A REPLIE VNTO M. HARDINGES ANSVVEARE By perusinge whereof the discrete and diligent Reader may easily see the weake and vnstable groundes of the Romaine Religion whiche of late hath beene accompted Catholique By Iohn Iewel Bishoppe of Sarisburie 3. Esdrae 4. Magna est Veritas praeualet Greate is the Trueth and preuaileth Ex Edicto Imperatorum Valent in â–ª Martiani â–ª in Concil Chalcedon Actione 3. Qui post semel inuentam veritatem aliud quaerit Mendâ—â— cium quaerit non veritatem After the Trueth is once founde vvho so euer seeketh further he seeketh not for the Trueth but for a Lie Imprinted at London in Fleetestreate at the signe of the Blacke Oliphante by Henry VVykes Anno. 1565. VVith special Priuilege Vnto the Christian Reader PErusinge a certaine booke lately set foorthe in the name of M. Hardinge and weighinge the substance and parcelles of the same good Christian Reader I called to minde these woordes spoken sometime by Socrates the Philosopher touchinge his Accusers in his owne defence before the Iudges My Lordes in vvhat sorte your affections haue been sturred vvith mine Accusers eloquence vvhile ye hearde them speake I cannot tel But vvel I vvote for mine ovvne parte I mee selfe vvhom it toucheth moste vvas almost persuaded to beleeue that al they saide vvas true yea although it vvere against mee selfe So handesomely thei can tel their tale and so likely and so smoothely they conueigh their maters Euery vvorde they spake had appearance of truth And yet in good soothe they haue scarcely vttered one vvoorde of trueth Thus then saide Socrates of his Accusers Euen so may I say now of M. Harding For bothe in trueth of mater and also in probabilitie of vtterance they are muche alike Aristotle touching the darckenesse and doubtefulnesse of natural worldly thinges saith thus Quaedam falsa probabiliora sunt quibusdaÌ„ veris Certaine fals heades by meane of good vtterance haue sometimes more likelyhoode of Trueth then Trueth it selfe For Trueth is many times brought in simple and naked in poore araye But Falsheade must needes apparel and attiere her selfe with al her furnitures Thus many times wee are deceiued and embrace Falsheade in steede of Trueth And this is the miserie of the Simple For neither are they hable to teache them selues nor haue they where with to discerne their teachers There was neuer neither errour so horrible but the Simple haue receiued it nor poison so deadly but the Simple haue dronken it In this sorte S. Hierome saithe Infidelitie vvas sometime published emonge the Simple vnder the name of Faithe And Antichriste shal be adoured and honoured in steede of Christe Touchinge the state and issue of the mater where as I vpon iust occasion offered and onely in regarde of the trueth sometime saide in great audience that in any of these cases here mooued our Aduersaries are not hable to allege either any one sufficient clause or sentence out of the Scriptures Councels or Ancient Fathers or any certaine vsage or example of the primitiue Churche M. Hardinge hath here alleged and published not onely one or other but as he him self saith and as it is thought of many great numbers of suche Authorities of Scriptures Councelles and Doctours bothe Greeke and Latine and many anciente and euident examples to the contrary The places are noted the woordes are cleare It cannot be denied and as it is supposed al the worlde is not hable to answeare it It seemeth now an vndoubted trueth that as wel these as also al other the Doctrines and Orders of the Church of Rome haue beene deriued directly from Christe him selfe and his Apostles and haue continued the space of fifteene hundred and thertie yeeres at the least Therefore some haue wisshed my woordes had been more warily qualified and vttered with more circumspection Euen this is it that Aristotle saide The shevv of trueth beareth often more likelyhoode then truth it selfe There is no way so easy to beguile the Simple as the name and countenance of Ancient Fathers The Arian Heretiques alleged for them selues the Ancient Father Origen The Nestorian heretiques alleged the Councel of Nice the Donatian Heretiques alleged S. Cyprian the Pelagian Heretiques alleged S. Ambrose S. Hierome and S. Augustine Dioscorus the Heretique alleged Gregorius Cyrillus and Athanasius and complained openly in the Councel euen in like sorte and as iustly as M. Hardinge dooth now Ego defendo dogmata Santorum patrum Ego illorum habeo testimonia non obiter nec in transcursu sed in ipsorum libris posita Ego cum Patribus eiicior I mainteine the Doctrine of the Holy Fathers I haue their vvitnesses not vttered by chaunce or by the vvaye but vvritten in their bookes I am excommunicate and cast out and bannisshed vvith the Fathers If the Diuel can shew him selfe as the Angel of light and if False Prophetes can come in the name of Christeâ— muche more may some others come in the name and vnder the coloure of certaine Fathers But good Christian Reader for thy better vnderstanding least happily thou be deceiued it may please thee to know that these Authorities alleged here by M. Harding are neither new nor strange nor vnknowen to any man of meane learning but haue beene bothe often brought in and alleged by others and also weighed and examined and thorowly confuted longe a goe In deede M. Harding hath added of him self some bewtie of his eloquence and maiestie of woordes â–ª and yet not so much nor suche but it may easily be answeared although not with like eloquence whereof in these cases there is no neede yet at leaste with more trueth I trust by indifferent conference hereof thou shalt soone see the Ancient Fathers Some that neuer were by M. Hardinge surmised and countrefeited Some vntruely alleged Some corruptely translated Some peruersly expounded Some vnaptly and guiâ—efully applied Their woordes sometimes abbridged â–ª sometimes enlarged sometimes altered â–ª sometimes dissembled Fabulous and vnknowen Authorities newly founded Childish Argumentes fondly concluded To be shorte infinite Vntruethes and knowen Vntruethes boldely auouchedâ— In consideration hereof S. Augustine crieth out O rerum Naturae obscuritas quantum â—egmen est Falsitatis O the Darkenesse of Natural thinges VVhat a coouerâ—e haue lies to luâ—ke in Therefore Socrates saith VVee may not beleeue euery Argumente that is shevved vs vpon the sight But must open it and searche it and looke it through For oftentimes it seemeth otherwise then it is It seemeth stronge without and is weake within Kinge Agesilaus when he vnderstoode his Enimies of policie to coouer the smalnesse and weaknes of their bodies had bomebasted and embossed out their coates with greate quarters that they might seeme bigge and mighty men and that his souldiers therewith were muche dismaide after he had ouerthrowen and slaine them in the fielde pulled of their coates and stript them and left them naked and when he had caused his Souldiers to beholde the poore lither sclender
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
were Bishop in Millaine two and twentie yéeres and more beinge also so holy a man as few the like in those daies yet M. Hardinge can not learne that euer he saide priuate Masse but onely when he lay breathlesse in his death bedde M. Hardinge The .23 Diuision Nowe that I haue thus proued the single Communion I vse their owne terme I desire M. Iuel to reason with me soberly a woorde or twoo Howe say you sir Doo you reproue the Masse or doo you reproue the Priuate Masse I thinke what so euer your opinion is herein your answeare shal be you allowe not the Priuate Masse For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse is the Sacrifice of the Churche and proper to the newe Testament 33 commaunded by Christe to be frequented accordinge to his institution if you denie this make it so light as you liste al those authorities whiche you denie vs to haue for proufe of your greate number of articles wil be founde against you I meane Doctours general Councels the most auncient the examples of the primitiue Churche the Scriptures I adde further reason consent vniuersal and vncontrolled and tradition If you denie this you must denie al our religion from the Apostles time to this day and now in the ende of the worlde when iniquitie aboundeth and charitie waxeth colde when the Sonne of man cominge shal scarsely finde faithe in the earthe beginne a newe And therefore you M Iuel knowinge this wel yenough what so euer you doo in deede in woorde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallowe yea most vehemently to improue the Priuate Masse The B. of Sarisburie Hitherto M. Hardinge hath brought Doctours without Reason nowe he bringeth Reason without Doctours And howe say you sir saithe he Doo you reproue the Masse Or doo you reproue Priuate Masse I trust he hath not so soone forgotten wherof he hath discoursed al this while Neither dothe the mater reast vpon that pointe what I liste to allowe or disallowe but what he can proue or not proue by the Scriptures and by the auncient Councels and Fathers But marke wel good Christian Reader and thou shalt sée how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte Firste he hath hitherto foreborne bothe the name and also the proufe of Priuate Masse and onely hath vsed the woordes of Sole Receiuinge and Single Communion and so hath taken paines to proue that thinge that was neuer denied and that thinge that we denie and wherein the whole question standeth he hath leafte vtterly vntouched Now he demaundeth whether I reproue the Masse or the Priuate Masse what meaneth this that Priuate Masse and Sole Receiuing be so sodainely growen in one Surely M. Hardinge wel knoweth that the nature of these woordes is not one Neither who so euer receiueth alone dothe therefore of necessitie say Priuate Masse This so sodaine alteringe of termes may bréede suspicion That he further interlaceth of the Sacrifice of the Newe Testament is an other conueyance to blinde thy sight as vtterly nothinge makinge to this purpose For neither doth the Sacrifice importe Priuate Masse nor dooth Sole Receiuinge implie the Sacrifice Yet for shorte aunsweare we haue that onely Sacrifice of the Newe Testament that is the Bodie of Iesus Christ vpon the Crosse ▪ that Lambe of God that hath taken awaye the sinnes of the worlde The vertue of whiche Sacrifice endureth for euer To this euerlastinge Sacrifice the Sacrifice that is imagined in the Masse is méere iniurious And where as M. Hardinge saith If you denie this you must denie al our Religion from the Apostles time vntil this day These be but emptie woordes without weigh and proue nothinge In my litle Booke saith he I disallowe the Priuate Masse If he fynde faulte with my Booke for that it is litle he might consider it is but a Sermon and therefore no reason it shoulde be great Yet is it a great deale longer then eyther Hippolytus Martyr or the fable of his Amphilochius of whom notwithstandinge their shortnesse he maketh no smal accompte And where he saithe I dissallowe Priuate Masse I disallowe that thinge that infinite numbers of Godly and learned men haue disallowed and that M. Hardinge him selfe not longe sithens openly and earnestly disallowed bothe in Schooles and Pulpittes vntil he was sodainely perswaded to the contrary onely by the alteration of the state Of these twoo woordes Priuate Masse I can no better saye then S. Gregorie sometime saide of that Antichriste shoulde be called Deus God Si quantitatem vocis perpendimus sunt duae syllabae sin pondus iniquitatis vniuersa pernicies If wee weight the quantitie of the woorde they are but two syllables but if we wey the weight of the wickednesse it is an vniuersal destruction M. Hardinge The .24 Diuision Vpon this resolution that the Masse as it is taken in general is to be allowed I enter further in reason with you and make you this argument If Priuate Masse in respecte onely of that it is Priuate after your meaninge be reproueable it is for the single Communion that is to saie for that the priest receiueth the Sacrament alone But the single Communion is lawful yea good and godly Ergo the Priuate Masse in this respecte that it is Priuate is not reproueable but to be allowed holden for good and holy and to be frequented If you denie the firste proposition or Maior then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate then for single Communion If you shewe any thinge els then doo you digresse from our purpose and declare that you reproue the Masse The Minor you cannot denie seinge you see howe sufficiently I haue proued it And so the Priuate Masse in that respecte onely it is priuate is to be allowed for good as the Masse is The B. of Sarisburie Out of al these former authorities of Tertullians Wife Monkes in the wildernesse Laye menne Wemen and Boyes M. Hardinge geathereth this conclusion whiche as he woulde haue folke thinke standeth so soundely on euery side that it cannot possibly be auoided The Priuate Masse is single Communion Single Communion is lawful Ergo Priuate Masse is lawful This Syllogisme vnto the vnskilful may séeme somewhat terrible as a visard◠vnto a childe that can not iudge what is within it But M. Hardinge that made it knoweth it is vaine and woorthe nothinge And that it may the better appeare I wil open the errour by an other like The Ministration of Priuate Masse is a single Communion Single Communion is lawful for a woman Ergo the Ministration of Priuate Masse is lawful for a woman It is al one kinde of argument of lyke forme and like termes And as this is deceiteful so is the other likewise deceiteful The errour is in the Seconde Proposition whiche is called the
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
