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diversity_n	faith_n	peace_n	unity_n	538	5	10.6349	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

him the Apostles folowe writeth thus Vnus Hypodiaconus det aquam manibus Sacerdotum Duo Diaconi ex vtàque parte Altaris teneat flabellum confectum ex tenuibus membranis vel ex Pauonum pennis quibus leuiter abigant praeteruclantes bestiolas ne in Pocula incidant Let one of the Subdeacons geue Water to the Priestes handes Let two Deacons stande at the two endes of the Austore either of them with a fanne made of fine Parchemente or of Pecockes taises therewith softely to chase awaie the fl●es that they fal not into the Communion Cuppes The offices of other Inferioure Orders be these as they be noted by one of M. Hardinges owne side Ad Minores Ordines haec spectant Portare Cereos Vrceolum Canes expellere de Ecclesia To the sesse Orders these thinges belonge to carrie Tapers and Holy Water stockes and to dr●ue Doogges of the Churche These I trowe be the Mystical Holy Orders whereof M. Hardinge saithe Our parte had benne to haue made somme songe discourse beinge him selfe ashamed as it maie appeare by his silence either to name them in particulare or to open the Secretes of theire offices Howe be it in deede good Christian Reader sundrie of these offices in the Primitiue Churche were appointed to very good sober purposes The Doore keepers office was then to keepe out Excommunicate personnes that they should not presse in emonge the Faithful The Psalmistes or Singers office was to singe the Psalmes thereby to moue the peoples hartes to deuotion The Exorcistes office was by a special gifte of God ▪ seruinge onely for that time to cal foorth soule Sprites out of the Bodies of them that were possessed The Readers office was openly and plainely and distinctely to pronounce the Scriptures vnto the people and to this vse the Bishop deliuered vnto him a Booke with this charge Accipe esto relator Verbi Dei Take thou this Booke and be thou a pronounc●r of the Woorde of God And therefore Isidorus saithe Tanta ●am clara erit eius vox vt quamuis long● positorum aures adimpleat The Readers voice muste be so sowd and so cleare that it maye be hable to fille the eates of them that stande far of The Acolothes or VVaiters office was to attende vpon the Bishop as a witnesse of his conuersation To sutche good vses these offices then serued in the Churche of God But now there is nothinge leafte sauinge the bare name onely without any maner vse or Office For neither doothe the Ostiarius kéepe out the Excommunicates Nor doothe the Acoluthus waite vpō the Bishop Nor doothe the Exorciste cast foorthe Diuels Nor doothe the Psalmiste Singe the Psalmes Nor doothe the Reader openly pronounce the Scriptures I might yet steppe alitle farther to open the whole bewtie of the Cleregte of Rome nor doothe the Deacon make prouision for the poore nor doothe the Bishop preache the Woorde of God This had benne our parte to haue opened at large And for leaning of the same we were woorthy by M. Hardinges iudgemente to be reproued The Apologie Cap. 3. Diuision 2. Yet notwithstanding wee saie that there neither is nor can be any one man whiche may haue the whole Superioritie in this Vuiuersal state for that Christe is euer presente to assiste his Churche and needeth not any man to supplie his roome as his onely heire to al his Substance and y● there cā be no one mortal creature whiche is hable to comprehend or conceiue in his mind the Vniuersal Churche that is to wite al the partes of the world mutche lesse hable rightly and duely to put them in order and to Gouerne them The B. of Sarisburie M. Hardinges answeare hereto is longe and tedious The Substance therof in short is this Where wée saie No one Mortal Man is hable to wealde the burthen of the whole Churche of God M. Hardinge answeareth VVhere any thinge is in deede there whether it may be or no ▪ to discusse it is needlesse Therefore whether any one man can be superiour and chiefe ouer the whole Churche wee leaue to speake that so it is thus wee proue Euery Parrishe hathe his seueral Vicare or Personne And euery Dioces