not preuaile against it And vnto thee I wil geue the Keies of the kingedome of Heauen And what so euer thou bindest vpon earth shal be bounde also in Heauen and what so euer thou lowsest on earth shal be lowsed also in Heauen Beholde he receiueth the keyes of the heauenly Kingdome the power of bindinge and lowsing is geuen to him the charge of the whole Church and principalitie is coÌ„mitted to him Thus farre Gregorie But biâ—ause our aduâ—rsaries though without iust cause refuse the witnesse of the Bishoppes of Rome in this Article as vnlawful witnesses in their owne cause vvere they neuer so holy Martyrs or learned Confessâ—urs they may vnderstande vvee are hable to allege sundrie other authorities to the confirmation hereof that be aboue al exception The B. of Sarisburie If S. Gregorie were now aliue he woulde charge M. Hardinge with open iniurie not onely for alteringe his whole meaninge but also for manglinge and maiming his very woordes M. Harding to prooue that the Bishop of Rome was called the Uniuersal Bishop allegeth these woordes of S. Gregorie Ecce Petrus claues Regni Coelorum accipit Et potestas ei ligandi soluendique tribuitur Cura ei totius Ecclesiae principatus committitur Beholde Peter receiueth the keyes of the Kingedome of Heauen To him is geuen power bothe to binde and to loose The charge and chiefe rule of the Churche is committed vnto him Thus farre Gregorie saith M. Hardinge And why no farther was he staied with the Choynecough and forced to breake of his tale in the middest But marke wel gentle Reader and thou shalt see S. Gregorie set to Schoole and keapte in awe and not suffred to vtter one woorde more then M. Hardinge wil geue him leaue The next woordes that immediatly folow in the same sentence are these Tamen Petrus Vniuersalis Apostolus non vocatur Yet Peter is not called the Vniuersal Apostle M. Hardinge saith The Bishoppe of Rome was called the Vniuersal Bishop But S. Gregorie euen in the selfe same sentence that M. Hardinge hath here so hastily broaken of saithe Peter him selfe beinge the Apostle of Christe yet was not called the Vniuersal Apostle And woulde M. Hardinge haue the worlde beléeue that the Popes power is greater and more vniuersal then S. Peters These woordes M. Hardinge thought good to nippe of in the middes Suche is his dealing in the allegation of the Auncient Fathers If I liste to vse his owne termes I might wel cal this Foystinge or Cogging or I know not what Certainely the holy Fathers in the Councel of Constantinople saie thus Non conuenit orthodoxis ita circumtruncatas Sanctorum Patrum voces deflorare Haereticorum potiùs hoc proprium est It is nâ—t meete for Catholique men thus to choppe and to pare the sâ—â—einges of the holy Fâ—thers It is rather the very propertie of Heretiques M. Hardinge wil say Gregorie misâ—iked this name of Uniuersal Bishop onely in Iohn the Bishop of Constantinople that so ambitiousely so greadily sought for it and yet neuerthelesse claimed the same vnto him selfe as a title onely belonginge to the Sée of Rome and that wee therefore doo wrongefully racke S. Gregorie forcinge his woordes otherwise then he euer meante For answeare hereunto it shal behooue vs to consider bothe what S. Gregorie hath written in general of this title and also what special claime he hath layde vnto it for him selfe Thus therefore generally he writeth of it Ego fidenter dico quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit quia superbiendo se coereris praeponit I speake it boldely who so euer calleth him selfe Vniueâ—sâ—l Bishop or desireth so to be called is in his pride the Forerâ—nnâ—r of Antichriste bicause in his pride he setteth him selfe before others Hac in re à fratre Conâ—acerdoâ—e meo contra EuangelicaÌ„ sententiam c. Herein my Brother and felow Bishop dooth against the meaning of the Gospel against S. Peter the Aposâ—le against al Châ—rches and againste the ordinance of the Canons In this pride of his what other thinge is there tokened but that the time of Antichrist is euen at hande For he foloweth him that despisinge the equalitie of ioye amonge the Angels laboured to breake vp to the toppe of singularitie saieing thus I wil auance my throne aboue the starres of Heauen I wil sit in the Mounte of the Testament euen in the corners of the Northe I wil geate me vp aboue the light of the cloudes and wil be like vnto the highest Againe Rex superbiae in foribus est c. The kinge of pride is euen in the Gates and a horrible thinge to speake an armie of Priâ—stes is made ready For now they play the Souldiers and beare then heades on high that were ordeined to be Captaines of humilitie Againe I woulde haue al men to be greate and honorable so that there honour be no de derogation to the honour of God For who so wil be honoured against God shal not be honourable vnto me Againe Neither may you say that the vsinge of this Title is nothinge For if wee beare this mater quietly wee ouerthrow the Faith of the whole Church The agreeing vnto this wicked Title is the loosinge of the Faith Thus therfore S. Gregorie iudgeth generally of the name of Vniuersal Bishop whiche name not withstanding the Bishoppes of Rome haue sithence chosen and taken to them selues that is to say That it is Vaine and Hurteful the Confusion the poyson and Vtter and Vniuersal destruction of the Churche The corruption and loosinge of the Faithe against the holy Canons against S. Peter the Apostle against the very sense and meaninge of the Gospel against al the Churches of God and against God him selfe that neuer good or holy man woulde vse suche titles that who so euer vseth them in so dooinge foloweth Lucifer and is the very Forerennâ—r and Messinger of Antichriste Perhappes M. Hardinge wil say This name belonged peculiarly and onely to the Bishop of Rome and therefore Gregorie reprooued Iohn the Bishop of Constantinople for that he so presumptuousely and by way of intrusion claimed the same as a right and interest that was not his But S. Gregorie calleth the same title of Uniuersal Bishop Typhum superbiae Nomen nouum Vocabulum Temerarium Stultum Superbum Pompaticum peruersum Superstitiosum ProfanuÌ„ Scelestum Nomen erroris Nomen singularitatis Nomen vanitatis Nomen Hypocriseos Nomen Blasphemiae That is to say A puffe of Arrogancie A new name a Râ—she a Poolishe a Proude a Pompouse a Peruerse a Superstitious an Vngodly and a Wicked title A name of Erroure a name of Singularitie a name of Vanitie a name of Hyprocrisie and a name of Blasphemie And doothe M. Harding thinke or woulde he
