christe God maie iustly saie vnto him The voice of the Bloude of thy Brother crieth vnto me from the Earth So S. Chrysostome Haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Layeinge foorth these Mysteries we stoppe their mouthes For yf Christe dyed not whoe 's Signe then and whoe 's Token is this Sacrifice Thus by the iudgemente of these learned Fathers Eutyches the Heretique or any other that denied either the Bodie or the Death of Christe might soone be reproued euen by the receiuinge of these holy Mysteries For they receiue the Sacramente yet denie the thinge it selfe that is represented by the Sacramente so as Leo saith they dispute against the thinge it selfe that they receiue And thus Leo him selfe plainely expouÌ„deth openeth his owne meaninge QuaÌ„ sibi in huius SacrameÌ„ti praesidio SpeÌ„ relinquuÌ„t qui in Saluatoris nostri corpore negaÌ„t Humanae substantiae veritatem Dicant quo Sacrificio sint reconciliati Dicant quo Sanguine sint redempti What hope doo they leaue them selues in the healpe of this Sacramente that say There is no Trueth of the Substance of Man in the Bodie of our Saueour Let them tel mee by what Sacrifice thei are reconciled Let them tel mee with what Bloud thei are Redeemed By these Holy Fathers it is plaine that who so receiueth the Holy Mysterie of Christes Bodie and yet thinketh and holdeth that Christe in déede hath no Bodie as Eutyches the Heretique did he disputeth againste that thinge it selfe that he receiueth For Gelasius saithe Hoc nobis in ipso Domino Christo sentiendum est quod in eius Imagine profitemur We muste thinke the same of Christe the Lorde him selfe that wee professe in the Sacramente whiche is his Image And therefore in the Communion Booke that beareth the name of S. Iames it is written thus Quoties cunque comederitis hunc panem hunc Calicem biberitis Mortem Filij Hominis annuntiatis donec veniat Populus respondet Credimus Confitemur As often as ye shal eate this Breade or Drinke this Cuppe ye doo publishe the Death of the Sonne of Man vntil he come Hereto the people maketh answeare Wee Beleeue it and wee Confesse it This is it that S. Ambrose S. Chrysostome Leo Clementâ—cal Amen And this is that vndoubted Trueth of Christes Bodie not in the Sacrament as M. Hardinge imagineth but in the Unitie of One Personne that Leo defendeth against the Heretique Eutyches Bessarions Authoritie in these cases cannot be greate bothe for that he was but of very late yéeres therefore a very yonge Doctour to be alleged and also for that being promoted to the Bishoprike of Tusculum and made a Cardinal of Rome in the late Councel of Florence contrary to the mindes and iudgementes of the reste of his Brethren of Graecia he openly flattered and yelded him selfe vnto the Pope M. Hardinge The .3 Diuision And that the people shoulde geue their consente and applie their Faithe to this trueth without errour and deceite and that by saieinge Amen they should then Beleeue and Confesse The Breade and VVine to be made the Bodie and Bloude of Christe 214 when it was made in deede and not els for so were it a greate errour for this cause Iustinian the Emperour made an ordinance that the Bishoppes and Priestes should to this intent pronounce their Seruice plainely distinctly and so as it might be vnderstanded that the people might answeare Amen whiche is to be referred to eche parte of the Seruice but specially to the Consecration that they might beleeue and Confesse it was the Bodie and Bloude of Christe 215 when it was in deede and not so confesse when it was not whiche might happen if they hearde not the VVoordes of Consecration plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrained as pertaininge onely to the Greeke Churche wherein he liued 216 and not to be stretched further to serue for proufe of al the seruice to be had and saide in the vulgare tongue in the VVeste Churche as to that purpose of our newe teachers it is vntruely alleged The B. of Sarisburie So many Untruethes in so litle roome so constantely to be auouched without blushinge Where is the Feare of God Where is the Reuerence of the Reader Where is shame become Firste neither doothe that godly Emperour Iustinian once mention or touche this Newe Fantasie of M. Hardinges Doctrine nor did the Gréeke Churche as it is sufficiently already prooued euer hitherto consente vnto the same Wil M. Hardinge make the worlde beléeue that the people openly in the Churche gaue their consentes vnto that thing that they neuer beléeued but knewe vndoubtedly to be an erroure Is he hable to allege not one Councel not one Doctour not one Father that euer expounded Amen in this sorte Is the mater so miserable and so bare that no honest witnesse wil speake for it Or muste M. Hardinges bare woorde without Scripture Councel Doctoure or Father be taken for the Doctrine of the Churche The Emperours woordes are plaine Wee commaunde al the holy Bishoppes and Priestes to minister the holy Oblation and the Sacramente of Baptisme and other Praiers not cloasely or in Silence as the manner is nowe in the Churche of Rome but with a lowde voice that may be hearde of the Faithe ful people not to testifie M. Hardinges Transubstantiation whiche then was not knowen but that the hartes of the hearers may thereby bothe the more be humbled to repentance and also the more be sturred to glorifie God If the pronouncinge of these twoo Syllables Amen bee proufe sufficient to warrant Transubstantiation then may wee easily finde the same Transubstantiation not onely in the Sacramente of Christes Bodie but also in the Sacramente
for otherwise he can say nothinge And yet he knoweth and beinge learned cannot choose but know that this is the Olde learned Catholique Fathers Exposition touchinge these woordes of the Prophete Malachie and not ours He knoweth that the Ancient Father Tertullian saithe thus The pure Sacrifice that Malachias speaketh of that should be offered vp in euery place Est Praedicatio Euangelij vsque ad finem Mundi Is the Preachinge of the Gospel vntil the ende of the worlde And in an other place Simplex Oratio de Conscientia pura The Sacrifice that Malachie meante is a deuoute Praier proceedinge from a pure Conscience He knoweth that S. Hierome expoundeth the same woordes in this wise Dicit Orationes Sanctorum Domino offerendas esse non in vna Orbis Prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby That the Praiers of Holy people shoulde be offered vnto God not onely in Iewrie that was but one prouince of the world but also in al places He knoweth that Eusebius calleth the same Sacrifice of Malachie The Sacrifice and the Incense of Praier Thus the Holy Catholique Fathers expounded these woordes of the Prophete Malachie and yet were they not therefore iudged either ouerthwarte wreasters of the Scriptures or horrible deceiuers of the people Now of the other side if it may please M. Hardinge to shewe foorthe but one Ancient Doctour or Father that either by the Example of Melchisedeâ— or by force of these woordes of Malachie wil conclude that the Prieste hath Authoritie and Power to offer vp Uerily and in deede the Sonne of God vnto his Father he may happily winne some credit M. Hardinge The .4 Diuision For where as the Holy Euangelistes reporte that Christe at his last