at Rome 51. 53. The Communion is better then the Masse by M. Hardinges ovvne confession 60. No Priuate Masse in good tovvnes and Citties 71. Priuate Masse is an Abomination and not an Oblation Lorichius 378. No Priuate Masse in the Primitiue Churche 14. Priuate Masse neuer ordeined in any Councel 22. Priuate Masse grâ—vve of lacke of deuotion 14. Masse abused to vvitchecrafte and poisoninges 2. To heare Masse to see Masse 70. One man may say three Masses in one daie 479. The sale of Masses 481. Errours in the Masse 3. 532. The Prieste receiueth the Sacramente for others as the mouthe of the people 588. The Prieste presumeth to applie the merites of Christe by his Masse 591. M. Hardinges proufes for Priuate Masse 93. Matrimonie honourable 52. Matrimonie misliked of certaine learned Fathers 52. Miracle in Baptisme 355. Fained miracles 515. The first Fathers of idle Monkes 85. Monasteries dennes of Theeues 85. N. In the name of Christe onely 115. Nature is that God vvil 367. Nestorius â—â—â—â— Nobody taken for a â—evve 88. O. Opus Operatum 594. Against Opus Operatum 600. Othe 119. P. Paulinus historicus 133. The people not so il as the Prieste 16. The people compared to svvine and dogges 518. M. Hardinges Iudgemente of the people 527. 534. 550. M. Harding calleth the people Curious buâ—ie bodies of the Vulgare sorte 531. The people better instructed in Religion then the Priestes 619. Poison ministred in the Sacramente 2. Praiers Common and Priuate 215. CommoÌ„ Praiers more effectual then Priuate 215. M. Harding liketh vvel the Praiers in the knovveÌ„ Vulgare tongue 152. 206. Examples of praiers in the Common tongue 156. 158. 168. 169. 175. 176. 196. 219. The people singinge Psalmes togeather 153. 168. Byrdes speake they knovve not vvhat 170. A Popiniaie taught to saie the Creede 170. The Emperour Iustinians Constitution for the CoÌ„mon Praiers to be pronounced alovvde 171. Praiers conceiued vvith the minde 171. Praiers vttered vvith the voice 171. Praiers in an vnknovven tongue vtterly vnprofitable 212. 215. The Prieste and the people in the Common Praiers speake togeather 178. The people ought to ansvveare Amen 172. The Common Praiers in Englande in the English tongue 188. 190. 191. The Common Praiers in Fraunce in the Frenche tongue 184. The VVoordes of S. Paule 1. Corin. 14. make for Praiers in the Common tongue 198. 199. M. Hardinge saithe that vnderstandinge of the vvoordes vvithdravveth the minde 214. Preparation to the Communion 15. Priestes vvicked treen vvoorse then the people VVoulues Diuels 16. Number of Priestes 17. 89. Priestes and Ecclesiastical Iudges often deceiued 118. Real Presence 316. Christes Body not Corporally presente 406. Spiritual presence 357. 358. 404. 430. 449. 471. 585. 607. Christe presente in Baptisme 352. 353. Christe presente by Grace 347. Spiritual Eatinge 320. 322. 324. 335. 389. 391. 392. 401. 430. 601. 627. Carnal vnderstandinge 322. The Fathers of the olde Testamente receiued the Body of Christe 321. The cause of the Capernaites offense 323. 324. The Omnipotente povver of God 324. 35â— Berengarius Recantation 327. 328. Christes Body Deified 331. Christes Fleas he tvvo vvaies taken 330. Iouisible and Inuifibly 335. Christe our Spiritual Breade 389. Very and verily 337. Christe laide on the table In vvhat sense 336. VVee are made one vvith Christe 339. Christe is iâ— vs Corporally Carnally Naturally 339. Christe mingled vvith vs. 340. Christe Corporally in vs by Faithe 344. VVee are Naturally in Christe 344. Christe Corporally and Naturally in vs by Faithe by Raptisme c. 345. 346. VVee are incorporate into Christe 345. Pope The Pope holdeth his authoritie not by the Scriptures but by custome 221. 235. Childis he AllegatioÌ„s of the Scriptures to prooue the Popes Supremacie 221. Vpon this Rocke I vvil builde my Church 221. 233. The Churche builte equally vpon al the Apostles 309. The keies geuen to the reste as vnto Peter 229. Christe Heade of the Churche 256. Christes Vicare 256. 257. Peter vvas not Vniuersal Bishop 227. Peter vvas not Heade of the Churche 261. 262. 311. The places of S. Cyprian fully ansvveared Vnus Episcopus Vniuersa â—raternitas Hinc Schismata oriuntur 228. 229. 230. 231. Anacletus countrâ—â—â—â—ited 223. Anacletus corrupteth the Scriptures 224. The B. of Rome firste of Bishoppes expounded 241. The principalitie of the Citie of Rome The principal Churche 243. 244. 247. The Noblenesse of the Citie of Rome 304. The Chieferie the Heade 249. 306. 307. 309. 310. The Highest Prieste 251. Paule vvente vp to Hierusalem to visite Peter 253. The Supremacie prooued by Aristotle and Homere and by drifte of reason 254. To seeke to Rome for Counsel 259. 294. To take vp and compounde maters 259. Appeales to Rome condemned 265. 266. Appeales from equal to equal 272. Appeales in Ecclesiastical causes to the Prince 272. The Prince calleth Bishops in Ecclesiastical causes before him selfe 268. The Pope had no Iurisdiction ouer the Easte 278. 279. The Pope excommunicated others and vvas excommunicate by others 280. The Pope dâ—posed by the Bishoppes of the Easte 281. The Pope CoÌ„firmeth Bishoppes vvithin his ovvne Prouince 282. The Pope had neither povver nor authoritie to calle Councelles 284. 