peragendam palam edicit attendamus To doo the Holy Eleuation speaketh out alowde let vs be attent and then the Priest saith as he holdeth vp the Sacrament Holy thinges for the Holy Amphilochius of whom mention is made before in the life of S. Basile speakinge of his wonderous Celebratinge the Masse amonge other thinges saith thus Et post finem orationum exaltauit Panem finè intermissione orans dicens Respice Domine Iesu Christe c. And after that he had doone the praiers of Consecration he lifted vp the Breade without ceasing praieing and saieinge looke vpon vs Lorde Iesus Christe c. The same S. Basile meante likewise of the Eleuation and holdinge vp of the Sacrament after the custome of the Occidental Churche in his Booke De Spiritu Sancto where he saith thus Inuocationis verba dum ostenditur Panis Eucharistiae calix benedictionis quis Sanctorum nobis scripto reliquit VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation whiles the Breade of Eucharistia 157 that is to witte the Blessed Sacrament in forme of Bread and the consecrated Chalice is shewed in sight He speaketh there of many thinges that be of greate authoritie and weight in the Churche whiche we haue by tradition onely and cannot be auoutched by holy Scripture Of shewing the holy Mysteries to them that be present in the Sacrifice the olde Doctours make mention not seldome S. Chrysostome declareth the manner of it saieinge that suche as were accompted vnworthy and heynous sinners were put foorth of the Churche whiles the Sacrifice was offered whiles Christ and that Lambe of our Lorde was Sacrificed VVhiche being put out of the Churche then were the Vailes of the Aultar taken away to the intent the holy Mysteries might be shewed in sight doubtelesse to stirre the people to more deuotion reuerence 158 and to the Adoration of Christes Bodie in them present And thus for the Eleuation or holdinge vp of the Sacrament wee haue saide inoughe The B. of Sarisburie H. Hardinge seemeth in parte to disclaime this Article as a mater of smal weight and none of the Principal Keyes of his Religion wherein I see not but I maye safely and easily graunte vnto him addinge notwithstanding thus much withal That the lesse it is the lesse hurte is in it Yet notwithstanding of late daies it was otherwise esteemed and moste seuerely exacted as the thinge wherin stoode their Adoration whiche was the whole price and bewtie of their Masse The prieste was wicked that woulde not vse it The people was wicked that woulde not allowe it Their greatest Doctours haue trauailed painfully to know the cause and signification of this Mysterie and yet cannot finde it Al this notwithstandinge it is nowe confessed to be a smal mater of no greate weight and suche as the Churche may wel spare without hinderance But as M. Hardinge here saithe his Doctrine maye sufficiently be mainteined and stande vprighte without this Ceremonie of Eleuation euen so may wée truely and iustely saye That the Heauenly and infallible Doctrine of the Gospel of Christe maye likewise stande vpright and be mainteined not onely without this Newe Ceremonie but also without their Priuate Masse without their Halfe Communion without their Strange Unknowen Praiers without their Supremacie of Rome without their Transubstantiation and other like Fantasies by them diuised Yet are not they al of that side hitherto fully resolued touchinge their owne Eleuation neither when nor where nor wherfore it first came in vse nor what it meaneth Some of them saye The liftinge vp of the Sacramental Breade signifieth Christes Incarnation Some of them saye It signifieth Christe hanginge vpon the Crosse Some of them That it signifieth the takinge downe of his Bodie from the Crosse Some his Resurrection Some his Ascension into Heauen Some That it signifieth a Sacrifice special aboue al Sacrifices Some others saye That the Prieste lifteth vp the Chalice to signifie That Christe crieing out with a lowde voice gaue vp the Sprite M. Harding saith It is lifted vp doubtlesse to the intente the people may Adoure Thus many and moe Mysteries they haue imagined in one thinge and yet the same as it is confessed no Keye of their Religion Disagréement euermore argueth ignorance S. Augustine saith Si vix aut omnino nunquam inueniri possint causae quas in istis rebus instituendis homines sequuti sunt vbi facultas tribuitur sine vlla dubitatione resecanda existimo If the causes whiche men folowed in diuisinge suche thinges can hardely or neuer be founde I thinke it best when opportunitie and occasion is geuen they be abolisshed and put away without scruple or staggeringe They haue assaied earnestly to prooue this Ceremonie by the warrante of Gods Woorde as if God him selfe had commaunded it Gerardus Lorichius saith Hunc ritum Dauid videtur praeuidisse in Spiritu Dauid seemeth to haue forseene this order in the Sprite And to this purpose he allegeth the Authoritie of Rabbi Iohai whome I maruel M. Harding had forgotten Durandus for the same allegeth the Woordes of Christe Ego si exaltatus fuero à Terra omnia traham ad meipsum If I be once lifted vp from the Earthe I shal drawe al thingès to mee selfe And to spéede the mater the better forewarde Linwoode saithe The Pope hath geuen liberal doale of Pardons And the more to astonne the Simple people Alexander of Hales saithe They haue of them selues inuented and diuised many strange Miracles They haue earnestly and sadly disputed whether the Cuppe shoulde be holden vp open or couered They saye It is a mater of special meede and hable to Confounde Heresies They haue wrested and corrupted the Scriptures and falsified the Rabines for the same M Hardinge also woulde seeme to allege a multitude of Olde Doctours and longe continuance euen from the Apostles time To be shorte they haue holden them for Heretiques and burned them that durst to speake against it Yet nowe in the ende M. Hardinge saithe It is but a smal mater and the reast of their Religion maye welstande without it I woonder he procéedeth not herein with as good courage as in the reast Neither did I sâ—offe hereat as a Lucian as it pleaseth M. Hardinge in his Choler to reporte but reuerently and soberly spake the Truethe euen as in the presence of God It pitied mee to sée Gâ—â—des people so deceiued and that euen by suche as had taken vpon them to be the Fathers and Guiders of the People But O merciful God What Religion maye this be that noman maye touche or truely reporte of it without surmise or suspicion of Scoffinge And where as M. Hardinge as a man somewhat ouermuche subiecte to his Passions saithe further I maye be ashamed to shewe my face emonge learned menne If he meane the learned of his owne side verily it can
Exaplus of Origen For there is not one of al these but may be chalenged in like sorte Touchinge S. Hieromes Translation of the Bible into the Sclauon tongue M. Hardinge seemeth to stande in doubte How be it Hosius his companion saith In Dalmaâ—icam Linguam Sacros Libros Hieronymum vertisse constat It is certaine and out of doubte that S. Hierome Translated the Bible into the Sclauon tongue The like wherof is reported by Alphonsus Neither can M. Harding shew vs any errour or ouersight in that whole Translation of S. Hierome And therefore he seemeth to condemne that godly Father and yet knoweth no cause why Allate Translations saith he haue beene made in fauour of Heresies and therefore they may woorthily be mystrusted But wil these men neuer leaue these childishe colours deale plainely If there be errours and such errours in these Late Translations why doo they not discrie them If there be none why doo they thus condemne them But the greatest Heresie that can be holden and that toucheth them nearest is the reuelinge of the vsurped Authoritie and Tyrannie of the Churche of Rome For so it is determined by Pope Nicolas Qui Romanae Ecclesiae Priuilegium auferre conatur hic procul dubio in Haeresim labitur est dicendus Haereticus Who so euer attempteth to abbridge the Authoritie of the Churche of Rome falleth doubtlesse into an Heresie and ought to be called an Heretique M. Hardinge The .16 Diuision As for the Churche of this lande of Britaine the Faith hath continued in it thirteene hundred yeeres vntil nowe of late 211 without hauinge the Bible translated into the Vulgare tongue to be vsed of al in common Our Lorde graunte we yeelde no woorse soules to God nowe hauinge the Scriptures in our owne tongue and talkinge so muche of the Gospel then our auncesters haue doone before vs. This Ilande saithe Beda speakinge of the estate the Churche was in at his daies at this present accordinge to the number of Bookes that Goddes Lawe was written in doothe serche and confesse one and the selfe same knowledge of the highe truethe and of the true highth with the tongues of fiue Nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione Scripturarum caeteris omnibus est facta communis VVhiche tongue of the Latines saithe he is for the studiâ— and meditation of the Scriptures made common to al the other Verely as the Latine tongue was then common to al the Nations of this lande â–ª beinge of distinct languages for the studie of the Scriptures as Beda reporteth so the same onely hathe alwaies vntil our time beene common to al the Countreis and Nations of the Occidental or VVeast Churche for the same purpose and thereof it hathe beene called the Latine Churche VVherefore to conclude they that shewe them selues so earnest and zelous for the translation of the Scriptures into al vulgare and barbarous tongues it behoueth them after the opinion of wise men to see first that no faultes be founde in their Translations 212 as hitherto many haue beene founde And a smal fault committed in the handling of Gods woorde is to be taken for a great crime Nexte that for as much as such traÌ„slations perteine to al Christen people they be referred to the iudgement of the whole Churche of euery language and commended to the Laitie by the wisedome and auctoritie of the Clergiâ— hauinge charge of their soules Furthermore that there be some choise exception and limitation of time place and persons and also of partes of the Scriptures after the discrete ordinaunces of the Iewes Amongest whom it was not lauful that any shoulde reade certaine partes of the Bible before he had fulfilled the time of the Priestly Ministerie whiche was the age of thirtie yeeres as S. Hierome witnesseth Lasâ—ly that the settinge foorthe of the Scriptures in the common language be not commended to the people as a thing vtterly necessary to Saluation least thereby they condemne so many Churches that hitherto haue lackâ— the same and so many learned and Godly Fathers that haue not procured it for their flocke Finally al that haue gone before vs to whom in al vertue innocencie and holinâ—sse of life we are not to be compared As for me in as muche as this mater is not yet determined by the Churche whether the common people ought to haue the Scriptures in their owne tongue to reade and to heare or no I define nothinge As I esteeme greately al Godly and holsome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I woulde that these hoate talkers of Goddes woorde had lesse of that knowledge whiche maketh a man to swel and to be proude in his owne conceite and that they woulde deepely weigh with them selues whether they be not conteined within the listes of the saiynge of S. Paule to the Corinthians If any man thinke that he knoweth any thinge he knoweth nothinge yet as he ought to know God graunte al our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly saide of vs which S. Augustine in the like case saide very dreadfully to his deere frende Alypius Surgunt indocti Coelum rapiunt nos cum doctrinis nostris sine Corde ecce vbi volutamur in Carne â–ª Sanguine The vnlearned and simple arise vp and catche Heauen awaye from vs and wâ— with al our greate learninge voyde of harte lo where are we wallowinge in Fleashe and Bloude The B. of Sarisburie M. Hardinge seemeth secretely to graunt that thinge which without blusshing no man can denie that is that the Scriptures longe â—ithence in olde times haue beene Translated into the natural speache of this countrie But he addeth withal a poore exception that notwithstandinge the Translation were in Englishe yet it serued not for Englishe people And yet for what people els it should serue it were not easy to coniecture Doubtlesse if they had meante as these men doo to barre the Englishe people from Goddes Woorde they woulde haue keapte it stil as it was before in Latine Greeke or Hebrew and woulde not haue suffered any suche Translation But Beda him selfe that wrote the Storie of this Iland in these very woordes that M. Harding hath here alleged seemeth to witnesse that the Scriptures were then Translated into sundrie tongues and that for the better vnderstandinge of the people For thus he writeth Haec Insula quinque Gentium linguis scrutatur vnam eandemque Scientiam Veritatis This Ilande searcheth out the knowledge of one Trueth with the tongues of fiue Nations It is not likely he woulde haue written thus of fiue seueral Tongues if the Scriptures had béene written then onely in one tongue In like manner and to like purpose he writeth thus Quicunque gentium linguis vnam eandemque veritatis Scientiam Scrutantur Who so euer
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
