Subdeacons one hundred and tenne Readers and fiue twentie Singers Hereby wée may sée that Chrysostome beinge at Antioche in so Populous a Citie although he had none of the Lay people with him yet coulde not be vtterly lefte alone Now if wée say that some of these Priestes Deacons or other Communicated with the Bishop I tel them saithe M. Hardinge boldely and with a solemne countenaunce whiche must needes make good proufe This is but a poore shifte and wil not serue their purpose But if it be true it is ritche yenough if it agrée with Chrysostomes owne meaning it is no shifte therefore sufficiently serueth our purpose And bicause he sitteth so fast vpon the bare woordes and reposeth al his hope in Nemo if wée liste to cauil in like sorte wée might soone finde warrant sufficient to answeare this mater euen in the very plaine woordes of Chrysostome For thus they lie Frustra assistimus Altari In vaine wee stande at the Aultare Wee stande saith he and not I stande and therefore includeth a number not one alone How be it our shiftes are not so poore wée néede not to take holde of so smal aduantages It is prouided by the Canons of the Apostles That if any Bishop or Priest or Deacon or any other of the Quiere after the Oblation is made doo not receiue onlesse he shew some reasonable cause of his so dooinge that he stande Excommunicate There was then neither suche number of Aultares nor suche cheuisance of Masses as hath beene sithence Al the Priestes receiued togeather at one Communion The like law in the Churche of Rome was afterwarde renewed by Pope Anacletus The Councel of Nice decréeth thus Accipiant Diaconi secundum ordinem post Presbyteros ab Episcopis vel a Presbytero Communionem Let the Deacons in order after the Priestes receiue of the Bishops or of the Priest the holy Communion Likewise the Councel of Carthage Accipiant Diaconi ex ordine Eucharistiam post Presbyteros eis dante Episcopo vel Presbytero Let the Deacons receiue the Communion in order after the Priestes either the Bishop or the Priest ministring it So the Councel of Laodicea It is lawful onely for the Priestes of the Churche to enter into the place where the Aultare standeth and there to Communicate So the Councel of Toledo Let the Priestes and Deacons Communicate before the Aultare the Clerkes in the Quiere and the people without the Quiere Nicolaus Cusanus writinge vnto the Clergie and Learned of Bohemia hath these woordes Hoc est singulariter attendeÌ„dum quod Sacerdotes nunquaÌ„ sine Diacono celebrabant in omni Missa Diaconus de manu Sacerdotis accepit Eucharistiam sub specie Panis Sacerdos de manu Diaconi Calicem This thinge is specially to be noted that the Priest did neuer Celebrate without a Deacon and that in euery Masse the Deacon receiued the Sacrament in the kinde of Breade at the Priestes hande and the Priest the Cuppe at the Deacons hande But what néedeth muche proufe in a case that is so playne Chrysostome him selfe in the Liturgie that commonly beareth his name followeth the same order After that the Priestes haue receiued saith he the Archedeacon commaundeth the Deacons to come foorthe and they so comminge receiue as the Priestes did before This was the very order of Chrysostomes Masse touchinge the Clergie and that by the witnesse of Chrysostome him selfe Now let M. Hardinge iudge vprightly whether these shiftes be so poore as he woulde make them But if the whole Clergie had béene so negligent that not one of them al being so many and so straitely charged woulde haue Communicated with the Priest as M. Hardinge séemeth to condemne them al onely vpon his owne woorde without any euidence Yet let vs sée whether M. Hardingâ—s Nemo were hable of necessitie to shutte out al the rest of the people Chrysostome in diuers places séemeth to diuide the whole multitude into three sortes whereof some were Penitent some Negligent and some Deuoute The Penitent were commaunded away and might not Communicate The Negligent sometime departed of them selues and woulde not Communicate The Deuoute remained and receiued togeather Now that the Deuoute remained stil with Chrysostome the whole time of the holy Mysteries it is plaine by the very fame place that M. Hardinge here allegeth for his purpose For thus Chrysostome saith vnto the people Thou art come into the Churche and hast songe praises vnto God with the rest and hast confessed thee selfe to be one of the woorthy in that thou departedste not foorth with the vnwoorthy By these woordes he sheweth that some were woorthy and some vnwoorthy that the vnwoorthy departed and the woorthy remained And againe in the same Homily he saithe The Deacon standinge on high calleth some to the Communion and putteth of some thrusteth out some and bringeth in some Chrysostome saith Some are called and some are brought in to Receiue with the Priest Where then is now M. Hardinges Nemo Uerely if there were some people with the Priest then was there no place for No body If No body receiued then is it not true that Chrysostome saithe that Some Receiued Here of a false Principle M. Hardinge as his wonte is gheasseth out the like Conclusion If there were so few Communicantes in that populous Citie of Antioche where the Scriptures were daily expouÌ„ded and preached then it is likely in Countrie Churches there were none at al. This argument hangeth onely by likelyhoode as doo the reast of his makinge and beinge set in order it standeth thus There was no Priuate Masse in the greate Citie of Antioche Ergo there was Priuate Masse in the Countrie Surely â–ª Good Reader this is a very Countrie Argument what so euer it seeme to M. Hardinge And further where as to aduance the Citie and to abase the Countrie he saithe The people in Cities were duly taught by opèn Sermons herein he must nâ—â—des be content that his gheasse geue place vnto the truethe For Chrysostome hâ—â— selfe saithe farre otherwise Thus he speaketh vnto the people in the Citie Dum per Hebdomadam semel vocamus vos ignaui estis alij quidem non aduenitis alâ— aâ—tem praesentes sine â—ucro disceditis quid non faceretis si nos hoc continuâ—â—â—â—â—remus Where as beynge called by vs but once in the weeke yet yee be slothful and some of you come not at al and other some beynge present departe without profite what would yee not doo if wee should cal you euery daye I note not this for that I misselyke with daily preachinge but for that vntrueth so boldly presumed shoulde not passe vntouched Yet saithe M. Hardinge In smal Countrie Churches either the priest let cease the daily Sacrifice or els he receiued alone But the daily Sacrifice ceassed not for then that had beene leafte vndoone that Christe commaunded to be doone Ergo there was
owne persons Whiche is plainely gathered of Theodoretus his Ecclesiastical storie who writeth thus Eusebius Bishop of Nicomedia who was the chiefe piller of the Arianes and they that ioyned with him in that faction falsely accused Athanasius to Iulius the Bishop of Rome Iâ—â—ius folowinge the Ecclesiastical rule commaunded them to come to Rome and caused the reuerende Athanasius to be cited to iudgement regulariter after the order of the Canons He came â–ª The false accusers went not to Rome knowinge right wel that their forged lye might easily be deprehended In the cause and defence of Iohn Chrysostome these Bishops came from Constantinople to Innocentius the Pope Pansophus Bishop of Pisidia Pappus of Syria Demetrius of the seconde Galatia and Eugenius of Phrygia These were suiters for Chrysostome He him selfe treated his mater with Innocentius by writinge In his Epistle emonge other thinges he writeth thus Least this outragious confusion runne ouer al and beare rule euery where write I pray you and determine by your auctoritie suche wicked actes doone in our absence and when we withdrewe not our selues from iudgement to be of no force as by their owne nature truely they be voide and vtterly none Furthermore who haue committed these euils 107 put you them vnder the Censure of the Churche And as for vs sithe that we are innocent neither conuicte neither founde in any defaulte nor proued giltie of any crime geue commaundement that we be restored to our Churches againe that we maie enioye the accustomed charitie and peace with our bretherne Innocentius after that he vnderstoode the whole mater pronounced and Decreed the iudgement of Theophilus that was against Chrysostome to be voyde and of no force This whole tragedie is at large set foorthe by Palladius Bishop of Helenopolis In vita Iohannis Chrisostomi who liued at that time By this Appeale of Chrysostome and by the whole handelinge of the mater and specially by the purporte of his Epistle to Innocentius The Superioritie of the Pope is euidently acknowleged And so is it plainely confessed by Athanasius and the Bishoppes of Aegypte Thebais and Lybia assembled in Councel at Alexandria by these woordes of their Epistle to Foelix Vestrum est enim nobis manum porrigere c. It is your parte saye they to streatche foorthe your helpinge hande vnto vs because we are committed vnto you It is your parte to defende vs and deliuer vs it is our parte to seeke helpe of you and to obey your Commaundementes And a litle after For we knowe that you beare the cure and charge of the Vniuersal Churche and specially of Bishoppes who in respecte of their contemplation and speculation are called the eyes of our Lorde as alwaies the Prelates of your See firste the Apostles then their Successours haue doone Theodoretus that learned Bishop of Cyrus beside the Epistle he wrote to Leo for succour and helpe in his troubles in an other that he wrote to Renatus a priest neare aboute Leo sayeth thus Spoliarunt me Sacerdotio c. They haue violently robbed me of my Bishoprike they haue caste me foorth of the Cities neither hauinge reuerenced mine age spente in Religion nor my hoare heares VVherefore I beseeche thee that thou perswade the most holie Archebishop he meaneth Leo to vse his Apostolike auctoritie and to commaunde vs to come vnto your Councel or Consistorie For this Holie See holdeth the Rudther and hath the gouernement of the Churches of the whole worlde partely for other respectes but specially for that it hath euermore continued cleare from stinche of Heresie and that none euer sate in it who was of contrary opinion but rather hath euer kepte the Apostolike grace vndefiled In whiche woordes of Theodoretus this chiefely is to be marked that the holie See of Rome as he saithe hath the gouernment of the Churches of al the worlde most for this cause that it was neuer infected with Heresie as al other Churches founded by the Apostles were The B. of Sarisburie It is certaine that the Bishops of Rome to atteine the preeminence and fulnes of power ouer al the worlde letted not to vse many ambitious and importune meanes and manifestly to falsifie the Canons of the Holie Councel of Nice Sithence whiche time they haue not beene idle but haue forged new Canons to this purpose vnder the name of Clemens Anacletus Euaristus Telesphorus Higinus and other Martyrs and bisides haue diuised other like Canons of their owne The Decretal Epistle that is abrode vnder the name of Iulius séemeth to sauour of some corruption bothe for sundrie other causes and also for that it agréeeth not with the very true Epistle of Iulius whiche Athanasius allegeth in his Apologie and yet ought bothe these Epistles to be al one without difference Wherfore we haue good cause to thinke That al is not Gospel that commeth from Rome Thus ambitiously to auance them selues vnder pretence of suche Appeales oftentimes not vnderstandinge the case as it wel appeareth by that is written of Apiarius and by the storie of Flauianus and Eutyches they founde faulte with good Catholique Bishops and receiued Heretiques into their fauour wherwithal the Bishoppes in the General Councel of Aphrica fynde them selues muche gréeued Firste therefore I must shewe that there laye no such ordinarie Appeale from al Countreis of the worlde to the Bishop of Rome that therefore the same is by M. Hardinge vntruely auouched That doone I trust it shal not be harde to answeare these places of Chrysostome Athanasius and Theodoretus here alleged And that there laye not any suche Appeale to Rome it is plaine by consent of General Councelles by the authoritie of Holie Fathers and by the Lawes and Ordinances of Emperours and Princes By whiche groundes it is easie to vnderstande the practise and order of the Churche in those dayes In the Councel of Nice it is Decréed thus Ab alijs excommunicati ab alijs ad Communionem ne recipiantur Let not them that stande Excommunicate by one Bishop be receiued againe to the Communion by any other M. Hardinges Appeales and these woordes can not wel stande togeather But he wil saye The Bishop eyther of ignorance or of malice maye Excommunicate the partie wrongfully In this case the same Councel hath prouided remedie of Appeale not vnto the Bishop of Rome but vnto a Prouincial Synode within the Countrey These be the woordes Ergo vt haec possint digna examinatione perquiri rectâ— visum est per singulos annos in singulis prouincijs bis in anno Episcoporum Concilium fieri vt simul in vnum conuenientes ex communi Prouincia huiusmodi quaestiones examinent Therefore that these thinges maye be wel examined it is wel prouided that euery yeere in euery Prouince at two seueral times there be holden a Councel of Bishops that they meetinge togeather out of al partes of the Prouince maye heare and determine suche complaintes The Bishoppes in the Councel holden at Tela in
Nos quoque diligimus pacem vnanimitatem cum Ecclesia Catholica cui tu per Dei gratiam praefectus es We also loue Peace and Unitie with the Catholique Churche ouer which you by the Grace of God are made gouernour Here Athanasius is pronounced Gouernoure of the Catholike Churche Yet was he not the Bishop of Rome So likewise saith S. Cyprian Haec Ecclesia vna est quae tenet possidet omnem sponsi sui Gratiam in hac praesidemus This Churche is one that keepeth and holdeth the Grace of her Spouse In this Churche we are the Rulers Here S. Cyprian calleth him self the president or ruler of Goddes Churche Yet was he the Bishop of Carthage and not of Rome To be shorte in like sorte Origen pronounceth generally of al Priestes Si tales fuerint vt à Christo super illos aedificetur Ecclesia If they besuche as vpon them the Churche of God maie be builte Here Origen imagineth that euery priest is the fundation of Goddes Churche Yet were it harde to saie Euery Priest is Bishop of Rome S. Ambroses meaninge therefor is That euery Bishop or Patriarke within his Precinctes or Prouince is the Ruler of the whole Churche And this is it that Cyprian seemeth to saie Episcopatus vnus est cuius à singulis in solidum pars tenetur The Bishoprike is one a portion whereof is possessed in whole of euery Bishop Therefore M. Hardinge seemeth to doo wronge to S. Ambrose thus violently to abuse his woordes to proue the Bishop of Romes Uniuersal power Here M. Hardinge doubtinge least his Reader being wearie of theise colde sclender shiftes and lookinge for some other more substantial and formal reasons woulde saie I heare not yet the Head of the Vniuersal Churche purposely preuenteth the mater and saith what forceth that whether that very terme be vsed in any ancient writer or no Gentle Reader I beseeche thée marke wel this dealinge This name the Heade of the Uniuersal Churche is the very thinge that we denie and that M. Hardinge hathe taken in hande to proue and boldely auoucheth that he hathe already plainely shewed and proued the same Yet nowe in the ende findinge him self destitute he turneth it of as a thinge of nought and saith VVhat forceth that whether he were called by that very name or no As though he woulde saie Al the olde Fathers of the Churche bothe Greekes and Latines wanted woordes and eloquence and either they coulde not or they durst not cal the Heade of the Churche by his owne peculiar name Howe be it if the Bishop of Rome be so called it maie be shewed If not then is my first assertion true Uerily touchinge the title of Uniuersal Bishop S. Gregorie calleth it Nouum Nomen A New Name vnacquainted and vnknowen vnto the worlde And saith further If we quietly take this mater we destroie the Faith of the Vniuersal Churche This therfore was the cause that the ancient Doctours neuer called the Bishop of Rome the Heade of the Churche for that they knewe he was neither reputed nor taken so nor was in deede the Heade of the Churche M. Hardinge hauing not yet found the thinge that he so long sought for at the last is faine to make it vp by shifte of Reasō The Vniuersal Churche saith he is the house of God Damasus is the Ruler of the House of God Ergo Damasus is Ruler of the Vniuersal Churche This Syllogismus is a manifest Fallax and hath as many faultes as lines First There is an Equiuocation or double vnderstandinge of these woordes The house of God For bothe the Uniuersal Churche and also euery particular Churche is Goddes House Againe There is an other Fallax whiche they cal Ex meris particularibus or A non Distributo ad Distributum Thirdely there is an other foule faulte in the very Forme of the Syllogisme easy for any Childe to espie For contrary to al Logique and order of Reason he concludeth in Secunda Figura Affirmatiu◠Where as M. Hardinge knoweth al the Moodes or Formes of the Seconde Figure must néedes Conclude Negatiuè The weaknes hereof wil the better appéere by the lyke The Vniuersal Churche is the Catholique Churche But Arsenius saithe Athanasius the Bishop of Alexandria was Ruler of the Catholique Churche Ergo Athanasius the Bishop of Alexandria was Ruler of the Vniuersal Churche Thus hitherto M. Iuel maye truely saye M. Hardinge hath yet brought neither Clause nor Sentence sufficient to prooue that the Bishop of Rome was called either the Uniuersal Bishop or the Heade of the Uniuersal Churche M. Hardinge The .32 Diuision But to satisfie these menne and to take awaie occasion of cauille I wil alleage a fewe places where the expresse terme heade is attributed to Peter the first Bishop of Rome and by like right to his successours and to the See Apostolike Chrysostome speakinge of the vertue and power of Peter and of the stedfastnes of the Churche in the .55 Homilie vpon Matthew hath theise wordes amonge other Cuius pastor caput homo piscator atque ignobilis c. By which wordes he affirmeth that the pastoure and heade of the Churche beinge but a fisher a man and one of base parentage passeth in firmnes the nature of the diamant Againe in an Homilie of the praises of Paule he saith thus Neither was this man onely suche a one but he also which was the heade of the Apostles who oftentimes saide he was readie to bestowe his life for Christ and yet was ful sore afraied of death If he were heade of the Apostles then was he heade of the inferioure people and so heade of the vniuersal Churche Hierome writinge against Iouinian saith Propterea inter duodecim vnus eligitur vt capite constituto Schismatis tollatur occasio For that cause amonge the twelue one is specially chosen out that the heade beinge ordeined occasion of schisme maie be taken awaie VVhereby it appeareth that Peter was constituted heade for auoidinge of diuision and schisme Nowe the danger of the inconuenience remaininge stil yea more then at that time for the greater multitude of the Churche and for sundrie other imperfections the same remedie must be thought to continewe onlesse we woulde saie that Christ hath lesse care ouer his Churche nowe that it is so muche encreased ▪ then he had at the beginninge when his flocke was smal For this cause excepte we denie Goddes Prouidence towarde his Churche there is one heade for auoidinge of schisme also nowe as wel as in the Apostles time VVhich is the Successour of him that was heade by Christes appointement then the Bishop of Rome sittinge in the seate that Peter sate in Cyrillus saith Petrus vt princeps Caputque caeterorum primus exclamauit tu es Christus filius Dei viui Peter as Prince and heade of the reste first cried out thou art Christ the sonne of the liuinge God Augustine also in a Sermon
founded by S. Iohn the Euangelist sheweth that when Bishoppes came from forreine partes to Rome the Bishops of that see vsed to sende to them if they had been of the Catholike faith the Sacrament to receiue whereby mutual Communion between them was declared Irenaeus his woordes be these Qui fuerunt ante te presbyteri etiaÌ„ cùm non ita obseruarent presbyteris Ecclesiarum cùm Roman accederent EucharistiaÌ„ mittebant The Priestes by whiche name in this place Bishops are vnderstanded that were afore thy time though they kepte not Easter as they of Asia did yet when the Bishoppes of the Churches there came to Rome did sende them the Sacrament 25 Thus those Bishops did Communicate togeather before their meeting in one place The B. of Sarisburie This storie is common and knowen to many The weast Churche in kéepinge of Easter day folowed S. Peter the East Churche folowed S. Iohn and keapte it otherwise Hereof grew contention and brake out into cruel heates Uictor the Bishop of Rome on the one side and Polycarpus the Bishop of Smyrna on the other side bothe godly men and both Martyrs Eche parte woulde haue the other to yelde Uictor being a man of a fierie nature was minded to Excommunicate the whole Churche of Asia and al others what so euer that in kéepinge of Easter day woulde not folow the Churche of Rome Irenaeus the Bishop of Lions hearing thereof wrote vnto him a sharpe letter out of Fraunce willinge him in anywise to procéede no further for that it might tende to suche a breache as would not afterwarde be recouered Emonge other woordes he saith thus as it is here alleged The Priestes that were in Rome before thee notwithstandinge they keopte not the Easter as they of Asia doo yet they sente the Sacrament vnto the Priestes of those Churches when they came to Rome Hereof M. Hardinge concludethe Ergo these Bishoppes did Communicate before they mette togeather and noteth also by the way in the Margine that the Gréeke in Eusebius differeth from the common Translation of Rufinus And yet is the same Translation alleged and vsed in the booke of Councels amonge the Decrees of Uictor But if M. Hardinge had marked the mater wel he should haue séene that his owne Translation in Englishe varieth also somwhat from the Gréeke In this shorte storie three thinges specially may be noted Fyrst that Irenaeus a Bishop of Fraunce durst to write so roughly to the Bishop of Rome with out any style of Superioritie onely calling him and al others before him Bishops of Rome by the name of Priestes Secondly that so notable learned men and Martyrs of Christe agreeing otherwise in the substance of Religion yet notwithstanding in certaine smal maters of no greate weight contended and striued so extremely and so longe and coulde in no wise be reconciled Whiche thinge well considered M. Harding hath lesse cause to triumphe if God haue suffered any suche sparkle of dissension in the special members of his Churche in these daies Thirdly where was then that great superioritie of the Bishop of Rome when notwithstanding his threates and commaundementes the Church of this Ilande of Britaine wel neare vntil seuen hundred yeres after Christe in the kéepinge of Easter day folowed the maner of the Gréeke Church without any regarde therein had to the Churche of Rome But to the mater these Bishoppes saithe M. Hardinge Communicated togeather before they mette If he meane in Faithe and Religion it is not denied if in the vse of the Sacramentes it is not proued In my iudgement this woorde Eucharistia in this place of Irenaeus signiâ—eth not the Sacrament alreadie consecrate but rather other common Breade wherewith one Bishop vsed then to present an other as with a special token of consent in Religion and Christian concorde whiche Breade the receiuer afterwarde if he thought it good might vse at the holy Ministration In that sense it séemeth Paulinus wrote vnto S. Augustine Panem vnum sanctitati tuae charitatis gratia misimus in quo etiaÌ„ Trinitatis soliditas continetur Hunc panem tu eulogiam esse facies dignatione sumendi In token of mutual loue I haue sente vnto thee one loafe of Breade in whiche also the soundenesse of the holy Trinitie is conteined This loafe you shal cause to be a louinge present of my behalfe vouche-sauinge to receiue it And in the next Epistle folowinge Quinque Panes misimus tibi pariter filio nostro Licentio Non enim potuimus in benedictione secernere quem cupimus eadem nobis gratia penitus annectere Fiue loaues haue I sent vnto thee and vnto my Sonne Licentius For I coulde not seuer him in blissing whom I desier throughly to ioigne with vs in grace Hereby it may appeare that this Breade was not the Sacramente and namely by that Paulinus writeth in an other place Panem vnum quem vnanimitatis indicio misimus charitaâ—i tuae rogamus vt accipiendo benedicas I pray you to take and blesse this one Loafe whiche I haue seâ—te vnto you in token of vnitie If it had béen already Consecrate he woulde not haue desired S. Augustine to haue blist it But Irenaeus vseth this woorde Eucharistia whiche is taken for the Sacrament I answeare it might so be called for that it was prepared for the Sacrament How be it herein I wil not striue Tertullian nameth it Hospitalitatis Contesseratio and séemeth to speake it of the Sacrament Whiche thinge beinge also graunted in this place of Irenaeus let vs now see M. Hardinges reasons The Bishop of Rome saithe he sent the Sacrament vnto them that came out of Asia Ergo there was Priuate Masse This Conclusion is farre fette and hangeth loosely For I might demaunde whiche then of the thrée saide Masse He that sente the Sacrament or he that receiued it or els the Messenger that brought it It were a straunge mater to sée a Masse and yet no man to say Masse Uerely Irenaeus hath not one woorde neither of the Communion nor of the Masse onelesse M. Hardinge wil say that Mittere is Latine to Communicate or Mittere Eucharistiam is Latine to say Masse If it were Common Breade then was it but a present If it were the Sacrament then was it to be receiued not streight vpon the way or perhappes late in the night or in the Inne at the common table emonge other meates but afterwarde at his pleasure in his Congregation Thus wée sée this place first is doubtful and beinge neuer so plaine yet it proueth nothinge for Priuate Masse But immediatly after foloweth a manifest mention in what order the Bishops vsed then to Communicate togeather whiche thinge M. Hardinge thought better to dissemble Cùm res ita haberent Communicabant inter se mutuò in Ecclesia Anicetus concessit Eucharistiam Polycarpo The maters between them thus standinge they Communicated togeather and Anicetus in the Churche
Pope Calixtus Peracta Consecratione omnes Communicent qui noluerint Ecclesiasticis carere liminibus Sic enim Apostoli statueruÌ„t Sancta Romana tenet Ecclesia The Consecration beinge doone set al Communicate onlesse they wil be remoued from the Churche For so the Apostles appointed and so holdeth the holy Churche of Rome By this Decrée these two were bounde either to Communicate with the priest or to departe foorth of the Churche If they did Communicate then hath M. Hardinge here no Priuate Masse If they departed foorthe then coulde the prieste saye no Masse at al for Soter at least requireth the presence of two Againe the argument that M. Hardinge geathereth out of this Decrée Three persons were present Ergo Two of them did not receiue is vtterly vnsensible and voyde of reason Rather he might haue concluded thus Soter willeth that two be present Ergo muche more he willeth that the same two doo Communicate It may also stande with reason and with the common practise of the Churche at that time that these two whose presence Soter requireth were Priestes or Deacons or otherwise of the Cleargie and that ouer and beside the companie of the people as in déede it is determined by the Glose And so this Decrée of Soter agreeth with an other Decrée of Anacletus made to the like purpose that is That the Bishop at the ministration haue aboute him a certaine number of Deacons Subdeacons and other Ministers bisides the common multitude of the laye people And likewise with an other Decrée of the same Soter that is That euery Priest makinge the Sacrifice haue by him an other Priest to assist him and to make an ende of the Ministration if any quame or sicknesse happen to fal vpon him And this assistance of the priest is required notwithstandinge the presence of others either of the Clerkes or of the Laitie Nowe beinge Priestes or Clerkes and beynge present at the Ministration the lawe specially constrained them to receiue the holy Communion with the Minister as it appeareth by this Decrée written in the Canons of the Apostles If any Bishop or Priest or Deacon or any other of the Clerkes after the Oblation is made doo not Communicate eyther let him shewe cause thereof that if it be founde reasonable he maye be excused or if he shewe no cause let him be excommunicate Thus who so euer these two were whose presence Soter required whether they were of the Laitie or of the Clergie the lawe constrained them to receiue togeather with the Priest And therefore M. Hardinge hath hitherto founde a Communion and no manner â—oken or inklinge of the Priuate Masse M. Hardinge The .30 Diuision In a Councel holden at Agatha a Citie of fraunce then called Gallia aboute the time of Chrysostome an olde Decree of Fabianus Bishop of Rome and Martyr and also of the Councel Elibertine in the time of S. Syluester Anno Domini .314 was renewed that al secular Christen folke shoulde be houseled three times euery yere at Easter Witsontide and Christmas It was there also Decreed that they shoulde heare the whole Masse euery Sonneday and not departe before the Priest had geuen blessinge So they were bounde to heare Masse euery Sonneday and to receiue the Communion but thrise in the yere The selfe same order was decreed in the Councel of Orleance Then of like specially in smal Townes and Villages they had Masse without the Communion of many togeather sometimes The B. of Sarisburie M. Hardinge knoweth wel that these Decrées whiche he here allegeth coulde neuer be founde writen neither in the Councel holden at Agatha in Fraunce nor at the other Councel holden at Eliberis now called Granado in Spaine but were set foorthe many hundred yeres after in the name of those Councels by one Gratian a man of great diligence as may appeare by his geathering but of no great iudgement as wée may sée by his choise Yet here M. Hardinge shuffleth a greate many of them togeather that the one may the better countenance the other But let vs receiue the authoritie of these Decrees and graunte there was no errour committed by Gratian in his geathering Yet wil they stande M. Harding in smal stéedâ— For as in many other maters they vtterly cast him so they nothing reléeue him for his Masse For thus it is concluded by bothe these Councels Qui in naâ—ali Domini Paschate Penâ—ecoste non Communicant Catholici non credantur neâ— inter Catholicos habeantur They that receiue not the Communion at Christmas Easter and Witsonnetide let them not be taken nor reckened for Catholike people It appeareth by these general Councels that in the whole Churche of Rome sauinge onely a few Massinge Priestes there is not one man woorthy to be accompted Catholique And to drawe neare to the purpose who so wil narrowly vewe the poinctes of these Decrées shal soone sée they cannot stande with the very forme and order of the Churche of those daies For bisides that I haue alreadie prooued by the authoritie of S. Hierome and S. Augustine that the holy Communion was then ministred vnto the people in Rome euery day Fabianus also Bishop of Rome whiche is likewise brought foorthe here for a witnesse hath plainâ—ly Decréed not that the people should heare Masse euery Sonneday as it is soothely warranted by M. Harding but that they should receiue the Communion euery Sonneday His woordes be plaine Dercernimus vt in omnibus Dominicis diebus altaris oblatio ab omnibus viris mulieribus fiat tam Panis quà m Vini Wee Decree that euery Sonneday the oblation of the Aultare be made of al men and wemen bothe of Breade and of wine Here besides that in these woordes is included the receiuinge of the Communion euery Sonneday may be noted also by the way that by this authoritie of Fabian men and wemen made the Sacrifice of the Aultare and that of Breade and Wyne and therefore after the order of Melchisedech Therefore S. Bernarde saith Non solus Sacerdoâ— sacrificat sed totus conuentus fidelium Not onely the Priest sacrificeth but also the whole companie of the faithful These thinges wel considered the sense that M. Harding woulde so faine wringe out of these Decrees wil séeme vnlikely Moreouer when did S. Augustine S. Hierome S. Chrysostome or any other learned Father or Doctour of that age euer vse this manner of speache Audire Missas To heare Masse Certainely this phrase was so farre vnacquainted and vnknowen in that worlde that the very Originals of these Decrees haue it not but onely haue these woordes Tenere Missas To holde Masse as may be seen in the booke of Councels noted purposely in the Margine The Italians this day séeme to speake farre better For of them that heare Masse and vnderstande not what they heare they say Videre Missas That is not to
with al. He woulde haue it free for the whole Churche to determine of it but not for euery Churche particular This is a shifte to deceiue the ignorant For he knoweth wel that al other Churches throughout the worlde from the firste plantinge of the Gospel vntil this day doo stil minister the Holie Communion in Bothe Kindes as Christe commaunded and that Christes Institution was neuer openly and by consente broaken but onely in the Churche of Rome whiche Churche also is not vniuersal but meere particular and that the same breache in the same Churche of Rome sprange not of any consent of Bishoppes or other learned men but as it is prooued before onely of the simple deuotion of the people And doothe M. Hardinge thinke the people may safely breake Christes Institution without any General Councel and may not safely returne againe to the same without a general Councel Uerely there needeth no Councel where as nothinge is donne by Councel Touchinge the indifferencie of this mater wherupon M. Hardinge hath buâ—lte this whole treatie and in what sorte the breache of Christes Institution may séeme a thinge indifferent I know no better answeare then that is already made by S. Cyprian who in the like case maketh answeare thus Si quis de antecessoribus meis non hoc obseruauit tenuit quod nos Dominus exemplo magisterio suo docuit potest simplicitati eius de indulgentia Domini venia concedi nobis veró non poterit ignosci qui nuÌ„c a Domino admoniti instructi sumus c. If any of my predecessours haue not followed and keapte that thinge whiche the Lorde by his example and commaundement hath taught vs he for his simplicitie may be pardoned but if wee wilfully offende there is no pardon for vs that are already warned and instructed of the Lorde Wee geue God thankes that whiles he instructeth vs what wee shall doo for the time to come he forgeueth vs that is past bicause wee haue eâ—â—ed of simplicitie Thus farre foorthe the breache of Gods ordinance may be borne with al by the iudgement of S. Cyprian But he addeth further Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat praesumptione aâ—que obstinatione superatus After that God hath once opened and reueled his truthe who so continueth stil in his errour willingly and wittingly offendeth without hope of pardon as beinge ouercome with Presumption and Wilfulnesse M. Hardinge The .8 Diuision And where as it was ministred in bothe kindes at Corinth as it appeareth by S. Paule and in sundrie other places as wee finde moste euidently in the writinges of diuers auncient Fathers Yet the Churche hath beene mooued by diuerse and weighty causes to take order that the people should receiue their Communion vnder one kinde not onely in the Councel of Basil but also in that of Constance and longe before them aboue a thousande yeeres in 52 the first Councel of Ephesus as many doo probably geather and namely Vrbanus Regius a Doctour of Luthers schoole confesseth in his Booke De locis Communibus One cause and not the least was that thereby the heresie of Nestorius might the rather be extinguished who amongst other errours helde opinion 53 that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud and vnder the forme of the Wine his Bloud onely without his Body Many other causes mooued those Fathers to take that order for the auoiding of many inconueniences daungers and offences whiche might happen in the vse of the Cuppe as vnreuerence of so high a Sacrament whereof Christen people at the beginninge had a maruelous care and regarde the lothesomenesse of many that can not brooke the taste of wine the difficultie of gettinge and impossibilitie of keepinge wine from corruption in countries situated neare to the Northe Pole in that Clyme where is knowen to be greate extremitie of colde biside a number of the like So that it had beene bisides reason to haue bounde al to the necessitie of bothe kindes The B. of Sarisburie He graunteth that S. Paule at Corinthe and sundrie other holy Fathers in their seueral Churches ministred the Sacrament in Bothe Kindes He might as wel haue saide al the Apostles and al the holy Fathers sauinge for hindering of his cause But the Churche afterwarde vpon good causes as it is here alleged tooke order to the contrary and namely to confute the Heretique Nestorius Here must thou marke good Christian Reader The Question is vvhether M. Hardinges halfe Communion vvere euer ministred openly to the people in the Church vvithin the space of sixe hundred yeres after Christe For prooufe hereof he allegeth that this order was allowed in the Councels of Constance and Basil the former wherof was begunne holden in the yeere of our Lorde a thousande foure hundred and fouretenth and the same neither general nor euer generally receiued And what force can he finde herein to prooue his purpose It is also probably geathered saithe M. Hardinge that the same order was taken a thousande yeeres before in the firste Councel of Ephesus Here he is driuen vtterly to leaue his learning as he coÌ„monly doeth only to holde by bare gheasse But if this new diuise were brought in to confute the Heretique Nestorius why then tooke it place first in the Councels of Constance and Basil a thousande yeres after that Nestorius was dead his Heresie quite forgotten If it were so ordred in the Councel of Ephesus why is there no Acte or mention therof extant in that Councel nor any learned man within a thousand yeres after to recorde the same But Vrbanus Regius a Doctour of Luthers Schoole confesseth it First Urbanus Regius departed this life not aboue twéentie yeres agoe and therefore is a very younge witnesse to testifie a thinge doone so longe before Bysides this the Booke of CoÌ„mon Places that is abroade in his name is nothing els but a heape of thinges geathered togeather by longe readinge as the manner of studentes is out of diuers and sundrie bookes and that as wel of the one side as of the other onely for healpe of memorie and increase of knowledge Neither was that Booke euer corrected or publisshed by him but onely deliuered to the Printer as it was by his widowe after his death as appeareth by Pomeranus that dedicated that booke to the Prince of Mensburg And therefore these collections doo witnesse his diligence but not his iudgement As touchinge that note concerninge the Councel of Ephesus it may be thought he had it out of Alardus or Michael Vaehe or some other like writer of this age Nestorius emongst other errours saithe M. Hardinge helde opinion that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud and vnder the forme of wyne the Bloud onely
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
If thou blisse with thy sprite howe shal the ignorant saie Amen vnto thy thankes geuinge For he knoweth not what thou saiest In the Chruche I had leuer to speake fiue woordes with my minde so that I may instructe others then tenne thousande woordes vvith my tongue Let al thinges be donne to the profite of the people These woordes be euident the exposition of Lyra of the Councel of Acon of Chrysostome and Iustinian is plaine And yet muste we vpon M. Hardinges warrant néedes beleue that al this maketh nothinge for the Englishe Seruice to be had in the Churche of Englande M. Hardinge The .26 Diuision And for as muche as al the people cannot heare the priestes prayers at the Aultare whiche hath from the Apostles time hitherto euer beene a place to celebrate the holy oblation at tourninge him selfe for the moste parte to the Easte accordinge to the Apostolike tradition in what tongue so euer they be vttred for distance of the place they remaine in it is no inconuenience suche admitted into the quiere as haue better vnderstandinge of that is saide or songe that the reste remaine in seemely wise in the neither parte of the Church and there make their humble praiers to God by them selues in silence in that language they beste vnderstande conforminge them selues to the Priestes blessinge and thankes geuinge through faithe and obedience with their bretherne in the quiere and geuinge assent to the same vnderstandinge some good parte of that is doone as declared by often preachinge and by holy outwarde Ceremonies perceiuable to the senses of the simplest The B. of Sarisburie There haue beene Aultares saith M. Hardinge euen from the Apostles time and that euen as it is vsed now farre of from the Body of the Church Neither coulde the people beneathe heare the Priest standinge aboue at the Aultar or vnderstande what he meante but onely were instructed by holy reuerende Ceremonies and gaue consent vnto al that was saide by the Priest and yet knew not what he saide This man coulde neuer vtter so many vntruthes togeather without some special Priuilege For first where he saith The Apostles in their time erected Aultares It is wel knowen that there was no Christian Churche yet builte in the Apostles time For the Faithful for feare of the Tyrannes were faine to méete togeather in Priuate Houses in Uacant places in Woodes and Forestes and in Caues vnder the grounde And may we thinke that Aultars were builte before the Church Uerily Origen that liued twoo hundred yeres after Christe hath these woordes against Celsus Obijcit nobis quòd non habeamus Imagines aut Aras aut Templa Celsus chargeth our Religion with this that wee haue neither Images nor Aultars nor Churches Likewise saithe Arnobius that liued somwhat after Origen writinge against the Heathens Accusatis nos quòd nec templa habeamus nec imagines nec aras ye accuse vs for that wee haue neither Churches nor Images nor Aultars And Uolaterranus and Uernerius testifie that Sixtus Bishop of Rome was the first that caused Aultars to be erected Therefore M. Hardinge was not wel aduised so confidently to say That Aultars haue euer beene euen sithence the Apostles time Neither afterwarde when Aultars were first vsed and so named were they streight way builte of stoane as Durandus and such others say they must néedes be and that Quia petra erat Christus Because Christe was the stoane For Gerson saith that Syluester Bishop of Rome firste caused stoane Aultars to be made and willed that no man should Consecrate at a woodden Aultar but him selfe onely and his Successours there And notwithstanding bothe for continuance and staidinesse suche Aultars were vsed in some places as it appeareth by Gregorius Nyssenus S. Basiles brother yet it is plaine by S. Augustine that in his time in Aphrica they were made of Tymber For he saith That the Donatistes in their rage wounded the Priest and brake a sundre the Aultare bourdes And againe he saith That the Deacons dewtie was to carry or remoue the Aultar Whiche thinge cannot be expounded of a heape of stoanes but onely of the Communion Table And therefore S. Chrysostome commonly calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy bourde And S. Augustine Mensa Domini The Lordes Table As other Fathers also do in infinite places And notwithstanding it were A Table yet was it also called An Aultar Not for that it was so in déede but onely by allusion vnto the Aultars of the olde law And so Ireneus calleth Christe our Aultar And Origen calleth Our harte our Aultar Not that either Christe or our hartes be Aultars in deede but onely by a Metaphore or a manner of speache Suche were the Aultars that were vsed by the olde Fathers immediatly after the Apostles time Nowe whether it may séeme likely that the same Aultars stoode so farre of from the hearinge of the people as M. Hardinge so constantly affirmeth I referre mée selfe to these authorities that here folow Eusebius thus describeth the forme and furniture of the Churche in his time Absoluto templo ac sedibus excelsissimis ad honorem praesidentium subsellijs ordine collocatis ornato post omnia Sancto Sanctorum videlicet Altari in medio constituto c. The Churche beinge ended and comely furnished with high Thrones for the honour of the rulers and with stalles beneathe set in order and last of al the Holy of Holies I meane The Aultar beinge placed in the middest Eusebius saith not the Aultar was set at the ende of the Qâ—ter But in the middest of the Churche amonge the people S. Augustine likewise saith thus Christus quotidiè pascit Mensa ipsius est illa in medio constituta Quid causae est ô audientes vt mensam videatis ad epulas non accedatis Christe feedeth vs daily and this is his table here set in the middest O my hearers what is the mater that ye see the table and yet come not to the meate In the Councel of Constantinople it is written thus Tempore DiptychoruÌ„ cucurrit omnis multitudo cum magno sileÌ„tio circumcirca Altare audiebant When the Lesson or the Chapter was a readinge the people with silence drew togeather rounde aboute the Aultar and gaue eare And to leaue others Durandus examining the cause why the Priest turneth him selfe aboute at the Aultar yeldeth this reason for the same In medio Ecclesiae aperui os meum In the middest of the Churche I opened my mouthe And Platyna noteth that Bonifacius Bishop of Rome was the first that in the time of the Ministration diuided the Priest from the people To leaue farther allegations wée sée by these few that the Quier was then in the Bodie of the Churche diuided with Rayles from the rest whereof it was called Cancelli a Chauncel and commonly of the Greekes Presbyterium for
haue the worlde beléeue that S. Gregorie woulde euer take these names and titles from Iohn the Bishop of Constantinople to the intent to lay them vpon his owne Sée of Rome Or is it likely that M. Harding knoweth S. Gregories minde better then euer S. Gregorie knew it him selfe Uâ—rily S. Gregorie not onely misliketh these titles in others but also disclaimeth the same from him selfe and from his Sée of Rome for euer For thus he writeth and his woordes be plaine Nullus Romanorum Pontificum hoc Singularitatis nomen assumpsit None of the Bishoppes of Rome â—uer receiued this name of singularitie Nullus decessorum meorum hoc tam profano vocabulo vti consensit None of my predicessours euer consented to vse this vngodly name Nos hunc honorem nolumus oblatum sucipere Wee beinge Bishoppes of Rome wil not take this honour beinge offered Vnto Vs. And the reason that he forceth against the Bishoppe of Constantinople may serue as wel against the Bishop of Rome For thus he saith Quid tu Christo Vniuersalis Ecclesiae Capiti in extremi Iudiâ—ij dicturus es examine qui cuncta eius membraâ—â—bimet conaris Vniuersalis appellatione supponere what answeare wilt thou make vnto Christe that in deede is the Head of the Vniuersal Church at the trial of the last Iudgement that thus goest about vnder the name of Vniuersal Bishop to subdue al his members vnto thee This is the very definition of an Uniuersal Bishop Thus the Bishop of Rome attempteth to subdue the whole Churche of God al the members of Christ vnto him selfe Therefore by S. Gregories iudgement he is the Forerenner of Antichriste And writing vnto Eulogius the Patriake of Alexandria he vseth these woordes Sanctitas vestra mihi sic loquitur Sicut iussistis Quod verbum Iussionis Peâ—o a meo auditu remouete Quia scio quis sim qui sitis Loco mihi fratres estis moribus patres Your holinesse writeth thus vnto me As you commaunded This woorde of Commaunding I beseeche you take away from my hearing For I know bothe what I am and also what you are In place or dignitie ye are my brethren in life and manners ye are my Fathers Againe he saith Ecce in praefatione Epistolae c. Beholde euen in the very preface of the Epistle that you sent vnto me you haue written the name of that Presumptuous title calling me the vniuersal Pope notwithstandinge I haue forbidden it I beseche your holinesse to doo it no more For you doo defraude your selfe when you geue an other more then reason woulde The selfe same meaninge M. Hardinge might haue founde twise written euen in the same place of S. Gregorie that he here allegeth if it had pleased him to consider either what went before or els what folowed immediatly after Before he writeth thus Non mea causa sed Dei est Nec solus ego sed toâ—a turbatur Ecclesia Quia piae Leges quia venerandae Synodi quia ipsa Domini nostri Iesu Christi mandaâ—a Superbi atque Pompatici cuiusdam sermonis inuentione turbantur It is Gods cause it is not mine Neither onely I but also the whole Churche is troubled For both the godly Lawes and the Reuerende Councels and the very coÌ„mâ—undementes of our Lorde Iesus Christe are comâ—red with the diuise of this proude pompous Title Immediatly after it foloweth thus Nunquid ego in hac re pijssime Domine propriaÌ„ cauâ—am defendo O my most Gratious Souâ—raine doo I herein defende mine owne right By these it may appeare that S. Gregorie being Bishop of Rome woulde not suffer the name of vniuersal Bishop to be geuen neither to any other Bishop nor to him selfe And where as S. Gregorie saithe The charge and chieftie of the whole Churche is committed vnto Peter in the sense it is spoken in wée denie it not S. Paule likewise saith of him selfe in like sense Incumbit mihi quotidiana cura omniuÌ„ EcclesiaruÌ„ There lieth vpon me the daily charge of al Churches And further saith I recken me selfe to be nothing inferiour in trauaile to the highest Apostles And wil M. Harding hereof reason thus Peter had the charge of the whole Churche Ergo The Pope is an vniuersal Bishop Certainely S. Gregorie saith Peter him selfe notwithstandinge he receiued the whole charge yet is he not called the vniuersal Apostle And can the Pope be that thinge that S. Peter him sâ—lfe coulde not be S. Gregorie driueth his reason thus If this title of vniuersalitie might belonge to any man it should chiefely belonge vnto S. Peter But it belongeth not vnto S. Peter Therefore it can belonge to no man Hereby it is plaine that the Bishop of Rome challengeth this day a title that S. Peter neuer had that no holy nor godly man woulde euer take vpon him that S. Gregorie vtterly refused and detested and called blasphemie And yet wil he séeme to mainteine his estate by the authoritie of this holy Father If S. Gregorie werâ— now aliue he woulde crie out as he did to the Emperour Mauritius O tempora O Mores O what a time is this O what manners are these Thus muche is M. Hardinge furthered by the authoritie of S. Gregorie M. Hardinge The .5 Diuision S. Cyprian declaringe the contempte of the 93 High Priest Christes Vicar in earthe to be cause of Schiâ—mes and Heresies writeth thus to Cornelius Pope and Martyr Neque enim aliunde Haereses obortae sunt c. Neither haue Haeresies or Schismes risen of any other occasion then of that the Prieste of God is not obeied and that one Priest for the time in the Churche and one Iudge for the time in steede of Christe is not thought vpon To whom if the whole brotherhead 95 that is the whole number of Christian people whiche be brethren togeather and were so called in the Primitiue Churche woulde be obedient accordinge to Goddes teachinges then no man woulde make a doo against the Colledge of Priesâ—es no man woulde make him selfe Iudge not of the Bishop nowe but of God after Goddes iudgement after the fauour of the people declared by their voices at the election after the consent of his felow bishoppes No man through breache of vnitie and strife woulde diuide the Churche of Christe No man standinge in his owne conceite and swelling with pride woulde set vp by him selfe abroade without the Churche a new Heresie The B. of Sarisburie Iâ— M. Hardinges cause were true he woulde not auouche it with suche vntrueth and so often corruption of the holy fathers If S. Cyprian writing this Epistle to Cornelius the Bishop of Rome once name him either the Highe Priâ—ste Or Christes Vicar General in earth Or Vniuersal Bishop Or Head of the Vniuersal Churche Or say that the vvhole Brotherhoode of al Christian people ought to be obedient vnto him As M. Hardinge vntruely and contrary to his ownâ—