his owne Bishop Ergo what reason is it there be not one Chiefe Gouernoure of the whole Christen people VVhen questions be moued in maters of Faithe throughe diuersities of iudgementes the Churche should be diuided onlesse by Authoritie of One it were kepte in Vnitie They that saie otherwise take from Christe the Glorie of his prouidence and the praise of his greate loue towardes his Churche The Peace of the Churche is more conueniently procured by one then by many It is moste meete that the Churche Militante touchinge Gouernment resemble the Churche Triumphante But in the Triumphante Churche one is Gouernoure ouer the whole that is God Therfore in the Churche Militant order requireth that one beare rule ouer al accordinge to that the Holy Captaine Iosue seemeth to speake The Children of Iuda and the Children of Israel shal aessemble togeather and they shal make to them selues one Head Thereof our Lord saithe in S. Iohn There shal be One Folde and One Shephearde In deede Christe is Heade of his Body Yet neede it is for as mutche as Christe nowe dwelleth not with vs in Visible Presence his Churche haue one Man to doo his steede of outwarde rulinge in Earthe And therefore he saide vnto Peter Feede my Flocke Confirme they Brethren Thus wee see these Defenders Negatiue Doctrine That no One Man maie haue the Superioritie ouer the whole state of the Churche disproued as vtterly false To theire seconde reason we graunt Christe needed not any man to supplie his roome that should succede in his whole Substance Neither is Man of Capacitie of sutche succession neither hathe there any sutche fonde saieinge ben vttered by the Diuines But bicause Christe sawe the knot of Vnitie should be moste surely kepte knit by Gouernmente of one he committed the regimēt of the whole Churche vnto One whoe 's Visible Ministerie he might vse in steede of him selfe To the thirde we saye that Man is not onely hable to comprehende in his minde and conceiue the Vniuersal Churche but also to put it in order and to Gouerne it so far as is expedient Laste of al who so euer wil not be fedde nor ruled by this one Shepheard and breaketh out of this one Folde he is not of the Flocke of Christe but of the Hearde of Antichriste Here Gentle Reader M. Hardinge hathe brought thée not the Authoritie of any one Catholique Doctour or Learned Father but onely a few colde Reasons of his owne with certaine Scriptures vnaduisedly alleged and violently forced from theire meaninge as shal soone appeare His firste Reason concludeth very weakely Euery parishe is gouerned by One Vicare or Personne euery Diocese is gouerned by

they saw him with theire eies they behelde him and touched him withe theire handes As touchinge his Humaine Nature in this sensible wise Christe hathe left vs after whiche S. Augustine saithe Iam non inuenis Christum loqui in Terra Nowe thou findest not Christe to speake on the Earthe This maner of Christes Humaine Nature beinge taken from vs withstandeth not but that we may haue the substance of his natural Body and Bloud present in the blessed Sacrament in a mysterie by the Almighty power of his word whiche Faithe these defenders trauatle to impugne And as God would the Penneman of this Apologie bringeth vn wares as it semethe for confirmation of his Sacramentarie Doctrine that out of ●ulgētius whiche ouerthroweth al that he wēt about to builde against the real presence That Father as he is by him alleaged saithe Christum cùm absit à nobis per Formā Serui tamen semper esse nobiscum per Formā Dei That whereas Christe is absent from vs accordinge to the Forme of a seruant yet he is euer present with vs accordinge to the Forme of God VVhereby he meaneth that Christe is nomore here amonge men as he was before his deathe in Forme and shape of man in sutche wise as we see men liue on the Earthe VVhiche woordes bicause they seme to dasshe theire whole purpose the Prelates of this newe Englishe Churche haue altered the sense of them by shifting in this worde Manhed in stede of the Forme or shape of a seruant whiche the Latine hathe and this worde Godhed in stede of the Forme of God The B. of Sarisburie I marueile