some are sicke And by that voice the Deacon dâ—uideth these from them For that voyce of his fallinge into our eares as it were a hande remoueth and shutteth foorthe some and other some it taketh in and presenteth them to the Congregation I sende thée not vnto other places of Chrysostome which be both many moe and farre plainer then this but onely vnto this same place out of which M. Hardinge hath piked as muche as he thought good Chrysostome saithe The people resorted dayly to the Churche The Deacon sundred them with his voice the sounde from the sicke the one porte to receiue the other to absteine the one parte he shut out at the time of the Holy Communion the other he broughâ— in and presented to the Congregation This was the ordinarie practise of the Churche in Chrysostomes time where wée sée plainely by his owne reporte that he receiued not alone Yet saith M. Hardinge For proufe of this these folowinge be suche places as I am perswaded with al. By this colde conclusion he cutteth of credite from al that he hath hitherto saide as not makinge shewe sufficient to winne his purpose and so condemneth his note made in the Margin whiche was Proufes for Priuate Masse and laieth al the burthen of his groundes vpon these other gheasses that hereafter folowe Uerely hitherto for any thinge that may appeare by his Booke notwithstandinge his longe time his muche readinge and greate conference with al his felowes he hath not yet founde either the name of Priuate Masse in any olde Catholique writer or the Sole Receiuing of the Priest If he wil haue the world to beléeue him and subscribe he must leaue his gheasses and bring some sounde and substantial proufes M. Hardinge The .29 Diuision Soter Bishop of Rome aboute the yere of our Lorde 170. who suffered Martyrdome vnder Antoninus Verus the Emperour for order of celebratinge the Masse made this statute or decree Vt nullus Presbyterorum solennia celebrare praesumat nisi duobus praesentibus sibique respondentibus ipse tertius habeatur quia cum pluraliter ab eo dicitur Dominus Vobiscum illud in secretis Orate prome apertissimè conuenit vt ipsius respondeatur salutaâ—ioni This hath beene ordeined that no Priest presume to celebrate the solemnitie of the Masse excepte there be twoo present and answeare him so as he him selfe be the thirde For where as he saith as by way of speakinge to many Our Lorde be vvith you and likewise in the Secretes Pray you for me It seemeth euidently conuenient that aunsweare be made to his salutation accordingly whiche auncient decree requireth not that al people of necessitie be present 37 muche lesse that al so often times should Communicate Sacramentally whiche thinge it requireth neither of those twoo that ought to be present If of the bare woordes of this Decree a sufficient argument may not be made for our purpose inducinge of the affirmation of that one thinge there specified the denial of that other thinge wee speake of whiche manner of argument is commonly vsed of our aduersaries then more weight may be put vnto it in this case for that where as the receiuinge of Christes Body is a farre greater mater then to answeare the Priest at Masse if that holy Bishop and Martyr had thought it so necessarie as that the Masse might not be doone without it Doubtlesse of very reason and conuenience he woulde and shoulde haue specially spoken of that rather then of the other But for that he thought otherwise he required onely of necessitie the presence of twoo for the purpose aboue mentioned The B. of Sarisburie Some say this Decree was made by Pope Anacletus some others say by Soter and so they séeme not to be yet throughly resolued vpon the Authour But if wée had not good cause to doubte of the authoritie of these Decrees and Epistles Decretal wée woulde the lesse doubt of their doctrine It was euermore the CommoÌ„ practise of deceiuers to blase their dooinges by the names of such as thei knew to be in estimation in the worlde For to passe by Homer Hefiod Cicero Plautus and suche others counted learned and famous amonge the Heathens in whose names many counterseite bookes were set abroade S. Paule him selfe willeth the Thessaloniens not to suffer them selues to be drawen from their faithe Neither by spirite nor by talke nor by letter as sent from him By whiche laste woordes he signifieth that letters sometime were falsified and set abroade in his name So were there geuen out Gospels in the name of Peter Thomas and other the Apostles and other maters of smal weight in the names of Augustine Hierome Ambrose Cyprian and other like This was vnto some a common pastime and many godly Fathers complaine muche of it Wherefore wée ought the lesse to maruel if the like haue happened vnto Anacletus Euaristus Soter and suche others as folowed immediatly in Rome after the Apostles time Gratian sheweth that the Decretal Epistles haue béene doubted of amonge the learned And Doctor Smithe although his authoritie be not greate declared openly at Paules Crosse that they can not possibly be theirs whose names they beare And to vtter some reasons shortely for proufe thereof These Decretal Epistles manifestly depraue and abuse the Scriptures as it may soone appeare vnto the godly Reader vpon the sight They mainteine nothinge so muche as the state and kingedome of the Pope and yet was there no such state erected in many hundred yeres after the Apostles time they publishe a multitude of vaine and superstitious Ceremonies other like fantasies farre vnlike the Apostles doctrine They proclaime suche thinges as M. Hardinge knoweth to be open and knowen lies Anacletus that was next after Peter willeth and straitly commaundeth that al Bishops once in the yere doo visite the entrie of S. Peters Churche in Rome whiche they cal Limina Petri. Yet was there then no Churche yet builte there in the name of Peter For Pope Cornelius saith as he is alleged that he first tooke vp S. Peters body and buried the same in Appolloes Churche in Rome at the leaste one hundred and fortie yeres after that Anacletus was dead Pope Antherus maketh mention of Eusebius Alexandrinus and Felix whiche liued a longe time after him and therefore was it not possible for him to know them Fabianus writeth of the cominge of Nouatus into Italy And yet it is cleare by S. Cyprian and by Eusebius that Nouatus came first into Italy in the time of Cornelius whiche was next after him And to leaue a number of other coniectures which may be hereafter more aptly touched some otherwhere neither S. Hierome nor Gennadius intreatinge of the Ecclesiastical writers nor Damasus writinge purposely of the liues of the Bishoppes of Rome before him euer made any mention either of suche Epistles or of any suche Decrees whiche they
denied that is that the Sacramente vvas euer Ministred vnto the people in one Kinde Openly in any Congregation or in the open order and vsage of any Churche Yet were there Churches then erected yet were there Priestes and people then yet was the holy Ministration then openly vsed in forme and order and learned men to recorde the same Al this not withstandinge M. Hardinge hath hitherto founde nothinge in the open Ministration in the Congregation and assemblie of the people whereby to prooue his Halfe Communion Wherfore there is no cause yet shewed to the contrary but M. Iuel may say nowe as he truly before saide in his Sermon The vvhole Communion vvas vsed throughout the vvhole Catholique Churche vnder Bothe Kindes sixe hundred yeeres after Christes Ascension in al Congregations and Churches vvithout exception But Christe hathe leaâ—te these maters to the discretion and determination of the Churche By what recorde may that appeare M. Hardinges woorde is no Charter Or if it be true where did the Churche euer so determine of it within the compasse of sixe hundred yeeres S. Augustine in this case is very reasonable his woordes be these Vbi authoritas deficit ibi consuetudo Maiorum pro lege tenenda est Where authoritie faileth there the Custome of our Elders muste holde for a Lawe But hauinge Goddes Woorde and Christes Institution we wante no authoritie The authoritie of the Church is greate I graunte but the causes that moued the Church of Rome to breake Christes Institution as the keapinge of the VVine Beardes and Palsies and suche like are not greate Not withstandinge M. Hardinge enlarge them muche and cal them Importante and vveightie causes The two Councels of Basile and Constance where this mater was firste concluded as they were at the leaste fourtene hundred yéeres after Christe and therefore not to be alleged in this case againste may assertion so the authoritie of them bothe â—angeth yet in question For the Thomistes say the Councel of Basile came vnlawfully togeather and that therefore al their determinations were in vaine And Pigghius saithe the other Councel of Constance concluded againste Nature againste the Scriptures againste Antiquitie and againste the Faithe of the Churche These be the twoo Councels that M. Hardinge woulde haue vs yeelde vnto VVe are bounde to heare the Churche saith M. Hardinge But much more are we bounde to heare God This saieing of S. Cyprian is woorthy déepely to be noted Non iungitur Ecclesiae qui ab Euangelio separatur He hath no felowship with the Churche that is diuided from the Gospel And likewise writinge against certaine that abused the Cuppe of Christe Ministringe therein Water in stéede of Wine he geueth this lesson to al Bishoppes and others toutchinge the Reformation of the Churche Religioni nostrae coÌ„gruit timori ipsi loco officio Sacerdotij nostri custodire Traditionis Dominicae veritatem quod prius apud quosdam videtur erratum Domino monente corrigere vt cùm in claritate sua Maiestate Coelesti venire coeperit inueniat nos tenere quod monuit obseruare quod docuit facere quod fecit It behoueth the Religion that we professe and our reuerence towardes God and the very place and office of our Priesthoode to keepe the trueth of the Lordes Tradition and by the Lordes aduertisement to correcte that thinge that by certaine hath beene amisse that when he shal come in his glorie and Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did M. Hardinge The .29 Diuision Nowe for answeare to M. Iuelles place alleged out of Gelasius whiche is the chiefe that he and al other the aduersaries of the Churche haue to bringe for their purpose in this pointe this muche may be saide Firste that he allegeth Gelasius vntruely makinge him to sounde in Englishe otherwise then he doothe in Latine M. Iuels woordes be theâ—e Gelasius an olde Father of the Churche and a Bishop of Rome saithe that to Minister the Communion vnder one Kinde is open Sacrilege But where saithe Gelasius so This is no syncere handlinge of the mater And bicause he knewe the woordes of that Father imported not so muche guilefully he reciteth them in Latine and dothe not Englishe them whiche he woulde not haue omitted if they had so plainely made for his purpose The woordes of Gelasius be these Diuisio vnius eâ—usdemque Mysterij sine grandi sacrilegio non potest peruenire The Diuision of one and the same Mysterie can not come without great sacrilege Of these woordes he cannot conclude Gelasius to say that to minister the Communion vnder one kinde is open sacrilege Gelasius rebuketh and abhorreth the diuision of that highe Mysterie whiche vnder one forme and vnder bothe is vnum idemque One and the same not one vnder the forme of Breade and another vnder the forme of VVine not one in respecte of the Bodie and an other in respecte of the Bloude but vnum idemque one and the selfe same The woordes afore recited be taken out of a fragment of a Canon of Gelasius whiche is thus as we finde in Gratian. Comperimus autem quod quidam sumpta tantum Corporis sacri portione a calice sacrati cruoris abstineant Qui procul dubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire VVhiche may thus be Englished But we haue founde that some hauinge receiued onely the portion VVherein is the holy bodie absâ—eine from the Cuppe of the sacred Bloude who without doubte for as muche as I know not with what supersitition they be taught to be tied either let them receiue the whole Sacramentes or let them be keapte from the whole bicause the diuision of one and the same Mysterie can not come without greate sacrilege Here mighte be saide to M. Iuel â–ª she we vs the whole Epistle of Gelasius from whence this fragment is taken that we may weigh the circumstance and the causes why he wrote it conferringe that goeth before and that followeth and we wil frame you a reasonable answeare But it is not extant and therefore your argument in that respecte is of lesse force â—he B. of Sarisburie Neither are we the aduersaries of the Churche nor Gelasius the chiefest that we bringe for our purpose We follow Christe as he hath commaunded vs whome it became Gelasius also to followe But it is a worlde to sée into howe many faces and fashions M. Harding is faine to turne him selfe to auoide this authoritie of Gelasius He leaueth the whole route of his owne companie and is gladde to renne alone He expoundeth Gelasius by Leo as though they wrote bothe of one thinge And yet others of his owne side say that Leo wrote of Heretiques and Gelasius of Catholikes Leo
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
