the construction of the Glose there written The woordes thereof be these There were certaine Priestes that consecrated the Bodie and Bloude of Christe in due order and receiued the Bodie but absteined from the Bloude Against them Gelasius writeth This gheasse of that Gloser for many good causes séemeth vnlikely for first it cannot be shewed by any storie neither where nor when any suche Priestes were that so absteined againe Gelasius séemeth to write of them that should be taught not of them that should teache of them that should be remoued from the Sacramentes not of the Priestes that should remoue them of the sacrilege wickednes of the facte not of the difference of any persones But the Glose saithe notwithstandinge These Priestes Consecrated bothe the Bodie and the Bloude and receiued the Bodie and absteined from the Bloude Here would I â—aine learne of D. Cole what then became of the Cuppe The Prieste dranke it not That is certaine for the Glose saithe so Againe the people dranke it not for so saithe the Glose also and be it true or false it must be defended Then must it needes follow that Christes Bloud was Consecrate to be cast awaye D. Cole might haue foreséene that this Glose woulde soone be taken against him selfe Now let vs see of this very selfe Glose what may be concluded of our side The Sacrament of Christes Bloud was not throwen away The Priest receiued it not Ergo It followeth of very fine force it was receiued by the people Thus D. Cole seeking to prooue that the people receiued not in Both Kindes him selfe vnawares necessarily prooueth that the people receiued in Both Kindes Wherefore M. Hardinges coniecture carrieth more substance of truth For the very story and conference of time wil soone geue the aduised Reader to vnderstande that Gelasius wrote this decrée against the Manichees Thus muche therefore hath M. Hardyng gotten hereby that now it appeareth that the first authours of his halfe Communion were a sorte of Heretiques They helde that Christe neuer receiued Fleshe of the Blessed Uirgin neither was borne nor suffred nor died nor arose againe Which errours are manifestly conuinced by the Sacramentes For they are Sacramentes of Christes Body Bloude therefore who so receiueth the same confesseth thereby that Christe of the Uirgin receiued bothe Body and Bloud So saithe S. Chrysostome Si mortuus Christus noÌ„ est â—uius Symbolum signum hoc SacramentuÌ„ est If Christe died not in deede tel me then whose token or whose signe is this Sacrament Tertullian also by a like argument taken of the Sacrament reproueth Marcion that helde that Christe had no Body but onely a shew and a phantasie of a Body Christus acceptum Panem distributum Discipulis Corpus suum illum fecit dicendo Hoc est Corpus meum hoc est figura Corporis mei Figura autem non esset nisi veritatis esset Corpus Caeterum vacua res quod est phantasma figuram capere non potest Christe hauinge receiued the Breade and geuinge the same to his Disciples made it his Body saieing This is my Body that is to say a figure of my Body But it coulde not be a figure onlesse there were a Body of a truth For a voide thing as is a phantasie can receiue no figure at al. Thus the Sacramentes doo plainely testify that Christe receiued not a phantasie or shew of a Body but a very Body in déede Therefore the Manichees absteined from the holy Cuppe as it appeareth by Leo notwithstanding S. Augustine in one place writinge namely against the Manichees seemeth to signifie the contrary These be his woordes Sacramentum Panis Calicis ita laudatis vt in â—o nobis pares esse volueritis Ye so commende the Sacrament of the Breade and of the Cuppe that therein you woulde make your selues equal with vs. Neither were they in deede hable to shew any simple cause why they should more shunne the one portion then the other For the Sacrament of the Breade no lesse consounded their errour then the Sacrament of the Cuppe And as they thought that Christes Body was no Body but onely a phantasie so they likewise thought that Christes Bloud was no natural Bloud but onely a phantasie But if they woulde not beléeue Leo or Augustine that Christe had one Body how muche lesse woulde they beléeue M. Hardinge that Christe hath twoo Bodies the one in the Brâ—ade the other in the Cuppe and eche wholy in the other M. Hardinge The .31 Diuision And therefore M. Iuel dooth vs greate wronge in wresting this Canon against vs for as muche as wee doo not diuide this diuine Mysterie but beleeue stedfastly with harte and confesse openly with mouthe that vnder eache kinde the very fleashe and Bloud of Christe and whole Christe himselfe is present in the Sacrament 63 euen as Gelasius beleeued Vpon this occasion in the parties of Italy where the Manichees vttered their poyson the Communion vnder Bothe Kindes was restoared and coÌ„maunded to be vsed againe whereas before 64 of some the SacrameÌ„t was receiued vnder one kinde and of some vnder Bothe Kindes Els if the Communion vnder Bothe Kindes had beene taken for a necessarie Institution and commaundement of Christe and so generally and inuiolably obserued euery where and alwaies without exception what needed Gelasius to make suche an ordinance of receiuinge the whole Sacramentes the cause whereof by this Parenthesis quoniam nescio qua superstitione docentur adstringi plainely expresseth Againe if it had beene so inuiolably obserued of al vntil that time then the Manichees coulde not haue couered and cloked their infâ—lclitie as Leo saith by the receiuinge the Communion with other Catholike people vnder One Kinde For whiles the Catholikes wente from Churche contented with the onely forme of Breade it was vncertaine whither he that came to receiue were a Manichee or a Catholike But after that for discrieinge of them it was Decreed that the people should not forbeare the Communion of the Cuppe any more the good Catholike folke so receiued and the Manichees by their refusal of the Cuppe bewraied them selues Whereby it appeareth that the Communion vnder One Kinde vsed before by the commaundementes of Leo and Gelasius was forbidden to th â–ª intente thereby the Manichees heresie might the better be espied rooted out and cleane abolished Thus bicause wee doo not diuide the Mysterie of the Lordes Body and Bloude but acknowlege confesse and teache that Christe tooke of the Virgin Mary very Fleashe and very Bloud in deede and was a whole and perfit man as also God and deliuered the same whole Fleashe to deathe for our redemption and rose againe in the same for our Iustification and geueth the same to vs to be partakers of it in the Blessed Sacrament to life euerlasting that Decree of Gelasius can not seeme against vs iustly to be alleged muche lesse may he seeme to say or meane that to minister the Communion
Nations biside with many other authorities to like purpose to auoutche the thinge that M. Harding so earnestly prooueth and no man denieth that the Nations of the East parte of the worlde had seueral tongues and spake not al one onely tongue Let M. Hardinge therefore consider better who they be that as he saithe denie the Maiestie Vtilitie and necessitie of the gifte of tongues For we confesse that the knowlege thereof is necessary not onely for the furtherance but also for the continuance of the Gospel neither doo we doubte but by what tongues the Heathens were conuerted vnto God by the same tongues they made their petitions vnto God the contrary whereof M. Hardinge by his silence confesseth he can not prooue Which not withstandinge he passeth ouer the mater by these woordes Hitherto of the Greeke and of the Seruice in that language and so endeth this péece of his treatie with a pretie vntruethe hauinge in deede prooued somewhat of the tongue but of the Seruice whereupon his whole cause resteth not one woorde at al. Whiche thinge that it may the better appeare let vs lay togeather the partes and members of his argument His Maior is this Al Asia the Lesse had the Seruice in the Greeke tongue The Minor But many Countries of the saide Asia vnderstoode not the Greeke tongue The Conclusion Ergo many Countries had their Seruice in an vnknowen tongue The Minor he warranteth but by gheasse onely and none otherwise although bothe S. Luke in the nientienth of the Actes and also the very storie of the times followinge be to the contrary The Maior he toucheth not at al. Therefore his Syllogismus halteth downe right of one side and concludeth onely vpon the Minor And thus M. Hardinge shoareth vp his straunge doctrine with a strange Maior a strange Minor and a strange Conclusion M. Hardinge The .11 Diuision Nowe concerninge the Latine tongue whiche is the learned tongue of the VVeast That the Latine Churche or the VVeast Churche for so it is called had the Seruice in Latine I graunte The chiefe Regions and Countries of the Latine Churche within the foresaide sixe hundred yeeres were these Italie Aphrike Illyrike bothe Pannonies nowe called Hungarie and Austria Gallia nowe Fraunce and Spaine The Countries of Germanie Pole and Swethen and those Northe partes receiued the faithe longe sithence The Countries of Britaine here had receiued the Faithe in moste places but were driuen from the open profession of it againe by the cruel persecution of Diocletian the Emperour at whiche persecution S. Albane with many others suffered Martyrdome After that these Countries had beene instructed in the Faithe as thinges grewe to perfection they had their Seruice accordingely no doubte suche as was vsed in the Churches from whence their firste Apostles and Preachers were sent And bicause .73 the first Preachers of the Faithe came to these VVeast parties from Rome directed some from S. Peter some from Clement some others afterwarde from other Bishoppes of that See Apostolike they planted and set vp in the Countries by them conuerted the Seruice of the Churche of Rome or some other very like and that .74 in the Latine tongue onely for ought that can be shewed to the contrary VVherein I referre me onely to the firste sixe hundred yeeres Nowe that suche Seruice was vnderstanded of those peoples that spake and vnderstoode Latine no man denieth For to some Nations that was a natiue and a Mother tongue as the Greeke was to the Graecians The B. of Sarisburie I finde no faulte with M. Hardinges Cosmographie but I trowe Cosmographie in this case maketh smal proufe His proufe for the Latine Seruice hangeth vpon twoo pointes The first is that al the faithe of the Weast parte of the world came onely from the Bishoppes of Rome The seconde is that the planters of the same Faithe ministred the Common Seruice euery where in the Latine Tongue He knoweth wel that either of these pointes is vntrue and wil neuer be prooued And somewhat to touche hereof by the way S. Paule saith that he him selfe had filled al places with the Gospel of Christe euen as farre as Illyricum and that not from Rome but from Hierusalem and promiseth that he woulde passe by Rome into Spaine as by reporte of some afterwarde he did and Theodoretus saithe that Paule came into this Ilelande nowe called Englande and here planted the Gospel The like is commonly surmised by the writers of the Brittishe Chronicles of Ioseph of Arimathaea And although Coniectures in suche Antiquities be often vncertaine and darke yet it may séeme very likely that the Religion of Christe came first into this Ilelande not from Rome but from the Greekes both for that in the kéepinge of Easter day we folowed the Churche of Graecia not the Church of Rome and also for that when Augustine was sente in hither by Gregorie we woulde in no wise acknowlege or receiue the Bishop of Rome As for Lazarus Nathanael Saturninus that preached firste in Fraunce I haue saide before Auentinus saithe Lucius S. Paules companion wente into Germanie and S. Paule saithe Titus wente into Dalmatia It is knowen that the Churche of Rome for certaine other causes and namely for the greate state and renoume of that Citie euen from the beginninge was notable aboue al others and was careful in enlarginge the Glorie of Christe and yelded many Martyrs vnto God Yet may we not thinke that al thinges therefore came from Rome For Tertullian calleth Hierusalem Matrem Fontem Religionis The Mother and the Springe of Religion And S. Augustine saithe Fides orta est à Graecis The Faithe sprange firste from the Greekes Nowe that he further saithe The planters of the Faithe in al these Weaste Countries made the Common Praiers euery where in the Latine Tongue bisides that it is manifestly false as God willinge hereafter shal wel appeare it hath not no not so muche as any likelihoode or shewe of truethe For Good Reader consider this reason The planters of the Faithe came from Rome Ergo they keapte euery where the order of Rome If this argument woulde holde then woulde I likewise reason thus The Churche of Rome was firste planted by them that came from Graecia or from Hierusalem Ergo Rome keepeth the order of Graecia or of Hierusalem But M. Hardinge presuminge this of him selfe without other proufe that the Churches of these Countries followed the order of the Churche of Rome concludeth further Ergo they had their Seruice in Latine as had the Church of Rome Euery Childe séeth that this is a Fallax or a deceitful argument called A secundū quid ad simpliciter He might as wel haue saide thus They folowed the order of the Churche of Rome Ergo they had their Exhortations and Sermons in Latine for so had the Churche of Rome But is M. Hardinge so vnaduised or so negligent in his maters that he seethe
is vaine and puffeth vp the minde God make vs learned to the Kingedome of God that wée maie humble al our knowledge to the obedience of Faithe It reioiceth mee mutche that ye saie ye loue mée and in respecte of our olde frendship and loue haue thus written to mée Howe be it our olde priuate frenship néedid not so many publique witnesses Ye saie Ye wil folowe the later parte of Chiloes Counsel Oderis tanquam amaturus Hate so as afterwarde thowe maiste loue Bytweene whiche your two saieinges of hatinge and louinge I knowe not howe yowe include a plaine contradiction Onlesse ye wil saie Ye can hate and loue in one respecte bothe togeather But I take it in the best sense wherein I doubt not but ye meante it Howe be it touchinge your frendly aduise I maie answeare yowe likewise with an other péece of Chiloes Counsel Obsequendum est amicoâ— vsque ad aras A man maie folowe his frendes Counsel so it be not either against God or against his Conscience The people of Alexandria saide vnto Timotheus Eâ—si non communicamus tecum tamen amamus tâ— Although wee Communicate not with yowe yet wee loue yowe notwithstandinge Ye promisse to deale herein without either gal or bitternesse For that as yowe saie Glikes Nippes and Scoffes Bittes Cuttes and Gyrdes these be your woordes becomme not your stage And doubtelesse sutche kinde of dealinge as it is moste commendable in it selfe so it seemeth moste sitting for them that traueile in Goddes causes Christe saithe Learne of mee for I am meeke and gentle But whoe 's woordes then be these M. Hardinge From what Sprite haue they procéeded Upon what stage were they spoken These woordes I saie wherewith ye seeme so mutche so often to solace your selfe to refreasshe your Sprites Goliath Thersites Rasshe Presumptuous VVicked Vnlearned Ignorant Peeuishe Lucians Scoffers Coggers Foisters Pearâ—e Insolente Vaunters Braggers Sectaries Schismatiques Heretiques Sacramentaries Newe maisters Newe Fanglers False reporters Sclaunderers of the Churche Terrible seducers The Enimies of the Sacrifice The Enimies of the Churche The Ministers of the Diuel Sitters in the Chaire of Pestilence Monsters Heathens Publicanes Turkes Infidelles Antichristes and Forerenners of Antichriste These woordes be yours M. Hardinge not onely for that they be vttered by yowe but also for that they perteine directely and properly vnto your selfe With these and other like pearles ye haue thorowly besette your whole Booke that it might the more glitter in the eie of your Reader Herewith your stage is fully freight Some man woulde thinke it were Vetus Comoedia So faitheful ye seeme to be in kéepinge your promise Yf ye vtter sutche woordes of pure loue and frendship what then maie wée looke for yf ye once beginne to hate They say the Scorpion embraceth louingely with his feete but smiteth his poison with his taile Thus ye suffer the teÌ„pestes of your affections sometimes to blowe you oute and to tosse yowe of from the shoare In a man of professed grauitie reasons had benne more conueniente then reproches Sutche eloquence might better becomme some of your yonger Iannizers who as their frendes saie here haue not yet learned to speake otherwise As for these woordes and these stages they maie not wel chasâ— vs awaie from the Gospel of Christe Yt is not needeful for vs to heare your good reportes but it is most needeful for vs to speake the Trueth The aduertisement that yow allege out of Salomon There is a waie that vnto a man seemeth right but the ende thereof leadeth to damnation is common toucheth vs bothe aswel yowe as mee or rather somewhat more yowe then mee Ye were once deceiued before by your owne confession But they that haue indifferently weighed the causes and suddainesse of your change haue thought ye are as mutche or rather mutche more deceiued nowe Marke I beséeche yowe M. Hardinge what ye were lately and what ye woulde nowe seeme to be what waie ye trodde then and what waie ye â—reade nowe The difference is no lesse then is bitweene Light and Darknesse Life and Deathe Heauen Hel â–ª So greate a change would require some good time of deliberation But if ye be thorowly changed as yow saie and if ye be touched in deede either with theâ— zele of God or with the loue of your brethren be not then ashamed to telle vs what thinges God hath donne for yowe Let your Reader vnderstande that yow your selfe sometime were that man of whom Salomon speaketh That yow sometime were in a waie that seemed right and yet the ende thereof leadde to damnation That yow sometime bent your whole harte and studie to deface the Churche of God That yow preached so many yeeres togeather directly contrary to your conscience That yow sometime witingly and willingly and of purpose and malice deceiued Goddes people That yow sometime were the Minister of the Diuel â–ª a Turke an Heathen an Infidel a Forerenner of Antichriste and that from this rueful state ye were suddainely changed not by readinge or conference of the Scriptures or Anciente Fathers but onely for that ye sawe the Prince was changed Thus must ye deale M. Hardinge yf ye deale truely So wil your frendes thinke ye dissemble not nowe as yow did before but are mooued onely of true zele pure conscience Certainely either as wee saie ye are nowe deceiued or at the leaste as your selfe must needes graunte not longe sithence ye were deceiued And S. Augustine saithe Hoc est erroris proprium vt quod cuique displicet id aliis quoque oportere existimet displicere This is the very nature of Errour that what so euer misliketh any man he thinketh al others shoulde likewise mislike the same Sutche is the miserie of Adams children their harte is euermore inclined vnto il and errour Hereof false prophetes oftentimes take occasion to saie Good is Il and Il is Good Light is Darknesse and Darknesse is Light And oftentimes the people is wilfully leadde awaie and cannot abide to heare sounde Doctrine but turneth their eares to heare Fables Therefore Salomons counsel is wise and good And for that cause wee truste not our owne eies to choose our waie but wee calle vnto God with the Prophete Dauid O Lorde shewe vs the waie that wee maie walke in Wee seeke vnto him that saithe I am the Waie the Trueth and the Life I am the Light of the World who so foloweth mee walketh not in darknesse but hath the Light of Life And wee thanke God that with his Daiespringe from aboue hath visited vs and directed our feete into the waie of peace into the same waie that Christe hath shewed vs and the holy Apostles and anciente Catholique Fathers haue trodden before vs. Touchinge your exhortation to humilitie and the denieal of my learninge whiche I trust of your parte proceedeth from a meeke and humble sprite I maie safely denie that thinge that I neuer auouched It cannot