letters in their behalfe The Emperour Constans wrote vnto his brother Constantius to cal before him the Bishops of the Easte parte to yelde a reckeninge of their dooinges against Athanasius The Emperour Honorius gaue his endeuour that Athanasius might be restoared Constantinus the Emperour vpon Athanasius complainte commaunded the Bishops of the Councel of Tyrus to appeare before him The woords of his Summon be these Quotquot Synodum Tyri habitam compleuistis sine mora ad pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis idque Coram me quem sincerum esse Dei ministrum ne vos quidem ipsi negabitis As many of you as were at the Councel of Tyrus high you vnto our Campe or Courte without delaie and shewe vs howe sincerely and vprightly ye hâ—ue dealt and that euen before me whom you your selues can not denâ—e to be the sincere Seruaunte of God Thus Holie men beinge in distresse sought healpe wheresoeuer they had hope to finde it This seekinge of remedy by waye of Complainte as it declareth their miserie so is it not sufficient to proue an ordinarie Appâ—ale But it is moste certaine and out of al question that Chrysostome Appealed vnto Innocentius for M. Hardinge hath here alleged his owne woordes I graunte M. Hardinge hath here alleged Chrysostome but in suche faithful and trustie sorte as Pope Zosimus sometimes alleged the Councel of Nice Good Christian Reader if thou haue Chrysostome peruse this place and weigh wel his woordes if thou haue him not yet be not ouerhastie of beliefe M. Hardinges dealinge with thée herein is not plaine The very woordes of Chrysostome in Latine stande thus Ne confusio haec omnem quae sub Coelo est nationem inuadat obsecro vt scribas quod haec tam inique facta absentibus nobis non declinantibus iudicium non habeant robur Sicut neque natura sua habent Illi autem qui iniquè egerunt poenae Ecclesiasticarum LeguÌ„ subiaceant Nobis verò qui nec conuicti nec redarguti nec habiti vt rei sumus literis vestris charitate vestra aliorumque omnium quorum anâ—èsocietate fruebamur frui concedite Whiche woordes into Englishe maye truely be translated thus Lest this confusion ouerrenne al nations vnder heauen I pray thee write or signifie vnto them that these thinges so vniustely doone I beinge absent and yet not fleeynge iudgement be of no force as in deede of their owne nature they be of none and write that they that haue doone these thinges so wrongfully be punished by the Lawes of the Churche and graunt you that we that are neither conuicted nor reproued nor founde giltie may inioy your letters and your loue and likewise the letters and loue of al others whose felowship we inioyed before In these fewe woords M. Hardinge hath notably falsified thrée places quite alteringe the woordes that he founde shufflinge in and interlacinge other woordes of his owne For these woordes in M. Hardinges translation that séeme to signifie authoritie in the Bishop of Rome and to importe the Appeale VVrite and determine by your authoritie Put you them vnder the Censure of the Church Geue commaundement that we be restoared to our Churches These woorde I saye are not to be founde in Chrysostome neither in the Gréeke nor in the Latine but onely are pretily conueied in by M. Hardinge the better to furnishe and fashion vp his Appeale He séeth wel this mater wil not stande vpright without the manifest corruption and falsifieinge of the Doctours This therefore is M. Hardinges Appeale and not Chrysostomes For that Chrysostome made no suche Appeale to the Bishop of Rome it may sufficiently appeare bothe by Chrysostomes owne Epistles and by the Bishop of Romes dealinge herein and by the ende and Conclusion of the cause Touching Chrysostome him selfe he maketh no mention of any Appeale nor desireth the parties to be cited to Rome nor taketh Innocentius for the Bishop of the whole Churche or for the vniuersal Iudge of al the worlde but onely saluteth him thus Innocentio Episcopo Romae Iohannes Iohn to Innocentius Bishop of Rome sendeth greetinge And againe in the same Epistle he vtterly auoideth al such foren Iudgementes accordinge to the determinations of the Councelles of Carthage Mileuitum and Aphrica These be his woordes Neque congruum est vt hi qui in Aegypto sunt iudicent eos qui sunt in Thracia It is not meete that they that be in Egypte should be Iudges ouer them that be in Thracia Neither doo the Bishop of Romes owne woordes importe any appeale but rather the contrary for he vseth not his familiar woordes of biddinge or commaundinge but onely in gentle and frendely manner exhorteth them to appeare and that not before him selfe but onely before the Councel of sundrie Bishoppes summoned specially for that purpose For thus Iulius writeth vnto the Bishops of the East Quae est causa offensionis An quia adhortati vos sumus vt ad Synodum occurreretis What is the cause of your displeasure Is it bicause wee exhorted you to come to the Councel Here he exhorteth and intreateth them he commaundeth them not he calleth them to come not before him selfe but before the Councel Againe he saith Legati vestri Macarius Presbyter Hesychius Diaconus Concilium indici postulauerunt Your owne embassadours Macarius beinge a Priest and Hesychius beinge a Deacon required that a Councel might be summoned And againe Vellem vos magis ad iam dictam Canonicam conuenire vocationem vt coram vniuersali Synodo reddatis rationem I woulde you rather to come to this Canonical callinge that ye may yelde your accompte of your dooinges before the General Councel So likewise S. Basile writeth to Athanasius by way of counsel in that heauie time of trouble Viros igitur Ecclesiae tuae potentes ad Occidentales Episcopos mitte qui quibus calamitatibus premamur illis exponant Sende some worthy men of your Churches not vnto the Bishop of Rome but vnto the Bishopppes of the Weaste that may let them vnderstande with what miseries wee are besette Likewise againe he saith Visum mihi est consentaneum vt scribatur Episcopo Romae vt ea quae hic geruntur consideret detque Concilium I thinke it good yee write to the Bishop of Rome that he may consider that is here doone and may appointe vs a Councel Neither did the Bishop of Rome by his owne authoritie summon the Bishops of the East but by the counsel and conference of other Bishoppes For so Athanasius saith Misit omnium Italicorum EpiscoporuÌ„ consilio Iulius ad Episcopos Orientales certum illis Synodi diem denuntians Iulius sent vnto the Bishops of the East by the counsel of al the Bishops of Italie geuing them to vnderstande the certaine day of the Councel Which thinge Iulius also him selfe
his letters that he sate in iudgement and hearde bothe parties Now if receiuing of appeales necessarily importe this Uuiuersal power then was the Emperours power Uniuersal for he receiued al appeales out of al Countries without exception and that euen in Causes Ecclesiastical Againe then was the Bishop of Romes power not Uniuersal for it was lawful then to refuse him and to appeale to some other And thus M. Hardinges reasons renne roundely against him selfe M. Hardinge The .22 Diuision For whiche cause â–ª that See hath euer hitherto of al Christian Nations and now also ought to be hearde and obeied in al pointes of Faith For that See though it hath failed sometimes in Charitie and hath beene in case as it might truely say the woordes of the Gospel spoken by the foolishe Virgins Our Lampes be vvithout lighte Yet it neuer failed in faithe as Theodoretus witnesseth and S. Augustine affirmeth the same VVhiche special Grace and singular Priuilege is to be imputed vnto the praier of Christe by whiche he obteined of God for Peter and his successoues 108 that their Faith should not faile Therefore the euil life of the Bishops of Rome ought not to withdrawe vs from beleeuinge and folowinge the Doctrine preached and taught in the holie Church of Rome For better credite hereof that is earnestly to be considered whiche S. Augustine writeth Epistola 165. where after that he hath rehearsed in order al the Popes that Succeeded Peter euen to him that was Pope in his time he saithe thus In illum ordinem Episcoporum c. In to that rewe of Bishops that reacheth from Peter him selfe to Anastasius which now sitteth in the same Chayre if any traitour had creapte in it shoulde nothinge hurte the Churche and the innocent Christen folke ouer whom our Lorde hauinge prouidence saithe of euil rulers VVhat they saye vnto you doo ye but what they doo doo ye not For they saye and doo not to thintent the hope of a faithful person may be certaine and suche as beinge set not in man but in our Lorde be neuer scattered abroade with tempest of wicked Schisme And in his 166. Epistle he satthe Our Heauenly Maister hath so farre forewarned vs to be ware of al euil of dissension that he assured the people also of euil rulers that for their sakes the seate of holsome doctrine should not be forsaken in whiche seate euen the very euil men be compelled to saye good thinges For the thinges whiche they saye be not theirs but Goddes who in the seate of vnitie hath put the doctrine of veritie By this we are plainely taught that al be it the successours of Peter Christes Vicares in earthe be found blame woorthy for their euil life yet we ought not to dissent from them in Doctrine nor seuer our selues from them in Faithe For as muche as notwithstandinge they be euil by Gods prouidence for the suretie of his people they be compelled to saye the thinges that be good and to teache the truthe the thinges they speake not beinge theirs but Gods who hath put the doctrine of veritie in the seate or chayer of vnitie whiche singular Grace commeth specially to the See of Peter eyther of the force of Christes prayer as is saide before or in respecte of place and dignitie whiche the Bishops of that See holde for Christe as Balaam coulde be brought by no meanes to curse that people whom God woulde haue to be blessed And Caiphas also prophesied bicause he was high Bishop of that yeere and prophesied truely beinge a man otherwise most wicked And therefore the euil dooinges of Bishops of Rome make no argument of discreditinge their Doctrine To this purpose the example of Gregorie Nazianzene maye very fittely be applied of the Golden Siluerne and Leaden Seale As touchinge the value of Metalles Golde and Siluer are better but for the goodnesse of the Seale as wel dooth Leade imprinte a figure in waxe as Siluer or Golde For this cause that the See of Rome hathe neuer ben defiled with stinkinge Heresies as Theodoretus saithe and God hath alwaies keapte in that Chaire of Vnitie the doctrine of Veritie as Augustine writeth For this cause I saye it sitteth at the sterne and gouerneth the Churches of the whole worlde For this cause Bishops haue made their Appellations thither iudgement in doubtes of Doctrine and determination in al controuersies and strifes hath bene from thence alwaies demaunded The B. of Sarisburie This is a very poore healpe in déede M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine to Balaam to Caiphas and to a Leaden Seale and touchinge their liues to confesse they are Lampes without light Yet saithe he al this notwithstandinge we may not therefore departe from them For Christe saith The Scribes and Phariseis sitte in Moses Charie Doo ye that they saye but that they doo doo ye not for they saye and doo not For as muche as it liketh M. Hardinge to vse these comparisons it may not muche mislike him if some man vpon occasion hereof happen to say as Christe sayde in the like case Wo be vnto you ye Scribes and Phariseis ye blinde Guides ye painted Graues Ye shutte vp the Kingedome of Heauen before men ye neither enter your selues nor suffer others that woulde enter Ye haue made the House of God a Caue of Theeues Certainely Balaam not withstandinge he were a False Prophete yet he opened his mouthe and blissed the people of God Caiphas although he were a wicked Bishop yet he prophesied and spake the trueth A seale although it be cast in leade yet it geueth a perfit printe The Scribes and Phariseis although they were Hypocrites and liued not wel yet they instructed the Congregation and saide wel The Manichées although they were Heretiques and taught not wel yet outwardly in the conuersation and sight of the worlde as S. Augustine saith they liued wel But these vnto whom M. Hardinge claimeth the Uniuersal power ouer al the worlde neither blisse the people of God nor preache Goddes Trueth nor geue any printe of good life or Doctrine nor instructe the Congregation nor say wel as the Scribes and Phariseis did nor by M. Hardinges owne Confession liue wel as the Manichees did S. Augustine saith Qui nec regiminis in se rationem habet nec sua crimina detersit nec filiorum culpam correxit Canis impudicus dicendus est magis quà m Episcopus He that neither regardeth to rule him selfe nor hath washte of his owne sinnes nor corrected the faâ—ltes of his Children may rather be called a filthy dogge then a Bishop Yet al this corruption of life notwithstandinge M. Hardinge saithe The Sée of Rome can neuer faile in Faithe For Christe saide vnto Peter I haue praied for thee that thy Faithe may not faile The like confidence and trust in them selues the Priestes had in the olde times as it may appeare by
answeare The storie beinge truely knowen is sufficient to answeare it selfe It is certaine as wée haue before declared more at large and as it plainely appeareth by the Actes of the Councel of Aphrica that Zosimus the Bishop of Rome to the intente to auance him selfe ouer al other Bishoppes manifestly falsified the Nicene Councel This forgerie in the Councel of Aphrica was disclosed laide abroade to the eyes of al the worlde The Bishoppes there beinge in number twoo hundred and seuentiene saw that one Apiarius a Priest whom they for his open oultrage and wickednesse had Excommunicate was without any further examininge of the mater onely vpon his bare complainte admitted againe vnto the Communion and receiued into fauour in despite of al their dooinges by the Bishoppe of Rome They saw that the accusers and witnesses without whom no ordinarie iudgement can procéede either for age or for sickenesse other causes coulde not wel trauel so farre Therefore they desired the Bishop of Rome by their letters that he woulde bringe no suche ambitious puffe of vanitie into the Churche and made a straite Decrée in the Councel emonge them selues that it should not be lawful for any man to appeale out of Aphrica to any foren Bishop An hundred yéeres after that this Eulalius the Bishop of Carthage if it be true that is reported of him and not forged at Rome as were many thinges moe reconciled him selfe to the Churche of Rome in the time of Bonifacius the Seconde as it is recorded in the Pontifical for other recorde therof to my remembrance there is none The woordes of the Reconciliation be these Hanc professionem meam manu mea subscripsi c. This profession I haue subscribed with mine owne hande and haue directed the same to Bonifacius the holy and Reuerende Pope of the Cittie of Rome vtterly condemninge my Predecessours and Successours and al others that shal goe aboute to frustrate the Priuileges of the Apostolike See of Rome Likewise Bonifacius writeth hereof vnto Eulalius the Bishoppe of Alexandria in this wise Aurelius Carthaginensis Ecclesiac olim Episcopus cùm Collegis suis instigante Diabolo superbire temporibus praedecessorum nostrorum contra Romanam Ecclesiam coepit Aurelius sometime Bishop of Carthage togeather with his felowes his felowes were S. Augustine Alypius and twoo hundred and fifteene other Bishoppes beinge set on by the Diuel in the time of my predecessours beganne to beare him selfe disdainefully against the Churche of Rome The one of these by a publique instrumente vnder his hande and seale vtterly condemneth and accurseth S. Augustine with twoo hundred and sixtéene other godly Bishoppes togeather with foure General Councelles of Aphrica Carthage Mileuitum and Hippo the other saithe they were al sette a woorke and prickte foorthe by the Diuel and liued out of the Churche of God and died in Schisme If this be true then ought S. Augustine no longer to be holden for a Saincte neither to haue any roome in the Calendar But if al these godly Fathers that iustly and truely defended the holy Councel of Nice were leadde with the Diuel with what sprite then was he leadde that openly and in the sight of al the worlde durste to corrupte and falsifie the same Councel Uerily Dionysius the Bishop of Corinthe complaineth thus Rogatu fraâ—rum meorum scripsi Epistolas sed illas Apostoli Diaboli alia eximentes alia interserentes impleuerunt Zizanijs quibus vae reponitur At the request of my brethren I wrote certaine Epistles but the Diuels Apostles by puttinge to and takinge fro haue filled them ful of Tares and Cockle But woe be vnto them But in the meane while saith M. Hardinge the Countrie of Aphrica euen by the punishment of God was Brought into subiection and spoiled by the Vandales Here M. Hardinge entreth into Goddes Iudgementes and pronounceth that al this Miserie happened vnto that Countrie for leauinge the See of Rome whiche thinge he reckeneth al one with the leauinge and forsakinge of God him selfe Howbeit M. Hardinge might soone knowe that aboute the very same time while Aphrica was thus afflicted the Citie of Rome it selfe was sixe times taken by wilde and Barbarous enimies the Visigotthi Ostrogotthi Heruli Vandali Hunni and Longobardi within the space of an hundred fourtie yéeres The Walles were rased the Towers throwen downe the Howses burnte the Nobilitie taken captiue the People spoiled and banished the Citie it selfe a longe time leafte waste and desolate without inhabiter If M. Hardinge can gheasse so rightly of the miseries of Aphrica howe happeneth it that he can gheasse nothinge of sixefolde greater miseries that at the same time befel vpon Rome If the Bishoppes and people of Aphrica were thus plagued for their Schisme wherefore then were the Bishops and people of Rome plagued that as it is supposed continued stil without Schisme Notwithstandinge Possidonius saithe That God of special mercie graunted S. Augustine who then was beséeged by the enimies that duringe his life his Cittie of Hippo shoulde not be taken And yet was the same S. Augustine the greatest discloaser of the forgerie and pride of the Bishop of Rome that is to saye the greattest authour and mainteiner of al this Schisme Touchinge the Reconciliation of Alexander the Bishop of Antioche M. Hardinge for the better furniture of the tale hathe wouen in and interlaced many woordes of his owne For in al that is written thereof by Innocentius there is no manner mention neither of Solemne Instrument of Repentance nor of acceptinge of Penance nor of Subiection or humble Submission In déede this Alerander at his firste entrie into the Bishoprike of Antioche findinge his Churche ful of Diuision by meane of one Eustathius by his wisedome and Godly exhortations brought the whole people there vnto vnitie and afterwarde wrought the like Godly policie in other Churches and ceased al the strife that had longe continued for the condemnation of Chrysostome and caused his name that his enimies had rased out to be inrolled againe amonge other Catholique Bishops and likewise wrote vnto the Emperour Theodosius the yonger and to the Bishoppes of other Countries to doo the like In the ende hauinge appeased al contentions in token not of subiection as M. Hardinge surmiseth but of ful consent and agréement he desired that his Churche might be ioyned in Communion and felowship with the Churche of Rome and other Churches of the Weast from whence before by reason of their Dissentions they had béene diuided Whiche thinge also appéereth by the woordes of Innocentius him selfe vnto Alexander touchinge the same Gratias agens Domino Communionem Ecclesiae vestrae ita recepi vt prae me feram Apostolicae Sedis Condiscipulos primos dedisse caeteris viam pacis I geuinâ—e God thankes so receiued the Communion and felowship of your Churche that I professe that you beynge our Schoolefelowes of the Apostolique See haue firste opened vnto others
of the Catholique or Uniuersal Churche like as also euery Godly man is a member of the same Thus writeth Calixtus Calixtus Archiepiscopus Ecclesiae Catholicae Vâ—bis Romae Thus Marcellus Marcellus Episcopus Sanctae Apostolicae Catholicae Vrbis Romae In these places Rome is called â–ª a Catholique that is to saye an Vniuesal Cittie partely to exclude the Churches of Heretiques whiche were méere Particular and partely also to signifie that the Churche there was then a Churche of the Catholique and Uniuersal Doctrine So likewise it is written in the Councel of Constantinople Clerici Monachi Apostolici Throni Antiochenae magnae Ciuitatis Catholicae Sanctae Ecclesiae Dei The Clerkes and Monkes of the Apostolique Throne of the greate Cittie of Antioche of the Catholique or Uniuersal Holy Churche of God Againe euery Bishop maye be called the Bishop of the Uniuersal Churche for that it is his duetie to care not onely for his owne flocke but also for al others of the whole Churche of God So saithe Origen Qui vocatur ad Episcoparum vocatur ad Seruitutem totius Ecclesiae Who so is called to a Bishoprike is called to the seruice of the whole Churche So Chrysostome exhortinge the whole people togeather saithe vnto them Vniâ—ersae Ecclesiae curam geramus Let euery one of vs take the care of the Vniâ—ersal Churche So likewise Pope Eleutherius writeth vnto the Bishops of Fraunce Huius rei gratia Vniuersalis vobis a Christo commissa est Ecclesia vt pro omnibus laboretis cunctis opem ferre non negligatis For that cause the whole Vniuersal Churche is committed vnto you that you shoulde trauayle for al and not be negligent to healpe al. Thus many wayes the Bishops both of Rome and of Antioche and of France were called the Bishops of the Uniuersal Churche But the Uniuersal Bishop none of them al was euer called Of Iohn of Constantinople that firste began to vsurpe that name Gregorie the Bishop of Rome writeth thus Despectis omnibus solus conatur appellari Episcopus Despisinge al other Bishoppes he woulde onely be called a Bishop So likewise saithe Pope Pelagius If the chiefe Patriarke be called Vniuersal then the reast haue lost the name of Patriarkes This is the meaninge of an Uniuersal Bishop and the very selfe same Infinite and Immoderate Power that M. Hardinge claimeth for the Bishop of Rome For so he hath already saide That the other three Patriarkes are no Patriarkes in deede but onely his Delegates and Seruauntes to doo that shal please him to commaunde them In stéede hereof M. Hardinge hath founde out a Bishop of the Uniuersal Churche and so leauinge the thinge that is demaunded he answeareth to that is not in question and priuily confesseth by his silence that hitherto he hathe not founde nor can finde his Uniuersal Bishop This answeare maye serue to that is here alleged of the Councel of Aphrica and the Epistle of Athanasius sauing that the Epistle bearinge that holy Fathers name as it is already prooued is nothinge elles but apparante forgerie The Bishoppes in the Councel of Aphrica bisides that they vtterly denied the Popes Uniuersal Power forbiddinge their Clerkes vpon payne of Excommunication to appeale to him sundrie times in the same Councel writinge vnto him they vse the name of Familiaritie and equalitie and cal him their Brother Now for a surplussage for as much as M. Harding with al his studie and conference with his frendes cannot yet â—inde out his Uniuersal Bishop in the Churche of Rome let vs see whether we may finde him in some other place and that not by the witnesse of a simple Priest or a Deacon but by the authoritie of Catholique Emperours and Councels and of the Bishop of Rome him selfe and that not by shiftinge of termes one for an other as M. Hardinge is driuen for wante in stéede of an Uniuersal Bishop to bringe in a Bishop of the Uniuersal Churche but in plaine manifest expresse woordes and such as in no wise may be denied In the Councel of Constantinople the Bishop there is scarcely saluted or intitled by other name For this is his common stile Oecumenico Patriarchae Iohanni To Iohn the Vniuersal Patriarke To Iohn the Father of Fathers and Vniuersal Bishop The holy Vniuersal Archebishop and Patriarke Mennas Nicephorus saithe The Bishoppe of Alexandria was intitled Iudex vniuersi orbis The Iudge of the whole worlde Clement vnto S. Iames the Bishop of Hierusalem writeth thus Clemens Iacobo Fratri Domini Episcopo Episcoporum regenti Hebraeorum Sanctam Ecclesiam Hierosolymis sed omnes Ecclesias quae vbique Die prouidentia fundatae sunt Clement vnto Imaes the Brother of our Lorde the Bishop of Bishops gouerning the holy Churche of the Iewes at Hierusalem and bisides that al the Churches that be founded euerywhere by Gods prouidence The Emperour Iustinian writeth thus Vnto Epiphanius the Archebishop of this Emperial Cittie Constantinople and Vniuersal Patriarke To conclude The Bishop of Rome him selfe thus saluteth the Bishop of Constantinople Therasio Generali Patriarchae Adrianus Seruus Seruorum Dei Vnto Therasius the General Patriarke Adrian the Seruant of Gods Seruantes And in the last Councel holden at Florence Ioseph the Bishop of Constantinople beinge there vsed the same title and wrote him selfe The Archebishop of New Rome and the Vniuersal Patriarke If M. Hardinge had so good euidence for the Bishoppe of Rome I beléeue he woulde not thus passe it away in silence M. Hardinge The .31 Diuision Concerninge the other name Heade of the Churche I meruaile not a litle that M. Iuel denieth that the Bishop of Rome was then so called Either he dooth contrary to his owne knowledge wherein he must needes be condemned in his owne iudgement and of his owne conscience or he is not so wel learned as of that side he is thought to be For who so euer trauaileth in the Readinge of the auncient Fathers findeth that name almost euery where attributed to Peter the firste Bishop of Rome 121 and consequently to the Successoure of Peter that name I saye either in termes equiualent or expressely Firste the Scripture calleth Peter Primum The first amonge the Apostles The names of the twelue Apostles saithe Matthewe are these Primus Simon qui dicitur Petrus First Simon who is called Peter And yet was not Peter first called of Christe but his brother Androwe before him as is before saide Dionysius that auncient writer calleth Peter sometyme Supremum decus The highest honoure for that he was most honourable of al the Apostles sometime Summum Sometime verticalem the chiefest and the highest apostle Origen vpon the beginninge of Iohn saith Let no man thinke that we set Iohn before Peter VVho maie so doo for who shoulde be higher of the Apostles then he who is and is called the toppe of them Cyprian calleth the Churche of
whole face In the olde times when the Sacrament was keapte in Cheastes in Naptekins in Baskettes and in Priuate Houses there was no danger of Adoration But vnder the Canopie wée sée not onely that the effecte hath fallen out farre otherwise but also that the very cause thereof was at the first to the contrarie For so saithe Linwoode him selfe Citius repraesentatur nostris aspectibus Adoranda It is the rather offered vnto our sightes to be woorshipped If there were no cause els yet is this it selfe cause sufficient to abolishe this new order of hanging vp the Sacrament vnder a Canopie For therefore the Kinge Ezechias tooke downe the Brasen Serpent and brake it in peeces notwithstanding God had specially commaunded Moses to erecte it vp bicause he saw it abused to Idolatrie Againe they them selues vpon smaller considerations haue vtterly abolished the manner of Reseruation that was vsed in the Primitiue Churche For they wil not now suffer neither Lay people nor Wemen to kéepe it in their houses nor Boyes to carrie it to the sicke as then the Boye did to Serapion nor Infidels or men not Christened to were it about them as then did S. Ambroses brother Satyrus I leaue the Ruste the Moulde the Canker the Bréedinge of wormes whereby that holy and reuerende Mysterie of Christes Death is oftentimes made lothesome brought into contempte They them selues doo testifie that suche thinges not onely may happen but also haue often happened It is saide that Alphonsus the Kinge of Arragon for the preseruation of his honour safetie so longe keapte the Sacrament aboute him that at last it putrified breadde woormes which when they had eaten vp and consumed one an other in the ende there remained onely one great woorme that was the last and had eatē al his felowes In suche cases they commaunde that the woormes be burnte and the asshes buried in the Aulter The Glose it selfe vpon the Decrées saith thus It is not necessarie to keepe the wine And the Reason is this Quia opus esset nimia cautela Bicause wee shoulde neede to haue to muche a doo with the keepinge of it In the Councel of Laterane it is confessed that the Sacramente so kepte hath beene abused Ad horribilia nefaria facinora To woorke horrible and wicked deedes And M. Hardinge him selfe confesseth that for certaine like abuses the same Reseruation was in some parte abolished in the Councel of Bracara To be shorte touchinge the Canopie Linwoode him selfe findeth faulte with it as it appeareth in the Prouincial For thus he writeth Dicitur quòd in Ioco Mundo singulari debet seruari It is saide The Sacrament ought to be keapte in a cleane seueral place sequestred from other Whereunto he addeth thus Ex hoc videtur quòd vsus obseruatus in Anglia vt in Canopaeo pendeat non est commendabilis Hereby it appeareth That the order that is vsed in Englande of hanginge vp the Sacramente in a Canopie is not commendable Here M. Hardinge hath causes bothe in general why al manner suche Reseruation ought to be Misliked and also in special why the Canopie can not be liked M. Hardinge The .3 Diuision If Princes be honoured with cloth of estate Bishops with solemne thrones in their churches and Deanes with Canopies of Tapistrie Silke and Arras as wee see in sundrie Cathedral Churches and noman finde faulte with it why should M. Iuel mislike the Canopie that is vsed for honour of that Blessed Sacrament 172 wherein is conteined the very Bodie of Christe and through the inseparable ioining togeather of bothe Natures in Vnitie of person Christe him selfe very God and very Man with what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament that sitting in the Bishoppes seate at Sarisburie can abide the sight of a solemne Canopie made of Painted Bourdes spreade ouer his head If he had beene of Councel with Moses Dauid and Salomon it is like he would haue reproued their iudgementes for the greate honour they vsed and caused to be continued towards the Arke wherin was cōteined nothing but the Tables of the law Aarons rodde and a pot ful of Manna Kinge Dauid thought it very vnsittinge and felte greate remorse in harte that he dwelte in a house of Cedres and the Arke of God was put in the middes of skinnes that is of the Tabernacle whose outwarde partes were couered with beastes skinnes And now there is one founde amonge other Monstrouse and strange formes of Creatures manners and Doctrines who beinge but duste and ashes as Abraham saide of him selfe promoted to the name of a Bishop and not Chosen I weene to doo high seruice of a Man accordinge to Goddes owne harte as Dauid was thinketh not him selfe vnwoorthy to sitte in a Bishops Chaire vnder a gorgeous testure or Canopie of gilted bourdes and can not suffer the pretiouse Bodie of Christe whereby we are redeemed to haue for remembrance of Honour doone of our parte so muche as a little Canopie a thing of smal price 173 Yet was the Arke but a shadowe and this the Bodie that the figure this the truethe that the Type or signe this the very thinge it selfe As I doo not enuie M. Iuel that honoure by what right so euer he enioyeth it so I can not but blame him for bereuinge Christe of his honour in this Blessed Sacrament The. B. of Sarisburie Princes vse to sitte vnder a Cloth of Estate Bishoppes and Deanes vnder painted Thrones or Cloth of Arras Ergo saithe M. Hardinge The Sacrament ought to be hanged vp vnder a Canopie I trow It is not lawful for al men to vse suche argumentes In such sorte Durandus reasoneth The Arke of the Couenant was caried by the Leuites Ergo The Pope must be caried alofte vpon the Deacons shoulders And againe they séeme by practise further to reason thus The Pope is caried vpon mens shoulders Ergo The Sacrament must be caried before him whither so euer he goe vpon a faire white Iannet And where as it liketh M. Hardinge thus merily to sporte him selfe with Bishops sittinge vnder Painted Bourdes Certainely I recken it muche fitter for the Churche of God to haue Painted Bourdes then Painted Bishoppes suche as he is that claimeth to be the Bishop of al Bishoppes and yet doothe not in déede any parte of the office of one Bishop The Bishoppes Chaire or Stalle was appointed at the first as a place most conuenient for him to reade to preache in But what néedeth more Suche vanitie of woordes should not be answeared For the rest God him selfe commaunded Moses to make the Tabernacle and also shewed him in the Mounte in what order and forme it should be made Neither durst Moses or his Workemen to adde or to minishe or to alter any one thing of their diuise or to doo any thing more or lesse otherwise
men and wemen to take some portion of the Sacrament home with them and to receiue it alone secretely and at their pleasures to make further doubte whether the partie so hauinge it might touche it and receiue it with his owne handes was a very nice question and méete for a Gentlewoman as Caesaria was to demaunde And so it séemed also to S. Basil as may appeare by his answeare For who so euer hath considered the olde Fathers shal finde this mater fully debated by the continual practise of the Churche S. Cyprian sheweth that in his time the people receiued the holy Mysteries of the Deacons with their handes and that one that had committed Idolatrie and afterwarde came to receiue the Communion amongst the faithful opened his hande and founde the Sacrament turned into Ashes The like manner of receiuinge is recorded also by Tertullian Dionysius Byshoppe of Alexandria hath these woordes in an Epistle vnto Sistus the Bishoppe of Rome touchinge the same speakinge of one that had receiued the Communion in the Churche After he had hearde the thankes geuinge and had sounded Amen with the reast and had been at the Table and had reached foorthe his hande to receiue the holy Foode c. Clemens of Alexandria thus vttereth the manner of the Churche there When certaine haue diuided the Sacrament as the order is they suffer euery of the people to take parte of it Nouatus the Heretike when he ministred the Communion to the people vsed to sweare them by that they had in their handes that is to say by the Sacrament that they woulde no more returne to Cornelius S. Augustine writinge against certayne letters of Petilian saithe thus I speake of him whose Cosse of peace ye receiued at the Ministration and in whose handes ye layde the Sacrament I leaue the storie betwéen S. Ambrose and the Emperour Theodosius and other sundry like authorities to the same purpose Yet bicause many haue béen superstitiously ledde and simply seduced herein by the doctrine of them that say O taste not this O touche not this whiche are nothinge els as S. Paule saithe but commaundementes and doctrines of menne hauinge a shew of wisdome in superstition and abasing of the minde I thinke it not amisse to note one special place out of the Councel of Constantinople concerninge the same The woordes of the Councel be these Wee doo in no wise admitte them that in steede of their hande make to them selues instrumentes of golde or of any other mater for the receiuinge of the holy Communion as men more regardinge a dead metal then the Image of God And if any Prieste receiue suche persons with suche instrumentes vnto the Communion sit him be Excommunicate and him likewise that bringeth them But if this gentlewomans doubte were not whether a lay man might safely touche the Sacrament but onely whether it were lawful for any suche one to minister the same vnto his owne mouthe S. Basil saithe it is no question custome already hath made it good For saithe he bothe the Eremites in the wildernesse and euery of the people in Egypte and Alexandria for the more parte haue the Sacrament at home and eche of them doothe minister it vnto him selfe Yea euen in the Churche after that the Priest hath distributed a portion of the Sacrament he that hath receiued it putteth it to his mouthe with his owne hande without any remorse or doubt of conscience and whether he receiue one portion of the Priest or moe the effecte and strength thereof is al one This is the very meaning of S. Basil al be it for plainnesse sake reseruing the sense I haue somwhat altered the woordes But muche I maruel how M. Hardinge can geather hereof his Priuate Masse Touchinge his fiue special notes if wée graunte them throughly euery one yet is he nothing the neare his purpose For his Masse is none of them The Eremites Sole receiuynge as it nothinge hindreth vs that denie not the facte so it nothing furthereth him vnlesse he will haue lay men and wemen to doo so stil. The reason that S. Basil maketh of custome and continuance being wel considered is very weake both for many other good and iust causes and also for that the same custome as it was neuer vniuersally receiued so vpon better aduise by order of the Churche it was cleane abolished For wyse men in Goddes causes haue euermore mistrusted the authoritie of Custome The Heretikes in olde time named Aquarij that in the Holy Ministration vsed water onely no Wyne notwithstanding they manifestly brake Christes Iustitution as our Aduersaries doo now yet they vphelde their doinges therein by longe Custome But S. Cyprian being then aliue wrote thus against them Victi ratione opponunt consuetudinem quasi consuetudo fit maior veritate c. Beynge ouercome with reason they defende them selfe by Custome as though Custome were better then the Truthe Wee may not prescribe of Custome but wee muste ouercome with reason Custome without trueth is the mother of erroure But be it that bothe the Reason were good and the Custome that longe sithence hath béen abolished had remained still Yet is not M. Hardinge hable out of this place precisely and vndoubtedly to proue his Priuate Masse For if a man shoulde say it may possibly be that these Eremites did not Minister seuerally eche man to him selfe alone but one of them vnto the reast of the Eremites dwellynge in the wildernesse as it appeareth diuersely they had times to méete and to pray togeather Or that the householders in Egypte and Alexandria Ministred not onely to them selues but also to their whole seueral families as it is written of Hippolytus Martyr that beinge a lay man he receiued the Communion of Iustinus beynge a Prieste and bare it home and Ministred the same to his Wife his Children and his Seruauntes If a man woulde thus say perhappes M. Hardinge woulde better bethinke him selfe of his Conclusions This sense may seeme to stande very wel with S. Basiles woordes notwithstandinge M. Hardinge in his Translation into Englishe hath openly falsified the same For whereas it is written in the Greeke and so likewise in the Latine They receiue of them selues Whiche may wel be vnderstanded that one of them receiued of an other for wante of a Prieste he hath otherwise wreasted it to come to his tune and hath turned it thus They doo Communicate with themselues alone Wherein al be it I wil not greately striue yet neither this woorde Alone nor these woordes with them selues can be founde either in the Gréeke or in the Latine This longe allegation of S. Basiles woordes with all the furniture thereof may shortely be geathered into this reason These Eremites beynge no Priestes receiued alone Ergo These Eremites beinge no Priestes saide Priuate Masse Further M. Hardinge saithe This Sole Receiuing was allowed by custome Ergo Priuate Masse likewise is
lawful by custome This reason goeth rounde against him selfe For it may be wel replied This Sole Receiuinge was an abuse and therefore was abolished by the Churche notwithstandinge custome Ergo Priuate Masse likewise is an abuse and ought to be abolished notwithstanding custome Now let vs see whether these very selfe woordes of S. Basil here alleged by M. Hardinge make any thinge for the Holy Communion And what authoritie can be against vs if M. Hardinges owne authorities yea as him selfe vaunteth The moste manifest and plainest of al his authorities be founde with vs For trial hereof wée muste resorte not into the wildernesse where as was neither Prieste nor Deacon as it is confessed but vnto the Churches that were in S. Basiles time So shal wée soone sée whether the Ministration then vsed were a Communion or a Priuate Masse S. Basil in the same place saithe thus Wee doo Communicate foure times in the weeke vpon the Sunday Wensday Friday and Saturday If wée may founde any thinge vpon woordes he saithe Wee Communicate he saith not we say Masse And thus saithe S. Basil wee doo foure times in the weeke Then had they not the Daily Sacrifice wherevpon Priuate Masse is grounded He muche missereckeneth him selfe that saithe that thinge is daily doone whiche is doone but foure times in seuen daies Moreouer S. Basil saith After the Priest hath once Consecrate and diuided the Sacrifice wee must thinke that we ought to receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be partakers of it accordingly For in the Church the Priest geueth porte and the Communicant receiueth it with al freedome of conscience and with his owne hande putteth it to his mouthe Therfore is the vertue al one whether it be one portion onely that he receiueth of the Priest or moe togeather Here marke wel good Reader how many waies S. Basil ouerthroweth M. Hardinges Masse S. Basil saith Wee doo Communicate M. Hardinge in his Masse dooth not Communicate S. Basil Diuideth and Distributeth M. Hardinge diuideth in déede but distributeth nothinge In S. Basils Masse The people receiueth In M. Hardinges Masse the people receiueth not In S. Basils Masse Eche man receiueth with his owne hande In M. Hardinges Masse no man Receiueth no not with the Priestes hande In S. Basils Masse the people besides that they receiued presently there Had portions also deliuered them to receiue at home In M. Hardinges Masse there is no portion deliuered vnto the people no not so muche as presently to be receiued in the Churche In S. Basils Masse Eche man receiueth and eateth for him selfe In M. Hardinges Masse the whole people eateth by the mouthe of the Priest O what meaneth M. Hardinge to bringe suche witnesses for his Masse as doo so openly witnesse against his Masse Who may truste him in the darke that thus dealeth in the light M. Hardinge The .19 Diuision It appeareth euidently by witnesse of S. Hierome also that this custome of receiuinge the Communion Priuately at home continued amonge Christian men at Rome not onely in time of persecution but also afterwarde when the Churche was at reast and peace so as the case of necessitie can not here serue them for mainteining of their straunge negatiue in this pointe These be his woordes Scio Romae hanc esse consuetudinem vt fideles semper Christi Corpus accipiant quod nec reprehendo nec probo Vnusquisque enim in suo sensu abundat Sed ipsorum conscientiam conuenio qui eodem die post coitum communicant iuxta Persium noctem flumine purgant Quare ad Martyres ire non audent quare non ingrediuntur Ecclesias An alius in publico alius in domo Christus est Quod in ecclesia non licet nec domi licet Nihil deo clausum est tenebrae quoque lucent apud Deum Probet se vnusquisque sic ad Corpus Christi accedat I knowe this custome is at Rome that Christian folke receiue the bodie of Christe daylie whiche I doo neither reproue nor allowe For euery man hath enough in his owne sense But I appose their conscience which doo Communicate that same day as they haue donne wedlocke woorke and as Persius saithe doo rince nightefilthe with runninge water VVhy dare not they goe to Martyrs shrynes why goe not they into the Churches what is there one Christe abroade and an other Christe within the house what so euer is not lawful in the Churche neither at home is it lawful To God nothinge is hidden ye darkenesse also shineth before God Let euery one examine himselfe and so come to the Bodie of Christe S. Hierome reproueth this in the Romaines that where as S. Paule ordeined that for cause of Praier maried folke shoulde at times forbeare their carnal imbracinges they not withstandinge that though they had dooynge with their wiues yet receiued their rightes neuerthelesse daylie And yet what day they had so donne they durst not goe to Churches where Martyrs toumbes were there to receiue our Lordes Bodie For it is to be vnderstanded for better knowlege hereof that suche as knewe them selues to haue done any vncleannesse were afraide in the olde time to come to Martyrs Sepulchers For there commonly by miracle suche thinges were be wraied and many times by open confession of the parties whether they woulde or no. Erasmus in his scholies vpon this place of S. Hierome saithe thus Of this place we gather that in the olde time euery one was wonte to receiue the body of Christe at home in his house that woulde He saithe further Idem videtur innuere Paulus cum ait an domos non habetis ad manducandum S. Paule saithe he seemeth to meane the same thing where he saithe haue ye not houses to eate in Thus Erasmus gathereth proofe of Priuate or as M. Iuel gesteth single Communion out of the Scriptures and he was as wel learned in them as M. Iuel is Yet herein I leaue Erasmus to his owne defence By this we may vnderstande that in the auncient times of the Churche the receiuing of the Communion of one by him selfe alone was wel allowed And though it was done but by one faithfull personne at once in one place yet was it called a Communion bothe of S. Basile and also of S. Hierome cleane contrary to M. Iuelles sense It is to be iudged that they knâ—we the institution of Christe so wel as he or any other of these newe Masters and that their conscience was suche as if Christes ordenance therein had bene broken they woulde not haue winked at it ne with their vngodly silence confirmed suche an vngodly custome Verely for excuse of this sole receiuinge necessitie cannot iustly be alleged The B. of Sarisburie How often wil M. Hardinge allege the olde Doctours against him selfe Here he bringeth in S. Hierome and the firste woordes that he coulde finde for his purpose were these I knowe the custome at Rome is this
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.