many that knowe the Gréeke and the Latine tongues be notwithstanding vngodly and many be godly that know them not Therefore it is very discretely saide by Beda Barbara est lingua quae Deum laudare non potest That tongue is Barbarous that can not praise God M. Hardinge maketh a longe discourse of the Apostles and other Apostolique mennes trauailes throughout the worlde If he had shewed to what ende wée might the better haue knowen his purpose If he wil saye The Apostles Preache in sundrie Countries Ergo The people had their Common Praiers in an vnknowen tongue This Argument wil hardely holde For to that ende God gaue vnto them the gifte of Tongues that they might deale with al nations in their owne Languages Here are wée required to shewe some euidence that in the Primitiue Churche the Publique Seruice was in the Syriacal or Arabike or Egyptian or any other Barbarous tongue and it is stoutely presumed that wee are hable to shewe none What so euer wée can shewe this is no indifferent dealinge For M. Hardinge beinge required of mée to shewe but one sentence of proufe for his side and hauinge as yet shewed nothinge suddainely altereth the whole state of the cause and shifteth his handes and requireth mée to shewe Whiche thinge although I be not bounde to doo by any order of Disputation yet that it may appeare that wée deale plainely and séeke nothinge but the truthe I am contente onely in one example or twoo presently to folow his wil referringe the reast to an other place more conuenient for the same And for as muche as the firste tongue that he nameth amongst others is the Syriacal let him reade S. Hierome describinge the pompe of Paulaes funeral These be his woordes Tota ad Funus eius Palaestinarum vrbium turba conuenit Hebraeo Graeco Latino Syroque Sermone Psalmi in ordine personabant At her Funeral al the multitude of the Cities of Palestine mette togeather The Psalmes were songe in order in the Hebrew Greeke Latine and Syrian tongue Here may he sée that in one Citie foure seueral nations in their Common Seruice vsed foure seueral tongues amonge whiche tongues is the Syriacal whiche thing M. Hardinge thinketh al the worlde cannot shew S. Augustine willing the Priestes to applie their studies to correcte the errours of their Latine speache addeth thereto this reason Vt populus ad id quod planè intelligit dicat Amen That the people vnto the thinge that they plainely vnderstande may say Amen This of S. Augustine séemeth to be spoaken generally of al tongues M. Hardinge him selfe at the ende of his treatie confesseth that the Armenians Russians Ethiopians Sclauons and Moscouites haue from the beginninge of their faithe in their publique Seruice vsed euermore their owne natural countrie tongues Wherefore by M. Hardinges owne graunte wée may iustly claime prescription and charge him with Antiquitie and require him to yeelde to the authoritie of the Primitiue Churche M. Hardinge The .4 Diuision Wherefore M. Iuel in his Sermon whiche he vttered in so solemne an audience and hath set foorthe in Printe to the woorlde saith more then he is hable to iustifie where he speaketh generally thus Before the People grevv to corruption whereby he meaneth the firste sixe hundred yeres after Christe al Christian menne throughout the vvorlde made their Common Praiers and had the holy Communion in their ovvne Common and knovven tongue This is soone spoaken sir but it wil not by you be so soone prooued The B. of Sarisburie That M. Iuel there saide is prooued sufficiently onlesse M. Hardinge be hable to bringe some example one or other to prooue the contrary Neither is the mater so harde of our side to be prooued Thomas of Aquine Nicolas Lyra M. Hardinges owne witnesses for some good parte wil prooue it for me M. Hardinge The .5 Diuision In deed wee finde that where as holy Ephrem Deacon of the Churche of Edessa wrote many thinges in the Syriacal tongue he was of so worthy fame and renome that as S. Hierome witnesseth his writinges were rehearsed in certaine Churches openly Post lectionem ScripturaruÌ„ after the Scriptures had beene reade whereof it appeareth to Erasmus that nothing was wonte then to be reade in the Churches biside the writinges of the Apostles or at least of suche men as were of Apostolike authoritie But by this place of S. Hierome it seemeth not that Ephrems woorkes were vsed as a parte of the Common Seruice but rather as Homilies or exhortations to he reade after the Seruice whiche consisted in manner wholy of the Scriptures And whether they were tourned into Greeke or no so soone it is vncertaine The B. of Sarisburie M. Hardinge contrary to the ordre of Rhetorique woulde confute our side before he confirme his owne But I maruel muche to what ende he should thus allege Ephrem onlesse it be to heape mater against him selfe For wil he thus frame his reason Ephrem wrote sundry thinges in his owne mother tongue Ergo The people had their Seruice in a strange tongue Wil he haue this to be allowed and goe for an argument If there were nothing els â–ª here to be geathered yet hath he touched twoo thinges expressely against him selfe The one is that nothinge was then redde in the Church sauinge onely the Scriptures or other maters of Apostolique authoritie whiche thinge is also straitely commaunded by the Councel of Carthage Yet M. Hardinge in his Churche euen in the Publique Seruice readeth Lessons and Legendes of childi she Fables The other is that Ephrems Homiliâ—s were pronounced vnto the people in the Uulgare tongue yet M. Hardinge him selfe pronounceth Gospels Epistles and Homilies and al what so euer vnto the people in a straunge tongue But to avoide this inconuenience he saithe â–ª The Homilies were no parte of the Seruice First how is he sure of that Certainely the Latine Homilies be redde in the Matins and accompted parte of the Romishe Seruice Againe what necessary Sequele is this The people vnderstoode Ephrems Homilies Ergo his Homilies were no parte of the Seruice Or what leadeth him to thinke It was profitable for the people to heare and vnderstande Ephrem and yet was not profitablé for them to heare vnderstande Peter Paule or Christe To be shorte be confesseth that Ephrems writinges were exhortations to the Gréeke people and yet doubteth whether they were translated into the Gréeke or no and so he endeth in vncertaintie and concludeth nothing Now let vs sée whether the same Ephrem wil conclude any thinge of our side First Theodoretus saithe He was vtterly ignorant of the Greeke tongue Whiche thinge is also confirmed by M. Hardinges owne Amphilochius For in the conference that was bitwéene him and Basil he saithe He spake by an Interpreter as beinge not hable to speake Greeke himselfe Yet was the same Ephrem a Minister in the Churche beinge as S. Hierome saithe a
learnedly by the tongue S. Paule meaneth not the Latine Greeke or Hebrew amonge the vnlearned people or any other alien or straunge tongue but onely and that by way of Metaphore any manner of vtterance whereby the signes of thinges are pronounced before they be vnderstanded And by the Sprite he vnderstandeth not a noyce of strange wordes after your strange interpretation but as it is here in a certaine proper and peculiar manner taken a power of the soule inferiour to the minde whiche conceiueth the similitudes of thinges and vnderstandeth them not And thinges so vttered be vttered with the tongue and spirite whether it be in Englishe or Latine or any other language And sir although the people vnderstande not in most exacte vvise vvhat the Priest saith in the Latine Seruice yet haue they commoditie and profit thereby so farre as it pleaseth God to accepte the common Praier of the Churche pronounced by the Priest for them The B. of Sarisburie Here M. Hardinge hath founde a sporte to passe the time withal He maketh M. Caluin a Patriarke and setteth him on high in iudgement to condemne al the worlde S. Paules meaninge is bombasted and brought out of tune with a noice of strange woordes And in this pointe he doubleth and sheweth copie and plaieth â—ounde aboute merily with his owne fantasie Wherein he may not be muche offended if I say vnto him as S. Hierome saide sometime vnto S. Ambrose for his Commentaries vpon S. Luke Verbis Iudis sentenâ—ijs dormitas That is your wordes be pleasant but your senses be halfe a sleape For that I saw these woordes of S. Paule Yf thou Blisse vvith thy Sprite might séeme doubtful and diuers expositions rising therevpon I thought it meete for the more ease of the vnlearned to open what S. Paule might séeme to meane by this worde Sprite in that place And folowinge the iudgement of sundrie olde Fathers I called it a sounde or noyce of vnknowen woordes This is it that M. Hardinge here so pleasantly calleth Stuffinge and bomebaste and a strange newfangled interpretation Wherein he sheweth him selfe to be somwhat shorte witted as may soone appeare For within a few lines after expoundinge these woordes of S. Paule Quà m decem millia verborum in lingua he him selfe vseth the like bomebaste and the very same stuffinge Uerily if he wil vtterly condemne al manner Paraphrase or addinge of other woordes for declaration of that séemeth harde or doubteful in the texte then must he néedes condemne not onely the Septuagintes but also al other Interpreters of the Scriptures Hereof Origen weighing in what sorte the Apostle S. Paule allegeth the woordes of the Prophete Dauid writeth thus Sed quòd dixit Apostolus Sicut scriptum est Non est iustus quisquam non est intelligens non est requirens Deum Non ijsdem Sermonibus inuenitur in Psalmo sed alij permutantur alij assuuntur alij relinquuntur Quod a studiosis quibusque si obseruetur diligentiùs puâ—o dari in hoc Apostolicam authoritatem vt cùm Scripturae testimonijs vtendum fuerit sensum magis ex ea quà m verba capiamus But where as S. Paule saithe As it is written There is not one iust man there is not one of vnderstandinge there is not one that seeketh after God This place is not founde in the Psalme by these woordes but some woordes are altered by S. Paule and some others are added vnto and some are leafte out Whiche thinge if the Reader aduisedly consider I thinke that herein the Apostles authoritie is declared that when wee haue neede to vse the Testimonie of the Scriptures wee rather take the meaning thereof then the woordes Origen saith S. Paule bothe altered the woordes of the Prophete and added to and tooke fro Yet I trust M. Hardinge wil not say S. Paule bomebasted or stuffed the Scriptures Perhaps he wil replie S. Paule by this woorde Sprite meante not a strange tongue or a noice of vnknowen woordes and therefore this stuffinge is counterfeite And bicause M. Hardinge saith so perhaps the simple Reader wil so beléeue it But if the olde Doctours Fathers so expounde it then al this strange mirth and triumphe might haue béene spared S. Ambrose openeth S. Paules meaning and sheweth what he vnderstoode by this woorde Sprite in this wise Si tu benedixeris spiritu hoc est Si laudem Dei lingua loquaris ignota audientibus If thou blesse vvith thy Sprite That is to say If thou vtter the Praise of God in a tongue vnknowen vnto the hearers This I trow is no Bomebast nor countrefeite stuffinge it is S. Ambroses Interpretation Likewise S. Chrysostome expoundinge the same woordes saith thus Si tu benedixeris spiritu c. Est quod dicit huiusmodi Si peregrina lingua gratias agas quam nec intelligas ipse nec coeteris idem interpreteâ—is plebeius noÌ„ potest subijcere Amen If thou Blisse vvith thy Sprite c. The meaning hereof saith S. Chrysostome Is this If thou geue thankes vnto God or pray in a strange tongue whiche neither thou knowest thee selfe nor canst expounde vnto others the vnlearned cannot say Amen This Chrysostome saith is S. Paules very meaninge M. Hardinge saithe No it is a strange new fangled interpretation Erasmus in his paraphrase turneth it thus Si tu decantes laudes Dei sermone omnibus incognito If thou singe out the praises of God in a tongue vnknowen vnto al thy hearers Dionysius the Carthusian likewise saithe thus Si tu Benedixeris Spiritu id est non verbis quae ab alijs intelligantur sed tantùm lingua If thou Blisse vvith thy Sprite That is to say not with suche woordes as others may vnderstande but onely with thy tongue Anselmus saith Spiritus meus orat id est flatus oris mei orat dum loquor in oratione My sprite praieth That is The breathe of my mouthe praieth so longe as I continue speakinge What so euer opinion M. Harding haue of Erasmus yet I trow of his modestie he wil not say that either Dionysius the Carthusian or S. Ambrose or S. Chrysostome or Anselmus deuised newfangled expositions or discanted vpon S. Paule or set his texte out of tune But he saith the place of S. Paule is doubteful S. Ambrose S. Augustine S. Chrysostome Isidorus Erasmus and Thomas of Aquine vnderstoode it diuersely And wil he thereof conclude thus These Fathers mistooke S. Paules sense Ergo S. Paule had no sense Or diuers Doctours touching this place had diuers iudgementes Ergo Wee must haue no iudgement Or must wée folow none of them bicause some were deceiued Or must wée folowe them al togeather bicause they were Doctours In déede they dissented somwhat in the takinge of this woorde Spirite as it is euident but whether it were the holy Ghoste that S. Paule meante thereby or Imagination or Reason or the Gyfte of tongues or the Sounde of the mouthe or the
al the worlde By these and other like authorities of the Scriptures they conclude that the Pope holdeth his authoritie not by any ordinance of man but De Iure diuino That is euen by the right of Goddes vndoubted Lawe And therefore Pope Bonifacius determineth the mater in this wise to holde for euer Declaramus Dicimus Definimus Pronuntiamus omninò esse de necessitate salutis omni humanae creaturae subesse Romano Pontifici Wee declare say determine and pronounce that vndoubtedly it standeth vpon the necessitie of Saluation for euery mortal creature to be subiecte to the Bishop of Rome Likewise saith the Glose vpon the same Quicquid saluatur est sub summo pontifice What so euer is saued is vnder the highest Bishop If â—â—ese claimes be good it is no harde mater to holde by Scriptures But for as muche as they seeme to make greatest accompte of these woordes of Christe Thou art Peter and vpon this rocke I vvil builde my Churche Therefore for answeare herevnto vnderstande thou good Christian Reader that the Olde Catholique Fathers haue written pronounced not any Mortal man as Peter was but Christe him selfe the Sonne of God to be this Rocke Gregorius Nyssenus saith Tu es Petrus c. Thou arte Peter and vpon this Rocke I vvil builde my Churche He meaneth the Confession of Christe for he had saide before Thou arte Christe the Sonne of the liuinge God So saith S. Hilarie Haec est vna foâ—lix fidei Petra quam Petrus ore suo confessus est This is that onely Blessed Rocke of Faithe that Peter confessed with his mouthe Againe he saith Vpon this Rocke of Peters Confession is the buildinge of the Churche So Cyrillus Petra nihil aliud est quà m firma inconcussa Discipuli Fides The Rocke is nothinge els but the stronge and assured Faithe of the Disciple So likewise Chrysostome Super hanc PetraÌ„ id eâ—t In hac Fide Confessione aedificabo Ecclesiam meaÌ„ Vpon this Rocke that is to say vpon this Faithe and this Confession I wil builde my Churche Likewise S. Augustine Petra erat Christus super quod fundamentum etiam aedificatus est Petrus Christe was the Rocke vpon which â—undation Peter him selfe was also builte And addeth further bisides Non me aedificabo super te sed te aedificabo super me Christe saithe vnto Peter I wil not builde mee selfe vpon thee but I wil builde thee vpon mee Al these Fathers be plaine but none so plaine as Origen His woordes be these Petra est quicunque est Discipulus Christi Et super talem petraÌ„ construitur omnis Ecclesiastica Doctrina Quod si super vnuÌ„ illum