where Ministred in the Uulgare Tongue and that the Priest and the people praied al togeather I haue prooued not onely that the Nations that vnderstoode Greeke or Latine had their Seruice in the Greeke or Latine tongue but by Theodoretus Sozomenus S. Ambrose and S. Hierome that the Syrians had their Seruice in the Syrian tongue by S. Baâ—â—le that the Egyptians had their Seruice in the Egyptian tongue The Lybians the Thâ—banes the Palestines the Arabians the Phenicians eche of them in their owne tongue by Origen that al Barbarous people had their Seruice in their seueral Barbarous tongues by Sulpitius that the people of France then called Gallia had their Seruice in the Frenche tongue S. Hierome saithe Vox quidem dissona sed vna Religio Tot penè psallentium chori quot gentium diuersitates The voice is diuers but the Religion is alone There be welneare so many companies of people singinge as there be diuersities of Nations To be shorte I haue prooued by S. Chrysostome and by Lyra and others that there can no manner profit redounde vnto the people of praiers made in a strange tongue Séeinge therefore M. Hardinges Doctrine standeth vpon so simple groundes as I haue shewed and serueth onely to mainteine ignorance and the kingedome of darkenesse it is now thy parte gentle Reader to iudge indifferently betwéene vs bothe how iustly he hath coloured the same with suche a face of antiquitie and also how truely and substantially he hath answeared my assertion FINIS THE FOVRTH ARTICLE OF THE SVPREMACIE The B. of Sarisburie Or that the Bishop of Rome was then called an vniuersal Bishop or the head of the vniuersal Churche M. Hardinge The .1 Diuision BY what name so euer the Bishop of Rome was called within sixe hundred yeres after Christes Ascension this is cleare that his Primacie that is to say Supreme power and auctoritie ouer and aboue al Bishoppes and chiefe gouernement of al Christes flocke in maters perteininge to Faithe and Christen Religion was then 93 acknowleged and confessed VVhiche thinge beinge so whether then he were called by either of those names that you denie or no it is not of greate importance And yet for the one of them somwhat and for the other an infinite number of good auctorities may be alleged But thereof hereafter The B. of Sarisburie Touchinge these glorious Names and Titles wherewith the Bishop of Rome hath longe sithence fournished and bewtified his estate M. Hardinge séemeth in parte willingly to yéelde claiminge neuerthelesse the Supreme Power and Uniuersal Authoritie vnto the Sée of Rome and that euen from the Apostles time notwithstandinge it was as easie a mater for Christe to geue Peter the power and Title bothe togeather as to geue him the power alone without the Title But to auoide errour that might grow by mistaking of woordes him wée cal the Vniuersal Bishop or the Head of the Vniuersal Churche that hath authoritie aboue al General Councels and fulnesse of power to expounde the Scriptures to whose determinations the whole Churche of God must of necessitie submittâ— it selfe without contradiction whome neither Emperour nor Kinge nor Clergie nor the whole Uniuersal people in any wise may control what so euer he doo vnto whome al Appeales ought to lie from al places of the worlde and who wheresoeuer he happen to be hath the ful Iurisdiction of a Bishop That euer any suche Superioritie or Uniuersal power was geuen by Christe to the Sée of Rome it wil be to muche for M. Hardinge wel to prooue But where as the Bishop there so ambitiousely craueth to be knowen and taken for the Uniuersal Bishop and Head of the Uniuersal Churche happy is he if he doo the dewtie of one particular Bishoppe and be founde but a member of Christes Churche S. Gregorie saith Aduersus quem portae praeualent Inferorum ille néque petra dicendus est supra quam Christus aedificat Eâ—clesiam néque Ecclesia neque pars Ecclesiae He against whom the gates of Hel doo preuaile as they haue often against the Bishop of Rome neither may be called the Rocke wherevpon Christe dooth builde his Churche nor the Churche nor any parte of the Churche Certainely touchinge these vaine Titles the same Auncient Father S. Gregorie saith Ego fidenter dico quisquis se Vniuersalem Sacerdotem vocat vel vocari deâ—iderat in elatione sua Antichristum praecurrit I speake it boldly who so euer either calleth him selfe the Vniuersal Bishop or desireth so to be called in his pride he is the â—orerenner of Antichriste M. Hardinge The .2 Diuision Now concerninge the chiefe pointe of this Article whiche is the Primacie of the Pope Peters successour First it hath beene set vp and ordeined by God so as it standeth in force Iure diuino by Goddes law and not onely by mans law the Scriptures leadinge therto Next commended to the worlde by decrees of Councels and confirmed by edictes of Christen Emperours for auoiding of Schismes Furthermore confessed and witnessed by the holy Fathers Againe founde to be necessary by reason Finally vsed and declared by the euente of thinges and practise of the Churche For proufe of al this so muche might easely be saide as shoulde serue to a whole volume The B. of Sarisburie Here M. Hardinge saith He wil Trippe Daunce lightly ouer this Article And therefore notwithstanding he woulde seeme to holde De Iure diuino that is by the Scriptures yet for haste he allegeth not any one woorde of the Scriptures as of him selfe but onely vpon the reporte and credite of others Howbeit Pope Zosimus in al that longe contention he had with the Bishoppes of Aphrica touchinge these maters neuer alleged any woorde of the Scriptures but onely the Councel of Nice whiche he him selfe had falsified And Meltiades writing hereof to the Bishoppes of Spaine séemeth to claime onely by Custome and not by any right of Goddes Woorde Neuerthelesse sithence that time they haue founde out sundrie places of the Scriptures to auouche their Title and haue forced the same to serue their purpose Christe saithe Al power is geuen to me Hereof Stephanus the Bishop of Patraca concludeth thus Ergo in Papa est omnis potestas supra omnes potestates tam Coeli quà m terrae Therefore in the Pope is al power aboue al powers as wel of Heauen as of earth Some others there be that reason thus Peter entred into the Graue before Iohn Peter drew his Net ful of Fishe vnto Peter Christe saide Confirme thy brethren Ergo The Pope is head of the Churche Bonifacius the eight saith In principio creauit Deus Coelum terram non in principijs God made Heauen and earth in the beginninge and not in the beginninges as in manie And againe Spiritualis omnia dijudicat He that is spiritual iudgeth al thinges Ergo The Bishop of Rome ought to haue an Vniuersal power ouer