Basile cal it the Communion not withstandinge it were priuately receiued whiche is cleane contrary to M. Iuelles sense But neither S. Hierome nor S. Basile euer called it the Masse that litle furthereth M. Hardinge sense They cal it a Communion not for that he that receiued it communicated with others in other places as M. Hardinge gheasseth but for that it was a portion of the holy Communion ministred and diuided openly in the Congregation to be receiued of the faithful The reason that M. Hardinge hereof geathereth muste néedes be this The husbande and his wife receiued the Sacramente at home Ergo the Prieste saide Priuate Masse He muste néedes be very simple that wil be ledde by suche single proufes S. Hieromes plaine woordes necessarily importe the contrary For if this were the custome in Rome for the space of foure hundred yéeres that the people shoulde communicate euery day Then must it néedes follow that duringe that time there was no custome there of priuate Masse M. Hardinge The .20 Diuision Damasus Bishoppe of Rome in S. Hieromes times writeth in libro pontificali that Milciades Pope and Martyr ordeined that the Sacrament in sundry portions consecrated by a Bishop should be sent abroade amonge the Churches for cause of Heretiques that the Catholike people of the Churches whiche woorde here signifieth as the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dothe so as it is not necessary to vnderstande that the Sacrament was directed onely to the material Churches but to the people of the Parishes mighte receiue the Catholike Communion and not communicate with Heretikes VVhiche doubtles must be vnderstanded of this priuate and single Communion in eache Catholike mans house and that where Heretikes bare the sway and Priestes might not be suffered to consecrate after the Catholike vsage Els if the Priestes might without let or disturbance haue so doone then what neede had it bene for Milciades to haue made such a prouision for sendinge abroade hostes sanctified for that purpose by the Consecration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter Haereticos dirigerentur Milciades ordeined that consecrated hostes shoulde be sente abroade amongst the Churches prepared by the consecration of a Bishop The two woordes propter haereticos for Heretikes added by Ado the writer of Martyrs liues openeth the meaninge and purporte of that Decree The B. of Sarisburie This gheasse is one of the weakest of al the reste and therefore M. Hardinge hath staied it vp on euery side with other gheasses that one gheasse mighte healpe an other The firste gheasse is what Damasus shoulde meane by these woordes propter Haereticos The next gheasse is that this order was taken by Milciades againste certaine Heretikes that in the holy Ministration keapte not the Catholike vsage The thirde gheasse is that this woorde Ecclesia muste néedes signifie the people of the parishes and not the material Churche The fourthe gheasse is that the Sacrament was then Consecrate in litle rounde Cakes as of late hath bene vsed The fifthe gheasse is that the Sacrament was sente to euery seueral house whiche must haue bene an infinite labour to the Deacon that caried it and wounderous paineful The sirt gheasse is that first euery husbande receiued the Sacrament in his house alone so the wife and so the seruantes so likewise the children euery one seuerally by him selfe alone Whiche thinge I recken M. Hardinge him selfe thinketh not very likely So many gheasses are here in a thronge heaped togeather Which if I denie altogeather M. Hardinge is hardely hable to proue If I graunte him altogeather without exception yet al are not hable to proue his priuate Masse Firste in this place of Damasus neither is there mention of any Masse nor any perfite sense or reason in the woordes For thus it is written Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi dirigerentur quod declaratur fermentum Milciades caused that th' oblations consecrate by the Churches by the Consecration of the Bishop shoulde be directed whiche is declared leauen Neither is there any kinde of thinge either goinge before or followinge after whereby we may gheasse the meaninge It is muche to sée so learned a man as M. Hardinge is so scanted of authorities that he is thus driuen to proue his Masse by suche places as be vtterly voide of sense reason But a man must vse such weapons as may be gotten The twoo woordes propter Haereticos that are patched in by Ado a man of late yeeres as they doo nothinge healpe the sense so haue they no healpe of the storie of that time For a man may wel demaunde of Ado this newe Doctour what were these straunge vnknowen Heretikes without name that you at the laste for a shifte haue espied out where beganne they where dwelte they what taught they howe longe continued they who mainteined them who confuted them what Councel condemned them For it séemeth somewhat straunge that there should be companies routes of Heretikes in the worlde that noman euer knew but Doctour Ado. And where as M. Hardinge putteth in of his owne bisides his booke for Damasus hath no suche thinge nor any other thinge like that these newe founde Heretikes in the Ministration keapte not the Catholique vsage he shoulde haue shewed for his credites sake what other vsage they keapte that was not Catholique for his woorde is not yet Canonized The worlde wil beleue neither him nor Ado without some proufe Further to increase absurdities he saithe by these woordes per Ecclesias is meante not the material Churche but the people of the Church that is to saie in plainer termes Ecclesia is not a Churche but a priuate house I graunte the Gréeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of whiche our Englishe woorde Parishe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 séemeth to haue bene taken signifieth a Congregation or méetinge of neighbours or a companie dwellinge within some space togeather whether it be in compasse more or lesse So saithe Eusebius Dionysius writeth vnto Basilides the Bishop of the diuisions of Pentapolis Athanasius saithe that Demetrius tooke vpon him the Bishoprike of Alexandria and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the diuisions in Egypte In these places and certaine others that might be alleged out of Basile Nazianzene and other Gréeke fathers this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 séemeth to signifie a Bishoprike or a Diocese and not a seueral parishe And therefore Irenaeus thus writeth vnto Uictor Bishop of Rome The Priestes of Rome meaninge thereby the Bishoppes there sent the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that came out of other dioceses or diuisions And Eusebius thus writeth of Hippolytus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beyng Bishop of an other diuision Thus much touchinge this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyng moued therto by the
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
the very Breaking of the Breade the very Gestures and Woordes that the Priest vseth at his Masse beare manifest witnesse against Priuate Masse Here I leaue out a greate number of Councels Canons and olde Fathers as Iustinus Martyr Dionysius Tertullian Epiphanius and Eusebius with sundrie other auncient writers bothe Gréekes and Latines thinkinge it sufficient by these fewe to haue geuen a taste of the reste Our proufes hange not vpon coniecture or vncertaine Gheasses we pray not ayde of Sicke folke Wemen Boyes and Children for the Proufe of the holye Communion as M. Hardinge is driuen to dooe for proufe of his Masse we séeke not out secrete Oratories or priuie Chapels wée forge no new Doctours suche as the worlde neuer knewe before as these men dooe for lacke of others wée allege neither Dreames nor Uisions nor fantastical Fables Wée rest vpon the Scriptures of God vpon the authoritie of the aunciente Doctours and Councels and vpon the Uniuersal practise of the moste famous Cities and Churches of the worlde These thinges wel compared and weighed togeather iudge thou now gentle Reader whether M. Hardinge haue hitherto iuste cause either to blowe vp the Triumphe with suche courage or to require any man to Subscribe THE SECONDE ARTICLE OF COMMVNION VNDER BOTHE KINDES The B. of Sarisburie Or that there was then any Communion ministred vnto the People vnder one kinde M. Hardinge The first Diuision This being a Sacrament of Vnitie euery true Christian man ought in receiuinge of it to consider how vnitie may be atchiued and keapte rather then to shew a streightnesse of conscience aboute the out warde formes of Breade and wine to be vsed in the administration of it and that so muche the more how muche the ende of euery thinge is to be esteemed more then that whiche serueth to the ende Otherwise herein the breache of vnitie is so litle recompensed by the exacte keepinge of the outwarde Ceremonie that accordinge to the saieinge of S. Augustine who so euer taketh the Mysterie of vnitie and keepeth not the bonde of peace he taketh not a Mysterie for him selfe but a testimonie against him selfe Therefore they haue greate cause to weigh with them selues what they receiue in this Sacrament who mooued by sclender reasons made for bothe kindes doo rashely and daungerously condemne the Churche for geeuinge of it vnder one kinde to al that doo not in their owne personnes Consecrate and offer the same in remembrance of the Sacrifice once offred on the Crosse. And that they may thinke the Churche to stande vpon good groundes herein may it please them to vnderstande that the fruite of this Sacrament whiche they enioy that woorthely receiue it dependeth not of the ouâ—warde formes of Breade and Wine but redoundeth of the vertue of the Fleashe and Bloude of Christe And where as vnder either kinde 46 whole Christe is verely present for now that he is risen againe from the dead his Fleashe and Bloud can be sundred no more because he dieth no more this healthful Sacrament is of true Christian people with no lesse fruite receiued vnder one kinde then vnder bothe The Sacramentaries that beleeue not the truthe of Christes Body and bloud in this holy Sacrament I remit to sundrie godly treatises made in defence of the right faith in that pointe I thinke it not necessarie here to treate thereof or of any other mater â–ª whiche M. Iuel hath not as yet manifestly touched in his sermon The B. of Sarisburie The former article of Priuate Masse by M. Hardinges owne confession procéedeth not from God but from the negligence of the people but the abuse of the Communion vnder one kinde from whence so euer it first procéeded standeth now onely vpon the wilfulnesse of the Priestes who séeinge and knowinge the Institution and Commaundement of Christe yet notwithstandinge haue diuised waies against their owne knowledge violently to repel the same And that the whole case may the better appeare the Question that standeth betweene vs is moued thus VVhether the holy Communion at any time vvithin the space of sixe hundred yeres after Christe vvere euer Ministred openly in the Churche vnto the People vnder one Kinde For proufe whereof M. Hardinge hath here brought in Wemen Children Sicke folkes Infantes and Madde men that these haue sometimes receiued the one kinde some in their Priuate houses some in their death beddes some otherwise as he did before for proufe of his Priuate Masse If in al this longe treatie he haue brought any one example or proufe sufficient of the Ministration in one kinde openly vsed in any Churche it is good reason he be beléeued But if he after al these vauntes hauinge published suche a booke as al the worlde as it is supposed is not hable to answeare haue hither to brought no suche neither example nor proufe then may we iustly thinke there is nothinge to be brought at al but that by his eloquence and faire speache he seeketh to abuse the simplicitie and ignorance of his Reader The Councel of Basile aboue one hundred and thirtie yéeres paste made no conscience to graunte the vse of bothe kindes vnto the kingedome of Bohemia and this Councel nowe presently holden at Trident vpon certaine conditions hath graunted the same to other Kingedomes and Countries and were it not they should séeme to confesse the Churche of Rome hath erred they woulde not doubte to graunte the same freely to the whole worlde None of them al can tel neither when nor where nor how this errour firste beganne Some thinke it sprange only of a certaine superstition and simplicitie of the people But whence so euer it first beganne as Tertullian writeth of the frowardnes that he saw in certaine of his time it must now néedes be mainteined and made good against the trueth His woordes be these Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in vsum per successionem corroboratur it a aduersus veritatem vendicatur Sed Dominus noster Christâ—s Veritatem se non Conâ—uetudinem cognominauit Viderint ergo quibus nouum est quod sibi vetus est Haereses non tam nouitas quam veritas reuincit Quodcunque aduersus veritatem sapit hoc erit Haeresis etiam vetus consuetudo Custome either of simplicitie or of ignorance geatinge once an entrie is inured and hardened by succession and then is defended against the trueth But Christe our Lorde called him selfe the Trueth and not Custome Let them take heede therefore vnto whome the thinge seemeth newe that in it selfe is olde It is not so muche the noueltie of the mater as the trueth that reproueth an Heresie What so euer sauoureth against the trueth it is an heresie be the Custome thereof neuer so olde To come néere the mater Vnitie saithe M. Hardinge is the substance of this Sacrament and who so receiueth not the same in Vnitie receiueth a testimonie against him selfe As this is true auoutched by
retinuit Ecclesia temerè condeÌ„nandi aut inuicem iudicaÌ„di That the controuersie for the one or both kindes may be taken away it shal be very wel done that holie Churche made it free to receiue this Sacrament in one or both kindes yet vnder suche condition as hereby no occasion be geuen to any bodie rashely to condemne the vse whiche the Churche hath so longe time keapte nor to iudge one an other Soothly he whiche would haue it free and at libertie to receiue the Sacrament vnder one or bothe kindes and holdeth opinion that the olde custome of the one kinde onely is not to be condemned seemeth plainely yenough to confesse that nothinge hath beene instituted or commaunded of Christ toutchinge this mater as necessarie to saluation Thus we may see plainely that they whiche haue diuided them selues from the Mystical bodie of Christe that is his Churche who were of greatest learninge and iudgement make it a mater indifferent as it is in deede of it selfe lefte to the libertie of the Churche whether the Sacrament be ministred vnder one kinde or bothe And thus much hath ben confessed against M. Iuel and his secte not onely by the learned aduersaries of the Churche in our time but also by a learned maÌ„ of Bohemia aboue sixe score yeeres past His name is Iohn Przyxsam of whose writinges some are set foorth in printe This learned man where as he endeuoured to proue the vse of bothe kindes of the woordes of Christe writen by S. Iohn Excepte ye eate the fleashe of the sonne of man and drinke his bloude ye shal not haue life in you at length vttereth these woordes accordinge to the eloquence of his time Veruntamen hic Deum timens mores impios aliorum praecauens fateor quòd quaslibet personas de Ecclesia Communioni fidelium sub utraque specie repugnantes damnare aut haerericare non intendo But here hauinge the feare of God before mine eyes and beinge wel ware I followe not the wicked conditions of others I graunte that what personnes so euer of the Churche repine against the Communion of the faithful people vnder bothe kindes I intende not to condemne them nor to holde them for Heretiques But if it be the commaundement of God that the Sacrament be receiued of al vnder bothe kindes why shoulde he be forbidden by the feare of God to condemne those that withstande that order of Communion Seeinge that who so euer gooeth against Gods coÌ„maundement is woorthie to be condeÌ„ned Therfore by his testimonie the vse of one or both kindes is indifferent Thus we are hable to allege Luther Melancthon Bucer and that learned Bohemian for the indifferencie of the Communion to be ministred either vnder one kinde or bothe Whereby I meane nor that the vse of the SacrameÌ„t is so lefte to euery mans libertie as he that listeth may require both kindes and an other may content him selfe with one kinde Not so euery man is bounde to follow the ordâ—r of the Churche but the Churche is not bounde of necessitie by â—oddes commaundement to minister it vnder both kindes to the Laitie The B. of Sarisburie To proue that the halfe Communion is a thing indifferent he bringeth foorth thauthoritie of Melancthon Bucer a certaine learned man of Bohemia some of them falsely alleged some without any allegation at al. Neither doth he bringe them to thintent to take them for his authours to folow them for they neither in their bookes nor in the order of their Churches euer consented to the breache of Christes Institution But herein he bewrayeth his wante of olde Doctours for hauinge thauthoritie of them he woulde neuer haue alleged any of these In Melancthon he misseliketh much the manner of his speache in that he calleth the Sacrament a Signe whiche woorde as he saithe is straunge and not the accustomed woorde of the Churche Sauinge that he seeketh occasions and quarels without cause as his woonte is otherwise he knoweth that a Sacrament hath beene called a Signe in al times and ages of the Churche Petrus Lumbardus thus defineth a Sacrament Sacramentum est Signum rei Sacrae A Sacrament is the Signe of a holy thinge And as it is thought the very substance and nature of a thinge cannot be better knowen thâ—n by the Definition S. Augustine saith Signa cùm ad res diuinas adhibentur sacramenta vocantur Signes when they be applied to godly thinges be called Sacramentes And againe writinge of the difference that is betwéene the Sacramentes of the Olde Lawe and of the Newe he saithe thus In Signis diuersis eadem fides The Signes beinge diuerse the faithe is one And writinge againste one Adimantus he saithe Non dubitauit Dominus dicere Hoc est corpus meum cùm daret Signum Corporis sui The Lorde doubted not to say this is my Bodie when he gaue the Signe of his Bodie Likewise saithe Chrysostome Si mortuus Iesus non est cuius symbolum ac Signum hoc Sacrificium est If Iesus died not whose token and whose Signe is this Sacrifice And lest any man shoulde be deceiued in the meaninge of this woorde Signe S. Augustine him selfe hath expounded it thus Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens ex se in cognitionem venire A Signe is a thinge that biâ—ides the sight it selfe whiche it offreth vnto the senses causeth of it selfe some other certaine thinge to come into knowlege Hereby it may appeare that this woorde Signe is not so strange as M. Hardinge would haue it séeme nor so vnaccustomed vnto the Churche Although it misselike him that we should doo as the olde Fathers did yet he might geue vs leaue to vse suche woordes and phrases as the olde Fathers vsed But he saithe Melancthon and Bucer accompted it as a thinge indifferent In deede these godly learned men when they saw that through the malice of their aduersaries they coulde not obteine that Christes Institution might vniuersally be receiued yet they desired at the least it might be leafte free without restrainte for euery Churche to doo therein as they shoulde thinke good and that without murmure or offence of others And thus farre foorthe their desire was it might be iudged free not that they thought Christe had not ordeined the Sacrament to be ministred vnto the people in bothe kindes or that in it selfe it is indifferent but that the faithful of God might indifferently and freely vse it without controlement and that it should not be iudged Heresie to doo as Christe had commaunded So the godly Fathers at the beginninge when they coulde not perswade the Princes of the worlde with their people to receiue the Gospel yet they thought they were gainers and gaue God thankes when they might haue place and libertie for them selues freely and with quiet conscience to meete togeather and to preache the Gospell This libertie M. Hardinge cannot like
and teache al nations baptizinge them c. And yet the Churche hâ—â—h not feared to baptize Infantes that be without capacitie of teachinge and for the due administration of this Sacrament to many â—ath thought powring or sprinklinge of water vpon them sufficient though this be not spoaken of I say it is muche to be considered to this purpose that the Apostles â—â—ickte not for a time to alter and change the very essential forme of woordes with which Christe woulde this Sacrament to be ministred For whereas he commaunded them to baptize in the name of the Father and of the Sonne and of the Holy â—host they Baptized in the name of Iesus Chiste 54 Onely intendinge thereby to make that to be of more fame and celebritie So to retourne to the Sacrament of the Body and Bloud of Christe whereof we treate no man can denye but many thinges were at th'insâ—itution of it doone by th' example of Christe and by him commaunded whiche now be not obserued and yet in that respecte no faulte is founde Christe washed the Apostles feete and gaue them an expresse commaundement to doo the same with these moste plaine woordes If I that am your Maister and Lorde haue vvashed your feete you also ought to vvashe one an others feete For I haue geuen you an example that as I haue doone you doo so likevvise Whiche commaundement of Christe accordinge to the outwarde letter verely bindeth no lesse then these woordes Drinke ye al of this yet this commaundement is not keapt but cleane growen out of vse Though it appeare by S. Bernarde who calleth it Magnum Sacramentum A greate Sacrament and longe before by reporte of S. Cyprian that Christe did not onely wasshe his Apostles feete but commaunded also by solemne request and ordeined that the Apostles afterwarde should doo the same VVhether this ordinance of Christe hath been abolisshed for that it should not be thought a rebaptization as it may be geathered of S. Augustine or for any other cause it forceth not greatly But this is muche to be marueled at that this so earnesâ—ly commaunded is so quietly and with such silence suffred vndoone and in the ministration of the Sacrament the vse of the cuppe so factiously and with so muche crieing out required Neither in many other rites and ceremonies wee doo not as Christe did Christe celebrated this Sacrament after that he had supped wee doo it in the morning and fastinge Christe sate at the table with his xij Apostles neither sitte wee at a table neither thinke wee it necessarie to obserue suche number Christe brake the breade wee thinke it not necessarie to breake the hoste that is to be deliuered to the faithful participantes Here is to be noted that S. Cyprian rebukinge them which thought sprinklinge or powring of water not to be sufficient for Baptisme declareth that the Sacramentes be not to be esteemed according to their extreme and rigorous obseruation or administration of al the externe elementes but rather accordinge to the integritie and soundenesse of faithe of the geuer and of the receiuer and that diuine thinges vsed in a compendious sorte conferre and geue neuerthelesse to the right beleuers their whole vertue lib. 4. Epist. 7. Many other commaundementes of God concerninge outwarde thinges might here be rehearsed whiche notwithstandinge by litle and litle in the Churche haue ben omitted as the forebearinge of strangled thinges and bloud which was commaunded by God in the Olde Testament and according to the pleasure and aduise of the Holy Ghoste decreed by the Apostles in the New Testament Yet for as much as concerneth outwarde thinges both this and many other the like haue in processe of time growen out of obseruation and haue without any scruple of conscience beene abrogated The B. of Sarisburie The best staye that these men can lay holde vpon is to denie Christes Institution And therefore M. Hardinge saith here In no wise wee doo not graunt it which is an argument of good courage but of smal proufe But he addeth further If it were Christes Institution yet notwithstandinge by the authoritie of the Churche and vpon good consideration it might be broken His reasons be these In the olde Testament Dauid did eate the Shewbreade notwithstandinge it were forbidden the people in the wildernesse ceased from Circumcision notwithstandinge it were commaunded â–ª the Machabees fought and defended them selues vpon the Sabboth day notwithstanding God had appointed that day to reast In the New Testament wée Baptize Infantes that can receiue no teachinge and sometime wee thinke it sufficient to sprinkle them or to powre them ouer and the Apostles contrary to Christes Institution Baptized in the name of Iesus Onely If M. Harding coulde haue brought any suche example or authoritie as was required suche poore healpes should not haue needed For these allegations are partly true partly false partly not agréeinge to that wée haue in hande neither in place nor in time nor in the ende nor in the manner of dooing nor in other circumstances therfore make litle to this purpose Dauid tooke of the Shewbreade but he was forced thereto by extremitie of famine Neither did he euer decrée that it should be lawful for al others to doo the like The people ceased from Circumcision in the wildernesse but they had Gods special dispensation so to doo as it is noted by Lyra for that they were in continual trauel from place to place and people beinge newly Circumcised coulde abide no labour yet made they no law that Circumcision should quite be abolished The Machabees might lawfully defende them selues vpon the Sabboth day For as Christe expoundeth the law Man is not made for the Sabbothe but the Sabboth is made for man And therefore the Iewes did il that beinge beséeged vpon the Sabboth day as Dion saith stoode stil and yeelded them selues vnto their enemies Yet did not the Machabees proclaime that it should be lawful vpon the Sabboth to goe to the fielde Touching Baptisme first wée teache the Fathers afterwarde wee Baptize them and their children and this is no breache of Christes commaundement For after wée be once become Gods people God hath promised That he wil be our God and the God of our children And by the Prophet Ezechiel he saithe your children be my children They that sprinkled them that they Baptized vsed bothe the woorde and also the element or kinde of water that was commaunded neither dooth it appeare that Christe gaue any commaundement of dippinge the partie into the water But these men take quite away from the people bothe the element kinde of wine and also the woordes of Consecration Last of al in that he saithe The Apostles contrary to the Institution Baptized in the name of Christe Onely Bisides the méere sophistication of the mater he also falsifieth the woordes putting that behinde that S. Luke set before And that thou maist the
libertie and is not of the substance of Baptisme Neither dooth it follow Wee may breake a Ceremonie Ergo wee may breake the substance of Christes Institution This reason rather maketh against M. Harding and his fellowes For if Ceremonies should be vsed freely and without rigour as S. Cyprian saith why then be they so precise in their Oyle their Balme their Lightes and other thinges of like value that be the abuse thereof neuer so greate yet they wil remitte nothinge And if they be so precise and so earnest in Ceremonies diuises of their owne how muche more ought wée to be earnest in maters touching the essential forme of the Institution of Christe M. Hardinge The .10 Diuision I trust no man wil geather of that I haue saide here that it is none offence to doo against Goddes commaundement My meaning is farre otherwise Neither say I that this sayeinge of Christe in Matthew Drinke ye al of this or that in Iohn Excepte ye eate the fleashe of the sonne of man and drinke his Bloud ye shal not haue life in you Or other commaundementes of Christ be not to be keapte but this is that I say and that euery Catholike man saithe that the vniuersal Churche dooth better vnderstande whiche are the commaundementes of Christe and how they ought to be keapte then Berengarius VViclefe Hus Luther Zuinglius Caluine Cranmere Peter Martyr or any their scholars and followers which now be sundrie sectes As for example God hath thus commaunded Thou shalt not sweare and Thou shalt not kil and if thine eye cause thee to offende pul him out and cast him away from thee Whereas certaine sectes of Heretiques as namely they whiche be called VValdenses and Picardi by their construction hereof haue mainteined opinion that no othe ought to be geuen or made in no case or respecte likewise that in no case or respecte a man may doo an other to death and also that after the outwarde letter of the Gospel sometime a man is bounde to pul out his eye and cast it from him whiche thinge hath been doone by some of the Picardes as it is reported as though els Gods commaundement were not keapte this hath so beene vnderstanded by the Catholyke Churche confessing neuerthelesse these to be Gods commaundementes as in time in place and in certaine cases a man might and ought without breache of Commaundement bothe sweare and kil and likewise keape his eye in his head ▪ and therein offende God nothinge at al. So the Catholike Churche vnderstandeth Drinke ye al of this to be Christes Commaundement and of necessitie to be obserued but of Priestes onely I meane of necessitie and that when in the Sacrifice of the Churche is celebrated the memory of Christes deathe whiche in that degree be the successours of the Apostles to whom that commaundement was specially geuen when they were consecrated priestes of the Newe Testament who so did drinke in deede as S. Marke witnesseth Et biberunt ex eo omnes and they dranke al of it To these onely and to none other the 55 Catholike Church hathe euer referred the necessitie of that commaundement Els if the necessitie of it shoulde perteine to al and because Christe sayde Drinke ye al of this if al of euery state and condition ought to drinke of this Cuppe of necessitie howe is it come to passe that our aduersaries them selues who pretende so streighte a conscience herein keepe from it infantes and yonge children vntil they come to good yeeres of discretion specially where as the Custome of the Primitiue Churche was that they also shoulde be partakers of this Sacrament as it may plainely be seene in S. Dionyse Cyprian Augustine Innocentius Zosimus and other auncient Fathers what better reason haue they to keepe the infantes from the Cuppe then the Anabaptistes haue to keepe them from their Baptisme If they allege their impotencie of remembringe the Lordes deathe the Anabaptistes wil likewise allege their impotencie of receiuinge and vnderstandinge doctrine that Christes Institution in this behalfe seemeth to require Thus the aduersaries of the Churche them selues doo agnise that the vse of the Cuppe in the Sacrament perteineth not to al of necessitie So haue they neither godly charitie to ioyne with the Churche neither sufficient reason to impugne the Churche The B. of Sarisburie The best defence to colour disobedience is to improue Goddes Commaundement Therefore saithe M. Hardinge The halfe Communion is no breache of Christes Institution For Christe neuer commaunded that the whole Communion shoulde be ministred vnto the people in bothe kindes And that saith he the Churche knoweth better then Luther or Cranmere or suche others What so euer ordinary lighte the Churche hath she hathe it not of hir selfe but of Goddes holy Woorde that is a lanterne vnto hir feete And it is no Christian modestie to make suche boastes of the gyftes of God Goddes holy Spirite bloweth where it thinketh good Daniel alone sawe the innocencie of Susanna the Iudges and Elders sawe it not Paphnutius alone was hearde againste al the rest of the Nicene Councel S. Hierome alone is receiued against al the whole Councel of Chalcedon And for as muche as M. Hardinge deliteth him selfe with odious comparisons without cause why might not a man likewise saye The Primitiue Church in the time of the Apostles and other Catholike Doctours and olde Councels that ministred the whole Sacrament vnto the people in Bothe kindes vnderstoode Christes Institution as wel as did afterwarde the Councel of Constance in whiche Councel holden fouretéene hundred yéeres after Christe and more it was determined that the Laitie shoulde contente them selues onely with the halfe Communion in One Kinde But therefore hath God geuen his holy Scriptures that the Churche shoulde be directed and neuer erre And S. Augustine saithe Dominus semper veraciter iudicat Ecclesiastici autem Iudices sicut homines plaerunque falluntur The Lorde alwaies iudgeth truely but the Ecclesiastical Iudges for that they be men are oftentimes deceiued The examples of killinge swearinge pullinge out of eyes eatinge of bloude and strangled thinges that are here brought in stande more for a countenance then for proufe of the mater Touchinge the firste God saithe vnto the priuate man Thou shalt not kil but vnto the Magistrate he saithe Thine eye shal not spare Thou shalt not suffer the wicked sorcerer to liue This case was neuer doubteful or if it were let M. Hardinge shewe in what Councel it was determined Touchinge Oathes it is forbidden that any shal sweare vnaduisedly or without iust cause so to abuse the name of God But otherwise to sweare before a Iudge in the way of Iudgement Iustice and Trueth God him selfe hath commaunded The pullinge out of the eye is an allegorie wherein by a figure or manner of speache one thinge is conceiued of an other and Christes meaninge is that who so wil followe him
must correcte S. Hierome that saithe The lordes Supper must be common to al And likewise Chrysostome that saith In the holy Mysteries there is no difference betweene the Priest and the People For it is nowe otherwise agréeed that the Lordes Supper may not be Common vnto al and that in the Mysteries there must be a difference betwéene the Priest and the People The obiection that is made of keepinge children from the Communion is but childishe and nothinge to the mater For in so dooinge we diuide not the Mysteries nor breake any parte of Christes Institution no more then when by order of Excommunication we remoue the wicked from the whole vse of the Sacrament For notwithstandinge it appeare by S. Augustine S. Cyprian and others that Infantes in the Primitiue Churche in sundrie places were admitted to the holy Communion yet afterwarde vpon good aduise they were iustly remoued from it bicause that beinge in that age they were not thought hable to examine and proue them selfes accordinge to the doctrine of S. Paule and so to eate of that Breade and to drinke of that Cuppe In like sorte in the lawe of Moses notwithstandinge al menchildren were commaunded to be Circumcised yet none were admitted to eate the Passeouer but onely suche as coulde demaund what it meante The Churche saithe M. Hardinge is the interpreter of Gods minde The Churche knoweth that this was not Christes Insttrution Uerily if the Churche knowe it nowe at laste she hath beene longe in learninge this lesson For the olde Catholike Churche as it is wel knowen tooke it farre otherwise and that folowinge the plaine woordes of God whereby Gods ordinary way is to reuele his minde and bicause Christe ministred vnto his Disciples in Bothe kindes and commaunded them to doo the same therefore that Churche vnderstoode him euen as his woordes sounded and ministred vnto the people the whole Communion in Bothe Kindes Nowe whereas M. Hardinge saithe The Churche of Rome of late yeeres hath more secrete intelligence of Goddes mynde then the elder Churche had any time before me thinketh he imagineth Christe thus to saye to his Apostles Doo the same to others that ye haue seene me doo to you For a time it shal be lawful after it shal not be lawful Nowe it is my Institution the time shal come when it shal be no lenger my Institution After fourteene hundred yeeres there shal be a certaine Councel of fiue hundred Bishops and eight hundred Monkes and Friers there shal be terrible contention whether the Pope be aboue the Councel or the Councel aboue the Pope One Pope shal be deposed an other shal be erected againste hâ—m and so two Popes at one time â—hone shal excommunicate and curse and seeke al meanes to depose the other Kinges and Princes shal be in partes The whole worlde shal be troubled Thâ—â— shal these meters be concluded That I commâ—unde they shal breake that I bynde they shal loose Oâ—lesse M. Hardinge geue suche exposition to Christâ—s woordes he cannot be greatly relieued by them Thus haue we reason sufficient to open the errour of M. Hardinges Churche and godly charitie to ioyne with the olde Catholike Churche of the Apostles and holy Fathers whiche we doubte not was the Churche of God M. Hardinge The .11 Diuision And although herein we coulde be content Infantes not to be spoken of â–ª yet it may easily be proued that the Communion vnder bothe kindes hathe not euer beene general And as we doo not condemne it but confesse it might be restored againe by the authoritie of the Churche lawfully assembled in a general Councel vpon mature deliberation before had and a holsome remedie againste the inconueniences thereof prouided euen so are we hable to shewe good authoritie for the defence of the one kinde no we vsed in the Churche The B. of Sarisburie M. Hardinge woulde haue vs put Gods woorde to dayeinge and none otherwise to be obedient to Christes commaundement then if a few Bishops geathered at Trident shal allowe it But we may answeare suche a Councel as kinge Agesilaus sometime answeared the Maâ—edonians through whose countrey he desired to haue passage againste his enemies For when they had sente him woorde that the mater was greate and that therefore they woulde wel consider of it Let them consider sâ—ide he whâ—le they list but in the meane time I wil passe through If the Councel vpâ—n aduise wil restore againe the whole Communion why then dooth Pope Leo cal it The Heresie of the â—reekes and of the Bohâ—mians Or why dooth Gerson in title his booke Conâ—â—a Haâ—esim Communicandi Laicos sub vtraque specie against the Heresie of 〈◊〉 the â—oye people vnder Bothe Kindes I trowe Councelles be not called to restore the worlde to Heresies The greate inconueniences that M. Hardinge woulde haue a general Councel to make prouisees for are noted by Gerson the greatest Promoter of the Councel of Constance and are these The liquoure mought be sheadde It cannot be caried about without daunger In winter it woulde soone sower and turne to Uineger In Sommer it woulde putrifie and bréede woormes It woulde be lothesome for men to drinke In some Countreis it is harde to be gotten The laye people shoulde touche the Cuppe Some of them haue Beardes some haue Palsies The dignitie of the priest and laye man shoulde be al one These and other like inconueniences are suche as Christe and his Apostles neuer knewe yet the Councel that is nowe holden at Trident vpon mature and solemne deliberation hath pronounced and published If any man wil saye that these be not iust causes why the people shoulde stande content with the Halfe Communion accursed be he And notwithstandinge the Bishoppes in that Councel haue already yelded that certaine Countries and Kingedomes may vse the whole Communion accordinge to Christes Institution yet haue they added so fonde conditions vnto the same that al men may sée they sitte there onely for a countenaunce to mocke the worlde M. Hardinge The .12 Diuision And bicause M. Iuel beareth the worlde in hande nothinge can be brought for it of our side some places I wel â—llege here that seeme to me very euidently to proue that the vse of bothe kindes hath noâ— alwaies beene thought necessarie to al persons and that the Communion vnder one kinde hath beene practised and holden for good within the sixe hundred yeeres after Christe that he woulde so faine â—inde vs vnto Here may be alleged first thâ—example of our Lorde him selfe out of the .xxiiij. Chapter of S. Luke whiche is spoken of before where it is declared that he gaue the Sacrament vnto the two Disciples at Emaus vnder the forme of Bread onely whiche place ought to haue the more weight of authoritie in a Catholike mans iudgement bicause it is brought by the Councel of Constance and also by the Councel of Basile for proufe of the Communion vnder one kinde That it was the Sacrament the auncient
seorsum Calicis commendatio memoratur VVhere as some deliuer to the people the Sacrament dipte for the ful and whole Communion they haue not receiued this testimonie pronounced out of the Gospel where our Lorde gaue his Bodie and his Bloude For the geuing of the Breâ—d is recorded aparte by it selfe and the geuinge of the Cuppe aparte likewise by it selfe And where as some afterwarde in the time of Vitellianus woulde haue brought in againe this abrogated custome it was in like manner condemned and abolished In tertio Concilio Braccarensi Can. 1. The B. of Sarisburie There haue béene many great abuses aboute the holy Mysteries not onely of late yéeres in the Churche of Rome whereof we iustly complaine but also in the primitiue Churche euen from the Apostles time For some there were that ministred in water onely some that ministred milke in steede of Wine some brused grapes into the Cuppe and so ministred some ministred Breade and Cheese together some dipte the Sacrament of Christes Bodie in the Sacrament of his Bloud But neither this folie whereof Iulius speaketh nor any other like olde folie was euer renewed by any of vs. In déede M. Hardinge and al the reste of that side haue vsed to breake the Breade and to dippe the thirde parte of it into the Wine and for the same haue diuised a solemnâ— Mysterie For some of them say it signifieth Christes risinge from the deade some the faithful that be yet aliue some others the Blissed that be in Heauen And yet M. Hardinge knoweth that Iulius calleth it a Schismatical ambition and a practise contrary to the Apostles Doctrine We bothe herein and in al other cases like followe onely Christes Institution who as the Euangelistes haue written and as Iulius also recordeth first gaue the Breade aparte and afterwarde the Wine likewise aparte and saide not onely Eate this but also by expresse woordes Drinke this Yet Iâ—o saithe that for daunger of sheddinge sometimes the Breade is dipte into the Cuppe and so deliuered to the people This Iulius here alleged standeth fully of our side and therefore I maruel that M. Hardinge woulde séeke comforte at his hande For where he saieth Porâ—igunt Eucharistiam populis they deliuer the Sacrament vnto the people he importeth a Communion where he reproueth the errour of dippinge and rectiâ—ieth the same by Christes Institution and commaundeth Bothe Kindes to be geuen aparte he signifieth the whole Communion expressely in Both Kindes and so quite ouerthroweth what so euer M. Hardinge hath hitherto builte M. Hardinge The .28 Diuision Nowe I referre me to the iudgement of the Reader of what opinion so euer he be whether for proufe of the Communion vnder one Kinde we haue any woorde sentence or clause at al or no and whether these woordes of M. Iuel in his Sermon be true or no where he saithe thus It vvas vsed throughout the vvhole Catholike Church sixe hundred yeeres after Christes ascension vnder Bothe Kindes vvithout exception That it was so vsed yea sixe hundred yeeres and longe after we denie not but that it was so alwaies and in euery place vsed and without exception that wee denie and vpon what groundes wee doo it let M. Iuel him selfe be iudge If some of our allegations may be with violence wrested from our purpose verely a great number of them cannot the authoritie of the auncient Fathers who wrote them remaining inuiolated Whereof it followeth that after the iudgement of these Fathers where as Christe instituted this Blessed Sacrament and commaunded it to be celebrated and receiued in remembrance of his Death 62 he gaue no necessarie commaundement either for the one or for bothe kindes biside and without the celebration of the sacrifice but lefte that to the determination of the Churche â–ª Nowe that the Churche for thâ—â—â—idinge of vnreuerence periles offences and other vveightie and important causes hath decreed it in twoo general Councels to be receiued of the laye people in one Kinde onely we thinke it good with al humblenesse to submitte our selues to the Church herein whiche Churche Christe commaundeth to be hearde and obeyed sayeinge He that heareth not the Churche let him be to thee as a Heathen and as a Publican In doeinge whereof we weigh aduisedly with our selues the horrible daunger that remayneth for them who be authours of schisme and breakers of vnitie The B. of Sarisburie Good Christian Reader now that M. Harding hath said so much as he is hable it behooueth thée as thou wilt iudge indifferently betwéene vs bothe so to consider and marke wel the very state and issue of the mater wherein the whole question lieth The negatiue of our side whiche so muche troubleth him is this That for the space of sixe hundred yeeres after Christe it can not be founde in any old Doctour or Councel that euer the holy Communion vvas ministred to the people in the Church or any open assemblie in One Kinde onely as it is novve ministred in the Churche of Rome The issue therefore of the whole mater betwéene vs standeth vpon the order and vsage of the Churche M. Hardinge for proufe hereof hath brought certaine particular examples of Drouthe Infirmities Sicknesse Age Ineuitable Necessities Impossibilities and Weakenes of nature Uerely good Reader I lookte for other proufes at M. Hardinges handes For al these other like thinges I knew before He hath alleged Christes Breakinge of Bread at Emaus the allegation wherof to this purpose one of his owne Doctours saieth is méere folie He hath alleged twoo Wemen thrée Sicke Folke in their death beddes Personnes Excommunicate Infantes Phrenetiques and Madde Menne He allegeth Naptkins Cheastes Chambers Mountaines and Wildernesse and for further proufe hath brought Coniectures Gheasses Lies and Fables He allegeth abuses that longe sithence haue beene condemned He allegeth Scriptures Doctours and Councels plainely and directly againste him selfe He is learned and hath reade muche he is eloquent and canne vtter muche yea he is hable to make nothinge to appeare somewhat and a little to séeme much He hath had good conference with as many as he thought meete either within this Realme or without He hath seene what so euer hath beene written by Coclaeus Eckius Pigghius Hofmeister Michael Vaehe Hosius Staphylus and suche other of that sorte He hath had fiue whole yeeres and more to order and digeste his Booke It toucheth him very neere that any man shoulde be so bolde to say They haue defrauded the people of halfe the Sacrament and yet can allege nothinge for it He sheweth him selfe muche offended and therefore spareth not his familiar termes Heretiques Schismatiques Aduersaries of the Churche Goddes Enemies and suche like Yet hauinge so muche learninge so muche eloquence so much conference so muche studie so muche leasure beinge so affected and so offended yet hath he not hitherto brought one woorde either of auncient Councel or of olde Doctour to prooue that thinge that is