285. 259. The Pope confirmeth Councelles as also doo others 286. Councelles allovved against the Pope 287. The Emperours confirmed Councelles 286. The Pope coulde not restoare Bishoppes 289. Reconciliation to the Churche of Rome 290. 291. Damasus ruler of the house of God 305. The Pope saluted by the name of Brother 228. 263. No Bishop but Ambrose 241. The Primacie Common to many Bishoppes 245. Paule equal vnto Peter 252. 253. 303. Al Bishoppes rule the Churche togeather 260. Paule Heade of al nations 303. Iohn greatter then Peter 309. The meaning of this name Vniuersal Bishop 220. The Bishoppe of Rome is not the Vniuersal Bishop 298. The Bishop of the Vniuersal Churche 299. The Bishop of Constantinople the Vniuersal Bishop 242. 300. The Pride of the see of Rome 224. 234. 235. 247. 251. 252. The Authoritie of the Pope more then the Authoritie of the Scriptures 107. The visitinge of the Pope 254. The Pope equal vvith Christe 258. Flateringe of the Pope 262. Seruus seruorum Dei 297. The intolerable tyrannie and pride of the See of Rome 314. The Pope cannot erre 274. Many Popes haue erred 275. The Pope Doctour of bothe Lavves by Authoritie not by knovvledge 259. M. Hardinge compareth the Pope vvith Balaam and Caiphas 274. The Pope sometimes no member of the Church 220. The Pope hath his holinesse of his Chaire 276. The Pope a forger 221. The Pope a Cogger a Foister taken in manifeste forgerie 236. The Supremacie of Rome condemned by Councelles 235. 238. 240. 263. The vniuersal Bishoppe is the forerâ—nner of Antichriste 2â—0 S. Gregories ful iudgemente of the name of Vniuersal Bishop 225. S. Gregorie refused to be called Vniuersal 227. The Supremacie of Rome the destruction of the Churche 255. The Bishop of Constantinople enioiâ—th the Pâ—erogatiue of olde Rome 241. Phocas a Traitour
quod impetrauit The Lawe is this that who so hath made a false suggestion shal lose what so euer he haue gotten by the same O M. Hardinge Credite without trueth is no credite Your woorke is ouer weake It hath no fundation It cannot stande Chrysostome telleth you Sutche is the Nature of Errour It vadeth of it selfe and wil comme to grounde without resistance Remember the place ye sometime stoode in Remember from whence ye are fallen Remember the causes of your fal It is no shame to rise againe God is able to restoare yow The wise man saith There is confusion that bringeth grace and glorie God hath endewed yow largely with greate giftes Turne the same to the obedience of the Faith of Christe As there is wisedome in séekinge the Victorie so there is wisedome in geuinge place Folowe the same Counsel ye geue others Denie your owne learninge denie your owne estimation denie your selfe Geue the glorie vnto God FINIS THE TABLE A. ABdias pagina 8. Accidentes are broken and geue a cracke 454. Accidentes corrupted 621. Accidentes are Christes Body it selfe 459. Accidentes by M. Hardinges doctrine are the Sacramente 634. 637. Accidentes perfourme the Sacramente 427. Holy outwarde Accidentes 455. 464. Adoration 379. Christe very God 379. VVee Adore Baptisme the woorde of God c. 379. 408. 409. Adoration of Oile Crosse Gibbeâ— VVater our Ladies Girdle 398. Adoration of the Sacramente lately inuented 381. 410. Origens woordes O Lorde I am not woorthy expounded 399. Adoration implieth no Real presence 402. 404. VVee Adoure Christe sittinge in Heauen 403. VVho so eateth Christes Fleashe adoureth the same 404. Dangers in Adoration 410. 411. Noman ought precisely to adoure the SacrameÌ„t but vvith a condition 41â— VVee ought to honour Christe as he woulde be honoured 417. 418. Amphilochius A vaine Fable 82. The true Amphilochius 85. Angelleâ— presente at the mysteries and at our Praiers 586. Aphricae spake Latine 181. 182. 183. The Apostles and other holy Bys hoppes and Fathers vvere maried 573. Asia the lesse 160. 161. Athanas. countrefeite 233. 502. Augustine of Englande 185. Aultars in the middest of the people 195. Aultares of timber 195. One onely Aultar in the Churche 196. 488. B. Bacchus and Ceres vvere thoughte to be honoured of the Christians 406. Barbarous tongue 155. Latine tongue Barbarous 155. VVe be Incorporate into Christe in Baptisme 392. Christes Bodie is a Creature 350. Christes Bodie equal in nature with our Bodies 350. Christes Bodie a meane bitvveene God and man after M. Hardinges fantasie 348. 350. Christes Bodie entred the doores being shutte 351 â–ª No Bodie vvithout place 351. Christes Bodie in one place 152. 361. 362. 371. Christes Bodie not in the Earthe 357. Christes Bodie present by Faith by Baptisme 358. Christes Bodie in the Sacramente in vvhat sense 359. 360. 458. 471. Christes Bodie presente in a Mysterie 37â— Christes Bodie receiued spiritually 36. Christes Bodie not eateÌ„ Fleashly with the mouth 404. Christes Bodie by M. Hardinges doctrine entreth not into our Bodies 627. The Sacram â–ª not properly the Bodie of Christ. 369 Secundum Literam 369. 370. Errours touchinge Christes Bodie 349. Christes Bodie not equal to the Godhead 350. 363. Christes Bodie vvithout any dimension or proportion of partes 620. 