Supper tooke Breade gaue thankes brake it and saide This is my Body whiche is geuen for you Againe this is my Bloude whiche is sheadde for you in remission of sinnes By these woordes beinge woordes of Sacrificinge and offeringe they shewe and set foorthe an Oblation in acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Albeit to some of excellent knowledge Datur here soundeth no lesse then offertur or immolatur that is to saie is offered or Sacrificed specially the addition Pro vobis withal considered For if Christe saide truely as he is trueth it selfe and guile was neuer founde in his mouthe then was his Body Presently geuen and for vs â–ª geuen at the time he spake the woordes â–ª that is at his Supper For he saide datur is geuen not dabitur shal be geuen 221 And likewise was his Bloude sheadde in remission of sinnes at the time of that Supper â–ª for the text hath funditur is sheadde But the geuinge of his Body for vs and the sheaddinge of his Bloude in remission of sinnes is an Oblation of the same Ergo Christe offered his Bodie and Bloude at the Supper And thus datur signifieth here as muche as offertur Nowe this beinge truâ— that our Lorde offered him selfe vnto his Father at his last Supper hauing geuen commaundement to his Apostles to dooe the same that he there did whom then he ordeined Priestes of the New Testament saieing Doo this in my remembrance as Clement dooth plainely shew Lib. 8. Apostol Constitut. cap. vltimo the same charge perteininge no lesse to the Priestes that be how the successours of the Apostles in this behalfe then to the Apostles them selues it doothe right wel appeare howe so euer M. Iuel assureth him selfe of the contrary and what so euer the Diuel hath wrought and by his Ministers taught against the Sacrifice of the Masse that Priestes haue auctoritie to offer vp Christe vnto his Father The B. of Sarisburie Here M. Hardinge beginneth to scanne his Tenses to rippe vp Syllables and to hunte for Letters And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse I maruel that so learned a man woulde either vse so vnlearned argumentes or hauinge suche stoare of Authorities as he pretendeth woulde euer make so simple choise He saith These woordes Is Geuen Is Shead be woordes of Sacrificinge thoughe the Terme it selfe of Oblation and Sacrifice be not expressed Here M. Hardinge bisides that he hath imagined a strange Construction of his owne that neuer any learned man knewe before and so straggleth alone and swarueth from al the Olde Fathers includeth also a Repugnance and ContradictioÌ„ against him selfe For where as Woordes and Termes sounde bothe one thinge the one beinge mere Englishe the other borowed of the Latine M. Harding saithe Christe in the Institution of his Supper vsed the VVoordes of Sacrificing and yet expressed not the Termes of Sacrificinge Suche Priuilege these menne haue with shifte of termes to beguile the Worlde For yf Christe vsed the Woordes of Sacrificinge howe can M. Hardinge saie He vsed not the Termes of Sacrificinge And yf he vsed not the Termes Woordes and Termes beinge one thinge how can he saie He vsed the woordes Uerily yf this Latine woorde Dare be Sacrificare and Geuinge be Sacrificinge then where as S. Paule saithe If thine enimie be thirsty Geue him drinke And where as Iudas saithe What wil ye Geue me and I wil deliuer him vnto yowe And where as the Foolishe Uirgins saie Geue vs parte of youre Oâ—le c. In euery of these and suche other like places by this Newe Diuinitie M. Hardinge wil be hable to finde a Sacrifice Yet saith he Certaine menne of excellent knowledge haue thus expounded it It seemeth very strange that these so notable menne of so excellent Knowledge shoulde haue no names Perhappes he meaneth Tapper of Louaine or Gropper of Colaine of whom he hath borowed the whole substance welneare of al this Article How be it the demaunde was of the Ancient Doctours of the Churche not of any of these or other suche petite Fathers But Christe saithe in the Present Tense This is my Bodie That Is Geuen not in the Future Tense That Shal be Geuen And likewise This is my Bloude That Presently is Shead not in the Future Tense That Shal be Shead Therefore Christe Sacrificed his Bodie and shead his Bloude presently at the Supper Here M. Hardinge is driuen to control the Olde Common Translation of the Newe Testamente not onely that beareth the name of S. Hierome hath benne euermore generally receiued in the Churche and is allowed by the Councel of Tridente but also that is stil vsed continewed in his owne Masse Booke I graunte In the Greeke it is written Datur Is Geuen not Dabitur Shal be Geuen But here the Presente Tense accordinge to the Common Phrase of the Scriptures is vsed for the Future Chrysostome readeth it thus Dabitur Shal be Geuen not Datur Is Geuen Origen likewise readeth not Effunditur Is Shead but Effundetur Shal be Shead And in this sorte Chrysostome also expoundeth it Effundetur pro multis
Apostles saithe S. Ambrose onely S. Iohn excepted were al married yet neuerthelesse the same S. Iohn onely excepted as it is thought were al Martyrs Spiridion was a Married Bishop and yet as Sozomenus writeth he was thereby nothinge hindred neither to discharge his deutie nor to any other godly purpose Tertullian was a Prieste as appeareth by S. Hierome and Married as appeareth by his owne Booke written to his Wife and yet notwithstandinge as some reporte was a Martyr S. Hilarie was a Reuerende Father and Bishop of Poiters and yet Maried as may be geathered by his Epistlâ— written to his daughter Abra. And to leaue infinite others S. Chrysostome saithe Ita pretiofa res est Matrimonium vt possis cum eo ad Sanctum Episcopatus Solium subuehi Vtere moderatè nuptijs eris primus in Regno Coelorum So pretious a thinge is Matrimonie that with the same thou maiste be promoted euen vnto the Bishoppes Chaire Vse Marriage with discretion and thou shalt be the Chiefe in the Kingedome of Heauen S. Hierome saithe Hodiè quoque plurimi Sacerdotes habent Matrimonia Euen nowe a greate number of Priestes liue in Matrimonie Thus the Apostles of Christe and many other Learned Fathers and godly Bishoppes were married and as M. Hardinge saithe in his mirthe and pleasance had their Sisters and Yoke fellowes But howe and with what Sisters or Felowes a greate number of the Wiâ—elesse sorte of M. Hardinges side be Yokte for very regarde of honestie it may not be vttered Epiphanius writeth thus of certaine of his time Repudiant nuptias at non libidinem In honore enim apud illos est non Sanctitas sed Hypocrisis They refuse Marriage but not filthy luste For they esteeme not Holines but Hypocrisie Who seethe not that in the Churche of Rome Priestes Bishops and Cardinalles notwithstandinge they be vtterly forebidden to haue Wiues yet are easily allowed to haue Concubines They them selues haue confessed it by these woordes vnto the world Etiam in hac vrbe Romana Meretrices vt Matronae incedunt per vrbem seu mula vehuntur quas assectantur de Media die Nobiles familiares Cardinalium Clericique Euen here in this Citie of Rome harlottes passe through the streetes or ride vpon their Mules like honest Gentleweâ—men And Gentlemen of the Cardinalles bandes and Priestes at noone daies waite vpon them As touchinge them