yet Goddes highe goodnesse hath so ordeined as eche thing may be prouided for according to his owne condition and nature Therfore where as mankinde dependeth most of sense and receiueth al learninge and institution of sensible thinges therefore it hath neede of a man to be a gouernour and ruler whome it may perceiue by outwarde sense And euen so the Sacramentes by whiche the Grace of God is geuen vnto vs in consideration of mannes nature beinge so made of God as it is are ordeined in thinges sensible Therefore it was behooueful this gouernement of the Churche to be committed to one man whiche at the firste was Peter and afterwarde â—che successour of Peter for his time as is afore declared Neither can this one man haue this power of any consent or companie of men but it is necessarie he haue it of God .104 For to ordeine and appointe the Vicare of Christ it perteineth to none other then to Christe For where as the Churche and al that is of the Churche is Christes as wel for other causes as specially for that we are bought with a greate price euen with his Bloude as S. Paule saithe howe can it perteine to any other then to him to institute and appointe to him selfe a vicare that is one to doo his steede The B. of Sarisburie M. Hardinge standeth very longe in discoursinge this mater by natural reason â–ª And for that he knewe S. Augustine saithe Si ratio contra Diuinarum Scripturarum authoritatem redditur quamlibet acuta sit fallit verisimilitudine Nam veta esse non potest If natural reason be alleged against the authoritie of the holy Scriptures be it neuer so suttle it beguileth menne by a likenes or colour of the Trueth for true it cannot be And for that he also sawe the reasons he hath brought are very simple and carrie no weight he hath therefore thrust a great many of them in a thronge togeather bothe to fil the Hearers senses also that the one might the better aide the other For his entrie in mirthe and game he calleth vs Gospellers God open the eies of his harte that he may sée the brightnesse of Goddes Gospel and consider what it is that he hath refused Surely it is an horrible thing for a Christian man thus to make mockerie of the Gospel of Christe S. Paule saithe Si opertum est Euangelium in illis qui pereunt est opertum If the Gospel be couered it is couered from them that perishe It misliketh him that we builde the vnitie of the Churche vpon Christe onely and not also vpon the Pope and this he calleth these New Gospellers Doctrine God be thanked these Gospellers haue good warrant for their Doctrine S. Paule saithe Eum dedit Caput super omnia ipsi Ecclesiae quae est Corpus eius God hath geuen Christe to be Heade ouer al euen to the Churche whiche is his Bodie And againe Ille est Caput qui dat salutem Corpori Christe is the Heade that geueth health vnto the Bodie Christe is our peace Al we are one in Christe Iesu. Therefore S. Gregorie saithe Nos quoque à vobis non longè sumus quoniam in illo qui vbique est vnum sumus Agamus ergo â—i gratias qui solutis inimicitijs in Carne sua fecit vt in omni orbe terrarum vnus esset Grex vnum Ouile sub se Vno Pastore We are not farre away from you bicause in him that is euery where we are al one Therefore let vs geue him thankes that enemitie beinge broken in his Fleashe hath caused that in al the worlde there shoulde be one Flocke and one Folde vnder him selfe beinge the one Shepehearde These places and infinite other like are good warrantes of our Doctrine Nowe if M. Hardinge be hable by the Scriptures or Holy Doctours to say as muche for the Bishop of Rome that he is the Heade of the Churche that is to say the Heade of Christes Bodie or that the Church receiueth influence or health from him Or that he is our Peace or that we are al one in him or that al the worlde is one Flocke and one Folde and he the one Sheepehearde Or that S. Paule as he saide There is one Lorde one Faithe one Baptisme so he saide also There is one Pope then haue we some cause to thinke accordinge to M. Hardinges fantasie that the vnitie of the whole Churche is founded and builte vpon the Pope Certainely it seemeth S. Augustine woulde not geue this priuilege vnto S. Paule His woordes be plaine Nec Paulus radix eorum erat quos plantauerat sed ille potius qui ait Ego sum vitis vos estis Sarmenta Caput etiam eorum quomodo esse poterat cum dicat Nos omnes vnum esse Corpus in Christo ipsumque Christum Caput esse vniuersi Corporis Neither was Paule the roote of them whome he had planted but rather he that saith I am the vine and you are the sprigges But the Heade of them how coulde he be seeinge he him selfe saithe Al we in Christe are one Bodie and That of the whole Bodie Christe him selfe is the Heade If S. Paule as S. Augustine saithe coulde not be Heade of the Churche howe may we then thinke that the Bishop of Rome may be Heade of the Churche But mankinde saithe M. Hardinge dependeth moste of sense Therefore the whole Churche must haue one man to rule and gouerne ouer it and that man is Peters successour and Christes Vicare in Earthe I maruel that none of the Olde Fathers coulde euer vnderstande either the necessitie of this reason or this special name and title of Christes Uicare How be it one true woorde M. Harding hath vttered amongst many others that is that to apointe Christe Uicare it perteineth onely vnto Christe and to none other Of whiche grounde we may wel reason thus Christe neuer ordeined nor appointed nor once named the Bishop of Rome or his Successoure to be his Uicare that is to be an Uniuersal Bishop ouer the whole Churche therefore by M. Hardinges owne position the Bishop of Rome hath of longe time vsurped a power againste Christe without Commission and in déede is not Christes Uicare S. Hierome saithe generally of al Bishoppes Nouerint Episcopi se magis Consuetudine quà m dispositionis Dominicae Veritate Presbyteris esse maiores Lette Bishoppes vnderstande that they be greater then the priestes by order and Custome of the Churche and not by the trueth of Goddes ordinance If Christe as S. Hierome saithe appointed not one priest aboue an other howe then is it likely he appointed one Priest to be as M. Hardinge saithe Prince and ruler ouer al Priestes throughout the whole worlde As for the Uniuersal supplieinge of Christes roome Tertullian saithe The Holy Ghoste is Christes Vicare For thus he writeth Sedet ad dextram Dei Patris misit Vicariam vim