639. Christes Bodie vvithout place 362. Christes Bodie vvithout quantitie 350. Christes Bodie crucified in a thousand places 362. Christes Bodie spiritually presente spiritually seenâ— spiritually touched 365. 366. Christe borne in his ovvne handes expouÌ„ded 368. Christes Bodie not in many places 348. No miracle in the Sacrament 349. 355. Abel Esay Iohn Baptiste helde Christe in their handes 355. Christes Bodie ful here and ful there 360. Christes Bodie not superiour to the vvoorde of God 45. 613. Christes Bodie is not in the holy vessels 45. 401. The vnreuerence Opinions and speeches of M. Hard. side touchinge the Bodie of Christe 625. Breade remaineth in the Sacrament 44. 382. 40â— The fourme and quantitie of the Commuâ—ion Breade 443. C. Canopie 413. Canopie reprooued by Linvvoode 416. The stealinge avvaie of God 418. Catholique that folovveth the Faith of Peter 244. Chrysostomes Liturgie or Communion â—â— Reformation of the Churche 106 144. 150. 204. The Churche the expounder of Goddes vvil 121. Churche reformed vvithout Councelles 206. The Corruption of the Churche 414. 494. The Churche inferiour vnto Christe 490. The Churche not to be beleeued vvithout Scriptures 537. Clemens 7. Concomitantia 396. Confession 16. Consecration 18. 19. 21. Consecration vnder silence 545. Vse breedeth contempte 551. The Mysteries kepte secrete from Infidelles 553. Doubtes touchinge Consecration 411. A Holy Cosse 153. Constantines Donation 2â—8 Constancie 387. Contention breedeth impudencie 461. Communion ministred vnto al the people 11. 12. 15. 42. 65. Communion one onely in a daie 16. Communion not dayly ministred but onely vpoÌ„ certaine daies 24. 62. 63. 91. 136. Communion so called of Communicatinge togeather 27. 37. Communion after Supper 31. CoÌ„munion of the people at Rome euery daie 51. Communion better then the Masse by M. Hardinges owne Confession 60. Proufes and considerations for the holy Communion 83. 123. 135. 149. The Halfe CommunioÌ„ prooued by vveemen children Sickfolkes Infantes and Madde men 96. The vvhole Communion graunted by the CouÌ„cel of Basile and the Councel of Trident. 97. In the Commu greate difference bitweene the Prieste and the people 97. VVhole Christe in either parte 98. Proufes for the halfe Communion 99. Drinke ye al of this expounded 102. 120. Proufes for the whole Communion 103. 149. The vvoordes of S. Iohn perteine not to the Sacrament directly 104. The Prieste drinketh for the people 105. The whole com is Christes institution 103. 106. The halfe Communion a thinge indifferent 108. The Rusâ—ians consecrate in Metheglen 113. The Cuppe is of Christes institution 118. 120. Infantes receiued bothe kindes 139. 141. The halfe Communion came firste from Heretiques 147. The vvhole CoÌ„munion continued a longe vvhile 150. Goddes VVoorde taketh no authoritie of any Councel 108. Councel of Constance 121. 124. Councel of Constance concluded againste nature against the Scriptures and against the Faithe 143. The Churche reformed vvithout General Councel 206. Custome 49. 97. 143. Custome the best expounder of the Lavve 120. D. Decretalle Epistles 67. 68. 22â— Deacons allovved to coÌ„secrate the Mysteries 130. Dionysius 10. A Disiunctiue for a Copulatiue 127. Dissension of Godly menne 39. 536. Dissension of M. Hard. side 317. 395. The Diuision or breakinge of the Sacram. 440. The Diuision of the SacrameÌ„te condemneth Priuate Masse 440. 444. The Mystical Significations thereof 442. The Diuision or breakinge of Accidentes 453. 454. Dooues of Siluer and Gold 41â— E. The Godheade cannot be eaâ—â—n 392. Eleuation 373. Diuers contrary meaninges of Eleuation 374. Sancta Sanctis 376. Eleuation condemneth priuate Masse 378. â— Paule came into Englande 167. England not subiecte to the B. of Rome 167. The Faith first preached in Englande 190. The CommoÌ„ praiers of the Churche of Englande agreeable to the Olde
euermore béen called Priuate and neuer Common And in this sense Thomas of Aquine thinketh that a Praier made in suche sorte by the Priest and in the Churche may be called Priuate He thinketh That the people vttered their Secrete Praiers in the tongue that they vnderstoode and so he saithe Christian people doo now for the most parte The former parte hereof is vndoubtedly true But for the seconde That Christian people doo so now Goddes name be blessed that hath brought it so to passe not by M. Hardinge or his Catholike Doctours but by suche as they haue withstanded for the same and called Heretiques Touchinge the Publique Seruice pronounced by the Priest wherevnto the people saide Amen some saithe M. Hardinge vnderstoode the language thereof and some vnderstoode it not Here vnawares he implieth a repugnance in reason a manifest contradiction For if some of the people vnderstoode it not how coulde al the people say Amen S. Paules woordes be plaine How shal the vnlâ—arned say Amen to thy thankes geuinge For he knoweth not what thou saiest This tenneth directly against M. Harding Al the people gaue their assent and saide Amen to the Common Praiers in the Churche Ergo al the people vnderstoode the Common Praiers The allegation