denied that is that the Sacramente vvas euer Ministred vnto the people in one Kinde Openly in any Congregation or in the open order and vsage of any Churche Yet were there Churches then erected yet were there Priestes and people then yet was the holy Ministration then openly vsed in forme and order and learned men to recorde the same Al this not withstandinge M. Hardinge hath hitherto founde nothinge in the open Ministration in the Congregation and assemblie of the people whereby to prooue his Halfe Communion Wherfore there is no cause yet shewed to the contrary but M. Iuel may say nowe as he truly before saide in his Sermon The vvhole Communion vvas vsed throughout the vvhole Catholique Churche vnder Bothe Kindes sixe hundred yeeres after Christes Ascension in al Congregations and Churches vvithout exception But Christe hathe leaâ—te these maters to the discretion and determination of the Churche By what recorde may that appeare M. Hardinges woorde is no Charter Or if it be true where did the Churche euer so determine of it within the compasse of sixe hundred yeeres S. Augustine in this case is very reasonable his woordes be these Vbi authoritas deficit ibi consuetudo Maiorum pro lege tenenda est Where authoritie faileth there the Custome of our Elders muste holde for a Lawe But hauinge Goddes Woorde and Christes Institution we wante no authoritie The authoritie of the Church is greate I graunte but the causes that moued the Church of Rome to breake Christes Institution as the keapinge of the VVine Beardes and Palsies and suche like are not greate Not withstandinge M. Hardinge enlarge them muche and cal them Importante and vveightie causes The two Councels of Basile and Constance where this mater was firste concluded as they were at the leaste fourtene hundred yéeres after Christe and therefore not to be alleged in this case againste may assertion so the authoritie of them bothe â—angeth yet in question For the Thomistes say the Councel of Basile came vnlawfully togeather and that therefore al their determinations were in vaine And Pigghius saithe the other Councel of Constance concluded againste Nature againste the Scriptures againste Antiquitie and againste the Faithe of the Churche These be the twoo Councels that M. Hardinge woulde haue vs yeelde vnto VVe are bounde to heare the Churche saith M. Hardinge But much more are we bounde to heare God This saieing of S. Cyprian is woorthy déepely to be noted Non iungitur Ecclesiae qui ab Euangelio separatur He hath no felowship with the Churche that is diuided from the Gospel And likewise writinge against certaine that abused the Cuppe of Christe Ministringe therein Water in stéede of Wine he geueth this lesson to al Bishoppes and others toutchinge the Reformation of the Churche Religioni nostrae coÌ„gruit timori ipsi loco officio Sacerdotij nostri custodire Traditionis Dominicae veritatem quod prius apud quosdam videtur erratum Domino monente corrigere vt cùm in claritate sua Maiestate Coelesti venire coeperit inueniat nos tenere quod monuit obseruare quod docuit facere quod fecit It behoueth the Religion that we professe and our reuerence towardes God and the very place and office of our Priesthoode to keepe the trueth of the Lordes Tradition and by the Lordes aduertisement to correcte that thinge that by certaine hath beene amisse that when he shal come in his glorie and Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did M. Hardinge The .29 Diuision Nowe for answeare to M. Iuelles place alleged out of Gelasius whiche is the chiefe that he and al other the aduersaries of the Churche haue to bringe for their purpose in this pointe this muche may be saide Firste that he allegeth Gelasius vntruely makinge him to sounde in Englishe otherwise then he doothe in Latine M. Iuels woordes be theâ—e Gelasius an olde Father of the Churche and a Bishop of Rome saithe that to Minister the Communion vnder one Kinde is open Sacrilege But where saithe Gelasius so This is no syncere handlinge of the mater And bicause he knewe the woordes of that Father imported not so muche guilefully he reciteth them in Latine and dothe not Englishe them whiche he woulde not haue omitted if they had so plainely made for his purpose The woordes of Gelasius be these Diuisio vnius eâ—usdemque Mysterij sine grandi sacrilegio non potest peruenire The Diuision of one and the same Mysterie can not come without great sacrilege Of these woordes he cannot conclude Gelasius to say that to minister the Communion vnder one kinde is open sacrilege Gelasius rebuketh and abhorreth the diuision of that highe Mysterie whiche vnder one forme and vnder bothe is vnum idemque One and the same not one vnder the forme of Breade and another vnder the forme of VVine not one in respecte of the Bodie and an other in respecte of the Bloude but vnum idemque one and the selfe same The woordes afore recited be taken out of a fragment of a Canon of Gelasius whiche is thus as we finde in Gratian. Comperimus autem quod quidam sumpta tantum Corporis sacri portione a calice sacrati cruoris abstineant Qui procul dubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire VVhiche may thus be Englished But we haue founde that some hauinge receiued onely the portion VVherein is the holy bodie absâ—eine from the Cuppe of the sacred Bloude who without doubte for as muche as I know not with what supersitition they be taught to be tied either let them receiue the whole Sacramentes or let them be keapte from the whole bicause the diuision of one and the same Mysterie can not come without greate sacrilege Here mighte be saide to M. Iuel â–ª she we vs the whole Epistle of Gelasius from whence this fragment is taken that we may weigh the circumstance and the causes why he wrote it conferringe that goeth before and that followeth and we wil frame you a reasonable answeare But it is not extant and therefore your argument in that respecte is of lesse force â—he B. of Sarisburie Neither are we the aduersaries of the Churche nor Gelasius the chiefest that we bringe for our purpose We follow Christe as he hath commaunded vs whome it became Gelasius also to followe But it is a worlde to sée into howe many faces and fashions M. Harding is faine to turne him selfe to auoide this authoritie of Gelasius He leaueth the whole route of his owne companie and is gladde to renne alone He expoundeth Gelasius by Leo as though they wrote bothe of one thinge And yet others of his owne side say that Leo wrote of Heretiques and Gelasius of Catholikes Leo
of the people Gelasius of the Priestes He complaineth that the reste of Gelasius is not to be founde as though it were suppreste by some of vs and yet it is thought the Pope hath it whole in his Librarie He diuiseth newe causes of vnitie of the Mysterie suche as Gelasius neuer knewe He concludeth at the laste that this breache of Christes Institution and Ministration vnder One Kinde that is nowe vniuersally vsed in the Churche of Rome was firste brought in and practised by the Manichees whiche were in olde time wicked and horrible Heretiques He saithe I haue guilefully alleged Gelasius and to the intent it mighte the sooner appeare he hath noted it specially in the Margin But if M. Hardinge himselfe had meante no guile he woulde haue shewed plainely wherein I haue béene guileful or what I might haue gotten by this guile or what aduantage I mighte haue loste by plainer dealinge For guile without cause is meere â—olie and no guile But I recited the woordes in Latine and had forgotten to Englishe them Nowe surely that is but a simple guile and might wel haue béene spared out of the Margin But my woordes be these Gelasius saithe that to Minister the Sacrament in one Kinde is open Sacrilege And what guile canne he finde herein This woorde Sacrilege and the refusinge of the Cuppe are bothe specially named by Gelasius There remaine onely these woordes To minister the Sacrament and there saithe M. Hardinge lieth the guile How be it therein as it shal wel appeare I say nothinge but that Gelasius saithe and M. Hardinge him selfe woulde haue him say For thus saithe Gelasius The diuision of the Mysterie whereby he meaneth the Sacrament is Sacrilege But the Priest that Ministreth in One Kinde diuideth the Mysterie Ergo the Priest that Ministreth in One Kinde committeth Sacrilege This argument is perfite and formal founded vpon Gelasius woordes I trowe this is no guileful dealinge The vnitie of the Mysterie that M. Hardinge hath here fantasied that either parte is in other and therefore harpeth so often as it were by reportes vpon these woordes Vnum idem is but his owne voluntarie He is not hable to allege either Gelasius or any other olde Father that euer expounded Vnum and Idem in that sorte He calleth it one Mysterie as Hugo Cardinalâ—s saith although otherwise a very grosse writer Propter vnitatem Institutionis For the vnitie of the Institution and for that the Breade and Wine beinge sundrie portions haue bothe relation vnto one Christe and for that cause by S. Hieromes iudgement S. Paule saithe vna fides vnum Baptisma one Faithe one Baptisme And for that also that beinge as I saide two sundrie portions yet they make not two sundrie Sacramentes but one onely Sacrament And therefore Durandus a late writer seemeth to say wel In multis locis communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is saith he with the whole Sacrament Of whiche woordes the Reader be he neuer so simple may easely geather that the Communion in One Kinde is but the Halfe Sacrament and so the diuision of one Mysterie and so further the selfe same thinge that Gelasius calleth Sacrilege M. Hardinge The .30 Diuision But for auoidinge that our aduersaries woulde hereof conclude it is to be vnderstanded that this Canon speaketh against the Heretiques named Manichaei who in the time of Leo the first abouâ—â— fourtie yeeres before Gelasius wente aboute to spreade their Heresie in Rome and in the partes of Italy Their Heretical opinion was that Christe tooke not our fleashe and Bloude but that he had a phantastical bodie and died not ne rose againe truely and in deede but by way of phantasie And therefore at the Communion they absteined from the Cuppe and the better to cloke their Heresie came to receiue the Sacrament in the forme of Breade with other Catholike people Against whome Leo saithe thus Abdicant enim se Sacramento salutis nostrae c. They driue them selues away from the Sacrament of our Saluation And as they denie that Christe our Lorde was borne in trueth of our fleashe so they beleue not that he died and rose againe truly And for this cause they condemne the day of our Saluation and gladnes that is the Sonneday to be their sadde fastinge day And where as to cloke their infidelitie they dare to be at our mysteries they temper them selues so in the Communion of the Sacramentes as in the meane time they may the more safely keepe them priuie VVith vnwoorthie mouthe they receiue Christes Bodie but to drinke the Bloude of our Redemption vtterly they wil none of it VVhiche thinge we woulde aduertise your holines of that bothe such men may be manifested by these tokens vnto you and also that they whose Diuilishe simulation and faininge is founde beinge brought to light and bewraied of the felowship of Saintes may be thrust out of the Churche by Priestly authoritie Thus farre be Leo his woordes Gelasius that succeded fourtie yeeres after Leo imployed no lesse diligence then he did vtterly to vanquishe and abolishe that horrible Heresie Of whome Platina writeth that he banished so many Manichees as were founde at Rome and there openly burned their bookes And bicause this heresie should none els where take roote and springe he wrote an Epistle to Maioricus and Ioannes two Bishoppes amongst other thinges warninge them of the same Out of whiche Epistle this fragment onely is taken whereby he dothe bothe briefely shew what the Manichees did for clokinge of their infidelitie as Leo saithe and also in as muche as their opinion was that Christes Bodie had not very Bloude as beinge phantastical onely and therefore superstitiously absteined from the Cuppe of that holy Bloude geueth charge and commaundement that either forsakinge their Heresie they receiue the whole Sacramentes to witte vnder Bothe Kindes or that they be keapte from them wholy Here the woordes of Leo afore mentioned and this Canon of Gelasius conferred together specially the storie of that time knowen it may soone appeare to any man of iudgement against whome this fragment of Gelasius was written Verely not against the Church for ministringe the Communion vnder one Kinde but against the detestable Manichees who goeinge aboute to diuide the Mysterie of the Bodie and Bloud of Christe denieynge him to haue taken very fleashe and Bloude so much as in them laye loosed Christ whereof S. Iohn speaketh and woulde haue made frustrate the whole woorke of our Redemption The B. of Sarisburie To auoide the inconuenience growinge of this authoritie M. Hardinge is driuen to auoide the companie of Pigghius Hosius Tapper D. Cole and al others his fellowes of that side and to say that Gelasius wrote this decrée againste the Manichées notwithstandinge al they say he wrote it againste certaine superstitious Priestes D. Cole referreth him selfe vnto
cause emonge the wise nor hindreth ours If wée be no members of the Churche that wishe al the people euery where to vnderstande what they Praie to ioyne their hartes togeather and to be lifted vp vnto God what then be they that wishe al the Churche to be drowned in ignorance and the people to know nothinge If S. Paule were now aliue he woulde answeare him as sometime he answeared Elymas For certainely he him selfe knoweth That he wilfully peruerteth the manifest way of the Lorde M. Hardinge The .15 Diuision That Emperour had dominion ouer some Nations that vnderstoode not the Greeke commonly Yet no man can tel of any Constitution that euer he made for Seruice there to be had in their Vulgare and Barbarous tongue So many Nations hauinge beene conuerted to the Faith the common people whereof vnderstoode neither Greeke nor Latine if the hauinge of the Seruice in their Vulgare tongue had beene thought necessary to their Saluation The Fathers that stickte not to bestow their Bloud for their Flockes woulde not haue spared that smal paine and trauaile to put their Seruice in Vulgare tongues If it had beene necessary it had been doone if it had beene doone it had beene mentioned by one or other It appearâ—th by Arnobius vpon the Psalmes by Epiphanius writinge against Heresies and by S. Augustine in his Bookes De Doctrina Christiana that by accompte of the antiquitie there were 72. tongues in the worlde Cicero saithe that they be in number infinitie Of them al 78. neither M. Iuel nor any one of his side is able to shew that the Publike Seruice of the Churche in any Nation was euer for the space of sixe hundred yeeres after Christe in any other then in Greeke and Latine The B. of Sarisburie Arnobius S. Augustine and Epiphanius saye there be thréescore and twelue sundrie Languages in the worlde Cicero saith they be infinite Here must I note by the way that Ciceroes woordes wel alleged doo vtterly confounde M. Hardinges Doctrine of hearing that thinge that the hearers vnderstande not in suche sorte as he mainteineth the hearinge of Masse For thus he saithe In his linguis quas non intelligimus quae sunt innumerabiles surdi profectò sumus In those tongues that wee vnderstande not which be innumerable certainely wee be deafe By which woordes M. Hardinge might perceiue that the simple people hearing him at his Masse is starke deafe and heareth nothinge Yet saithe M. Hardinge is not M. Iuel hable to shew that euer the Publique Seruice was in any other tongue then in Greeke or Latin And thus beinge required by mée to shew any one example that the people had their Common Seruice in a strange tongue and as it appeareth not hable to shew any he altereth cunningly the whole case and willeth mée to shew Which thinge notwithstandinge I might iustely refuse to doo by the order of any Schooles yet am I wel contente to yéelde to his request bothe for the goodnesse and pregnancie of the cause and also specially good Christian Reader for the better contentation of thy minde not doubtinge but of thée selfe thou wilte be hable to finde some distrust and wante in M. Hardinges side who notwithstandinge so many woordes and so greate vauntes yet is hable to shew nothinge And to auoide multitude of woordes the case beinge plaine Eckius saithe The Indians had their Seruice in the Indian tongue Durandus saithe The Iewes that were Christened had their Seruice in the Hebrew tongue Yet was neither of these tongues either Greeke or Latine Nicolaus Lyra and Thomas of Aquine saye The Common Seruice in the Primitiue Churche was in the Common Vulgare tongue By these few it may appeare it was but a brauerie that M. Hardinge saide Neither M. Iuel nor any one of that side is hable to shew that the Publique Seruice was in any other tongue then in Greeke or Latine For it is easy to be shewed euen by the Doctours of his owne side But what if Doctour Hardinge him selfe haue in plaine woordes confessed the same Although he haue wantonly denied Christe yet I trow he wil not denie him selfe Consider good Reader his owne woordes hereafter folowing in this selfe same Article But S. Paule say they requireth that the people geue assent and conforme them selfe vnto the Priest by ansvvearinge Amen to his praier made in the congregation Herevnto M. Hardinge answeareth thus Verily in the Primitiue Churche this vvas necessary vvhen the faith vvas a learninge and therefore the praiers vvere made then in a coÌ„mon toÌ„gue knovveÌ„ to the people What can there be more plainely spoken Here M. Hardinge not onely confesseth that the Common Praiers were pronounced in a Common tongue knowen to the people but also further saith the same at that time was necessary and auoucheth it with his warrant Verily Now quite contrary as a man that had vtterly forgotten him selfe he saith The Common Seruice was neuer saide but either in the Gréeke tongue or in the Latine and therein he offreth stoutely to stande against M. Iuel and al others of this side Whiche thing is easy for him to doo séeing he dareth to stande so stoutely against him selfe Uerily his sayeinges cannot stande bothe togeather If he be true in the one in the other he must néedes be false Yet good Christian Reader for thy better satisfaction it may please thee to know that in the Primitiue Churche the Common Seruice was not ministred by one man alone but by the Priest and whole Congregation altogeather as may appeare by the general consent of the olde Fathers Clemens Alexandrinus saith In orationibus veluti vnam vocem habent Communem vnam mentem In the Common praiers they haue al as it were one voice and one minde S. Chrysostome saith Not onely the Priest geueth thankes to God but also al the people And what doost thou maruel to see the Priest and people in the Praiers talke togeather And here to leaue S. Augustine S. Hierome S. Basile Nazianzenus Dionysius Ariopagita with many other like Fathers Isidorus describinge the order of the Churche in his time writeth thus Oporâ—es vt quando psallitur ab omnibus psallatur Et cùm oratur vt ab omnibus oretur cumque Lectio legitur facto silentio aequé audiatur à cunctis When they Singe they must Singe altogeather when they praie they must Praie altogeather and when the Lesson is readde silence beinge commaunded they must here altogeather It were very muche for M. Hardinge to say Al these thinges were doone in a learned tongue and that the Vulgare people in euery Countrie vnderstoode either the Greeke or the Latine Yet for that nothinge séemeth harde for him to say let vs sée what the olde Fathers wil reporte in that behalfe I haue already shewed by Theodoretus Sozomenus and S. Hierome that the Seruice was in the Syrian tongue Olde Father Origens woordes in my iudgement
Primitiue Churche this vvas necessary vvhen the Faithe vvas a learninge And therfore the Praiers vvere made then in a common tongue knovven to the people for cause of their further instruction VVho beinge of late conuerted to the Faithe and of Painimes made Christians had neede in al thinges to be taught But after that the Faithful people was multiplied and increaced in greate numbers and had beene so wel instructed in al pointes of Religion as by their owne accorde they conformed them selues to the Ministers at the Common Praiers in the Latine Churche the Seruice was set out in Latine and it was thought sufficient parte of the people in the Quier to answeare for the whole And this hath beene esteemed for a more expedite and conuenient order then if it were in the Vulgare tongue of euery Nation The B. of Sarisburie Who so wil mainteine an vntruthe ought to be circumspecte and to remember wel how his tales may stande togeather M. Hardinge a litle before wrote thus Cicero saith Tongues be in number infinite Of them al Neither M. Iuel nor any one of his side is hable to shew that the publique Seruice of the Churche in any Nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine Now contrarywise either of forgeatfulnesse what he hath saide before or of some other better aduise he saith thus Verily in the Primitiue Churche this was necessary when the Faithe was a learninge And therefore the praiers were made then in a Common tongue knowen to the people for cause of their further instruction By these woordes he vtterly ouerthroweth that he so confidently saide before and very wel confirmeth my assertion M. Iuel may now take his ease For M. Hardinge him selfe is hable to prooue against him selfe that in the Primitiue Churche the Seruice was ministred in the Common tongue and that he confirmeth for a veritie and saith It was necessary so to be and coulde not be otherwise These saieinges of M. Hardinges beinge directely contrary cannot possibly stande bothe togeather If the one be true the other of necessitie must néedes be false The reason that he geathereth in this place standeth vpon the diuersitie of times Then saith he the people vvas ignorant and needed of al thinges to be taught Novv they are instructed and vnderstande the Faithe and are increased in multitude Therefore it is better novv for expedition the Seruice be saide in a strange Language and that onely the Clerke make answeare to the priest in steede of the vvhole Congregation Thus saith M. Hardinge not by the authoritie of S. Ambrose S. Augustine S. Hierome S. Chrysostome or any other like olde Catholique Doctour but onely by warrant of late Doctours Thomas of Aquine and Nicolas Lyra the former of whiche twoo liued at the least twelue hundred yéeres after Christe His reason in shorte is thus The people novv is instructed ▪ Ergo They ought to haue their Seruice in a strange tongue If M. Hardinge minde to perswade the worlde he had neede to bringe other argumentes But what if the people be not instructed What if they know nothing no not the Articles of the Christian Faithe What if there be noman to instructe them What if the Priest be euen as is the people the blinde leade the blinde Yet I trowe M. Hardinge wil not alter his new Decrée but his strange Seruice must continue stil. Uerily the vnderstanding of God is the soule life of Gods Churche and as it was necessary at the first plantinge thereof so is it alwaies necessary for the continuance of the same S. Hilarie saith Ecclesiae in quibus verbum dei non vigilar naufragae fiunt The Churches wherein Goddes woorde is not watcheful suffer wrecke Neither did S. Paule say let this order holde for the time while the faithe is a learninge as M. Hardinge woulde haue him say but thus he saith Haec quae scribo Domini sunt mandata Omnia ad ae dificationem fiant The thinges that I write are the commaundementes of the Lorde Let al thinges be doone to edifie The edifieinge of the people whiche is the final cause hereof continueth stil therefore ought the vnderstandinge of the people which is the efficient cause hereof to continue stil. M. Hardinge The .29 Diuision I graunte they cannot say Amen to the blessinge or thankes geuinge of the Priest so wel as if they vnderstoode the Latine tongue perfitely Yet they geue assent to it and ratifie it in their hartes and doo conforme them selues vnto the Priest though not in special yet in general that is to witte though not in euery particular sentence of praise and thankes geuing or in euery seueral petition yet in the whole For if they come to Churche with a right and good intent as the simple doo no lesse then the learned their desier is to render vnto God glory praise and honour and to thanke him for benefites receiued and with al to obteine of him thinges behooueful for them in this life and in the life to come And without doubte this godly affection of their mindes is so acceptable to God as no vnderstandinge of woordes may be compared with it This requisite assent and conforminge of them selues to the Priest they declare by sundrie outwarde tokens and gestures as by standing vp at the Gospel and at the preface of the Masse by bowinge them selues downe and adoringe at the Sacrament by kneelinge at other times as vvhen pardon and mercie is humbly asked and by other like signes of deuotion in other partes of the Seruice The B. of Sarisburie Yet once againe M. Hardinge woulde make the worlde beléeue that the ignorant people vnderstandeth the Latine tongue although not perfitely and that they may in general geue their consent vnto what so euer the Priest saithe although they know not one woorde what he saieth And so betwéene S. Paule and M. Hardinge there appeareth a plaine contrarietie For S. Paule saith The vnlearned cannot say Amen to thy praier bicause he knoweth not what thou saiest Yes saithe M. Hardinge although he know not what thou saiest yet may he neuerthelesse say Amen But hereto he laieth his correction I graunt saith he they cannot say Amen to the blissing and thankes geuinge of the Priest So vvel as if they vnderstoode the Latine tongue O M. Hardinge who taught you thus to qualifie the peoples duties Why doo you thus openly deceiue your brethren Why teache you them to say Amen To edifie them selues to be thankeful and to conforme their hartes vnto God Nor so vvel but in woorse wise as you your selfe confesse then you know they are bounde to doo Your owne tongue confesseth against your selfe that you leade the people of God from the better vnto the woorse I know the humble affection and deuotion of the harte is more pretious before God then any vnderstanding or sounde of woordes For that in déede is the praieing
nullum ex his quae non intelligitis fructum facientes abibitis credo Nam quae vtilitas esse ex voce non intellecta potest Onlesse I speake that you maie plainely and clearely vnderstande but onely shewe me selfe to haue the gifte of tongues ye shal departe away hauinge no fruite of those thinges that ye vnderstande not For of a voice that ye know not what profite canne ye haue Againe he saithe Et vos nisi significantem sonum dederitis verba vento hoc est nemini facietis And you onles ye vtter a sounde with vnderstandinge ye shal speake to the winde that is to say ye shal speake to no Bodie And to passe by al others Nicolas Lyra saithe thus Si tu Sacerdos benedixeris spiritu id est absque hoc quod populus intelligat quid proficit populus simplex non intelligens If thou beinge the Prieste doo blisse with thy Sprite that is to saie if the people vnderstande thee not what profite hath the simple people thereby not vnderstandinge thee Therefore as M. Hardinge saithe M. Caluine in this pointe was a scorner so might he as wel haue saide S. Augustine S. Chrysostome Nicolas Lyra and others are al scorners If al praiers saithe M. Hardinge made in a strange tongue be a mockinge of God as Beza saithe then were the praiers vttered by Miracle in the primitiue Churche with tongue whiche the vtterers them selues vnderstoode not after the minde of Chrysostome a mockinge of God This exposition of Chrysostome is very strange and agreeth with fewe others and yet is the same here by M. Hardinge vntruely reported For Chrysostome saithe not that who so euer in the Primitiue Churche vttred the praiers with tongue vnderstoode not him selfe what he saide but plaine the contrary For thus he saithe Linguis loquens se ipsum aedificat quod quidem fieri non potest nisi quae loquatur norit He that speaketh with tongues profiteth him selfe whiche cannot be onles he vnderstande what he saieth And he addeth further Et hactenus quidem disputat de illis qui ea quae loquuntur intelligunt Hitherto S. Paule disputeth of them that vnderstande what they saye Hereby it is plaine that M. Hardinges general proposition is not generally true But others Chrysostome saithe there were that abused the gifte of tongues and knewe not them selues what they saide And whether this were a mockinge of God or no let M. Hardinge iudge Chrysostome saithe It was a Confusion of the Churche a bragginge and ostentation of them selues without consideration either of them selues or of others that suche a one was Simon Magus that suche were the Iewes that betraied them selues vnto the Diuel And S. Augustine compareth them vnto Owselles Pies and Rauens that crie and chatter they know not what Therefore I doubte not but M. Bezaes exposition wil stande bothe before God and also before any good Catholique Bishop M. Hardinge The .35 Diuision If our newe Maisters condemne the Latine Seruice in the Latine Churche for that the people vnderstande it not thereof must it folowe that the Englishe Seruice so muche of it as consisteth of Dauides Psaelmes whiche is the moste parte be also condemned The like may be saide of other Nations For howe many shal we finde not of the people onely but also of the beste learned men that vnderstande the meaninge of them in what tongue so euer they be set foorthe S. Hilarie compareth the Booke of Psalmes to a heape of keyes that be to open the doores of euery house of a greate Citie layed togeather Amonge whome it is harde to finde whiche keye serueth whiche locke and without the righte keye no doore can be opened S. Augustine likeneth the people of Aphrica singinge the Psalmes whiche they vnderstoode not to Owselles Popiniayes Rauens Pies and suche other byrdes whiche be taught to sounde they knowe not what and yet they vnderstoode the tonge they sange them in And therefore he exhorteth them to learne the meaninge of them at his preachinge least they shoulde singe not with humane reason as it is before recited but with voice onely as byrdes doo The B. of Sarisburie Al our mater is fully answeared and confuted For M. Harding hath called vs Newe Maisters euen with the same authoritie and spirite that Haman saide vnto kinge Darius The Iewes troubled his countrie and professed and vsed a Nevve Lavve Certainely our Doctrine is Christes Doctrine hath the Testimonie not onely of the Lawe the prophetes but also of the auncient Councels and Olde Fathers The greatest proufe for the Latine Seruice that M. Hardinge can finde standeth vpon the bare name of the Latine Churche And yet in that whole Churche this day there is not one nation that either speaketh or vnderstandeth the Latine Tongue Let M. Hardinge onely leaue his portuise and Latine Seruice then hath he no further cause to bragge of his Latine Churche For as it now fareth his Seruice taketh not name of his Churche but his Churche of his Seruice Uerily as it is meete the Seruice shoulde be in Latine in the Latine Churche so is it meete the Seruice should be in Englishe in the Englishe Churche We graunte the Psalmes be harde as it is alleged for the déepe senses and highe Mysteries and secrete prophecies of Christ and of his Churche therein conteined Bisides that M. Hardinge hath founde out a buntche of keies in S. Hilarie wherewith to shutte out al the people Not withstanding the right vse of keyes is rather to open then to shutte Chrysostome saithe Clauis est Verbum scientiae Scripturarum per quam aperitur hominibus ianua Veritatis The keie is the woorde of knowledge of the Scriptures by the whiche the gate of the Trueth is opened vnto men And Tertullian likewise saithe Clauis est interpretatio Legis The keye is the exposition of the Lawe And therefore Christe saithe Woe be vnto you ye Scribes and Pharisees that shutte vp the Kingedome of God before menne for ye enter not your selues neither suffer others that would enter And thus they doo saith Tertullian Docentes poâ—iùs praecepta doctrinas hominum Teachinge rather the Commaundementes and Doctrines of menne But if there be so many keyes bounde togeather what if M. Hardinge haue missed in his choise and haue taken one keye for an other His reason standeth thus The simple people vnderstandeth not the deepe meaninge of the Psalmes Ergo they vnderstande nothinge in the Psalmes By this keye M. Hardinge may happen to shutte out him selfe This is a false kinde of reasoninge whiche in the Schooles is called A secundum quid ad simpliciter For albeit the people vnderstande not al the highe Mysteries of the Scriptures yet it foloweth not that therfore they vnderstande nothinge in the Scriptures For in the Scriptures there is bothe Stronge meate for Menne and also Milke for Children And in the same saithe S. Gregorie
where he commaundeth al Bishoppes and Priestes to minister the Seruice with a lowdo voice geueth this reason withal Vt mentes audientium ad maiorem animi compunctionem ad reddendam Domino gloriam excitentur That the mindes of the hearers maie be stirred vp to more deuotion and to render praise vnto the Lorde And S. Basile saithe Tanquam ab vno ore vno corde Confessionis Psalmum offerunt Domino verba poenitentiae eorum quisque propriè ascribit sibi As it were from one mouthe and from one harte they offer vp vnto the Lorde the Psalme of Confession and the woordes of repentance euery of them applieth particularly vnto him selfe So likewise it is written in the Prologue before S. Augustine vpon the Psalmes Quomodo debiâ—è potest Deo psallere qui ignorat quid psallat Howe canne he singe dewly or deuoutely vnto God that knoweth not what he singeth It is thought by these not withstandinge M. Hardinges contrary and Priuate iudgement that the vnderstandinge of the Publique Seruice is no hinderance vnto deuotion and their authoritie in this case maie serue onlesse M. Hardinge wil condemne them altogeather as he doothe others for Newe Maisters M. Hardinge The .38 Diuision 89. The Nations that haue euer had their Seruice in the Vulgare Tongue the people thereof haue continewed in Schismes errours and certaine Iudaical obseruances so as they haue not beene rekened in the number of the Catholike Churche As the Christians of Moschouia of Armenia of Prester Iohn his lande in Ethiopia Bessarion askinge by waie of a question of the Greekes his countrie men what Churche that is againste the whiche Hel gates shal neuer preuaile answeareth him selfe and saithe Aut Latina aut Graeca est Ecclesia tertia enim dari non potest Siquidem aliae omnes haeresibus sunt plenae quas sancti Patres Generales Synodi condemnarunt Either it is the Latine or the Greeke Churche for there is no thirde that can be graunted For al other Churches be ful of Heresies whiche the holy Fathers and General Councels haue condemned Wherefore of these Churches no example ought to be taken for Seruice in the Vulgare Tongue as neither of the Churches of Russia and Morauia and certaine other to whome aboue sixe hundred yeeres paste it was graunted to haue the Masse in the Sclauons Tongue throughe special licence thereto obteined of the see Apostolike by Cyrillus and Methodius that firste conuerted them to the Faithe VVhiche manner of Seruice so many of them as be Catholike for good causes haue leafte and vsed the Latine as other Latine Churches doo Concerninge the reaste yet keepinge their Sclauone tongue biside other errours and defaultes for whiche they are not herein to be esteemed woorthy to be folowed we maye saie of them the woordes of Gregorie Nazianzene Priuilelegia paucorum non faciunt legem communem The Priuileges of a fewe make not a thinge lawful in common The B. of Sarisburie This argument seemeth to holde thus Seruice in the Vulgare Tongue is cause of Schismes and errours Ergo within sixe hundred yeeres after Christe it was ministred in some place in a tongue vnknowen vnto the people The force of this Conclusion is euident A very childe may soone see through it If the Antecedent were true then should the Iewes the Greekes and the Latines whiche euermore had their Seruice in the Uulgare Tongue for that cause haue béene ful of Schismes and errours S. Augustine S. Hierome other Fathers say that pride and wilfulnes of minde Tertullian saithe that Knowledge of Philosophie and affiance of learninge hath caused diuision and heresies in the Churche and therefore calleth the Philosophers the Patriarkes of Heretiques The Bishoppes in the Councel of Toledo saie thus Ignorantia est maâ—er omnium errorum Ignorance is the Mother of al errour But that the vnderstandinge of the Common Seruice was euer thought the cause of Schisme or errour in the Churche I thinke it was neuer either written or spoken by any olde Doctour either Gréeke or Latine or Iewe or Gentile Epiphanius reckeneth vp foure scoare sundrie Heresies that had beene before his time S. Augustine reckeneth foure scoare and niene Yet doo they not say that any one of al those Heresies euer sprange of vnderstandinge the Common Seruice No man woulde saie thus but M. Hardinge neither wil M. Hardinge thus say when faction and contention laide aparte he shal either saie that he knoweth or haue regarde to that he saithe Touchinge the Christians whiche be in infinite numbers in Moschouia Armenia Ethiopia and els where whome vpon very shorte aduise he hath condemned altogeather for Schismatiques if he woulde haue credite geuen vnto his tale it woulde haue behooued him bothe to haue declared their particular errours and Heresies and also substantially to haue prooued that their vulgare Seruice gaue occasion vnto the same The Christians of Russia and Morauia saithe M. Hardinge afterwarde vpon good causes receiued the Latine Seruice How be it of al these good causes he vttereth none But after Cyrillus and Methodius by longe preachinge and greate paines had conuerted them to the Faithe of Christe and for the better continuance of that they had begonne were desirous that the people so conuerted mighte haue their Common Seruice in their mother tongue and the mater stoode in suspence at Rome in the Consistorie before the Bishop there and his Cardinalles a voice was hearde by an Angel from Heauen Omnis Spiritus laudet Dominum omnis lingua confiteatur ei Let euery spirite prayse the Lorde and let euery tongue make confession vnto him By this storie it appeareth the Angel of God from heauen was authour that these Nations shoulde haue their Seruice in their Common Tongue Nowe if M. Hardinge be able to shewe that either Euangeliste or Angel or voice from heauen euer willed them to leaue their owne natural speache and to vse the Latine then may he say they had good causes so to doo Bessarions authoritie in this case cannot seeme great bothe for other sundrie causes whiche I leaue and also for that he liued at the least fouretiene hundred yéeres after Christ and beinge out of his owne countrie and created Cardinal and Bishop of Tusculum he manifestly flattered the Bishop of Rome M. Hardinge The .39 Diuision Wherefore to conclude seeing 90 in sixe hundred yeeres after Christ the Seruice of the Churche was not in any other then in the Greeke and Latine tongue for that any man is hable to shewe by good proufe and the same not vnderstanded of al people seeinge the auctorities by M. Iuel alleged importe no necessary argument nor directe commaundement of the Vulgare Tongue but onely of plaine and open pronouncinge and that where the tongue of the Seruice was vnderstanded seeinge the Churche of the Englishe Nation had their Seruice in the Latine tongue to them vnknowen wel neare a thousande