whome it so muche gréeueth you M. Hardinge to be called Martyrs you haue slaine not onely suche and suche whome it liketh you by your owne Name if ye haue not forgotten your owne Name to cal Renegates but also great numbers of others moe Married Unmarried Learned Unlearned Olde Yonge Boies Maides Laiemenne Priestes Bishoppes Archebishoppes without mercie Ye scourged them with roddes ye sette burninge torches to their handes ye cutte of their tongues ye hanged them ye beheadded them ye burnte them to ashes ye tooke the poore innocent babe fallinge from the mothers wombe and threwe it cruelly into the fier Briefly ye did with them what so euer your pleasure was The worste woorde that procéeded from them was this O Lord forgeue them They knowe not what they doo O Lorde Iesu receiue my Sprite In the meane while ye stoode by and delited your eies with the sight Ye digged vp the poore carkasses of Goddes Sainctes that had béene buried longe before ye serued them solemnely with processe and ascited them to appeare at your Consistories and by Publique sentence adiudged them to die the seconde death and so to the perpetual shame of your cruel folie ye wreakte your anger vpon the dead O M. Hardinge your conscience knoweth these are no lies They are written in the eies and hartes of many thousandes These be the markes of your Religion O what reckeninge wil you yéelde when so muche innocent Bloude shal be required at your handes And where you saie Wée must pulle the Olde Martyrs out of Heauen to place our owne for that our Doctrine and theirs as you beaâ—e vs in hande is quite contrary al this is but a néedeles ostentation of idle woordes Yf vauntes were proufes then were this mater fully ended But wée say that in these cases that I haue mooued you are not hable to allege one sufficient Clause or SenteÌ„ce of your side out of any of al the Olde learned Fathers And hitherto your muster appeareth but very simple notwithstandinge the great promise of your Stoare Certainely the Holy Fathers Martyrs of God wil say vnto you Wée know not your Priuate Masses Wee knowe not your Halfe Communion wée knowe not your Strange Unknowen Praiers wée knowe not your Adoration of Corruptible Creatures wee know not this Sacrificinge of the Sonne of God wée knowe not your Newe Religion wée knowe not you God open the eies of your Hartes that ye may sée the miserable state ye stande in recouer the place that ye haue loste and finde your Names written in the Booke of Life M. Hardinge The .12 Diuision Leauinge no smal number of places that might be recited out of diuerse other Doctours I wil bringe two of two woorthy Bishops one of Chrysostome the other of S. Ambrose confirminge this Truethe Chrysostomes woordes be these Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunâ— oblata quidem coÌ„sumi non potest Hoâ— autem quod nos facimus in commemorationem sit eius quod factum est Hoc â—â—im facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche thoughe it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saithe he in my Remembraunce S. Ambrose saithe thus Vidimus principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium ersi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur VVee haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folowe him as we may that we maie offer Sacrifice for the people beinge though weake in merite yet honorable for the Sacrifice Because albeit Christe be not seene to offer yet he is offered in earthe when the Body of Christe is offered Of these our Lordes woordes whiche is geuen for you and whiche is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloude of Christe for the people And willeth them to be more regarded then commonly they be nowe a daies for this Sacrifice sake though otherwise they be of
hanged or tied aboute them And this is also Opus Operatum So there were certaine in Olde times that of mere superstition vsed to Minister the Communion vnto the Dead and to laie the Sacramente in the mouthes of them that were departed as S. Benet also caused the Sacramente to be laide vpon a dead womans breaste thinkinge that the very outwarde Ceremonie therof without Faithe or inwarde motion of the partie might be sufficient to doo her good Whiche also is called Opus Operatum Euen in S. Paules time there were certaine that of like superstition beganne to Baptize the Dead which thinge also continued a longe while after as maie appeare by the Councel of Carthage They thought the very outwarde woorke of Baptisme it selfe onely bicause it was donne without any further motion of the minde was sufficient to remit their sinnes This Olde errour our Aduersaries of late yéeres haue taken vp and made it Catholique bearinge the People in hande that their Masse it selfe ex Opere Operato Onely of it selfe and bicause it is saide is auaileable for the Remission of their Sinâ—es Thus they expounde their owne dreame Ex Opere Operato id est ex ipsa Consecratione Oblatione Sumptione Venerabilis Eucharistiae Ex opere Operato Is as muche to say as for the very Consecration and oblation and Receiuinge of the Reuerende Sacramente In Manipulus Curatorum whiche not longe â—â—thence was thought to be a Booke moste necessary for al personnes and Curates as conteininge al necessarie Doctrine for the Churche of God it is written thus Opus Operatum est actus exercitatus circa Sacramentum sicut Opus operatum in Baptismo est Inspersio vel Immersio Aquae prolaâ—io verborum And therefore Cardinal Caietane at Augusta in Germanie requiringe Doctour Luther to recante this Article saide thus Fides non est necessaria accessuro ad Eucharistiam Paithe is not accessary for him that wil receiue the Sacramente Meaninge thereby that the very Sacrament it selfe onely bicause it is ministred is sufficient although the receiuer be vtterly voide of Faith And therefore the Bishoppes in the late Councel of Tridente haue determined thus Si quis dixerit per Sacramenta Noâ—ae Legis non conferri Gratiam ex Opere Operato sed Fidem Solam Diuinae Promissionis sufficere ad Graâ—iam consequendam anathema sit If any man saye that Grace is not geuen by the Sacramentes of the New Testament euen for the woorke that is wrought but that Faithe onely of the Heauenly promise is sufficient to atchieue Grace accursed be hee Likewise Gabriel Biel Hoc Sacrificium in illis pro quibus offertur non praeexigit vitam Spiritualem in actu sed in potentia c. This Sacrifice in them for whom it is offered requireth not a spiritual or godly life in acte and in deede but onely in possibilitie Neither is this against the saieinge of S. Augustine VVho vvil offer the Bodie of Christe but onely for them that are the members of Christe For thus wee vnderstande it That the Oblation is made for the Members of Christe when it is made for any that may be the Members of Christe And therefore Cardinal Caietan notwithstanding that he had spoken against Doctour Luther in open Conference to the contrarie confesseth a general errour therein in his time For thus he writeth Vnde in hoc videtur Communis multorum Error quòd putant hoc Sacrificium ex solo Opere Operato habere certum meritum vel certam satisfactionem quae applicatur huic vel illi Wherefore herein appeareth the Common Errour of many that thinke that this