Hardinge to cal new Maisters but also of the Oldest and most Catholike Doctours of the Churche And to allege one in steede of many S. Augustine hereof writeth thus In illis Carnalibus victimis Figuratio fuit Carnis quam Christus fuerat oblaturus In isto autem Sacrificio est gratiarum actio Commemoratio Carnis quam pro nobis obâ—â—lit In those Fleashely Sacrifices of the Iewes there was a Figure of the Fleashe that Christe afterwarde woulde offer but in this Sacrifice of the Churche there is Thankes geuing and a Remembrance of that Fleashe whiche Christe hath already offered for vs. If M. Hardinge wil happily refuse S. Augustine as mistrusted for one of these new Maisters yet he may not wel refuse his owne Masse Booke There he himselfe euen at his Masse is taught to say Qui tibi offerimus hoc Sacrificium Laudis VVee that doo offer vp vnto thee this Sacrifice of Praise Wherefore onlesse M. Harding wil leaue his Masse he him selfe must néedes passe in the number of these New Maisters But to conclude who can better expounde S. Ambroses meaninge then S. Augustine that was sometime his Scholar He sheweth vs by how many waies we may haue Christe present emonge vs. His woordes be these Habes Christum in praesenti in futuro In praesenti per Fidem in praesenti per Signum in Praesenti per Baptismatis SacramentuÌ„ in praesenti per Altaris Cibum Potum Thou hast Christe bothe in the time Present and also in the time to come In the time Present thou hast Christ by Faithe in the time present by his Token in the time present by the SacrameÌ„t of Baptisme â–ª in the time present by the Meate and Drinke of the Aultar The like hereof is written also by Origen and that in like order and forme of woordes Sauinge that he addeth By the Preachinge of the Apostles and in stéede of Signum hath these woordes Per gloriosum Crucis Signaculum Uerily the same Origen saithe Si virtus Iesu vnà sit cùm eis qui congregantur in nomine eius noÌ„ peregrinatur à suis sed semper praestò est eis If the power of Iesus be togeather with them that be assembled in his Name he is not away from his owne but is stil present with them And againe he saithe Nihil est contrarium ipsum Iesum secundum quendam intellectum esse vbique secundum alium intellectum peregrâ—nari It is no inconuenience nor contrarietie that Christe in one sense be euerywhere and in an other sense be a stranger and absent from vs. Thus many waies saith S. Augustine Origen we haue Christ present emongst vs And euen thus saithe S. Ambrose Christe is offered in the Earth Whereupon we may conclude thus We haue Christe in Faithe in the Signe and in the Sacrament of Baptisme without Real or Fleashely Presence Therefore we haue him likewise without any suche Real Presence in the Sacrament of his Bodie M. Hardinge The .8 Diuision VVe finde in Chrysostome a moste manifest place for the beinge of Christes Bodie in many places at once so as though he be offered in many places yet is he but one Christe not many Christes His woordes be these Vnum est hoc Sacrificium alioquin hac ratione quoniam multis in locis offertur multi Christi sunt Nequaquam sed vnus vbique est Christus hâ—c plenus existens illic plenus Vnum Corpus Sicut enim qui vbique offertur vnum Corpus est non multa corpora ita etiam vnum Sacrificium This Sacrifice is one elles by this reason sithe it is offered in many places be there many Christes Not so but there is but one Christe euerywhere beinge bothe here fully and there fully also one Bodie For as he that is offered euerywhere is but one Bodie and not many Bodies so likewise it is but one Sacrifice By this place of Chrysostome we see what hath beene the Faithe of the Olde Fathers touchinge this Article euen the same whiche the Catholike Churche professeth at these daies that one Christe is offered in many places so as he be fully and perfitely here and fully and perfitely there And thus we perceiue what force their argumentes haue in the iudgement of the learned Fathers by whiche they take away from Christe power to make his Bodie present in many places at once S. Bernarde vttereth the Faith of the Churche in his time agreeable with this in these woordes Sed vnde hoc nobis pijssime Domine vt nos vermiculi reptantes c. From whence cometh this most louinge Lorde that we seely wormes creapinge on the face of the earthe yea we that are but duste and ashes be admitted to haue thee present in our haÌ„des and before our eies which al and whole sittest at the right hande of thy Father whiche also art present to al in one moment of time from the East to the VVeast from the Northe to the Southe one in many the same in diuerse places from whence I say commeth this Soothely not of our dutie or deserte but of thy good wil and of the good pleasure of thy Sweetnes for thou hast prepared in thy sweetenes for the poore one O God In the same Sermon exhortinge the Churche to reioyce of the presence of Christe he saithe In terra Sponsum habes in Sacramento in coelis habitura es sine velamento hîc ibi veritas sed hîc palliata ibi manifestata In the earth thou hast thy spouse in the Sacrament in Heauen thou shalt haue him without vaile or coueringe bothe here and there is the Trueth of his Presence but here couered there opened The B. of Sarisburie This place is vttered by S. Ambrose Primasius Remigius Haimo Sedulius in like manner and forme of woordes hath béene often alleged often answeared If it had pleased M. Harding to suffer S. Chrysostome to tel out his owne tale the place had béene plaine of it selfe For thus he saithe Offerimus quidem sed Recordationem facientes Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem fit eius quod factum est Christus enim ait Hoc facite in meam commemorationem Id ipsum semper offerimus magis autem Sacrificij recordationem operamur We offer in deede but we doo it in Remembrance of his Death This sacrifice is an Examplar or Figure of that Sacrifice The thinge that we doo is donne in Remembrance of that thinge that was donne before For Christe saieth Doo this in my Remembrance We offer vp the same thinge Naye rather we woorke the Remembrance of a Sacrifice By thus many sundrie waies Chrysostome opened his owne meaninge Yet al this M. Hardinge thought best to dissemble closely and to passe it in silence Certainely the Commemoration or Figure or Remembrance of Christes Death maketh smal