prepared for euery faithfull person from partakinge whereof none is excluded that with due examination hauing before made him selfe ready demaundeth the same And so being common by order of the first institution and by will of the ministers it ought to be reputed for common not priuate That others doo so commonly forbeare to communicate with the priest it is through their owne defaute and negligence not regardinge their owne saluation VVhereof the godly and carefull rulers of faithfull people haue fithens the tyme of the primitiue Churche alwaies muche complayned The B. of Sarisburie THERE appeareth smal hope that M. Hardinge wil deale plainly in the rest that thus maketh his first entrie with a cauill For where as the mater is known and agreed vpon it is great folie to pyke quarell vpon the woorde Euery Masse saith he is common and none priuate If it be so then hath he already concluded fully on our syde For if there be no priuate Masse at all theÌ„ was there no priuate Masse in the primitiue Church which was my fyrst assertion But M. Hardinge as may be gathered by his manner of proofes is not yet wel resolued neither what is priuate nor what is Masse For in the .22 article of his booke intreatynge of the accidentes of breade and wyne to th' intent to auoyde the grosse absurdities that followe Transubstantiation he saieth These mattiers were neuer taught in open audience but priuately disputed in the schooles and set abroade by learned men in their priuate wrytinges There he calleth yâ— thynge priuate that is disputed in open audience in the hearynge of fyue hundred or moe and is sette abroade to the knowledge of the worlde And here the thynge that is done by the priest and his boye alone in a corner he calleth common Thus he maketh woordes to sounde what him listeth sometyme common to be priuate sometyme priuate to be common at his pleasure And as touchinge Masse sometyme he maketh it the Sacrifice sometyme the Communion sometime the prayers and so séemeth not yet wel to knowe vpon what grounde to stande His fyrst reason is this The Sacrifice of the priest is common therefore the Masse is common Here might be demaunded who gaue the priest authoritie to make this Sacrifice and without authoritie how can he make it But if his Sacrifice be common why doeth he geue it these priuate tytles This for the lyuinge This for the dead This for a frende This for him selfe His second reason is this It is a feast and therefore it is common and thus he saluâ—th one errour with an other For if it be a feast how is it receiued by one alone If it be receiued by one alone howe can it séeme to be a feast But he saith it is prepared for al. Uerely it is but smal prouision to serue so many The priest him selfe knoweth this is vntrue He prepareth for him selfe and not for others He speaketh to him selfe and not vnto the congregation He receiueth him selfe alone and not with his brethren Therefore in this respecte we must néedes saye the Masse is priuate and not common The thirde reason touchinge the wil of the Minister is very vncertayne For neither can the priest by his willinge alter natures or make that thinge common whiche is priuate nor can any man certeinely knowe what thinge the prieste willeth For what if his wil be to woorke Necromancie or Sorcerie as it is reported of Pope Hildebrande Or what if his wil be to poyson some bodie as Henry the Emperour was poysoned in the communion bread Pope Uictor in the chalice Or what if his wil be to woorke fayned miracles as Lyra sayeth many are wrought in the open Churche by the priest to mocke the people Doubtles if the priestes wil may be knowen either by his woordes or by his doinges or by his gesture or by his prouision or by the quantitie of his breade and wyne or by his whole vsage and practise it may soone be séene his wil is to make a priuate banket and not a common These be very weake foundations to buylde vpon Of the same M. Hardinge might rather and farre better haue geathered the contrarie For if it be the common sacrifice of the whole Churche it shoulde be offered by the whole Churche as S. Ambrose saieth Vt multorum oblatio simul celebretur That the oblation of many may be made togeather If it be a common feast of the whole Churche it shoulde be receiued commonly of the whole churche And therefore S. Hierome sayeth Dominica ccena omnibus debet esse communis The lordes supper must be common to al and that not for these simple shiftes that M. Hardinge and his fellowes haue diuised S. Hieromes reason is this Quia dominus omnibus Discipulis qui aderant aequaliter tradidit SacrameÌ„ta Bycause the lorde gaue the Sacramentes equally to al the Disciples that were present These woordes be plaine Equally and To al the Disciples And therefore saith S. Hierome accordinge to this example the Lordes supper must be common M. Hardinge The seconde Diuision Therefore in this respecte we doo not acknowledge any priuate Masse but leaue that terme to Luthers schoole where it was first diuised and so termed by Sathan himself seekinge how to withdrawe his Nouice Luther from the loue and estimation of that most blessed sacrifice by reasoninge with him against the same in a night vision as him self recordeth in a litle booke whiche he made De Missa angulari vnctione Sacerdotali The B. of Sarisburie This tale against that godly man Doctour Luther is scorneful and sclaunderous blased abroade by Pigghius Hosius Staphylus the renegate and suche others onely of wilful malice and hatred of the truthe and therefore not woorthy to be answeared Doctour Luther sheweth what terrible tentations the Diuel laieth to trappe man withal takinge occasion sometime of wel dooinge sometime of euil sometime of trueth sometime of falseheade And for example he sheweth that the Diuel on a tyme assaulted him not in visible forme but by dreadful suggestions in his conscience as it were thus callinge him to remembrance These many yeeres thou hast said Masse thou hast shewed vp breade and wyne to be woorshipped as God and yet nowe thou knowest it was a creature and not God Thereof folowed Idolatrie and thou weare the cause therof Al these thinges he sawe to be true by the testimonie and light of his owne conscience and therefore confessed he had offended and yelded him selfe vnto God The Diuels purpose was to leade him to despaire but God mercifully deliuered him And this is Doctour Luthers whole and onely meanynge in that place that no man of him selfe is hable to withstande such assaultes and tentations of the ennemie but onely by the power and mercie of God This good reader is that Schoole of Satan this is that woonderful Tragedie whereat M. Hardinge maketh such horrible exclamations If he thinke it
grannted the Sacrament or the Ministration of the Sacrament vnto Polycarpus Here marke good Christian Reader then thei Communicated saith Irenaeus when they mette in the Churche and not before they mette togeather as M. Hardinge saithe Anicetus as Irenaeus saithe receiued the Sacrament with Polycarpus in the Churche and not as M. Hardinge séemeth to say in his Inne or Hosterie Now the truthe of the mater standinge thus what hath M. Hardinge here founde for his Priuate Masse M. Hardinge The .16 Diuision Iustinus the Martyr likewise describing the manner and order of Christian Religion of his time touchinge the vse of the Sacrament saith thus Finitis ab â—o qui praefectus est gratijs orationibus ab vniuerso populo facta acclamatione Diaconi quos ita vocamus vnicuique tunc temporis praesenti Panis aquae vini consecrati dant participationem ad eos qui non adsunt deferunt When the Priest hath made an ende of thankes and Praiers and al the people therto haue saide Amen They whiche wee cal Deacons geue to euery one then present Breade and water and wyne Consecrated to take parte of it for their housel and for those that be not present they beare it home to them Thus in that time they that serued God togeather in the common place of Praier and some others that were absent letted from comming to their companie by sickenesse businesse or otherwise 26 Communicated togeather though not in one place and no man cried out of breakinge the Institution of Christe And bicause M. Iuel is so vehement against Priuate Masse for that the Priest receiueth the Sacrament alone and triumpheth so much as though he had woonne the fielde makinge himselfe mery with these woordes in deede without cause vvhere then vvas the Priuate Masse vvhere then vvas the Single Communion al this vvhile He meaneth for the space of sixe hundred yeres after Christe as there he expresseth I wil bringe in good euidence and witnesse that longe before S. Gregories time that he speaketh of ye from the beginning of the Churche faithful persons bothe men and vvomen receiued the Sacrament alone and were neuer therefore reproued as breakers of Christes Institution And er I enter into the rehersal of the places whiche I am hable to shew for this purpose one question I demaunde of M. Iuel If they whiche remained at home of whom Iustinus Martyr writeth receiued the Communion by them selues alone lawfully why may not the Priest doo the same in the Churche seruinge God in moste deuoute wise in the holy Sacrifice of the Masse lacking compartners without any his defaulte Haue the Sacramentarâ—es any Religion to condemne it in the Priest and to allow it in lay folke what is in the Priest that shoulde make it vnlawful to him more then to the people Or may a lay man or woman receiue it kepte a longe time and may not a Priest receiue it forthwith so soone as he hath consecrated and offered And if case of necessitie be alleged for the lay the same may no lesse be alleged for the Priestes also wanting compartners without their defaulte For otherwise the memorie and recordinge of our Lordes death should not according to his commaundement be celebrated and doone wel now to these places The B. of Sarisburie Good reader behâ—lde not the names of these Fathers here alleged but rather weighe their sayinges M. Harding hath brought them for his Masse but they witnesse clearely and fully against his Masse and of al others none more pregnant or plaine then Iustinus Martyr wherof thou hast good occasion to consider how faithfully these men demeane them selues in the allegation of the Doctours Iustinus touchinge this mater writeth thus Towardes the ende of the Praiers eche of vs with a kisse saluteth other Afterwarde vnto him that is the chiefe emonge the brethren is deliuered Breade and a Cuppe mingled with wine and water whiche he hauinge receiued rendreth praise and glorie vnto the Father of al thinges in the name of the Sonne and the Holy Ghost and yeeldeth thankes a greate space for that he is thought woorthy of these thinges Whiche beinge orderly doone the people blesseth or confirmeth his Praier and thankesgeuing sayinge Amen c. This ended they that emonge vs be called Deacons deliuer to euery of them that be present the Breade Wine and Water whiche are Consecrate with thankesgeuinge and cary of the same to them that be absent Here is set foorthe the whole and plaine order of the holy Ministration vsed in the Churche at that time The Priest praieth and geueth thankes in the Uulgare tongue the whole Congregation heareth his woordes and confirmeth the same sayinge Amen The holy Communion is Ministred to the people in bothe kindes and al the whole Churche receiuâ—th togeather I maruel muche wherein M. Harding can liken any parte hereof to his Priuate Masse Onlesse it be for that as he saide before euery Priuate Masse is common so â—e wil now say euery Communion is Priuate Let vs a litle compare Iustines Masse and M. Hardinges Masse bothe togeather And to passe by al other circumstances of difference in Iustines Masse al the people did receiue in M. Hardinges Masse none of the people doo receiue In Iustines Masse none absteined in M. Hardinges Masse al absteine In Iustines Masse a portion was sente to the absent in M. Hardinges Masse there is no portion deliuered no not vnto the present Withwhat countenaunce then can any man allege the authoritie of Iustine to proue the antiquitie of Priuate Masse M. Iuel triumpheth saithe M. Hardinge and maketh him selfe mery as if he had wonne the fielde No no M. Iuel triumpheth not but geueth al triumphe victorie and glory vnto God that wil subdue al them that withstande his truthe and make his enemies his foote stoole I wil bringe good euidence and witnesse saithe M. Hardinge that from the beginninge of the Churche faithful persons bothe men and women receiued the Sacrament alone I haue no greate cause to doubte these witnesses for excepting onely the Fable of Amphilochius and Iohn the Almonare whiche were not woorthe the reckening I alleged al the rest in mine owne Sermon I knew them had weighed them and therefore I alleged them That certeine godly persons both men and women in time of persecution or of sickenesse or of other necessitie receiued the Sacrament in their howses it is not denied neither is it any parcel of this question But if M. Hardinge coulde haue proued that any man or woman in the Primitiue Churche euer saide Priuate Masse then had he answeared somwhat to the purpose He séemeth to reason thus Some receiued the Sacrament alone Ergo there was Priuate Masse The foly of this argument wil the better appeare by the like Wemen receiued the Sacrament alone Ergo wemen saide Priuate Masse But saâ—the M. Harding it was lawful for lay men to receiue alone why
where he saithe Some of the people withdrew themselfe Ergo no man did receiue Or Many absteined Ergo the Priest receiued alone these reasons be of no value neither are woorthy of any answeare For of the same premisses the contrary wil rather folowe S. Augustine saithe Many in the East parte absteined Hereof wée may wel geather Ergo Some absteined not Otherwise he shoulde haue saide Al absteined and not some Then further Some absteined not Ergo some receiued with the Prieste So did not the Prieste receiue alone and so hath not M. Hardinge yet founde his Priuate Masse M. Hardinge The .27 Diuision S. Chrysostomâ— many times exhortinge his people to prepare themselues to receiue their rightes at least at Easter in one place saith thus what meaneth this The moste parte of you be partakers of this Sacrifice but once in the yeere some twise some oftener Therefore this that I speake is to al not to them onely that be here present but to those also that liue in wildernesse For they receiue the Sacrament but once in the yere and peraduenture but once in two yeres VVel what then whome shal wee receiue those that come but once or that come often or that come seldome Soothely wee receiue them that come with a pure and a cleane conscience with a cleane harte and to be shorte with a blamelesse life They that be suâ—he let them come alwaies and they that be not suche let them not come not so muche as once VVhy so bicause they receiue to them selues iudgement damnation and punishement The auncient doctoures specially Chrysostome and Augustine be ful of such sentences The B. of Sarisburie It is néedelesse to answeare suche places as make no shew of proufe Chrysostome as M. Hardinge wel knoweth hath neither here nor els where either the name or the sense of Priuate Masse Onely he exhorteth the people to examine and prepare themselues and so to come woorthily to the Lordes Supper Nowe if M. Hardinge thinke he may founde his Masse vpon this place he may also presume the like of S. Paule that where he saide Probeâ— se ipsum homo â–ª Let a man examine him selfe he meante to erecte Priuate Masse M. Hardinge The .28 Diuision Now to this ende I driue these allegations leauinge out a greate number of the same sense Although many times the people forbare to come to the CoÌ„munion so as many times 36 none at al were founde disposed to receiue yet the holy Fathers Bishoppes and Priestes thought not that a cause why they shoulde not daily offer the blessed Sacrifice and celebrate Masse VVhiche thinge may sufficiently be prooued whether M. Iuel that maketh himselfe so sure of the contrary wil yeelde and subscribe accordinge to his promisse or no. Of the daily Sacrifice these woordes of Chrysostome be plaine Quid ergo nos Nonne per singulos dies offerimus offerimus quidem sed ad recordationem facientes morâ—â—s eius vna est hostia non multae c. Then what doo wee doo wee not offer euery day Yes verely wee doo so But wee doo it for recordinge of his death And it is one hoste not many Here I heare M. Iuel say though against his wil I graunte the daily Sacrifice but I stande stil in my negatiue that it can not be shewed there was euer any suche Sacrifice celebrated without a Communion that is as they wilhaue it without some conuenient number to receiue the Sacrament in the same place with the Prieste For proufe of this these be suche places as I am perswaded withal The better learned men that be of more readinge then I am haue other I doubte not The B. of Sarisburie Here M. Hardinge notably betrayeth him selfe laiynge foorth for a countenaunce a fewe of Chrysostomes woordes and the same nothing to the mater hewinge and manglinge them as him listeth best requiringe also subscription as vpon sufficient proufe and yet in the same place and with one breath him selfe secretly confessinge the insufficiencie and weaknesse of his proufe These woordes of S. Chrysostome as they make nothinge for Priuate Masse so doo they very wel declare what the Olde Fatâ—â—â—s meante by these woordes Oblation and Sacrifice in the Holy Ministration Chrysostome compareth the Sacrifices of the Iewes in the Lawe with the Sacrifice of Christe in the Gospel He saithe the Sacrifices of the Lawe were many and vnperfite and therefore dayly renewed This of the Gospel is one and perfite and therefore euerlastinge And resembleth the same vnto a soueraine salue whiche beinge once layde on the wounde healeth it vp throughly and needeth no more laieynge on He saithe further that we of the Gospell haue a Saâ—rifice also and that dayly but in remembrance of that Sacrifice once made vpon the Crosse. And although we Sacrifice in sundry places yet saith he the Sacrifice is but one bicause it hath relation vnto that one Sacrifice of Christe And therefore he addeth Quomodo vna est hostia non multae Quia semel oblata est oblata est in sancta sanctorum Hoc autem Sacrificium exemplar illius est How is it one oblation and not many Bicause it was once offred it was offred into the holy place but this Sacrifice meanynge the Ministration of the Sacrament is an example of that And what he meaneth by this woord Exemplar he sheweth a fewe lynes before Quae formam tantùm alicuius habent Exemplar ostendunt non autem virtuâ—em Sâ—cut in Imaginibus exemplar hominis habet imago non etiam virtutem The thinges that beare onely a likenes shewe the samplar of some other thinge but not the power of the same as an Image sheweth the patterne of a man but not the power of a man Hereof S. Chrysostome concludeth thus The thinge that wee doo is doone in remembrâ—unce of that thinge that was done before For Christe saide doo this in my remembrance Hereby it appeareth in what sense the olde Fathers vsed these woordes Oblation and Sacrifice But what dooth al this fâ—rther M. Hardinges Priuate Masse Or if it further it not what dooth it here It is but a faynte Conclusion to saye Chrysostome had the daily Sacrifice Ergo Chrysostome had Priuate Masse Soothely good reader if it had lyked M. Hardinge to haue geuen thée leaue to reade the nâ—â—te lynes folowinge in Chrysostome thou mightest easily haue seene the whole order of the holy Ministration in his time For thus he saithe vnto the people Per singulos dies intras in Ecclesiam Thou commest daily to the Churche Whereby wée sée the Priest was not in the Churche alone Then touchinge the receiuinge he saith The Deacon at that houre calleth the holy and by that voice as it were beholdeth the peoples spottes For like as in a flocke where as be many sounde sheepe and many infected the one must needes be sundred from the other euen so fâ—rethâ—t in the Church For some are sounde and
woulde not haue dissembled if there had béen any suche extant or knowen in their time Thus haue I briefely geuen a tast of these Decretal authorities that the reader may the better vnderstande of what credite they ought to be Now touchinge the mater that by this Decrée of Soter Bishop of Rome it should then be lawful for the Priest there to say Masse hauing onely twoo others in his companie the state storie of the time considered it séemeth very vnlikely For bothe S. Augustine and S. Hierome who liued twoo hundred and fiftie yeres after Soter haue recorded that the people of Rome euen in their time vsed to receiue the Communion togeather euery day which practise can hardly stande with that is here imagined The woordes also them selfe implie a manifest contrarietie For this woorde Solennia whiche here is vsed séemeth to importe a solemne companie or resorte of the people And yet this Soter requiring to this action onely the companie of thrée persons neuerthelesse calleth it Missarum Solennia As touchinge the causes mentioned in this Decrée whiche are that the Priest may séeme conueniently and aptely to say in the plural number The Lorde be with you and Brethren pray you for me It may wel be doubted whether Dominus vobiscuÌ„ or Orate pro me Fratres were any parte of the Liturgie of Rome in Soters time For Damasus whiche was Bishop of Rome twoo hundred and fiftie yeres after that writeth vnto S. Hierome that thinges were doone with suche simplicitie in the Churche of Rome in his time that vpon the Sonneday there was nothinge els but some Epistle of the Apostle or some Chapter of the Gospel read openly vnto the people which whether he meante of the holy Ministration or no I leaue further to be considered Further this same Soter requireth that bothe these twoo and as many others as be present make answeare vnto the Priest wherin is included bothe nearenesse of place for the people to stande in and to heare and also a common knowen tongue whiche bothe are contrarie to M. Hardinges Masse Moreouer touchinge these twoo whose presence is required question is mooued by the Canonistes whether they ought to be twoo Clerkes or twoo lay men or one Clerke and one lay man or one man and one woman The Resolution whereof is that they must be twoo Clerkes How be it the mater is otherwise determined that if the Masse be publique there must néedes be twoo at the leaâ—t but if it be a Priuate Masse that then one is sufficient Gerson likewise saithe that the Priest may wel say Dominus vobiscum although there be but one presente at his Masse For it may be presumed saith he that the Priest speaketh not onely vnto that one but also vnto the whole Church Thus wâ—e sée notwithstandinge Soters determination the number of twoo for a shifte may wel be abridged Pope Innocentius hath yet an other featche to healpe the mater He saithe Though there be but one there yet may yâ— Priest neuerthelesse say Dominus vobiscum bicause it may be thought there be Angels there to supplie mens roomes Againe that there were any suche secresâ—es in the Masse in the time of Soter it were very harde for M. Hardinge to prooue For then euery péece of the Masse was spoken alowde that the people might heare it saye Amen And in déede to saye vnto the people Pray for mee Brethren and Sisters as it is now vsed in the Masse vnlesse the people may heare and vnderstande the same it is a mockerie And yet Durandus saithe Sacerdos ante secreâ—ellam voluens se ad populum dicturus Orate fraâ—res c. debet dicere Dominus vobiscum sub silentio The Priest before the litle secreate turninge him selfe to the people to saye Brethren pray for mee must saye The Lorde be with you vnder silence Now saithe M. Hardinge Soters decree is not that these twoo shoulde Communicate with the Priest but onely requireth their presence Ergo It is likely the Priest receiued alone whiche is an argument muche vsed amonge our aduersaries But what if these twoo wil not come neither to Communicate nor to be present at al Uerely by M. Hardingâ—s minde the Priestâ— deuotion ought not to stay for want of companie For these be his very woordes a litle before wel none commeth This is not a sufficient cause why the faithful and godly Priest enflamed with the loue of God feelinge him selfe hungrie and thirsty after the heauenly foode and drinke should be kepte from it c. This is a cause sufficient saith Soter it is no sufficient cause saithe M. Hardinge The iudgement hereof I referre vnto the Reader Touchinge the force of the argument wherewith he chargeth vs by the name of his aduersaries I trust there doothe already appeare some difference betwéen our proufes and his gheasses But the argument that he meaneth and not very plainely vttereth is called in the Schooles Argumentum ab authoritate negatiuâ— which is thought to be good when so euer proufe is taken of Gods woorde and is vsed not onely by vs but also by S. Paule by many of the Catholique Fathers S. Paule saithe God saide not vnto Abraham in thy seedes al nations shal be blessed but in thy seede whiche is Christe And thereof he thought he made a good argument Likewise saithe Origen The Breade whiche the Lorde gâ—ue vnto his Disciples saieinge vnto them Take and Eate he differred not nor commaunded to be reserued vntil the nexte daie Suche argumentes Origen and other learned Fathers thought to stande for good what so euer misselykinge M. Hardinge hath founde iâ— them This kinde of proufe is thought to holde in Goddes Commaundementes for that they be ful and perfite and God hath specially charged vs that we shoulde neither put to them nor take fro them and therefore it séemeth good vnto them that haue learned of Christe Vnus est magister vester Christus Christe onely is your Maister and haue heard the voice of God the Father from heauen Ipsum audite Geue eare vnto him But vnto them that adde to the woorde of God what them listeth and make Goddes wil subiecte vnto their wil and breake Goddes Commaundements for their owne traditions sake vnto them it séemeth not good To conclude if this manner of reasoninge be good why dooth M. Hardinge reproue it If it be naught why dooth he vse it and that euen in the same place where he doothe reproue it But saith M. Hardinge Soter requireth onely the praesence of two and these two were not commaunded to Communicate Ergo the priest did receiue alone and so there was vndoubtedly Priuate Masse But marke wel a litle good Reader If these two were bounde to Communicate with the priest then notwithstanding this Decrée M. Hardinge hath not yet founde his priuate Masse Then consider this Decrée written in the name of