Petrum tantùm existimas aedificari totaÌ„ EcclesiaÌ„ â–ª quid dicturus es de Iohanne Filio Tonitrui Apostolorum vnoquoque Num audebimus dicere quòd aduersus Petrum vnum non praeualiturae sint portae Inferorum An soli Petro danâ—ur a Christo Claues Regni Coâ—lorum He is the Rocke who so euer is the Disciple of Christe And Vpon suche a Rocke al Ecclesiastical learninge is builte If thou thinke that the whole Churche is builte onely vpon Peter what then wilt thou say of Iohn the Sonne of the Thunder and of euery of the Apostles Shal wee dare to say that the Gates of Hel shal not preuaile onely against Peter Or are the keyes of the Kingedome of Heauen geuen onely vnto Peter By these few it may appeare what right the Pope hath to claime his authoritie by Goddes woorde and as M. Hardinge saith De Iure diuino In déede touchinge the same woordes of S. Mathew S. Hierome writeth thus Istum locum Episcopi Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt supercilio Bishoppes and Priestes not vnderstandinge this place take vpon them some parte of the proude lookes of the Phariseis And againe he saithe Nouerint Episcopi se magis consuetudine quà m dispositionis Dominicae veritate Presbyteris esse maiores Let Bishoppes vnderstande that they are greater then the Priestes more of Custome then of the truthe of Goddes ordinance By this it appeareth that the Bishop of Rome holdeth by Custome and not as M. Hardinge saith De Iure diuino As for the Decrées of Councels the Edictes of Princes the saieinges of holy Fathers the Necessitie of Reason and the Practise of the Churche how iustly they be auouched by M. Hardinge they shal be seuerally examined as they come M. Hardinge The .3 Diuision But I in this treatise seekinge to auoide prolixitie hauinge purposed to say somewhat to this number of the other Articles and knowinge this matter of the Primacie to be already largely and learnedly handeled of others wil but Trippe as it were lightly ouer at this time and not set my fast footinge in the deepe debatinge and treatinge of it First as concerning the right of the Primacie by Goddes lawe by these auncient authorities it hath beene auouched Anacletus that holy Bishop and Martyr S. Peters Scholar and of him Consecrated Priest in his Epistle to the Bishops of Italie writeth thus In Nouo Testamento post Christum c. In the New Testament the order of Priestes beganne after our Lorde Christe of Peter bicause to him Bishoprike was first geuen in the Churche of Christe where as our Lorde saide vnto him Thou arte Peter and vpon this Rocke I vvil builde my Churche and the gates of Hel shal not preuaile against it and vnto thee I vvil geue the keyes of the kingedome of Heauen VVherefore this Peter receiued of our Lorde first of al power to binde and to loose and first of al he brought people to the faithe by vertue of his Preachinge As for the other Apostles they receiued honour and power in like felowship with him and willed him to be their Prince or chiefe gouernour In an other Epistle to al Bishops alleging the same texte for the Primacie of the see of Rome speakinge of the disposition of Churches committed to Patriarkes and Primates saith thus moste plainely This holy and Apostolike Churche of Rome hath obteined the Primacie not of the Apostles â–ª but of our Lorde and Sauiour him selfe and hath gotten the preeminence of power ouer al Churches and ouer the whole flocke of Christen people euen so as he saide to blessed Peter the Apostle Thou arte Peter and vpon this Rocke c. The B. of Sarisburie The authorities here alleged are full of Fogge and false grounde and can abide no falt footinge and therefore M. Hardinge Trippeth them so lightly ouer Touchinge this Epistle of Anacletus and other like Epistles Decretal I wil onely geue a taste and leaue the iudgement thereof vnto the Reader First one Petrus Crabbe the compiler of the Councelles complaineth muche that the examples from whence he tooke them were woonderfully corrupted and not one of them agreeing with an other and expresseth
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
goinge against this wil withdrawe them selues from the auctoritie of the Bishop of Rome Lo this is one chief inuincible reason that maketh me to be vnder the Bishop of Rome and compelleth me to confesse his primacie This farre Luther Thus I haue briefely touched some deale of the Scriptures of the Canons and Councelles of the Edictes of Emperours of the Fathers saieinges of the reasons and of the manifolde practises of the Churche whiche are wonte to be alleaged for the Popes primacie and supreme auctoritie VVith al I haue proued that whiche M. Iuel denteth 125 that the Bishop of Rome Withein sixe hundred yeeres after Christ hath beene called the Vniuersal Bishop of no smal number of menne of greate credite and verie ostentimes heade of the Vniuersal Churche both in termes equiualent and also expressely Nowe to the nexte article The B. of Sarisburie The case goeth somewhat hardely of M. Hardinges side when he is thus driuen for wante of other authorities to craue aide at Luthers hande Touchinge alteration in religion whiche it pleaseth him to name lightnes if he woulde soberly remember his owne often chaunges and the light occasions of the same he shoulde finde smal cause to condemne others Certainely D. Luther after God had once called him to be a minister of his Trueth neuer lookte backewarde from the plough nor refused the Grace that God had offred him notwithstandinge he sawe al the powers of the worlde were against him His argument is taken of the effectes or tokens of Goddes wil. The Pope saide he is auanced vnto a Monarchie or Emperial state of a Kingedome But he coulde neuer be so auanced without Goddes wil Ergo it was Goddes wil it shoulde be so Argumentes that be taken of Goddes permission or of the tokens of his wil make no necessary proufe either that the thinges in them selues be good or that God is pleased with them For God suffred Nabucodonozor Sennacherib Pharao and others and their very estates procéedinges were euident tokens of Goddes wil. For if his wil had béene otherwise they coulde not haue reigned Yet neither were they good men nor was God pleased with their dooinges So shal God suffer Antichriste to sitte euen in the holy place Daniel saithe Faciet prosperabitur He shal take his pleasure and shal prosper And againe Roborabitur fortitudo eius non in viribus suis. His power shal be confirmed but not through his owne strength but through the strength of God Yet shal not God therefore loue or fauour Antichriste or delite in his wickednes For S. Paule saith The Lorde shal kil him with the sprite of his mouth and shal destroy him with the brightnes and glorie of his comminge Now for as muche as it hath pleased M. Harding for the Conclusion hereof to touche the Effects of Godes wil I trust it shal not be paineful to thée gentle Reader likewise shortely to consider the effectes and sequeles of this Uniuersal power It is graunted that the Churche of Rome for sundrie causes before alleged was euermore from the beginninge the chiefe and moste notable aboue al others Notwithstandinge Eneas Syluius beinge him selfe a Bishop of Rome saith Ad Romanos pontifices ante Nicenum Concilium aliquis sanè si non magnus respectus fuit Verily there was some respecte had to the Bishoppes of Rome before the Councel of Nice although it were not great S. Cyprian in his time complained That Pride and Ambition seemed to lodge in priestes bosomes Origen in his time complained that the Ministers of Christe seemed euen then to passe the outrage of worldly Princes Yet was the Churche of God in those daies euerywhere vnder cruel and vehement persecution Therefore to abate this ambitious courrage order was afterwarde taken in the Councel of Carthage that no man shoulde be intitled the Highest Bishop or the Prince of Bishoppes or by any other like name The Greeke Bishoppes in the Councel of Antioche and the Bishoppes of Aphrica beinge in number twoo hundred and seuentéene in the Councel there founde them selues greeued with the Pride and Arrogancie of the Sée of Rome For that Iohn the Bishop of Constantinople tooke vpon him to be called the Uniuersal Bishop therefore Gregorie the Bishop of Rome called him Lucifer and the Messenger of Antichrist and saide He had chosen vnto him a proude and arrogant a pompous and a blasphemous name But after that by great sute made vnto the Emperour Phocas the Bishoppes of Rome them selues had once obteined the same title and had possessed enioied the same a longe while in the ende their pride was suche that it seemed intolerable Then they beganne to decrée and determine That euery mortal man is bounde to be subiecte to the Sée of Rome that vpon paine of damnation and that without the Obedience of that Sée noman is saued That the Bishop of Rome is an Uniuersal Iudge ouer al men and that he him selfe may be iudged by noman neither by Emperour nor by Kinge nor by al the Cleregie nor by the whole people For that it is written by the Prophets Esaie The Axe shal not glorie against him that heweth with it That what so euer he doo noman may presume to say vnto him Domine cur ita facis Sir why doo you thus That he hath al manner Lawe and Right in Scrinio pectoris sui in the Closet of his breaste That al other Bishoppes receiue of his fulnes That no Councelles can make lawes for the Churche of Rome and that the Bishop of Romes authoritie is plainely excepted out of al Councelles That notwithstandinge the Pope drawe innumerable companies of people after him into Helle yet no mortal man may dare to reâ—roue him That the Popes wil or pleasure standeth as a lawe In illis quae vult est ei pro ratione voluÌ„tas And that there is none other reason to be yéelded of his dooinges but onely this Quia ipse voluit For he woulde For of that that is nothinge he is hable to make some thinge Quia deâ—eo quod nihil est potest facere aliquid That he hath the right of bothe sweardes as wel of the Temporal as of the Spiritual That the Temporal Prince may not drawe his swearde but onely at his becke and sufferance ad nutum Patientiam Ecclesiae That he is Haeres Imperij the Heire apparent of the Empier and is seuen and fiftie degrees greater then the Emperour and that bicause in suche proportion the Sunne is greater then the Moone That it is lawful for him to depose kinges and Emperours as he did the Emperoure Henry the sixthe and Chilpericus the Frenche Kinge Then he made the Emperour of Christendome to lie downe flatte before him and spared not to sette his foote vpon his necke addinge withal theise woordes of the prophete Dauid Thou
the holy Table where these Mysteries are celebrated the Lambe of God beinge laied and Sacrificed of Priestes vnbloudely as that moste Ancient and woorthy Councel of Nice reporteth The B. of Sarisburie As the Councel of Nice saith The Lambe is laide vpon the Aultar alludinge vnto the Sacrifices of the Olde Lawe euen so dooth S. Augustine say vnto the people Vos estis in Mensa vos estis in Calice You are vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christe laide vpon the Table But this Authoritie is answeared more at large in the fiâ—te Article and the eighth Diuision M. Hardinge The .13 Diuision Briefely in this highest Sacrament vnder visible shape inuisible thinges soothely the very true Real Liuely Natural and Substantial Bodie and Bloud of our Sauiour Christe being conteined as 162 the Scriptures Doctours Councels yea and the best learned of Martin Luthers Schoole doo most plainly and assuredly affirme The B. of Sarisburie Now soothly if M. Hardinge coulde haue founde any of al these Termes Real Lyuely Natural or Substantial either in the Scriptures or in the Doctours or in any Councel he woulde not haue spared the allegation But thus auouchinge these Termes and so constantly assuâ—ring vs thereof by these Authorities beinge neuerthelesse not hable anywhere to finde the same wée must néedes thinke he misreporteth the Scriptures the Doctours and the Councelles and muche abuseth the simple credulitie of the people M. Hardinge The .14 Diuision This I say in conclusion beinge so as it is vndoubtedly so we that remaine in the Catholike Churche and can by no persecution be remoued from the Catholike Faithe whome it liketh M. Iuel and his fellowes to cal Papistes beleeue verily that it is our bounden dewtie to Adore the Sacrament and to woorship it with al Godly Honoure By whiche woorde Sacrament notwithstandinge in this respecte we meane not the outwarde Formes 163 that properly are called the Sacrament but the thinge of the Sacrament the Inuisible Grace and Vertue therein conteined euen the very Bodie and Bloude of Christe And when we adore and woorship this Blissed Sacrament we dooe not Adore and VVoorship the Substance it selfe of Breade and VVine 164 because after Consecration none at al remaineth Neither doo wee Adore the outwarde Shapes and Formes of Breade and VVine whiche remaine for they be but Creatures that ought not to be Adored But the Bodie it selfe and Bloude of Christe 165 vnder those Formes Verily and Really conteined lowly and deuoutly doo wee Adore And therefore to speake more properly and accordinge to skille least our Aduersaries might take aduantage against vs through occasion of termes where right sense onely is meante â–ª wee protest and saye that wee doo and ought to Adore and woorship the Bodie and Bloude of Christe in the Sacramente The B. of Sarisburie If M. Hardinge be Persecuted as he saithe verily it seemeth a delicate kinde of Persecution They of his side did not so persecute others But Salomon saith There be certaine that flee when nomâ—n foloweth them Thus did Arius the Heretique sometimes complaine of his Persecutours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius that wrongefully suffereth Persecution for the Trueths sake that conquereth al thinges As for M. Hardinges Constancie which is here brought in as in stéede of some proufe I wil say nothinge How be it his frendes thinke So many so light and so suddaine changes can scarcely