may be in this Breakinge of outwarde Formes and Accidentes that M. Hardinge imagineth I leaue vnto him self to consider The Fable of Amphilochius hath benne sixe times alleged by M. Hardinge in this one booke to sundrie purposes and yet he him self knoweth it is but a very peeuishe Fable Who so listeth to knowe it further maie finde it answeared in the first Article and in the .33 Diuision But where as this Sergius saith Triforme est Corpus Domini The Bodie of our Lorde is of three Formes What so euer his meaninge therein were his speache is very strange or rather monstrouse For the Bodie of Christe is not of so many Formes but onely One and Uniforme One of these portions saith Sergius signifieth Christe after his Resurrection The Seconde Christe walkinge in the Earth The Thirde Christe lieinge in his Graue Al this saith M. Hardinge is holy and Mystical Howe be it some there were that liked not so greately these imaginations and therefore of them selues diuised others Some saide The first parte signifieth the Sainctes in Heauen The Seconde the Faithful that be aliue The Thirde the Soules in Purgatorie Some saie These thrée partes signifie the thrée states of Christe Mortal Deade and Immortal Some That they signifie the thrée Substantial partes of Christe his Godheade his Soule and his Bodie Some others that they signifie the thrée Persones in the Trinitie the Father the Sonne and the Holy Ghost And I maruel there was none that coulde saie they signifie the thrée Patriarkes Abraham Isaac and Iacob Thus hauing vtterly lost the very vse of the Breakinge of the Mysteries they reteine a bare Ceremonie thereof and yet are so farre out of knowledge of the same that they cannot agrée emonge them selues what to make of it I meane neither what they Breake nor wherefore they Breake it This Sergius disagréeth from Bonauentura from Durandus and al others yet he liketh M. Hardinge best of al. And what hurte saithe he is there herein Or wherefore shoulde any man herewith be offended Uerily in the House of God that thinge is hurteful that doeth no good Al the Ceremonies of the Churche ought to be cleare and liuely and hable to edifie And if this Mystical Ceremonie be not hurteful why then doeth M. Hardinge him self breake it and that not of ignorance or obliuion but witingly and willingly and as often as he saith his Masse For Sergius saith One of the thrée Portions ought to be reserued vpon the Aultar vntil the Masse be donne But M. Hardinge contrary bothe to Sergius and also to his Mystical Significations receiueth al the partes togeather and reserueth none and that by the Warrant of the Glose in that place whiche is quite contrary to the Texte Why doeth he thus dissemble and so openly mocke the worlde If this Ceremonie be good why doeth he breake it If it be yl why woulde he haue vs to keepe it The gheasse that M. Hardinge vseth herein seemeth very simple Pope Sergius diuised these Mystical meaninges seuen hundred yeeres after the Apostles time Ergo this order of Breakinge came from the Apostles M. Hardinge The .3 Diuision Nowe that this custome or Mystical Ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touchinge the Mysterie of it as vsed before his time from the beginninge of the Churche no one Auncient Councel or Authour founde vpon whom it may be Fathered of good reason sithe it hath 184 generally beene obserued we may referre the Institution of it to the Apostles and that accordinge to the minde of S. Augustine whose notable saiynge for that behalfe is this Quod Vniuersa tenet Ecclesia nec in Concilijs constitutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur VVhat saithe he the Vniuersal Churche keepeth neither hath beene ordeined in Councelles but hath alwaies beene obserued of good right we beleeue it hath beene deliuered to the Churche as a Tradition by the auctoritie of the Apostles To conclude if any sparke of Godlinesse remaine in our deceiued Countriemen and brethern they will not scorne and dispise this Auncient Ceremonie of Diuidinge the Sacrament in three partes at the Blessed Sacrifice of the Masse whereof any occasion of euil is not onely no ministred but rather contrarywise whereby we are admonished and stirred to tender our owne Soule healthe and to render thankes to God for the greate benefite of our Redemption The B. of Sarisburie There is no mention made neither in Olde Father nor in Ancient Councel of this manner of Breakinge of the Sacrament Ergo saith M. Hardinge It came first vndoubtedly from the Apostles The contrary hereof were muche more likely For he might rather haue saide thus There is no mention made of it in any Olde Father or Councel Thereforâ— it came not from the Apostles And where as he saith It hath beene euerywhere Vniuersally obserued It is a greate vntrueth as God willinge it shal appeare And therefore S. Augustines 〈◊〉 serueth nothinge to this purpose For first as M. Hardinge is deceiued in the manner of Breaking so is he also deceiued in the quantitie of the Breade imagininge it was a litle thinne rounde Cake suche as of late hath beene vsed in the Churche of Rome VVhiche Durandus saith must be rounde like a Pennie either bicause Iudas betraied Christe for some like kinde of Coyne or bicause it is written Domini est Terra plenitudo eius The Earthe is the Lordes and the fulnesse thereof But in déede it was a greate Cake so large and so thicke that al the Congregation might receiue of it Durandus him selfe saith In Primitiua Ecclesia offerebant Vnum Magnum Panem omnibus sufficientem quod adhuc Graeci seruare dicuntur In the Primitiue Churche they offered One Greate Cake that was sufficient for al the people whiche thinge they say The Greekes do continew stil. In Chrysostomes Liturgie or Communion wée see bothe the Forme of the Breade and also the order of Cutting or Diuiding it with a knife Gentianus Heruetus in the Description thereof saith Est Panis Craâ—sus Fermentatus Figura propemodum Sphaerica It is a Thicke Cake and Leauened and of Forme in manner rounde It appeareth by S. Gregorie that it was a Greate Cake suche as men vsed commonly at their Tables whiche thinge appeareth also by that the Heretiques called Artotyritae added Cheese vnto it and so Ministred the Communion in Breade and Cheese And Paulinus sendinge suche a Cake vnto S. Augustine sent also this gréetinge withal Panem vnum quem vnanimitatis indicio misimus Charitati tuae rogamus vt accipiendo benedicas This one loafe or Cake whiche I haue sent vnto you in token of vnitie I beseeche you receiuing the same to blisse it And perhaps Ignatius in respecte hereof saide Vnus est Panis pro omnibus Fractus