M. Hardinge that ye can publishe so manifeste Vntruthe without blusshinge Ye saie that before these fewe late yeeres there was but one Fourme of Faithe throughout the world Yet beinge learned hauinge trauailed through the Auncient Writers you muste néedes haue séene the Apostles Creede the Nic●ne Créede S. Basiles Créede Damasus Créede S. Hieromes Créede S. Cypriās or Rufines Créede Gregories Créede the Créede called Quicunque vult written as some thinke by Athanasius as some others by Eusebius Vercellensis the Créede conteined in the Hymne called Te Deum whether it were written by S. Augustine or by S. Ambrose euery of these vnder seueral and sundrie fourmes You knowe that in diuers of the Oldest Councelles as occasion was offered so somewhat was either added to the Creede or diminished or altered as it may appeare by Eusebius Socrates Theodoretus Sozomenus Euagrius Nicephorus and others You know that S. Augustine vnto Laurentius S. Hierome vnto Cyrilius S. Ambrose vnto the Emperour Gratianus and others moe in declaration of the Christian Faithe haue not alwaies vsed one precise fourme of Woordes and that the Emperoure Constantine maketh open Protestation of his Faithe as it is recorded in your Countrefeite Donation in Sense Substance agréeing with al others that were Catholique but in Woordes far disagréeinge from al others and peculiar onely to him selfe To be shorte you knowe that betwéene your Masse Créede the peoples Common Créede as touching the Woordes there was greate difference It were too longe to rehearse al. Neither was it necessarie to say so mutche sauinge onely to shewe the manifeste vanitie of your talke To expresse one Substance of Faithe in sundrie Fourmes of Woordes I neuer heard it was forbidden sauinge onely nowe at the laste by this late Decrée of M. Hardinge Where you saie the whole people before these fewe late yéeres had one Faithe ye shoulde rather haue saide they were al taught by you in a straunge vnknowen Tongue to pronounce as they could a strange vnknowē Fourme of Faithe For God knowethe they vnderstoode not one woorde what they saide nor scarcely one Article of theire Beléeue S. Hilarie saithe of the people deceiued by the Arians as these haue benne by you Credunt quod non credunt Intelligunt quod non intelligunt They Beleeue that whiche thei Beleeue not they Vnderstande that whiche they Vnderstand not Cardinal Ascanius had a Popiniay that was taught to say distinctly al the Articles of the Creede from the beginninge to the ende Yet I trowe ye wil not say the same Popiniay Beléeued in God or vnderstoode the Christian Faithe For Faithe is in the Harte not in the Tonge S. Augustine saithe Fieri potest vt integra quis teneat Verba Symboli tamen non rectè credat It is possible that a man may pronounce the whole woordes of the Creede and yet not haue the right Faithe In deede S. Hilarie of whom ye speake woorthily reproued the Arian He retiques for that they had altered the whole Faithe of Christe not onely in Woor●es but also in Substance But wee hauinge published sundrie Confessions of our Religion as the Multitudes of your Abuses and Errours offered occasiō and that in sundrie Countries and Kingdomes in sutche distance of places and diuersitie of Speaches yet notwithstanding in the Substance groundes of the Truthe haue euermore ioined togeather and neuer altered Where wee saie Wée beleeue there is one God M. Hardinge answeareth He cannot wel allow this Fourme of Speache Wee should rather haue said saithe he wee beléeue In God Were not this Controller so importune sutche simple petite quarcelles should not be answeared I could neuer haue thought it had ben so great a sinne to Beleeue that God is God Verily M Hardinge if euery of y●ur Popes and Cardinalles had beléeued so mutche I trow Cornelius the Bishop of Bito●to in your late Councel at Tridente woulde not so bitterly and in so open sorte haue cried out of them Vtinam non à Fide ad Infidelitatē à Deo ad Epicurum velut prorsus vnanimes declinassent dicentes in corde Impio ore impudico Non est Deus Would God they were not gonne as it were with one consent from the Faithe to Infidelitie from God to Epicure saieing with wicked h●rte and shamelesse mouthe There is no God If no Catholique Writer had euer vsed this selfe same Fourme of speache before then might M. Hardinges quarrel seeme to haue some reasonable ground But bothe S. Paule and also many other Catholique Fathers haue often vsed it S. Paule saithe Accedentem ad Deum oportet Credere Deum esse He that commeth to God must beleeue that there is a God And Hermes S Paules Scholar commonly called Pastor Nuntius Ante omnia crede Vnum Deum esse qui condidit omnia Before al other thinges beleeue that there is One God that hathe made al. Origen saithe Primùm credendus est Deus qui omnia creauit Firste w●e must beleeue there is a God that hathe created al thinges S. Hilarie saithe In absoluto nobis facilis est Acternitas Iesum Christum à mortuis suscitatum Credere Our euerlastinge life is ready and casi to beleeue that Iesus Christe is risen againe from the deade Likewise Charles the Greate in the Créede published in his name

the Godly Fathers S. Augustine saith His Mother leafte bringinge of VVine and Cakes to the Churche not for that it was vngodly or vnlawful of it selfe so to doo but onely for that shée was warned It was a resemblance of the superstition of the Heathens S. Gregorie speakinge of the three Sprinklinges or Dippinges into the Holy Fonte saith thus In Vna Fide nihil efficit Consuetudo Ecclesiae diuersa Tamen quòd Haeretici id facerent negant idem esse à Catholicis faciendum The Faithe beinge One the diuersitie of Customes hurteth nothinge Yet for as mutche as Heretiques haue thus donne they saie that the Catholiques maie in no wise doo the s●me Not for that the thinge it selfe was il but for that they would not seeme to folowe Heretiques Gabriel Biel saith the Churche of Rome thought it good to vse common Leauened Breade at y● Ministration of the holy Mysteries leste in vsinge vnleauened Breade they should be thought to folowe Ebion the Heretique Tertullian reasoneth vehemently that a Christian man ought not to goe with a Laurel Garlande vpon his Heade and that for none other cause but onely for that the Heathens vsed so to goe Wherupon Beatus Rhenanus geueth this note Non solùm ab his temperandum fuit quae manifestam prae se ferrent impietatem sed etiam ab illis quae possent indifferentia vocari hoc est quae essent neque Bona neque Mala partim ne quisquam infirmior ex Christianis offenderetur partim ne Ethnici in suis erroribus confirmarentur dum rectius putant esse quod etiam Christianos obseruare vident It was meete for them to refraine not onely from sutche thinges as haue a manifeste shewe of wickednesse but also from sutche thinges as mighte be called indifferent that is to saie neither Good nor il partely leste any of the vveaker Christians shoulde be offended partely also leste the Heathens should be encourraged in their errours thinkinge that thinge for that the Christians them selues doo it to be the better Againe Tertullian saithe De hoc primo consistam An cum ipsis quoque Nationibus Communicare in huiusmodi Seruus Dei debeat siue habitu siue victu vel quo alio genere laetitiae eorum Herein wil I firste stande whether it be lawful for the Seruaunte of God to Communicate with whole Nations in sutche thinges either in Apparel or in Diet or in any other kinde of theire Mirthe And S. Basile saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let needelesse and superfluous thinges be put to Silence in the Churche of God To be shorte Origen saithe Quaerendum est quid hoc sit quod sequitur Non fiant ei reliquiae Ne aliqua inquit rescindatis Chaldaeorum aliqua reseruetis Ob id iubet ne pusillum quidem relinquatur in ea VVee muste examine what is meante by this that foloweth Leaue her no manner of remnante The meaninge is this Abolishe not certaine of the Superstitions of the Chaldees reseruinge certaine Therefore he commaundeth that nothinge be leaste in her be it neuer so litle How be it I take not vpon me to enter into the Conscience of others Let eche man abounde in his owne sense Yet M. Hardinge for as mutche as ye make sutche a reckeninge of your Antiquitie as if al your Orders and Ceremonies had