stande wel with the title of Constancie Certainely the mainteinance of open knowen errour should rather haue some other name The Prophete Zacharie saithe Posuerunt vt Adamantem Cor suum They haue sette their harte as the Adamant stoane Iob saithe Stetit cor eius sicut incus His harte stoode as a steadie Yet might not they therefore be called constant S. Hilarie saithe Grauis periculosus est lapsus in multis Etsi enim se intelligant tamen pudor exurgeÌ„di authoritatem sibi praesumit vt quòd errant prudentiam velint existimari quòd cum multis errant intelligentiam esse asserant Veritatis Fallinge from God in many men is greâ—ous and dangerous For albeit they vnderstande them selfe yet for that they are ashamed to rise againe they therefore take vpon them some authoritie and wil haue their Errour counted Wisedome and that they are deceiued with many they cal it the vnderstandinge of the Trueth Touchinge the purpose it appeareth this mater cannot stande without the disordringe and confoundinge of the Natural course and sounde of woordes Sometimes the Accidentes and Shewes of Breade muste be the Sacrament Sometimes Christes Bodie whiche as M. Hardinge confesseth in déede is not the Sacrament yet to mainteine this newe Adoration muste needes become the Sacrament And thus now wée haue twoo Sacramentes togeather in one Sacrament And yet in the Conclusion we may not woorship the very Sacrament but onely Christes Bodie in the Sacrament And this as M. Hardinge telleth vs is a Proper Plaine Familiar kinde of speache and accordinge vnto skil Thus he teacheth vs to lifte vp our hartes and to woorship God in Sprite and Trueth Onlesse the simple people goe to the Uniuersities and learne this newe skil what is Accidens absque subiecto Corpus sine loco Locus sine Corpore Quantitas sine modo quanti thei cannot skilfully woorship Christes Bodie Or if they woorship without this skil they woorship one thinge for an other and become Idolaters M. Hardinge The .15 Diuision And here this muche is further to be saide that in the Sacrament of the Aultar the Bodie of Christe is not Adored by thought of minde sundred from the woorde but beinge inseparably vnited to the woorde For this is specially to be considered that in the moste Holy Sacrament the Bodie and Bloude of Christe are not present by them selues alone as beinge separated from his Soule and from the Godhead but that there is 166 here his true and liuinge Fleashe and Bloude ioyned togeather with his Godhead inseparably and that they be as him selfe is perfite whole and inseparable VVhiche is sufficiently confirmed by sundrie his owne woordes in S. Iohn I am saithe he the Breade of life Againe This is Breade comminge downe from Heauen that if any eate of it he die not I am the liuely Breade that came downe from Heauen If any eate of this Breade he shal liue euerlastingly And to shewe what Breade he meante he concludeth with these woordes And the Breade whiche I shal geue is my Fleashe whiche I shal geue for the life of the worlde By whiche woordes he assureth vs plainely that his Fleashe whiche he geueth vs to eate is ful of life and ioyned with his Godhead whiche bringeth to the woorthy receiuers thereof immortalitie as wel of Bodie as of Soule VVhiche thinge Fleashe and Bloude of it selfe coulde not performe as our Lorde him selfe declareth plainely where he saithe as there it foloweth It is the
sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
Bodie Contrary wise S. Cyprian Ireneus Rabanus and other Ancient Fathers saie The Substance of the Breade feedeth our Bodie c. Ergo The Substance of the Breade is the Sacrament of Christes Bodie And againe M. Hardinge standinge vpon this simple grounde cannot possibly auoide many greate inconueniences For if the Shewes and Accidentes be the Sacrament then for as muche as in one Breade there be many Accidentes as the Whitenes â–ª the Roundenes the Breadth the Taste c. and euery such Accident is a Sacrament he canne by no Glose or conueiance shifte him self but in steede of one Sacrament he must needes graunte a number of Sacramentes auoidinge one Figure he must be driuen to confesse a greate many Figures Touchinge S. Basile M. Hardinge seemeth to confesse that his bookes are disordred and that nowe sette after Consecration that sometimes was before and yet he sheweth vs not who hath wrought this treacherie I trowe they haue corrupted and falsified their owne bookes But Basile calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Samplar a Signe or a Token of Christes Bodie before the Consecration and so Damascenus Euthymius and one Epiphanius and Marcus Ephesius late writers haue expounded it Here marke wel good Reader the Nicenesse and curiositie of this people without cause Sooner then they wil confesse as the Ancient Catholique Fathers doo that the Sacrament is a Figure of Christes Bodie they are contente to saie It is a Sacrament before it be a Sacrament and so a Figure before it be a Figure For howe canne the Sacrament be a Sacrament or what canne the bare Breade Signifie before Consecration Or who appointed or commaunded it so to Signifie But to leaue these M. Hardinges Newe Fantastical Doctours with their Mystical Expositions S. Ambrose in his time thought it no Heresie to write thus Ante Consecrationem alia Species nominatur Post Consecrationem Corpus Christi Significatur Before Consecration it is called an other Kinde After Consecration the Bodie of Christe is Signified And againe In Edendo Potando Corpus Sanguinem Christi quae pro nobis oblata sunt Significamus He saith not Before Consecration but euen in receiuinge the Holy Communion whiche he calleth Eatinge and Drinkinge we Signifie the Bodie and Bloude of Christe that were offered for vs. Thus the Olde Fathers called the Sacrament a Signe or Figure of Christes Bodie after it was Consecrate But before Consecration neither did they euer calle it so notwithstandinge these Newe Doctours iudgementes to the contrarie nor was there any cause why they shoulde so calle it Yet were they not therefore counted Sacramentaries nor mainteiners of false Doctrine M. Hardinge The .3 Diuision And if it appeare strange to any man that S. Basile shoulde calle those Holye Mysteries Antitypa after Consecration let him vnderstande that this learned Father thought good by that woorde to note the greate secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the Churche seemeth to haue had whiche in publique praier after holy mysteries receiued maketh this humble petition Vt quae nunc in Specie gerimus certa rerum Veritate capiamus That in the life to come we maie take that in certaine trueth of thinges whiche nowe we beare in shape or shewe Neither doo these woordes importe any preiudice against the trueth of the Presence of Christes Bodie in the Sacrament but they signifie and vtter the most principal trueth of the same when as al outwarde Forme Shape Shewe Figure Sampler and coouer taken awaie wee shal haue the fruition of God him selfe in sight face to face not as it were through a glasse but so as he is in trueth of his Maiestie So this woorde Antitypon thus taken in S. Basile furthereth nothinge at al the Sacramentaries false Doctrine against the trueth of the presence of Christes Bodie in the Sacrament The B. of Sarisburie M. Hardinge for feare of takinge altreth and shifteth him self into sundrie formes in like sorte as the Olde Poetes imagin that one Proteus a suttle felowe in like case was woonte to doo Emonge other his strange diuises he saith Christes Bodie is a Figure of the life that is to come and that he prooueth onely by his portuise without any other further Authoritie But if a man woulde trauerse this Newe Exposition howe standeth M. Hardinge so wel assuered of the same What Scripture what Doctoure what Councel what Warrant hath he so to saie Uerily that Christes Natural Bodie beinge nowe Immortal and Glorious shoulde be a Signe or a Token of thinges to come it were very strange and woonderful but that bare Formes and Accidentes shoulde so Signifie yet were that a woonder muche more woonderful The praier that is vttred in the Churche is good and godly and the meaning thereof very comfortable That is that al Ueles and Shadowes beinge taken away we maye at laste come to the Throne of Glorie and see God face to face For in this life we are ful of imperfections and as S. Paule saithe VVe knowe ex parte Vnperfitely wee Prophecie vnperfitely â—ut when that thinge that is perfite shal come then shal imperfection be abolished Now we see as through a seeinge glasse in a riddle but then we shal see face to face Therefore S. Augustine saithe Vita est Christus qui habitat in Cordibus nostris interim per Fidem pâ—st etiam per Speciem Christe is our lyfe that dwelleth in our hartes in the meane while by Faith and afterwarde by sight So S. Ambrose Vmbra in lege Imago in Euangelio Veritas in coelestibus The Shadowe was in the Lawe the Image is in the Gospel the Truethe shal be in the Heauens So S. Basile Nunc iustus bibit aquam viuentem posthac abundantiùs bibet quando adscribetur in Ciuitatem Dei sed nunc in Speculo in aenigmate per modicam comprehensionem rerum Coelestium tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh the VVater of life and hereafter he shal drinke the same more abundantly when he shal be receiued into the Cittie of God Nowe he drinketh as in a seeingeglasse or a riddle by a smal vnderstanding of Heauenly thinges But then he shal receiue the whole streame This is it that the Churche praieth for that al imperfection sette aparte our Corruptible Bodies may be made like vnto the glorious Bodie of Christe Hereof M. Hardinge séemeth to reason in this wise VVe shal see God face to face Ergo Christes Bodie is Really Present in the Sacrament Or thus VVe shal see God face to face Ergo The Sacrament Signifieth not Christes Bodie but the life that is to come By suche argumentes M. Hardinge confoundeth al the Sacramentaries false Doctrine M. Hardinge The .4 Diuision And bicause our aduersaries doo muche abuse the simplicitie of the vnlearned bearing
Christum persequuntur qui ab eo Christiani dicuntur Amici tui Deus proximi tui aduersus te appropinquauerunt stererunt Coniurasse videtur contrate vniuersitas populi Christiani a minimo vsque ad maximum A planta pedis vsque ad verticem non est sanitas vlla Egressa est iniquitas à senioribus Iudicibus Vicarijs tuis qui videntur regere populum tuum Arcem Sion occupauerunt apprehenderunt munitiones vniuersam deinceps liberè potestatiuè tradiderunt incendio Ciuitatem They are nowe become the persecutours of Christe that of his Name are called Christians O God thy frendes that are neâ—rest aboute thee approache neare and stande against the. The whole Vniuersal Bodie of Christian people seemeth to haue conspired against thee euen from the lowest vnto the highest Wickednes proceedeth forth from thy Vicares the elder Iudges that seeme to gouerne thy people Like heathens and Infidelles they haue inuaded thy Castel of Sion whiche is thy Holy Churche and haue taken al her holdes and freely and by authoritie haue throwen thy whole Cittie into the fier Againe he saith There remaineth nowe nothinge but that Antichrist the Man of sinne the Childe of perdition be reueled Seeinge therefore the Resolution of these Iudges is oftentimes vncertaine doubtful I wil not saie as S. Bernarde seemeth to saie vngodly and wicked we maie the more indifferently and the better saie nowe to M. Hardinge as S. Augustine sometimes saide to the Heretique Maximinus Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaâ—urus obijcere Nec ego huius authoritate nec tu illius teneris Scripturarum authoritatibus noÌ„ quorumcunque proprijs sed quae vtriusque sint communes res cum re causa cum causa ratio cum ratione decertet Neither wil I prescribe against thee by the Councel of Nice nor mâ—ist thou prescribe against mee by the Councel of AriminuÌ„ Neither am I bounde to this Councel nor thou to that By the authoritie of the Scriptures whiche are neither thine nor mine but indifferent and common to vs both let vs compare mater with mater cause with cause and reason with reason Againe he saith in like sorte to the Heretique Cresconius Non debet se Ecclesia Christo praeponere c. Cum ille semper veraciter iudicet Ecclesiastici autem Iudices sicut homines plerunque fallantur The Churche saith S. Augustine maie not set her self aboue Christe c. For Christe euermore iudgeth truely but the Ecclesiastical Iudges as beinge menne are often dâ—ceiued Therefore wée appeale from the Churche to Christe From the partie to the Iudge From the Churche defourmed to the Churche Refourmed From a Churche particular to the Churche Catholique From the False to the True From the Newe to the Olde From a doubtful variable vncertaine vnaduised sentence to a Sentence most firme most stable most certaine most constante that shal stand for euer M. Hardinge The .8 Diuision Nowe if M. Iuel be not so precise in his iudgement of allowinge the firste sixe hundred yeeres after Christ as to condemne the Church that folowed in the next generation then we may allege vnto him the twelfthe Councel of Toledo in Spaine holden in the yeere of our Lorde 680. for proufe that many Masses were celebrated in one Churche in one day For the same appeareth plainely by this Decree of the Fathers there RelatuÌ„ nobis est quosdaÌ„ de Sacerdotibus non tot vicibus CoÌ„munionis Sanctae gratiaÌ„ sumere quot Sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant Sacrificia in omnibus se Oblationibus à Communione suspendunt in sola tantùm extrema Sacrificij Oblatione Communionis Sanctae gratiam sumunt Quasi non sit â—oâ—ies illis veâ—o singulari Sacrificio participandum quoties Corporis Sanguinis Domini nostri Iesu Christi in molatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt Hostias participes sunt Altaris Certum est quòd hi qui Sacrificantes non edunt 〈◊〉 sunt Dominici Sacramenti Quicunque ergo Sacerdotum demceps Diuino Altaâ—io Sacrificium Oblaturus accesserit se à Communione suspenderit ab ipsa qua se indecenter priuauit