of Rome in the highest state of the Churche as Athanasius with al the Fathers of that Alexandrine Councel recordeth If this I saye be true then is it easely seene vpon howe good grounde this doctrine standeth whereby it is affirmed that the Bishop of Rome his primacie hath his force by Goddes Lawe and not onely by mans Lawe muche lesse by vniuste vsurpation The Scriptures by whiche as wel these as al other holy and learned Fathers were leadde to acknowlege and confesse the Primacie of Peter and his successours were partely suche as Anacletus and Gregorie here allegeth and Cyprian meaneth as it appeareth by his thirde treatise De simplicitate praelatorum and sundry moe of the Newe Testament as to the learned is knowen of whiche to treate here largely and piâ—hâ—hely as the weight of the matter requireth at this time I haue no leysure neither if I had yet might I conueniently performe it in this treatise whiche othervvise vvil amounte to a sufficient bignesse and that matter throughly handled wil â—il a right great volume VVherefore referringe the readers to the credite of these woorthy Fathers who so vnderstâ—â—de the Scriptures as thereof they were perswaded the primacie to be attributed to Peters successour by â—od him selfe I wil proceede keepinge my prefixed order Where at the preeminence of power and auctoritie whiche to the Bishop of Rome by special and singular priuilege God hath graunted is commended to the worlde by many and sundrie Councelles for auoidinge of tediousnesse I wil rehearse the testimonies of a fewe Amonge the Canons made by three hundred and eightene Bishops at the Nicene Councel which were in number 70 and 96 al burnt by heretikes in the East Churche saue .xx. and yet the whole number 97 was kepte diligently in the Churche of Rome in the original it selfe sent to Syluester the Bishop there from the Councel subscribed with the saide 318. Fathers handes the. 44. Canon whiche is of the power of the Patriarche ouer the Metropolitanes and Bishops and of the Metropolitane ouer Bishops in the ende hath this Decree Vt autem cunctis ditionis suae nationibus c. As the Patriarke beareth rule ouer al Nations of his iurisdiction and geueth lawes to them and as Peter Christes Vicare at the beginninge sette in auctoritie ouer Religion ouer the Churches and ouer al other thinges perteining to Christe was 98 Maister and Ruler of Christian Princes Prouinces and of al Nations so he whose Principalitie or Chieftie is at Rome like vnto Peter and equal in auctoritie obteineth the rule and soueraintie ouer al Patriarkes After a fewe woordes it foloweth there If any man repine againste this Statute or dare resist it by the Decree of the whole Councel he is accursed Iulius that woorthy Bishop of Rome not longe after the Councel of Nice in his epistle that he wrote to the. 90. Arriane Bishops assembled in the Councel at Antioche against Athanasius Bishop of Alexandria reprouinge them for their vniuste treatinge of him saithe of the Canons of the Nicene Councel then freshe in their remembrance that they commaunde Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari nec Episcopos damnari That without the auctoritie of the Bishop of Rome neither Councelles ought to be keapte nor Bishoppes condemned Againe that nothinge be Decreed without the Bishop of Rome Cui haec maiora Ecclesiarum negotia tam ab ipso Domino quà m ab omnibus vniuersorum Conciliorum Fratribus speciali priuilegio contradita sunt To whom these and other the weightie matters of the Churches be committed by special Priuilege as wel by our Lorde him selfe as by al our Brethern of the whole vniuersal Councelles Amonge other principal pointes whiche he reciteth in that Epistle of the Nicene Councelles Canons this is one Vt omnes Episcopi c. That al Bishoppes who susteine wronge in weightie causes so often as neede shal require make their appeale freely to the See Apostolike and flee to it for succour as to their Mother that from thence they may be charitably susteyned defended and deliuered To the disposition of whiche See the auncient auctoritie of the Apostles and their successours and of the Canons hath reserued al weightie or great Ecclesiastical causes and iudgementes of Bishoppes Athanasius and the whole companie of Bishoppes of Egypte Thebaida and Lybia assembled togeather in Councel at Alexandria complaininge in their Epistle to Felix the Pope of great iniuries and griefes they susteined at the Arrians allegeth the determination of the Nicene Councel touching the Supreme auctoritie and power of that See Apostolike ouer al other Bishoppes Similiter à supradictis Patribus est definitum consonanter c. Likewise say they it hath beene determined by common assent of the foresaide Fathers of Nice that if any of the Bishoppes suspecte the Metropolitane or their felowe Bishoppes of the same Prouince or the Iudges that then they make their appeale to your holy See of Rome to whome by our Lorde himselfe power to binde and louse by special priuilege aboue other hathe been graunted This muche alleged out of the Canons of the Nicene Councel gathered partely out of Iulius Epistle who wrote to them that were present at the makinge of them whiche taketh away al suspicion of vntrueth and partely out of Athanasius and others that were a great parte of the same Councel The B. of Sarisburie A scarcrowe stufte with strawe and set vpright may séeme a farre of to be a man Euen so a forger of lies and fables prickte vp in the apparel of auncient names may séeme to the ignorant an Olde Catholique Father No maruel though this authoritie like M. Hardinge beste aboue al others for it is moste vaine and shameles aboue al others and therefore méetest to helpe vp a shameles Doctrine It is no newe practise in the Churche of Rome to forge euidence in the name of Olde Fathers as God willinge hereafter it shal better appeare But as for this Epistle and certaine others that are carried aboute vnder the name of that Godly Bishop Athanasius I wil onely rippe vp the stuffinge and open some parte of the contentes of them and so wil not refuse M. Hardinge him selfe to be the Iudge First that they were neuer written in Gréeke and therefore not by Athanasius it may appeare by sundrie tokens and namely by the allusion of these two Latine woordes Vertex and Vertuntur Romana Sedes est sacer vertex in quo omnes verâ—untur The Latine is rude and barbarous and many times vtterly voide of sense The manner of vtterance is childishe and bablinge emptie of mater and ful of woordes without measure The substance of the whole is nothinge els but flatteringe and auancinge of the Sée of Rome farced vp and set out with lies without shame The authour hereof speaking of the Churche of Rome saith Inde Ecclesiae sumpsere Praedicationis exordium
of the Heretique Abbate Eutychâ—s vseth these woordes Deâ—â—â—imus eum extraneum esse ab omni officio 〈◊〉 a nostra Communione a Primatu Monasterij Wee decree that he shal be remooued from his office of Priesthoode and from our 〈◊〉 and from the Primacie of 〈◊〉 Abbie So the Councel of Toledo Primâ—â—◠〈◊〉 honorabiles habâ—ntur in palatio They are counted honoâ—able in the Courte 〈…〉 Primacie of their dignitie In these places I recken wée néede not to take 〈◊〉 for an Uniuersal or infinite Gouernement Likewise the same woorde Primatus is often taken for the Superioritie of euery 〈…〉 and not onely for the dominion that is claimed by the Byâ—â—â—p of Rome In the Councel of Constantinople it is written thus Alexandâ—â—â— Episcopi solius Orientiâ— curaÌ„ gerant seruatis honoribus Primatus Ecclesiae Anâ—â—â—â—â— Let the Bishops of Alexandria haue the charge onely of the East the honour of 〈…〉 to the Churche of Antioche In like manner it is written in the 〈…〉 Chalcedon Episcopus qui in Aâ—â—iochia coÌ„stitutus est qui in â—â—â—â—eris prouincijs 〈…〉 ampliorum The Bishop that is appointed for Antioche 〈…〉 Prouinces let them haue the Pâ—â—â—acies of the greater Cities So the Empâ—â—â—â—◠〈◊〉 and Ualentinian wrote vnto â—â—â—â—â—rus the Bishop of Alexandria 〈…〉 reported in the Councel of Chalcedon Authoritatem Primatum tuae praebemus Beaâ—â—â—â—â— Now if this woorde Primatus must néedes signifie that power â–ª and gouâ—â—â—â—ment that M. Harding fantasieth then must it folow of 〈◊〉 that Esau Euâ—â—â—â— the Bishop of Antioche and the Bishop of Alexandriâ— â–ª had the Uniuersal Power and gouernâ—ment of the whole worlde But if it may wel be taken for any manner preferâ—ement or preeminence or prioritie before others then is M. Hardinges argument muche acraâ—ed and concludeth not so much as is pretended Uerily Tertullian saith 〈…〉 Eccleâ—â—â— vna est illa ab Apostolis prima ex qâ—â— omnes Sic omnes primae omnes Apostoâ—â—â—â—â— dum vnam omnes probant vnitatem So many and so greate Churches are al that Fâ—â—â—â— one Châ—â—che erected by the Apostles frâ—â— whence came al. And so are al Churches bothe the first and also the Apostolique Churches for as muche as they al allow one truthe As touchinge S. Peters preeminence Cyprian saith Hoc erant alij quod Petrus pari consortio praediti Honoris Potestatis The reast of the Disciples were euen the same that Peter was al endewed with like felowship bothe of honoure and also of power Euen so saith S. Ambrose too and that in the very same place that M. Hardinge hath alleged Inter Petrum Paulum quis cui praeponatur incerâ—um est Of Peter and Paule whether ought to be preferred before other it is not knowen Certainely if Peter had had the Uniuersal soueraintie ouer al the Apostles he shoulde haue had the like ouer S. Paule And so perhaps M. Hardinge wil say notwithstandinge S. Ambrose by plaine woordes denieth it and although S. Gregorie saye Petrus Vniuersalis Apostolus non vocatur Peter is not called an Vniuersal Apostle Of S. Ambrose woordes M. Harding reasoneth thus Peter was the chiefest of the Apostles Ergo The Pope is Head of the Uniuersal Churche This argument woulde be better considered for as it is it holdeth but weakely M. Hardinge The .11 Diuision In the Epistle of Athanasius and the Bishoppes of Egypte to Liberius the Pope in whiche they sue for healpe against the oppressions of the Arianes wee finde these woordes Huius rei gratia vniuersalis vobis a Christo Iesu commissa est Ecclesia c. Euen for this cause the Vniuersal Churche hath been committed to you of Christe Iesus that you should trauaile for al and not be negligent to healpe euery one For whiles the stronge man beinge armed keepeth his howse al thinges that he possesseth are in peace The B. of Sarisburie This Epistle vnder the name of Athanasius bisides that it is vaine and childishe and ful of needelesse and idle talke hath also euident tokens of manifest forgerie For further answeare hereunto I referre me selfe vnto that is before answeared vnto the Epistle written vnder the name of Athanasius vnto Felix M. Hardinge The .12 Diuision Hilarius speakinge muche to the extollinge of Peter and his 100 Successour in that See saithe Supeâ— eminentem bearae fidei suae confessione locum promeruit that for the Confession of his blessed faithe â—e deserueâ— a place of preeminence 101. aboue al other The B. of Sarisburie Hilarius by M. Hardinges reporte speaketh muche to the extollinge of S. Peter and his successour in that See Here is firste a great vntrueth For Hilarius in that whole place speaketh not one woorde neither of Rome nor of the See nor of the Successour of Peter Onely he commendeth S. Peters faith wherein 〈◊〉 confessed that Christe is the sonne of the liuinge God and saith Haec fides est fundamentum Ecclesiae Super haâ—e Confessionis Petram Ecclesiae aedificatio est This faiâ—h is the fundation of the Churche Vpon this Rocke of Confession the Churche is builte And â—â—deth further By the Confession of his blessed Faithe he obteined a place of preeminencâ— as M. Harding addeth of his owne aboue al other Wherein also he committeth an other vntrueth For Hilarius saithe onely He obteined a special place and speaketh not one woorde of any other S. Augustine saith Petrus pro omnibus dixit cum omnibus accepit Peter spake for al the reast and receiued promise with al the reâ—st As the Confession was one so the place of preeminence was al one The preeminence was that they shoulde be the first fruites of Goddes Sainctes The vessels of Election The Fathers of the people The Light of the worlde The pillers of the Churche and the Angels of God That they shoulde sit vpon twelue seates and iudge the twelue Tribes of Israel This was the special préeminence of the Apostles of Christe and was equally geuen vnto them al. But M. Hardinge cannot beléeue there is any place of Preeminence but onely in Rome and therefore imagineth that vpon this confession Christe saide vnto Peter Blissed arte thou Simon Bariona for thou shalt be Pope and shalt be exalted aboue thy Bretherne and shalt be fournished with al worldely power and al the Princes of the worlde shal stoope vnto thee This is the preeminence that by M. Hardinges fantasie Christ promised vnto S. Peter Of these woordes of Hillarie M. Hardinge seemeth to reason thus Peter obteyned a place of Preeminence Ergo The Bishop of Rome is heade of the Uniuersal Churche This argument is open and sheweth it selfe M. Hardinge The .13 Diuision S. Ambrose confessinge him selfe to beleue that the largenes of the Romaine Empire was by Goddes prouidence prepared that the Gospel might haue his course and be spreadde abrode the better saith thus
visite Peter Ergo The Bishop of Rome is Head of the Churche Suche weake geare M. Harding hath brought foorthe And yet with his furniture of woordes it séemeth somewhat By the same reason he may prooue that S. Iames also was Heade of the Churche as wel as Peter for Paule saithe he visited him as wel as Peter And S. Hierome saithe of 〈◊〉 selfe That he purposely went to Alexandria to see Didymus yet was not Didymus therefore Heade of the Churche In déede Hugo Cardinalis saithe Hereof it first began that Bishoppes and Archebishops made a vowe to visite the Pope 〈◊〉 Paule wâ—nt to Hierusâ—lem to see Peter And saith further that Custome hath added to the same this CommandemeÌ„t written in the Deuteronomie Non appaâ—ebis in conspectu Domini vacâ—â—s Thou shalt not appeare in the presence of the Lorde without some what M. Hardinge trippinge as he saithe so nicely ouer the Doctours hath not yet once touched that thinge that was lookte for and that â—e hath onely with suche affiance taken in hande For not withstandingâ— a great pompe of â—oordes and the names of many holy Fathers yet hath he not hithâ—rto shewed that the Bishop of Rome within the space of sixe hundred yéeres after Christe was euer called the Uniuersal Bishop or the Heade of the Uniuersal Churche Whiche thinge if he coulde haue shewed I beleeue he woulde not sâ— lightly haue tripte it ouer M. Hardinge The .17 Diuision Now let vs see whether this chiefe auctoritie may be fâ—â—nde necessary by 〈◊〉 That a multitude whiche is in it selfe one cannot continue one onlesse it be 〈◊〉 and holden in by one bothe learned philosophers haue declared and the common nature of thinâ—es 〈◊〉 For euery multitude of their owne naâ—ure goeth a sunder into many and from an other it commâ—â—h that it is one and that it continueth one And that whereof it is one and is keapte in vnion or 〈◊〉 it is necessarie that it be one elles that selfe also shal neede the helpe of an other that it be 〈◊〉 For whiche cause that saieinge of Homere was alleged by Aristotle as most notable It is not good to haue many rulers let one be ruler Whereby is meante that pluralitie of soueraine rulers is not fitte to conteine and keepe vnitie of a multitude of subiectes Therefore sithe that the Churche of Christe is one â–ª for as there is one Faithe one Baptisme one callinge so there is one â–ª Churâ—he â–ª yea al we are one Bodie and members one of an other as S. Paule saithe and in our Crede we al profâ—sse to beleeue one holie Catholike and Apostolike Churche therefore I say it hath neede of one Prince and ruler to be keapte and holden in If iâ— be otherwise vnitie mustneedes foorth with be sparkled and broken a sunder And therefore it behoued that the rule and gouernement of the Churche shoulde be committed to one The B. of Sarisburie Al this is prooued by Aristotle the Philosopher by one verse of the Poete Homere and by M. Hardinges drifte of reason and none otherwise Aristoteles and Homeres authoritie in this case cannot be greate And yet they speake onely of one Captaine General in one fielde and of one Kinge in one Realme where as number or felowship must of necessitie breede confusion But neither of them euer dreamed this newe fantasie that one Kinge shoulde rule ouer the whole worlde M. Hardinges reasons woulde weigh the more if either Christe or Peter or Paule or any olde Doctour or Catholique Father had euer vsed the same Otherwise S. Augustine speakinge of discourse of Reason in the vnderstandinge of the Scripturâ—s saithe thus Haec consuetudo periculosa est Per Scripturas enim diuinas multò tutiùs ambulatur This manner of expoundinge is very dangerous The safâ—r way is to walke by the Scriptures The force of M. Hardinges reason caused Alexander the ambitious Kinge of Macedonie to say As the Heauens can hâ—ue but one Sunne so may the whole worlde haue but one Kinge And likewise Pope Bonifacâ—us the eighth to say as is before In principio creauit Deus coelum terram non in principijs In the beâ—inninge as in one God made Heauen and Earth and not in the beginninges as in mâ—ny Ergo the Pope is heade of the Churche But saithe M. Hardinge euery multitude naturally goeth a sunder and the thinge that keepeth it togeather mâ—st needes be 〈◊〉 That is to say It is the Pope onely that preserueth the vnitiâ— of the 〈◊〉 and makâ—th it one And therefore the Pope him selfe must needes be one otherwise beinge twoo or moe saith M. Hardinge they shoulde néede some other thinge to make them 〈◊〉 And yet he remâ—mbreth that the Councel of Syrmium â–ª to take vp the contention betwéene Felix and Liberius that ambitiâ—usely stroue togeather for the Sâ—â— of Rome willed them to be Bishoppes there bothe togeather â–ª whiche thinge notwithstandinge they meante not therefore neither to dissolue the vnitie of the Churche nor to make the Churche a Monster with twoo Heades And so Roffensis saithe The Churche is one not bicause of Christe but bicause of the Pope that keepeth it in one This reason that M. Hardinge vseth is newly diuised and was neuer râ—membred of any of the Olde Fathers S. Gregorie saithe None of â—y predecessoâ—â—s woulde euer take vpon him to vse this vngodly name â–ª 〈◊〉 be 〈◊〉 â–ª the Vâ—iuersal Bishop And yet it appeareth not but the Churche was then 〈◊〉 in vnitie Neither â—â—nne 〈◊〉 infiniâ—e power that is imagined stande without infinite great dangers And for as muche as it pleaseth M. Hardinge to auoutche the gouernement of Christes Churche by Philosophers and Poetes that neuer knew Christe it may also please him to remember that his Poetes likewise saie That when Phaeton an vndiscrete and a fonde younge man woulde néedes leape into Phebus his fathers Charet â–ª to carrie the Sunne Beames aboute the Heauens for lacke of skil he soone set a â—ier the whole worlde It may not muche displease M. Harding that I compare the Bishop of Rome with Phaeton a rashe yoâ—nge man For S. Gregorie for the same attempte and enterprise as it plainely appeareth by his woordes compareth him with Lucifer and with Antichriste And further saithe Si hanc causam acquanimiâ—er portamus vniuersae Ecclesiae Fidem corrumpimus â–ª If we take this mater quietly we destroy the faithe of the whole Churche This reason standeth thus The Churche of Christe is one Ergo the Pope is an Uniuersal Bishop If any man denie this sequele I maruel by what Logique M. Hardinge wil euer be hable to make it good M. Hardinge The .18 Diuision And where as these Gospellers say that Christe is the gouernour of the Churche and that he beinge one keepeth the Churche in Vnitie we answeare that although the Churche be firste and principally gouerned by Christe as al other thinges are
yet Goddes highe goodnesse hath so ordeined as eche thing may be prouided for according to his owne condition and nature Therfore where as mankinde dependeth most of sense and receiueth al learninge and institution of sensible thinges therefore it hath neede of a man to be a gouernour and ruler whome it may perceiue by outwarde sense And euen so the Sacramentes by whiche the Grace of God is geuen vnto vs in consideration of mannes nature beinge so made of God as it is are ordeined in thinges sensible Therefore it was behooueful this gouernement of the Churche to be committed to one man whiche at the firste was Peter and afterwarde â—che successour of Peter for his time as is afore declared Neither can this one man haue this power of any consent or companie of men but it is necessarie he haue it of God .104 For to ordeine and appointe the Vicare of Christ it perteineth to none other then to Christe For where as the Churche and al that is of the Churche is Christes as wel for other causes as specially for that we are bought with a greate price euen with his Bloude as S. Paule saithe howe can it perteine to any other then to him to institute and appointe to him selfe a vicare that is one to doo his steede The B. of Sarisburie M. Hardinge standeth very longe in discoursinge this mater by natural reason â–ª And for that he knewe S. Augustine saithe Si ratio contra Diuinarum Scripturarum authoritatem redditur quamlibet acuta sit fallit verisimilitudine Nam veta esse non potest If natural reason be alleged against the authoritie of the holy Scriptures be it neuer so suttle it beguileth menne by a likenes or colour of the Trueth for true it cannot be And for that he also sawe the reasons he hath brought are very simple and carrie no weight he hath therefore thrust a great many of them in a thronge togeather bothe to fil the Hearers senses also that the one might the better aide the other For his entrie in mirthe and game he calleth vs Gospellers God open the eies of his harte that he may sée the brightnesse of Goddes Gospel and consider what it is that he hath refused Surely it is an horrible thing for a Christian man thus to make mockerie of the Gospel of Christe S. Paule saithe Si opertum est Euangelium in illis qui pereunt est opertum If the Gospel be couered it is couered from them that perishe It misliketh him that we builde the vnitie of the Churche vpon Christe onely and not also vpon the Pope and this he calleth these New Gospellers Doctrine God be thanked these Gospellers haue good warrant for their Doctrine S. Paule saithe Eum dedit Caput super omnia ipsi Ecclesiae quae est Corpus eius God hath geuen Christe to be Heade ouer al euen to the Churche whiche is his Bodie And againe Ille est Caput qui dat salutem Corpori Christe is the Heade that geueth health vnto the Bodie Christe is our peace Al we are one in Christe Iesu. Therefore S. Gregorie saithe Nos quoque à vobis non longè sumus quoniam in illo qui vbique est vnum sumus Agamus ergo â—i gratias qui solutis inimicitijs in Carne sua fecit vt in omni orbe terrarum vnus esset Grex vnum Ouile sub se Vno Pastore We are not farre away from you bicause in him that is euery where we are al one Therefore let vs geue him thankes that enemitie beinge broken in his Fleashe hath caused that in al the worlde there shoulde be one Flocke and one Folde vnder him selfe beinge the one Shepehearde These places and infinite other like are good warrantes of our Doctrine Nowe if M. Hardinge be hable by the Scriptures or Holy Doctours to say as muche for the Bishop of Rome that he is the Heade of the Churche that is to say the Heade of Christes Bodie or that the Church receiueth influence or health from him Or that he is our Peace or that we are al one in him or that al the worlde is one Flocke and one Folde and he the one Sheepehearde Or that S. Paule as he saide There is one Lorde one Faithe one Baptisme so he saide also There is one Pope then haue we some cause to thinke accordinge to M. Hardinges fantasie that the vnitie of the whole Churche is founded and builte vpon the Pope Certainely it seemeth S. Augustine woulde not geue this priuilege vnto S. Paule His woordes be plaine Nec Paulus radix eorum erat quos plantauerat sed ille potius qui ait Ego sum vitis vos estis Sarmenta Caput etiam eorum quomodo esse poterat cum dicat Nos omnes vnum esse Corpus in Christo ipsumque Christum Caput esse vniuersi Corporis Neither was Paule the roote of them whome he had planted but rather he that saith I am the vine and you are the sprigges But the Heade of them how coulde he be seeinge he him selfe saithe Al we in Christe are one Bodie and That of the whole Bodie Christe him selfe is the Heade If S. Paule as S. Augustine saithe coulde not be Heade of the Churche howe may we then thinke that the Bishop of Rome may be Heade of the Churche But mankinde saithe M. Hardinge dependeth moste of sense Therefore the whole Churche must haue one man to rule and gouerne ouer it and that man is Peters successour and Christes Vicare in Earthe I maruel that none of the Olde Fathers coulde euer vnderstande either the necessitie of this reason or this special name and title of Christes Uicare How be it one true woorde M. Harding hath vttered amongst many others that is that to apointe Christe Uicare it perteineth onely vnto Christe and to none other Of whiche grounde we may wel reason thus Christe neuer ordeined nor appointed nor once named the Bishop of Rome or his Successoure to be his Uicare that is to be an Uniuersal Bishop ouer the whole Churche therefore by M. Hardinges owne position the Bishop of Rome hath of longe time vsurped a power againste Christe without Commission and in déede is not Christes Uicare S. Hierome saithe generally of al Bishoppes Nouerint Episcopi se magis Consuetudine quà m dispositionis Dominicae Veritate Presbyteris esse maiores Lette Bishoppes vnderstande that they be greater then the priestes by order and Custome of the Churche and not by the trueth of Goddes ordinance If Christe as S. Hierome saithe appointed not one priest aboue an other howe then is it likely he appointed one Priest to be as M. Hardinge saithe Prince and ruler ouer al Priestes throughout the whole worlde As for the Uniuersal supplieinge of Christes roome Tertullian saithe The Holy Ghoste is Christes Vicare For thus he writeth Sedet ad dextram Dei Patris misit Vicariam vim
M. Hardinge meaneth it is a vile subiection and seruitude it is no vnitie S. Hierome saithe Nomine vnitatis Fidei infidelitas scripâ—a est Nam illo tempore nihil tam pium nihil tam conueniens seruo Dei videbatur quà m vnitatem sequi à totius mundi communione non scindi Infidelitie hath beene written vnder the name of Faithe and Vnitie For at that time nothinge seemed either so godly or so meete for the Seruant of God as to folow vnitie and not to be diuided from the Communion of the whole worlde They séemed saithe S. Hierome to folowe vnitie and yet notwithstandinge they honge in infidelitie So likewise saithe the wise man In tanto viuentes ignorantiae bello â—ot tanta mala pacem appellabant Where as they liued in suche a warre of ignorance so many and so greate mischiefes they called Vnitie M. Hardinge The .20 Diuision But here perhappes some wil say it can not appeare by the euente of thinges and practise of the Churche that the Pope had this supreme power and Auctoritie ouer al Bishoppes and ouer al Christes flocke in matters touchinge Faithe and in causes Ecclesiastical Verily whosoeuer peruseth the Ecclesiastical stories and vie weth the state of the Church of al times and ages can not but confesse this to be most euident And here I might allege first certaine places of the New Testament declaring that Peter practised this preeminence amonge the Disciples at the beginninge and that they yelded the same as of right apperteininge vnto him As when he first and onely moued them to choose one in the steede of Iudas and demeaned him selfe as the chiefe auctour of al that was donne therein when he made answeare for al at what time they were gased and wondered at and of some moâ—kte as being dronken with new wine for that in the .50 day thei spake with tonges of so many Nations when hevsed that dreadful seueritie in punishing the falsehead and hypocrisie of Ananias and Saphira his wife when variance being risen about the obseruation of certaine pointes of Moyses lawe he as chiefe and head of the rest saide his minde before al others Amonge many other places lefte out for breuitie that is not of least weight that Paule beinge returned to Damasco out of Arabia after three yeeres wente to Ierusalem to see Peter and abode with him fiftene dayes 105. But because our aduersaries doo wreathe and wreaste the Scriptures be they neuer so plaine by their Priuate and strange constructions to an vnderstandinge quite contrary to the sense of the Catholike Churche I wil referre the reader for further proufe of this matter to the stories bearinge faithful witnesse of the whole state and condition of the Churche in al ages In whiche stories the practise of the Churche is plainely reported to haue ben suche as thereby the primacie of Peters Successour may seeme to al menne sufficiently declared For perusinge the Ecclesiastical stories with writinges of the Fathers beside many other thinges perteininge hereto we finde these practises for declaration of this special auctoritie and power Firste that Bishops 106 of euery Nation haue made their appeale in their weightie affaires to the Pope and alwaies haue sued to the see Apostolike as wel for succour and healpe against violence iniuries and oppressions as for redresse of other disorders Also that the malice of wicked persons hath beene repressed and chastised of that auctoritie by Excommunication Eiection and Expulsion out of their dignities and roomes and by other censures of the Churche Furthermore that the ordinances and elections of Bishoppes of al Prouinces haue beene confirmed by the Pope Beside this that the approuinge and disallowinge of Councelles haue perteined to him Item that Bishoppes wrongefully condemned and depriued by Councelles by him haue beene assotled and restored to their Churches againe Lastly that Bishoppes and Patriarkes after longe strifes and contentions haue at lengthe vpon better aduise beene reconciled vnto him againe The B. of Sarisburie Here M. Hardinge assaieth to prooue the Possession and Occupation of this Uniuersal Authoritie by the Practise bothe of S. Peter him selfe and also of other Bishoppes in Rome that folowed after him And touchinge S. Peter he thinketh it sufficient to saie thus Peter beinge amonge the rest shewed his aduise firste before al others and at the sounde of his woordes Ananias and Saphira fel downe deade Ergo Peter was the Heade and had an Vniuersal power ouer the whole Churche Here be very weake proufes to mainteine so greate a Title I thinke M. Hardinge him selfe doothe not beleue that who so euer firste vttreth his minde in any Councel or woorketh any strange miracle by the power of God is therefore the Heade of al the worlde For oftentimes in greate Councelles the yongest or lowest beginneth firste and the eldest and Heade of al speaketh laste Certainely in this assemblie of the Apostles after that S. Peter had opened his minde al the reast had donne last of al not S. Peter but S. Iames pronounced the Sentence whiche thinge belonged onely to the Heade and President of that Councel He must be very simple that wil be leadde with suche simple gheasses But who so euer wel and throughly considereth S. Peters whole dealinge at al times emonge his Brethren shal soone see that neither he bare him selfe nor the reast receiued or vsed him as the Heade of the Uniuersal Churche He calleth the reast of the Disciples his Brethren he calleth himselfe Compresbyterum Felowe elder He commaundeth not nor chargeth any man but heareth and intreateth others as his equalles and felowes Beinge sente into Samaria by his brethren he repined not as beinge their Heade gouernour but went his way as their Messenger And beinge reproued for goeinge to Cornelius and dealingâ— with Heathens he excused him selfe and came to his answeare The reast of the Apostles no doubte honoured S. Peter as the special member of Christes Bodie with al reuerence But it appeareth not that any of them euer tooke him or vsed him as their Heade or yelded him this Infinite or Uniuersal power S. Paule compareth him selfe with him in Apostleship and saithe Mihi concreditum est Euangelium Praeputij sicut Petro Circuncisionis â–ª To mee is committed the Gospel amonge the Heathens euen as vnto Peter emonge the Iewes And Iames Peter and Iohn which seemed to be the pillers gaue vnto me and Barnabas the right handes of felowship And afterwarde he saithe I withstoode Peter euen vnto the face for that he was woorthy to be rebuked And againe vnto the Corinthians Arbitror me nihil inferiorem esse eximijs Apostolis I take me selfe to be nothinge inferiour vnto the chiefe Apostles Hereby it plainely appeareth that Paule estéemed and tooke Peter as his Felowe and not as his Heade Where as it liketh M. Hardinge to say that we wreathe and wreast the
Scriptures if it woulde haue pleased him also particularly to shewe how and wherein he might haue had the more credit But it is commonly saide Dolosus versatur in generalibus He that walketh in generalities meaneth not plainely I truste the indifferent Reader séeth the Scriptures are plaine yenough of our side and neede no wreastinge And therefore touchinge this case S. Cyprian saithe as is before alleged Idem erant alij quod Petrus The reast were the same that Peter was And Origen likewise Nos quoque efficimur Petrus nobis dicetur illud quod hunc sermonem sequitur Tues Petrus super hanc Petram aedificabo Ecclesiam meam Petra enim est quisquis est Discipulus Christi Euen we are become Peter and vnto vs the same shal be saide that foloweth these woordes Thou arte Peter and vpon this Rocke I vvil builde my Churche For he is the Rocke who so euer is Christes Disciple And so it is written in S. Augustine againste the Donatistes Clarus à Mascula dixit Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis ipsis solis potestatem à Patre sibi datam permittentis quibus nos successimus eadem potestate Ecclesiam Domini gubernantes The saieinge of oure Lorde Iesus Christe sendinge out his Apostles and geuinge vnto them onely the same power that he had receiued of his Father is plaine into whiche Apostles roomes we haue succeeded gouerninge the Churche with the same power that thei did These be good witnesses that wée wreaste not Goddes woordes but vse them simply as they were spoken Nowe it were a longe labour to shewe at ful howe M. Hardinge with others of that side haue dealte herein The woordes that be specially and onely spoken of God him selfe and of his Christe it is lawful for them to applie the same vnto the Pope without any wreathinge or wreastinge of the Scriptures Cornelius a Bishoppe in the laste Councel of Trident vseth these woordes Papa lux venit in mundum sed dilexerunt homines magis tenebras quà m lucem The Pope beinge the light is come into the worlde but menne loued the darkenes more then the lighte And Stephanus the Archebishop of Patraca in the Councel of Laterane directeth these woordes vnto the Pope Tibi data est omnis potestas in Coelo in terra Vnto thee is al power geuen bothe in Heauen and Earth Likewise saithe Pope Bonifacius Spiritualis à nemine iudicatur The man that is spiritual is iudged of no man Ergo no man may iudge the Pope And againe Quae sunt potestates à Deo ordinatae sunt The powers that be are ordeined of God Ergo The Pope is aboue the Emperour Nowe to passe by other like places whiche are innumerable whether this be wreastinge of the Scriptures or no I leaue it to the discrete Reader to consider Uerily as I haue saide before Camotensis thus reporteth of them Vim faciunt scripturis vt habeant plenitudinem potestatis To thintent thei may haue the fulnes of power they doo violence to the Scriptures and diuise strange constructions contrary to the sense of the Churche of God But for as muche as M. Hardinge vtterly leaueth the Scriptures wherein he séethe he hath so simple holde and referreth the whole right of his cause to the continual practise of the Churche I truste it shal not seeme neither tedious nor vnprofitable vnto the Reader onely for a taste and by the way to touche somewhat concerninge the same nothinge doubtinge but euen thereby it shal wel appeare that within the compasse of sixe hundred yéeres after Christe the Bishop of Rome was neuer neither named nor holden for the Heade of the Uniuersal Churche Firste of al The Bishoppes of other countries writinge to the Bishoppe of Rome cal him not their Heade but their Brother or Felowe S. Cyprian vnto Cornelius writeth thus Cyprianus Cornelio Fratri Cyprian vnto Cornelius my Brother The Bishoppes in the Councel of Carthage vnto Innocentius Honoratissimo Fratri To our most honourable Brother And Iohn the Bishop of Constantinople vnto Hormisda Frater in Christo Charissime My deere Brother in Christe So likewise Dionysius the Bishop of Alexandria calleth Stephanus and Sistus Bishoppes of Rome his louing Brethren So the Bishoppes of Aphrica cal Anastasius Consacerdotem their felow Bishoppe Like as Cyrillus also calleth Coelestinus and Marcellus the Bishoppe of Ancyra calleth Iulius Comministrum his Felowe seruant These woordes Brother and Felowe séeme rather to signifie an Equalitie betwéene Bishoppes then any suche Soueraine Power or Uniuersal Authoritie as the Bishop of Rome nowe claimeth Further toutchinge the order of outwarde gouernement the Councel of Nice limiteth vnto the Bishoppe of Rome not the Iurisdiction of the whole worlde but his owne seueral portion emonge other Patriarkes The Councel of Aphrica straitely forbiddeth any man out of that Countrie to appeale to Rome The foure Patriarkes of Rome of Constantinople of Antioche and Alexandria vsed to write letters of conference betweene them selues thereby to professe their Religion one to an other whiche was a token of Felowship and not of Dominion The Councel of Alexandria committed ful authoritie to Asterius to visite and to redresse al the Churches in the Easte Parte of the worlde and to Eusebius to doo the like in the Weast and so seemed to haue smal regarde to the Bishop of Rome or to acknowledge him as the Uniuersal Bishop And what needeth many woordes Aeneas Syluius beinge him selfe afterwarde Bishop of Rome for certaine proufe hereof writeth thus Ad Episcopos Romanos aliquis sanè sed tamen paruus ante Nicenum Concilium respectus erat Some regarde there was vnto the Bishoppes of Rome before the Councel of Nice although but smal To be shorte I truste it shal appeare euen by M. Hardinges owne proufes that is to say by the order of Appeales by Excommunications by the Allowance of Elections by the Approuinge of Councelles by restoaringe of Bishoppes and by receiuinge of Schismatikes into fauoure that the Bishoppe of Rome was not taken for the Heade of the Churche nor had any suche absolute authoritie as is supposed And so M. Hardinges sixefolde proufe whiche is noted in the Margin in Conclusion wil appeare but single soulde M. Hardinge The .21 Diuision Firste for the appellation of Bishoppes to the see Apostolike beside many other we haue the knowen examples of Athanasius that woorthy Bishoppe of Alexandria and light of the worlde who hauinge susteined greate and sundrie wronges at the Arianes appealed firste to Iulius the Pope and after his deathe to Felix of Chrysostome who appealed to Innocentius against the violence of Theophilus of Theodoretus who appealed to Leo. Neither made Bishoppes onely their appeale to the Pope by their Delegates but also in certaine cases beinge cited appeared before him in their
Spayne ordeined thus Presbyteri Clerici ne appellent nisi ad Aphricana Concilia Let it not be lawful for Priestes or Clerkes to Appeale to Rome but onely to the Councelles holden in Aphrica So in the Mileuitane Councel Si ab Episcopis appellandum putauerint non prouocent nisi ad Aphricana Concilia vel ad Primates Prouinciarum suarum Ad transmarina autem qui putauerint appellandum à nullo intra Aphricam in Communionem recipiantur If they thinke it meete to Appeale from their Bishops let them not Appeale but onely to the Councelles of Aphrica or vnto the Primates of their owne Prouinces But if they shal make their Appeale beyonde the Seas that is to Rome let no man in Aphrica receiue them to the Communion So likewise in the Councel of Aphrica Si fuerit prouocatum eligat is qui prouocauerit Iudices cum eo ille contra quem prouocauerit vt ab ipsis deinceps nulli liceat prouocare If Appeale be made let him that shal Appeale choose other Iudges of his side and likewise letthe other doo the same against whom he Appealeth that from them afterwarde it be lawful for neither of them to Appeale And agayne in the same Councel Non prouoceÌ„t nisi ad Aphricana Concilia Let them not appeale but onely vnto the Councelles holden within Aphrica and so foorthe woorde by woorde as is alleged out of the Councel of Mileuita But here I may not wel passe ouer Gratians Glose touchinge this mater For where as the Councel hath determined that if any man appeale beyonde the Seas he stande Excommunicate Gratian hath expounded salued it with this preatie exception Nisi forte Romanam Sedem appellauerint Onlesse they appeale to the See of Rome And so by his construction he excepteth that onely thinge out of the lawe for whiche onely thing the whole lawe was made For it is plaine and without al question that the Councel of Aphrica specially and namely meante to cut of al appeales to the See of Rome And yet those onely appeales Gratian by his Construction woulde haue to be saued But what can be so plaine as the Epistle of the twoo hundred seuentéene Bishoppes in the Councel of Aphrica sent vnto Coelestinus Bishop of Rome declaringe at length bothe the state and conueyance of the cause and also their griefe and misâ—iking of the whole mater The woordes lie thus Decreta Nicena siue inferioris gradus Clericos c. The Decrees of the Councel of Nice haue euidently committed bothe the Clerkes of inferiour roumes and also the Bishoppes them selues vnto their Metropolitanes For bothe iustly and discretely they prouided that al manner actions should be determined in the same places where they beganne and likewise thought that no Prouince should wante the Grace of the Holy Ghoste whereby Christian Bishops might be hable bothe wisely to consider and also constantly to mainteine the right And specially seeinge that libertie is geuen that if either partie mislike his Iudges order he may lawfully appeale either to a Conuocation of Bishoppes within the same Countrie or els to a General Councel Onlesse any man wil thinke that God is hable to inspire the Iustice of trial into one man alone meaning thereby the Bishop of Rome and wil denie the same to a greate number of Bishoppes beinge in Councel altogeather And how can your beyonde sea iudgement appeare good seeinge that the witnesses whiche be parties necessarie either for that they be wemen or for that they be aged and weake or for many other incident impedimentes cannot come vnto it As for any Delegates that should be sent as from your side wee finde no suche mater determined in any Councel And touchinge that you sent vs of late by Faustinus our felowbishop as parte of the Nicene Councel in the very true Councelles of Nice whiche wee haue receiued from holy Cyrillus the Bishop of Alexandria and from Atticus the Bishop of Constantinople c. wee finde no suche mater Neither sende yee nor graunte yee your Clerkes to execute causes at any mannes request least wee seeme to bringe a smokie puffe of worldly pride into the Churche of Christe whiche vnto them that desire to see God sheweth the light of simplicitie and humilitie c. The Byshoppes of the East parte of the worlde beinge Arians writinge vnto Iulius the Bishop of Rome tooke it gréeuousely that he woulde presume to ouer rule them and shewed him It was not lawful for him by any sleight or colour of appeale to vndoo that thinge that they had doone S. Cyprian findinge faulte with suche renninge to Rome and defeatinge of Iustice writeth vnto Cornelius the Bishop there in this sorte Cum aequum iustumque sit vt vniuscuiusque causa illic audiatur vbi crimen est admissum singulis pastoribus portio gregis sit adscripta quam regat vnusquisque gubernet rationem sui actus Domino redditurus oporteâ— vtique cos quibus praesumus non circumcursare nec EpiscoporuÌ„ concordiam cohaerentem sua subdola fallaci temeritate collidere sed agere illic causam suam vbi accusatores habere testes sui criminis possint nisi paucis desperatis perditis minor videtur esse authoritas Episcoporum in Aphrica constitutorum qui iam de illis iudicauerunt c. Seeinge it is meete and right that euery mans cause be hearde there where the faulte was committed and seeinge that euery Bishop hath a portion of the flocke allotted vnto him whiche he must rule and gouerne and yelde accompte vnto the Lorde for the same therfore it is not meete that they whom wee are appointed to ouersee doo thus ren aboute with their appeales and so with their suttle and deceiteful rashenesse breake that concorde and consent of Bishoppes But there ought they to pleade their cause where they may haue bothe accusers and witnesses of the faulte Onlesse perhaps a few desperate and lewde fellowes thinke the authoritie of the Bishoppes of Aphrica whiche haue already iudged and condemned them to be lesse then is the authoritie of other Byshoppes Hereby it is cleare that the godly Fathers and Bishoppes in olde times misliked muche this shiftinge of maters to Rome for that they saw it was the hinderance of right the increase of ambition the open breache of the holy Canons And therefore the Emperour Iustinian foreséeinge the disorders that hereof might grow to bridle this ambitious oultrage thought it necessary for his subâ—â—â—â—es to prouide a straite Law in this wise to the contrary Si quis Sanctissimorum Episcoporum eiusdem Synodi dubitationem aliquam adinuicer â—habeat siue pro Ecclesiastico iure siue pro alijs quibusdam rebus prius Metropolita eorum cum alijs de sua Synodo Episcopis causam examiner iudicet Quod si vtraque pars rata non habuerit ea quae