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
without his Body Why shoulde this man thus delite him selfe to vpholde one falsehead with an other First he saithe The Councel of Ephesus decreed against Bothe Kindes This is vntrue and was neuer yet prooued Next some cause must be diuised that shoulde leade the Fathers to that Decrée Whiche as it is here surmised was this errour of Nestorius A cause that neuer was is good yenough to prooue the effecte that neuer was Thus is M. Hardinge driuen not onely to forge New Doctours and New Decrées of Councels but also to imagine New Heresies such as were neuer hearde of before euen in like sorte to like purpose as by some it is supposed that Aristotle sometime imagined straunge and monstrous opinions to be taught by Democritus Parmenides Melyssus and other olde Philosophers not bicause they had euer taught or written so in déede but to the ende to finde occasion of talke and the better to set abroade his owne learninge If it be true that is surmised by Nestorius then M. Hardinges whole defence standeth but vpon an Heresie if it be vntrue as in deede it is then it standeth vpon an open falsehead and so whether it be true or false it hath a very weake fundation As for Nestorius it is knowen he was a wicked and a blasphemous Heretique and was woorthely condemned by sundrie holy Fathers and Councelles Philastrius Epiphanius and S. Augustine haue written namely of his errours The Councel of Ephesus the Councel of Chalcedon Coelestinus Gelasius Leo Bishops of Rome Cyrillus Bishop of Alexandria haue ripte vp and condemned al the braunches of his Heresies Yet none of them al euer charged Nestorius with this newe Heresie of M. Hardinges makinge If there had béene in it any shewe of truethe M. Hardinge as he is eloquente woulde haue layed out al the Circumstances When this strange errour first beganne Where and Howe longe it continued Who wrote againste it and by Whom and in What Councel it was condemned Uerely this great silence declareth some wante It must néedes be a very strange Heresie that neuer had neither beginninge nor endinge nor defender nor reprouer nor mouthe to vtter it nor eare to heare it nor penne to write it nor time to last in nor place to reast in And if al this had béene true of Nestorius yet had it béene no reason that for any one mans priuate errour Christes Institution shoulde be broken But that the vayne folie and manifest falshead of these men may appeare vnderstande Good Reader that where as Nestorius dwelte and his Heresie tooke place in those countreis they haue euermore kepte Christes Institution in bothe kindes but in these countreis where as neither the name of Nestorius was euer hearde of but onely vnto a fewe nor his Heresie euer receiued there haue they made greate Prouisoes against Nestorius yea a thousande yéeres after Nestorius was dead The reast of the causes whiche he calleth so weighty are scarcely woorthe any answeare Some men dooe lothe wine some people can hardâ—ly geate some can hardely keepe wine Ergo there must be made a lawe general that the whole worlde shal Communicate in one kinde If the Conclusion had béene that suche as haue these impedimentes or wantes might so Communicate it had béene more tolerable For as it is wel noted by Pomponius Lawes must touche thinges that happen commonly and for the most parte not thinges that happen to fewe or seldome Otherwise the like reason may be made for the Priestes some Priestes by meane of disease can taste no wine some in certaine countreis can hardely geate some can hardely kéepe wyne therefore it were wel prouided that al priestes shoulde minister vnder one kinde Certainely where as wine may be prouided for the priest there may also wine be prouided for the people For it were straunge to heare that a carte or a whole shippe shoulde come loaden onely with one bottle of wine into a countrie Some saye that the Priestes in Ruscia for lacke of wine vsed to Consecrate in Metheglen Some other saye that Innocentius the eighth for the like wante dispensed with the Priestes of Norweye to Consecrate without wine It were no reason to bynde the whole Churche to the necessitie or imbecillitie of a fewe For otherwise the same wante and impossibilitie that M. Hardinge hath here founde for the one parte of the Sacrament may be founde also for the other For Arrianus de rebus Indicis and Strabo in his Geographie haue written that there be whole Nations and Countreis that haue no breade Therefore it shoulde séeme necessary by this Conclusion that in consideration of them the whole Churche shoulde absteyne from the other portion of the Sacrament also and so haue no Sacrament at al. M. Hardinge The .9 Diuision Nowe in very deede if we woulde graunte to our aduersaries whiche in no wise we doo not graunte that it hath bene commaunded of Christe the laye people shoulde Communicate vnder bothe kindes by these woordes Drinke ye al of this yet this notwithstandinge the exacte streightnesse of Goddes ordinance may without sinne in cases be omitted in suche thinges whiche be not necessarily to be obserued of them selues or of the prescripte of the lawe of nature so that great and weightie causes the rule of charitie exactely obserued require the same For euident proufe of this we haue examples bothe of the Olde and also of the Newe Testament Did not â—od commaunde that none shoulde eate of the Shew breade but the Priestes onely Dauid eate thereof and yet Christe cleareth him of al blame The lawe of Circumcision so straitely commaunded was for the space of fourtie yeeres by the people of Israel quite omitted whiles they passed from Aegypte to the lande of Promisse and God founde no faulte with them for it God gaue the lawe of keepinge holy the Sabothe day without exception The Machabees notwithstandinge stickte not to arme them selues againste Antiochus and to spende that daye in the fielde in their defence hauinge no scruple of conscience for breache of that lawe Many the like examples we finde in the olde Testament But let vs come to the Newe testament and to the Sacramentes of the time of Grace In due consideration of whiche we may finde that Christe hathe scarcely commaunded any outwarde thinge the moderation qualiâ—â—â—ing and orderinge whereof he hath not lefte to his churche as accordinge to the condition of the time it hath been seen moste expedient for the common preferment and edifieinge of the same So that notwithstandinge there be no swaruinge from the scope and principal intente and no creature defrauded of that good whiche by the outwarde thinges is to be atteinâ—d Toâ—chinge the Sacrament of Baptisme though nothinge be saide of the reaching of them that should be Baptized neither of the dippinge of them into the water which Christes charge in this behalfe geuen seemeth plainely to require go you saith he to his Apostles
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
Communion as he him selfe seeth may be easely answeared and William Wideford a Doctour of his owne learning saith is foolishely and falsely brought in to serue this turne Yet he woulde not passe it ouer without some brauerie But now wil he bringe in suche authorities so cleare so forcible and so inuincible as can not possibly be auoyded How be it God be thanked these authorities be neither so weighty nor so strange I knew them al and had weighed them wel before I spake any thinge in that behalfe Here he doubleth a greate many thinges before by him alleged for his Priuate Masse in déede seruinge as wel to the one purpose as to the other M. Hardinge The .17 Diuision Melciades that Constant Martyr of Christe and Bishop of Rome ordeined that sundrie hostes prepared by the consecratinge of a Bishop shoulde be sent abroade amonge the Churches and Parishes that Christian folke who remained in the Catholike faithe might not through heretiques be defrauded of the holy Sacrament Whiche can none otherwise be taken then for the forme of Breade onely bicause the wine cannot so conueniently be caried abroade from place to place in smal quantitie for suche vse muche lesse any longe time be kepte without corruption The B. of Sarisburie This argument hangeth onely vpon lacke of carriage For if it were possible to diuise a way that the Sacrament might be caried aboute in bothe kindes then were this gheasse soone answeared For otherwise Melciades speaketh not one woorde of the Communion in One Kinde Now that the carriage of bothe kindes is not impossible the examples of antiquitie doo wel declare S. Hierome writeth thus of Exuperius the Bishop of Tholouse in Fraunce Nihil illo diâ—ius qui Corpus Domini in canistro vimineo sanguinem portabat in vitro There was no man richer thâ—n he that carried the Lordes Body in a wickeâ— Basket and his Bloud in a Glasse Likewise Iustinus Martyr declaring the order of the Churche in his time saithe thus Illis quae cum gratiarum actione consecrata sunt vnusquisque participat Eadem ad eos qui absunt Diaconis dantur perferenda Of the thinges that be consecrate that is the Breade Water and Wine euery man taketh parte The same thinges are deliuered to the Deacons to be carried vnto them that be away Here haue we founde not onely a possibilitie but also a common vsage practise of carrieyng the Sacrament in Bothe Kindes This is the first inuincible argument that al the worlde cannot answeare M. Hardinge The .18 Diuision The Councel of Nice decreed that in Churches where neither Bishop nor Priest were present the Deacons them selues bringe foorthe and eate the holy Communion VVhiche likewise can not be referred to the forme of wine for cause of sowringe and corruption if it be longe keapte The B. of Sarisburie This later clause Ipsi proferant edant Let them bringe it foorth them selues and eate neither is in the Gréeke nor in the Decrées nor in the former edition of the Councels Certaine woordes somewhat like are founde in Rufinus in this sorte Praesentibus Praesbyteris Diacoâ—â— ne diuidant Eucharistiam sed illis agentibus Solùm ministrent Si verò praesbiter nullus sit in praesenti tunc demum etiam ipsis liceat diuidere In the presence of the Priestes let not the Deacons diuide or minister the Sacrament but onely serue the Priestes in their office But if there be no Priest present then let it be lawful for the Deacons to minister Here is very smal healpe for M. Hardinges purpose onlesse perhappes he wil say that Proferre or diuidere Is to minister in One Kinde But if he thinke this a very fonde Translation as it is in déede then this authoritie might haue béene spared M. Hardinge vpon occasion of these woordes would haue men beléeue that the Deacon in the absence of the Priest wente to the Pyx and tooke out the Sacrament and receiued it But Rufinus speaketh not one woorde neither of takings foorthe of the Sacrament nor of the receiuing of the Deacon but of Diuidinge or Ministringe to the people And his meaning séemeth to be this that in the absence of the Priest the Deacon might Consecrate and so serue the people Whiche thinge notwithstanding it séeme in some parte contrary to an other Canon of the same Councel namely in the presence of a Priest yet that it was so vsed in the primitiue Churche it appeareth by most manifest and certaine prouâ—es S. Ambrose imagineth S. Laurence beinge a Deacon thus to say vnto Sixtus the Bishoppe when he saw him ledde to his Martyrdome Experire vtrum idoneum ministrum elegeris cui commiseris Dominici sanguinis Consecrationem O â—ather trie whether thou haue chosen a â—itte minister vnto whom thou hast committed the Consecration of the Lordes Bloud By these woordes wée sée that Deacons then vsed to Consecrate Therefore Eutropius was not wel aduised when he without cause corrupted and altered S. Ambroses woordes and for Dominici sanguinis Consecrationem redde Dominici sanguinis dispensationem For it followeth immediatly in S. Ambrose Et consummandorum consortium Sacramentorum That is The fellowship of perfiting the Sacraments And the Emperour Iustinian in his Authentiques De ecclesiasticis diuersis capitulis Let the Bishop appoint vnto the wemen that be vnder his gouernement suche Priest or Deacon as they shal choose to make answears vnto them or to minister vnto them the holy Oblation The same also may euidently be geathered by the seconde Canon of the Councel Ancyrane the woordes be Diaconi similiter qui immolauerunt honorem quidem habeant cessare verò debent ab omni Sacro ministerio â—iue a Pane â—iue a Calice offerendo vel praedicaÌ„do Let the Deacons that haue offered vnto Idoles keepe their estate stil. But they must geue ouer al holy Ministerie both of offring the Bread and Wine and also of preachinge This parte of the Deacons office was afterward in sundrie decrées abrogated First Bergomensis in the life of Honorius saith It was Decreed by Zosimus Bishop of Rome that the Deacon shoulde not minister in the presence of the Bishop or Priest And longe before that time order was taken in the Councel holden at Arle in Fraunce that Deacons should not minister the Sacrament at al. The woordes be De Diaconis quos cognouimus multis locis offerre placuit id minimé fieri debere Touchinge Deacons of whom we heare say that they make the oblation in many places we haue thought it good that they doo so no more M. Hardinge wil not denie but these be proufes sufficient that the Deacons in those daies vsed to minister the holy Communion Therefore the meaninge of the Councel of Nice is not that the Deacon should goe to the Pix and take the Sacrament reserued as M. Hardinge séemeth to geather vpon a false texte being neither in the Gréeke nor in the former
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
God This muche S. Augustine there And this is the right meaninge of that Constitution 76 And thus he ordeined for the Greeke Churche onely and thereto onely it is to be referred for that some thought the Sacrifice should be celebrated rather with silence 77 after the maner of the Church of Rome specially at the Consecration And as that Constitution perteined to the Greekes and not to the Latines so was it not founde in the Latine Bookes vntil â—regorius Haloander of Germanie of late yeeres Translated the place And where M. Iuel allegeth this commaundement of Iustinian against the hauinge of the Seruice in a learned tongue vnknowen to the common people it is to be noted how he demeaneth him selfe not vprightly but so as euery man may thereby know a Scholer of Luther Caluine and Peter Martyr â–ª For where as by th'allegation of that ordinance he might seeme to bringe somewhat that maketh for the Blessed Sacrifice of the Churche commonly named the Masse he dissembleth the woorde of the Sacrifice whiche Iustinian putteth expressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est diuinam oblationem The Diuine or holy Oblation and termeth it otherwise in his replies by the name of Common Praiers and in his Sermon by the name of the woordes of the Ministration refusinge the worde of the Churche no lesse then he refuseth to be a member of the Churche Thus through Foistinge and Cogginge their Die and other false playe these new perillous teachers deceiue many poore soules and robbe them of the sure simplicitie of their Faithe And where was this commaundement geuen In Constantinople the chiefe Citie of Greece where the Greeke tongue was commonly knowen The B. of Sarisburie The Glose that M. Hardinge hath here imagined wherewith to defeite this good Emperours whole purpose may seeme somwhat vnto the ignorant Iustinian saithe he speaketh of the open vtterance and sounde of voice and agreeth with S. Augustines place De Magistro Therefore it nothinge toucheth Praiers to be had in the Vulgare tongue Here is a very Uulgare Conclusion as I trust hereafter it shal appeare Good Christian Reader if it shal please thee onely to peruse these woordes of the Emperour Iustinian and of S. Augustine by vs alleged I wil make thee Iudge and Arbitrour of the whole S. Augustine saithe Wee neede no vtterance of voice to Pray vnto God For the Sacrifice of Iustice is sanctified in the Temple of our minde and in the secrete Chamber of our harte As Clemens Alexandrinus also saithe God looketh not for the voices of our tongues to declare our meaninge For before our Creation he knoweth what thoughtes woulde come into our mindes And therefore God saithe in the Prophete Esay Antequam clament ego exaudiam I wil heare them yea before they crie Herevpon S. Augustine demaundeth this Question Wherefore then dothe the Priest lifte vp his voice and pray alowde in the open assemblie in the Churche He answeareth Not that God but that men may heare him that the people by the sounde of his voice and vnderstandinge his meaning may be put in minde and by consente be ioyned togeather and be lifted vp to God This is the very meaninge and minde of S. Augustine agréeinge fully with these woordes of S. Cyprian The Priest before Praier prepareth the mindes of his brethren sayeing thus Lifte vp your hartes To the intente they may be put in minde they ought to thinke of nothinge els but of the Lorde For not the sounde of voice but the minde and vnderstandinge must pray vnto the Lorde with pure intention Al this saithe M. Hardinge perteineth to the sense and vnderstandinge of the Praier and nothinge to the Vulgare tongue And doothe he thinke the people can vnderstande the praier without vnderstandinge of the tongue S. Augustine if he were aliue woulde be ashamed to sée suche a Comment vpon his woordes He saithe further The Priest lifteth vp his voice not that the people may vnderstande him but onely for a token to shew that he praieth And thus he maketh the Minister of God woorse then a Brasen Trompet whiche if it geue no certaine sounde as S. Paule saithe no man can prepare him selfe to warre This is the iuste iudgement of God that who so séeketh to blinde others shal be geuen ouer and become blinde him selfe And not withstandinge S. Augustines minde concerninge the speakinge of the Priest be plaine in it selfe yet afterwarde in the same Booke he openeth it in this manner more at large Constat inter nos verba esse signa At signum nisi aliquid significet non est Signum Wee are agreed vpon this that the woordes wee speake be tokens But a token onlesse it betoken some thinge is no token Now if the Priest after M. Hardinges construction vtter his woordes whiche are the tokens of his meaninge in an vnknowen tongue and the people vnderstande not what is tokened accordinge to S. Augustines meaninge he speaketh and yet saith nothinge and sheweth tokens and yet tokeneth nothing Further S. Augustines woordes be cleare The Priest in the assemblie speaketh alowde Significandae mentis causa vt homines audiant c. to the ende to declare his minde that men may heare him and by the sounde of his voice be put in remembrance But M. Hardinge saithe No the Priest speaketh not alowde to the intente to declare his minde neither that menne may heare him nor be put in remembrance but onely to geue a token that he praieth And thus by his Glose he vtterly destroieth the texte Now let vs resolue bothe S. Augustines and Iustinians woordes into their causes whiche is an infallible waye of vnderstandinge The ende of them bothe is according to the Doctrine of S. Paule that the people may say Amen Then further The people must answeare Amen vnto the Praier then must they vnderstande the Praieâ— Yet futher The people must vnderstande the Praier then must the Priest vtter the same praier bothe with a lowde voice and also in the peoples Vulgare tongue Let vs againe resolue it forewarde The Priest by M. Hardinges iudgemente may praye openly in a strange tongue then he néedeth not to speake alowde â—e speaketh not alowde then can not the people vnderstande him The people vnderstandeth not the Priest Then can they not say Amen Thus M. Hardinge must néedes conclude his Glose with the open breache of S. Paules Doctrine M. Hardinge saithe further This law tooke place onely in Constantinople and not in the Churche of Rome And so he coucheth twoo manifest vntruethes togeather in one sentence But what wil he say Iustinian was not Emperour of Rome or had nothinge to doo in the Churche of Rome Uerily he writeth him selfe the Emperour of Rome of Fraunce of Almaine and Germanie c. And deposed twoo Bishoppes of Rome Siluerius and Uigilius whereof it may appeare he had somewhat to doo in the Churche of Rome Touchinge this
Psalme that he had made for the common people he writeth thus Beinge desirous that the cause of the Donatistes shoulde come to the knowlege of the lowest sorte and of them that be vtterly ignorant and voide of learninge and as muche as in vs laie might be fixed in their memorie I wrote a Psalme for them to singe in the Latine Tongue This longe rehearsal of al these authorities sauinge that M. Hardinge gaue the occasion was vtterly néed lesse Notwithstandinge hereby it is euident that the people there vnderstoode the Latine wherein their Seruice was ministred and therefore had not their Seruice in any vnknowen tongue Nowe if M. Hardinge were hable to shewe that other Citties or Prouinces of the same Countrie where the Latine tongue was not knowen had not withstandinge the Latine Seruice it woulde very wel serue his purpose Otherwise the argument that he woulde séeme to fashion hereof is marueilous strange For thus as it appeareth he woulde conclude Some people in Aphrica spake the Punike tongâ—e Ergo they had their Seruice in the Latine tongue For other argument that he can here geather I sâ—e none The reste of Titus Liuius De bello Macedonico or of Ulpian De fidei commissis is vtterly out of season and therefore not woorthy to be answeared M. Hardinge The .19 Diuision This muche or more might here be saide of the language of the People of Gallia nowe called Fraunce which then was Barbarous and vulgare and not onely Latine and 97 yet had they of that Nation their Seruice then in Latine as al the VVeast Churche had That the common language of the people there was vulgare the vse of the Latine seruinge for the learned as we must needes iudge we haue firste the authoritie of Titus Liuius Who writeth that a Galloes or as now we say a Frenche man of a notable stature prouoked a Romaine to fight with him Man for Man makinge his chalenge by an Interpreter VVhiche had not beene doone in case the Latine tongue had ben common to that Nation Nexte the Place of Vlpianus before mentioned Then the recorde of Aelius Lampridius who writeth that a VVoman of the order of the Druides cried out alowde to Alexander Seuerus Mammaea her Sonne the Emperour as he marched forwarde on a day with his armie Gallico sermone in the Gallical tonge these woordes bodinge his deathe whiche righte so shortely after folowed Vadas nec victoriam speres ne militi tuo credas Goo thy way and looke not for the victorie trust not thy Souldiers Lastly the witnesse of S. Hierome who hauinge trauailed ouer that Region and therefore beinge skilful of the whole state thereof acknowlegeth the people of Treueres and of that territorie to haue a peculiar language diuerse from Latine and Greeke If al that I haue brought here toutchinge this mater be wel weighed it wil seeme probable I doubte not that al sortes of people in Aphrica vnderstoode not the Seruice which they had in the Latine tongue And no lesse may be thought of Galliaâ— and Spaine And so farre it is prooued against M. Iuels stoute assertion that within his sixe hundred yeeres after Christe some Christen people had their Common Praiers and Seruice in a tongue they vnderstoode not The B. of Sarisburie A shorte answeare may serue where nothinge is obiected This gheasse standeth vpon these twoo pointes The First is this The people of Gallia vnderstoode not the Latine tongue The seconde is this That not withstandinge the same people had their Seruice in Latine Whereof the Conclusion foloweth Ergo they had Seruice in an vnknowen tongue The Maior hereof is prooued with muche a doo by Titus Liuius by Ulpianus by Aelius Lampridius and by S. Hierome He might as wel haue added the storie of Brennus Caesars Commentaries Quintilian yâ— nameth twoo méere Frenche woordes Rheda Petoritum and Cicero who in his Oration pro Fonteio els where calleth the men of yâ— Countrie Barbaros Thus M. Harding taketh great paines to prooue that thinge that is confessed néedeth no proouinge But the Minor which is vtterly denied and wherein standeth al the doubtâ— and without proouinge whereof he prooueth nothinge he passeth ouer closely and prooueth by silence If the mater be doubtful it hath the more néede of proufe if it be plaine out of doubte it is the sooner prooued Surely to say without any kinde of proufe or euidence onely vpon M. Hardinges bare woorde The people of Gallia had the Latine Seruice it is but a very simple warrant For what learning what authoritie what coniecture what gheasse hath he so to say Some holde that Ioseph of Arimathaeâ— Philip the Apostle Nathanael and Lazarus were the firste that euer opened the Gospel in Fraunce But these foure neither came from Rome nor to my knowlege euer spake the Latine Tongue They came from Hierusalem out of Iewrie and spake the Hebrew tongue Therefore I recken M. Hardinge wil not say that any of these foure erected there the Latine Seruice The best that he can make hereof is but a gheasse and a likelihoode for thus he saith It wil seeme probable I doubt not But I assure thée good Reader it wil prooue nothinge I doubt not For weigh the probabilitie of these reasons The people of Galliâ— had a speache peculiar to them selfe and spake no Latine Ergo they had the Latine Seruice Or thus The first preachers in Gallia came from Hieâ—usalem and spake the Hebrew tongue Ergo they ministred the Seruice and common praiers in the Latine tongue These be M. Hardinges probabilities wherewith he doubteth not this mater is prooued But once againe let vs vewe the Maine Reason The Maior The people of Galliaâ— vnderstoode no Latine The Minor The same people had the Latine Seruice The Conclusion Ergo They had Seruice in an vnknowen tongue Here M. Hardinge we doo vtterly denie your Minor whiche onlesse ye prooue otherwise then ye haue hitherto begonne very Children may sée that your Conclusion cannot folowe Ye shoulde not so stoutely haue saide ye haue so throughly prooued the mater hauinge in déede as yet prooued nothinge But that the Seruice in the Churches of Gallia was not saide in suche order as M. Hardinge gheasseth but in a tongue knowen vnto the people it is euident by Seuerus Sulpitius in the life of S. Martine The people of the Citie of Tours in Fraunce then called Gallia vpon the vacation of the Bishoprike were desirous to haue S. Martine to be their Bishop notwithstandinge there were others that thought him a very simple man in al respectes vnwoorthy of any Bishoprike In this contention the mater fel out in this wise as Sulpitius sheweth Cum fortuitu Lector cui legendi eo die officium erat interclusus à populo defuisset turbatis ministris dum expectatur qui non aderat vnus è circunstantibus sumpto Psalterio queÌ„ primum versum inuenit arripuit
vnfruiteful speaking with strange and vnknowen tongues without interpretation to the let and hinderance of Gods Woorde to be declared and to the keping of the people onely in gasinge and wondering from saieing Amen and geuinge their assent to the Godly Blessinge and thankes geuinge But the order of the Churche nowe is farre otherwise We haue not those miraculouse giftes and right wel may wee doo without them For the speakinge with tongues was insteede of a signe or wonder not to them that beleued but to the vnbeleuers And signes be for the vnfaithful the faithful haue no neede of them In Churches I meane where auncient order is kepte whiles the Seruice is songe or saide the ministers doo not speake with tongues or with a tongue in suche sorte as S. Paule vnderstoode but they doo reade and rehearse thinges set foorthe and appoincted to them S. Paule rebuketh them who speakinge with tongues letted the Preachers so as the people present might not be edified The Latine Seruice is not so done in the Churche as the exposition of the Scriptures be thereby excluded In the Apostles time they came to Churche to thintent they might profitably exercise the giftes God gaue them and by the same specially by the gifte of prophecieinge edifie one an other and teache one an other Nowe a daies they come not togeather to Churche one to teache an other and to expounde the Scriptures in common but to praye and to heare the opening of Goddes Woorde not one of an other without order but of some one to witte the Bishop Priest Curate or other spiritual gouernour and teacher The B. of Sarisburie We may safely graunte some parte of M. Hardinge longe talke without preiudice of our cause In deede S. Paule in the place alleged spake of the gifte of tongues as it was a special miracle enduringe onely for a while not gotten by labour or studie but fréely inspired by the spirite of God But the Latine tongue saith M. Hardinge as it is nowe commonly vsed in the Romaine Seruice is not geuen by any suche promptinge of the Holie Ghoste nor is nowe any Miracle at al. Therfore the place of S. Paule cannot be applied vnto it We graunte wel it is no miracle as it is now vsed nor any way sauoureth of the Spirite of God But this is a great miracle to sée either any man so wicked that so wil vse it or so impudent that so wil defende it or so patient that so wil suffer it This verily is a merueilous miracle M. Hardinge séemeth hereof to reason of this sorte S. Paule forbade the Corinthians to vse the special miracle and gifte of God without profitinge the Congregation Ergo Nowe hauinge the Latine tongue without miracle we maye minister the â—â—ruice therein although the Congregation haue no Profite by it This reason is straunge and holdeth as simply as the reaste Yet hath he geuen special aduertisement in the Margin that this place of S. Paule serueth nothinge to our purpose If this note be so certaine and so authentical as he woulde séeme to make it then were the Doctours bothe newe and olde that tooke it otherwise not wel aduised For Lyra writinge vpon the same saith thus Si populus intelligat orationem Sacerdotis meliùs reducitur in Deum deuotiùs respondet Amen Ideò dicit Paulus Si tu Sacerdos benedixeris Spiritu populus non intelligat quid proficit populus simplex non intelligens Quapropter in Primitiua Ecclesia benedictiones coetera omnia fiebant in vulgari If the people vnderstande the praier of the Priest they are the better brought vnto God and with greater deuotion they answeare Amen Therfore S. Paule saith If thou being a Priest Blisse with thy Spirite and the people vnderstande thee not what profit then hath the people being simple and not vnderstanding thee Therefore in the Primitiue Churche bothe the Blissinges and al other thinges were done in the vulgare tongue The vulgare tongue saith Lyra was vsed in the primitiue Church vpon occasion of these woordes of S. Paule In the Councel of Aâ—on it is writen thus Psallentium in Ecclesia Domino mens concordare debet cum voce vt impleatur illud Apostoli Psallam spiritu psallaÌ„ mente The voice and minde of them that singe vnto the Lorde in the Churche muste agree togeather The reason thereof is taken out of this place of S. Paule I wil singe with my sprite I wil singe with my minde Chrysostome saithe S. Paule driueth the whole tenoure of this mater vnto the profite of the hearers These be his woordes Est autem quod Paulus dicit huiusmodi Nisi dixero quod percipi facilè claréque à vobis possit sed linguarum munere praedirum me esse tantùm ostendam nullum ex his quae non intelligetis fructum facientes abibitis Nam quae vtilitas esse possit ex voce non intellecta S. Paules sayinge standeth thus Onlesse I vtter my woordes so as they maie clearely and plainely be perceiued of you but onely shewe me selfe to haue the gifte of tongues ye shal haue no fruite of those thinges that ye knowe not For what profite can ye geate of a voice that ye cannot vnderstande And againe the same Chrysostome saithe farther Sic vos nisi significantem vocem dederitis verba quod dicitur vento hoc est nemini facietis Euen so you onlesse you geue a sounde that may be knowen as the Prouerbe is ye shal throwe foorthe your woordes into the winde that is to say ye shal speake to noman So likewise the Emperour Iustinian where he commaundeth al Bishoppes and Priestes to minister the Sacramentes and other Praiers alowde and with open voice he auoutcheth the same by this place of S. Paule For thus he saithe Sic enim Diuinus Apostolus docet dicens Si solum spiritu benedixeris qui implâ—t locum idiotae quomodo dicet Amen super tuam benedictionem NoÌ„ enim intelligit quid dicas So the holy Apostle saithe If thou onely blisse or praie with thy Sprite how shal he that supplieth the roume of the vnlearned say Amen vnto thy blissinge for he knoweth not what thou sayest It appeareth by these authorities not withstandinge M. Hardinges note that S. Paule maketh somewhat for our purpose How be it we builde not our proufes vpon the Miracle and Gifte of tongues that lasted but for a while but vpon these expresse plaine woordes of S. Paule whiche noman can denie He that speaketh with tongue speaketh not vnto menne but vnto God for no man heareth him If the Trumpet geue an vncertaine voice who shal prepare him selfe vnto the warre Euen so you onlesse yee vtter suche woordes as haue signification howe shal it be knowen what ye saie For ye shal speake into the winde I wil praie with my sprite I wil praie with my minde I wil singe with my sprite I wil singe with my minde
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
whether there be any suche Lawe or no for these woordes come euen from the perswasion of the Diuel Againe he saithe Haec Diabolicae inspirationis operatio est non sinentis nos aspicere Thesaurum ne diuitias acquiramus Proptereà ille suadeâ— nihil omninò esse commodi diuinas audire Leges ne quando ex auditu sequi videat actionem This is the workinge of the Diuels Inspiration He woulde not suffer vs to see the Treasure leaste we shoulde geate the riches Therefore he counseleth vs that it vtterly auaileth nothinge to heare the Lawes of God least that vpon the hearinge he may see our dooinge followe Here we sée the doctrine of simple ignorance whiche M. Hardinge so stifly mainteineth is called by Chrysostome The Diuels studie The Diuels iudgement the Diuels Inspiration And where he saithe God wil cal vs to no reckeninge of our knowlege or lacke of knowlege Chrysostome plainely auoutcheth the contrary by these woordes Dices non legi Non est haec excusatio sed crimen Thou wilt say I haue not readde the Scripture This is no excuse but a sinne Christian simplicitie is not wilful ignorance that is to say to beleeue euery fable that is tolde and to examine and know nothinge As Christe saithe Be ye Simple as Dooues so he also saithe Be ye Wise as Serpentes Take heede ye be not deceiued S. Paule saithe He that knoweth not shal not be knowen Chrysostome hereof writeth thus Paulus ait Verbum Christi inhabiter in vobis abundanter Sed quid ad haec respondent fucis stultiores Benedicta omnis anima Simplex Et Qui simpliciter ambulat in fiducia ambular Hoc videlicet omnium malorum est causa quòd non multi Scripturarum testimonia in opportunis rebus sciunt adducere Non. nâ— eo loco Simplex pro stulto aut pro eo qui nihil nouit intelligendus est sed pro homine non malo nec versuto Nam si ita intelligeretur superuacaneum fuisset dicere Estote prudentes sicut Serpentes S. Paule saithe Let the vvoorde of God dvvel in you abundantly But what wil these fooles say hereto O say they Blissed is the simple soule And He that vvalketh simply vvalketh surely This is the very cause of al mischiefe that in cases of necessitie there be not many hable to allege the Scriptures For a Simple man in that place may not be taken for a foole or a man that knoweth nothinge but for a man that meaneth no il or vvoorketh no fraude For if it were to be taken so it had beene in vaine for Christ to saie Be ye vvise as Serpentes Therefore M. Hardinge in the defence of ignorance thus assuringe the worlde that God wil not be offended with wante of knowlege deceiueth the people of God and saithe not the trueth The reason that M. Hardinge hereof geathereth standeth thus The people as S. Augustine saithe cannot atteine profounde knowledge and God beareth vvith their simpliâ—itie Ergo they ought to haue their Seruice in a strange tongue M. Hardinge The .33 Diuision Novve though the people knovve not the Latine tonge and albeit it vvere better they had the Seruice in their owne vulgare tonge for the better vnderstandinge of it yet as it is for as much as 85 it consisteth in manner altogeather of the Scriptures that greate profite cometh bothe to the reader and to the hearer of it Origen sheweth at large in the twentith homilâ—e vpon Iosue Because it were ouer longe to bringe al that he saithe there to this purpose the summe of the whole maye thus be abbridged First that the heauenly powers and Angels of God whiche be within vs haue greate likinge in our vtterance of the woordes of the Scripture Though we vnderstande not the 86 woordes we vtter with our mouthe yet those powers saithe he vnderstande them and thereby be inuited and that with delite to healpe vs. And speakinge of the powers that be within vs to whome charge of our soules and bodies is committed he saithe that if the Scriptures be readde of vs they haue pleasure therein and be made the stronger towarde takinge heede to vs yea and that if we speake with tongues and our spirite praie and our sense be without fruite And there he allegeth to that purpose the common place of S. Paule to the Corinthians callinge it marueilous and in maner a mysterie shewinge how the spirite praieth the sense beinge without fruite After this he declareth the euil powers and our ghostly ennemie the Diuel by our readinge and hearinge of the Scriptures to be driuen from vs. As by enchauntementes saithe he Snakes be staied from dooinge hurte with their venime so if there be in vs any Serpent of contrary power or if any Snake waite priuily to mischiefe vs by vertue of the holy Scripture rehearsed so that for weerines thou tourne not away thy hearinge he is put away S. Augustine confirmeth the same doctrine where he saithe Psalmus Daemones fugat Angelos in adiutorium inuitat The Psalme readde deuoutely or hearde putteth Deuilles to flight and prouoketh Angels to healpe At length Origen shewinge howe by meate or drinke we finde remedie for sore eyes though we feele no benefite foorth with in eatinge or drinkinge he concludeth his special parte of comparison with these woordes In this wise vve must beleeue also of the holy Scripture that it is profitable and doothe good to the soule Etiamsi sensus noster ad praesens intelligentiam non capit although presently our sense doo not atteine the meaninge or vnderstandinge because our good povvers by these vvoordes be refresshed and fedde and the contrary that is our aduersarie povvers are vveakened and put to flight At length makinge obiection to him selfe on the behalfe of his hearers as though they shoulde laie this doctrine to his charge for excuse of takinge further paines in preachinge and expoundinge the Scriptures to them thereto he answeareth and saithe No no we haue not saide these to you for that cause neither haue we vttered these thinges to you for excuse but to shew you In Scripturis sanctis esse vim quandam quae legenti etiam sine explanatione sufficiat that in the holy Scriptures there is a certaine power or strengthe whiche is sufficient for one that readeth it yea without any expoundinge of it This sufficiencie he referreth I thinke to the procuringe of the good powers to healpe vs and to the driuinge away the malice of euil powers our ghostly enemies that they hurte vs not The B. of Sarisburie It appeareth M. Hardinge is not so certaine of his doctrine but he may alter and varie without discredite He helde before for certaine that the ignorant people vnderstandeth the Latine tongue although not perfitely or in exacte wise Now he séemeth to be resolued otherwise that they vnderstande it not at al. These contrary saieinges wil hardely stande togeather onles he meane the
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 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
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
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