Sacrifice of the Sonne of God onely by the vnwoorthinesse of the Priest This is the Iust Iudgement of God that who so endeuoureth him selfe to deceiue and blinde others shal be deceiued blinded him selfe For Dionysius vseth the very like woordes speakinge of the Sacramente of Baptisme Sacerdos cogitans negotij magnitudinem horret atque haesitat The Prieste consideringe the weight of the mater is in an horrour and in an agonie Likewise S. Basile excuseth his owne vnwoorthinesse of hearinge the Woorde of God Quae autis digna est magnitudine earuÌ„ rerum quae dicuntur Cogitemus quisnam ille sit qui nos affatur What eare is woorthy to heare the Maiestie of these thinges Let vs consider who it is that speaketh to vs. S. Paule speakinge of the Glorie and Puisance of the Gospel in the ende in respecte of his owne vnwoorthinesse vseth this Exclamation Et ad haec quis idoneus And who is meete to publishe and to speake these thinges S. Cyprian saithe Wee are not woorthy to looke vp into Heauen and to speake vnto God O saithe he what merciful fauoure of our Lorde is this that wee maie calle God our Father and euen as Christe is Goddes Sonne so maie wee be called the Children of God Quod nomen nemo nostrum in Oratione auderet attingere nisi ipse nobis sic permisisset orare Whiche Name of Father none of vs in our Praiers woulde dare to vtter sauinge that he hath geuen vs leaue so to praie By these the sclendernes of M. Hardinges reason maie soone appeare The Prieste excuseth his owne vnwoorthines Ergo He offereth vp the Sonne of God It is a Fallax Ex meris Particularibus or A non distributo ad distributum and concludeth in Secunda Figura Affirmatiuè An erroure knowen vnto Children M. Hardinge The .9 Diuision Irenaeus receiued the same from S. Iohn the Euangelist by Polycarpus S. Iohns scholar He declareth it with these woordes Eum qui ex creatura Panis est accepit gratias egit dicens Hoc est Corpus meum Ft Calicem similiter qui est ex creatura quae est secundum nos suum Sanguinem confessus est Nouâ— Testamenti nouam docuit Oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offerâ— Deo De quo in duodecim Prophetis Malachias sic praesignificauit Non est mihi voluntas in vobis dicit Dominus exercituuÌ„ munus non suscipiam de manu vestra He tooke that whiche by creation is breade and gaue thankes saiynge This is my Bodie And likewise the Cuppe ful of that Creature whiche is here with vs and confessed it to be his Bloude and thus taught the newe Oblation of the Newe Testament which the Churche receiuing of the Apostles dooth offer to God through the whole worlde whereof Malachie one of the twelue Prophetes did prophecie thus I haue no liâ—inge in you saithe our Lorde almightie neither wil I take Sacrifice of your handes bicause from the risinge of the sonne to the goinge downe of the same my name is glorified amonge the Nations and Incense is offered to my name in euery place and pure Sacrifice for that my name is greate amonge the Nations VVhat can be vnderstanded by this newe Oblation of the Newe Testamente other then the Oblation of that whiche he saide to be his Bodie and confessed to be his Bloude And if he had offered Bread and VVine onely or the Figure of his Bodie and Bloude in Bread and VVine it had beene no Newe Oblation for suche had beene made by Melchisedech longe before Neither can the Prophecie of Malachie be vnderstanded of the Oblation of Christe vpon the Crosse for as muche as that was doone but at one time onely and in one certaine place of the worlde in Golgotha a place without the gates of Hierusalem neare to the walles of that Citie Concerninge the Sacrifice of a contrite and an humbled harte and al other Sacrifices of our deuotion that be mere Spiritual they can not be called the Newe Oblation of the Newe Testament for as muche as they were doone as wel in the Olde Testamente as in the Newe neither be they altogeather pure VVherefore this place of Irenaeus and also the Prophecie of Malachie wherwith it is confirmed must needes be referred to the Sacrifice and Oblation of the Bodie and Bloude of Christe daiely throughout the whole worlde offered to God 226 in the Masse whiche is the external Sacrifice of the Churche and proper to the Newe Testament whiche as Irenaeus saithe the Churche receiued of the Apostles and the Apostles of Christe The B. of Sarisburie Here at laste M. Hardinge hath founde out the name of a Sacrifice that was not denied him But the Sacrifice that he hath so longe sought for and hath so assuredly promised to finde hitherto he hath not founde For Irenaeus not once nameth neither the Masse nor this Real Oblation of the Sonne of God vnto his Father Thus onely he saith God hath vtterly misliked and refused the olde Carnal Sacrifices of the Iewes and hath taught vs to offer vp the Newe Sacrifice of the Newe Testamente accordinge to the Prophecie of Malachie This Sacrifice M. Hardinge imâ—gineth can be none other but the offeringe vp of Christ in the Masse These Conclusions be very suddaine The Olde learned Fathers coulde neuer vnderstande so muche One of M. Hardinges owne Newefounde Doctours Martialis saith thus Oblatio munda non tantùm in Ara Sanctificaâ—a offertur sed etiam vbique The pure Sacrifice whiche Malachie meaneth is offered not onely vpon the Holy Aultare or Communion Table but also euerywhere M. Hardinge saithe It is offered onely vpon the Aultare Martialis saithe It is offered euerywhere and not onely vpon the Aultare Certainely if Malachie meante the Sacrifice that may be offered in al places and without an Aultare as Martialis saithe then he meante not the Sacrifice of the Masse Tertullian saithe That the Prophete Malachie by that Pure Sacrifice meante the Preachinge of the Gospel the offeringe vp of a Contrite Harte and praier proceedinge from a pure Conscience S. Hierome likewise expoundeth the same of the Sacrifice of Praier and openeth it by these Woordes of the Prophete Dauid Let my Praier be directed as incense before thy sighte S. Augustine calleth the same Sacrificium Laudis Gratiarum actionis The Sacrifice of Praise and of Thankesgeuinge In like sorte Irenaeus also expoundeth his owne meaninge Ecclesia offert Deo cum Gratiarum actione ex Creatura eius Est ergo Altare in Coelo Illuc Preces Oblationes nostrae diriguntur The Churche offereth vpto God not his owne and onely Sonne but â— Natural thinge of Goddes Creation Neither is our Aultare here in Earthe but in Heauen Thither our Praiers and Sacrifices be directed So likewise Eusebius saith Sacrificamus incendimus Memoriam Magni illius Sacrificij