shal afterwarde be shewed more at large Donatus a Casis nigris was by the Emperour lawfully remooued from the Bishop of Rome to the Bishop of Arle in Fraunce Ostiensis woordes be these Non nocebit error si appelletur ad Maiorem quà m debuerit vel ad parem The errour shal not hurte if the appeale be made either to a higher Iudge then was meete or to an equal Where also it is thus noted in the Margin Appellari potest ad parem si de hoc sit consuetudo Appeale may be made vnto the equal if there be a custome of it Hereby it is plaine that the right of appeale by fine force of Law concludeth not any necessarie superioritie muche lesse this infinite power ouer the whole Uniuersal Churche But M. Harding might soone haue foreséene that this his first principle of Appeales woulde easily be turned against him selfe First for that it is wel knowen that Appeales then euen in the Ecclestastical causes were made vnto the Emperours and Ciuile Princes Secondely for that the Bishop of Rome determined suche cases of Appeale by warrant and Commission from the Emperour Thirdly for that maters beinge once hearde and determined by the Bishop of Rome haue béene by appeale from him remooued further vnto others As touchinge the first that appeales in Ecclesiastical causes were lawfully made vnto the Prince it is cleare by Eusebius by Socrates by Nicephorus and by S. Augustine in sundrie places Donatus beinge condemned by thréescore and tenne Bishops in Aphrica appealed vnto the Emperour Constantinus was receiued S. Augustine saith Parmenianus vltrò passus est suos adire CoÌ„stantinuÌ„ Parmenianus willingly suffered his felowes to goe vnto Themperour Constantinus Againe he saith Infero adhuc verba Constantini ex literis eius vbi se inter partes cognouisse innocenteÌ„ CaecilianuÌ„ comperisse restatur Here I bringe in the woordes of Constantine out of his owne letters wherein he confesseth that he hearde the parties and founde Caecilianus to be innocent Likewise he saith An fortè de Religione fas non est vt dicat Imperator vel quos miserit Imperator Cur ergo ad ImperatoreÌ„ legati vestri venerunt What is it not lawful for the Emperour or for such as shal be sent by the Emperour to pronounce sentence of Religion Wherefore then came your Embassadours vnto the Emperour And so likewise againe Si nihil debent in his causis Imperatores iubere Si ad Imperatores Christianos haec cura pertinere noÌ„ debet quis vrgebat maiores vestros causam Caeciliani ad lmperatoreÌ„ mittere If Emperours haue nothing to commaunde in these cases or if this mater nothing touche a Christian Emperours charge who then forced your predecessours to remoue Caecilianus mater vnto the Emperour Therefore the Emperour Constantinus summoned the Bishops of the East that had béene in the Councel of Tyrus to appeare before him to rendre accompte of their dooinges His woordes be these Vt re ipsa quà m sincerè ac rectè iudicaueritis oftendatis idque Coram me I wil you to make your appearance and to shew in deede how sincerely and iustly ye haue dealte And that euen before me By these few examples it may wel appeare that appeales in Ecclesiastical causes in those daies were made vnto the Prince and that it was thought lawful then for the Prince to haue the hearinge of the same Yet was not the Prince therefore the Head of the Uniuersal Churche Certainely S. Gregorie thought it not amisse to commit a Spiritual mater touching the purgation of a Bishop to Brunichilda the Frenche Quéene Notwithstanding it be noted thus in the Glose Fuit tamen hic nimiuÌ„ papaliter dispensaâ—um As touching the Bishop of Romes power herein it is certaine he hearde suche maters of appeale by warrant of the Emperours Commission and not as hauiâ—ge authoritie of him sâ—lfe S. Augustine openinge the contention betweene Caecilianus and Donatus a Casis nigris vttereth this mater at large in this wise An forte non debuit Romanae Ecclesiae Episcopus Milâ—iades cum Collegis transmarinis Episcopis illud sibi vsurpare iudicium quod ab Aphris septuaginta vbi Primas Tigisiâ—anus praesedit fueâ—at terminaâ—um Quid quòd nec ipse vsurpauiâ— Rogatus quippe Imperator Iudices misit Episcopos qui cum eo sederent But shoulde not the Bishop of Rome Miâ—â—icdes with otâ—er hâ—s fellowes Bishopâ—es beyonde the seas ioined togeatâ—er in Commission take vpon him tâ—e iudgeâ—ent of that thinâ—e that was determined before by threâ—score and tenne Bishoppes of Aâ—hrica emongest whom the Primate of Tigiâ—ita sâ—te as President And what if he never tooke it vpon him as of him selfe For the Emperour beinge intreâ—ted by the partie sente other Bishoppes to sitte with him The very copie of this Commission is yet to be seene bothe in Eusebius and also in Nicephorus Neither was the Bishop of Rome alone in that Commission but ioined togeather with Rheticius Maternus Marinus and Marcus whom the Emperour calleth his Commission fellowes The woordes of the Commission be these Constantinus Imperator Miâ—tiadi Episcopo Romano Marco c. Constantâ—nus the Emâ—erour vnto Miltiades the Bishoppe of Rome and vnto Marcus For as muche as sundrie letters haue beene sente vnto mee from Amlâ—inus â—ur moste Noble President of Aâ—hrica whâ—â—ein Caecilianus the Bishoppe of Carthage is â—ccused of many mateâ—s by ceâ—taine his fâ—lowes of the same Countrie c. Therefore I haue thought it good thâ—t the â—aide Caeciliâ—nus togeather with tenne Bishoppes his accusers and other tenne such as he shâ—l thâ—nke meete saâ—le to Rome that there in your presence togeather with Rheticius and Mâ—ternus and Marâ—nus your Felow Commissioners whom for that cause I haue wâ—lled to trâ—vel to â—ome he may be heâ—rde c. Here it is euident to be seene that the Bishop of Rome was the Emperours Delegate and in Ecclesiastical Iurisdiction had his authoritie and power not from S. Peter but from the Emperour Whereby it is easie to be geathered that the Bishoppe of Romes power was not so Uniuersal then as M. Hardings woulde séeme now to make it and that the worlde then vnderstoode not this Decrée of Pope Clemens the fifth whiche as it is reported he afterwarde published in the Councel of Uienna Omne ius Regum pendet a Papa Al the right of the Prince is 〈◊〉 frâ—m thâ— Pope Neither was the Bishop of Romes determination of suche force but that it was lawful then for the partie greeued to refuse his Iudgement and to appeale further And therefore Donatus beinge condemned before Miltiades appealed from him and vpon his complaint vnto the Emperour was put ouer vnto the Bishop of Arle in Fraunce and to certaine others And in conclusion vnderstandinge that iudgement there woulde passe against him last of al he appealed to the Emperours owne pâ—rson And the Emperour him selfe confesseth by
to the people calleth him heade of the Churche saieinge Totius corporis membrum in ipso capite curat Ecclesiae in ipso vertice componit omnium membrorum Sanitatem He healeth the member of the whole Bodie in the heade it self of the Churche and in the toppe it self he ordereth the healthe of al the members And in an other place Saluator quando pro se Petro exolui iubet pro omnibus exoluisse videtur Quia sicut in Saluatore erant omnes causa Magisterij ita post Saluatorem in Petro omnes continentur ipsum enim constituit Caput 124 omnium Our Sauiour saith Augustine when as he commandeth paiment for the Emperour to be made for himself and for Peter he seemeth to haue paide for al. Bicause as al were in our Sauiour for cause of teachinge so after our Sauiour al are conteined in Peter for he ordeined him Heade of al. Here haue these men the plaine and expresse terme Heade of the reast Heade of the Churche Heade of al and therefore of the Vniuersal Churche VVhat wil they haue more Neither here can they saye that although this auctoritie and title of the Heade be geuen to Peter yet it is not deriued and transferred from him to his Successours For this is manifest that Christe instituted his Churche so as it shoulde continewe to the worldes ende accordinge to the saieinge of Esaie the Prophete Super solium Dauid c. Vpon the seate of Dauid and vpon his Kingedome shal Messias sitte to strengthen it and to esâ—ablis he it in iudgement and rightuousenes from this day for euermore And thereof it is euident that he ordeined those who then were in ministerie so as their auctoritie and power shoulde be deriued vnto their aftercommers for the vtilitie of the Churche for euer specially where as he saide Beholde I am with you vntil the ende of the worlde And therefore as Victor writeth in his storie of persecution of the Vandales Eugenius Bishop of Carthago conuented of Obadus a great Capitaine of Hunerike kinge of the Vandales about a Councel to â—e kepte in Aphrica for matters of the Faith betwixt the Arians supported by the Kinge and the Catholikes saide in this wise Sâ—nostram fidem c. If the kinges power desire to know our Faithe whiche is one and the true let him sende to his freendes I wil write also to my brethren that my Felowbishoppes come who may declare the faithe that is common to you and vs there he hath these woordes Et praecipuè Ecclesia Romana quae Caput est omniuÌ„ EcclesiaruÌ„ And specially the Churche of Rome which is the Heade of al the Churches Naminge the Churche of Rome he meaneth the Bishop there or his legates to be sente in his steede Thus it is prooued by good and ancient auctorities that the name and title of the Heade Ruler President chiefe and principal gouernour of the Churche is of the Fathers attributed not onely to Peter but also to his successours Bishoppes of the See Apostolike And therefore M. Iuel may thinke himselfe by this charitably admonished to remember his promise of yeeldinge and subscribinge The B. of Sarisburie I might wel passe al these authorities ouer without answeare as beinge no parte of this question For I trust the indifferent Reader of him selfe wil soone beléeue we séeke no quarel against S. Peter nor goe aboute to scanne his titles or to abbridge him of his right It is knowen that S. Peter by these Fathers here alleged Augustine Hierome Chrysostome and Cyril is called the Toppe Heade of the Apostles And if néede so required the same might be auoutched by authorities many moe For who is he that knoweth not this But M. Hardinge knoweth the case is moued not of S. Peter but specially namely of the Bishoppes of Rome And of them he knoweth he shoulde haue answeared if his minde had béene to deale plainely as he saithe fully to satisfie his Reader Within the space of the first sixe hundred yéeres there were in Rome .68 Bishoppes for their Constancie in the Faithe for their Uertue learninge farre excéedinge the reast that haue béene sithence The number of them beinge so great their learninge so notable their life so holy it is maruel M. Hardinge shoulde not be able to shewe that any one of them al in so longe a time was once called the Heade of the Churche therefore should thus reast onely vpon S. Peter who when he receiued these Titles was not Bishop of Rome of whom there is no question moued Wherefore M. Hardinge may better consider his note in the Margin where as he hath written thus Peter and his Successours called the Heade of the Churche expressely He may rather amende it and make it thus Onely Peter and not one of his successours called Heade of the Churche expressely So shoulde his note and his texte agrée togeather and so shoulde he not deceiue his Reader Here by the way I must put M. Hardinge in remembrance notwithstandinge for his estimations sake he would faine haue his foorth in these maters yet should he not therfore thus beguile the eies of the Simple thus misreporte falsifie the woordes of the Ancient Fathers For alleging S. Hierome he leaueth out woords and altogeather dissembleth the whole meaninge In S. Augustine he hath shifted placed one woorde for an other S. Hierome in that place with great contention of woordes commendeth S. Iohn aboue S. Peter namely for that S. Peter was a Maried man and S. Iohn a Uirgin In the heate of his talke he laieth this obiection against him selfe At dices Super PetruÌ„ fundatur Ecclesia licet id ipsum in alio loco super omnes Apostolos fiat cuncti Claues Regni Coelorum accipiant ex aequo super eos Ecclesiae fortitudo solidetur But thou wilt say The Churche was builte vpon Peter and not vpon Iohn Al be it in an other place the same is donne that is the Churche is builte vpon al the Apostles and al receiue the Keies of the Kingedome of Heauen and the strength of the Churche is builte equally vpon them al. M. Hardinge thought it good to skippe dissemble these woordes not withstandinge they be ioyned altogeather in one sentence with the reast It foloweth Tamen proptereà inter duodeâ—im vnus eligitur vt Capite constituto Schismatis tollatur occasio Sed cur non Iohannes electus est virgo Aetati delatum est quia Petrus Senior erat ne adhuc Adolescens pene Puer progressae aetatis hominibus praeferretur Notwithstandinge the Disciples were al equal yet therfore one is chosen amonge the twelue that a Heade being appointed occasion of Schisme might be taken away Thou wilt say againe And why was not Iohn being a virgin chosen to be this Heade He answeareth Christ gaue the preeminence vnto age For Peter was an aged man least that
holdeth thy head and neither Angel nor Archangel nor any other power dareth to approche and touche thee S. Augustine saith Paulus Baptizauit tanquam Minister Dominus Baptizauit tanquaÌ„ potestas Paule Baptized as a Seruante The Lorde Baptized as the power it selfe Againe Nec iam Baptizare cessauit Dominus sed adhuc id agit Non ministerio Corporis sed Inuisibili opere Maiestatis The Lorde letteth not yet to Baptize but continueth Baptizing stil not by the Ministerie of his Bodie but by the Inuisible worke of his Maiestie So likewise saith Leo the Bishop of Rome Christus dedit Aquae quod dedit Matri Virtus enim Altissimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem facit vt Regeneret Vnda Credentem Christe geue vnto the Water the same that he gaue vnto his Mother For the power of the Highest and the ouershadowing of the holy Ghost that caused Marie to beare the Saueour the same causeth that Water dooth Regenerate the Beleuer It appeareth by these authorities that Christe in the Water of Baptisme sheweth his Inuisible and Omnipotent power Yet wil not M. Hardinge say that Christe is therefore Really and Fleashly Present in the Water of Baptisme Therefore it was but vaine labour to allege Christes Omnipotent power to prooue this Fleashly Presence in the Sacrament M. Hardinge The .5 Diuision These places of the Scripture and many other reportinge plainely that Christ at his Supper gaue to his Disciples his very Body euen that same whiche the day folowinge suffered Death on the Crosse haue ministred iust cause to the 130 godly and learned Fathers of the Churche to say that Christes Body is Present in this Sacrament Really Substantially Corporally Carnally and Naturally By vse of which Aduerbes they haue meante onely a trueth of beinge and not a way or meane of beinge And though this manner of speakinge be not thus expressed in the Scripture yet is it deduced out of the Scripture For if Christ spake plainely 131 and vsed no Trope Figure nor Metaphore as the Scripture it selfe sufficiently declareth to an humble beleuer and woulde his Disciples to vnderstande him so as he spake in manifest termes when he saide This is my Body whiche is geuen for you Then may wee say that in the Sacrament his very Body is Present yea Really that is to say in deede Substantially that is in Substance and Corporally Carnally and Naturally by whiche woordes is mente that his very Body his very Fleashe and his very humaine Nature is there not after Corporal Carnal or Natural wise but inuisibly vnspeakeably miraculously supernaturally spiritually diuinely and by way to him onely knowen The B. of Sarisburie By these woordes that Christe at his last Supper spake vnto his Disciples This is my Body it is plaine saith M. Hardinge that he gaue vnto them the very same Body that was Crucified the next day vpon the Crosse and vpon occasion therof the learned Fathers had iust cause to say that Christes Body is Really and Carnally in the Sacrament This argument is called Petitio Principij which is when a thinge is taken to make proufe that is doubtful and standeth in question and ought it selfe to be prooued This Fallax may wel beguile Children but emonge the Learned it is counted in reasoninge a greate folie The Order or Forme hereof is naught the Antecedent vnprooued the Consequent false as shal appeare M. Harding saith These woordes This is my Body must néedes be taken without Metaphore Trope or Figure euen as the plaine letter lieth and none otherwise So saith M. Hardinge onely vpon his owne credite But the olde Catholique Doctours of the Churche of whom he saith he hath suche stoare say not so S. Augustine S. Ambrose S. Hierome S. Chrysostome S. Basile Tertullian and others cal the Sacrament a Figure a Token a Signe an Example an Image a Similitude a Remembrance as hereafter God willinge shal be shewed more at large vpon better occasion in an Article specially touchinge the same Euen Duns him selfe with sundrie others of that side sawe that folowinge the very bare Letter we must needes saie That the Breade it selfe is Christes Bodie For so the woordes stande This Breade is my Bodie whiche were a greate inconuenience and a repugnance in Nature For saluinge whereof they are driuen to saie That Christ when he pointed to the Breade said This meante not This Breade but as they cal it Indiuiduum vagum Whiche is one certaine thinge in general but what one thinge they cannot tel but sure they be it was no Breade Est they expounde Erit that is to saie This shal be Againe Erit hoc est transubstantiabitur that is The Substance of thâ—s vncertaine General one thinge that noman knoweth shal be chaunged into the Substance of my Bodie Is giuen They expounde shal be geuen Is broakeÌ„ they expounde shal be broaken Do ye this they expounde Sacrifice ye this This Breade they expounde thus This that was Breade And where as these Uerbes stande togeather in order and Construction and rule al one Case Accepit Benedixit Fregit dedit He tooke He Blissed He Brake He gaue They are faine to shifte it thus He tooke the Breade He blissed it awaie and in place of it put an other substance He Brake the Accidentes or Shewes of Breade He Gaue his Bodie Upon these fewe woordes of Christ thus many Figures haue they imagined and bisides these a great many moe as in place more conuenient it shal be declared Yet saith M. Hardinge These woordes of Christ must of fine force be taken euen accordinge to the order Nature of the bare letter And this he saith is sufficient to the humble beleeuer Howbeit Christian humilitie standeth not in erroure but in trueth And S. Augustine saith as it is before alleged Ea demum est miserabilis animae Seruitus Signa pro Rebus accipere To take the Signes in steede of the thinges that thereby be signified is not the Humilitie of a Christian Faith but the miserable Seruitude of the Soule And Origen yâ— olde learned Father saith Si secundum Literam sequaris id quod dictum est Nisi manducaueritis Carnem Filij Hominis non habebitis vitam in vobis Litera illa occidit If yowe folowe these woordes of Christ accordinge to the Letter Onlesse ye eate the Fleashe of the Sonne of Man ye shal haue no life in yowe this Letter killeth Upon these groundes of his owne M. Hardinge reareth vp this Conclusion Then saithe he maie we saie that Christe is in the Sacrament Really c. In deede a man maie saie muche that hath no regarde what he say But if he wil saie as the Olde Godly Fathers saide then muste he saie Hoc est corpus meum hoc est Figura Corporis mei This is my
peragendam palam edicit attendamus To doo the Holy Eleuation speaketh out alowde let vs be attent and then the Priest saith as he holdeth vp the Sacrament Holy thinges for the Holy Amphilochius of whom mention is made before in the life of S. Basile speakinge of his wonderous Celebratinge the Masse amonge other thinges saith thus Et post finem orationum exaltauit Panem finè intermissione orans dicens Respice Domine Iesu Christe c. And after that he had doone the praiers of Consecration he lifted vp the Breade without ceasing praieing and saieinge looke vpon vs Lorde Iesus Christe c. The same S. Basile meante likewise of the Eleuation and holdinge vp of the Sacrament after the custome of the Occidental Churche in his Booke De Spiritu Sancto where he saith thus Inuocationis verba dum ostenditur Panis Eucharistiae calix benedictionis quis Sanctorum nobis scripto reliquit VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation whiles the Breade of Eucharistia 157 that is to witte the Blessed Sacrament in forme of Bread and the consecrated Chalice is shewed in sight He speaketh there of many thinges that be of greate authoritie and weight in the Churche whiche we haue by tradition onely and cannot be auoutched by holy Scripture Of shewing the holy Mysteries to them that be present in the Sacrifice the olde Doctours make mention not seldome S. Chrysostome declareth the manner of it saieinge that suche as were accompted vnworthy and heynous sinners were put foorth of the Churche whiles the Sacrifice was offered whiles Christ and that Lambe of our Lorde was Sacrificed VVhiche being put out of the Churche then were the Vailes of the Aultar taken away to the intent the holy Mysteries might be shewed in sight doubtelesse to stirre the people to more deuotion reuerence 158 and to the Adoration of Christes Bodie in them present And thus for the Eleuation or holdinge vp of the Sacrament wee haue saide inoughe The B. of Sarisburie H. Hardinge seemeth in parte to disclaime this Article as a mater of smal weight and none of the Principal Keyes of his Religion wherein I see not but I maye safely and easily graunte vnto him addinge notwithstanding thus much withal That the lesse it is the lesse hurte is in it Yet notwithstanding of late daies it was otherwise esteemed and moste seuerely exacted as the thinge wherin stoode their Adoration whiche was the whole price and bewtie of their Masse The prieste was wicked that woulde not vse it The people was wicked that woulde not allowe it Their greatest Doctours haue trauailed painfully to know the cause and signification of this Mysterie and yet cannot finde it Al this notwithstandinge it is nowe confessed to be a smal mater of no greate weight and suche as the Churche may wel spare without hinderance But as M. Hardinge here saithe his Doctrine maye sufficiently be mainteined and stande vprighte without this Ceremonie of Eleuation euen so may wée truely and iustely saye That the Heauenly and infallible Doctrine of the Gospel of Christe maye likewise stande vpright and be mainteined not onely without this Newe Ceremonie but also without their Priuate Masse without their Halfe Communion without their Strange Unknowen Praiers without their Supremacie of Rome without their Transubstantiation and other like Fantasies by them diuised Yet are not they al of that side hitherto fully resolued touchinge their owne Eleuation neither when nor where nor wherfore it first came in vse nor what it meaneth Some of them saye The liftinge vp of the Sacramental Breade signifieth Christes Incarnation Some of them saye It signifieth Christe hanginge vpon the Crosse Some of them That it signifieth the takinge downe of his Bodie from the Crosse Some his Resurrection Some his Ascension into Heauen Some That it signifieth a Sacrifice special aboue al Sacrifices Some others saye That the Prieste lifteth vp the Chalice to signifie That Christe crieing out with a lowde voice gaue vp the Sprite M. Harding saith It is lifted vp doubtlesse to the intente the people may Adoure Thus many and moe Mysteries they haue imagined in one thinge and yet the same as it is confessed no Keye of their Religion Disagréement euermore argueth ignorance S. Augustine saith Si vix aut omnino nunquam inueniri possint causae quas in istis rebus instituendis homines sequuti sunt vbi facultas tribuitur sine vlla dubitatione resecanda existimo If the causes whiche men folowed in diuisinge suche thinges can hardely or neuer be founde I thinke it best when opportunitie and occasion is geuen they be abolisshed and put away without scruple or staggeringe They haue assaied earnestly to prooue this Ceremonie by the warrante of Gods Woorde as if God him selfe had commaunded it Gerardus Lorichius saith Hunc ritum Dauid videtur praeuidisse in Spiritu Dauid seemeth to haue forseene this order in the Sprite And to this purpose he allegeth the Authoritie of Rabbi Iohai whome I maruel M. Harding had forgotten Durandus for the same allegeth the Woordes of Christe Ego si exaltatus fuero à Terra omnia traham ad meipsum If I be once lifted vp from the Earthe I shal drawe al thingès to mee selfe And to spéede the mater the better forewarde Linwoode saithe The Pope hath geuen liberal doale of Pardons And the more to astonne the Simple people Alexander of Hales saithe They haue of them selues inuented and diuised many strange Miracles They haue earnestly and sadly disputed whether the Cuppe shoulde be holden vp open or couered They saye It is a mater of special meede and hable to Confounde Heresies They haue wrested and corrupted the Scriptures and falsified the Rabines for the same M Hardinge also woulde seeme to allege a multitude of Olde Doctours and longe continuance euen from the Apostles time To be shorte they haue holden them for Heretiques and burned them that durst to speake against it Yet nowe in the ende M. Hardinge saithe It is but a smal mater and the reast of their Religion maye welstande without it I woonder he procéedeth not herein with as good courage as in the reast Neither did I sâ—offe hereat as a Lucian as it pleaseth M. Hardinge in his Choler to reporte but reuerently and soberly spake the Truethe euen as in the presence of God It pitied mee to sée Gâ—â—des people so deceiued and that euen by suche as had taken vpon them to be the Fathers and Guiders of the People But O merciful God What Religion maye this be that noman maye touche or truely reporte of it without surmise or suspicion of Scoffinge And where as M. Hardinge as a man somewhat ouermuche subiecte to his Passions saithe further I maye be ashamed to shewe my face emonge learned menne If he meane the learned of his owne side verily it can
as the Fathers say Manna was made Christes Bodie or the Water in the Wildernesse was made his Bloud euen so they say The Breade and Wine are likewise made Christes Bodie and Bloud Now that it may throughly appeare euen vnto the Simple what the godly Fathers meante by suche extraordinarie vse of speache it shal not be from the purpose to reporte certaine woordes of Gregorius Nyssenus touchinge the same and that in suche order as they are written Thus therefore he saithe Nam hoc Altare c. This Aultar whereat wee stande is by Nature a Common stoane nothing differinge from other stâ—anes whereof our walles be builte and our pauementes laied but after that it is once dedicate to the honour of God and hath receiued Blessinge it is a holy Table and an vndefiled Aultar afterwarde not to be touched of al men but onely of the Priestes and that with reuerence Likewise the Breade that first was common after that the Mysterie hath halowed it is both called and is Christes Bodie likewise also the wine Christes Bloude And where as before they were thinges of smal valewe after the Blissinge that commeth from the Holy Ghost either of them both worketh mightily The like Power also maketh the Priest to be Reuerende and Honorable beinge by meane of a newe Benediction diuided from the common sorte of the people Hereby we see as the Aultare whiche in some places both for steadines and continewanâ—e was made of stoane was changed from the former state and yet remained stoane stil and as the Priest or Bishop was changed from that he was before and yet remained in Substance one man stil so by the iudgement of this Ancient Father the Breade and Wine are changed into Christes Bodie and Bloude and yet remaine Breade and Wine in Nature stil. And for as muche as M. Hardinge to make good and to mainteine this his Newe Erroure hath here alleged togeather niene Doctours of the Gréeke Churche as subscribinge and wel agreeinge thereto vnderstande thou good Christian Reader for the better information and direction of they iudgement that the Grecians neuer consented to the same from the first preachinge of the Gospel there vntil this daie as it is easy to be seene in the last action of the General Councel holden at Florence And Duns him self hauinge occasion to intreate hereof writeth thus Ad hanc sententiam principaliter videtur mouere quod de Sacramentis tenendum est sicut tenet sancta Romana Ecclesia Ipsa autem tenet Panem Transubstantiari in Corpus Vinum in Sanguinem To this determination this thinge seemeth specially to leade that we must holde of the SacrameÌ„tes as the holy Churche of Rome holdeth c. For Confirmation hereof he allegeth not the Greeke Churche as knowinge it had euermore holden the contrary but onely the Particular DeterminatioÌ„ of the Churche of Rome concluded first in the Councel of Lateran in the yeere of our Lorde a Thousande two hundred and fifteene and neuer before And Isidorus the Bishop of Russia for that after his returne home from the Councel of Florence he beganne to practise both for vnitie herein and also in al other causes to be concluded bytwéene his Churches and the Churche of Rome was therefore deposed from his office and vtterly forsaken of al his Cleregie So wel they liked this Newe diuise of Transubstantiation M. Hardinge wil replie Cyrillus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche he expoundeth In specie vel Figura Panis In the Forme or Figure of Breade And this as he imagineth is as muche as Accidentes without Subiecte What manner consideration leadeth him hereto I cannot tel But it is most certaine that by this very waye the Olde Heretiques were leadde into their Errours Marcion the Heretique helde that Christe appeared not in the very Natural Bodie of a Man but onely in a fantasie or shewe of a mannes Bodie And to prooue the same he vsed M. Hardinges reason For it is written saide he In Similitu dinem hominum factus est Figura inuentus ut homo He was made after the Likenes of menne and founde in Figure whiche M. Hardinge expoundeth in Shewes and Accidentes as a man And S. Ambrose saith Nec sibi blandiatur virus Apollinare quia ita legitur Et Specie inueÌ„tus vt homo Let not that Heretique Apollinaris flatter him self for that it is thus written He was founde in Figure and Forme as a man Here we sée M. Hardinge is driuen to fight with Olde Heretiques Weapens otherwise his frendes woulde not iudge him Catholique S. Ambrose saith Christe appeared In Figura humana In the Figure of a Man Origen saith Câ—â—ristus est expressa Imago Figura Patris Christe is the expresse Image and Figure of his Father Againe S. Ambrose saith Grauior est ferri species quà m Aquarum Natura The Forme of yâ—on is heauier then the Nature of the Water And Gregorie Nyssene saith Sacerdos quod ad speciem externam attinet idem est qui suit The priest as touchinge his appearance or outwarde Forme is the same that he was before And wil M. Hardinge geather hereof that Christe or a Peece of yron or a Priest is nothinge els but an Accident or a Shewe without Substance Bysides al this M. Hardinge is faine to falsifie Cyrillus his owne Doctoure and to allege his woordes otheâ—wise then he founde them For where as in the common Latine Translation it is writen thus Sciens panem hunc qui videtur à nobis non esse Panem etiamsi gustus Panem esse sentiat Knowinge that this Breade that is seene of vs is no Breade al be it our taste doo perceiue it to be Breade M. Hardinge hath chosen rather to turne it thus Cum scias qui videtur esse Panis non esse sed Corpus Christi Knowinge that the thing that seemeth to be Breade is no Breade but the Bodâ—e of Christe Wherein he hath bothe skipte ouer one whole clause and also corrupted the woordes and meaninge of his Authour For Cyrillus saith With our outwarde eies wee see Breade M. Hardinge saith It appeareth or seemeth onely to be Breade Cyrillus saith Our tast perceiueth or knoweth it to be Breade This clause M. Hardinge hath leaft out both in his Latine Translation and also in the Englishe But speakinge of the Cuppe he turneth it thus Al be it the sense make that accoumpte of it Corrupte Doctrine must needes holde by Corruption For it is certaine Cyrillus meante thus That as we haue two sortes of eies Corporal of the Bodie and Spiritual of the Minde so in the Sacramentes we haue two sundrie thinges to beholde With our Bodily Eyes the Material Breade With our Spiritual Eyes the verye Bodye of Christe And thus the Woordes of Cyril agrée directly with these Woordes of S. Augustine Quod videtis Panis est quod etiam oculi vestri renuntiant Quod
Bloude the Capernaites hearinge his woordes imagined euen as M. Hardinge nowe dooth that he meante a very Fleashly Eatinge with their Bodily mouthes and therefore beganne to be offended and saide His speache was ouer harde and departed from him Upon occasion hereof S. Augustine writeth thus Ipsi erant duri non sermo Christus instruxit eos qui remanserant ait illis Spiritus est qui viuificat Caro autem nihil prodest Verba quae locutus sum vobis Spiritus sunt vita Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificabit vos They were harde Christes woorde was not harde Christe instructed them that remained and saide vnto them it is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken are Sprite and Life Vnderstande ye spiritually that I haue spoken Ye shal not Eate this Bodie that ye see neither shal ye drinke that Bloude that they shal sheadde that shal Crucifie me I haue recommended vnto you a certaine Sacrament Beinge Spiritually vnderstanded it wil geue you life These woordes be plaine of them selfe and neede no longe construction The difference that M. Hardinge hath diuised bytweene Christes Bodie in Substance and the self same Bodie in respecte of qualities is a vaine Glose of his owne without Substance For S. Augustine saith not as M. Hardinge woulde faine haue him to saie Ye shal not Eate this Bodie with your bodily mouth Quale videtis vnder suche Conditions and qualities of Mortalitie and Corruption as yowe nowe see it but Quod videtis that is Yowe shal not eate the same Bodie in Nature and Substance that nowe ye sée Neither was the Bodie of Christe at that time when he Ministred the holy Communion and spake these woordes to his Disciples endewed with any suche qualities For it was neither Spiritual nor Inuisible nor Immortal but contrarywise Earthly Uisible and subiecte to Death To be shorte S. Augustine speaketh not one woorde neither of this Carnal Presence nor of Secrete Beinge vnder Couerte nor saith as M. Hardinge saithe that the very Bodie of Christe is a Figure of Christes Bodie nor imagineth in Christe two sundrie sortes of Natural Bodies nor knoweth any one of al these M. Hardinges strange Collections Thus onely he saith Non hoc Corpus quod videtis manducaturi estis Touchinge your Bodily mouth Ye shal not Eate this Bodie of mine that ye see Of whiche woordes M. Hardinge contrary to S. Augustines expresse and plaine meaninge as his common wonte is concludeth the contrary Ergo with youre Bodily Mouth ye shal eate this self same Bodie in Substance that ye see Nowe for as muche as M. Hardinge wil saie Wée diuise Figures of our selues without cause and that Christes woordes are plaine and ought simply to be taken as they sounde without any manner Figure I thinke it therefore necessarie in fewe woordes to shewe bothe what hath leadde vs and al the Ancient Writers and Olde Doctours of the Churche thus to expounde the Woordes of Christ and also howe many and howe strange and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same And to passe ouer al the Olde learned Fathers whiche in their writinges commonly cal the Sacrament a Representation a Remembrance a Memorie an Image a Likenes a Samplar a Token a Signe and a Figure c. Christe him self before al others seemeth to leade vs hereunto bothe for that at the very Institution of the holy Mysteries he saide thus Doo ye this in Remembrance of me And also for that in the sixth Chapter of S. Iohn speakinge of the Eatinge of his Fleashe he forewarned his Disciples of his Ascension into Heauen and shewed them that his very Natural Fleashe Fleashely receiued canne profite nothinge Moreouer it is not agréeable neither to the Nature of a Man Really and in deede to eate a mannes Bodie nor to a mannes Bodie Really and in deede without Figure to be Eaten For that S. Augustine saith were Flagitium facinus An horrible wickednes And againe he saithe Horribilius est humanam Carnem manducare quà m perimere Sanguinem humanum bibere quà m fundere It is a more horrible thinge to eate mannes Fleashe then it is to kille it and to drinke mannes Bloude then it is to shead it For this cause he concludeth Figura ergo est Therefore it is a Figure And in like manner Cyrillus saithe Sacramentum nostrum non asseuerat Hominis manducationem Our Sacrament auoucheth not the Eatinge of a man Againe in these woordes of Christe we finde Duo disparata that is two sundrie termes of sundrie Significations and Natures Panis and Corpus whiche as the learned knowe cannot possibly be Uerified the one of the other without a Figure By sides al this in euery of these clauses whiche so nearely touche Christes Institution there is a Figure To drinke the Cuppe of the Lorde In steede of the Wine in the Cuppe it is a Figure To drinke Iudgement Iudgement is a Spiritual thinge and cannot be dronken with the mouth Therefore it is a Figure My Bodie that Is geuen that Is broken in steede of That Shal be geuen and That Shal be broken is a Figure I am Breade Christe Really and in deede was no material Breade It is a Figure The Breade is the Communication of the Lordes Bodie In steede of these woordes It representeth the Communication of the Lordes Bodie It is a Figure The Cuppe is the Newe Testament The Cuppe in deede and verily is not the Newe Testament Therefore it is a Figure In euery of these Clauses M. Hardinge must needes see and confesse a Figure and so it appeareth that in the very Institution of Christes Holy Mysteries there are vsed a greate many and sundrie Figures al notwithstandinge both consonant to Reason and also agréeable to Goddes Holy woorde But nowe marke wel I beseeche thée good Christian Reader howe many and what kindes of Figures M. Hardinge and the reste of his companie haue benne forced to imagin in these cases First they saie This pronowne Hoc This signifieth not This Breade as al the Olde Writers vnderstande it but Indiuiduum Vagū whiche is neither Breade nor any certaine determined thinge elles but onely one certaine thinge at large in generalitie This Uerbe Est They expounde thus Est hoc est Transubstantiatur Suche a Figure as neuer was vsed of any Olde Authoure either Holy or Profane or Heretique or Catholique or Greeke or Latine In these woordes Take ye Eate ye This is my Bodie They haue founde a Figure called Hysteron Proterō whiche is when the whole speache is out of order and that set byhinde that shoulde goe before For thus they are driuen to shifte it and turne it This is
that most Reuerende Father D. Cranmere at Rome in a mummerie before he euer sawe him or hearde him speake and yet that notwithstandinge they arreigned him in Oxforde and iudged him afterwarde to be burnte They firste tooke and imprisoned the innocent that had broken no lawe and afterwarde diuised a lawe to condemne him With such courtesie Cyrillus saithe Christ was intreated of the Iewes Primùm ligant deinde causas in eum quaerunt Firste they binde him and afterwarde they imagine mater against him And to passe by many other like disorders and horrible extremities of that time firste they scattered and forced their Masses through the Realme againste the Lawes afterwarde they stablished the same by a Lawe laste of al the nexte yéere folowinge they summoned and had a solemne Disputation in Oxforde to trie whether their lawe were good or no. Uerily this séemeth muche like the Lawe of Lydforde For in order of Nature the Disputation should haue béene firste and theÌ„ the Lawe laste of al the Execution of the same amonge the people But Tertullian saithe Haeretici ex conscienâ—ia infirmitatis suae nihil vnquam tractant ordinariè Heretiques for feare of their owne weakenes neuer proceede in dewe order M. Hardinge The .4 Diuision Nowe touchinge the number and iteration of the Masse firste we haue good and auncient auctoritee for 197 two Masses in one Churche in one daye That eloquent and Holie Father Leo the firste writeth thus to Dioscorus the Bishoppe of Alexandria Volumus illud quoque custodiri vt cum solennior Festiuitas conuentum populi numerosioris indixerit ad eam â—anta multitudo conuenit quae recipi Basilica simul vna non possit Sacrificij Oblatio indubitanter iteretur ne ijs tantùm admiâ—sis ad hanc Deuotionem qui primi aduenerint videantur ij qui postmodum confluxerint non recepti Cùm plenum pieâ—atis atque rationis sit vt quoties Basilicam in qua agitur praesentia nouae plebis implâ—uerit totiâ—s Sacrificium subsequens offeratur This order we wil to be kepte that when a number of people commeth to Churche togeather at a solemne feaste if the multitude be so greate as maye not wel be receiued in one Churche at once that the Oblation of the Sacrifice hardely be doone againe leste if they onely shoulde be admitted to this Deuotion who came firste they that come afterwarde maye seeme not to be receiued For as muche as it is a thinge ful of Godlinesse and reason â—hat howe oftentimes the Churche where the seruice is doone is filled with a newe companie of people so oftentimes the Sacrifice there efâ—soones be offred By this Father whom the greate 198 General Councel of Chalcedon agnised for Supreame Gouernour of the Churche of Christe and honoured with the singular title of Vniuersal Bishoppe it is ordeined that if anywhere one Churche coulde not conueniently holde al the people togeather at one time they that came after the firste companie shoulde haue their Deuotion serued by hauinge an other Masse celebrated againe And least perhaps some might doubte whether that were lawful so to be doone or no or because then some doubted thereof as nowe likewise some seeme to doubte of it to put the mater out of doubte he saithe assuredly Sacrificij Oblatio indubitanter iteretur Let them not sticke to iterate or doo againe the Oblation of the Sacrifice that is to saye Let the Masse be celebrated againe indubitanter without castinge peril without stickinge staggeringe or doubtinge In that epistle he sheweth two greate causes why more Masses then one maye be doone in one Churche in one daye The one is leaste the aftercommers shoulde seeme reiâ—cted non recepti not receiued The other is that the one parte of the people be not defrauded of the benefite of their Deuotion as himselfe saithe Necesse est autem vt quaedam pars populi sua deuotione priuetur si vniâ—s tantum Missae more seâ—uaâ—o Sacrificium offeâ—â—e non possint nisi qui prima diei parte conuenerint It must needes be that a parte of the people be beâ—efie of their deuotion if the custome of hauinge one Masse onely kepte none maye offer the Sacrifice but such as came to Churche togeather in the morninge or firste parte of the daie Nowe the people maye neither be reiected whom God hath chosen nor sparckled abroade whom our Lorde hath gathered togeather neither ought they to be defrauded of their Deuotion by withdrawinge the Masse from them but rather to be styrred thereunto by their deuoute presence at the celebration of the same where the Deathe and Passion of our Lorde is liuely represented before their eies the very same Bodie that suffered on the Crosse of theÌ„ by the Ministerie of the Priest offered to the Father in a Mysterie but truely not to be a newe redemption but in CoÌ„memoration of the RedeÌ„ption alreadie perfourmed By this testimonie we finde that it was lawful within sixe hundred yeeres after Christe for Leo liued aboute the yeere of our Lorde 450. to haue two Masses in one Churche in one daie for so muche the woorde iteretur doothe importe at leaste and if there were moe the case so requiringe the woorde wil beare it wel inough Nowe by this Holie Bishoppes Godly wil the custome of hauinge one Masse onely in one daye was abrogated and this decreed that in time of two sundrie resortes of people to Churche two sundrie Masses shoulde be celebrated for the auoidinge of these two inconueniences leaste the aftercommers shoulde seeme not receiued but reiected like excommunicate personnes and that a parte of the faithful people shoulde not be put beside their Deuotion VVhereupon I make this reason The causes standinge the effectes folowe But the danger of the peoples seeminge to be reiected and the defraudinge of their Deuotion whiche are causes of iteratinge the Masse in one daye did in that age in some Holy daies of likelihoode thrise yea fower or fiue times happen and in our time certainely dooth commonly so often or oftener happen wherefore the Masse maye so many times be saide in a daye in one Churche VVhere great multitude of Christen people is as in townes wee see some resorte to Church earely in the morninge making their spiritual oblations to the intent to serue Godâ— er they serue man in their worldely affaires al cannot come so earely Others come at their conuenient opportunitie some at sixe some at seuen some at eight some at nine or tenne of the Clocke If they which through lawful lettes cannot come at the firste houres comminge afterwarde be roundely tolde by the Priest come ye at suche or at suche houres or els ye get no Masse here shal not they accordinge to Leo his sayeinge seeme to be reiected and defrauded of their deuotion Al wel disposed people aboute Powles cannot come to Postels Masse at foure or fiue of the Clocke in the
whiche thinge is not denied he might also as wel haue noted that the same woorde Iteretur importeth likewise one and the selfe same Minister and none other For if the Seconde Communion be Ministred by an other Priest and not by the same it cannot rightly be saide Iteratur And further the same woorde necessarily signifieth that one Communion was then in suche cases ministred successiuely and in order after an other and not twoo Masses or thrée or foure or sixe or tenne togeather al at once as the manner is now in the Churche of Rome Hereof M. Hardinge frameth vs this formal Syllogismus The cause that mooued Leo to take this order was that al and euery of the deuoute people might heare Masse But it is likely the people resorted to the Churche at sundrie times some rather some later and not al at once Ergo It is likely that to satisfie the peoples deuotion there were sundrie Masses saide in one day It is likely that M. Hardinge neuer examined the partes and likelyhoode of this Argument For first the Maior or Head Proposition is apparent false grounded as it is termed in Logique A non causa vt causa Presuming that thing to be the cause whiche in déede is no cause For the cause that mooued Leo was not the hearinge of Masse as it is already prooued but the receiuinge of the Holy Communion The Minor or Seconde Proposition notwithstandinge in some parte it may seeme true yet it is nothinge agréeable to Leoes meaning For Leo speaketh not of one man or twoo nor of the ordinarie course of euery daye but onely of greate Solemne Feastes and of suche resorte of people as might fil vp the whole Churche His woordes be plaine Cùm solennior Festiuitas conuentum populi numerosioris indixerit And Quoties Basilicam praesentia nouae plebis impleuerit Therefore to beare vs thus in hande that Leo had suche a special care either for the Terme time in London or for the people aboute Paules or for hearinge the Postels masse it is a very vaine and a childishe fantasie like as this also is that he addeth The people should be denied that Spiritual Comforte For alas what Comforte can the people receiue where as they can neither see nor heare nor vnderstande nor know nor learne but stande onely as men amased vtterly berefte of al their senses Let M. Hardinge once lay aparte dissimulation and tel vs by what waies or meanes the people at his Masse can possibly receiue this Spiritual Comforte If he woulde speake truely and that he knoweth as he seldome dooth he shoulde rather cal it Spiritual Blindenesse And where as he pleadeth his toâ—ies quoties and thereby woulde erecte a whole totquot of Masses sans number if he had aduisedly considered out the whole sentence he shoulde better haue espied out his owne folâ—e and haue had lesse occasion to deceiue the people For Leo saithe not as M. Hardinge woulde force him to say As often as any deuoute people cometh to Churche but as it is saide before Quoties Basilicam praesentia nouae plebis impleuerit As often as the presence of â— newe companie shal haue filled vp the whole Churche In suche cases it was lawful to beginne againe the whole Communion and not otherwise By these woordes M. Hardinges Totquot is muche abbridged In the ende he concludeth not onely against Leo his Authour but also against the very expresse order of his owne Churche That one Priest for Leo speaketh onely of one and of no moe may say Masse boldely without stickinge or staggeringe as often as any people resorteth to him For now it is thought sufficient for one Priest to saie one Masse vpon one day and no moe So it is determined by Pope Alexander Sufficit Sacerdoti vnam Missam in vno die celebrare It is sufficient for a Prieste to say one Masse vpon a day Onlesse it be in case of great necessitie whiche the Glose as it is before alleged wel expoundeth Causa Honestatis vel vtilitatis In case of Honestie or of Profite as if some greate personage happen vpon the suddaine to come to Churche Likewise the Councel of Salesgunstadium hath straitely charged that no Priest presume to say more then three Masses vpon one daie the one in course Of the Day Present the other For the Deade the third to pleasure some noble personage whiche also is a great stopple to M. Hardinges Totquot In these prouisoes there is no manner consideration had to the Deuotion of the people but contrary to M. Hardinges Newe Canon they are vtterly leafte without their Spiritual Comforte And therefore Pope Clement the seuenth caused one Frier Stuppino in Rome to be whipte naked through the streates for that he had saide v. or vi or moe Masses in one day to satisfie the Deuotion of the people Thus good Reader thou maiest see bothe the partes and the force of M. Hardinges Syllogismus The Maior is false The Minor farre from Leoes purpose The Conclusion contrary to him selfe Certainely if it had then beene thought lawful to saie so many Corner Masses as sithence that time haue béene vsed in the Churche of Rome it had béene greate folie either for Dioscorus to moue this question or for Leo to take this order M. Hardinge The .5 Diuision VVherefore they that reprooue the pluralitie of Masses in one Churche in one daie after the iudgement of this woorthy Father be reiectours of the Faithful people and robbers of their deuotion But they that haue vtterly abrogated the Masse whiche is the outwarde and euer enduringe Sacrifice of the Newe Testamente 199 by verdite of Scripture be no lesse then the forerenners of Antichriste The B. of Sarisburie The former parte of this Conclusion is already answeared But for the Seconde parte If they that haue refourmed the horrible Abuses of the Masse be the Forerenners of Antichriste what then may we thinke of them that haue wilfully and of purpose inuented and erected al those Abuses That haue taken from the people of God not onely the Holy Communion but also the vnderstandinge and swéetenes and comforte of the same That haue spoiled Goddes Children of the Breade of Lyfe and haue feadde them with the Breade of Confusion that is with Ignorance Superstition and Idolatrie That haue mangled and corrupted Christes Blissed Mysteries and haue wickedly defiled the Campe of the Lorde And hauinge thus donne yet notwithstandinge haue faces to mainteine and vpholde al their wilful doinges What maie Goddes people thinke of them And before whome doo they renne Uerily Gerardus Lorichius M. Hardinges owne Doctour saithe thus Missae priuatae quae absente populo Catholico fiunt abominatio veriùs quà m Oblatio dicendae sunt Priuate Masses whiche are saide without presence of the people are rather an Abomination then a Sacrifice And S. Augustine saith Si Iohannes ita diceret Si quis peccauerit me habetis Mediarorem apud Patrem
Eusebius Absoluto Templo Altari in medio constituto The Churche beinge finished and the Aultar or Communion Table placed in the middest S. Augustine likewise saithe thus Mensa Domini est illa in medio constituta That is the Lordes Table that standeth here in the middest In like manner it is written in the Councel of Constantinople Tempore Diptychorum cucurrit omnis multitudo cum magno silentio circum Altare audiebant When the Lesson or Chapter was in reading al the people drew togeather with silence rounde aboute the Aultar and gaue attendance If M. Hardinge wil contende for that hitherto there is no mention made of one Aultar alone and therefore wil say there might be many he may also remember that Eusebius saithe in the place before alleged Augustum Magnum Vnicum Altare The Reuerende the Greate and the One Onely Aultar So Ignatius Vnum est Altare â—oâ—i Ecclesiae There is but one Aultare for the whole Churche So S. Chrysostome Baptismus vnus est Mensa vna There is one Baptisme and one Table So likewise Gentianus Heruettus describing the manner of the Greeke Churche as it is vsed at this day faithe thus In Graeâ—oruÌ„ templis vnuÌ„ tantùm est Altare idque in medio Choro aut Presbyterio In the Greeke Churche there is but one Altar and the same standinge in the middest of the Queere And the Queere also was in the middest of al the people By these it may appeare that M. Hardinge is not hable to finde his pluralitie of Masses before the Councel of Antiâ—â—odorum whiche was without the listes of the first sixe hundred yéeres and therfore can stande him in litle steede As for these principles of the law that are here brought in as a surcharge vnto the reast they may be safely receiued without danger I graunte the law that forbiddeth in special case generally graunteth al that is not specially forbidden Thiâ— I saye may wel be graunted It is commonly called in Schooles ArgumeÌ„tum a contrario sensu Notwithstandinge this Rule beinge so general may receiuâ— exception although perhaps not in Law yet in some cases of Diuinitie For example God saith Thou shalt not commit Vsurie to thy Brother Let there be no Harlot of the daughters of Israel Thou shalt not marrie thy wiues Syster whiles thy wife liueth Thou shalt not commit Aduouterie S. Paule saith Be ye not dronken with wine Of these special Prohibitions by M. Hardings Rule or Principle wée may reason thus These cases are specially forbidden and what so euer is not excepted in special prohibition as vnlawful is permitted as lawful Ergo ex contrario sensu by the contrary sense It is leafte as lawful To commit Vsurie to a stranger It is leafte as lawful To haue a Harlot so that she be not of the daughters of Israel It is leafte as lawful To marrie thy wiues syster if thy wife be deade It is leafte as lawful To commit Fornication For Fornication in this special prohibition is not forbidden but onely Aduoutrie It is leafte as lawful To be Dronken with Ale or Beere for onely Wine is excepted And why so for M. Hardinges Principle must needes stande That a prohibition forbiddinge special cases permitteth al the reaste and generally leaueth al that as lawful that is not specially forbidden I speake not this to the intente to reprooue the Principle of the Lawe that here is alleged but onely to shewe that General Rules muste sometimes and in some cases be taken with exception M. Hardinge The .7 Diuision But I wil not bringe M. Iuel out of his professed studie to farre to seeke Lawes For in deede wee neede not goe to law for these maters wherein the Churche hath geuen sentence for vs but that our Aduersaries refuse the iudge after sentence VVhiche if they had doone when order permitteth it at the beginninge and had plainely as I feare me some of them thinke denied them selues to be Christians or at leaste of Christes Courte in his Catholique Churche wee shoulde not haue striued so longe aboute these maters VVee woulde haue imbraced the trueth of God in his Churche quietly whiles they sought another Iudge accordinge to their appetites and fantasies as Turkes aud Infidelles doo The B. of Sarisburie It were more for M. Hardinges purpose for proufe of these maters to goe rather to Diuinitie then to Law How be it the state of his case beinge so féeble and so deadly diseased it were good Counsel for him to leaue bothe Professions to goe to Phisicke But here once againe in his impatient heates he vttereth his inordinate and vnaduised Choler thinketh to prooue him selfe a good Catholike man onely by comparinge others with Turkes and Infidelles Notwithstandinge herein wée shal neede no longe defence For Goddes Holy Name be blissed it is nowe open to the hartes and consciences of al men that bothe in life and Doctrine wée professe the same Gospel of Iesus Christe that they of M. Hardinges side haue of longe time oppressed and burnte for Heresie Neither doo wée refuse the Iudge either after Sentence or before Him onely wée refuse as no competent Iudge in these cases that teacheth the Commaundementes and Doctrines of men and hath infected the Worlde with the Lcauen of the Scribes and Pharisies and wee appeale vnto Christe the onely Iudge of al Iudges vnto whom God the Father straitely bade vs to geue eare Ipsum audite Harken vnto him Vnus est Magister noster Christus Christe is our onely Maister and onely Iudge As for the Determinations of the Churche they are sundrie and variable and vncertaine and therefore sometimes vntrue and for that cause may not alwaies stande of necessitie as mater of iudgement The Greeke Churche neuer vsed the Priuate Masse but onely the Communion The Latine Churche hath vtterly abolished the Holy Communion sauinge onely at one time in the yéere when also shée vseth it with foule disorder and as Gelasius saith with open Sacrilege and vseth onely the Priuate Masse The same Latine Churche for the space of sixe hundred yeeres and more from the beginninge onlesse it had benne vpon greate occasion of many Communicantes vsed onely one Communion or as M. Hardinge rather deliteth to cal it one Masse in one Daie But the Latine Churche that nowe is hath in euery Corner of the Temple erected Aultars and therefore nowe is ful of Corner Masses In the Olde Latine Churche it was not lawful to saie the Seconde Communion but onely when the Churche was ful of people In M. Hardinges Newe Latine Churche there be oftentimes moe Masses saide togeather then there be hearers of the people to gase vpon them Thus the iudgement of the Latine Churche disagreeth from the Greeke the Newe Latine Churche likewise disagreeth in iudgement from the Olde Touchinge this Newe Latine Churche S. Bernarde mourneth and complaineth thus Nunc ipsi
of Christe both Iewes and Gentiles For that cause S. Paule saith I am not ashamed of the Gospel of Christe for it is the Power of God vnto Saluation And God forebidde that I should reioice in any thinge but onely in the Crosse of Iesus Christe And I recken mee selfe to know nothinge but onely Iesus Christe and the same Christ Crucified vpon the Crosse. Thus S. Paule triumphed of that thing that in the world was so deepely despised As if he would haue saide This is that infirmitie that hath conquered the worlde This is that vilanie and reproche that hath lead captiuitie away captiue that hath spoiled the Principalities Powers of Darkenes Thus as Theodorete recordeth the ChristiaÌ„s euerywhere in their common resortes and in the open market places published and Proclaimed the Uictorie and Triumphe of the Crosse Whiche as Chrysostome saithe they were not ashamed to set as a posâ—e to any thinge that they did and to any thinge that they possessed Likewise God that the worlde might the more deepely thinke of the Death of Christe wrought oftentimes strange Miracles by the same as he did by Paules Naptkins by Elizeus boanes and by Peters shadowe Then the first Christened Emperour Constantinus séeinge that thinge became so glorious that before had béen so sclaunderous to increase the estimation thereof commaunded streitely by a Law that from thence foorth no offender should suffer vpon a Crosse. These thinges had in remembraunce wée graunt al that M. Hardinge hath here alleged The Uision of Ezechiel the markinge of the mens foreheades with the Hebrewe letter TAV The sight of a Crosse offered vnto Constantinus in the aire The staininge of Crosses in the Souldiers Coates in the time of the Renegate Emperour Iulian The printinge or burninge of the Crosses in the apparel of the Iewes at Hierusalem The findinge of the holy Hieroglyphical letter bearinge the forme of the Crosse in the Temple of Serapis in Egypte And to conclude we graunt that the people being newly brought to the knowlege of the Gospel after they had pulled downe the Scutchins of the Idolle Serapis other like Monumentes of Idolatrie in the place thereof streight way set vp the Crosse of Christe in token of Conquest in their entries in their Walles in their Windowes in their Postes in their Pillers briefely in their Flagges BaÌ„ners Armes Scutchins Targets and Coines Al these thinges I say we yelde vnto M. Hardinge without exception Euen so Christian Princes this day vse the same Crosse in their Armes Banners bothe in peace in warre of diuers formes and sundrie colours as in token they fight vnder the banner of Christe Labarum emonge the olde Romaines was the Emperial standarde of Armes ritchely wrought in Golde beset with stoane carried onely before the General of the fielde therefore reuerenced of the souldiers aboue al other Sozomenus as a Gréeke writer therefore not hable to gheasse rightly of the Latine tongue séemeth to cal it Laborum For thus he writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one of the standerdes whiche the Romaines cal Laborum Onles there be an errour in the Gréeke Notwithstandinge it may be thought The Emperour Seuerus had some respect vnto the same when he gaue this Watchewoorde vnto his Souldiers Laboremus Let vs labour Likewise S. Gregorie writeth Christum belli socium habuisti cuius Labarum insigne gestasti ipsaÌ„ dico viuificatricem Crucem This standarde the Christian Emperour Constantinus so blased with the Crosse as others before him had donne with Minotaurus or with Aquila And notwithstandinge Eusebius saie Constantinus vsed this Crosse as a preseruation of his safetie yet doubtelesse his affiance was onely in Christe and not in the Material Crosse. For Nicepâ—orus saithe Constantinus caused these woordes to be grauen in the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus Christus vincit Iesus Christe conquereth and not the Crosse. Otherwise S. Ambrose writeth thus Helena the Empresse by whose meanes the Crosse was founde out Inuenit Titulum Regem Adorauit non Lignum vtique Quia hic Gentilis est error Vanitas impiorum Shee founde out the Title but she Woorshipped Christe the Kinge and not the Woodde For that is an heathenishe errour and the vanitie of the wicked Laste of al where as M. Hardinge saithe The professours of this Newe Gospel cannot abide the Signe of our Lordes Crosse let him vnderstande it is not the Crosse of Christe nor the Signe thereof that we finde faulte with al but the Superstitious Abuse of the Crosse. God be thanked it hath wel appeared vnto the worlde that they whome M. Hardinge thus condemneth haue béene hable net onely to abide the Signe of Christes Crosse but also to take vp their Crosses and to folowe Christe and to reioice and triumphe in the same Neither is there any such great mater yet shewed wherefore these men should glorie of the Antiquitie of their Cause For notwithstandinge al this longe discourse and greate adoo Yet is it not hitherto any waie prooued either that this Crosse was an Image or that it was set vp in any Churche or that it was Adoured of the people Certainely the Letter that Ezechiel sawe in a Uâ—sion the Crosse that Constantinus sawe in the aire the markes that were either stained with water or burnte with fiere in the labourets garmentes the secrete Mystical letters in the Temple of Serapis the Cognisances of the Crosse painted or grauen in Flagges Banners Targettes and Coines were onely barres laide a Crosse and no Images Againe the same Crosses were abroade in other places in the Aire in the Fielde in the Labourers Coates in priuate houses and in mens purses and not set vp in any Temple as it is plaine by that is already spoken To be short it appeareth not by any of these allegations that any man was theÌ„ taught to knéele doune vnto these Crosses or to saie Aue Crux spes vnica Alhaile ô Crosse our onely â—oape or to yelde them any godly honour Whiche thinge M. Hardinge not hauing prooued notwithstandinge his longe discourse of woordes hath prooued nothinge And where as he would force Prudentius to saie the Crosse was then carried aboute in Procession vpon a pole as the maÌ„ner is now in the Church of Rome he openly misuseth that godly Father and dooth him wronge For it is plaine that Prudentius in yâ— place speaketh not one woorde neither of Churche nor of Priest nor of Clerke nor of any goeinge in Procession Onely he speaketh of the Souldiers marchinge in the fielde and folowinge the Crosse as their Standarde So Eusebius writeth of the Emperour Constantinus He commaunded the Signe of the Crosse to be carried before al his Armies And the nexte verse that foloweth in Prudentius is this Hoc signo inuictus transmissis Alpibus vltor c. Where he describeth the dangerous warre
obseruinge of the Gospel and for the keepinge of the Feaste of the true and firme Easter and for thy reuerent and pure Image whiche thy holy Apostles haue leafte to me by Tradition to haue and keepe for a representation of thine Incarnation Then quod our Lorde if this be the mater for whiche thou arte inuaded and set against be not dismaied be of good comforte in harte and minde being assured hereof that who so denieth Easter or my cleane Image I shal deny him before my heauenly Father and his chosen Angels And he that suffereth persecution with me for keepinge of Easter the same shal also be glorified with me Hast not thou heard what I commaunded Moyses the Lawgeuer to doo Make me saide I twoo Cherubins iâ— the Tabernacle of the Testimony to be a prefiguration or foretokening of my Image c. The B. of Sarisburie I trowe This good Olde Monumente of Antiquitie hath laine longe in the dust at Uerona with M. Hardinges Amphilochius The Churche piteously bemoaneth her selfe vnto Christe that she is soare persecuted and vexed for his Image Christe to comforte her with al saith Who so denieth mine Image shal be denied before my Father In the ende he confirmeth the vse of suche Images by the Example of the Cherubines Here M. Hardinge to increase some credite to his new Doctour shoulde haue shewed vs when the Churche was thus vexed for hauinge the Image of Christe and whoo vexed her and what kinde of vexation it was and how longe it continewed and in what countrie and when it ceassed The Churche is builte vpon a Mounte her Persequutions cannot be hidden If she euer were thus vexed for hauinge of Images I meane before the time of Athanasius it must néedes appeare If neuer then was she a very Wanton thus to complaine without cause If these threates be true that who so denieth the grauen or painted Image of Christe shal be denied before God the Father then must Epiphanius the Bishop of Cyprus and Serenus the Bishop of Massilia both Godly and Zelous Bishops and a greate number of other godly Learned Fathers that rente brake downe and defaced Christes Images be vtterly denied before God To be shorte to say that God commaunded Moyses to make the golden Cherubines purposely to be Figures of these Images of Wood or Stoane it is a very Fabulous and a Childish fantasie without any grounde how be it good yenough to mainteine and colour a Childishe Doctrine Notwithstanding if there be any weight either in this hidden Athanasius or in his sayeinges then may wee wel coniecture that he vseth this Worde Image in this place not for any suche material forme painted or grauen by mans hande but for the whole Conuersation of the Sonne of God in this mortal life whiche is as muche as Verbum Caro factum est The woorde became Fleashe and is expressed and set foorthe as an Image before our eies in the whole Doctrine and Policie of the Churche as the déepest grounde and very fundation of the Christian Faithe And thus S. Paule saithe Christus est Imago patris Christe is the Image of the Father Otherwise God is Inuisible S. Iohn saithe Noman euer saw God But the Sonne that is in the Fathers bosome he hath reueled the Fathers wil. In his conuersation in the Fleashe as in an Image wee beholde God the Father So in the booke of the Apocalyps Imago bestiae The Image of the Beast is called not any material Image Painted or Grauen but the Doctrine the Seduction the Errours the Lies the Blasphemies the Idolatrie and the whole Conuersation of Antichriste So S. Basile saith Christe called his Fleashe and Bloud the whole Mystical Doctrine of his Gospel whiche he published in his dispensation in the Fleashe So S. Augustine séemeth to saye Eius Passionis Imaginem in Ecclesia Celebrandam dedit He gaue the Image of his Passion to be frequented in the Churche And Pachymeres the Gréeke Paraphrast expoundeth this woorde Imago thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth Pictures the Images or inwarde and deepe considerations of our Mysteries For this Image of Christe the Churche of God was often persecuted This Image as some of the Olde Fathers saye was represented and figured by the Cherubines and vndoubtedly who so euer denieth this Image Christe shal denie him before God his Father This Exposition is agréeable bothe to the tenour of Goddes Woorde and also to the storie of the Time and therefore wée may safely iudge if this were Athanasius in déede that this was his very meaninge Otherwise the common and knowen Athanasius that is extant and abroade writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inueÌ„tion of Images is of il and not of good And the thinge that hath an il beginning can neuer be iudged good in any thinge as beinge in al respectes and altogeather il This is this holy Fathers moste cleare iudgement not cast vp in corners and hidden in the dust but open to the eies and sight of al the Worlde M. Hardinge The .9 Diuision Of al the Fathers none hathe a plainer testimonie bothe for the vse and also for the woorshippinge of Images then S. Basile whose auctoritie for learninge wisedome and holinesse of life beside antiquitie is so weightie in the iudgemente of al men that al our Newe Maisters laied in balance against him shal be founde lighter then any feather Touchinge this mater makinge a confession of his faithe in an Epistle inueighinge against Iulian the renegate he saithe thus Euen as we haue receiued our Christian and pure Faithe of God as it were by right of heritage right so I make my confession thereof to him and therein I abide I beleeue in one god father almightie God the Father God the Sonne God the Holy Ghoste One God in substance and these three in personnes I adore and glorifie I confesse also the Sonnes Incarnation Then afterwarde S. Mary who accordinge to the Fleashe brought him foorthe callinge her Deiparam I reuerence also the holy Apostles Prophetes and Martyrs whiche make supplication to God for me that by their mediation our moste benigne God be merciful vnto me and graunte me freely remission of my sinnes Then this foloweth Quam ob causam historias imaginum illorum honoro palam adoro hoc enim nobis traditum à Sanctis Apostolis non est prohibendum sed in omnibus Ecclesijs nostris eorum Historias erigimus For the whiche cause I doo bothe honour the stories of their Images and openly Adâ—â—re them For this beinge deliuered vnto vs of the holy Apostles by tradition is not to be forbidden And therefore we set vp in al our Churches their stories Lo M. Iuel here you see a sufficient testimonie that Images were set vp in the Churches longe before the ende of your sixe hundred yeeres and that they were honoured and woorshipped not onely of the simple Christian people but of Bishop
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
verily it hathe alwaies beene thought that painters haue had no lesse grace then either Oratours or Poetes VVho listeth to see examples hereof he maye peruse the seconde Nicene Councel where he shal finde amonge other moste notable thinges concerninge this pointe one of S. Euphemia the Martyr an other of Abraham sacrificinge his Sonne Isaac woorthy of euerlastinge memorie that of Asterius the holy Bishop this of Gregorie Nyssene very elegantly described Virgil maketh Aeneas to weepe to hope for better fortune to gather courage of minde to take good aduise and order for redresse and helpe of his greate calamities by occasion of beholdinge a Painters woorke at Carthago wherein the battaile of Troye was expressed VVhiche that wise Poete woulde not haue doone were it not that Pictures haue greate force to moue mennes hartes Ouide likewise in the Epistle of Laodamia to Protesilaus hir husbande beinge foorth at warres maketh hir so to write of his Image whiche she had caused to be made of waxe for hir comforte in his absence as it maye wel appeare that Images haue a meruailouse power to stirre vehement affectes and to represente thinges absent as though in manner they were presente in the mindes of the beholders Amonge al other examples for this purpose that seemeth to me most notable whiche Appianus writeth of C. Iulius Caesar li. 2. De bellis ciuilibus After that Caesar had beene murdered of the Senatours in the Councel house one of his frendes to shewe the crueltie of the facte to the people laied Caesars bedde in the open markette place and tooke foorth of it his Image made of waxe whiche represented three and twentie woundes after a beastly sorte stabde into his face and al the rest of his bodie yet gapinge and as it were freshe bleedinge VVith whiche shewe he stirred the people to more wrathe and rage then he coulde haue doone with any oration or gesture whiche was declared foorthwith For as soone as the people sawe it not hable to beare their griefe nor staye their furie any lenger they wrought greate and strange cruelties againste them that were founde to haue committed that murder The thirde cause why Images haue beene set vp in Churches is the keepinge of thinges in memory necessary to our saluation For when we cast our cies on them our memorie whiche otherwise is fraile and weake gathereth togeather and imbraceth the benefites and merites of our Sauiour Christe and the vertuouse examples of Sainctes whiche we ought to folowe that if we be suche as they were we maye by Goddes grace through Christe attaine the blisse they be in and with them enioye life euerlastinge And verily they that haue Images in regarde and reuerence must be so minded as they beholde not onely the thinges by them represented but also perfourme the same in deede with most diligent imitation The B. of Sarisburie Touchinge the Seconde commoditie of Images whiche is the mouinge and sturringe of the minde M. Harding is faine to pray ayde of the Heathenish Poetes Uergile and Ouide not the meetest Authorities for a Doctour of Diuinitie and for proufe hereof to bring in their idle fables with an olde profane storie of Appiā Therefore he séemeth now to drawe very déepe and not farre from the lies I marueile he had forgotten the yonge man in Eunuchus who for that he sawe Iuppiter painted in a Table was streightway thorowly mooued and emboldened to his youthful purpose I graunte Images doo oftentimes vehemently moue the minde diuersly to sundrie affectiōs And I recken him a blinde man that wil holde the contrary Salust saithe Quintus Maximus and Publius Scipio when so euer they behelde their Ancesters Images were by and by inflamed with nobilitie of courage to auance them selues to like aduentures But euery thinge that may delite or mooue the minde is not therefore meete for the Churche of God Goddes house is a house of praier and not of gasinge And to answeare one profane storie by an other the Olde Lacedaemonians woulde not suffer any Image or Picture to stande in their Councel house least the Senatours mindes by meane thereof shoulde be drawen from that they had in hande to other fantasies Certainely the wise man saithe Aspectus Imaginis dat insipienti concupiscentiam The sighte of an Image in the vnwise sturreth vp concupiscence The thirde commoditie touchinge Remembrance is like the first And therfore is already answeared M. Hardinge The .12 Diuision And nowe we are come to declare howe Images maye be woorshipped and honoured without any offence That Godly woorship whiche consisteth in Spirite and Trueth in wardely and is declared by signes outwardly in recognizinge the Supreme dominion whiche properly of the Diuines is called Latria is deferred onely to the Blessed Trinitie As for the Holy Images to them we doo not attribute that woorship at al but an inferiour reuerence or Adoration for so it is named whiche is nothinge elles but a recognizinge of some vertue or excellencie protested by outwarde signe as reuerent kissinge boowinge downe kneelinge and suche the like honour VVhiche kinde of Adoration or woorship we finde in the Scriptures oftentimes geuen to creatures The whole acte whereof is not withstanding referred not to the Images principally but to the thinges by them represented as beinge the true and proper obiectes of suche woorship For although the honour of an Image passeth ouer to the original or firste samplar whiche the learned calle Archetypum as S. Basile teacheth Yet that highe woorship called Latria belongeth onely to the blessed Trinitie and not to the reuerent Images least we should seeme to be woorshippers of creatures and of maters as of Golde Siluer Stoanes VVoodde and of such other the like thinges For we adoure not Images as God saith Athanasius neither in them doo we put hope of our Saluation ne to them doo we geue Godly seruice or woorship for so did the Gentiles but by suche adoration or reuerence we declare onely a certaine affection and loue whiche we beare towarde the originalles And therfore if it happen their Figure and shape to be defaced and vndoone we let not to burne the stockes as very woode and beinge of other stuffe to conuert the same to any vse it maye best serue for S. Gregorie praisinge muche one Secundinus for that he desired the Image of our Sauiour to be sente vnto him to the intent by hauinge his Image before his eies he might the more be stirred to loue him in his hart After a fewe woordes vttered in this sense he saithe further VVe knowe thou demaundest not the Image of our Sauiour to the intent to woorship it as God But for the remembrance of the Sonne of God that thou mightest be enkendled with the loue of him whose Image thou desirest to beholde And verily we fal not downe before it as before God But we adoure and woorship him whom through occasion of the Image we
shadowes of him selfe and fighteth stowtely against the same Therefore he maie soone attaine the Uictorie For wee saie not that the common people of al sortes and degrees ought of necessitie to reade al the holy Scriptures This is onely M. Hardinges fantasie We saie it not We knowe some are blinde and many vnlearned cannot reade But thus we saie That in the Primitiue Churche who so euer woulde and could reade might lawfully reade without controlmente Therefore S. Augustine saith as it is before alleged Aut ipsi legite aut alios legentes requirite Either reade your selues or geate some other to reade vnto yowe I graunt at the first preachinge and publishinge of the Gospel certaine Barbarous Nations that receiued the Faithe of Christe had neither Bookes nor Letters Yet were they not therefore ignorant or leafte at large to beléeue they knewe not what They had then certaine officers in the Churche whiche were called Catechistae whose dutie was continually and at al times to teache the Principles of the Faithe not by Booke but by Mouthe Of these mention is made in the Actes of the Apostles in the Councel of Nice and els where This office bare Origen that Ancient learned Father This doctrine Dionysius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles or Instructions geuen from God And saithe They paste from one to an other not by Writinge but by Mouthe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from minde to minde Neither did these Traditions conteine any secrete or priuie Instructions or Inuentions of Men as it is imagined by some but the very selfe same Doctrine that was conteined written in the Scriptures of God And in this sorte the Gospel it selfe and the whole Religion of Christe was called a Tradition So Tertullian calleth the Articles of the Faithe An Olde Tradition So the Faithe of the Holy Trinitie in the Councel of Constantinople is called a Tradition And the Faithe of twoo sundrie Natures in Christe in the same Councel is called Apostolorum viua Traditio The Liuely Tradition of the Apostles So it is written in Socrates Credimus in vnum Deum Patrem secundum Euangelicam Apostolicam TraditioneÌ„ Wee beleeue in one God the Father accordinge to the Tradition of the Gospel and of the Apostles So S. Basile calleth it a Tradition To beleeue in the Father the Sonne and the Holy Ghoste Therefore S. Paule saithe Teneâ—e Traditiones quas accepistis siue per Sermonem siue per Epistolam Keepe the Traditions that ye haue receiued either by Mouthe or els by Letter By these woordes the Doctrine of the Apostles is called a Tradition And for this cause S. Cyprian saithe Vnde est ista Traditio An de Dominica Euangelica Veritate descendens an de Apostolorum MaÌ„datis atque Literis veniens From whence is this Tradition whether cometh it from our Lorde and from his Gospel or els from the Epistles and Commaundementes of the Apostles Thus were the Barbarous Nations instructed by Tradition and by Mouthe and were made perfite in euery pointe and parcel of the Faithe and as Irenaeus saithe Had their Saluation by the Holy Ghost written in their Hartes and were as muche bounden vnto the same as vnto any writinges and letters of the Apostles Of suche liuely and cleare Doctrine S. Paule saithe Christe was set out and Crucified before the â—ies of the Galathians And thereof he saithe to the Philippiens My praier is that your Charitie may yet more and more abounde in al knowlege and in al vnderstandinge And thus notwithstandinge they were Barbarous yet were they hable to render an accoumpte of al the Religion and Faithe in Christe For thus Irenaeus writeth of them Si quis illis annuntiaret ea quae ab istis Haereticis inuenta sunt statim clauderent aures Yf any man woulde shewe these Barbarous Nations what thinges these Heâ—etiques haue inuented they woulde stoppe their eares and not abide it Likewise if a man woulde shewe them of the Profanation of Christes Holy Mysteries of Transubstantiation of Real and Fleashely Presence and of other like horrible disorders that nowe are holden and defended in the Churche of Rome as Irenaeus saithe Fugerent longo longiùs ne audire quidem sustinentes blasphemum colloquium They woulde flee away as farre as they were hable and would not abide the hearinge of suche blasphemous talke Thus were these Nations sufficiently instructed notwithstanding they were Barbarous and wanted Bookes But they of M. Hardinges side neither wil teache the people as their dutie is nor suffer them to reade the Holy Scriptures and to teache them selues Christe may iustly say to them as he did sometimes vnto others the like Woe be vnto you ye Scribes and Phariseis Ye shutte vp the Kingedome of Heauen before men and neither doo ye enter your selues nor suffer others that would enter Of suche Irenaeus speaketh in the nexte Chapter folowinge Hoc non est sanantium nec viuificantium sed magis grauantium augentium ignorantiam Et multò verior hic Lex inuenitur Maledictum dicens omnem qui in errorem mittit Coecum in via This is not the parte of them that would heale or gâ—ue life but rather of them that augment the burthen and increase ignorance And herein is the Lawe wel verified Accursed is he that leadeth the blinde out of his way M. Hardinge The .5 Diuision That it is not conuenient nor seemely al sortes of persons without exception to be admitted to the readinge of the Holy Scriptures I neede to say nothinge Euery reasonable man may easely vnderstande the causes by him selfe This is certaine diuerse Chapters and stories of the Olde Testament conteine such matter as occasion of euil thoughtes is like to be geuen if VVomen Maidens and Younge men be permitted to reade them Gregorie Nazianzene whome the Greekes called the diuine saith mooued with great considerations that it is not the parte of al persons to reason of God and of godly thinges neither behooueful the same be done in al times and place nor that al thinges touchinge God be medled withal VVhiche aduertisement taketh no place where al be admitted to the curiouse readinge of the Scriptures in their owne vulgare Tongue The B. of Sarisburie M. Hardinge saithe It is not conuenient nor seemely that al the people shoulde reade the Holy Scriptures As if he woulde say in plainer wise It is not meete nor seemely that God shoulde speake vnto euery of the poore simple people without exception How be it God him selfe saithe not so but rather the contrary S. Augustine saithe as it is alleged before God speaketh as a familiar frende vnto the harte bothe of the learned and also of the vnlearned For he hath no acceptation or choise of personnes If it be not seemely for the people of God to reade and
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
and other like maters incident vnto the same suche as the Godly people in the Olde times neuer learned How be it if the people were thorowly instructed and knewe the meaninge of al Mysteries woulde M. Hardinge thereof conclude That therefore they shoulde not heare the Woordes of Consecration Is this the Logique of Louaine who euer taught him to frame suche a Syllogismus In what Forme in what Moode may it stande How may this Antecedente and this Consequente ioine togeather But where he addeth That in consideration hereof the Fathers thought it coÌ„uenient that woordes of Consecration should be pronounced in Silence this bisides other great wantes is also a great vntrueth to make vp his simple Syllogismus For what were these Fathers what names had thei where dwelte they In what Councel in what Countrie mette they This is a very strange case that beinge Fathers and suche Fathers hable to alter the Traditions of the Apostles and the whole state of the Churche nomâ— should knowe them but onely M. Hardinge As for S. Basile whose name he muche abuseth to this purpose it is plaine that he speaketh not neither of the Sacrament nor of the woordes of Consecration And here good Christian Reader marke I beséeche thée the circumspection constancie of M. Harding For proufe of his late inuented order of the Latine Churche he sheweth vs examples of the Gréeke Churche to auouche his Consecration in Silence he allegeth the Authoritie of S. Basile who by his owne Confession euermore pronounced the same alowde with open voice neuer in Silence He shoulde neither so vnaduisedly auouche the names of Ancient Fathers nor haue so smal regarde vnto his Reader True it is as S. Basile saith Familiar vse breedeth conteÌ„pte And for that cause Pope Innocentius saith The woordes of Consecration were commaunded to be saide in Silence Ne Sacrosancta verba vilâ—scèrent Lâ—â—st the holy woordes should be despised The like hereof is surmised also by Iohn Billet Thomas of Aquine saith That the Oblation and Consecration belonge onely to the Priest and that therefore the woordes be spoken in Silence as nothinge perteininge to the People But if the people be thus naturally inclined the lesse thei heare or know thinges the more to haue them in admiration then were it good they should neuer heare neither the Woordes of Baptisme nor any parte of the Gospel nor the Lordes Praier nor the Name of God or Christe no nor the Masse it selfe And as now their eares be barred from hearinge the woordes that make the Sacrament so were it good policie their eies were also barred from séeinge the Sacrament For naturally contempte groweth as wel of Sight as of Hearinge or rather more For by M. Hardinges skil these were good waies to breede Reuerence in the people to increase Deuotion But this is an vnreuerent reuerence and a disordred honoure of God The people of God is not made to serue the Sacramentes but the Sacramentes are made to serue the people But these be the secrete woorkes policies of Satan to make the simple beléeue they Reuerence the Sacramentes yet vnderstande no parte neither of the meaning nor of the vse of the SacrameÌ„tes Lactantius saith Hinc fida silentia instituta sunt ab hominibus callidis vt nesciret populus quid colereâ— Therefore suttle and crafty men diuised to haue their Sacrifices wrought in Silence that the people shoulde not knowe what thinge they honoured for their God M. Hardinge The .5 Diuision If in the Olde lawe Priestes were chosen as S. Ambrose writeth to couer the Arke of the Testamente bicause it is not lawful for al personnes to see the deapth of Mâ—steries If the Sonnes of Caath by Goddes appointemente did onely beare the Arke and those other Holy thinges of the Tabernacle on their shoulders when so euer the children of Israel remooued and marched forewarde in VVildernes beinge Cloâ—ely folded and lapte within vailes courteines and palles by the Priestes and might not at no time touche nor see the same vpon paine of deathe whiche were but Figures of this howe muche more is this highe and woorthy Mysterie to be honoured with Secretenes Closenes and Silence The B. of Sarisburie Here M. Hardinge séemeth to reason thus In the time of the Olde Testament it was not lawful for euery of the people to beholde the Arke of God and the thinges therein conteined Ergo the Prieste ought to pronounce the woordes of Consecration in Silence and secretely to him selfe This simple reason holdeth from Moses to Christe from the Olde Testament to the Newe from Séeinge to Hearinge and to be shorte from somewhat to nothinge and serueth onely to control al the Ancient Fathers of the Churche who as M. Harding knoweth and hath already in parte confessed neuer pronounced these woordes in suche secrete sorte nor euer vsed these policies for increase of Reuerence Notwithstandinge M. Hardinge the better to leade alonge his simple Reader hath conningly drawen in the names of twoo Olde Fathers Ambrose and Origen to the intent to make his owne Conclusion to séeme theires And thus vnder his painted cooueringes and Ueles of Eloquence he foldeth vp Closely not the Arke of God but as his woonte is greate Untruethes M. Hardinge The .6 Diuision For this cause as they reporte saithe Carolus Magnus that noble vertuous and learned Emperour writinge to his Schoolemaister Alcuinus our Countreiman and first teacher of Philosophie in Paris It is become a Custome in the Churche that the Canon and Consecration be saide by the Priest Secretely that those woordes so Holy and perteininge to so greate a Mysterie shoulde not growe in contempte whiles al in manner throughe common vse bearinge them awaie woulde singe them in the highe waies in the streetes and in other places where it were not thought conuenient VVhereof it is tolde that before this Custome was receiued Sheapheardes when they sange them in the fielde were by Goddes hande strooken Luther him selfe in Praeceptorio is muche against them that would haue the CanoÌ„ of the Masse to be pronounced with a lowd voice for the better vnderstanding The B. of Sarisburie It appeareth M. Harding is muche sâ—anted of good Authorities when he is thus driuen by Tales Fables to couÌ„treuaile the Tradition of the Apostles and that by suche Fables as he him selfe is faine to cutte of in the middest and cannot truely reporte without shame How be it nothinge commeth amisse that may serue to astonne the simple Suche groundes be sufficient for suche Doctrine The tale as it is tolde by Innocentius and Durandus emongst other Fables is this Certaine Shepeheardes hauinge by often hearinge learned the woordes of Consecration began to practise the same emongst them selues ouer their Breade in the fielde vpon a stoane Suddainely the breade was fleashe the poore men were amased God was angrie Fiere came from Heauen and burnte them vp not one leafte aliue to tel these tidinges Hereupon saithe M.