of the Churche of Englande in the time of Augustine whereof M. Hardinge maketh him selfe so sure and saith with suche affiance It shal be proouâ—d when it shal hereafter come to prouâ—e in déede shal prooue nothinge As concerninge the distinction of Priuate and Common Praiers betwéene whiche M. Hardinge woulde also haue a difference of speache vndoubtedly the tongue that is godly and profitable and wil sturre the minde in Priuate deuotion is also godly and profitable and likewise hable to sturrey â— minde in the open Churche And I maruel what reason can leade any man to thinke the contrary M. Hardinge The .2 Diuision But to speake first of antiquitie and of the compasse of your sixe hundred yeeres it is euident by sundrie auncient recordes bothe of Doctours and of Councels specially of the Councel Laodicene in Phrygia Pacatiana holden by the Bishoppes of the lesser Asia aboute the yeere of our Lorde 364. that the Greeke Churches had solemne seruice in due order and forme set foorthe with exacte distinction of Psalmes and Lessons of Howers Daies Feastes and times of the yeere of Silence and open pronouncinge of geuinge the Kysse of Peace to the Bishop first by the Priestes then by the Lay people of offeringe the Sacrifice of the onely Ministers comminge to the Altare to receiue the Communion with diuers other seemely obseruations As for the Latine Churches they had their Praiers and Seruice also but in suche fixed order longe after the Greekes For Damasus the Pope firste ordeined that Psalmes should be Songe in the Churche of Rome Alternatim enterchaungeably or by course so as now wee singe them in the Quier and that in the â—nde of euery Psalme shoulde be saide Gloria patri filio spiritui sancto sicut erat â–ª c. Which he caused to be doone by Councel of S. Hierome that the faith of the 318. Bishops of the Nicene Councel might with like felowship be declared in the mouthes of the Latines To whome Damasus wrote by Bonifacius the Priest to Hierusalem that Hierome woulde sende vnto him Psallentiam Graecorum The manner of the singinge of the Greekes so as he had learned the same of Alexander the Bishop in the East In that Epistle complayninge of the simplicitie of the Romaine Churche he saithe that there was in the Sunday but one Epistle of the Apostle and one Chapter of the Gospel rehearsed and that there was no Singinge with the voice hearde nor the comelinesse of Hymnes knowen amonge them Aboute the same time S. Ambrose also tooke order for the Seruice of his Churche of Millane and made Holy Hymnes him selfe In whose time as S. Augustine writeth when Iustina the younge Emperour Valentâ—â—ians mother for cause of hir Heresie wherewith she was seduced by the Arrians persecuted the Catholike faithe and the people thereof occupied them selues in deuoute watches more then before time ready to die with their Bishop in that quarel it was ordeined that Hymnes and Psalmes should be songe in the Churche of Millane after the manner of the Eastparties that the good folke thereby might haue some comforte and spiritual reliefe in that lamentable state and continual sorowes Thereof the Churches of the West foorth with tooke example and in euery Countrie they followed the same In his seconde Booke of Retractations he sheweth that in his time suche manner of singinge beganne to be receiued in Aphrica Before this time had Hiâ—â—rius also the Bishop of Poyters in Fraunce made Hymnes for that purpose of whiche S. Hierome maketh mention The B. of Sarisburie Wée may wel suffer M. Hardinge to wander at large in maters that relieue him nothinge If it were lawful for others so to doo it were no greate Maisterie to write Bookes Many maters be here heapte togeather touchinge order of Seruice distinction of Psalmes Lessons Houres Daies Feastes the geuinge of Peace the forme of Communion Singinge in the Churche when it beganne in Grecia when in Rome when in Millane when in Aphrica when in FrauÌ„ce and when in other places These be none of the maters that lie in Question And therefore as they nothinge further M. Hardinge to this purpose so in other respectes they hinder him sundrie waies For in the same Councel of Laodicea it is decréed like as also in the Councel of Carthà ge That nothing be redde in the Church vnto the people sauinge onely the Canonical Scriptures Therefore the Lessons there mentioned were not taken out of the Festiual or Legenda aurea as hath béene vsed in the Churche of Rome but out of the Chapters of the Holy Bible as it is now vsed in the Churche of Englande The Peace geuen to the Bishop was not a litle Table of Siluer or somewhat els as hath beene vsed in the Churche of Rome but a very Cosse in déede in token of perfit peace and vnitie in Faithe and Religion So Iustinus Martyr saith speakinge of the time of the Holy Ministration Wee salute eche one an other with a Cosse So likewise Chrysostome and others Where he saithe that the Churche of Rome beinge as then plaine and simple learned the Psalmodie and other Ecclesiastical Musique and the singing of Gloria patri at the ende of euery Psalme of S. Hierome and the Bishoppes of the East he dooth vs wel to vnderstande that then Rome is not the Mother of al these thinges neither is so to be taken But where he further saithe Damasus ordeined that the Psalmes should be Songe Interchangeably and in sides and euen so as they be now Songe in the Quiere meaninge as it séemeth that onely the Priestes and Clerkes Songue and the people sate stil it is an open and a
Therefore I truste M. Harding wil no more denie but wée are hable to shew somwhat that the Common Seruice in the Primitiue Churche was in some other tongue and not onely in Gréeke or Latine Now if M. Hardinge be hable to shew any such sufficient example of his side I wil yeelde accordinge to promisse M. Hardinge The .16 Diuision For further answeare to the authoritie of Iustinians ordinance wee holde wel with it Good men thinke it meete the seruice to be vttered now also with a distincte and audâ—â—le voiâ—e that al sortes of people specially so many as vnderstande it may the more be stirred to deuotion and thereby the rather be moued to say Amen and geue their assent to it through their obedience and credite they beare to the â—hurche assuringe themselues the same to be good and healthful and to the glorie of God And for that purpose wee haue commonly seene the Priest when he spedde him to say his Seruice to ringe the saunce Bel and speake out alowde Pater noster By whiche token the people were commaunded silence reuerence and deuotion The B. of Sarisburie I must needes answeare M. Hardinge as Cicero sometime answeared his aduersarie Mimi ergo exitus est non Fabulae This geare goeth by gesture and not by speâ—che S. Cyprian declaringe the order of the Churche in his time saith Sacerdos ante orationem parat animos fratrum dicendo Sursum corda The Priest before the â—raiers prepareth the hartes of the brethren saiyng thus vnto them Lifte vp your hartes The Deacons in S. Chrysostomes and Basiles time vsed to cal vpon the people with these woordes Oremus Attendamus Let vs praie Let vs geue eare Like as also the Priest in the Heathen Sacrifices was wonte to commaunde silence and to say to the multitude Fauete linguis This was doone in the Churche of Christe as S. Cyprian saith to put the people in remembrance that in theyr praiers they shoulde thinke of nothinge els but onely of the Lorde And therefore Chrysostome saith The Priest in the holy Ministration speaketh vnto the people and the people vnto the Priest But M. Hardinge for ease and expedition hath diuised a shorter way to teache the people by a Belrope He turneth his backe vnto his brethren and speaketh out twoo woordes alowde Pater noster and causeth the Sanctus Bel to play the parte of a Deacon to put the people in remembrance that now they must pray If any other man woulde say so muche he were a scoffer M. Harding speaketh it and it is good earnest and cause sufficient to auoide Iustinians law Augustus Cesar warned his sonne in lawe Tiberius Vt ore non digito loqueretur That he should speake with his mouthe and not with his finger And Cato was wonte to say when he saw twoo Augures méete togeather He merueiled that either of them coulde absâ—â—ine from smilinge For that theire whole profession and occupation stoode in mockinge of the people I wil not apply this to M. Hardinge notwithstandinge he séeme to professe the like God graunte his Bel may remember him to feare God least he him selfe be leafte As a soundinge peece of Brasse or as a tincklinge Cymbal M. Hardinge The .17 Diuision Now to say somwhat touchinge the Common praiers or Seruice of the Churches of Aphrica where S. Augustine preached in Latine as you say and I denie not and thereof you seeme to conclude that the common people of that Countrie vnderstoode and spake Latine as their vulgare tongue That the Aphricane Churches had their Seruice in Latine it is euident by sundrie places of S. Augustine in his exposition of the Psalmes in his Bookes De Doctrina Christiana and in his Sermons and most plainely in an Epistle that he wrote to S. Hierome in which he sheweth that the people of a Citie in Aphrica was greatly mooued and offended with their Bishop for that in reciting the Scriptures for parte of the Seruice to them he readde out of the fourth Chapter of Ionas the Propher not Cucurbita after the olde texte whiche they had beene accustomed vnto but Hedera after the new translation of S. Hierome Now as I graunte that some vnderstoode it so I haue cause to doubâ—e whether some others vnderstoode it or no. Nay rather I haue greate probabilitie to thinke they vnderstoode it not For the bewraieing of Hannibals Ambassadours to the Romaines by their Punical language wherof Titus â—iuius writeth and likewise the conference betwixte Sylla the Noble man of Rome and Bocchus Kinge of Numidia had by meane of Interpreters adhibited of bothe partes as Salust recordeth In Bello Iugurthino declareth that the tongue of Aphrica was the Punical tongue before the Romaines conquest Now the same people remaininge there vntil S. Augustines time what should mooue vs to iudge that they forgate their owne natiue and mother tongue and learned a new the Latine tongue I confesse that many vnderstoode and spake Latine by reason of the Romaines common resorte thither of their lawes there executed of their garrisons there abidinge and specially of the greate multitude of Latine people thither sente to inhabite Deductis Colonijs by August the Emperour first then by Adrianus and afterwarde by Commodus who woulde haue had the greate Citie Carthago newly reeâ—â—â—ied to be called after his owne name Alexandria Commodiana as Lâ—â—pridius writeth These Romaine Colonies that is to weete multitudes of people sent to inhabite the Countrie placed them selues aboute the Sea coasies in the chiefe Cities in Carthago Vtica Hippo Leptis c â–ª and there aboute And by these meanes the Romaine or Latine speache spredde abroade there and became to be very common as that which remained stil amonge the Inhabitantes that were of the Romaine kinde and was learned by longe vse and custome of others dwellinge amongst them specially in the Cities where the Romaines bare the sweâ— and gouernement For these considerations I thinke the Latine tongue was there very common But that it was common to the inwarde parties of the Countrie also and to the vplandishe people amongst whom the olde accustomed language is longest keapte as experience teacheth it is not likely For though the Nobilitie and Cities change their Language to be the more in estimation yet the common and base people of the Countrie fal not so soone to a change In this Realme of Englande after VVilliam Conquerours time by occasion of greate resortes of Frenche men hither and of our Countrie men into Fraunce also of the Frenche lawes and special fauour by the Princes borneâ— and preferrements bestowed vpon them that spake Frenche the most parte of the Nobilitie Lawâ—ers Marchantes Captaines Souldiers and welâ—hy folke had skil in the vnderstandinge and speaking of the Frenche tongue but yet the common and â—plandishe people spake litle or nought at al. Whereof grâ—w this Prouerbe in Englande of olde time â—acke woulde be a Gentleman but Lacke can no Frenche The like
sunt tanquam ipsius diuina voce Petri firmatae Al the Constitutions of the Apostolique see must be receiued so as if they were confirmed by the very heauenly voice of S. Peter Unto suche a tyrannie the Churche of Rome at that time was growen And the Glose vpon the same saithe Papa sanctitatem suam recipit à Cathedra The Pope receiueth his holines of his Chaire Therefore herein M. Hardinge hath somewhat misrekened himselfe Although al the rest were certaine yet these witnesses come to late to make good proufe Yet saithe M. Hardinge these testimonies be plaine and euident yenough that at the beginninge the Churches of Englande had their Diuine Seruice in Latine and not in Englishe These be very dome testimonies For neither Iames the Deacon nor Iohn the Archechaunter nor Cednom nor Putta nor Beda him selfe euer saide so Therefore this mater is prooued by M. Hardinges gheasse and not by the woordes of the witnesses The force of his reason séemeth to weigh thus These Musicians taught the Clerkes of Englande to singe their Seruice after the Romaine manner Ergo they had the Latine Seruice The substance of this argument may the better appeare by some other like Triptolemus taught al nations to plowe their grounde after the manner of the Atheniens Ergo he taught al nations in the Athenien tongue Or Abraham taught the Egyptians Arithmetique and Astronomie Ergo Abraham taught the Egyptians in the Chaldee tongue For doothe M. Hardinge beleeue it is not possible to learne the Romaine Musique without the Romaine speache or that the Note cannot be taught without the Dittie Uerily I recken him no good Musician that wil say so By the like reason he might say Damasus besought S. Hierome to sende to him Graecorum psallentiaÌ„ the Musique of the Greeke Churche to thintent to practise the same in the Church of Rome Ergo Damâ—sus vsed the Greeke Seruice in the Churche of Rome But Beda himselfe is beste able to expounde his owne meaninge Hauinge occasion to intreate of Adrianus Theodorus that came into Englande the yeere of our Lorde .668 he writeth thus Sonos cantandi in Ecclesia quos eatenus in Cantio â—antùm nouerant ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt From that time they began to learne throughout al the Churches of Englande the soundes of singinge or the notes of Musique whiche before that time were knowen onely in Kente Beda saithe they learned the Soundes or Notes or Harmonie and maketh no mention of the Tongue or Dittie But let M. Hardinges Conclusions stande for good These Musicians taught the Clerkes of Englande to singe after the Romaine manner Ergo they had the Latine Seruice And dooth he not see that he concludeth fully with me and directly against him selfe Certainely if the Romaine Musique importe the Latine Seruice then may I wel reason thus The Churches of Englande had not the Romaine Musique before Iames the Deacon of Yorke whiche liued in the yeere of our Lorde .640 Ergo before that time the Churches of Englande had not the Latine Seruice Whiche thing ouerthroweth al that M. Hardinge hath hitherto spoken standeth very wel with my assertion Againe where