they wil in no wise be called for that the name of a Kinge emonge them then was odious How be it he saith in deede thei are very Kinges So Augustus Caesar notwithstanding he were a Tyran had oppressed the people yet the chose to be called Tribunus plebis The Defender and Patrone of the people And Uerres notwithstanding he had miserably wasted and consumed the whole Ilelande of Sicilie yet in his title he woulde be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Keper and Saueour of that Ilelande Thus they dissemble openly and as one saith With faire names they couer foule faultes But it was not any suche Dissimulation or countenaunce of Humilitie that moued Leo Gregorie or any other Godly Bishop of Rome to refuse this name as M. Hardinge imagineth but the very iniquitie and iniurie therein conteined For thus saith S. Gregorie Si vnus Patriarcha Vniuersalis dicitur Patriarcharum nomen cocteris derogatur c. If one be called the Vniuersal Patriarke then is the name of Paâ—riatkes taken from others But God keepe it farreâ—from any Christian minde that any man should take so muche vpon him The consenting vnto this wicked name is the loosinge of the Faith Therefore in the Councel of Carthage it is decréed thus Primae sedis Episcopus ne appelletur Princeps SacerdotuÌ„ vel Summus Sacerdos vel aliquid huiusmodâ— â–ª sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus pontifex appelletur Let not the Bishop of the first See be called the chiefe of Bishoppes or the Highest Bishop or by any other like name But the Bishop of Rome him selfe may not be called the Vniuersal Bishop This later clause of that Canon Vniuersalis autem Episcopus nec etiam Romanus pontifex appelletur one Peter Crabbe the setter foorth of the Councels of purpose and contrary to good Faith dissembled least out How be it the fraude is soone discouered For yâ— same Clause is to be founde whole bothe in written examples of the Councels and also in Gratian that compiled the Decrées and in the very Barbarous Glose vpon the same by these woordes Hîc dicitur quòd Papa non debet vocari Vniuersalis Here it is saide that the Pope may not be called The Vniuersal Bishop M. Harding saith The Pope was called by that name and for prouse thereof allegeth a Councel without a Canon But the whole General Councel of Carthage saith The Bishop of Rome may not in any wise be so called and the Canon therof is apparent and may be seene Now let the Christian Reader iudge to whether he wil geue greater credite This Councel saith M. Harding woulde not haue offered this name vnto Leo onlesse it had beene lawful Yet he knoweth al is not law that is mooued in Councel Leo Gelasius as it is before said condemned certaine Decrées of this same CouÌ„cel of Chalcedon as Unlawful notwithstanding the Determination of .630 Bishops The Fathers in the Councel of Nice attempted contrary to Gods commaundements to breake the lawful Matrimonie of Priestes Bishops But their attempte bicause it was vnlawful was reprooued staied by Paphnutius M. Harding therefore might better conclude thus Leo Gregorie other holy Fathers Bishops of Rome refused the name of Uniuersal Bishop as it appeareth by their woordes for that it was iniurious vnto other Bishops a corruption of the Faith and for the same cause the General Councel of Carthage determined that the Bishop of Rome should not ne might not so be called Therefore that name was not lawful Al this notwithstanding true it is that M. Harding saith Leo in that Councel of Chalcedon was thus called The places be knowen and may not be denied He is so saluted in thrée sundrie Epistles the one sent by one Athanasius a Priest the other by one Ischyrion a Deacon the thirde by one Theodorus likewise a Deacon But of that whole number of sixe hundred and thirtie Bishoppes there assembled I trow M. Hardinge is not wel hable to shew that any one euer saluted or called him so Therefore whereas M. Hardinge the better to put his Reader in remembrance hath sette this note in the Margine that the Bishop of Rome was called the Uniuersal Bishop and Heade of the Churche aboue a thousand yéeres sithence he mighte with more truethe and muche better haue noted his booke thus S. Gregories vvoordes misalleged The Councel falsified This onely Canon lost al the reast vvhole and safe A straunge Priest and tvvo poore Deacons in their Priuate suites for their goodes and Legacies named Leo the Vniuersal Bishop â–ª But of the sixe hundred and thirtie Bishops that had voices in the Councel not one euer named him so Thus muche M. Hardinge mighte truely haue noted in the Margine Yet saithe M. Hardinge the Bishops of Rome â–ª that were godly Fathers and holy 〈◊〉 vsed this name as it appeareth by their Epistles And here are brought in the titles of letters vnder the names of Sixtus Pontianus and certaine others written as it is before declared a longe time after the writers were deade Suche ruinous fundations M. Hardinge hath chosen to builde vpon But what are these Olde Fathers taught to saye Or howe is M. Hardinge relieued by their woordes In the Salutation before their letters they write thus Sixtus Pontianus Victor Bishop of the Vniuersal Churche This saithe M. Hardinge is euen alone thinge with Vniuersalis Episcopus â–ª there is no manner difference O what ranginge and huntinge here is to beate vp that thinge that wil not be founde M. Hardinge bicause he can not finde the Uniuersal Bishop that he sought for therefore he hath sought out the nexte of kinne that is The Bishop of the Uniuersal Churche and these two he saithe be both one Howbeit this mater néedeâ— no greate séekinge euery Childe might soone haue founde it But if an Uniuersal Bishop and a Bishop of the Uniuersal Churche be al one thinge howe then is it true that S. Gregorie saithe Nemo decessorum c. None of my Predâ—cessours woulde euer consent to this name Or how can he finde suche faulte with the name of Uniuersal Bishop and beare so easily with the name of Bishop of the Uniuersal Churche which he knew his Predecessours had vsed if he tooke them bothe for one thinge without difference To be shorte if these names as M. Hardinge assureth him selfe be bothe one howe is the one Godly the other Ungodly the one Arrogant the other not Arrogant the one blasphemous the other not blasphemous This errour riseth of misvnderstandinge these woordes Vniuersalis Ecclesia For the Churche Uniuersal and the Churche Catholique the one beinge Gréeke the other Latine are bothe one and are commonly vsed of the learned Fathers as contrary to a Particular Churche as be the Churches of Heretiques Schismatiques In this sence euery Godly Bishop is a Bishop
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
Bodie that is to saie a Figure of my Bodie For so the Olde learned Father Tertullian saithe Then must he saie Christus Corporis sui Figuram Discipulis suis commendauit Christe deliuered vnto his Disciples a Figure of his Bodie For so the Olde learned Father S. Augustine saith Then must he saie Sacramentum Corporis Christi secundum quendam modum Corpus Christi est The Sacrament of Christes Bodie after a certaine phrase or manner or Trope or Figure of speache is the Bodie of Christ For so againe S. Augustine saith Here M. Hardinge seeinge the inconueniences and absurdities of his Doctrine thought good to heale it vp with some plaister By these woordes Really Carnally c. The Godly learned Fathers saithe he Meante that Christes very Bodie and Fleshe is there but not in any Natural or Carnal wise And thus M. Hardinges Doctours wrote one thinge and meante an other For M. Hardinge knoweth that al Aduerbes taken of Nownes signifie euermore a qualitie and neuer the Substance whiche thinge Children are taught to knowe in the Grammar Schoole and may be resolued thus Viriliter virili modo muliebriter muliebri modo And therefore his very Canonistes saie in their manner of Eloquence Deus non est remunerator Nominū ▪ sed Aduerbiorum God rewardeth not Nownes but Aduerbes That is to say God regardeth not the Dooinge of any thinge but the Manner of the Dooinge But M. Hardinge thinketh he may take vpon him to ouerlooke and to maister the Grammar Rules For onlesse we make Nownes Aduerbes and Aduerbes Nownes these mens Diuinitie cannot stande Therefore as they haue diuised a newe Diuinitie so must our Children learne for their pleasure a Newe Grammar But what are these Olde Learned Fathers that saie Christes Bodie is thus Really and Fleashly in the Sacrament Where be their Woordes What be their Names If they haue neither Names nor Woordes howe can they be allowed for sufficient witnesses M. Hardinge wel knoweth that the Olde learned Fathers neuer saide so yet must he needes imagine bothe causes that moued them so to say and also Expositions what they meante by so saieinge So Montanus the blinde Senatour beinge at supper with the Emperour Tiberius highely commended the great Mullet that he hearde saie was set on the table before them and shewed how rounde how faire how fatte it was how it filled the Charger and howe it laie and euermore turned his face and pointed with his finger to the higher ende of the table and yet was not the Mullet there but farre beneath at the lower ende Reason woulde that M. Hardinge had firste beene sure of the Effecte before he had thus gonne aboute to gheasse the causes M. Hardinge The .6 Diuision 132 And the Fathers haue bene driuen to vse these termes for the more ample and ful declaration of the Truethe and also for withstandinge and stoppinge obiections made by Heretiques And because the Catholike faithe touchinge the veritie of Christes Bodie in the Sacrament was not impugned by any man for the space of a thousand yeeres after Christes beinge in earthe and about that time 133 Berengarius firste beganne openly to sowe the wicked seede of the Sacramentarie Heresie whiche then soone confuted by learned men and by the same first Authour abiured and recanted now is with no lesse wickednesse but more busily and more earnestly set foorth againe the Doctours that sithence haue written in the defence of the true and Catholike faithe herein haue 134 more often vsed the termes before mentioned then the Olde and Auncient Fathers that wrote within M. Iuelles sixe hundred yeeres after Christe VVho doubtlesse woulde no lesse haue vsed them if that matter had beene in question or doubte in their time And albeit these termes were strange and newe as vsed within these fiue hundred yeeres onely and that the people were neuer taught for sixe hundred yeeres after Christe as M. Iuel saithe more boldely then truely and therefore more rashely then wisely Yet the Faithe by them opened and declared is Vniuersal and olde verily no lesse olde then is our Lordes Supper where this Sacrament was firste instituted The B. of Sarisburie M. Hardinge thinketh he may leade alonge his simple Reader and easily carrie away the mater vnder the bare Titles and Names of the Learned Fathers But what priuie mysterie is this As I saide before haue M. Hardinges Doctours no names Or is not he hable to name his owne Fathers He shoulde haue sette them out as his wonte is with al their Circumstances what they were when and where they liued what they wrote and how they haue béene euer are nowe estéemed emonge the learned But he wel knewe that these Good Fathers liued al within the compasse of two hundred or thrée hundred yéeres paste as Thomas Duns Ockam Henricus de Gandauo Robertus de collo torto and suche others These be M. Hardinges greate Fathers by whome he claimeth his newe Doctrine in respect of S. Augustine S. Hierome S. Chrysostome S. Ambrose and others not woorthy to haue the name of Children But the Catholique Faithe touchinge the Sacrament saithe M. Hardinge for the space of a thousande yeeres stoode vpright Berengarius was the firste that beganne to sowe the seede of the Sacramentarie Heresie It is likely M. Hardinge hath no greate regarde howe his tales hange togeather For before in the First Article to serue his turne he saide The Messalians were the first Fathers of this Heresie Nowe he seemeth to be otherwise aduised and saith This Heresie was neuer hearde of within sixe hundred yeeres after the Messalians were repressed and that the first founder of it was Berengarius Yet M. Hardinge might soone haue knowen that one Iohannes Scotus a famous learned man and Scholar vnto Beda and one Bertramus as appeareth by his booke helde and mainteined the same Doctrine in the time of the Emperoure Lotharius two hundred yeeres and more before Berēgarius Wherefore it seemeth not to be so true as M. Hardinge assuereth it That Berengarius was the First Authour of this Doctrine But for further declaration hereof it shal be necessary to open Berengarius whole iudgement in this mater and afterwarde to consider the Confutation of the same Thus therefore Berengarius wrote as his greatest aduersarie Lanfrancus reporteth of him Per-Consecrationem Altaris Panis Vinum fiunt Sacramentum religionis non vt desinant esse quae erant c. By the Consecration of the Aultar the Breade and the Wine are made a Sacrament of Religion not that they leaue to be the same they were before but that they be altred into an other thinge and become that they were not before as S. Ambrose writeth And the Sacrifice of the Churche standeth of two thinges the one Visible the other Inuisible that is to saie the Sacrament and the mater or Substance of the Sacramente Whiche Substance notwithstandinge that is
ipsum honorificè Conseruarent sed dedit in sui vsum dicens Accipite Manducate Christe gaue not the Sacrament to his Disciples that they shoulde reuerently reserue it but he gaue it for theire vse saieinge Take and Eate Thus many olde Doctours and yet many moe wee haue on our side Therefore M. Hardinge was somewhat ouerseene for folowing of them to cal vs Newe Doctours I knowe the Sacrament in olde times in some places was reserued as it maie appeare by Tertullian S. Cyprian S. Hierome S. Basile Eusebius and others S. Cyprian saith wâ—men vsed to keepe it at home in theire Cheastes Tertullian saith The Faithful vsed then to haue it in their priuate houses to eate it before other meates S. Hierome saith that Exuperius the Bishop of Tolouse vsed to carrie it abroade in a basket S. Basile saith That in Egypte and specially about Alexandria euery man for the most parte had the Sacrament in his house Eusebius seemeth to saie The Priest had it in his Chamber S. Ambrose saith Menne vsed then to carrie it aboute them not onely by Lande but also by Sea in theire Naptkins Al these were Abuses of the holy Mysteries and therefore afterwarde were abolished Thus was then the Sacrament reserued In priuate Houses in Cheastes in Baskettes and in Naptkins Nowe if M. Hardinge be hable truely to shewe any suche like Ancient Authoritie for his Canopie then maie he saie he holdeth by the Olde Catolique Fathers But for as muche as M. Hardinge hath leisure to cal to minde his Olde Fable of Momus Uenus and suche like In deede they saie Momus was woonte to espie faultes and to control al the Goddes without exception euen the Greate Iuppiter him self that sate in Rome in the Capitol and therefore his office oftetimes was not so thankeful as some others But one greate faulte he founde with Uulcane for the makinge of man for that he had not sette a grate or a windowe at his breaste that others might piere in and espie some parte of his secrete thoughtes If M. Hardinge had suche a grate or windowe at his breaste and menne might looke in and see his conscience I doubte not but they shoulde sée many moe sparkes of goddes trueth then as nowe outwardly doo appeare As for his faire Ladie Uenus whereby he meaneth his Churche of Rome the worlde seeth he him self knoweth she hath beene taken in open aduoutrie Phebus the Sonne of God with the heauenly beames of his holy Woorde hath reueiled it O Woulde to God we had no cause iustly to saie with the Prophete Esaie Quomodo facta est Meretrix Ciuitas Fidelis O howe is that Faithful Cittie become an Harlot Uerily Momus shal not neede nowe to reprooue her Slipper He shal rather haue cause to saie A planta pedis vsque ad verticem capitis non est in ea sanitas From the Sole of the foote to the toppe of the heade there is no whole parte in her For so S. Bernarde complaineth of her miserable state in his time M. Hardinge The .2 Diuision VVhereto we saie that if he with the rest of the Sacramentaries woulde agree to the kepinge of the Sacrament then woulde we demaunde why that manner of kepinge were not to be liked And here vpon proufes made of defaulte in this behalf and a better waie shewed in so smal a mater conformitie to the better woulde soone be persuaded In other Christen Countries we graunte it is kepte otherwise vnder locke and keie in some places at the one ende or side of the Aultar in some places in a Chappel builded for that purpose in some places in the vestrie or in some in warde and secrete roome of the Churche as it was in the time of Chrysostome at Constantinople In some other places we reade that it was kepte in the Bishoppes Palace neare to the Churche and in the holy daies brought reuerently to the Churche and set vpon the Aultar whiche for abuses committed was by order of Councelles abrogated Thus in diuerse places diuersely it hath ben kepte eueriewhere reuerently and suerly so as it might be safe from iniurie and villanie of miscreantes and dispisers of it The hanging vp of it on high â–ª hath bâ—en the manner of Englande as Lindewode noteth vpon the Constitutions prouincial on high that wicked dispite might not reache to it vnder a Canopie for shew of reuerence and honour The. B. of Sarisburie Here M. Harding sheweth that this Reseruation of the Sacrament in diuers Countries hath béene diuersely vsed Under locke and key At the Aultars ende In a Chapel In the Uestrie In the Bishoppes Palace And al this of the vsage of late yeeres for of Antiquitie sauinge onely the Epistle of Chrystome to Innocentius whiche also as it shal appeare maketh much against him he toucheth nothinge But emongst al these diuersities of keepinge he hath not yet founde out his Canopie And touchinge that he allegeth of the Reseruation of the Sacrament in the Bishoppes Palace it seemeth very litle to further his purpose For where as the Sacrament was reserued onely in the Bishops Custodie it foloweth necessarily that there in â—ther parish churches and Chappels was no suche Reseruation Chrysostomes epistle to Innocentius is good witnesse that the Sacrament was Reserued to be receiued of the people at the Communion the nexte day or in very shorte time after For it was Reserued in bothe Kindes as it appeareth plainely by his woordes But it is cleare bothe by the iudgement of Reason and also by their owne Cauteles in that behalfe that the Wine in suche sorte and quantitie cannot be keapte any longe time without sowering And the manner in Graecia was during the time of Lente to Consecrate onely vpon the Satursdaies Sonnedaies and yet neuerthelesse to Communicate of the same vpon the other wéeke daies For the ende of this Reseruation in olde times was not that the Sacrament should be Aâ—oured but that it should be receiued of the people and specially that persons Excommunicate for whose sake it was reserued beinge suddainely called out of this life vpon their repentance might at al times receiue the Communion and departe with comforte as the Members of the Churche of God But me thinketh M. Hardinge dooth herein as Apelles the Painter sometime did in setting out Kinge Antigonus physenomie For vnderstandinge that Antigonus was blinde of the one side he thought it best to painte him out onely with halfe face and so he conningly shadowed the deformitie of the other eye Euen so M. Hardinge sheweth vs certaine varietie of keepinge the Sacrament and other smal maters of like weight but the danger of Idolatrie and other like horrible deformities he dissembleth conningly and turneth from vs. Lothe I am to vse the comparison But S. Hierome saith it Diabolus nunquam se prodit aperta facie The Diuel neuer sheweth him selfe openly with his
al these woordes togeather be hable to prooue Transubstantiation as it is cleare by that is saide already then is M. Hardinges fundation not wel laide and therefore we maie the better doubte of his Conclusion And where as he saith These Newe Maisters thinke it suiffcient to acknowledge a Sacramental changinge and to saie that the Breade is changed into the Sacrament of Christes Bodie and that onely for a shifte it maie please him to remember that Beda welneare niene hundred yeeres agoe expounded the same in like sorte and yet that notwithstandinge was neuer counted neyther Shifter nor Newe Maister His woordes be plaine Panis Vini Creatura in Sacramentum Carnis Sanguinis Christi ineffabili Spiritus Sanctificatione transfertur The Creature of Breade and VVine by the ineffable Sanctification of the Sprite is turned into the Sacrament of Christes Fleashe and Bloude M. Hardinge The .3 Diuision Nothinge can be plainer to this purpose then the saieinges of S. Ambrose Licet Figura Panis Vini videatur nihil tamen aliud quam Caro Christi Sanguis post Consecrationem credendum est Although saith he the forme of Breade and VVine be seene yet after Consecration we must beleue they are nothinge elles but the Fleashe and Bloude of Christe After the opinion of this Father the shewe and figure of Breade and VVine are seene and therefore remaine after Consecration And if we must beleue that whiche was Breade and VVine before to be none other thinge but the Fleashe and Bloude of Christe then are they no other thinge in deede For if they were we might so beleue For beleefe is grounded vpon trueth and what so euer is not true is not to be beleued Hereof it foloweth that after Consecration the accidentes and shewes onely remaine without the Substance of Breade and VVine In an other place he saith as muche Panis iste c. This Breade before the woordes of the Sacramentes is Breade as soone as the Consecration cometh of Breade is made the Bodie of Christe Againe in an other place he saith most plainely That the power of Consecration is greater then the Power of Nature Bicause Nature is changed by Consecration By this Father it is euident that the Nature 178 that is to say the Substance of Breade and by Consecration beinge chaunged into the Bodie and Bloude of Christe theire natural qualities whiche be accidentes continewinge vnchanged for performance of the Sacrament remaine without the Substance of Breade and VVine The B. of Sarisburie Ambroses Bookes be extant and knowen Emonge them al these woordes are not founde Gratian the reporter of them either of purpose or for wante of discretion as a man liuinge in a very barbarous and corrupte season allegeth often one Doctoure for an other the Greeke for the Latine the Newe for the Olde as maie soone appeare to the learned Reader This writer whome M. Hardinge woulde so faine haue to passe by the name of Ambrose in this very place purposely depraueth the Woordes of Christe alleginge that for Scripture that is not to be founde so written in al the Scriptures Whiche is not the manner of S. Amses dealinge But for contentation of the Reader to answeare that thinge that séemeth worthy of no answeare we must vnderstande that the Breade the Wine the Water of their owne Nature without further Consideration are nothinge els but vsual and simple creatures And therefore S. Augustine geueth this general rule touchinge the same In Sacramentes we must consider not what they be of them self but what they Signifie So S. Ambrose writeth of the Water of Baptisme Quid vidisti Aquas vtique sed noÌ„ solas Apostolus docuit non ea coÌ„templanda quae videntur sed quae non videntur VVhat sawest thou in thy Baptisme VVater no doubte but not onely VVater The Apostle hath taught vs to beholde not the thinges that be seene but the thinges that be not seene Otherwise touchinge the very Substance of the Breade and the Wine he saith Sunt quae erant They be the same thinges that they were And immediatly before he calleth the Sacrament touchinge the Breade the Wine whiche are the material partes thereof a Common and a Knowen Creature Yet neuerthelesse touchinge the effecte of the Sacrament we consider not the corruptible Natures or outwarde Elementes but directe our Faith onely to the Bodie and Bloude of Christe S. Ambrose him self leadeth vs thus to saie Ante Benedictionem Verborum Coelestium alia species nominatur post ConsecrationeÌ„ Corpus Christi Significatur Before the Blissinge of the Heauenly VVoordes it is called an other kinde but after the Consecration the Bodie of Christe is Signified But M. Hardinge wil replie This Ambrose saith Figura Panis Vini videtur The Figure of Breade and VVine is seene Therefore we must needes confesse there are Accidentes without a Subiecte If any Olde Writer Greeke or Latine learned or vnlearned euer vsed this Woorde Figura in this sense to wite to signifie a Shewe alone without any Substance then maie M. Hardinge seeme to saie somewhat If neuer any writer vsed it so then haue we good cause to doubte his Conclusion Uerily to leaue other olde writers of al sortes S. Ambrose him self saith Christus apparet in Figura Humana Christe appeareth in the Forme or Figure of a Man And S. Paule saith to like purpose Formam Serui accepit Christe tooke vpon him the Forme of a Seruant I thinke M. Hardinge wil not warrant vs vpon the force of these woordes that Christe had onely the Shape and Shewe and not the very Substance and Nature of a Mannes Bodie For in so saieinge he shoulde seeme openly to fauoure the Olde condeÌ„ned Heresie of the Manichees In saieinge otherwise this woorde Figura cannot further his purpose But S. Ambrose saith Nihil aliud credendum VVe must beleue there is nothinge els Therefore saith M. Hardinge There is no Breade I maruel he hath no further insight nor better skil in his owne Argumentes For here he concludeth a plaine â—ontradictioÌ„ against him self For if there be nothinge els but the Bodie of Christ and we must also beleeue the same then is there neither Forme nor Figure nor Weight nor Sauoure there whiche is contrary to M. Hardinges owne first position and yet by these wooâ—des wée must needes beleue it The meaninge is as it is before saide that accordinge to the Doctrine of S. Augustine in al Sacramentes we sequester our mindes vtterly from the Sensible Creatures and with our Faith beholde onely the thinges that thereby are represented For answeare to the other two places of S. Ambrose here alleged touchinge the changinge of Natures and makinge of Christes Bodie it maie please thee gentle Reader to remember that that is answeared before in the Seconde Diuision hereof vnto the Woordes of S. Cyprian I trowe M. Hardinge wil not say that the Changinge of any