that is it you meane I gesse In whiche Masse beinge the external Sacrifice of the New Testament accordinge vnto Christes Institution the thinge that is offered is suche as maketh our petitions and requestes acceptable to God as S. Cyprian saithe In huius corporis praesentia non supervacuè mendicant lachrymae veniam In the presence of this bodie teares craue not forgeuenesse in vaine That the Oblation of the Masse is doone for others then for the Priest alone whiche celebrateth it may sufficiently be prooued by an hundred places of the Fathers The maters being vndoubted twâ— or three may suffice First Chrysostome writeth thus in an Homilie vpon the Actes Quid dicis in manibus est hostia omnia proposita sunt bene ordinata adsunt angeli adsunt archaÌ„geli adest filius Dei cum tanto horrore adstant omnes adstant illi clamantes omnibus silentibus putas simpliciter haec fieri Igitur alia simpliciter quae pro Ecclesia quae pro Sacerdotibus offeruntur quae pro plenitudine ac vbeâ—â—ate absit Sed omnia cum fide fiunt VVhat saiest thou hereto The hoste is in the Priestes handes and al thinges set foorthe are in due order The Angels be present the Archangels be present the Sonne of God is present VVhereas al stande there with so greate feare whereas al they stande there crieinge out to God and al other holde their peace thinkest thou that these thinges be doone simplie and without great cause VVhy then be those other thinges doone also simply bothe the thinges whiche are offered for the Churche for the priestes for plentie and abundance God forbydde but al thinges are doone with Faithe The B. of Sarisburie Here M. Hardinge of the Printers negligence hath taken good occasion to refreashe him selfe out of season and to play merily with these twoo woordes For an other Whiche thinge woulde rather become some other man then a Doctour professinge suche a countenance of grauitie as doo fewe others It mought haue pleased him without any greate preiudice or hinderance of his cause to allowe vs some simple habilitie of speakinge Englishe But Gods Iudgementes be iust He that wil scorne shal be scorned M. Hardinge that is so learned so circumspecte so curious maketh him selfe so mery with the errour of one poore Syllable coÌ„mitted onely by the Printer in my booke in the selfe same place and in the nexte side folowinge hath erred fiue Syllables togeather in his owne Booke as it may easily appeare by that his frende for shame hath restoared and amended the same with his penne How be it as he so fauourably bearinge his owne errours is so witty to plaie with syllables and so sharpe and ready to carpe others so in this whole Article as poore Apothecaries for wante commonly vse to doo he serueth out quid pro quo and in steede of Receiuinge the Communion or Sacrament for others he sheweth vs Praiers and Sacrifices and I knowe not what and so allegeth one thinge for an other Whether the Priest in the Churche of Rome haue vsed to receiue the Sacramente for others or no whiche thinge M. Hardinge nowe vtterly deniethe and saithe it was neuer vsed nor neuer meante in the ende hereof God willinge it shal appeare The thinge that is offered saithe M. Hardinge maketh our Praiers acceptable vnto God True it is God accepteth and mercifully beholdeth bothe vs also al our Praiers and our whole obedience in Iesus Christe his Sonne and for his onely sake not for that he is nowe or can be offered Uerily and Really by the Prieste but onely for that he was once offered for al vpon the Crosse. S. Paule saithe By Christe wee haue accesse to the Throne of Grace Christe him selfe saithe Noman commeth to my Father but by me Ireneus saithe Christe beinge in Heauen is our Aultar and vpon him wee must offer vp and laie our Praiers And therefore in the time of the holy Mysteries the Deacon saith thus vnto the People Lifte vp your hartes But S. Cyprian saithe In huius Corporis praesentia In the Presence of this Bodie How be it S. Cyprian saithe not In the Local Presence of this Bodie For sutche Presence M. Hardinge him selfe hath already refused He meaneth onely the Presence of Faithe and the Uertue and power of Christes Bodie And in this sense S. Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides Of thinges that be Absent Faithe is Presente Of thinges that be without Faithe is within Againe he saithe Accedamus ad lesum non Carne sed Corde noÌ„ Corporis Praesentia sed Fidei Potentia Let vs approche vnto Iesus not with our Fleashe but with our harte not with Presence of Bodie but with power of Faithe Likewise againe Habes Christum in Praesenti in Futuro In Praesenti per Fidem in Praesenti per Signum in Praesenti per Baptismatis Sacramentum in Praesenti per Altaris Cibum Poâ—um Thou hast Christe bothe in the time Presente and also in the time to comme In the time Presente by â—aith in the time Presente by the Signe of the Crosse in thy forehead in the time Presente by the Sacrament of Baptisme in the time Presente by the Meate and Drincke of the Aultar or Communion Table S. Hierome writinge the Epitaphe of Paula vnto Eustochium saith thus Paula ingressa in stabulum me audiente iurabat cernere se oculis Fidei Infantem pannis inuoluâ—um vagientem in Praesepi Dominum Paula entringe into the stable at Bethlehem affirmed with an othe in my hearinge that with the eies of her Faith shee sawe Christe as an Infante in his swathing cloutes and the Lorde crieinge in the Manger like a childe So mighty is the power of Faithe That Uerteous Lady Paula sawe by Faithe that in deede she sawe not She sawe Christe as an Infante in his Swathinge Cloutes and yet then Christe was neither Infante nor Swathed in Cloutes nor in Corporal Presence in deede and verily Presente there Therefore S. Augustine saithe Absentia Domini non est absens Habe Fidem recum est quem non vides The Absence of our Lorde is not Absent Haue Faith and he whom thou seest not is Present with thee Likewise S. Ambrose saithe S. Steuin standinge in the Earthe toucheth the Lorde beinge in Heauen Thus saithe S. Cyprian Christes Bodie is presente at the holy Communion not by any Corporal or Real Presence but by the effectual woorkinge and force of Faithe In like sorte Eusebius Emissenus saithe Vt perennis illa Victima viueret in Memoria semper Praesens esseâ—â— in Gratia That that Euerlastinge Sacrifice might liue in our Remembrance and euermore be Presente in Grace He saithe not that the Sacrifice of Christes Bodie shoulde be Presente Locally Really Uerily or in deede but
as in a Sacramente or in a Mysterie In this sense S. Augustine saithe Gratia Dei in Veteri Testamento velara laâ—ebat The Grace of God laie hidden coouered in the Olde Testamente And againe In Veteri Testamento occultabatur Nouum id est occultè Significabaturâ— The Newe Testamente was hidden in the Olde that is to saie It was secretely Signified in the Olde Here least M. Hardinge should take these woordes strictly and grossely as he doothe the reste and saie The Newe Testamente in déede Really was coouered in the Olde S. Augustine him selfe hath preuented him and opened his owne meaning in this wise as it is saide before Occultabatur id est occultè Significabatur It was Coouered that is to saie it was secretely Signified By whiche exposition beinge S. Augustines M. Hardinge might haue learned likewise to expounde these woordes Caro operta forma Panis id est occultè Significata The Fleashe coouered in the Fourme or Substance of Breade that is to saie Priuily Signified in the Forme or Substance of Breade But M. Hardinge thought it best to leaue the mater and to make his quarel to the woordes This woorde Liethe saith he importeth a scoffe wherewith to bringe his Catholique teachinge into contempte Uerily this must needes be a marueilous tender and a miserable Doctrine that maie no waies be touched without suspicion of a scoffe But why is he more angrie with vs for vtteringe these woordes Liethe hidden then he is with his owne Doctours vtteringe the same In his Glose vpon the Decrees it is written thus Species Panis sub qua latâ—t Corpus Species Vini sub qua later Sanguis The Fourme of Breade vnder whiche is hiddeÌ„ the Bodie The Fourme of Wine vnder whiche is hidden the Bloude These be his owne felowes woordes they are not ours VVillihelmus Hasfliginensis one of M. Hardinges Newe Doctours saith thus Quaerite Dominum dum inueniri potest In Templo inuenitur Materiali Ibi latet sub Specie Panis Seeke the Lorde while he maie be founde He is founde in the Material Churche of stoane There he is hidden vnder the Fourme of Breade An other like Doctour saith thus Ibi est Corpus Christi in tanta quantitate sicut fuit in Cruce Vnde mirum est quomodò sub tam modica Specie tantus homo lateat The Bodie of Christe is there as greate in quantitie as he was vpon the Crosse. Therefore it is marueilous how so greate a man can be hidde vnder so smal a Fourme Yf this woorde Hidden so necessarily importe a scoffe then must M. Hardinge needes thinke that his owne Doctours scoffe at him and laugh him to scorne Certainely it is no indifferent dealinge the woordes beinge al one so fauourably to allowe them in his owne bookes and so bitterly to mislike them in al others Perhaps he wil saie It is no Catholique Fourme of speache to saie Christe liethe in the Sacramente And yet I sée no greate reason but it maie stande as wel with the Catholike Doctrine to saie Christe liethe in the Sacrament as Christe sittethe in the Sacramente Yet Iohannes a S. Andrea a greate Doctour and a special Patrone of that side is wel allowed to write thus and that without any manner controlmente or suspicion of scoffe Id temporis contentio nulla erat vtrùm Corpus Christi insideret Eucharistiae At that time there was no strife whether Christes Bodie were Sittinge in or vpon the Sacramente or no. Thus was it lawful for him to write and his writinges are taken for good and Catholike But M. Hardinge saithe Christes Bodie is in the Sacrament without Circumscription or Respecte of place Strangely VVoonderously and Singularely and by the might of Goddes Omnipotent power and the manner of his Beinge there is knowen onely vnto God These be faire and orient and bewtiful colours but altogeather without grounde and to vse the termes of M. Hardinges Religion they are nothinge els but Accidentes and Shewes without a Subiecte It is a strange and a marueilous mater that this presence of Christe in the Sacrament beinge so certaine and so singulare as M. Harding seemeth to make it yet al the Olde Learned Catholique Fathers should so lightly passe it ouer in silence without any manner mention as if it were not woorthe the hearinge or that M. Hardinge should so assuredly and so certainely know it and yet God him selfe should not know it Or that God should know it and yet beinge a mater so Singulare and so necessarie to be knowen shoulde neuer reuele the same to any either of the Learned Fathers or of the Holy Apostles or make them priuie to that knowledge In déede it behooueth vs to humble our hartes vnto the miracles and marueilous woorkes of God But euery M. Hardinges fantasie is not a Miracle The Heretique Praxeas saide euen as now M. Hardinge saithe Deo nihil est difficile Vnto God nothinge is harde But Tertullian that learned Father answeared him then euen as wee now answeare M. Hardinge Si â—am abruptè in praesumptionibus nostris vâ—amur hac sententia quiduis de Deo confingere poterimus If wee so rashly vse this sentence to serue our Presumptions or fantasies wee may imagine of God what wee liste S. Steuen saw Christe in Heauen Standinge S. Paule saithe Christe is now at the Right hande of God Sittinge whiche thinge also wee confesse in the Articles of our Faithe But in the Sacrament saithe M. Hardinge Christe is Presente without any manner suche Circumscription or Circumstance or order of place that is to say as greate in quantitie as he was vpon the Crosse yet neither Standing nor Sitting nor Lieinge nor Leaninge nor kneeling nor Walkinge nor Reasting nor Moouinge nor hauinge any manner Proportion or Position of his Bodie either vpwarde or downewarde or backewarde or forewarde A very Bodie and yet not as a Bodie In a place and yet not as in a place This is M. Hardinges Catholique Doctrine without Scripture without Councel without Doctoure without any likinge or sense of Reason Yet must euery man receiue the same at M. Hardinges hande as the Singulare Strange Woonderful Omnipotent Woorke of God To Conclude Christes Bodie is in the Mystical Breade of the Holy Communion not Really or Corporally or in déede as M. Hardinge fansieth but as in a Sacramente and in a Mysterie euen as the Bloud of Christe is in the Water of Baptisme FINIS THE XXVII ARTICLE OF IGNORANCE The B. of Sarisburie Or that Ignorance is the Mother and cause of true Deuotion and Obedience M. Hardinge Maister Iuel had greate neede of Articles for some shewe to be made against the Catholike Churche when he aduised him selfe to put this in for an Article Verily this is none of the highest Mysteries nor none of the greatest keyes of our ReligioÌ„ as he saith it is but vntruely and knoweth that for an vntrueth For him selfe imputeth it to D.
Communion The .12 vntruthe It is the very expresse order of the communioÌ„ It is no priuate Masse In mystagogicis orationibus Esai 11. 1. Iohan. 4. Matthe 7. Iohan. 10. Matthe 23. Forerunners of Antichriste Actor 7. Matthae 26. Ad ConstantiaÌ„ August epist 78. li. 4. Ad Mauritium Imperat. lib. 7. epist. 197. Iohan. 1. Actorium 4. Commonly called the Masse For confirmation of faithe Genes 14. Malachiae 1. Matthae 26. Clemens Clemente Hierony de ecclesiast scriptoribus Bookes counterfeited in S. Clementes name Petrus Crabbe in 1. tomo Concil Abdias Decretal Leon. 1. Can. 15. Dist. 15. Sancta Romana Petrus Crabbe 1. tomo Concil Bessarion de Sacramen eucharistiae Abdias Marci 16. Abdias in vita Matthaei Abdias Martialis Caguinus Paulus Aemylius August contraâ— Faustum lib. 11. Et lib. 22. ca. 80. August contra Adimantum cap. 16. August de fide contra Manichaeos cap. 30. Augustin coÌ„tra Aduersarium Legis ProphetaruÌ„ ca. 20. Dist. 15. Sancta Romana Martialis Dionysius Erasmus contra Parisienses Liturgia Iacobi Liturgia Chrysostomi Edita a Claudio du Sanctes Pope Iohane Folio 11. a. linea 1. Dumbe witnesses M. Hardinge allegeth witnesses againste him selfe Liturgia Iacobi M. Hard. vvitnesses againste him selfe Dishes and Cuppes Abdias in vita S. Thomae Apost Abdias in vita S. Matthaei Apost Iustinus Martyr in 2. Apologia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius Eccles Hierarâ—hiae cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Hard. vvitnesses againste him selfe Liturgia Basilij Et sic communicant omnes Liturgia Chrysostomi Ignatius ad Philadelphien Hippolytus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thessaloni 2. Reuelabitur homo peccati Hippolyt Martyr Hostien in summa De celebratione missarum 1. Petri. 2. Priuate Masse proceeded first of the negligence and misdoinge of the people Lacke of deuotion cause of Priuate Masse The 13. Vntruthe Thei inuitâ— no man M. Hardinge coÌ„fesseth that in the Primitiue Churche there was no Priuate Masse M. Hardinge articulo 15. diui 7. folio 155. b. Concil Bracar 2 Cap. 84. Pro luxuria sua Chrysostome in Epistolam ad Ephesios homil 3. The cause of the peoples negligence The Pope and his Cardinalles as negligent as the people Preparation of the minde before the Communion Ecclesi 18. Clemens Epist. 3. Augustin tract 10. 11. in Iohan. Augusti de bono perseuerantiae lib 2 ca. 13. A Sent. li. 4. dis 17 B Innoc. 3. in Con. LateraneÌ„ ca. 21. Hugo de potestate Ecclesiae Chrysost. De poenitentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Psal. 50. ho 2. Chrysostom De Lazaro hom 4. De poeniten dist 1. Quidam deo Chrysost. ad po Antiochen ho. 61. Ambrosi de sacramentis li. 6. cap. 4. Leo Epist. 81. Esaias 24. â—onifacius De Con. dis 1. vasa Bernardus de conuersione Pauli Bernardus in Concilio Remensi The neglig of the people Iohan. Vitalis Cardinalis in speculo Esai 50. Augustinus De Trinitate lib. 3. cap. 4. Authen Collat. prima Vt determinatus sâ—â— numerus Clericor The .14 vntruthe The Sacrifice is specialy named in the CommunioÌ„ booke And in the Masse it selfe Consecration is not named The .15 vntruthe For S. Basil thinketh the number is parte of Christes InstitutioÌ„ Exercitationis ad piâ—â—ateÌ„ Sermone 4. Epist. 118. * The Apostles vsed and ordeined the CoÌ„munion of a nuÌ„ber and neuer any priuat receiuinge of the priest alone The .16 vntruthe Christe appointed a number although no certeine fixed nuÌ„ber 1. Cor. 11. Ye shal shew foorth the Lordes death Consecration Consecr Thom. Bonauen in 4. Sent. Bessarion de SacrameÌ„to Eucharistiae In the tenthâ— Article 1. Corinth 10. 1. Corinth 11. Augustinus in Iohan. tractaâ—u 80. Accedat VerbuÌ„ ad Elementum sit SacrameÌ„tum Tertulli contra Marcionem li. 4 aduersus Iudaeos Eusebius de Demonstratione lib. 1. Hebraeos 10. M. Hardinge ieasâ—eth at the ordinance of Christe Alexander De Hales 4. q. 35. mem 2. Ibid. solu 2. M. Hardinge hath forgotten himselfe Matthae 26. Luke 22. 1. Corinth 11. August epist. 118 ad Ianuarium August in eadeÌ„ epist. ad Ianuarium 118. 1. Corin. 11. Inuicem expect â–ª August de â—ermone Dom. in monte li. 2. In Iohan tract 26. Hierony ad â—ucinium Idem in Apolog aduersus Iouintanum 1. Corint 11. August in IohaÌ„ tractatu 97. M. Hardinges Argumente Matthae 20. Luc 22. 1. Corin. 11. M. Harding concludeth against him selfe Bessarion de Sacramen â—ucharistiae Biel lect 26. â—iel lectione 38. M. Hard. refuseth Christes example The .17 â–ª Vntrueth For number iâ— not onely of congruence but also of institution The .18 â–ª Vntrueth The Churche of Rome hath taken no suche order * A vveake reason This is onely M. Hard. gloso Hilar. ad Constantium Augustum Matthae 26. Luke 22. 1. Corin. 10. Chrysostom ad popul Antiochenum hom 61 Hebrae 4. 2. Timoth. 2. Daily Sacrifice Daily Sacrifice Daily bread Deverb Dom. in Euang. secundum Lucam Serm. 28. Hieron in 1. ad Corin. cap. 6. Germanus in Ecclesi rerum Theoriâ— Irenaeus li. 4. Cap. 34. Tertullian ad uersus Iudâ—â—os Artiâ—ulo 2. diuisi 23. fol. 44. b. Sexta Synod cap. 52. Coâ—cil Lacdicâ—Ì„ can 49. Ambro. in 1. ad Timo. ca. 2. Non quotidiè De Con. dist 2. Relatum est 1. Corinth 11. Hieron in 1. Corin. 11. The .19 vntruth For of CoÌ„municating to geather it vvas called CoÌ„munio Ecclesiasti Hieâ—arch ca. â— De eaena DnÌ„i 1. Timoth. 3. Inter Epistolas Augustini Epistol 14. The .20 Vntruthe Râ—singe of the ambiguitie or doubtful taking of this vvorde CoÌ„munion Communio Cala. 3. Chrysostom in â—pistol ad â—phe Homi. 20. 1. Cor. 12. Contra 〈◊〉 Manichae li. 19. cap. 11. Communio Dionys. Ecclesiast Hierarch cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Ad popul Antiochen homil 61. Roman 4. August In Sermone ad Infantes Beda 1. Cor. 10. Cyprian de Coena Domini Cyprianus de Coena Domini Inter epistolas August epist. 14. August in epist. ad Eusebium August Retractar lib. 1. ca. 21. Hieronymus ad Damasum Actor 4. Iohan. 17. â—hilippen 2. â—alatas 3. Roman 15. Cyprian De Coena Domini Psalm 54. Apocalyp 2. Matth. 23. Luke 11. Hugo Cardinalis Hieron Aduersus 10. Hierosolymitan As muche as 〈◊〉 vs lieth 4. Regum 5. 1. Corinth 5. Cyprianus ad Magnum 1. Corinth 10. Hieron 1. Cor. 11. Chrys. 1. Corin. hom 27. August in Iohan tracta 26. Chrysost. 1. Corin hom 24. Significat Pachymeres in DionysiuÌ„ cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicitur Communio quia oeÌ„s Communicant Haimo in 1. ad Corin. 10. Hugo Cardinalis in Speculo Ecclesiae De missa publica proroganda Micrologus de Eccles. objeruationib apud Cassand de Liturgijs cap. 22. Basil. Exercit. ad pieta Serm. 4. The .21 vntruthe M. Hardinge saithe The Priest doth Communicate and not CoÌ„municate both togeather VVhiche is a CoÌ„tradictioÌ„â—n nature The .22 vntruth This order vvas taken not for euery
1350. In vita Gerâ—asij Protasij In deciâ—â— Natali Coloss. 4. Lucas Medicus Theodor. lib. 1. Volaterranus Eusebius li. 7. cap. 18. Hieronymus in Hieremiam li. 2. cap. 10. Epiphanius ad Iohan. Hierosolymitan Gregorius li. 9. Epistolâ— 9. The Image of Christe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corin. 4. Iohan. 1. Apocalyp 13. Basilij episto ad Caesarien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. 80. quaestio Quaest. 61. Pachymeres in tertium caput Eccl. Hierarch Athanasius Aduersus â—entes Citatur ab Adriaâ—o Papa in Epistâ—la Synodica ad Constantinum Itenem This Basile is not S. Basil. Concil Mogâ—nti De Imaginiâ— Genes 2. Esai 19. Psalm 95. Psalm 25. Psalm 26. Adriani Epistâ— Synodica Actione 2. Psalm 47. Theodorut Concil Nicen. â— Actio 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 98. Psalm 47. Psalm 44. Concil Nicen. â— â—ctio 1. Origen contra Celâ—um lib. 7. Origen contra Celâ—um lib. 4. Clemens Alexadrinus in Parâ—netico Arnobius coÌ„tra Genteâ— lib. 2. Pag. 214. Tertulli in Apologetico Lactantius li. 2. cap 2. Augustin de Ciâ—itate Dei li. 4. cap. 31. Concilium Eliberinum Can. 36. Constantinopolitan Concil P. Crinitus li. 9. cap. 9. Concil Nicen. 2. â—ctione 6. Three causes vvhy Images haue benne vsed in the Churche Ad SerenuÌ„ Episcopuâ—â— Massilien lib. 9. Epist. 9. 〈◊〉 loquâ—s Poema taâ—â—â— Gregor li. 9. Epist 9. Concil Senonense Horatius Athenaeus Cicero Tuscul. Quaest. 1. Plato Origen contra Celsum li. 4. Rom. 10. Habacuch 2. Hieremi 10. Sapient 9. Action 4. In Eunuchâ— Plutarchus Sapientiae 15. Hovve Images may be vvoorshipped vvithout offence Holy Images by M. Hardinges confessioÌ„ are vvoorshipped vvithout Spirite and Truethe * A vaine distinction For the Hebrevv vvoorde soundeth Non incuruabis teipsum Thou shalt not boovv dovvne c. para The acte of Adoration is referred to the Image although not principally Li. ad Amphiloch ca. 18. In questionib ad Antiochum Principeâ—â— a This Athanasius is forged and not the true Athanasius li. 7. Epist. 53. Gene. 37. The .203 Vntruethe For no Ancient Father either Greeke or Latine euer taught vs to kisse an Image or to kneele or to boovv dovvne vnto it * VVithout the compasse of sixe hundred yeeres Concil Nicen. 2. Actio 3. Gregorius lib. 7. Epist. 53. Ex libro Caroli Magni Psalm 98. Psalm 47. Psalm 44. Concil Nicen. 2. Action 2. Augustin in Psalm 113. Athanasi contra Gentes Sozomen li. 7. ca. 15. de Sophisâ—â— Olympio Augustin in Psalm 113. Augustinus 〈◊〉 epist. 49. Augustinus in Psalm 13. Laâ—ria Doâ—lia Hieremi 2â— Româ—n 1. Eusebius li 8. De Theoteâ—no Concil Nicen. 2. Actio 5. Nycolaus Lyra â—n 14. ca. Daniel Nâ—col Lyra in Hester 3. ca. Cicero De Finib 4. In libro Caroli Magni Concil Nicen. 2. Actio 4. Thomas in 3. Senten dist 2â— Holcot in libruâ— Sapient lect 158. Author Forâ—aliâ—ij Licet hoâ— rationabiliter dictum videatur tamen Communis opinio tenet oppositum lacobus Payuâ—â— li. 9. Iacobus NaÌ„claÌ„tus in epist. ad Roman cap. 1. Augustin De Verbis Domi. Secundum Maâ—thae Sermo 6. August ad Quoduulâ—deum Origen contrâ— Celsum li. 4. Polyd Vergil De Inuentorib rer lib. 6. ca. 13. â—bidem â—piphanius ad Iohannem epis Hierosolymitan Petrus Crinitus li. 9. ca. 9. Concil Mogâ—nâ—inen De Imag. Sapientiae 14. Deuteron 27. Leuiti 19. The .204 Vntrueth For M. Hardinge knovvethe The people vvas commaunded to reade the Scripâ—â—res c. Cornelius Tacâ—tus in Tiberiâ— Deuteron 6. Coâ—nel Agrippa de Vaniâ—ate Scientiarum Augustin in Capite Ieiunij Chrysostom in Iohan. Chrysostom in Epist. ad Coloss. homi 9. Origen in Esai homi 2. Hieronym in Epitaphio Pauâ—â— Basilius de Spiritu Sancto c. 1. Three sundry opinioÌ„s concerning the Scriptures to be had in a vulgare tongue * This is the practise of the Churche of Rome ⧠This vvas the iudgement of Christe the Apostles and al the Olde Fathers a M Hardinge is â—one of these Roman 1â— Basilius in Psalm 1. Augustin Epist. 3. ad Volusianâ—â— Fiue Conâ—iderations â—hy the scriptures are not to be set forth for al sortes of people to reade them â—ithout limitation Iohan. 3. Amphilochius in vita Vincentij 1. Regum 13. Chrysostom in Matthae homi 3. De Diabolica prorsus meditatione promuntur Libro â—â— ad â—ersus haereses c. â— Prologo iâ— in explaâ—ationeâ— Psalm Augustin in capite 〈◊〉 TraditioÌ„ Actorum ca 19. Concil Nicem 1. Can. 14. Origen Catechiâ—ta Euseb. li. 6. ca. 20. Dionysius in Ecclesi Hierarch Tertullian De Praescription aduersus Haereticos Concil Constantinop 6. Acti 4. Eadem Actione Socrates lib. 2. cap. 10. Basilius de Spiritu Sancto 2. Thessalon 2. Cyprianus ad Pompeium Irenaeus li. 3. câ— 4. Scriptam habentes Salutem per Spiritum in Cordibus suis. Galatas 3. Philippen 1. 1. Petri. 3. Irenaeus li. 3. c. 4 Irenaeus in eodâ— capite Mathae 2â— Irenaeus li. 3. cap. 5. Deuteron 27. The VVoorde of God offereth occasion of il thoughtes Lib. 1. Theâ— ologiae Nazianzene speaketh of CoÌ„tention and Reaâ—oninge and not of Readinge Augustinus ad Volusianum Epis 3. Loquitur ad cor doctoruÌ„ indoctorum Actor 10. Psalm 11. Psalm 118. Nazianzenus Theologiae li. 1. 2. Tâ—moth 2. Cyprian In Prooemio pandect 2. Timoth. â— Cyril contra Iulian. lib 6. Nazianzen in Funebri Oratione de Gorgonia Hieronym in Epitaphio Paâ—â—lae Cyrillus contra Iulianum lib. 7. 1. Corint 1. ConfessionuÌ„ li. 8. cap. 12. Actorum 8. 〈◊〉 8. * These others vvere the Scribes and Phariseis and others of that generatioÌ„ The 305. Vntrueth For Christe saith These Mysteries be hidden from the vvise and reueled to the litle ones Matthae 11. Esai â— Irenaeus lib 4. cap. 48. â— Corin. 4. Roman 1. Dionysius Carthusian in Lucam ca. 8. Gulielm Gerson Quae veritates de necessitate salâ—tis credendae sint Corollar 4. Abbas Panorâ—itanus Hugo Cardinalis in Luc. ca. 8. Glosa Ordinaria Anacleti epis tertia Dist. 21. In Nono The .206 vntrueth For S. Hilarie saith no suche thinge Vide Hilarium in Psalm â— The .207 vntrueth Misreporting Goddes Diuine Prouidence * The people Svvine To reade the Heâ—brevve Hilarius in Psalm 2. Hieronymus ad Damasum Deuteron 11. Deuteron 24. Machabaeor 1â— Esther 9. Hieremi 51. Baruch 1. 〈◊〉 16. 2. Regum 23. Lucaâ— 4. Actorum 8. Iohan. 19. Origen in Cantica in prologo Paulus Phagiuâ— In Leuiticum cap. 23. Geraldus Lillius in Historiâ— Poetarâ—â— Bernard super Caâ—tica Bernarde calleth him a vvorldly and a natural man that is voide of the Sprite of God Therefore this place is not vvel applied * They despise nothinge but that should be despised Chrysostom in Matthae hom 3. Gregor lib. 1. Epist. 5. Gregor li. 1. epis 7. epis 25. Albertus Pigghius li. 6. ca. 13. 1. Corin. 8. Ad Titum ca. 1. Scientia inflat Hieronym in Epist. ad Titum ca. 1. Augustinus in Psalmum 131. Irenaeus lib. 2. cap. 45. Chrysostom in epiâ—â— ad â—oloss hâ—mi 9. Philippen 3. 1.