he saithe that Iohn the Archechaunter that liued in the yeere of our Lorde 680. taught the Clerkes of Englande to pronounce the Latine tongue it may thereof wel be geathered that before that time they coulde not pronounce the Latine Tongue and so before that time had not the Latine Seruice Now for so muche as M. Harding saithe By meane of the arriual conquest of the English menne who then were Infidels the Faithe was vtterly bannished out of this Realme remained onely in a fewe Britaines and Augustine at his comminge restoared the same againe and therefore is called of some the Englishe mennes Apostle I thinke it necessary therfore shortely to touche somewhat of the state of the Churche within this Lande bothe before the entrie of our Englishe Nation and also in the first time of our beinge here Ghildas saith that Ioseph of Arimathea that tooke doune Christ from the Crosse beinge sente hither by Philip the Apostle out of Fraunce beganne first to preache the Gospel in this Realme in the time of Tiberius themperour Nicephorus saithe that Simon Zelotes about the same time came into this Ilelande did the like Theodoretus saithe that S. Paule immediatly after his firste deliuerie in Rome vnder themperour Nero preached the Gospel in this Ilelande and in other Countries of the Weast Tertullian saith The Ilelande of Britaine was subiecte vnto Christ in his time And Origen witnesseth the like of the same Ilelande in his time At which time Lucius the Kinge of this Realme was Baptized receiued the Gospel and sente to Rome to Eleutherius the Bishop there for his aduise touchinge the orderinge of his Churche and Realme Helena beinge an Englishe woman wife vnto Constantius the Emperour and mother vnto Constantinus is notably praised for her Faithe and Religion by S. Ambrose by Eusebius by Sozomenus and others Chrysostome saithe that in his time the Ilelande of Britaine had receiued the power of the Gospel Nowe let vs consider in what state this Realme stoode touchinge Religion at the comminge of Augustine at whiche time M. Hardinge surmiseth the whole Faithe was vtterly decaied First Beda saith there were amonge the Britaines seuen Bishops one Archebishop and one and twentie hundred Monkes aboute Bancor and as he further auoucheth Plures viri doctissimi many moe great learned men that vtterly refused to receiue this Augustine with his newe Religion As touchinge the Englishe Nation it appeareth by Beda that the Quéene her selfe was Christened and had S. Martines Church appointed her fréely to pray in with her companie Whereof it may be thought the Kinge was no greate enimie vnto the Faithe and therefore the like also maye wel be thought of a greate number of the people Thus muche shortely of the first plantinge of the Religion of Christe within this Ilelande and of the continuance of the same from the time of Ioseph of Arimathea vntil the comminge in of Augustine Nowe touchinge the Common Praiers that they vsed emonge them selues al that while Firste it were very muche for M. Hardinge to saye that S. Paule or Ioseph of Arimathea or Simon Zeloâ—es beinge al Hebrewes borne tooke order that the Seruice here shoulde be ministred vnto the people in the Latine tongue Againe Eleutherius the Bishop of Rome for general order to be taken in the Realme and Churches here wrote his aduise vnto Lucius the kinge in this sorte Suscepisti in Regno Britanniae miseratione diuina Legem fidem Christi Habetis penes vos in Regno vtranque paginam Ex illis Dei gratia per Concilium Regni vestri sume legem per illam Dei patientia vestrum rege Britanniae Regnum Vicarius verò Dei estis in Regno illo Ye
The woorde of God woorketh in our hartes nō quia dicitur sed quia creditur Not bicause it is spoken but bicause it is beleeued Likewise saithe S. Basile Non qui ore profert verba Psalmi Psallit Domino sed quicunque de puro corde proferunt Psalmodiam He singeth not vnto the Lorde that vttereth the woordes of the Psalme but they that from a pure harte pronounce the Psalmodie Likewise Origen Fiduciam habet ad Deum non propter Verba Orationis vel Psalmi quamuis videantur bene composita de Scripturis electa sed quia altare cordis sui bene construxit He that praieth hath trust in God not for the woordes of his prayer or of the Psalme although they seeme to be wel made and chosen out of the Scriptures but bicause he hath wel made vp the Aultare of his harte This was Origens whole and onely purpose He exhorteth not the people to heare Seruice in a strange language Neither is M. Harding hable to shew that there was any such Seruice in the whole Churche of God either then in Origens time or within foure hundred yéeres after him Onely he encouraged the people to reade the Scriptures yea although they were not hable to reatche the bottome of them as it plainely appeareth by his owne woordes folowinge In Scripturis Sanctis est vis quaedam quae legenti etiam sine explanatione sufficiat In the holy Scriptures there is a certaine vertue sufficient for the Reader yea although they be not expounded And therefore he allegeth these woordes of S. Paule My sprite praieth but my sense is vvithout fruite not to warrant