name any Figure in these cases it is lawful for M. Hardinge to heape Figure vpon Figure and that not suche Figures as haue beene vsed by any the Ancient Fathers but suche as he him selfe for a shift can best diuise Tertullian saith M. Harding supposeth that Christe when he had the Breade in his hande and saide Hoc This shewed onely the Uisible Accidentes and Formes of Breade as if Christe had saide This Whitenesse this Roundenesse this Breadth this Lightnesse c. is my Bodye By whiche skilful construction it must néedes folow that Christe had a Bodie made of Accidentes How be it saith M. Hardinge this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father After so many faire woordes he beginneth vtterly to mislike him and concludeth in the ende that he wrote he knew not what and tooke vpon him to expounde Christes woordes and yet vnderstoode not what Christe meante and that not in any deepe Allegorie or other Spiritual or secrete meaning but euen in the very Literal Sense and outwarde sounde of Christes woordes And thus Tertullian is charged not onely with Ignorance but also with Presumption But if as M. Hardinge saith Tertullian vnderstoode not Christes meaning what if some man woulde likewise say M. Hardinge vnderstandeth not Tertullians meaninge And what if the simple Reader vnderstande not M. Hardinges meaninge It were to muche to say further M. Hardinge vnderstandeth not his owne meaninge Uerily Tertullian not once nameth any one of al these M. Hardinges strange Fantasies neither Forme nor Accident nor Uisible nor Inuisible nor Outwarde Element nor Secrete Presence nor Really nor Substantially nor I know not what He wrote and meante plainely in these cases as others the learned Fathers wrote and meante And touchinge the woordes of Christe This is my Bodie he saithe not These Shewes or Accidentes of Breade as M. Hardinge ful vnaduisedly expoundeth him but this Breade is my Bodie Wherein he hath the consent bothe of the Scriptures and also of the Ancient Doctours of the Churche S. Paule saith Not the outwarde Fourme or Accident but The Breade that wee Breake is the Participation of Christes Bodie Irenaeus saithe Panis in quo Gratiae actae sunt est Corpus Domini The Breade wherein thankes are geuen is the Bodie of the Lorde Origen saithe Dominus Panem Discipulis dabat dicens Hoc est Corpus meum Our Lorde gaue Breade vnto his Disciples saieinge This is my Bodie So S. Cyprian Vinum fuit quod Sanguinem suum dixit It was Wine that he called his Bloud So Chrysostome Christus cùm hoc Mysterium tradidit Vinum tradidit Christe when he gaue this Mysterie he gaue wine Likewise Cyrillus Christus Fragmenta Panis dedit Discipulis Christe gaue Fragmentes or peeces of Breade to his Disciples Thus Tertullian vnderstoode and expounded the woordes of Christe Wherfore it is greate folie to charge him with this new imagination of Accidentes and so vnaduisedly and without cause to reprooue him for speakinge that he neuer spake By these wée may the better iudge of M. Hardinges owne Exposition For thus he saith VVhen Christe saide Hoc This he shewed not foorth the Visible Accident or Forme of Breade but his very Natural Bodie It appeareth that M. Hardinge either litle considereth or not muche regardeth his owne woordes For al the reast of his side holde for most certainâ— that their Transubstantiation is not wrought before the vttering of the last Syllable Whiche thinge notwithstanding M. Harding contrary to aâ— his felowes I wil not say contrary to him selfe saith that the Breade is turned into Christes Bodie onely at the vtterance of the first Syllable And so by this Newe Diuinitie Christes Bodie is made Present and the Sacrament is a Sacrament before Consecration al is ended before it be begonne whiche in M. Hardinges Schooles not longe sithence was counted an errour aboue al errours whiche to shifte they were faine to diuise Indiuiduum Vagum Againe if this Pronowne Hoc haue relation to Christes Bodie then must wee of force by M. Hardinges Fantasie thus expounde the woordes of Christe This is my Bodie that is to say My Bodie is my Bodie Whiche Exposition of M. Hardinges D. Holcote saith is vaine and peeuish and to no purpose And where as M. Harding saith None of al the Olde Fathers euer expounded these woordes of Christe by a Figure I maruel he canne so boldely vtter and publishe so greate vntrueth without blusshinge For he knoweth right wel that scarcely any one of al the Olde Fathers euer expounded it otherwise Damascene and Theophylacte are very Younge Doctours in comparison of them that wee may iustly cal Olde as standinge farre without the compasse of the first sixe hundred yéeres and otherwise freight with greate errours and sundrie folies Therefore I thinke it not amisse for shortenesse of time to passe them by Yet by the way let vs a litle viewe M. Hardinges Logique Thus he teacheth vs to reason Tertullian by this Pronowne Hoc vnderstoode the outwarde Accident or Fourme of Breade Ergo Christes Bodie it selfe is a Figure M. Hardinge The .10 Diuision And the cause why Tertullian so expounded these woordes of Christe was that thereby he â—ight take aduantage against Marcion the heretique as many times the fathers in heate of disputation doo handle some places not after the exacte signification of the woordes but rather folow such way as serueth them best to confute their aduersarie VVhiche manner not reporting any vntrueth S. Basile dooth excuse in the settinge foorth of a disputation not in prescribinge of a Doctrine As he defendeth Gregorius Neocaesariensis against the Sabellians for that in a contention he had with Aelianus an Ethnike to declare the Mysteries of the Trinitie he vsed the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be wel seene in the Fathers know they must vse a discreation and a sundrie iudge betweene the thinges they write Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by way of contention or disputation and the thinges they vtter Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by way of settinge foorth a doctrine or mater of Faith Neither in that contention did Tertullian so muche regarde the exacte vse of woordes as how he might winne his purpose and driue his aduersarie denieing that Christe tooke the true Bodie of man and that he suffered death in deede to confesse the trueth which he thought to bringe to passe by deducing of an argument from the Figure of his Bodie whiche consisteth in that whiche is visible in the Sacrament to prooue the veritie of his Bodie And therefore in framing his reason by way of illation he saith Figura autem non esset nisi veritatis esset Corpus There were not a Figure onlesse
remember either borne or doone to deathe for vs or sittinge in his throne And whiles we reduce the Sonne of God to our memorie by the picture no lesse then by writinge it bringeth either gladnesse to our minde by reason of his Resurrection or comforte by reason of his Passion Thus farre S. Gregorie And if men praye kneelinge before any Image or triumphant signe of the Holy Crosse they woorship not the VVoodde or Stoane Figured but they honour the highest God And whom they can not beholde with senses they reuerence and woorship his Image representinge him accordinge to auncient insâ—itution not restinge or staiynge them selues in the Image but transferring the adoration and woorship to him that is represented Muche might be alleged out of the Fathers concerninge the woorshippinge of Images but this may suffise And of al this one sense redoundeth that what Reuerence Honour or VVoorship so euer is applied to Images it is but for Remembrance Loue and honour of the primitiues or Originalles As when we kisse the Gospel booke by that token we honour not the Parchement Paper and Incke wherein it is written but the Gospel it selfe And as Iacob when he kissed his Sonne Iosephes coate embrewed with Kiddes bloude holdinge and imbrasinge it in his armes and makinge heauie moane ouer it the affection of his loue and sorow rested not in the Coate but was directed to Ioseph him selfe whose inforâ—unate Deathe as he thought that blouddy coate represented So Christen men shewinge tokens of reuerence loue and honour before the Image of Christe of an Apostle or Martyr with their inwarde recognition and deuotion of their hartes they staie not their thoughtes in the very Images but deferre the whole to Christe to the Apostle and to the Martyr geuinge to eche one in dewe proportion â–ª that whiche is to be geuen puttinge difference betweene the Almighty Creatour and the Creatures finally rendringe al Honour and Glorie to God alone who is maruelous in his Sainctes Suche woorshippinge of Images is neither to be accompted for wicked nor to be dispised 203 for the whiche we haue the testimonies of the auncient Fathers bothe Greekes and Latines vnto whiche further auctoritie is added by certaine general Councelles that haue condemned the breakers and impugners of the same The B. of Sarisburie M. Hardinge hath made a very large entrie to so smal a house The whole question standeth onely in this one pointe of Adoration whiche is here very lightly past ouer in fewe woordes Al the rest is vsed onely as a floorishe to beginne the gaâ—â—e Neither doothe he any wise directly answeare that was demaunded that is whether Images in olde times were set vp to be woorshipped but onely sheweth his owne fantasie in what sorte they may be woorshipped Wherein notwithstandinge he séemeth not to agrée thorowly neither with the rest of his companie nor with him selfe His final Resolution is this The Adoration that is made in this sorte is not Principally directed to the Image The sense of whiche Woordes is this The corruptible creature of VVood or Stoane may be woorshipped although not Principally or chiefely as God him selfe whiche is thereby represented And thus he taketh an indifferent way bitwéene bothe as if he would saie An Image may be Woorshipped and yet it may not be woorshipped Againe It may not be woorshipped and yet it may be woorshipped And for Confirmation hereof he allegeth certaine Autorities forged vnder the names of S. Basile and Athanasius Notwithstandinge he know right wel that neither of these twoo Fathers euer either vttered suche woordes or had cause to mooue suche mater Onely they are alleged in that childishe Councel of Nice the Seconde â—monge a greate number of other like lies and Fables Good Christian Reader if thou be learned consider and weigh that Councel And thou shalt say I haue reported muche lesse then thou hast founde And the same Athanasius as he is here brought in to prooue the Adoration of Images so els where in the same Councel he is forced to say that Christe dwelleth in Reliques and Deade mens Boanes As for Gregorie notwithstanding he speake expressely of Images yet he speaketh not one Woorde of the Adoration of Images In Conclusion M. Hardinge beinge not hable to allege no not so muche as one Ancient Father for the woorshippinge of Images these manifest forgeries onely excepted yet he blusheth not to say in a brauerie that he mighte allege a greate number moe By suche faces and viâ—inge of emptie stoare the simple people is ofte deceiued But what néedeth M. Hardinge either to holde by these counterfeite and forged déedes or elsby these fonde diuises of Principal and not Principal Adoration thus to simper and to season the mater bitwéene bothe Certainely the Bishoppes in his Seconde Councel of Nice thinke them selues hable to prooue bothe by Scripture and also by Ancient Autoritie that Images ought vndoubtedly to be honoured For as it is saide before they allege these Scriptures Woorship the footestoole of his feete Adoure him in his holy hille Al the ritche of the people shal woorship thy face Hereof they conclude thus Ergo Images must be woorshipped And therefore Theodosius the Bishop of Mira in the same Councel alloweth it wel and specially for that his Archedeacon was taught the same by reuelation in a Dreame Therefore one of them saithe Venerandas imagines adoro id perpetuâ— docebo I Adoure the reuerent Images and wil maineteine the same while I liue An other saithe Historias Imaginum honoro palam Adoro I woorship the stories of Images and Adoure them openly An other saithe Imagines perfectè adoro I geue perfite Adorâ—tion vnto Images An other saithe Eos qui diueâ—sum statuunt auerâ—or anathemaâ—izo Al suche as holde the contrary I vtterly forsake and holde them accursed Briefely the whole Councel there determineth thus Eos qui circa Adoraâ—ionem Imaginum laborant aut dubitant nostra Synodus anathematizat Al suche as stagger or stande in doubte of the Adoration of Images are accursed by this Councel They saye Wee knowe that Images are Creatures Corruptible and therefore wee neither vse them nor take them as Goddes And thus they thinke them selues very wise menne that can knowe that Birdes and Children be hable to knowe Euen so the Heathens were wonte to say of their Idolles Cicero confesseth Ioâ—em lapidem non esse Deum That Iuppiter is a stoane and no God Lactantius hereof writeth thus Non â—psa inquit Adoramus sed eos ad quorum Imagines facta quorum nominibus Consecrata sunt The Infidel wil say euen as M. Hardinge here saith VVe woorship not our Images but our Goddes vnto whose likenesse the Images are made and in whose names they are Consecrate The like â—ereof we may finde in S. Augustine in Athanasius in Sozomenus and in others And this excuse was then as now thought sufficient But S. Augustine
honoured with Doulia bicause that honour as he saithe is Dewe vnto our Lady This determination of Thomas is reprooued by Holcot And his reason is this Latria or Godly honour is dewe onely vnto God But the Image of God is not God Therefore Latria or Godly honour is not dewe vnto an Image Otherwise saith he the Creatoure and the Creature shoulde bothe be Adoured with one honoure And notwithstandinge Henricus de Gandauo Petrus de Aquisa Iohannes de Guiuerra Durandus and other Schoole Doctours agree with Holcot and their iudgement seeme very agreeable vnto Reason Yet he that wrote Fortalitium Fidel saithe The Common opinion and practise of the Churche holdeth the contrarie And one Iacobus Payua a greate stickler of that side doubtâ—th not to write thus Non tamen inficiamur hac nos Latriae Adoratione Christi praeclaâ—issimam Crucem colere venerari Yet wee denie not but wee doo woorship and Adoure the moste noble Crosse of Christe euen with this Godly honoure that wee calle Latria And where as M. Hardinge referreth the whole Adoration vnto the thinge represented by the Image â–ª One Iacobus Nanclantus the Bishop of Clâ—gium in Italy telleth him that the Image and the thinge represented by the Image must bothe be worshipped with one kinde of Adoration His woordes be these Ergo non solum faâ—endum est Fideles in Ecclesia Adorare coram Imagine vt nonnulli ad cauâ—elam forte loquuntur sed Adorare Imaginem sine quo volueris scrupulo quin eo illam venerari cultu quo prototypon eius Propter quod si illud habet A doâ—ari Latâ—ia illa habet Adorari Laâ—â—ia Therefore wee must confesse that the faithâ—ul people in the Churche dooth not onely worshâ—p before the Image as some men vse to speake for more assurance but that they woorship the Image it selfe and that without any manner scruple of conscience what so euer Yea and further they woorship the Image with the same honoure wherewith they woorship the thinge represented As if the thinge represented by the Image he woorshipped with godly honoure then must the Image it selfe likewise be woorshipped with godly honour If M. Hardinge wil say these errours be olde longe sithence controlled by his Church of Rome it may please him to vnderstande that Nanclantus was printed in Uenece Anno. 1557. and that Payua was printed in â—oleine Anno. 1564. bothe wel allowed without controlment The case standinge thus what then auaileth M. Hardinges distinction of Latria and Doulia I feare me wee may say of him and his felowes as S. Augustine sometime saide of the Heathens Nemo mihi dicaâ— Non est Numen non est Deus Vâ—inam ipsi sic norint quomodo nouimus nos Sed quid habeant pro qua re habeant quid ibi faciant Ara testatur Let noman say vnto mee It is no Diuine Power it is no God I woulde to God they so knewit as wee know it But what they haue and in what sorte they haue it and what they doo aboute it the Aultar beareth witnesse Marcellina the Heretique is much reprooued by S. Augustine for that emonge other Images she offered vp incense to the Image of Christe And Origen saith Fieri non potest vt quis Deum Simulachrum colat It is not possible that any man may woorship God and an Image bothe togeather And Polydorus Uergâ—lius a man of late yéeres vttering the greate abuse that he saw in the Churche in his time writeth thus Nunc de Simulachâ—orum culâ—u agamus quem non modò nostrae Religionis expertes sed teste Hieronymo omnes ferè Veteres Sancti Patres damnabant ob metuÌ„ Idololatriae Now let vs intreate of the woorshippinge of Images whiche not onely the Heathens that were voide of our Religion but also as S. Hierome saithe al the Olde Godly Fathers condemned for feare of Idolatrie And of the abuse and disorder of the Churche herein in his time he writeth thus Eò insaniae deuentum est vt haec pars Pieâ—atis parùm differat ab Impietate The worlde is come to suche oultrage and meere madnesse herein that this parte of Holinesse differeth now very litle from open Wickednesse To this passe the Churche of God was brought by M. Hardinges distinction of Latria and Doulia The best remedie in this behalfe and moste agreeable with Gods Woorde is vtterly to abolishe the cause of the il So the godly Kinge Ezechias tooke downe and brake in peeces the Brasen Serpente Notwithstandinge Moses him selfe by Goddes special Commaundement had erected it notwithstandinge it were an expresse Figure of Christe hanginge vpon the Crosse notwithstandinge it had continued so many yéeres notwithstandinge God by it had wrought so many Miracles So the godly Bishoppe Epiphanius rente in sunder the Image of Christe Painted in a Clothe and saide It was against Gods Commaundement a thinge Superstitious and vnmeete for the Churche and people of God notwithstanding it were the Image of Christe So the godly Emperour Theodosius made his Proclamation ouer al his Dominions in this sorte Signum Seruatoris nostri quocunque loco reperitur tolli iubemus Wee streitely commaunde that the Image of our Saueoure be taken downe in what place so euer it shal be founde notwithstandinge it were the Image of our Saueour So it is Decreed in the late Councel of Mens that when Images happen to be abused by the people they be either notably altered or vtterly abolished Neither dooth God throughout al his holy Scriptures anywhere condemne Image breakers but expressely euerywhere he condemneth Image woorshippers and Imagemakers God saithe They are snares to catche the ignorant He knoweth the inclination of the harte of man And therefore he saith Accursed be he that leadeth the blinde out of his way And accursed be he that laieth a stumblinge blocke to ouerthrow the blinde FINIS THE XV. ARTICLE OF READINGE THE SCRIPTVRES The B. of Sarisburie Or that the Laie People was then forbidden to reade the VVoorde of God in their owne tongue M. Hardinge The .1 Diuision That the laie people was thea forbidden to reade the VVoorde of God in their owne tongue I finde it not 204 Neither doo I finde â–ª that the laie people was then or at any other time commaunded to reade the woorde of God in their owne tongue beinge vulgare and barbarous By vulgare and barbarous tongues I vnderstande as before al other beside the three learned and principal tongues Hebrew Greke and Latine VVhiche as they were once natiue and vulgare to those three peoples so nowe to none be they natiue and vulgare but common to be obteigned by learninge for meditation of the Scriptures and other knowledge The B. of Sarisburie M. Hardinge fully dischargeth this whole mater in one woorde I finde it not saith he that the Laie People was then forbidden to reade the VVoorde of God in their
owne tongue Howe be it some others of his side thought sometimes they had surely founde it and were hable to allege these woordes Nolite sanctum dare Canibus Geue not holy thinges to Dogges And thereof necessarily to conclude that the Laie People whom in respect of them selues they called Dogges might not once touche the holy Scriptures But M. Hardinge saith plainely He findeth it not This short answeare touching the demaunde is sufficient Yf he knewe what were sufficieÌ„t Al the rest is made vp onely in woordes as shal appeare He addeth further Neither doo I finde that the Laie People was then or at any other timâ— commaunded to reade the woorde of God in their owne tongue beinge vulgare and Barbarous First this stopple of Commaundinge is wholy impertment vnto the question Secondly al other tongues thrée onely excepted are without iuste cause Condemned for Barbarous Thirdly this exception of the peoples readinge in their Uulgare tongue is onely a bare shifte and a quarrel without sauoure For in what tongue can the Uulgare people reade and vnderstande any thinge sauinge onely in their owne Common and Uulgare tongue But as the Emperoure Tiberius vsed sometimes to sende certaine of his Nobles into his out Prouinces and far Countries to rule there as Uiceroies Lieutenantes vnder him and yet that notwithstandinge whoulde not suffer them to goe thither or in any wise to departe from Rome euen in like sorte M. Hardinge notwithstandinge he woulde seeme to licence the Laie People to reade Goddes Woorde Yet he limiteth them either to the Greeke or to the Latine or to the Hebrewe tongue wherein he is wel assured they cannot reade it But that the people was in Olde times willed to reade the Scriptures and that in suche tongues as they were hable to vnderstande it is euident and appereth many waies And of infinite testimonies and good proufes onely to touche a few God saith thus vnto his people Herken O Israel Let the Woordes that I speake to thee this daie reast in thy haâ—te thow shalt shew them vnto thy Children thow shalt thinke of them sittinge in thy house and walkinge in thy iourney and when thow goest to reast and when thow riseste thow shalt binde them as a marke vnto thy hande thow shalt haue them as a token before thine eies thow shalt write them on the postes of thy doores and at the entrie of thy gates As it is noted by a Writer of late yeeres it was decréed in the First Councel of Nice that no Christian man shoulde be without the Bilble in his house S. Augustine saith vnto the people Nec solùm sufficiat quòd in Ecclesia Diuinas Lectiones auditis Sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Thinke it not sufficient that ye heare the Scriptures in the Churche but also in youre houses at home either reade youre selues â–ª or geate some other to reade vnto yowe S. Chrysostome saith vnto his people Admoneo rogo vt libros comparetis I warne yowe and beseche yowe to geate bookes Againe he saith Audite Saeculares omnes Comparate vobis Biblia â–ª animae Pharmaca Si nihil aliud vultis vel Nouum Testamentum acquirite Apostolum Euangelia Acta continuos sedulos Doctores Heare me ye menne of the Worlde geate ye the Bible that most holsome remedie for the soule Yf ye wil nothinge els yet at the least geate the Newe Testament S. Paules Epistles and the Actes that maie be youre continual and earnest Teachers Origen saith Vtinam omnes faceremus illud quod Scriptum est Scruâ—amini Scripturas I woulde to God we woulde al doo as it is written Searche the Scriptures S. Hierome speakinge of the Companie of wemen that was at Bethleem with Paula saith thus Non licebat cuiquam Sororum ignorare Psalmos non de Scripturis Sanctis quotidiè aliquid discere It was not lawfull for any one of al the Sisters to be ignorant of the Psalmes nor to passe ouer any daie without learninge some parte of the Scriptures In these Examples notwithstandinge some â—auil perhaps might be made to the contrary yet very reason wil leade M. Hardinge to thinke that these Fathers meante the people shoulde reade the Scriptures in their owne knowen and Uulgare tongues S. Basile saith Quantum ferre potest humana natura possumus esse Similes Deo Similitudo autem illa sine cognitione nulla est Cognitio autem constat ex Doctrina Initium autem Doctrinae Sermo est Sermonis autem partes Syllabae Voces Wee maie become like vnto God as far foorth as the weake nature of man can beare But this likenes cannot be wâ—thout knowledge Neither this knowledge without Doctrine And the beginninge of Doctrine is speache and the partes of speache be Woordes and Syllables The Resolution hereof is this The people without vnderstandinge the particulare Woordes and Syllables cannot know the Speache not knowinge the Speache they cannot attaine this Doctrine and without this Doctrine they cannot be like vnto God M. Hardinge The .2 Diuision They that treate of this Article concerninge the hauinge of the Scriptures in a Vulgare tongue for the Laitie to reade bee of three sundry opinions Some Iudge it to be vtterly vnlawful that the Bible be translated into any tongue of the Common people Some thinke it good it be translated so that respecte be had of time and of place and of persones Some be of the opinion that the Holy Scriptures ought to be had in the mother and natiue tongue of euery nation without any regarde of time place or persones The first opinion is holden of fewe and Commonly mysliked The third is mainteined by all the sectes of oure time the Swenkfeldians excepted who woulde the Scriptures to be in no regarde The seconde is allowed best of those that seeme to be of most wisedome and godlines and to haue most care for the healthe of the Churche who haue not seuered them selues from the Faith whiche hath continewed from the beginninge Here that I saie nothinge of the first opinion â–ª as they of the thirde reprooue the moderation of the seconde so they of the seconde cannot allowe the generalitie of the thirde The B. of Sarisburie Here are laide owt thrée sundrie opinions The First vtterly barreth al and euery of the Laie people from euery parcel of the Scriptures The Thirde geueth al menns leaue to reade al partes thereof without exception Bytweene these two extremes the Seconde opinion is a meane The first hereof saith M. Hardinge is commonly misliked Yet neuertheles it â—ppeareth by him in the fourteenthe Diuision of this Article it is the very Practise and opinion of the Churche of Rome whiche Churche as he saith hath already condemned al the Newe Translations and not allowed the Olde neither in the Gotthian tongue translated by Ulphilas nor in the Sclauon tongue translated by S. Hierome nor
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
againe he saithe Vocatur ipsa Immolatio quae sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christe not in deede but by a Mysterie Signifieinge And where as M. Hardinge saith further Christe is offered onely in respecte of the presence of his Bodie Neither woulde the Real Presence beinge graunted importe the Sacrifice for Christe was Really Presente in his Mothers Wombe and in the Cribbe where notwithstandinge he was no Sacrifice nor hath M. Hardinge hitherto any waie prooued his Real Presence M. Hardinge The .2 Diuision The two firste manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greattest treasure it hath or maye haue the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption and nowe daiely offered in the blessed Sacramente in remembrance For whiche we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred withstoare then straighted with lacke and doubte more what I may leaue then what I may take VVherefore thinkinge it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learninge in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a matter requireth and to bringe for proufe a fewe suche auctorâ—ties I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The B. of Sarisburie Touchinge the Oblation of Christes Bodie wée beléeue Confesse as muche as the Holy Ghost hath opened in the Scriptures Where as M. Hardinge saithe Christes Bodie is offered vp by the Priest vnto God the Father in Remembrance of that Bodie that Christe himselfe offered vpon the Crosse He séemeth not to consider the inconstancie and folie of his owne tale For it is wel knowen to al Creatures not onely ChristiaÌ„s but also Iewes Turkes and Saracenes that Christe was Crucified vpon the Crosse But that Christe should be Sacrificed by a Mortal man Inuisibly and as they saie vnder the Formes of Breade and Wine and that Really and in deede it is a thinge so far passinge the common sense of Christian knowledge that the best learned and wisest of the Ancient learned Christian Fathers coulde neuer know it Therefore this is not onely the proouinge of a thinge knowen by a thinge vnknowen and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither doo wée robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather wee open and disclose the errours wherewith certaine of late yeeres haue wilfully deceiued the Churche of God Wée know That Christes Badie was rente for our Sinnes and that by his Wounds wee are made whole That Christe in his Bodie caried our Sinnes vpon the Tree And by the Oblation thereof once made vpon the Crosse hath sanctified vs for euer and hath purchased for vs euerlastinge RedemptioÌ„ And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the Name and Sacrifice of Iesus Christe I recken who so teacheth this Doctrine leaueth not the Churche of God without a Sacrifice Touchinge the multitude of Authorities wherewith M. Hardinge findeth him selfe so muche encombred the greater his stoare is the more wil wise men require his discretion and skil in the choise His choise wil séeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good warrant to offer vp Christe the Sonne of God vnto his Father Whiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste wee needes saie He bewraieth his wante and bringeth his greate Stoare out of credit So shal the offer that is gently made him séeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Uaunte of al thinges performing nothinge vnto the wise to vse his owne woordes seeme pearte and insolente M. Hardinge The .3 Diuision The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente in the Institution of this Holy Sacrament in the Figure of Melchisedech and in the Prophecie of Malachie the Prophete the auctorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense to the horrible seducinge of the vnlearned The B. of Sarisburie Alas what toole is there so weake that M. Harding wil refuse to strike withal To prooue his imagined Kinde of Sacrifice he hath brought vs foorthe out of his greate stoare the example of Melchisedâ—k and the Prophecie of Malachie As if he woulde reason thus God saithe vnto Christe Thou arte a Priest for euer accordinge to the order of Melchisedek Or God saithe by the Prophete Malachie A pure Oblation shal be offered vnto mee in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he woulde neuer haue begonne with these But he addeth further as mater of greâ—uance This these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrarie sense and that as he saith to the horrible seducinge of the Vnlearned Doubtlesse here is a very horrible accusation How be it if wée happily had mistaken these places and our errour therein were fully prooued yet should not M. Harding in suche horrible termes reprooue vs for dooinge that thinge once that he his felowes doo so often But by what woordes by what False Interpretation into what peruerse or Heretical Sense haue wee so horribly wreasted these Scriptures M. Harding is wise is eloquente is watcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothinge that any way may serue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge winke at them who can see them If M. Hardinge know them not who can know them Perhappes he wil say Yee expounde the Prophesie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This was neuer the Prophetes meaninge This is an horrible wreastinge of the Scriptures Thus no doubte M. Hardinge wil say
Hoc dicens ostendit quòd Passio eius est MysteriuÌ„ Salutis humanae per quod etiam Discipulos consolatur Shalbe shead for many Thus saieinge he sheweth that his Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Againe he saithe De Passione Cruce sua loquebatur Christe vtteringe these woordes of the Sacramente spake of his Passion and of his Crosse. To be shorte yf it be true that Christe shead his Bloude at his Last Supper and that Uerily Really and in deede as M. Hardinge alone strangely auoucheth and noman els I trowe beside him then can he no more saie The same was an Vnbloudy Sacrifice And so must he yelde vp the strongest Tower of al his Holde For yf the Sacrifice that Christe made at his Supper were Unbloudy howe did Christ there Shead his Bloude Yf Christe as M. Hardinge saith did there Shead his Bloude howe can that Sacrifice be called Unâ—loudy But to leaue these fantasies and vaine shyftes Christe gaue his Bodie to be broken and his Bloude to be shead not at his Last Supper but onely vpon his Crosse and no where els There he bare our iniquities there was he rent for our Sinnes And in that onely respecte we receiue his Bodie and embrace it and haue fruite of it In this respecte S. Paule saith God forebid I should reioice in any thinge sauinge onely in the Crosse of our Lorde Iesus Christe Therefore this newe Article of the Faith of the Real Sacrificinge Sheaddinge of Christes Bloude at the Table neither beinge true in it selfe nor hitherto by M. Hardinge any waie prooued notwithstandinge the greate Stoare and choise of his Authorities for as muche as Christe neuer gaue neither his Apostles nor any their successours Commission to doo more in that behalfe then he him selfe had donne To saie that any mortal man hath Power and Authoritie Really and in deede to Sacrifice the Sonne of God it is a manifest and wicked blasphemie the greate and grosse errours wherewith the Diuel and his Disciples in the time of his Kingedome of darknesse haue deceiued the world notwithstandinge As for Clemens whom M. Hardinge so often calleth the Apostles felowe as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and is here brought in dumme saieinge nothinge so is he not woorthy of further answeare Howe be it M. Hardinge dooth greate wronge otherwise to reporte his Authours woordes then he findeth them Truely his ClemeÌ„s what so euer he were saith not The Priest hath Commission or Power to offer vp the Sonne of God His woordes are plaine to the contrary Antitypon Regalis Corporis ChristeÌ„ offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christ. Likewise againe he saith Offerimus tibi Regi Deo iuxta InstitutioneÌ„ Christi HuÌ„c PaneÌ„ Hoc PoculuÌ„ Wee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really in deede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his owne and also to geue them his owne Constructions Neither did Christe by these woordes Doo ye this in my Remembrance erectâ— any newe Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Ancient learned Father so expounde it Christes meaninge is cleare by the woordes that folowe For he saithe not onely Doo yee this but he addeth also In my Remembrance Whiche Dooinge perteineth not onely vnto the Apostles and their successours as M. Hardinge imagineth but also to the whole people And therefore S. Paule saithe not onely to the Ministers but also to the whole Congregation of Corinthe As often as ye shal eate this Erâ—ade and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil â—e come Likewise S. Chrysostome applieth the same not onely to the Cleregie but also to the whole people of his Churche of Antioche Thus he saithe Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these weake positions M. Hardinge without the warrante or authoritie of any learned Father reasoneth thus Christe saithe This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father M. Hardinge The .5 Diuision That Christe offered him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remembraunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine the Apostles haue lefte to the Churche Eusebius Caesariensis hath these woordes Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus VVee are taught saithe he to offer vnto our Supreme â—od the Sacrifices of Christes Table whiche cause vs to tremble and quake for feare by his Bishoppe highest of al. Here he calleth Christe in respecte of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he callethe 222 the Bodie and Bloude of Christe bicause at the Table in his last Supper be Sacrificed and offered the same and for that it is his very Bodie and very Bloude imagination onely I hantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causinge tremblinge and feare And where as he saithe we haue beene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speakinge of the Sacrifice offered by the Apostles commonly addeth these woordes Secundum ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce The B. of Sarisburie To prooue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Eusebius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So muche is he opprest and encombred with his stoare True it is The Ministration of the Holy Communion is oftentimes of the Olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein wee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this
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
places the rehearsal of a fewe may serue for many Origen in a Homilie speaking reuerently of this blessed Sacrament saith that when a man receiueth it our Lorde entreth vnder his roofe and exhorteth him that shal receiue it to humble him selfe and to saie 241 vnto it Domine non sum dignus vt intres sub tectum meum I Lorde am not worthy that thou enter vnder my Roofe The B. of Sarisburie Who so euer erreth in this Article committeth Idolatrie and geueth Goddes honoure to a corruptible creature that is no God Therefore it behooued M. Hardinge herein to leaue his gheasses and to allege none but good substantial and weighty reasons and that so muche the more for that none of the Olde Catholique Fathers euer either erected Temples or Proclaimed Holy Daies in the name of the Sacrament or euer willed the People to Adoure it as the Maker of Heauen and Earthe or to beléeue in it or to calle it God This notwithstanding the reasons that M. Harding hath here founde out are so sclender so simple guilefully and vntruely geathered that his freÌ„des of that side maie happili suspecte he hath vsed some collusioÌ„ to betraie their cause But to take awaie occasion of cauil first wée stedfastly beléeue plainely confesse that Christe is the Sonne of God Uery God of Uery God That he is the True God and life euerlastinge That he is God Blissed for euer and that Who so euer trusteth in him shal neuer be confounded And wée vtterly deteste and accurse the Arians the Nestorians the Photinians and al other like Heretiques that either haue taught or any waie doo teache the contrary Neither is this question mooued of Christ him selfe vnto whom we knowe al manner godly Reuerence honoure is be we but onely of the Mystical Breade whiche by the witnesse of the Catholike learned Fathers is not Christe him selfe but onely a Sacramente of Christe Whiche Sacramente Ireneus saithe standeth of two thinges the one Earthly the other Heauenly not that the one is Really lapped vp or shutte within the other wherein reasteth M. Hardinges errour but that as Chrysostome saithe The one is Sensible the other Intelligible as it is also in the Sacramente of Baptisme Or that as S. Augustine saithe The one parte is the Signe the other the thinge Signified Or that as Tertullian saithe The one parte is the Figure the other the thinge Figured The Sacramente is the Earthely thinge Christes Bodie is the Heauenly thinge The Sacrament is Corruptible Christes Bodie is Glorious The Sacramente is laide vpon the Table Christes Bodie is in Heauen The Sacramente is receiued into our Bodies Christes Bodie is onely receiued into our Soules For manifeste proufe of this difference S. Augustine writeth thus Huius rei Sacramentum alicubi quotidiâ— alicubi certis interuallis dierum in Dominico praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente of the Bodie of Christe is prepared in the Churche in some places euery daie in somme places vpon certaine daies and is receiued from the Lordes Table of some vnto life of some vnto Condemnation But the thinge it selfe that is the Bodie of Christe beinge in Heauen whereof it is a Sacramente is receiued of eueryman vnto life and of noman to Condemnation who so euer be partetaker of it Againe he saithe Qui non maneâ— in Christo c. He that abideth not in Christe nor hath Christe abidinge in him doubtelesse he eateth not his Fleashe not drinketh his Bloude notwithstandinge he Eate and Drinke the Sacrament of so greate a thinge vnto his iudgemente By these fewe examples it is plaine that the Sacramente of Christes Bodie is one thinge and Christes Bodie it selfe is an other thinge and that in Common and natural manner of speache neither is Christes Bodie the Sacramente nor the Sacramente Christes Bodie By these woordes of Ireneus M. Hardinge as he hath no manner likelyhoode to prooue that he séekethe for so he vtterly ouerthrowethe his whole fantasie of Transubstantiation For Ireneus calleth the Earthely parte of the Sacramente not the Formes and Accidentes as M. Hardinge imaginethe but the very Substance and Nature of the Breade and that sutche Breade as increasethe and nourrishethe the Substance of our Fleashe For so he writeth Ex quibus augetur consistit Carnis nostra Substantia But Origen teachethe vs when wée receiue the Sacramente to saie Domme non sum dignus Therefore saithe M. Hardinge the Sacramente was called Lord and God Alas what a miserable case is this that cannot possibly stande without Falsifieinge and Mayminge of the holy Fathers Of the Falsiâ—ieinge afterwarde But touchinge the Mayminge and manglinge of these woordes of Origen yf it might haue pleased M. Hardinge to haue reported them whole as he founde them there had ben no manner cause of doubte For thus the woordes lie Intrat etiam nunc Dominus sub tectum Credentium duplici Figura vel more c. Euen nowe the Lorde entrethe vnder the roufe of the Faithful by two sundrie waies For euen nowe when the Holy and Godly Bishoppes enter into your house then throwgh them the Lorde entreth And be thow persuaded as yf thow receiuedst the Lorde him selfe And when thow receiuest that Holy Meate and that vncorruptible Banket the Lorde entret vnder thy roufe Our Lorde saithe Origen entreth vnder our roufe bothe when wee receiue a Holy man and also when wee receiue the Holy Sacrament And as Christe entreth into vs by the one so doothe he also enter into vs by the other So saithe the same learned Father writing vpon the Gospel of S. Mathew Qui Discipulos Christi tradit ipsum Christum tradit Who so betraieth the Disciples of Christe betraieth Christe him selfe Now if M. Hardinge wil say by force of these woordes that Christe entreth Really and Substantially into our mouthes then must he also saye that Christe likewise entreth Really and Substantially into our material houses But for ful Resolution hereof S. Ambrose saithe That the Bodie of Christe it selfe entreth not into our Bodies Thus â—e writeth Non iste Panis qui vadit in ventrem sed Panis Vitae aeternae qui animae nostrae substantiam fulcit Christes Bodie is not the Breade that entreth into our bellie but the Breade of euerlasting life that feedeth the Substance of our Soule And therefore S. Cyprian saithe The Bodie of Christe is the meate of our Soule not the meate of our Bodie â–ª For this cause Origen him selfe in the selfe same Homilie saith thus Domine non sum dignus vt intres sub â—ectum meuÌ„ Sed tantùm dic verbo tantùm veni Verbo VerbuÌ„ est aspectus tuus â–ª Lorde I am not woorthy that thou shouldest enter vnder my