in Remembrance and in Grace Germanus hereof writeth thus Non amplius super terram sumus Sed in Throno Dei Regi assistimus in Coelis vbi Christus est Wee are no lenger vpon the Earthe but wee are assistante vnto the Kinge in the Throne of God in Heauen where Christe is For that Lambes sake whom wee thus sée and thus haue Presente what so euer wée praie our teares begge not in vaine For he is our Aduocate and Mediatour and euermore maketh intercession for vs. What so euer wée desire the Father in his name shal be donne vnto vs. Thus the Angels and Archangels as Chrysostome by waie of amplification saithe liftinge vp and shewinge foorth and presentinge vnto God in Heauen that Bodie of Christe make their Praiers for Mankinde and thus they saie For them wee Praie o Lorde whom thou louedste so tenderly that for their Saluation it pleased thee to suffer Death and to yelde thy Soule vpon the Crosse For them wee praie for whom thou hast geuen thy Bloude and offered vp this Bodie This certainely is the meaninge of Chrysostomes woordes And therefore he saithe againe Whether wee Praie for the Churche or for the Ministers or for the increase of the Earthe our Praiers are acceptable vnto God onely in Christe and for his sake Touchinge that he writeth further of the Presence and Assistance of Angels and Heauenly Powers it is the ordinarie manner and course of Chrysostomes eloquence and serueth him bothe to bewtifie the mater and also to sturre vp and inflame the hearers mindes and that not onely in the time of the holy Mysteries but also at al other holy assemblies and Publique praiers For thus he saith vnto the people Angeli sunt vbique maximè in domo Dei Adsunt Regi omnia plena sunt Incorporeis illis Virtutibus The Angels of God are euerywhere but Specially in the House of God They are assistanâ—e vnto the Kinge and al places are ful of Spiritual Powers In like manner of amplification he saithe The Martyrs are here Presente in the Churche Yf thou wilt see them open the eies of thy Faithe and thou shalt see a greate companie So saith S. Basile The Angels of God are presente emongst vs and marke and register them that keepe their fast So saithe Tertullian Let noman be harde to beleeue that the holy Angel of God is Presente and tempereth the Water to the Saluation of man This is it that Chrysostome meaneth by his vehemente Exornation of the Presence of Angels And where as M. Hardinge saithe he hath passed ouer a Hundred Authorities and moe that might be alleged to like purpose this is one of his accustomed colours and an artificial shifte of his Rhetorique Uerily hitherto he hath not founde one Authoritie to prooue that thinge that is in question M. Hardinge The .2 Diuision S. Ambrose in his funeral Oration of the Death of Valentinian the Emperour calling the Sacrament of the Aultar the holy and heauenly Mysteries and the Oblation of our Mother by whiche terme he vnderstandeth the Churche saithe that he wil prosecute the holy Soule of that Emperour with the same This Father writinge vpon the .38 Psalme exhorteth priestes to folowe Christe that as he offered for vs his Bloude so Priestes offer Sacrifice for the People His woordes be these Vidimus Principem Sacerdotum c. VVe haue seene the Prince of priestes comminge vnto vs wee haue seene and heard him offeringe for vs his Bloude Let vs that be priestes folowe as we can so as wee offer Sacrifice for the People though weake in merite yet honorable for the Sacrifice c. The B. of Sarisburie This obiection is easily answeared S. Ambrose saithe that in the Congregation and in the time of the holy Mysteries he woulde offer vp vnto God praises and Thankesgeuinge for that Godly Emperour Ualentinian But he saithe not That he woulde offer Christe the Sonne of God vnto God his Father or receiue the Sacramente for the Emperour Therefore M. Hardinge might wel haue past this Authoritie ouer emonge the reste Neither did S. Ambrose thinke that the Emperour Ualentinian was in Purgatorie whereas M. Hardinge imagineth he might be relieued but contrarywise he presumeth him vndoubtedly to be in Heauen For thus he writeth of him Quae nam est haec anima c. What is this Soule that looketh foorth as the Daie Starre bewtiful as the Moone Chosen as the Sunne O blissed Soule thou lookest downe from abooue vpon vs being here beneath Thou hast escaped the darknes of this World Thou art bright as the Moone Thou shineste as the Sunne Further he saithe CuÌ„ fratre Coniunctus Aeternae Vitae fruitur Voluptate Beati ambo Beinge now with his Brother he enioieth the pleasure of euerlastinge life Blissed are they bothe Therefore the Sacrifice that S. Ambrose made was not a Propitiatorie or Satisfactorie or other like Masse whereby M. Hardinge thinketh him selfe hable to baile soules out of Purgatorie but onely a Sacrifice of Thankesgeuinge for that Godly Emperoure beinge nowe in Heauen The other place of S. Ambrose as it nothinge toucheth this question so it is already answeared fully and at large Artic. 6. Diui. 7. And Artic. 17. Diui 12. M. Hardinge The .3 Diuision That the oblation of the Masse is profitably made for others S. Gregorie witnesseth very plainely Homilia 37. expounding the place of S. Luke cap. 14. Alioqui legationem mittens ea quae pacis sunt postulat Elles he sendeth foorth an Ambassade and sueth for peace Hereupon he saithe thus Mittamus ad Dominum legationem nostram flendo Sacras Hostias offerendo Singulariter namque ad absolutionem nostram oblaâ—a cum lachrimis benignitate mentis Sacri Altaris Hostia suffragatur Let vs sende to our Lorde our Ambassade with weeping geuing Almose and offering of holy Hostes. For the Hoste of the holy Aultar that is the Blessed Sacrament offered with teares and with the merciful bountie of our minde helpeth vs singularely to be assoiled In that homilie he sheweth that the oblation of Christes Bodie in this Sacrament Present whiche is done in the Masse is helpe and comfort not onely to them that be Present but also to them that be Absent bothe quicke and deade whiche he proueth by examples of his owne knowledge VVho so listeth to see antiquitie for proufe hereof and that in the Apostles time Bishops and Priestes in the dreadful Sacrifice offered and praied for others as for euerystate and order of men and also for holesomenesse of the ayer and for fertilitie of the fruites of the Earth c. let him reade the eighth booke of the Constitutions of the Apostles set foorth by Clement The B. of Sarisburie Praier for the Deade is none of those Articles that M. Hardinge hath taken in hande to prooue And therefore as his manner is he sheweth vs one thinge for an other This kinde