vndoubtedly benne conueied ouer vnto you from Christe him selfe and his Apostles maie it therefore please you to vnderstande that at the beginninge there appeareth no sutche distinction or difference of Apparel in the Ministerie Valafredus Abbas saithe Veteres Communi indumento vtentes Celebrabant Missas The olde Fathers saide Masse that is to saie Ministred the Holy Communion hauinge on their ovvne common Apparel S. Augustine in his Rule to his Clerkes or Monkes writeth thus Ne sit Notabilis habitus vester Let not your Apparel be Notable S. Hierome describinge the order of the Churche at Bethleem saithe thus In veste nulla discretio nulla admiratio Vtcunque placuerit incedere nec detractionis est nec laudis In Apparel there is no difference there is no woonderinge How so euer any man liste to goe it is neither sclandered nor praised And Pope Coelestinus the firste saithe Discernendi sumus à plebe Doctrina non Veste Conuersatione non Habitu Mentis puritate non cultu Si enim studere incipiemus Nouitati Traditum nobis à Patribus ordinem calcabimus vt Iocum vacuum Superstitionibus faciamus Docendi potiùs sunt rudium animi quàm illudendi Nec Imponendum est illorum oculis sed Mentibus infundenda praecepta sunt VVee muste be knowen from the Laie people by our Doctrine not by our Coate By our Conuersation not by our Apparel By the purenesse of our Minde not by the attiere of our Body For if wee once beginne to diuise Nouelties wee shal treade our Fathers Orders vnder foote and make roome for Superstition The mindes of the ignorante ought to be taught and not to be mocked Neither maie wee goe aboute to dosel the●●ies but rather ought to powre wholesome Doctrine into their Hartes To conclude it is noted in your owne Glose vpon the Clementines Clerici Saeculares non habent certum habitum cùm non fit expressum in iure de Colore vel Forma per quae vel quorum alterum oportet habitum discerni Seculare Priestes haue no certaine Apparel appointed them for as mutche as there is no expresse mention made neither of the Coloure nor of the Fourme by whiche twoo differences or by the one of them Apparel muste be discerned Goddes name be Blessed The Religion of Christe maie stande bothe with and without these thinges But without sutche proppes the whole rooffe of your Religion muste néedes comme downe as hauinge nothinge els but shewes and vanities to beare it vp But leste ye should conceiue ouer greate opinion of so smal a mater thinke there can be none other Apparel méete and comely for the Cleregie but onely youres or that without the same the whole Churche of Christe must néedes goe to waste maie it like you therfore to remember what y● Ancient Father Origen hath written of you in this behalfe Non solùm apud Iudaeos sed etiam apud nos multos est inuenire peccata huiusmodi peccantes glutientes Camelos in eo quòd maxima delicta committunt Et oportet huiusmodi homines frequenter considerare Quomodò in rebus minimis Religionem suam ostendant Et bene eos Hypocritàs appellat Wee maie finde not onely emongest the Iewes but also emongest our selues menne y● offende in sutche faultes swalowinge downe whole Camels in that they Commit greate offenses And wee ought wel to marke sutche manner of Menne howe they countenance out their Religion with smal maters Very vvel and iustly Christe calleth them Hypocrites Posidonius writinge the life of S. Augustine saithe thus Vestis

Behold by the Varietie wee vnderstande the Diuersitie of Tongues and by the Apparel wee vnderstande the Vnitie of y● Churche Againe he saith Distant inter se Linguae Sed Linguarum distantiae non sunt schismata Tongues are diuided one from an other But the Diuision of Tongues is no Schisme or Diuision in Religion The Apologie Cap. 3. Diuision 10. The olde Councel at Carthage commaunded that nothing should be read in Christes Congregation but the Canonical Scriptures these menne reade sutche thinges in their Churches as them selues knowe for a Truthe to be starke Lies and fonde Fables M. Hardinge A man were better I assure thee good Reader to make two newe Bookes then to correcte one so ful of lies and falsefied places as this Apologie is This