Inâ—er blandimenta nuâ—ricum As he was plaieinge vnder his Nâ—rce Signiâ—ieing thereby that his Nurces vnderstoode and spake Latine In his Booke De Catechizandis rudibus He writeth thus Let them know there is no voice that soundeth in Goddes eares but the deuotion of the minde So shal they not scorne at the head Priestes and Ministers of the Churche if they happen in makinge their praiers vnto God to speake false Latine or not to vnderstande the woordes that they speake or to speake them out of order He addeth â—urther Non quâ—d ista corrigenda non sint vt populus ad id quòd planè intelligit dicaâ— Amen Not for that suche faultes shoulde not be amended â–ª to the ende that the people to the thinge that they plainely perceiue may say Amen Here S. Augustine willeth that the Priestes vtter their Latine Seruice distinctely and truely that the people may vnderstande them Againe he saithe thus Volens etiam causam Donatistarum ad ipsius humilimi vulgi omninâ— imperitorum atque idiotarum notitiam peruenire eorum quantum fieri posset per nos inhaerere memorià e psalmum qui eis cantaretur per Latinas literas fâ—ci Beinge desirous that the cause of the Donatistes shoulde come to the knowlege of the lowest sorte and of them that be vtterly ignorant and voide of learninge and as muche as in vs lay might be fixed in their memorie I wrote a Psalme for them to singe in the Latine tongue And Possidonius writynge S. Augustines life saithe that Ualerius that was Bishop of Hippo before S. Augustine for that he was a Greeke borne and had smal skil in the Latine tongue was the lesse hable to Preache vnto the people and to discharge his dewtie there I doubte not but by these fewe woordes it may wel appeare that the people of Hippo vnderstoode the Latine al be it not in suche good order as they that had learned it at the Schoole and therefore would oftentimes speake amisse placing one woorde for an other and Gender for Gender and Case for Case as for example Dolus for Dolor S. Augustine saith Multi fratres imperiâ—iores Laâ—initaâ—is loquuÌ„tur fâ—c vt dicant Dolus illum torquet pro eo quod est Dolor And for that cause in his Sermons vnto the people he submitteth oftetimes him selfe vnto their capacitie For thus he speaketh vnto the people Saepe verba non Latina dico vt vos intelligatis Many times I vtter woordes that be no Latine that yee may vnderstande mee And againe he saith Ego dicam Ossum sic enim potius loquamur Melius est vt nos reprehendant Grammatici quà m non intelligant populi I wil saye Ossum for your better vnderstandinge although it be no Latine woorde And so hardely set vs speake For better is it that the Grammariens finde faulte with vs then the people should not vnderstande vs. Hereby it is plaine that at the Citie of Hippo whereof I specially spake the Common Seruice of the Churche was pronounced and Ministred in the Latine tongue for that the whole people there vniuersally vnderstoode and spake Latine M. Hardinge The .18 Diuisioâ— And where as S. Augustine as you allege him without shewing the place as your manner is whereby you may easely deceiue the Reader hath these woordes in his Sermons to the common people diuers times Nâ—nc loquar Laâ—iné vt omnes intelligaâ—is Novv vvil I speake Latine that you may al vnderstande mee of that saiâ—ing if any suche be may be gathered that sometimes he spake in the Punical tongue to the Punical Christians not vnderstandinge the Latine but now amonge the Latine Aphricanes that were of the Romaine kinde and vnderstoode not the Punike he woulde speake Latine that al suche should vnderstande him Who so dâ—sireth further to be perswaded that the people of Aphrica called Poeni spake and vnderstoode their owne Punical tongue and not the Latine tongue as likewise the people of Spaine named Iberi spake that language whiche was proper to them let him reade Titus Liuius De Bello Macedonico For there he recordâ—th that when those of Aphrica or of Spaine and the Romaines came togeather for parle and talke they vsed an Interpreter And Vlpianus the Lawer a greate Officer about Alexander Seuerus the Emperour at the beginninge of Christian Religion writeth that Fidei commissa may be leafte in al Vulgare tongues and putteth for examples the Punical and the Frenche or rather Gallical tongue The B. of Sarisburie I sée there is no pardon to be hoped for at M. Hardinges handes Bicause I noted not in what Booke and Chapter this place is to be founde therfore he beareth men in hande I séeke meanes to deceiue the Reader If this poore quarel may stande for proufe then is it no harde mater by the same Logique to conclude the like against him For M. Harding oftâ—times vseth the authoritie of S. Augustine and other Fathers without any noting of the places as his owne Booke is best witnesse Ergo M. Harding séeketh meanes to deceiue his Reader But in my iudgement better it is not to note the places at al then falsely to note them as M. Hardinges manner is to doo as where he vntruely allegeth the Decrée of the Councel of Ephesus against Nestorius for the Communion in One â—inde whiche Decrée neither is to be founde in that Councel nor euer was recorded or mentioned by any olde Father Or where he allegeth the Decrée of the first Councel of Nice for the Supremacie of the Bishop of Rome him selfe confessinge that the same Decrée was burnte I know not how and coulde neuer yet be séene vntil this day Uerily this is a ready way to deceiue the Reader I passe by other petite faultes as that he allegeth the sixth booke of Ambrose De Sacramentis in stéede of the fifth or the .xxxiiij. Chapter of the sixth booke of Eusebius in stéede of the .xliiij Or that Steuen Gardiner allegeth Theophilus Alexandrinus in stéede of Theophylactus Or the thirde booke of S. Augustine De. Sermone Domini in Monte where as S. Augustine neuer wrote but twoo The place wherewith M. Hardinge findeth him selfe greeued is to be founde in S. Augustine De Verbis Apostoli the woordes be these Prouerbium notum est Punicum quod quidem Latinè vobis dicam quia Punicè non omnes nostis There is a Common Prouerbe in the Punike tongue whiche I wil reporte vnto you in Latine bicause ye doo not al vnderstande the Punike Here it is plaine that the Latine tongue was knowen to al the hearers and the Punike tongue onely vnto some And therefore in an other Sermon vnto the people he saithe thus Omnes nouimus Latinè non dici sanguines aut sanguina Wee doo al know reckeninge him selfe with the people that these woordes Sanguines or Sanguina are no Latine and againe as I haue before reported touchinge a Latine
autem Fides vestra postulat instruenda Panis est Corpus Christi The thinge that you see is Breade whiche thinge your eies doo testifie But touchinge that your Faith woulde be instructed of the Breade is Christes Bodie in suche sorte and sense as is saide before Samona Methonensis and Cabasilas are very younge to be alleged or allowed for Doctours As for Marcus Ephesius he seemeth wel to brooke his name For his talke renneth altogeather ad Ephesios For where as S. Basile in his Liturgie after the Woordes of Consecration calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie a Token or a Signe of Christes Bodie this Doctour Marcus imagineth of him self that S. Basile speaketh thus of the Breade before it be Consecrate A very Childe woulde not so Childishely haue gheassed at his Authours meaninge Yet M. Hardinge herein seemeth not muche to misselike his iudgement Howe be it he knoweth that the Breade before Consecration is neither Sacrament nor Signe of Christes Bodie no more then any other common bakers Breade Otherwise it should be a Signe and signifie nothinge and a Sacramente before it were Consecrate and made a Sacramente Yet D. Steuen Gardiner seemeth to consider better and more aduisedly of the mater For he thinketh it likely that Basiles Liturgie was disordred and that sette bihinde that shoulde haue benne before that one ignorant Simple Scribe corrupted al those bookes throughout the whole worlde M. Hardinge saithe S. Basile calleth the Breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Signe or Token before it be Perfitely Consecrate As if there were two sortes of Consecration the one Perfite the other Unperfite And yet he knoweth it is commonly holden in the Schooles that the very beginning and ende of Consecration is wrought not by degrées but in an Instant Thus Consecration is no Consecration No Sacrament is a Sacrament That is a Signe is no Signe that is no Signe is a Signe Bookes be corrupted and disordred That commeth after that shoulde goe before and that is before that shoulde come after And yet al these shiâ—tes wil scarsely serue to healpe out a Common Erroure M. Hardinge The .7 Diuision Sithe for this poynte of our Religion we haue so good auctoritie 181 and beinge assured of the infallible faithe of the Churche declared by the testimonies of these woorthie Fathers of diuers ages and quarters of the worlde wee may wel say with the same Churche against M. Iuel that in this Sacrament after Consecration there remaineth nothinge of that whiche was before but onely the accidentes and shewes without the substance of Breade and wine The B. of Sarisburie The certaintie of this Article resteth onely vpon the most vncertaine grounde of Transubstantiation The Determination whereof for so muche as it is not muche more then thrée hundred yéeres olde nor necessarily geathered of the force of Goddes Woorde as Duns him selfe confesseth nor euer anywhere receiued sauinge onely in the Churche of Rome therefore is neither so Infallible as M. Hardinge maketh it nor so Ancient nor so Catholique Time wil not suffer me to say so muche as might be saide to the contrary S. Paule acknowledgeth very Breade remaining stil in the Sacrament and that suche Breade as may be Diuided and Broken whiche woordes cannot without Blasphemie be spoken of the Bodie of Christe it selfe but onely of very Material Breade Christe likewise after Consecration acknowledgeth the remaininge of very Wine and that suche Wine as is pressed of the grape For thus he saithe I wil drinke no more of this Generation of the Vine Chrysostome saithe In similitudinem Corporis Sanguinis Christus nobis Panem Vinum secundum ordinem Melchisedech ostendit in Sacramento Christe shewed vs not Accidentes or Qualities but Breade and VVine in the Sacramente accordinge to the order of Melchisedech as a Likenesse or Figure of his Bodie and Bloud Againe he saith Christus quando hoc Mysterium tradidit Vinum tradidit Non bibam inquit ex hac Generatione Vitis quae certè Vinum producit non Aquam Christe when he deliuered this Mysterie deliuered not Shewes or Accidentes but VVine Christe saithe after Consecration I wil no more drinke of this Generation of the Vine Doubtlesse the Vine bringeth foorthe VVine and not Water Cyrillus saithe Christus credentibus Discipulis Fragmenta Panis dedit Christe gaue to his Faithful Disciples Fragmentes or Peeces of Breade I passe by S. Cyprian S. Augustine Gelasius Theodoretus and other Ancient and Holy Fathers accordinge vnto whose moste plaine Woordes and Authorities if there be Breade remaininge in the Sacrament then is there somewhat els bisides Accidentes What M. Harding may say that saith so much it is easy to see but that Shewes and Accidentes hange emptie without the Substance of Breade and Wine none of the Olde Fathers euer saide M. Hardinge The .8 Diuision And this is a matter to a Christian man not harde to beleeue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substances created beare and susteine accidentes why may not he by his almightie power conserue and keepe also accidentes without Substance sithe that the very Heathen Philosophers repute it for an Absurditie to say Primam causam non posse id praestare solam quod possit cum secunda that is to say that the first cause whereby they vnderstande God cannot doo that alone whiche he can doo with the seconde cause whereby they meane a Creature The B. of Sarisburie Cicero saith A simple Poâ—te when he cannot tel howe to shifte his maters imagineth some God suddainely to come in place a litle to astonne the people and there an ende So M. Hardinge findinge him self muche encumbred with his Accidentes is faine to bringe in God with his whole Omnipotent Power to holde them vp Children in the Scholes are taught to knowe that an Accident hath no Beinge without a Subiecte Which rule beinge otherwise euermore true hath Exception as M. Hardinge saith onely in this Sacrament wherein be the Accidentes and Shewes of Breade and Wine and yet no Subiecte For they are not in the Breade bicause as he saith that is gonne nor in the Aier for that cannot be seene nor in Christes Bodie for that is not rounde c. So there is a white thinge yet nothinge is white And a rounde thinge yet nothinge is rounde Therefore for as muche as these Accidentes neither are hable to stande alone nor haue any subiecte there to reast in for that cause M. Harding saith they be susteined by the Power of God One saith Nec Deus intersit nisi dignus vindice nodus Inciderit Neuer bringe foorth any God in a Tragedie to plaie a parte onles it be vpon some occasion of greate mater meete for a God to take in hande S. Paule saith Deus portat omnia verbo virtutis suae God beareth al thinges by the Woorde of his power And
the heathen Poetes imagin that Atlas holdeth vp the Heauens But for God the Creatour and Cause of al Causes to come from Heauen to holde vp Accidentes it seemeth a very simple Seruice M. Hardings reason standeth thus God is Omnipotent Ergo Accidentes in the Sacrament stande without Subiecte M. Hardinge The .9 Diuision And that this beinge of Accidentes without Substance or Subiecte in this Sacramente vnder whiche the Breade not remaininge the Bodie of Christe is Present maye the rather be beleeued it is to be considered that this thinge tooke place at the firste Creation of the worlde after the Opinion of some Doctours VVho doo affirme that that first light whiche was at the beginninge vntil the fowrth daye 182 was not in any Subiecte but susteyned by the power of God as him liked For that first light and the same were as whitenes and a Bodie whited saithe S. Basile Neither then was VViclef yet borne who might teache them that the power of God can not put an Accident without a Subiecte For so he saith in his booke De Apostasia Ca. 5. as Coclaeus reporteth Hereof it appeareth out of what roote the Gospellers of our Countrie springe VVho smatchinge of the sape of that wicked tree and hereby shewinge their kinde appointe boundes and borders to the power of God that is infinite and incomprehensible And thus by those Fathers we maye conclude that if God can susteine and keepe Accidentes with Substance he can so doo without Substance The B. of Sarisburie It is greate violence to force an ancient Father to beare false witnes and specially against him self This reporte of S. Basiles meaninge is as true as is that longe peeuishe Fable so often alleged vnder the name of Amphilochius that is to wite a vaine Shewe without Substance And bicause M. Hardinge onely nameth Damascene and Paulus Burgensis in his Margin as beinge afrayde to touche their woordes he maie remember that Damascene saith Non aliud est ignis quà m lux vt quidam aiunt The Fier is nothinge els but the light as some menne saie And Burgensis saith Quidam tradunt lucem fuisse nubem lucidam Some menne write that the light was a Bright Clowde By these expositions it appeareth that either the Fiere or the Clowde was a Subiecte to receiue the light Certainely neither Burgensis nor Damascene nor Basile euer saide that the light stoode without a Subiecte Therefore that note in the Margin might wel haue benne spared But it is an easy mater with shewe of names to deceiue the simple S. Basile saith The light was in the worlde before the Sonne was made Therefore it was and had his Beinge without the Sonne His woordes stande thus Aliud quidem est c. The brightnes of the light is one thinge and the Bodie Subiecte vnto the same that is the Sunne is an other thinge And saie not nowe vnto me It is impossible to diuide these thinges a sundre For I saie not that thou or I canne possibly diuide the Bodie of the Sonne from the Light Yet notwithstandinge the thinges that we maie parte a sundre onely by Imagination the same thinges God the Creatour of Nature is hable to sunder verily and in deede Hereof M. Hardinge geathereth his reasons thus The Light was not in the Sonne Ergo It was in Nothinge It was not in the Sonne Ergo It was not in the Ayre It was not in the Sonne Ergo It was an Accident without a Subiecte This erroure commeth of the Equiuocation or double takinge of this Woorde Beinge in For one thinge may be in an other as in an Instrument as the Light is in a Candle whiche is the similitude that Basile vseth The same thinge maie be in an other as in a Subiecte as Light in the Aire This diuersitie considered now let vs weigh M. Hardinges reason The Light saith he was not in the Sonne as in an Instrument to carrie it aboute the world Ergo It was not in the Ayre as in a Subiecte This argument seemeth very Light A man maie easily and sensibly with his fingers féele the folie of it in the Darke Verily S. Basiles woordes to the contrary shine so cleare that I maruel M. Hardinge coulde not or woulde not sée them For thus he writeth before in the same Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrabatur aër vel potiùs lumen sibi totum in totum permistum habuit The Ayre was lightened or rather it had the whole Light wholy Mingled with it self Againe he saith The worlde was inuisible bicause the Ayre was without lighte S. Basile saithe The Lighte was in the Ayre and that wholy through the whole as in a Subiect Yet M. Harding forceth S. Basile to saie contrary to him self The Light was onely an Accident without Subiecte and was staied in nothinge Nowe iudge thou good Christian Reader what credite thou maist geue to M. Hardinges woordes in reportinge of the Ancient Doctours But he saith Goddes power is Infinite and Incomprehensible Therefore he is hable to susteine Accidentes This erroure springeth of misunderstandinge S. Basiles woordes For where as S. Basile writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies tum fiebat non per motum Solarem sed diffuso illo primigenio Lumine The daie was made not by the moouinge or passinge of the Sonne but by powringe abroade the first Light It appeareth that in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is powred abroade M. Hardinge by erroure read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is Borne vp or Susteined But he maie not wel mainteine his Accidentes by shiftinge of woordes or by misunderstandinge or corruptinge of his Doctours That is here alleged of Wiclife and of his ofspringe as it sheweth muche Choler so it maketh smal proufe We knowe that God is Omnipotent and hable not onely to susteine Accidentes but also to restoare the Deade from the graue yea although he be putrified within him self fight against the Sprite of God But Tertullian saith Non quia omnia potest facere ideò credendum est illum fecisse sed an fecerit requirendum We maie not beleue that God hath donne al thinges bicause he canne doo them But rather we must see whether he haue donne them or no. For Argumentes taken of Goddes Omnipotent Power were a readie Buckler in olde times to serue Praxeas and Eutyches and other like Heretiques FINIS THE ELEVENTHE ARTICLE OF DIVIDINGE THE SACRAMENTE The B. of Sarisburie Or that the Prieste then Diuided the Sacramente in Three partes and afterwarde receiued al him self alone M. Hardinge The .1 Diuision Of the Priestes receiuinge the Sacramente him selfe alone ynoughe hath beene saide before This terme Al here smatchethe of spite For if any deuoute person require to be partaker with the Prieste beinge woorthely disposed and examined he is not tourned of but with al gentlenes admitted And in this case the Priest is not to be charged