the same by these woordes Exemplarium intolerabilis nimiaque differentia deprauatio Againe Gratian him selfe vpon good aduise is driuen to say that al suche Episâ—les ought to haue place rather in debatinge of mater of Iustice in the Consistorie then in determininge and weighing the truthe of the Scriptures Bisides this neither S. Hierome nor Gennadius nor Damasus nor any other olde Father euer alleged these Epistles or made any accompte of them nor the Bishops of Rome them selues no not when suche euidence might haue stande them in best steede namely in their ambitious contention for the Superioritie ouer the Bishops of Aphrica The contentes of them are such as a very childe of any iudgement may soone be hable to discrie them Clemens informeth S. Iames of the order and manner of S. Peters death yet it is certaine and Clement vndoubtedly knew it that Iames was putte to death seuen yeeres bâ—â—ore S. Peter Antherus maketh mention of Eusebius Bishop of Alexandria and of Felix Bishop of Ephesus yet was neither Eusebius nor Felix neither Bishoppe nor borne al the time that Antherus liued Marcellinus saith The Emperour might not attempte to presume any thinge against the Gospel Yet was there then no Emperour aliue that vnderstoode Christe or knew the Gospel Marcellus writeth to the Emperour Maxentius and chargeth him straitely with the authoritie of Clement yet was Maxentius an Infidel a cruel Tyran and a persequutor of the Churche and neither knew nor cared for the name of Clement Zephyrinus saithe Christe commaunded his Apostles to appointe the threescore and twelue Disciples Yet S. Luke saith Christe him selfe appointed them S. Luke saithe Iohn the Baptist gaue this counsel to the Souldiers Be ye contented with your wages c. Yet Meltiades quite altereth the whole storie and nameth Christe in steede of Iohn It woulde be tedious and needlesse to open al these few notes may suffice for a taste Now touchinge this Anacletus whom M. Harding hath fournished with his titles as though it were the very true Anacletus in déede First he saith Clemens was his predecessour Contrary wise Irenaeus that liued immediatly afterwarde and Eusebius saie Anacletus was predecessour vnto Clement Whereby it may appeare that Anacletus wrote this Epistle after that he him selfe was deade He maketh mention of S. Peters Churche yet was there no churche built in the name of Peter within thrée hundred yeeres after Anacletus Againe he allegeth the Decrées and Canons of the olde Fathers His woordes be these Haec ab antiquis Apostolis patribus accepimus These thinges haue we receâ—ued of the Olde Apostles and auncient Fathers as if the Apostles had béene longe before him notwithstanding S. Iohn the Apostle was yet aliue and Anacletus him selfe was one of the oldest Fathers Although by that I haue thus shortly touched the likelyhoode hereof may soone appeare yet I beseeche thee good Christian Reader consider also these and other like phrases and manners of speache whiche in these Epistles are very familiar and may easily be founde Persequutiones patieÌ„ter portare peâ—o vt pro me orare debeas Episcopi obediendi sunt non insidiandi Ab illis omnes Christiani se cauere debent Here is not so muche as the very congruitie and natural sounde of the Latine Tongue And shal wee thinke that for the space of three hundred yeeres and more there was not one â–ª Bishop in Rome that coulde speake true Latine And specially then when al the whole people there bothe wemen and children were hable to speake it naturally without a teacher Uerily the Pope him selfe saith Falsa Latinitas vitiat rescriptum Papae False Latine putteth the Popes owne write out of credite As for the substance and contentes of these Epistles they touche nothing neither of the state of the Churche in that time nor of Doctrine nor of Persequution nor of Heresie nor of the office of the Ministers nor of any other thinge either agreable vnto that age or in any wise greatly worthy to be considered Al their drifte is by salsiâ—ieinge of the Scriptures by al other meanes onely to stablishe the state and Kingdome of the See of Rome Anacletus thus interâ—aceth the woordes of Christe Super hanc Petram id est super Ecclesiam Romanam aedifieabo Ecclesiam meam Vpon this Rocke that is to say vpon the Churche of Rome I wil builde my Churche And againe Romana Ecclesia Cardo Caput est omnium Ecclesiarum Vt enim Cardine ostium regitur ita huius sanctae Sedis authoritate omnes Ecclesiae reguntur The Churche of Rome is the Hooke and the Head of al Churches For as the doore is ruled by the Hooke so al Churches are ruled by th â–ª authoritie of this holy See of Rome Pope Stephanus saith Haeâ— Sacrosancta Domina nostra Romana Ecclesia This holy our Lady the Churche of Rome And what néeded M. Hardinge to allege onely Anacletus beinge so wel stoared of sundrie others For Pope Euaristus Alexander Sixtus Telesâ—horus Higinus Pius Anicetus Soter Eleutherius Uictor and al the reast of the ancient Bishops of Rome whose names haue beene abused to this purpose agrée in one Al they are made to say Wee are the Vniuersal Bishops wee are the headdes of the Vniuersal Churche Al appeales ought of right to lie to vs wee cannot erre wee may not be controlled For it is written The Scholer is not aboue his Maister If these authorities were sufficient then were the case cleare of M. Hardinges side But he saw they were forged ful of vntrueth and therefore he thought it best to trippe so lightly ouer them As for Anacletus him selfe that was Peters Scholar and the reast of the ancient Bishoppes of Rome they were holy men and godly Fathers and liued in continual persecution and were daily taken and put to death and had no leisure to thinke vpon these ambitious and vaine titles M. Hardinge The .4 Diuision S. Gregorie writinge to Mauritius the Emperour against Iohn the Bishop of Constantinople ambitiousely claiminge and vsurpinge the name of an vniuersal Bishop prooueth the Bishop of Rome succeedinge in Peters Chaier to be Primate and to haue charge ouer al the Churche of Christe by Scriptures thus Cunctis Euangelium scientibus liquer c. It is euident to al that know the Gospel that the Cure and charge of the whole Churche hath beene committed by the woorde of our Lorde to the Holy Apostle Peter prince of al the Apostles For to him it is saide Peter louest thou mee Feede my sheepe To him it is saide Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not And thou beinge once conuerted strengthen thy brethren To him it is saide Thou arte Peter and vpon this Rocke wil I builde my Churche and the Gates of Hel shal