olde Councel of Carthage is newely falsefied by our new Cleregie The wordes of the Councel are these Palcuit vt praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine Diuinarum Scripturatum It hath semed good vnto vs that besides the Canonical Scriptures nothinge be read in the Churche vnder the name of the holy Scriptures They leauinge out these foure woordes sub nomine Diuinarum Scripturarum Vnder the name of Diuine Scriptures woulde beare men in hande the Councel willed nothinge to be read in the Churche besides the holy Scriptures Are not these trusty men to whom ye may committe the charge of your soules for your faith and saluation It foloweth in the same decree Liceat etiam Legi passiones Martyrum cùm anniuersarij dies celebrantur Let it be lawful also for the Martyrdomes of Martyrs to be read when theire yerely festes are kept And yet dare they not onely to saie nothing must be read besides the Scriptures but also to alleage that very place for that special lie whiche saithe the contrary Looke in the Booke thy selfe good reader and see how falsely they handle so holy matters An other lie is when they saie we reade those thinges in the Churche whiche our selues knowe to be starke lies and funde fables VVhen they cannot them selues shewe that we haue any sutche it is a vaine lieing rhetorike to saie we doubt not of it or knowe it our selues for a truthe I wonder not if they blushe not in belieng vs who haue belied so many Scriptures Councels and fathers The B. of Sarisburie It standeth wel with your Truthe M. Hardinge so often to charge vs with Lies Falsehedde I truste it wil appeare ye had no great cause to keepe so great reuel vpon so poore a Conqueste In deede these woordes be not founde in the thirde Councel of Carthage Yet are they founde in the Councel of Hippo whiche is the Abbridgemente of the thirde Councel of Carthage as it appeareth by the Title of the same Concilij Hipponensis Abbreuiationes factae in concilio carthaginensi Tertio The woordes of the Councel of Hippo and for so mutche also of the thirde Councel of Carthage be these Scripturae Canonicae in Ecclesia legendae quae sunt praeter quas alia non legantur The Scriptures Canonical whiche are to read in the Churche and besides whiche nothinge els maie be read Here haue you M. Hardinge the plaine woordes of the Councel of Hippo abberidged out of the thirde Councel of Carthage That nothinge maie be read in the Churche but onely the Canonical Scriptures Iudge you therefore howe iuste cause ye had so vnaduisedly for I vate not to saie so vnlearnedly to charge the Apologie with Lies and Falsehedde Hereto maie wée adde the like Decrée of the Councel holden at Laodicea Sabbatjs Euangelia cum alijs Scripturis legenda esse censemus Wee agree that the Gospel with others Scriptures be read vpon the Saboth daie If these woordes séeme not sufficiente it foloweth further in the same Councel Non oportet Libros qui sunt extra Canonem legere nisi solos Canonicos Veteris Noui Testamenti We maie not reade any Bookes that be without the Canon but onely the Canonical Bookes of the Olde and Nevve Testamente To like effecte Chrysostome saith Ideò Christus meusas nummulariorum euertit Significans quòd in Templo Dei nō debent esse nummi nisi Spirituales id est qui Dei imaginem habent Therefore Christe ouerthrewe the Exchangers bakes Meaninge thereby that there maie be no Come in the Churche but onely Spiritual that is to saie that beareth the Image of God Againe he saithe Lectorum officium erat in Ecclesia Sacra Legere ex Scriptis vel Prophetarum vel Apostolorum It was the Readers office to pronounce holy thinges vnto the people out of either the Apostles or Prophetes Erasmus saithe Apparet non nisi Apostolicas Literas olim Legi solitas in Templis aut certè Vitorum Apostolicae Authoritatis It appeareth that in olde time nothinge was vsed to be read in the Churches but onely the Apostles Writinges or at leaste the Writinges of sutche others as were of Apostolical Authoritie Likewise saithe Abbas Ansigisus reportinge the Ecclesiastical Decrees of the Frenche Kinges Levves Charles In Templis tantùm Canonici Libri id est Sacrae