graâ—â—a Con munionis anno 〈◊〉 repuâ—â—um â—e nouerit Nam quale erit illud Sacrificium cui nec ipse Sacrificans particeps esse cognoscitur Ergo modis omnibus â—st tâ—nendum vt quoâ—â—escunque Sacrificans Corpus Sanguinem Domini nostri Iesu Christi in Altario iâ—molat toâ—â—s perceptionis Corporis Sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine Priestes who doo not receiue the grace of the Holy Communion so many times howe many Sacrifices they seeme to offer in one daye But if they offer vp to God many Sacrifices by them selues in one daye in al those Oblations they suspende them selues from the Coâ—â—â—nion and receiue the grace of the Holy Communion onely at the last Oblation of the Sacrifice as though they ought not so oftentimes to be partakers of that true and singular Sacrifice as the Sacrifice of the Bodie and Bloude of our Lorde Iesus Christ hath beene doone For beholde the Apostle saithe Be not they whiche eate Sacrifices partakers of the Aultar It is certaine that they who dooinge Sacrifice doo not eate be giltie of our Lordes Sacrament VVherefore what Priest so â—uer hereafter shal come vnto the Holy Aultar to offer Sacrifice and suspende him selfe from the Communion be it knowen vnto him that he is repelled and thrust awaye from the grace of the Communion wherof he hath vnseemely bereued him selfe wherby is meanâ—e that he standeth excommunicate for the space of one yeere For what a Sacrifice shal that be whereof neither he him selfe that Sacrificeth is knowen to be partaker wherefore by al meanes this is to be kepte that howe oftentimes so euer the Priest dooth Sacrifice the Bodie and Bloude of Iesus Christe our Lorde on the Aultar so oftentimes he receiue and make him selfe partaker of the Body and Bloude of Christe Here by the woorde Sacrifice and offeringe of the Sacrifice the Fathers vnderstande the daiely Sacrifice of the Churche 〈…〉 For though the woorde Missa be of great antiquitie and many times founde in the â—athers yet they vse more commonly the woorde Sacrifice Neither can the enemies of this Sacrifice expouâ—de this Canon of the inwarde Sacrifices of a mannes harte but of that Sacrifice whiche the Priest coâ—meth to the Holye Aultar to offer of the Sacrifice of the Bodie and Bloude of Christe our Lorde offered on the Aultar for so be their woordes where he receiueth the Grace of the Holy Communion whiche is the participation of the Bodie and Bloude of our Lorde Thus muche graunted as by any reasonable vnderstandinge it cannot be drawen nor by racking can
remember either borne or doone to deathe for vs or sittinge in his throne And whiles we reduce the Sonne of God to our memorie by the picture no lesse then by writinge it bringeth either gladnesse to our minde by reason of his Resurrection or comforte by reason of his Passion Thus farre S. Gregorie And if men praye kneelinge before any Image or triumphant signe of the Holy Crosse they woorship not the VVoodde or Stoane Figured but they honour the highest God And whom they can not beholde with senses they reuerence and woorship his Image representinge him accordinge to auncient insâ—itution not restinge or staiynge them selues in the Image but transferring the adoration and woorship to him that is represented Muche might be alleged out of the Fathers concerninge the woorshippinge of Images but this may suffise And of al this one sense redoundeth that what Reuerence Honour or VVoorship so euer is applied to Images it is but for Remembrance Loue and honour of the primitiues or Originalles As when we kisse the Gospel booke by that token we honour not the Parchement Paper and Incke wherein it is written but the Gospel it selfe And as Iacob when he kissed his Sonne Iosephes coate embrewed with Kiddes bloude holdinge and imbrasinge it in his armes and makinge heauie moane ouer it the affection of his loue and sorow rested not in the Coate but was directed to Ioseph him selfe whose inforâ—unate Deathe as he thought that blouddy coate represented So Christen men shewinge tokens of reuerence loue and honour before the Image of Christe of an Apostle or Martyr with their inwarde recognition and deuotion of their hartes they staie not their thoughtes in the very Images but deferre the whole to Christe to the Apostle and to the Martyr geuinge to eche one in dewe proportion â–ª that whiche is to be geuen puttinge difference betweene the Almighty Creatour and the Creatures finally rendringe al Honour and Glorie to God alone who is maruelous in his Sainctes Suche woorshippinge of Images is neither to be accompted for wicked nor to be dispised 203 for the whiche we haue the testimonies of the auncient Fathers bothe Greekes and Latines vnto whiche further auctoritie is added by certaine general Councelles that haue condemned the breakers and impugners of the same The B. of Sarisburie M. Hardinge hath made a very large entrie to so smal a house The whole question standeth onely in this one pointe of Adoration whiche is here very lightly past ouer in fewe woordes Al the rest is vsed onely as a floorishe to beginne the gaâ—â—e Neither doothe he any wise directly answeare that was demaunded that is whether Images in olde times were set vp to be woorshipped but onely sheweth his owne fantasie in what sorte they may be woorshipped Wherein notwithstandinge he séemeth not to agrée thorowly neither with the rest of his companie nor with him selfe His final Resolution is this The Adoration that is made in this sorte is not Principally directed to the Image The sense of whiche Woordes is this The corruptible creature of VVood or Stoane may be woorshipped although not Principally or chiefely as God him selfe whiche is thereby represented And thus he taketh an indifferent way bitwéene bothe as if he would saie An Image may be Woorshipped and yet it may not be woorshipped Againe It may not be woorshipped and yet it may be woorshipped And for Confirmation hereof he allegeth certaine Autorities forged vnder the names of S. Basile and Athanasius Notwithstandinge he know right wel that neither of these twoo Fathers euer either vttered suche woordes or had cause to mooue suche mater Onely they are alleged in that childishe Councel of Nice the Seconde â—monge a greate number of other like lies and Fables Good Christian Reader if thou be learned consider and weigh that Councel And thou shalt say I haue reported muche lesse then thou hast founde And the same Athanasius as he is here brought in to prooue the Adoration of Images so els where in the same Councel he is forced to say that Christe dwelleth in Reliques and Deade mens Boanes As for Gregorie notwithstanding he speake expressely of Images yet he speaketh not one Woorde of the Adoration of Images In Conclusion M. Hardinge beinge not hable to allege no not so muche as one Ancient Father for the woorshippinge of Images these manifest forgeries onely excepted yet he blusheth not to say in a brauerie that he mighte allege a greate number moe By suche faces and viâ—inge of emptie stoare the simple people is ofte deceiued But what néedeth M. Hardinge either to holde by these counterfeite and forged déedes or elsby these fonde diuises of Principal and not Principal Adoration thus to simper and to season the mater bitwéene bothe Certainely the Bishoppes in his Seconde Councel of Nice thinke them selues hable to prooue bothe by Scripture and also by Ancient Autoritie that Images ought vndoubtedly to be honoured For as it is saide before they allege these Scriptures Woorship the footestoole of his feete Adoure him in his holy hille Al the ritche of the people shal woorship thy face Hereof they conclude thus Ergo Images must be woorshipped And therefore Theodosius the Bishop of Mira in the same Councel alloweth it wel and specially for that his Archedeacon was taught the same by reuelation in a Dreame Therefore one of them saithe Venerandas imagines adoro id perpetuâ— docebo I Adoure the reuerent Images and wil maineteine the same while I liue An other saithe Historias Imaginum honoro palam Adoro I woorship the stories of Images and Adoure them openly An other saithe Imagines perfectè adoro I geue perfite Adorâ—tion vnto Images An other saithe Eos qui diueâ—sum statuunt auerâ—or anathemaâ—izo Al suche as holde the contrary I vtterly forsake and holde them accursed Briefely the whole Councel there determineth thus Eos qui circa Adoraâ—ionem Imaginum laborant aut dubitant nostra Synodus anathematizat Al suche as stagger or stande in doubte of the Adoration of Images are accursed by this Councel They saye Wee knowe that Images are Creatures Corruptible and therefore wee neither vse them nor take them as Goddes And thus they thinke them selues very wise menne that can knowe that Birdes and Children be hable to knowe Euen so the Heathens were wonte to say of their Idolles Cicero confesseth Ioâ—em lapidem non esse Deum That Iuppiter is a stoane and no God Lactantius hereof writeth thus Non â—psa inquit Adoramus sed eos ad quorum Imagines facta quorum nominibus Consecrata sunt The Infidel wil say euen as M. Hardinge here saith VVe woorship not our Images but our Goddes vnto whose likenesse the Images are made and in whose names they are Consecrate The like â—ereof we may finde in S. Augustine in Athanasius in Sozomenus and in others And this excuse was then as now thought sufficient But S. Augustine
preachinge of the Gospel was denied vnto them by the iust iudgement of God as vnto men vnwoorthy of any Spiritual vnderstandinge Thus M. Hardinge the better to winne his purpose is contented to say that al the people of God him selfe onely with a fewe others excepted are blinde reprobate accursed of God forsaken and leafte in hardenesse of their hartes vnwoorthy of Spiritual vnderstandinge geuen ouer into a wicked minde like to Pharao like to Antichriste So muche is the simple Laie People beholden to him But Gerson a Doctour of M. Hardinges owne Companie saithe Licet Iudicium Conclusiones Fidei authoritatiuâ— spectent ad Praelatos Doctores tamen ad alios quà m ad Theologos potest deliberatio pertinere sicut cognitio super his quae Fidem respiciunt ita etiam vt ad Laicos hoc possit extendi plus aliquando quà m ad multos Clericorum Al be it the Iudgement and the Conclusions of Faithe pertaine by authoritie vnto the Prelates and Doctours Yet the Consideration and weighing of the same may pertaine as wel vnto others as also knowledge touchinge those thinges that pertaine vnto the Faith Whiche knowledge and iudgement may also be extended vnto the Laie people and that better oftentimes then to many Priestes So Panormitane saith Magis credeÌ„dum est Laico afferenti Scripturas quà m Papae Concilio Generali We ought more to beleeue a Lay man if he bringe the authoritie of the Scriptures then the Pope and a General Councel By these it is euident that God hath not excluded the Laye People that beléeueth in him from the vnderstandinge of his Holy Secretes Hugo Cardinalis expoâ—ndeth these woordes in this wise Vobis datum est vobis qui libenter auditis Fidem habetis Vnto you it is geuen vnto you that are glad to learne and haue Faithe And the very ordinarie Glose saithe thus Vobis qui Fideles estis Sed Pharisaeis incredulis Sancta non sunt danda Vnto you that are Faithful it is geuen But vnto the vnfaitheful Phariseis Holy thinges may not be geuen And where M. Hardinge saithe The knowledge of these Mysteries partaineth onely vnto the Apostles of Christe and to their Successours pleaseth it thée good Reader to vnderstande that by M. Hardinges owne Decrée the Successours of the Apostles be neither Priestes nor Deacons nor Monkes nor Freers nor Cardinalles but onely Bishoppes For so it is limited by Anacletus Episcopi Apostolorum Domini Presbyteri verò Septuagintaduorum Discipulorum locum tenent Bishoppes are in the place of the Apostles and Priestes are in the place of the three scoare and twelue Disciples Thus M. Hardinge hath taken greate paines to shutte out bothe him selfe and the greattest parte of his Clergie and al the whole people from the Mysterie of the Kingedome of Heauen M. Hardinge The .7 Diuision It is reported by sundry 206 auncient VVriters of great Auctoritie that amonge the people of Israel the seuentie Elders onely coulde reade and vnderstande the Mysteries of the Holy Bookes that we cal the Bible For where as the letters of the Hebrewe tongue haue no Vocalles they onely had the skil to reade the Scripture by the Consonantes And thereby the Vulgare people were kepte from readinge of it 207 by special Prouidence of God as it is thought that Preciouse stoanes shoulde not be caste before Swine that is to say suche as be not called thereto as beinge for their vnreuerent curiositie and impure life vnwoorthy The B. of Sarisburie Notwithstandinge M. Hardinges allegation were true yet S. Hilaries iudgement touchinge the Hebrewe tongue were not greate For writinge vpon the same Psalme he muche mystaketh this Hebrewe woorde Bereschith as a man vnskilful in that language and S. Hierome reproueth him likewise for mystakinge this Hebrewe woorde Osanna But M. Hardinge as otherwise his wonte is muche misreporteth his Authoure For S. Hilarie saith no suche thinge Thus onely he saith that these thrée scoare twelue Doctours or Elders were menne of greate knowledge and therefore alloweth wel of their iudgement Touchinge the first inuention and vse of the Prickes it is thought the Rabines them selues doo not agrée Some saie they were deliuered to Moses in the Mounte Some saie they were inuented by Esdras Some by the Tabarites whiche were the Canonistes of the Iewes or Doctours of Traditions Howe be it what so euer it were the case is not muche Material But to saie that in al the whole Countrie of Iewrie a fewe onely excepted noman was hable to reade the Hebrewe tongue in M. Hardinge beinge so wel learned in the same it must needes be thought either a greate ouersight or els some other greater faulte For he knoweth that God commaunded euery of the people to write the Woordes of the lawe in the postes of their doores in the Borders of their coates Likewise God commaunded that who so woulde put awaie his wyfe should first write a bille of diuorse so put her from him If M. Hardinge wil saie Some one or other of these learned Elders or Doctours might write it for them Yet it is written thus in the Booke of the Machabees Coepit populus Israël Scribere in tabulis The people of Israel began to Write in their tables It is written of Mardocheus That he wrote al that happened That Hieremie wrote the plagues that were comminge and that Baruch wrote the woordes of Hieremie And in the Gospel the wicked Steward saith vnto the debter Take thy bille sitte downe and write Nowe let M. Hardinge coÌ„sider howe could al these Write onles they coulde Reade and yf they coulde not Reade to what ende shoulde they Write Uerily it appeareth not that any of these was of the thrée scoare and twelue Elders Likewise Kinge Iosias founde the Booke of the Lawe in a walle and Read it When Christe Read and expounded the Prophete Esai in the Synagoge the people marueiled not at his Readinge for that was common but onely at his Exposition Philip said vnto the Chamberlaine Intelligis ea quae legis Vnderstandest thou that thowe Readest And wheÌ„ Christ suffered vpon the Crosse S. Iohn saith Hunc titulum multi Iudaeorum legerunt Many of the Iewes Read that Title And wherefore did the Rabines take order that none of the Laye People before they came to certaine yeeres of age shoulde Reade either the first Chapter of Genesis or the Booke of Canticles or certaine Chapters of the prophete Ezechiel if none of al the people vnderstoode the Prickes or Uowelles nor â—oulde Read any thinge at al Yf there were nothinge els yet this thing onely is sufficient to discrie M. Hardinges errour The Rabines saie that in euery towne within the whole couÌ„trie of Israel there was a Schoole that in Ierusalem there were foure hundred Schooles And wil M. Hardinge haue vs beleue that in so many Schooles there was