M. Hardinges strange order of praier whiche neither S. Paule nor Origen him selfe euer knewe but onely to shewe that as God of his mercie healpeth our weakenesse in praieinge so likewise in readinge the Scriptures he healpeth our weakenesse in vnderstandinge S. Paule saithe Quid Oremus quemadmodum oporteat nescimus sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus We know not what to praie as it is meete for vs to praie But the Sprite of God intreateth for vs with sighes that cannot be expressed Thus saithe Origen The Angels of God delite to see vs praieinge thus they delite to see vs readinge But if they delite onely to sée vs praie or heare in a strange tongue we know not what as M. Hardinge woulde geather then are they the Angels of Darkenesse and not of God Out of this place of Origen M. Hardinge geathereth these reasons The Angels are delited to heare vs reade or praie although we of our weakenes knowe not throughly what we speake Ergo the people in Origens time had the Common Seruice in a strange tongue The errour or fraude hereof may the better appeare by that I haue before declared It is called Fallacia ab Amphibologia that is of the doubteful takinge of one woorde For this woorde Vnderstandinge hath twoo significations For we vnderstande the woordes we vnderstande the meaninge of the woordes Origen saithe the people vnderstoode not the meaninge of the Scriptures Ergo saithe M. Hardinge they vnderstoode not the woordes of the Scriptures Againe Origen saithe They had no ful and perfite vnderstandinge Ergo saithe M. Hardinge They had no vnderstandinge at al. And therein standeth the falseheade of his argument And againe The woordes that Origen writeth of Readinge the Scriptures M. Hardinge applieth the same to the Common Seruice and so violently and perforce altereth and depraueth Origens meaninge and concludeth one thinge for an other And thus this good Father is drawen in to prooue that thinge that he neuer neither knewe nor did nor willed to be donne M. Hardinge The .34 Diuision I trust wise godly and stedfast men who be not caried about with euery winde of Doctrine wil be moued more with the auctoritie of Origen a man alwaies in the iudgement of al the Christen worlde accompted most excellently learned then with the scorninge of Caluine who speakinge of the auncient Latine Seruice vsed in Englande and Fraunce saithe Ad Ecclesiam ex sono non intellecto nullus penitus fructus redit that of the sounde not vnderstanded no fruite at al retourneth to the Churche vsinge that woorde of despite that might better be spoken by a Mynstrel of his Pipe and Taburret then by a Preacher of the Diuine Seruice Neither hereof with any milder Spirite speaketh his Disciple and Subminister Theodore Beza the hote Minister of the deformed Churches of Fraunce Quaecunque preces ab aliquo cōcipiuntur eo idiomate quod ipse nō intelligat pro Dei ludibrio sunt habendae What praiers so euer be made saithe he of any man in a tonge that he vnderstandeth not they be to be taken for a mockerie of God Who so euer here alloweth Caluine and Beza condemned of the Churche must condemne Origen for this pointe neuer reproued or toutched of any that haue not spared him where so euer they coulde charge him with any errour If al praiers made in an vnknowen tonge be a mockinge of God as Beza saithe then were the praiers vttered by miracle in the Primitiue Churche with tongues which the vtterers them selues vnderstoode not after the minde of Chrysostome a mockinge of God For I see nothinge whereby they are excluded from his 87 general saieinge and vniuersal proposition Verily this teachinge of Beza is not sounde I weene if he were out of the protection of his deformed Churches and conuented before a Catholike Bishop to geue an accompte of this doctrine he woulde steppe backe and reuoke that rasshe saieinge againe For els he shoulde seeme to graunte that God gaue at the beginninge of the Churche the gifte of tongues to be mockte withal whiche were very absurde and blasphemous S. Paule wissheth that al the Corinthians spake with tongues but rather that they Prophecied The B. of Sarisburie I maruel muche what soundenesse of Doctrine M. Hardinge can meane hauinge thus taken vpon him to be the proctour of ignorance or how he can wel commende others for constancie and stedfastnesse findinge him selfe with so lighte windes so often remoued or wherfore he should so highly commende that olde Father Origen at whose handes he findeth so smal reliefe That he thus bitterly chargeth that godly learned Father Iohn Caluine for saieinge thus Of the vnknowen Seruice there redoundeth no manner profite vnto the Churche it toutcheth many others moe not him onely S. Augustine saithe thus Si Moses mihi Haebraea voce loqueretur frustrà pulsaret sensum meum nec inde mentem meam quicquam tangeret If Moses shoulde speake vnto me in the Hebrewe tongue for that I vnderstande it not he shoulde beate my senses in vaine neither shoulde there any thinge thereof enter into my minde S. Chrysostome saithe Nisi dixero quod percipi facilè clareque à vobis possit sed linguarum munere praeditum me esse tantùm ostendam