Literae legantur Let there he read in the Churches onely the Canonical Bookes that is to saie the Holy Scriptures An other lie Ye saie is this when they saie wee reade those thinges in the Churche whiche our selues knowe to be starke lies and fonde Fables For trial hereof wee shal not néede to trauaile far Your owne Bookes and Legendes are prouse sufficiente Erasmus thereof saithe thus Hodiè quorumlibet somnia imò mulietcularum Deliramenta leguntur inter diuinas Scripturas Nowe a daies euery fooles Dreames yea very wee mennes doctinge fansies are read with the Holy Scriptures Likewise saithe Polydore Vergil Multorum Diuorum vitas recitant tametsi parùm ad Fidem Scriptas They reade many Sainctes Liues although not written accordinge to Truthe Ludouicus Viues writtinge of your Legenda Aurea whiche was the Mother of al your deuoute Ecclesiastical stories or Fables saithe thus Nescio cur Aurea dici debeat cùm scripta sit ab homine ferrei oris plumbei Cordis plenissima sit impudentissimis Mendacijs I see no cause why it shoulde be called the Goulden Legende seeinge it was written by a man of an iron face and a ledden harte and is freight ful of most shamelesse lies If ye knewe not these thinges M. Hardinge your frendes wil thinke ye knowe nothinge Sutche Truthes yée reade and publishe deuoutly and solemnely in your Churches Yet maie wée neither saie nor thinke yée mocke the people The Apologie Cap. 4. Diuision 1. But if there be any that thinke these aboue rehersed Authorities be but weake and selender bicause thei were decreed by Emperours certaine petite Bishoppes and not by so ful perfite Councelles takinge pleasure rather in the Authoritie and name of the Pope let

iubilationem Proinde Charissimi quod Consona voce cantauimus sereno etiam Corde nosse tenere debemus Wee that haue learned to singe in the Churche the Heauenly woordes of God muste also endeuoure to be that thing that is written Blessed is the people that vnderstandeth vvhat they singe Therefore dearely beloued that wee haue songe togeather with iuneable voice we ought also to knowe and see with pure harte S. Ambrose declaringe the Ecclesiastical order of his time saith thus Responsorijs Psalmorum Cantu Virorum Mulierum Virginum Paruulorum consonus vndarum fragor resultat With the answearinge of Psalmes and with the Singinge togeather of Menne Wemen Maides and litle Children the Churche soundeth as if it vvere the dasshinge of the Sea To like pourpose Leo saithe Totius Ecclesiae vna est Oratio vna Confessio The whole Churche hath one Praier and one Confession That ye allege out of Dionysius is vaine and Childishe as is the reste of your talke and quite contrarie to the Authours minde and therefore not woorthy to be answeared For Dionysius saith not as you haue imagined M. Harding that the Prieste shoulde talke alone in his Mystical vnknovven Tongue as a ianglinge Cymbal without sense but rather telleth you that by his order the Prieste and the vvhole People shoulde singe togeather These be his woordes Percipiens ipse alijs tradens Diuinam Communionem postremò desinit in Gratiarum actionem vnà cum tota Ecclesiae multitudine The Prieste bothe receiuinge him selfe the Holy Communion and also deliueringe the same vnto others laste al endeth with thankes geuinge togeather vvith al the vvhole multitude or Companie of the Churche Ye saie VVee wisshe the people woulde learne the Mystical Latine tongue and gladly doo wee teache theire Children the same Ye saie The Mystical Latine tongue O vaine man and more vaine then vanitie it selfe Why seeke you so fondely to deceiue Gods people Who euer taught you these kindes of Mysteries what Scripture what Councel what Doctoure what Father Howe knowe you that the Latine tongue that euery Childe maie so commonly and so easily vnderstande should be so Mystical It were a greate Mysterie to reache the bottome of your Mysteries S. Paule calleth you not the Hiders or Couchers but the Dispensers and Stevvardes of Goddes Mysteries Your Mystical policie is to leade Goddes people through Myste and Darkenesse Ye wisshe the people woulde learne the Latine tongue whiche you cal Mystical No doubte a woorthy and a learned wisshe Ye might as good cheape as wel haue wisshed that al the whole people of al Countrie would learne to speake Greeke Hebrevve But your meaninge is y● vntil al the Plovvmenne and Artificers and Labourers of the Worlde be hable to vnderstande and to speake your Mystical Latine tongue thei maie not in any wise he allowed to vnderstande any parcel of theire Praiers Lactantius speakinge of the suttle practises policies of the Heathens saithe thus Hinc Fida Silentia instituta sunt ab hominibus callidis vt nesciret populus quid coleret Therefore trusty silence and secresie was appointed by suttle and false faitours that the people stil beinge blinde shoulde neuer knowe what they worshipped This is not the Mysterie of the Kingedome of Heauen It is rather the Mysterie of iniquitie The same Mysterie y● S. Iohn mentioneth in his Reuelations In Fronte eius Nomē scriptum est Mysterium Babylon Magna Mater Abominationū Fornicationum Terrae A Name was writtē in her Forehead a Mysterie Greate Babylon the Mother of the Abominations and of the Fornications of the Eathe Of these Holy Mysteries your Latine tongue as ye haue vsed it maie wel and iustely be called Mystical S. Hierome saithe of your Fathers in Olde time De Domo Dei Secnam fecere Populorum Of the House of God they haue mode a stage plaie of the people And speakinge of the Valentinian Heretiques he saith Barbaro simplices quosque terrent sono vt quod non intelligunt plùs mirentur With a Barbarous vnknowen sounde of wordes the● feare the simple that what so euer thei vnderstand not thei maie the more esteme and haue in reuerence But the Latine tongue ye saie is not Barbarous and therein as your woont is ye haue noted a woonderful great Lie in our Apologie Yet vnto S. Paule that tongue séemeth Barbarous that is vnknowen vnto the hearer Thus he saithe Nisi sciero vim vocis ero illi qui loquitur Barbarus ille qui loquitur mihi Barbarus Onlesse I vnderstande the power or meaninge of the woordes I shal be Barbarous to him that speaketh and he that speaketh in what tongue so euer he speake shal be Barbarous vnto me Hereof I had occasion to saie somewhat in my Former Replie S. Augustine saithe Mallet quisque cum Cane suo versari quàm cum homine ignotae linguae Any man woulde rather dwel with his Dogge then with a man of an vnknowen tongue To conclude ye saie VVhen Englande commeth to haue a Seruice of theire owne and a Tongue of theire owne in Churches then haue they loste theire parte with the Catholique Churche Here M. Hardinge a litle more reason woulde haue geuen somme credite to your woordes For as touchinge the Publique Seruice of the Churche I beseeche you euen in your owne time of Barbarous blindnesse what Seruice had the Churche of Englande but peculiare and Special to her selfe Touchinge the varietie of Tongues S. Augustine saith Astitit Regina à dextris tuis in vestitu deaurato circundata varietate Vbi significatur Linguarum varietas in omnibus Gentibus quarum tamen vna est intùs Simplex Fides The Queene stoode at thy right hand apparesled in Cloth of Goulde adourned with varietie Here by is Signified the Diuersitie of Tongues in al Nations The Faithe whereof that lieth within is one and simple Likewise againe he saithe Vestius Reginae huius quis est Et pretiosus varius est Sacramenta Doctrinae in Linguis omnibus varijs Alia Lingua Aphricana alia Syra alia Graeca alia Hebraea alia illa illa Faciunt istae Linguae varietatem vestis Reginae huius Quomodò autem omnis varietas vestis in vnitate concordat sic omnes Linguae ad vnam Fidem In veste varietas sit scissura non sit Ecce varietatem intelleximus de Diuersitate Linguarum Vestem intelleximus propter Vnitatem What is this Queenes apparel It is pretious and ful of varietie The Mysteries of Doctrine in al sundrie Tongues There is one Tongue of Aphrica an other of Syria an other Greeke an other Hebrewe an other this an other that These Tongues make vp the varietie of the Queenes apparel But as al the varietie of colours in the apparel agreeth in Vnitie euen so al Tongues agree in one Faithe Let there be Varietie in the Apparel But rente or cutte there maie not be