Sacrifice euen of the woorke that is wrought hath a certaine Merite or a certaine Satisfaction that may be applied to this man or that man This of late yéeres was the Schooledoctours Catholique meaninge touching these New Termes of their owne inuentinge whiche now M. Hardinge and his Felowes are faine for shame to colour ouer with some finer Uetnishe Hereof good Christian Reader maiest thow iudge how aptely this Doctrine may stande with the Glorie and Crosse of Christe Now touchinge these woordes Oblation and Sacrifice with the shew wherof M. Hardinge thinketh it good skil to dasâ—e and to abuse the eâ—es of the simple First where he saithe A Mortal man offereth vp the Sonne of God in deede and verily vnto his Father and that Christ CoÌ„maunded suche a Sacrifice to be made He knoweth him selfe it is bothe a greate vntrueth and also a manifest and a wilful blasphemie And further where he addeth That the same Sacrifice so offered is available for the Dead onlesse there be some stoppe or let in the Receiuer This is a very vaine and vnaduised folie For Children know that the Dead can neither receiue the Sacrament nor make let or stoppe against the receiuinge of the same Therefore this addition might haue beene better surueied ere it came abroade In deede S. Augustine hauinge â—ccasion somewhat to touche the state of the Faithful departed saithe that the Praiers of the liuinge beinge either â—oined with Almosededes or made at the time of the holy Communion at whiâ—he time the Deathe of Christe is laide open before vs and therefore our minde the more enflamed to deuotion may vs auailable for the Dead How be it S. Augustine herein compareth the Sacrifice of the Holy Communion with the Sacrifice of almosegeuinge and in that behalfe of relieuinge the Dead maketh either equal with the other But for this presente it is néedeles hereof to make farther treatie For M. Hardinge wel knoweth this is none of the Articles wée haue nowe in question But certaine it is that S. Augustine neither here nor els where euer mooued one woorde of Opus Operatum that nowe so mightily is defended M. Hardinge The .2 Diuision But to speake of this matter more particularly and more distinctly the terme Masse may be taken two waies Either for the thinge it selfe whiche is offered or for the acte of the Prieste in offeringe of it If it be taken for the thinge it selfe that is offered whiche is the Body of Christe and is in this respecte of the Scholastical Doctours called Opus Operatum no man can iustely denie but that it remooueth and taketh away sinne For Christe in his Fleashe crucified is our onely Sacrifice our onely Price our onely Redemption whereby he hath merited to vs vpon the Crosse and with the Price of his Bloude hath bought the Remission of our Sinnes and S. Iohn saithe he is the propitiation for our sinnes So Oecumenius saithe Caro Christi est propitiatorium nostrarum iniquitatum The Fleashe of Christe is the propitiation for our iniquities And this not for that it is offered of the Prieste in the Masse specially but for that he offered it once him selfe with sheddinge of his Bloude vpon the Crosse for the redemption of al. VVhiche Oblation done vpon the
Lorde him selfe that saith I am the Breade of life Hereby it is plaine that Christe him selfe and the Sacramente are sundrie thinges and that neither the Sacrament is Christe him selfe neither Christe him selfe is the Sacramente S. Chrysostome saithe Habent Haereses in Sch ismate similiter Ecclesias c. Heresies in their Schisme haue likewise Churches as wel as haue the Catholiques likewise the Holy Scriptures likewise Bishoppes likewise orders of Clerkes likewise Baptisme likewise the Sacrament of the holy Communion likewise al other thinges and to be shorte Christe him selfe Here likewise this holy Father S. Chrysostome contrary to M. Hardinges fantasâ—e presupposeth a greate difference between the Sacrament and Christe him selfe But what can be so plaine as these woordes of S. Ambrose touching the same Venisti ad Altare vidisti Sacramenta posita super Altare ipsam quidem miratus es Creaturam Tamen Creatura solennis nota Thou camest to the Aultar and sawest the Sacrament laide vpon the Aultar and thou marueiledst at the Creature And yet is it a Creature Common and knowen Here S. Ambrose by expresse woordes calleth the Sacrament not Lorde or God but a Creature Therefore Epiphanius thereof writeth thus Hoc est rotundae figurae insensibile quantum ad potentiam c. Dominum verò nostrum nouimus totum sensum totum sensitiuum totum Deum totum mouentem This thinge that is the Sacrament is of â— rounde fourme for it was a greate thicke rounde Cake and touchinge any power that is in it vtterly voide of sense But wee know that our Lorde is whole sense whole sensible whole God whole moouinge In these woordes bitwéene Christe and the Sacrament appeareth likewise a greate difference Iustinus Martyr saithe Alimento Humido Sicco admonemur quae propter nos Deus Dei filius perpessus fit By Drie and Moyste foode whereby he meaneth the Sacrament wee are taught what thinges God the sonne of God hath suffered for vs. Cyrillus calleth the Sacramente Fragmenta Panis Fragmentes or peeces of Breade S. Augustine calleth it Buccellam Dominicam The Lordes morsel Certainely it had beene horrible wickednesse to haue called the Sacramente by any of these names either a Creatâ—â—e or a thinge Insensible and voide of Life or a Foode Drie and Moyste or a Morsel or a Fragmente or a peece of Breade If the Holy Fathers had beene perswaded as M. Harding beareth vs in hande that the Sacrament was their Lorde and God Chrysostome in the Communion that commonly beareth his name after the Consecration praieth thus Wee besâ—â—he thee O God to sende downe thy Holy Ghoste vpon these Sacramentes or Presentes laide before vs. And M. Hardinge him selfe in his Masse in like manner after Consecration maketh his Praiers vnto God in this wise Looke O Lorde vpon these Sacramentes with a graceous and a cheareful countenance and vouche saue to receiue the same as thou diddest sometime receiue the Oblations of Abel thy Childe and the Sacrifice of our Patriarke Abraham and the thinge that was offered vnto thee by the high Priest Melchisedek It were very muche for M. Hardinge to say that he praieth God that the holy Ghoste may come vpon Christe or that God at his request and for his sake wil fauourably and chearefully beholde his owne Sonne or so receiue him beinge our Lorde and God as he sometime receiued a Goate or a Weather or any other like corruptible kinde of Sacrifice How be it if he speake plainely and dissemble not as some of his frendes are afraide he dooth then is this vndoubtedly the very tenoure and meaninge of his praier But if he dissemble and speake otherwise then he thinketh and that at the secreteste and holyest parte of al his Masse then by his owne Confession and by the Authoritie of his owne Masse booke the Sacrament is not Lorde and God In the Councel holden at Carthage vnder S. Cyprian Caecilius à Bilta saith thus Antistes Diaboli audet Eucharistiam facere A Priest of the Diuel dareth to make the Sacramente Whiche woordes by M. Hardinges exposition must néedes sounde thus A Priest of the Diuel dareth to make our Lorde and God Whiche saieinge notwithstandinge emonge the Priestes of M. Hardinges side is not so strange For thus they dare to say without feare or shame Sacerdos est Creator Creatoris sui qui Creauit vos dedit vobis Creare se qui Creauit vos absque vobis Creatur a vobis mediantibus vobis The Priest is the Creatour of his owne Creatour he that Created you of nought hath geuen you power to Create him selfe of nought he that made you without you is made of you by meane of you These woordes sometime had beene counted blasphemie But now they must be taken as good and Catholique as vttered by the patriakes of that profession Thus muche of the iudgement of the Olde Fathers touching this question Now for the Anciente Order and Usage of the SacrameÌ„t it may please thée good Christian Reader to vnderstande that for the space of sixe hundred yéeres after Christe it cannot appeare that euer any man Adoured or Woorshipped the Sacramente with godly honour whiche is a greate token it was not then accoumpted our Lorde and God The manner was then in many Churches that al suche remanentes and portions of the Sacramente as were not receiued of the people should be burnte and consumed into asshes whiche thing vndoubtedly had not been sufferable emonge Christian people if the holy learned Fathers had thought the Sacramente had béen the very Lorde and God Yet Pope Hildebrande that forebade Priestes Marriage tooke the Sacrament and demaunded of it câ—rtaine secrete questions of thinges to come and bicause it woulde not or coulde not speake and make him answeare in his furie he threw it into the fiier They haue honoured the Pope by the name of God as it appeareth by sundrie their Decrees and Canons And in their bookes they haue not doubted to write thus Dominus Deus noster Papa Our Lorde God the Pope But the Sacramente whiche now they saye is Lorde and God they neuer neither intitled by the name of God nor woorshipped it with godly honour before the time of Honorius .3 nor allowed it any holy Daie before the time of Urbanus 4. Yf the Worlde had benne wel assuered that the Sacramente had benne the Lorde and God it is not likely it shoulde haue continued so longe without either Godly title or Godly honour In the ende Pope Clemente the fifthe graunted out large and liberal indulgences to al that woulde frequente this Newe holy Daie to countenance this Newe Religion For the first Euensonge Matins Masse and Later euensonge Prime and Houres for euery of these times a hundred daies of pardon toties quoties à poena culpa Thus the people was wel alluered and thus this Newe holy Daie and
Substance of Breade and Wine remaineth stil in the Sacramente of Christes Bodie But yf this accordinge to M. Hardinges iudgemente be an Heresie then must al the Olde Fathers and Doctours of the Churche be condemned for Heretiques For Gelasius saithe There remaineth stil in the Sacramente the Nature or Substance of Breade and Wine Chrysostome saithe The Nature of Breade remaineth in the Sacramente as before Theodoretus saithe The Breade remaineth in his former Nature and Substance In priori Natura Substantia S. Augustine saithe Quod videtis Panis est The thinge that ye see is Breade He saithe not It seemeth Breade but it is no Breade It is onely the Accidente the Fourme and the Shewe of Breade but Panis est It is in deede and Verily Very Breade But I trowe bothe these and al other like Anciente learned Fathers must by M. Hardinges Decrée be taken for Newe Maisters and condemned for Heretiques This is that knotty greate Blocke whiche to riue and rente vp M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes God knoweth a simple and a Childishe instrument and yet muche like to the rest of his tooles How be it God be thanked the Churche of God was hable to confounde and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather without any of these wedges M. Hardinge The. 2. Diuision Yet this matter hath not so muche ben taught in open audience of the people as debated priuately betwene learned men in Schooles and so of them set foorth in their priuate writinges wherein if some perhappes through contention of wittes haue ben either ouer curious or ouer bolde and haue ouer shotte the marke or not sufficiently confirmed the point they haue taken in hande to treate of or through ignorance or fauoure of a parte haue in some thinge swarued from reason or that meaning whiche holy Churche holdeth it is greate vncourtesie to laie that to our charge to abuse their ouersightes to our discreadite and to reproue the whole Churche for the insufficiencie of a fewe The B. of Sarisburie For excuse hereof M. Hardinge saithe This Doctrine serued onely for the Schooles and had no place emonge the People But so likewise did the reste of al their Doctrine For it was euer their greatest policie to keepe their learninge in the Schooles and to see that the People should knowe nothing S. Hierome saith Eadem in Veteri in Noua Haeresi seruatur Fides vt aliud populi audiant aliud praedicent Sacerdotes They keepe one Faithe bothe in the Olde Heresie and in the Newe The People heare one thinge and the Priestes teache an other And certainely as their Religion was vsed happy was the poore people that knewe least of it S. Hilaries woordes maie very aptly be applied vnto them Sanctiores sunt aures plebis quà m corda Sacerdotum There is more holinesse in the eares of the People then in the hartes of the Priestes How be it coÌ„trary to M. Hardinges euasion other Doctours of his owne forme Antoninus Gabriel and others seeme to publishe the same as a General Doctrine Common not onely to the Schooles but also to the whole Churche and nomore touchinge the Prieste then the simplest of the People And verily yf the Sacramente be God in deede and that not a God for euer but onely to last for a season whiche is the purporte of M. Hardinges Doctrine why shoulde not al the People vnderstande when it beginneth to be God how longe it contineweth God when it is God when it is no God how longe they maie Adoure it without danger when they maie safely leaue of Adoure nomore For duringe the time it is God who so Adoureth it not is wicked godlesse and who so Adoureth it when it is no God committeth Idolatrie and Adoureth a Creature in steede of God Therefore the certainetie hereof notwithstandinge M. Hardinges contrary iudgemente seemeth as necessary for the People as for the Prieste But here it appeareth M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours For he confessethe That either of mere ignorance or of affection and fauoure of partes they haue sometime swaâ—ued bothe from common Reason and also from the sense of the Catholique Churche This maie stande wel for a Maxima as one of the greatest truethes of M. Hardinges whole booke Notwithstandinge these Doctours vtteringe sutche pointes of learninge were neuer thought to publishe their owne priuate fantasies but rather the Catholique Doctrine of the Uniuersal Romaine Churche Neither was there either Bishop or Cardinal or Pope or Councel that euer condemned them for the same M. Hardinge The .3 Diuision Now concerninge this Article whether we are able to auouche it by sutche auctorities as M. Iuel requireth or no it shal not greatly force The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes that ben of lesse importaunce As for the people they were taught the trueth plainely when no Heretique had assaulted their Faith craftely 248 The doctrine of the Churche is this The Bodie of Christe after due Consecration remaineth so longe in the Sacrament as the Sacramente endureth The Sacramente endureth so longe as the formes of Breade and VVine continewe Those formes continewe in their integritie vntil the other accidentes be corrupted and perishe As if the colour weight sauour taste smel and other qualities of Breade and VVine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe as the 249 Scriptures auncient Doctours the necessary consequent of trueth and determination of holy Churche leadeth vs to beleeue if suche change of the Accidentes be made whiche shoulde not haue suffised to the corruption of Breade and VVine in case of their remaindre for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament whether the change be in qualitie as if the colour sauour and smel of Breade and VVine be a litle altered or in quantitie as if thereof diuision be made into suche portions in whiche the nature of Breade and VVine might be reserued But if there be made so great a change as the nature of Breade and VVine should be corrupted if they were present then the Body and Bloude of Christe doo not remaine in this Sacrament as when the colour and sauour and other qualities of Breade and VVine are so farre changed as the nature of Breade and VVine mighte not beare it or on the quantities side as if the Bread be so smal cromâ—â—ed into duste and the VVine dispersed into so smal portions as their formes remaine no longer then remaineth no more the Body and Bloude in this Sacrament Thus the Body and Bloude of Christe remaineth
is changed nor whereof Christes Bodie is made presente Neither is there any iuste cause wherefore M. Hardinge should be thus angrie with the Geneuians in this behalfe For he knoweth right wel that this newe fantasie of Indiuiduum Vagum is no parte of their Doctrine But briefely to touche how pitifully the learned of M. Hardinges side haue entangled them selues in this case first of al Gerson saith thus Dicendum est quòd Hoc demonstrat substantiam Panis Wee must say that this pronowne Hoc signifieth the Substance of the Breade By this Doctour the Substance of Breade is Christes Bodie Occam saithe Hoc refertur ad Corpus Christi This pronowne Hoc hath relation to the Bodie of Christe By this Doctour the Bodie of Christe is the Bodie of Christ. Yet Petrus Alliacensis saith Hoc demonstrat Corpus Christi aliôqui falsa est propositio Hoc pointeth the Bodie of Christe Otherwise Christes saieinge is not true Thomas of Aquine goeth learnedly to woorke and expoundeth it thus Hoc id est hoc contentum sub istis Speciebus est Corpus meum This that is to saye this thinge conteined vnder these Fourmes is my Bodie But al these expositions seeme to importe some inconuenience For hereby it may be geathered that the Breade is Transubstantiate and as they imagin Christes Bodie made Presente before the Woordes of Consecration Therefore Iohannes de Burgo thought it good to healpe the mater with a Disiunctiue in this sorte Hoc sub hac specie praesens vel 〈◊〉 propinquo futurum est Corpus meum This thinge that either is present already vnder these fourmes or anon wil be present is my Bodie By al these Doctours iudgementes the meaning of Christes Woordes is none other but this My Bodie is or shal be my Bodie Whiche exposition as Holcote saithe is Childishe Vaine fantastical and to no purpose And therefore Holcote him selfe saithe Hoc Significat quiddam vttique termino Cummune termino A quo termino Ad quem This Pronowne Hoc signifieth a certaine thinge that is indifferently Common as wel to the Breade as to Christes Bodie But what thinge that Indifferente thinge should be it were harde to know Doctour Durande séeinge al these inconueniences and difficulties and not knowinge how to geate out in the ende concludeth thus Super hoc dicunt quidam quòd per pronomen Hoc nihil significatur Sed illud materialiter ponitur Here vpon some say that this Pronowne Hoc signifieth nothinge at al but is put Materially and Absolutely without any manner signification But hereof groweth an other doubte greater then any of al the rest For if this Woorde Hoc signifie nothing at al what force then can it haue to woorke Consecration Innocentius weighinge these thinges indifferently al togeather is driuen to say That Christe Consecrated the Sacramente not by these Woordes Hoc est Corpus meum But by his blissinge that wente before Likewise is Iohn Duns driuen to say touchinge the same Illa propositio Hoc est Corpus meum non est Consecratiua nec vt Vera nec vt Falsa sed vt est propositio neutra This sentence Hoc est Corpus meum is not the Sentence of Consecration neither as it is True nor as it is False but onely as it is a Sentence neuter bitweene bothe that is to say neither true nor false Al this notwithstandinge D. Steuen Gardiner not greately regardinge the Authoritie of any of these Doctours in his first booke of the Sacrament intitled The Diuels Sophistrie writeth thus Christe spake plainely This is my Bodie makinge demonstration of the Breade Whiche last exposition beinge true yf this pronowne Hoc signified the material Breade that Christe helde in his hande then by M. Hardinges Doctrine that Uery Material Breade was in deede and Uerily the Bodie of Christe But yf the same pronowne Hoc signified not that same Material Breade that Christe helde in his hande then was not that same Material Breade changed into the Substance of Christes Bodie Thus the best learned of that side are vtterly amased at this mater and renne eche man his owne waie and knowe not what maie please them best Yet M. Hardinge thinketh it sufficient thus to conclude with a courrage How that woorde Hoc is to be taken and what it pointeth wee knowe who haue more learnedly more certainely and more truely treated hereof then Luther Zuinglius Caluine Cranmere Peter Martyr or any their ofspringe Yf M. Hardinge his felowes knowe so muche as here he seemeth to take vpon him he hath the greater cause to geue God thankes What so euer he haue he hath receiued it God geue him grace to vse it wel He woulde seeme not to knowe who they be that woulde force vs to this fansie of his Indiuiduum Vagum And therefore he saith Yf their meaninge be naught handle them as ye list How be it he cannot be so ignorant herein as he woulde seeme to be For although perhaps he be not muche acquainted with the Doctrine yet he cannot choose but knowe the Doctoure Him I meane of whom he hath borrowed good stoare of mater sometimes a whole leafe and more togeather towardes the buildinge of his booke He notwithstandinge he were once persuaded that Christe by this pronowne Hoc made demonstratiō of the Breade yet afterwarde thought al that not woorth a pointe but vtterly changed his whole minde and thought it better to saie that Christe by the same pronowne Hoc pointed not the Breade that he helde in his hande but onely Indiuiduum Vagum And that for the better vnderstandinge of his Reader he calleth Indiuiduum in Genere Indiuiduum Entis Vnum Substantiae Vnum Entis Indiuiduum Insignitum Indiuiduū Indiuidui This fansie he so warranteth and forceth euerywhere as if Christes Woordes coulde beare none other exposition Thus therefore he imagineth Christe to saie This thinge that ye see mee holde in my hande is not two thinges It is onely one certaine thinge But what one certaine thinge it is I cannot tel but suere I am Breade it is not Thus are they driuen to wander in Uanities and too séeke vp strange and monstrous fourmes of speache suche as the Ancient Catholike Doctours neuer knewe lest they shoulde seeme plainely and simply to saie as the learned Father Tertullian saithe Hoc est Corpus meum hoc est Figura Corporis mei This is my Bodie that is to say this is a Figure of my Bodie Or as it is written in their owne Decrées Vocatur Corpus Christi id est Significat Corpus Christi It is called the Bodie of Christe that is to saie It signifieth the Bodie of Christe S. Hierome saithe Tam diù quaerunt Heretici noua veteribus adiungere eadem recentioribus immutare donec eos sensus humanus verba deficiant The manner of Heretiques is so longe to mingle and blinde
with receiuinge al alone Albeit respecte had to the thinge receiued howe many soeuer receiue it is al of al and al of euery one receiued Concerninge the breakinge of the Sacramente and the diuidinge of it in three partes First it is Broken by the Prieste that we maye knowe our Lorde In fractione Panis In the breakinge of the Breade as the two Disciples acknowledged him to whom Iesus appeared in the day of his Resurrection as they were goynge to Emaus And also that thereby the Passion of Christe maye be represented to our remembrance at whiche his Pretiouse Bodie was for our sinnes broken rente and torne on the Crosse. And this maner was vsed at the Sacrifice in the Apostles time as it is witnessed by Dionysius S. Paules Scholar Opertum Panem Pontifex aperit 183 in frusta concidens c. The Bishoppe saithe he openeth the couered Breade diuidinge it in peeces c. The B. of Sarisburie I maruel M. Hardinge woulde so sclenderly passe this mater ouer for that it is thought to make muche both against his Transubstantiation and also against his Priuate Masse whiche are both Keies and Lockes of his whole Religion For first of al the Breaking it self seemeth to argue that there is very Breade there remaininge to be Broken And albeit as it is reported by Petrus Lombardus Some helde that there is in the Sacrament a very Real Breakinge notwithstandinge there be nothinge there to be Broken Some that the Bodie of Christe it self is there Broken and that verily and in deede without any helpe or shifte of Figure and Some that there is nothinge Broken but onely the Shewes and Accidentes and Some others that there is no manner Breaking there at al notwithstanding vnto our eies and senses there appeare a Breaking Yet the Holy Euangelistes witnesse plainely That Christe tooke Breade and Blissed it and Brake it and S. Paule saith Not the Accidentes of Breade but The Breade that we Breake is the Participation of Christes Bodie And in the primitiue Churche the very Supper of Christe was commonly called the Breakinge not of Accidentes but of Breade And Cyrillus calleth the Broken Portions of the Sacrament Fragmenta Panis Fragmentes or Peeces of Breade Further by this same Ceremonie Gerardus Lorichius one of M. Hardinges Doctours prooueth that euery Masse ought to be Common none Priuate For thus he writeth Diuiditur Hostia vt non solùm ipse Sacerdos Missae officium faciens sed Ministri quoque imò omnis populus astans participet The Hoste is Broken that not onely the Priest that ministreth the Masse but also the Deacons yea and al the people standinge by maie Communicate Likewise saith Durandus In Primitiua c. In the Primitiue Churche the Priest receiued one portion and the Deacons an other and the thirde was ministred to al the People that was present And therefore Dionysius saith as M. Hardinge hath alleged him Pontifex opertum Panem aperit in frusta concâ—dit The Bishop vncouereth the Breade that stoode couered and cutteth it in peeces Here note also by the way Dionysius saith not The Bishop cutteth the Shewes or Accidentes but the Breade in peeces I graunte this Tradition was vsed in the Apostles time but it is vtterly broken and abolished in the Churche of Rome at this time and therefore it standeth M. Hardinge in smal steede onlesse it be to shew the worlde how boldely he his Church haue broken the Traditions Orders of the Primitiue Churche of God Neither is there any manner mention in Dionysius either of the Breakinge in three partes or of any these Mystical Significations Againe the Woords of Dionysius be otherwise then M. Harding reporteth them For he saith not In frusta concâ—dens Diuiding it in peeces which perhappes M. Hardinge woulde haue vs to vnderstande of three but In multa concîdens Cuttinge it in many peeces And to that vse serued a knife whiche as it appeareth by Chrysostomes Liturgie or Communion was called Sacra Lancea For in suche sorte the Breade was cutte in Peeces not that one man might receiue the whole but that it might suffice the Congregation And therefore it is decreed in an epistle that beareth the name of Clement Let so many Hostes or Portions be prouided as may be sufficient for al the people This I say was the cause of this Ceremonie and not as M. Harding vainely Gheasseth To know our Lorde in the Breakinge of Breade M. Hardinge The .2 Diuision Now touchinge the diuidinge of the Sacrament in three partes it may appeare to be a Tradition of the Apostles or otherwise a custome very auncient for as muche as Sergius the Bishoppe of Rome who liued within foure â—core yeeres of the sixe hundred yeeres after Christe that M. Iuel referreth vs vnto wrote of the Mysterie of that Breakinge or Diuidinge the outwarde Forme of Breade and declared the Signification of the same It is no smal argument of the antiquitie of this obseruation that S. Basile as Amphilochius writeth of him diuided the Sacrament in three partes at his Masse as is aboue rehearsed And where as Sergius saith that the portion of the hoste whiche is put into the Chalice betokeneth the Bodie of Christe that is now risen againe and the portion whiche is receiued and eaten sheweth his Bodie yet walking on the earth and that other portion remaininge on the aultar signifieth his Bodie in the Sepulchre what I pray you is there herein that any man should be offended withal I acknowledge that the Mysterie hereof is otherwise of some declared and of al to this ende to put vs in minde of the benefites purchased to vs by Christe in his Bodie The B. of Sarisburie M. Hardinge of good policie to winne credite fathereth al his Mystical fantasies vpon the Apostles Of Sergius the firste it is written that he diuised the Agnus Dei to be songe at the Breakinge and Distribution of the Mysteries but of the Breakinge of the same in three partes notwithstandinge it be strongely avouched by M. Harding yet of Sergius the first there is written nothinge Indeede Gratian allegeth this Decree in the name of Sergius the Pope but without Date or any manner further addition And therefore it may as wel be Sergius the Seconde that was called Oâ— Porci Or Sergius the Thirde that tooke Formosus his predecessour beinge deade out of the graue and beheaded him and threw out his Carkesse into the Tiber. Therefore this mater for ought that may appeare beareth smal certaintie But let vs graunt that Gratian meante Sergius the first yet was he welneare sâ—euen hundred yeeres after Christe Neither were it any greate inconuenience to say That as he was hable to diuise these Mystical Significations so he was also hable to diuise the number of partes and manner of Breakinge But what greate Mysteries there
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
verae ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint scandalizabuntur peribunt non intelligentes quae sit vera Ecclesia per hoc incident in Abominationem desolationis quae stat in Sanctis Ecclesiae locis Therfore he commaundeth that Christian men that wil be assured of the true Faithe resorte vnto nothinge els but onely vnto the Scriptures For els if they haue regarde to any other thinge they shal be offended and shal perishe not knowinge whiche is the true Churche and by meane thereof they shal fal into the Abomination of desolation that standeth in the Holy places of the Churche In like sorte writeth Origen vpon the same place Animae imperitae verbi Iustitiae quia facilé Seducuntur non possunt inseducibiliteâ— permanere in conspectu Abominationis desolationis stantis in loco Sancto The soules that be vnskilful of the Woorde of Iustice bicause thei are easily deceiued cannot stande without erroure in the sight of the Abomination of desolation standinge in the Holy place S. Hierome saithe In aduentu Messiae populus qui sub Magistris fuerat consopitus ibit ad montes Scâ—ipturarum ibique inuenient montes Mosen montes Propheras Montes Nouâ— Testamenti Et in talium montium lectione versatus si non inuenerit qui doceat tamen illius studium comprobabitur quòd confugerint ad Montes At the comminge of Christ the people that was laide a sleape vnder their teacheâ—s shal goe to the Mountaines of the Scriptures There shal they finde these Mountaines Moses the Prophetes and the Newe Testamente And beinge occupied in the readinge of these Mountaines notwithstandinge they finde noman to teache them yet shal their good wil be wel allowed for that they haue fleadde vnto the Mountaines So S. Bastle Diuinae Scripturae faciunt ad certitudinem bonorum ad confusionem malorum The Holy Scriptures are hable both to confirme the godly and also to confounde the vngodly So Chrysostome Nec ipsis omninò Ecclesiis credendum est nisi ea dicant vel faciant quae conuenientia sint Scripâ—uris We maye in no wise beleeue the Churches them selues onles they say and doo suche thinges as be agreeable to the Scriptures M. Hardinge The .13 Diuision The peril of it is knowen by sundry examples bothe of times paste and also of this present age For out of this roote hath spronge the secte of the Valdenses otherwise called Pauperes de Lugduno For Valdo a Marchaunt of Lions their firste Authour of whom they were named Valdenses being an vnlearned Laye man procured certaine Bookes of the Scripture to be translated into his owne language whiche when he vsed to Reade and vnderstoode not he fel into many errours Of the same welspringe issued the filthy puddles of the Sectes called Adamitae or Picardi Bogardi and Turelupini and of late yeeres beside the same secte of Adâ—mites newly reuiued also the Anabaptistes and Suenckfeâ—dians VVherefore that Edicte or Proclamation of the woorthy Princes Ferdinando and Elizabeâ—th Kinge and Queene of Spaine is of many muche commended by whiche they gaue streighte â—â—mmâ—undement that vnder greate penalties noman shoulde translate the Bible into the vulgarâ— â—pâ—nishe tongue and that noman shoulde be founde to haue the same translated in any wise These and the like be the reasons and considerations whiche haue moued many men to thinke the settinge foorthe of the whole Bible and of euery parte of the Scripture in the vulgare tongue for al sortes of persons to reade without exception or limitation to be a thinge not necessary to Saluation nor other wise conuenient nor profitable but contrarywise dangerous and hurteful The B. of Sarisburie The Storie of Ualdo is here brought in vpon the reporte and credite of Frier Alphonsus Touchinge whiche Ualdo whether be were learned or vnlearned it forceth not greatly Origen saith Vide quà m prope periculis sint hi qui negligunt exerceri in Diuinis Literis ex quibus solis huiusmodi examinationis agnoscenda discretio est Marke how neare vnto danger they be that refuse to exercise them selues in the Scriptures For thereby onely the iudgement of this trial must be knowen If he were learned then is this no true reporte if he were vnlearned then was Gods woorke so much the greater who as S. Paule saith oftentimes chooseth the weake thinges of the worlde to condemne the stronge and the foolishe thinges of the worlde to reprooue the wise The greatest Heresies that he mainteined stoode in reproouing the Idolatrous woorshipping of Images of Extreme Unction of Exorcismes Coniurations of Eare Confessions of vnséemely Singing in the Churche of Fained Miracles of the idlâ— and sclaunderous liues of Priestes Bishops of the liues and manners of the Churche of Rome of the oultrage Tyrannie of the Pope of Monkes Freers Parâ—ons Pilgrimages Purgatorie And notwithstanding the reproouing hereof were then iudged Heresie yet sithence that time infinite numbers of godly men haue receiued it as Gods vndoubted Trueth M. Harding in parte hath yelded vnto the same He addeth farther Out of this welâ—pâ—inge of Vâ—ldo issued foorth the Anabaptistes and the Swenkefeldians I maruel M. Hardinge can either speake so vnaduisedly or so soone forgeate what he hath spoken For immediatly before he wrote thus Out of Luther haue spronge three diuers Heresies The Anabaptistes the Sacramentaries and the Confessionistes If the Anabaptistes sprange out of Ualdo and were so longe before Luther how coulde they then afterwarde springe out of Luther If they sprange first out of Luther how were they then before Luther By this reporte the Father is yonger then the Childe and the Childe was borne before the Father These be mere Monsteâ—s in speache Contradictions in Nature If the one of these reportes be true the other of necessitie must néedes be false But M. Harding taketh it for no greate inconuenience what so euer may healpe to deface the Trueth The Proclamation of Ferdinandus and Elizabeth the Kinges of Spaine for not â–ª Transâ—atinge the Bible into the Spanish tongue as it is of very smal Authoritie being made within these thréescoare tenne yeeres that is to say welneare fifteene hundred yeeres after Christe so it is likely it was first diuised not against the Christian people of that Countrie but onely against the Renegate Iewes there who by dissimulation and feare of the law beinge become Christians afterwarde returned againe to their Olde Errours and bothe by their example and also by misunderstanding of certaine places of the Scriptures hardened and confirmâ—d others in the same Against whom also was diuised the Spanish Inquisitiâ—n and that by the same Princes and at the same time So Iulianus the Renegate Emperour thought it good policie to suffer no Christian mannes Childe to be sette to Schoole So the wicked princes Antiochus and Maximinus for like policie burnte the Bookes of God to the intent the