visite him who comminge vnto him with pretence to bringe conforte through his heauenly knowledge receiued confort But amonge the people how greate number is there of lewde Losels Gluttons and Dronkerdes whose bealy is their God who folow their vnruly lustes Is it to be thought this sorte of persones may without meditation and exercise of praier pearse the vnderstandinge of the Scriptures and of those holy Mysteries whiche God hath hidden as Christe confesseth from the Learned and wise man and opened vnto litle ones The B. of Sarisburie M. Hardinge alloweth these whom he calleth Curious Busy Bodies of the Uulgare sorte to atteine to the vnderstandinge of Gods Woorde not by readinge but onely by Special ReuelatioÌ„ and Miracle and none otherwise and that within the space of a thousande yéeres one or twoo onely and no moe For so S. Antonie atteined vnto the knowledge therof vtterly without any booke or Reading or any other healpe of vnderstandinge So that sicke man lieinge bedreade of whom S. Gregorie maketh that woorthy mention So that Barbarous and vtterly vnlearned sclaue that suddainely by Reuelation was taught to Reade And so like wise perhaps M. Hardinge him selfe beinge so longe a time and so earnest a Preacher of the same Gospel and Trueth of God that he now so wilfully condemneth without either Booke or Readinge or other conference onely vpon the Change of the Prince and none otherwise vnderstoode that thinge that before he coulde not vnderstande and by Miracle and Reuelation vpon the suddaine was wholy altered vnto the contrary True it is Fleashe Bloud is not hable to vnderstande the holy wil of God without special Reuelation Therefore Christe gaue thankes vnto his Father For that he had reueled his secretes vnto the little ones And likewise opened the hartes of his Disciples that they might vnderstande the Scriptures Without this special healpe and promptinge of Goddes holy Sprite the Woorde of God is vnto the Reader be he neuer so wise or wel learned as the Uision of a sealed Booke Buâ—â—â—â—s Reuelation is not special vnto one or twoo but general to al them that 〈◊〉 members of Christe and are endewed with the Sprite of God Therefore 〈◊〉 â—hrysostome saithe generally vnto al the people Audite quotquot estis mundani â—â—xoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus Praecipiat legere â—cripturas idque non simpliciter neque obiter sed magna cum diligentia Herken al yee men of the worlde that haue wiues and Children how S. Paule the Apostle of Christe coÌ„maundeth you to Reade the Scriptures and that not sleightly or as by the way but with greate diligence Againe he saithe Domi Biblia in manus sumite Domi vacemus diuinarum Scripturarum lectioni Take the Bible into your handes in your houses at home At home in our houses let vs applie the Readinge of the Holy Scriptures So likewise saithe S. Hierome Hîc ostenditur verbum Christi non sufficienter sed abundanter etiaÌ„ Laicos habere debere docere se inuiceÌ„ vel monere Here wee are taught that the Lay people ought to haue the Woorde of God not onely sufficiently but also with abundance and to teache and counsel others But emongest these Busy Bodies of the Uulgare sorte M. Hardinge findeth a greate number of Losels Gluttons and Dronkardes whose belly is their God Thus he nameth the parte but he meaneth the whole For euen so writeth Hosius one of the Chiefe of that Companie Non est Consilium in vulgo non ratio non discrimen In this Vulgare sorte there is neither Counsel nor reason nor discretion And farther he calleth the flocke of Christe Beluam multorum Capitum A Wilde beaste of many heades As M. Hardinge also a litle before calleth them Swyne and others calle them Filthy Dogges Euen so the Phariseis iudged and spake of the simple People that folowed Christe Turbauista quae non nouit Legem maledicti sunt These rabbles of rascalles that are Unlearned and know not the Lawe are accursed In suche regarde they haue theÌ„ whom S. Paule calleth Ciues Sanctorum domesticos Dei Cittizens with the Sainctes and of the Householde of God If loosenesse of life be a iust cause to baÌ„nishe the people from the Woorde of God it is commonly thought that the Cardinalles and Priestes in Rome liue as loosely as any others S. Bernarde of the Priestes of his time writeth thus Non est iam dicere vt Populus sic Sacerdos quia nec sic Populus vt Sacerdos Wee mayâ— not nowe saye As is the People so is the Prieste For the people is not so wicked as is the Priest Therefore by M. Hardinges iudgemente the Priestes ought no lesse to be banished from Goddes Woorde then the rest of the People M. Hardinge The .12 Diuision And where as learned men of our time be diuided into contrary sectes and write bitterly one againste an other eche one imputinge to other mistakinge of the Scriptures if emongest them who woulde seeme to be the leadars of the people be controuersies and debates aboute the vnderstandinge of the Scriptures howe maye the common people be thought to be in safe case out of al daunger of errours if by readinge the Bible in their owne tongue they take the mater in hande If any man thinke I sclaunder them for that I saie they be diuided into contrary sectes let him vnderstande their owne Countriemenne I meane them of Germanie and special setters foorthe of this newe doctrine reporte it in their bookes and complaine lamentably of it Namely Nicolaus Amsdorffius in his booke intituled Publica Confessio purae doctrinae Euangelij c. Also Nicolaus Gallus in his booke of Theses and Hypotyposes who acknowledgeth the strifes and debates that be emongst them to be not of lighte matters but of high Articles of Christian doctrine For euen so be his woordes in Latine Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae Articulis de lege EuaÌ„gelio c. The same man in the last leafe of his foresaide booke with greate vehemencie reporteth Haereses permultas esse prae manibus plerasque etiamnùm haerere in calamo That very many Heresies be already in hande and many as yet sticke in the penne as though he meante they were ready to be set foorthe Of late there haue beene put foorthe in printe twoo greate bookes one by the princes of Saxonie the â—ther by the Erles of Mansfeld chiefe mainteiners of the Lutheranes in whiche be recited eleuen sectes and the same as detestable Heresies condemned they are conteined in this cataloge or rol Anabaptistae Seruetiani Stancariani Antinomi Iesuitae Osiandriani Melancâ—thonici Maioristae Adiaphoristae Suencfeldiani Sacramentarij Albeit the Iesuites haue wronge to be numbred amonge them This muche is confessed of the sectes and controuersies of our newe Gospellers by their
againe he saithe Vocatur ipsa Immolatio quae sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christe not in deede but by a Mysterie Signifieinge And where as M. Hardinge saith further Christe is offered onely in respecte of the presence of his Bodie Neither woulde the Real Presence beinge graunted importe the Sacrifice for Christe was Really Presente in his Mothers Wombe and in the Cribbe where notwithstandinge he was no Sacrifice nor hath M. Hardinge hitherto any waie prooued his Real Presence M. Hardinge The .2 Diuision The two firste manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greattest treasure it hath or maye haue the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption and nowe daiely offered in the blessed Sacramente in remembrance For whiche we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred withstoare then straighted with lacke and doubte more what I may leaue then what I may take VVherefore thinkinge it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learninge in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a matter requireth and to bringe for proufe a fewe suche auctorâ—ties I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The B. of Sarisburie Touchinge the Oblation of Christes Bodie wée beléeue Confesse as muche as the Holy Ghost hath opened in the Scriptures Where as M. Hardinge saithe Christes Bodie is offered vp by the Priest vnto God the Father in Remembrance of that Bodie that Christe himselfe offered vpon the Crosse He séemeth not to consider the inconstancie and folie of his owne tale For it is wel knowen to al Creatures not onely ChristiaÌ„s but also Iewes Turkes and Saracenes that Christe was Crucified vpon the Crosse But that Christe should be Sacrificed by a Mortal man Inuisibly and as they saie vnder the Formes of Breade and Wine and that Really and in deede it is a thinge so far passinge the common sense of Christian knowledge that the best learned and wisest of the Ancient learned Christian Fathers coulde neuer know it Therefore this is not onely the proouinge of a thinge knowen by a thinge vnknowen and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither doo wée robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather wee open and disclose the errours wherewith certaine of late yeeres haue wilfully deceiued the Churche of God Wée know That Christes Badie was rente for our Sinnes and that by his Wounds wee are made whole That Christe in his Bodie caried our Sinnes vpon the Tree And by the Oblation thereof once made vpon the Crosse hath sanctified vs for euer and hath purchased for vs euerlastinge RedemptioÌ„ And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the Name and Sacrifice of Iesus Christe I recken who so teacheth this Doctrine leaueth not the Churche of God without a Sacrifice Touchinge the multitude of Authorities wherewith M. Hardinge findeth him selfe so muche encombred the greater his stoare is the more wil wise men require his discretion and skil in the choise His choise wil séeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good warrant to offer vp Christe the Sonne of God vnto his Father Whiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste wee needes saie He bewraieth his wante and bringeth his greate Stoare out of credit So shal the offer that is gently made him séeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Uaunte of al thinges performing nothinge vnto the wise to vse his owne woordes seeme pearte and insolente M. Hardinge The .3 Diuision The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente in the Institution of this Holy Sacrament in the Figure of Melchisedech and in the Prophecie of Malachie the Prophete the auctorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense to the horrible seducinge of the vnlearned The B. of Sarisburie Alas what toole is there so weake that M. Harding wil refuse to strike withal To prooue his imagined Kinde of Sacrifice he hath brought vs foorthe out of his greate stoare the example of Melchisedâ—k and the Prophecie of Malachie As if he woulde reason thus God saithe vnto Christe Thou arte a Priest for euer accordinge to the order of Melchisedek Or God saithe by the Prophete Malachie A pure Oblation shal be offered vnto mee in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he woulde neuer haue begonne with these But he addeth further as mater of greâ—uance This these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrarie sense and that as he saith to the horrible seducinge of the Vnlearned Doubtlesse here is a very horrible accusation How be it if wée happily had mistaken these places and our errour therein were fully prooued yet should not M. Harding in suche horrible termes reprooue vs for dooinge that thinge once that he his felowes doo so often But by what woordes by what False Interpretation into what peruerse or Heretical Sense haue wee so horribly wreasted these Scriptures M. Harding is wise is eloquente is watcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothinge that any way may serue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge winke at them who can see them If M. Hardinge know them not who can know them Perhappes he wil say Yee expounde the Prophesie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This was neuer the Prophetes meaninge This is an horrible wreastinge of the Scriptures Thus no doubte M. Hardinge wil say
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner