better perceiue the fraude I must doo thée Christian Reader to vnderstande that in the time of the Apostles some that were Baptized receiued the Holy Ghost in sensible signes and were hable immediatly some to speake sundrie tongues some to woorke other miracles Some others receiued no suche miracle but Baptisme onely as they of Samaria that were Baptized by Philip. Therefore saith S. Luke Peter and Iohn praied for them that they also might receiue the Holy Ghost in visible signes as wel as others For the Holy Ghost vntil that time was come vpon none of them but onely they were Baptized in the name of the Lorde Iesus by this woorde Onely excluding nothing els but the outwarde miraculous giftes of the Holy Ghost But M. Harding transposeth and shifteth S. Lukes woordes at his pleasure and placeth this woorde Onely in the ende and therby excludeth the essential forme of Baptisme as if they had béene Baptized in the name of Christe Onely and so not in the name of the Father and of the Holy Ghost This errour must néedes holde by the canâ—asinge of the Scriptures To Baptize In the name of Christe is to Baptize according to the Order Institution Commaundement of Christe Neither doo these woordes In the name of Christe importe that Baptisme was ministred in the name of Christe onely in none other name biside no more then these woordes Paule the seruant of Iesus Christe doo importe that Paule was the Seruant of Christe onely and so not the Seruant of God the Father nor of the Holy Ghost Or these woordes that Paule spake vnto the keeper Beleeue in the Lorde Iesus doo discharge him from beléeuing in the other twoo persons of the holy Trinitie Doubtlesse he must be very bolde with the Scriptures of God that wil presume hereby to prooue either that the Apostles altered the essential forme of Baptisme or that they proclaimed them Heretiques that in Baptizinge woulde folow Christes Institution The obiection of wasshing of féete is common hath been often answeared S. Bernarde calleth it a Sacrament I graunte But S. Bernarde is a Doctour but of late yeres and therefore his authoritie herein must weigh the lighter Neither dooth he so cal it according to the nature and common Definition of a Sacrament For neither was there any certaine element namely chosen nor any special woordes appointed to make it a Sacrament nor any promisse of Grace thereto annexed Onely he calleth it a Sacrament by a general kinde of takinge And in that meaning S. Hilarie saithe The Sacrament of Praieâ— the Sacrament of Fasting the Sacrament of Fulnesse the Sacrament of Thirste the Sacrament of Weeping And S. Bernarde in an other place in like sorte saithe The Sacrament of a painted Crosse and in this place he saith that the washinge of féete betokeneth the washing and purging of venial sinnes whiche signification he calleth a Sacrament But Christe saithe I haue geuen you an example that as ye haue seen me doo ye also doo the like Therefore saith M. Hardinge this commaundement byndeth as wel as the other Drinke ye al of this How may a man trust M. Hardinge in the darke that wil thus deceiue him in the light For he knoweth that the washinge of feete was neither Institution of Christe nor any parte of the Sacrament nor specially appointed to be doone by the Apostles nor the breache thereof euer déemed Sacriledge as Gelasius writeth of this disorder of the halfe Communion Whether the Apostles for any time after Christes Resurrection obserued it or no it appeareth not Neither is there any thing to my remembrance writen of it As wée may perceiue by S. Paule it was an office more belonging vnto wemen then vnto men And it séemeth by S. Augustine that this Ceremonie in the Churche had relation vnto some other cause and not vnto the Institution of Christe neither to the example or practise of the Apostles For thus he writeth vnto his fréende Ianuarius touching the same If thou demaunde vpon what consideration this Ceremonie of washinge feete beganne first notwithstandinge I haue wel thought of it yet can I finde nothinge that seemeth more likely then this for that the bodies of them that had appointed to be Baptized at Easter being il chearished by reason of the LeÌ„ten fast woulde haue had some lothsomnesse in the touchinge onlesse they had beene washte at some time before And that therefore they chose this day chiefely to that purpose vpon whiche day the Lordes Supper is yerely celebrate Here S. Augustine saithe it was the fulsomnesse of the bodies and lothsomnesse of the senses that first began this Ceremonie and not the Institution or commaundement of Christ. But as touchinge the Ministration of the Communion in Bothe Kindes it is most certaine that the Apostles vsed it and that Christ commaunded it to be vsed stil vntil his comminge With what indifferent iudgement then can M. Hardinge thus compare these thinges togeather a Sacrament with no Sacrament an Institution with no institution a thing that in the Primitiue Church was euery where vsed with that thing wherof no proufe can be made that vpon Christes commaundement it was euer vsed Neither did Christe therefore so abase him selfe to washe his Disciples féete to the intente they according to the letter should doo the same but in him selfe to shew them a perfite example of humilitie â–ª For they were yet in a déepe dreame that Christe should come like a Kinge with al worldly Maiestie and that they should be Princes sit with him to rule the worlde Therfore to breake them out of this sleape he tooke vpon him this vile and seruile office that they might sée that his comming was to serue them and therefore might learne humilitie by his example one of them to serue an other In like manner Christe set a childe before his Disciples willed them al to be as children He bad them to shake of the dust from their shoes to carie neither rodde nor scrippe aboute them and to salute no man vpon the way not that they shoulde practise these thinges according to the rigour of the woordes but to the intent that by the same they might be induced to a déeper vnderstanding Such was the Sacrament and meaning of the Washing of féete The reasons that follow are of like value For Christ said not Doo this after supper or sittinge or at a table or beinge so many togeather Neither did the Apostles euer so vnderstande his woordes But when he had Ministred the Sacrament vnto his Apostles in Bothe Kindes he bade them doo the same that he had doone and so they vnderstoode his woordes and Ministred the Sacrament vnto the people in Bothe kindes accordingly The woordes of S. Cyprian here alleged are spoken of sprinkeling or powring on water ouer them that were Baptized which is but a Ceremonie and therefore ought to be at
farre biside the Teâ—te If these woordes be false why dothe M. Hardinge here allege them Why are they not rectified either by Gratian or by the Glose or at leaste by some note in the Margin And why are they published for a Rule of our Faithe If they be true why shoulde we shunne them Or why shoulde we beware and take heede of them specially beinge vttred without Figure or Metaphore or Heate of Speache M. Hardinge The .8 Diuision The woordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari Figura est dum Panis Vinum videtur extra veritas autem dum Corpus Christi interius creditur The Bodie of Christe whiche is receiued from the Aultar is the Figure whiles Breade and VVine are seene outwardly and it is the trueth whiles the Bodie and Bloude of Christe are beleeued inwardly The B. of Sarisburie These woordes of Hilarie are partely answeared before His meaninge is this The Breade that wee see with our senses is the Figure but the very Substance of the Sacrament that thereby is Signified is the Bodie of Christe in Heauen The Breade is receiued with our Bodily mouthe The Bodie of Christe onely with our Faithe And thus these twoo woordes Extra and Interiùs whiche Hilarie vseth haue relation to our Mouthe and to our Faithe and so to the Sacrament that is Present before vs and to the Bodie of Christe that is at the Right Hande of God And in this sense S. Augustine saithe Aqua exhibet Forinsecùs Sacramentum Gratiae Spiritus operatur Intrinsecus Beneficium Gratiae The Water outwardely sheweth the Sacrament of Grace and Inwardely the Sprite worketh the benefite of Grace And to come neare to the woordes of Hilarie S. Augustine againe saith Habent Foris Sacramentum Corporis Christi sed rem ipsam non tenent Intus cuius est illud Sacramentum Outwardely they haue the Sacrament of Christes Body but Inwardly they haue not the thing it selfe whereof that thinge is a Sacrament Further wee may saye that Christes Bodie is in the Sacrament it selfe vnderstandinge it to be there as in a Mysterie But to this manner of Beinge there is required neither Circumstance of place nor any Corporal or Real Presence So Chrysostome saithe Oleum Visibile in Signo est Oleum Inuisibile in Sacramento est Oleum Spirituale Intus est Oleum Visibile Exteriùs est The Visible Oile is in a Token the oile Inuisible is in a Sacrament The Spiritual Oile is within the Visible Oile is VVithout So Paulinus writeth to Cytherius In suarum literaruÌ„ Corpore Paulus Magister adfuit Paule the Teacher was present in the Bodie of his Letters So S. Augustine Nouum Testamentum absconditum erat in Lege The New Testament was hidden in the Law So the Ancient Father Origen In vestimento podêris erat Vniuersus Mundus The whole VVorlde was in the Priestes â—onge gowne So Chrysostome In Scripturis insertum est Regnum Dei The Kingedome of God is inclosed in the Scriptures So Paulinus writinge vnto S. Augustine In hoc Pane Trinitatis soliditas continetur In this Cake the perfection of the Holy Trinitie is conteined I vse purposely the moe examples in this behalfe for that I see many of simplicitie are deceiued thinkinge that one thinge cannot possibly be in an other onlesse it be conteined in the same Presently Really and in deede Yet it is written in that fonde Councel of Nice the Seconde Qui Imaginem Imperatoris videt in ea Imperatorem ipsum coÌ„templature He that seeth the Emperours Image in the same seeth the Emperour him selfe Likewise saithe Prudentius Legis in effigie Scriptus per aenigmata Christus Christe written by Figures in the Shew of the Law Therefore M. Hardinges errour herein standeth in ouer grosse vnderstandinge of these woordes Extra and Interiùs For by the Former he can conceiue nothing els but Accidentes by the later nothing but Christes Bodie vnder the same secretly hidden whiche was neuer any parte of this Holy Fathers meaning M. Hardinge The .9 Diuision Thus the Fathers cal not onely the Sacrament but also the Bodie and Bloud of Christe it selfe in the Sacrament sometimes the truthe sometimes a Figure the trueth that is to wit the very and â—rue Bodie and Bloud of Christe a Figure in respecte of the manner of beinge of the same there present whiche is Really and Substantially but Inuisibly vnder the visible forme of the outwarde Elementes And so Tertullian meaneth by his That is the Figure of my Bodie as though Christe had shewed by the woorde Hoc that whiche was Visible whiche verily is the Figure of the Bodie right so as that whiche is the Inuisible inwarde thinge is the trueth of the Bodie VVhich interpretation of Tertullian in deed is not accordinge to the right sense of Christes woordes thoughe his meaninge swarue not from the truethe For where as our Lorde saide This is my Body he meante not so as though he had saide the outwarde forme of the Sacramente whiche here I deliuer to you is a Figure of my Bodie vnder the same conteined for as muche as by these woordes Hoc est he shewed not the Visible forme of Breade but the Substance of his very Bodie into whiche by his Diuine power he tourned the Breade And therefore 192 none of al the Fathers euer so expounded those woordes of Christe but contrarywise namely Theophylacte and Damascene He saide not saithe Theophylacte This is a Figure but This is my Bodie The Breade nor VVine meaninge their outwarde Formes saith Damascene is not a Figure of the Bodie and Bloude of Christe Not so in no wise But it is the Bodie it selfe of our Lorde Deificated sithe our Lorde him selfe saithe This is my Bodie not the Figure of my Bodie but my Bodie and not the Figure of my Bloude but my Bloude c. The B. of Sarisburie Here is imagined an other strange kinde of Figures For Christes Bodie it selfe is now become a Figure But Hilarius saith Figura est quod extrà videtur The Figure is that is seene outwardly And S. Augustine saith Signum est quod speciem ingerit òculis A Signe is a thinge that offereth a sight vnto the eies Wherefore by M. Hardinges iudgement Christes very Bodie appeareth outwardely and is séene in the Sacrament with our Corporal eies If so how then is it there secretly as he saide before and vnder couerte If not how then can it be called a Figure In confessinge the one he must needes denie the other If Christes Bodie be a Figure it is not in Couerte If it be in couerte it is not a Figure He wil say The Accidentes and shewes are Figures of Christes Bodie there hiddeÌ„ And againe The same Bodie so Inuisibly hidden is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus where as others may not once
owne tongue Howe be it some others of his side thought sometimes they had surely founde it and were hable to allege these woordes Nolite sanctum dare Canibus Geue not holy thinges to Dogges And thereof necessarily to conclude that the Laie People whom in respect of them selues they called Dogges might not once touche the holy Scriptures But M. Hardinge saith plainely He findeth it not This short answeare touching the demaunde is sufficient Yf he knewe what were sufficieÌ„t Al the rest is made vp onely in woordes as shal appeare He addeth further Neither doo I finde that the Laie People was then or at any other timâ— commaunded to reade the woorde of God in their owne tongue beinge vulgare and Barbarous First this stopple of Commaundinge is wholy impertment vnto the question Secondly al other tongues thrée onely excepted are without iuste cause Condemned for Barbarous Thirdly this exception of the peoples readinge in their Uulgare tongue is onely a bare shifte and a quarrel without sauoure For in what tongue can the Uulgare people reade and vnderstande any thinge sauinge onely in their owne Common and Uulgare tongue But as the Emperoure Tiberius vsed sometimes to sende certaine of his Nobles into his out Prouinces and far Countries to rule there as Uiceroies Lieutenantes vnder him and yet that notwithstandinge whoulde not suffer them to goe thither or in any wise to departe from Rome euen in like sorte M. Hardinge notwithstandinge he woulde seeme to licence the Laie People to reade Goddes Woorde Yet he limiteth them either to the Greeke or to the Latine or to the Hebrewe tongue wherein he is wel assured they cannot reade it But that the people was in Olde times willed to reade the Scriptures and that in suche tongues as they were hable to vnderstande it is euident and appereth many waies And of infinite testimonies and good proufes onely to touche a few God saith thus vnto his people Herken O Israel Let the Woordes that I speake to thee this daie reast in thy haâ—te thow shalt shew them vnto thy Children thow shalt thinke of them sittinge in thy house and walkinge in thy iourney and when thow goest to reast and when thow riseste thow shalt binde them as a marke vnto thy hande thow shalt haue them as a token before thine eies thow shalt write them on the postes of thy doores and at the entrie of thy gates As it is noted by a Writer of late yeeres it was decréed in the First Councel of Nice that no Christian man shoulde be without the Bilble in his house S. Augustine saith vnto the people Nec solùm sufficiat quòd in Ecclesia Diuinas Lectiones auditis Sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Thinke it not sufficient that ye heare the Scriptures in the Churche but also in youre houses at home either reade youre selues â–ª or geate some other to reade vnto yowe S. Chrysostome saith vnto his people Admoneo rogo vt libros comparetis I warne yowe and beseche yowe to geate bookes Againe he saith Audite Saeculares omnes Comparate vobis Biblia â–ª animae Pharmaca Si nihil aliud vultis vel Nouum Testamentum acquirite Apostolum Euangelia Acta continuos sedulos Doctores Heare me ye menne of the Worlde geate ye the Bible that most holsome remedie for the soule Yf ye wil nothinge els yet at the least geate the Newe Testament S. Paules Epistles and the Actes that maie be youre continual and earnest Teachers Origen saith Vtinam omnes faceremus illud quod Scriptum est Scruâ—amini Scripturas I woulde to God we woulde al doo as it is written Searche the Scriptures S. Hierome speakinge of the Companie of wemen that was at Bethleem with Paula saith thus Non licebat cuiquam Sororum ignorare Psalmos non de Scripturis Sanctis quotidiè aliquid discere It was not lawfull for any one of al the Sisters to be ignorant of the Psalmes nor to passe ouer any daie without learninge some parte of the Scriptures In these Examples notwithstandinge some â—auil perhaps might be made to the contrary yet very reason wil leade M. Hardinge to thinke that these Fathers meante the people shoulde reade the Scriptures in their owne knowen and Uulgare tongues S. Basile saith Quantum ferre potest humana natura possumus esse Similes Deo Similitudo autem illa sine cognitione nulla est Cognitio autem constat ex Doctrina Initium autem Doctrinae Sermo est Sermonis autem partes Syllabae Voces Wee maie become like vnto God as far foorth as the weake nature of man can beare But this likenes cannot be wâ—thout knowledge Neither this knowledge without Doctrine And the beginninge of Doctrine is speache and the partes of speache be Woordes and Syllables The Resolution hereof is this The people without vnderstandinge the particulare Woordes and Syllables cannot know the Speache not knowinge the Speache they cannot attaine this Doctrine and without this Doctrine they cannot be like vnto God M. Hardinge The .2 Diuision They that treate of this Article concerninge the hauinge of the Scriptures in a Vulgare tongue for the Laitie to reade bee of three sundry opinions Some Iudge it to be vtterly vnlawful that the Bible be translated into any tongue of the Common people Some thinke it good it be translated so that respecte be had of time and of place and of persones Some be of the opinion that the Holy Scriptures ought to be had in the mother and natiue tongue of euery nation without any regarde of time place or persones The first opinion is holden of fewe and Commonly mysliked The third is mainteined by all the sectes of oure time the Swenkfeldians excepted who woulde the Scriptures to be in no regarde The seconde is allowed best of those that seeme to be of most wisedome and godlines and to haue most care for the healthe of the Churche who haue not seuered them selues from the Faith whiche hath continewed from the beginninge Here that I saie nothinge of the first opinion â–ª as they of the thirde reprooue the moderation of the seconde so they of the seconde cannot allowe the generalitie of the thirde The B. of Sarisburie Here are laide owt thrée sundrie opinions The First vtterly barreth al and euery of the Laie people from euery parcel of the Scriptures The Thirde geueth al menns leaue to reade al partes thereof without exception Bytweene these two extremes the Seconde opinion is a meane The first hereof saith M. Hardinge is commonly misliked Yet neuertheles it â—ppeareth by him in the fourteenthe Diuision of this Article it is the very Practise and opinion of the Churche of Rome whiche Churche as he saith hath already condemned al the Newe Translations and not allowed the Olde neither in the Gotthian tongue translated by Ulphilas nor in the Sclauon tongue translated by S. Hierome nor
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
â–ª and a Murtherer 243. Psalmes hable to chase avvay Diuelles 211. Psalmes songue by Laie people and artificers 213. Psalmes harde or easie 213. R. Reliques 52. Reseruation in bothe Kindes 131. 132. Againste Reseruation 413. 416. 622. Reseruation 414. The Sacramente reserued to be receiued of the people 415. The Faith of the vveast Churche came not first from Rome 56. 166. 167. 233. The Churche of Rome corrupted 56. 260. Al Churches must agree to the Church of Rome In what sense 244. Rome sixe times sackte vvithin the space of 140. yeeres 292. The noblenesse of the Citie of Rome 294. 304. Rome had the Faith from Hierusalem and from the Easte 295. S. Sacramente The Sacramente is a Signe 110. 380. 446. Sacramente generally taken 116. The Sacramente is material Breade 381. Sacramental Changinge 407. 427. The Sacramentâ— is a Creature 408. Sacramentes be Visible vvoordes 409. The Sacram. is not bare Breade 433. Difference bitweene the Sacramentes of the Olde Testament and of the Nevve 464. 468. 470. The Sacrament consisteth of two partes 603. The Sacramente is a Creature and no God 614. A Resemblance bitvveene the Sacramente and the thinge signified by the Sacramente 634. The Sacramente is one thinge and Christes Body is an other thinge 380. 383. 430. 584. 610. The Sacramente passeth into the nourishemente of our bodies 380. 383. The vvoorde of God is more truely Christes Body then the Sacramente 883. Vehemente speaches of the Sacramente 385. 400. 409. 428. 434. 448. 462. 471. 608. Sancta Sanctorum 385. The Anciente Fathers iudgemente touchinge the Sacramente 617. 618. The ende and vse of Sacramentes 446. 462 Abuses of the Sacramente 141. The Sacramente thrust into deade mennes mouthes 32. The Sacramente sentâ— vnto strangers 39. 40. The Sacramente deliuered to menne and vvemenne to carry home 43. 46. 47. The same forebidden 132. 140. The Sacramente sente home to the nevve married man and vvife 51. The Sacramente sente abroade into sundrie parishes 54. 55. The Sacramente buried 80. 84. 134. The Sacramente turned into a stoane 136. To take the Signe in steede of the thinge that is Signified a miserable seruitude of the soule 380. Sacrifice 555. To Sacrifice the Gospel the People c. 556. M. Hard. saith Christe offered his Body al be it not in respecte of offeringe 555. 557. The Sacrifice of thankesgeuinge is the Sacrifice of the Newe Testament 358. 556. 562. The daily Sacrifice what it meaneth 24. The Sacrifice of the holy Communion not daily offered 24. 50. 62. 91. In what sense Christe is daily Sacrificed 61. 578. To Sacrifice the token of Christes Body 386. The Sacrifice of Breade and VVine 386. 567. The pure Sacrifice prophesied by Malachie 559. 569. The Sacrifice of Remembrance 556. 557. 562. 563. 565. 568. 569. 570. 575. The Sacrifice of the Nevve Testamente 558. M. Hard. saith Christe sheadde his Bloude at his laste Supper 560. 570. Dreadful Sacrifice and vvhy dreadful 563. 568. M. Hard. saith Christe offered him selfe in HeaueÌ„ 565. Christes Sacrifice lasteth for euer 566. Christe him selfe is the Sacrifice 571. 572. The Sacrifice of Melchisedek 576. 577. Christe is bothe the Prieste and the Oblation 578. The Vnblouddy Sacrifice 579. 580. The Prieste in his Canon praieth for Christe 582. 583. Scriptures Readinge of the Scriptures necessary for the people 520. 529. 534. 537. 544. The Scriptures harde or easy 532. 533. The Scriptures hidden from the vvise 526. 527. 529. The ignorante maie reade the Scriptures 205. 523. 526. 527. The people commaunded to reade the Scriptures 518. 519. 521. 544. Not readinge the Scriptures is dangerous 530. 531. Knovvledge of the Scriptures breedeth humilitie 530. Knovvledge blovveth vp the minde 530. Discourraginge from readinge the Scriptures coÌ„meth from the studie and Closet of the Diuelâ— Chrysostome 521. 522. The readinge of the Scriptures is profitable although vvee can not fully vnderstande them 210. 211. The Scriptures translated into the Sclanon tongue by S. Hierome 157. The Scriptures readde openly by Chapters in the Churche 158. Dangerous to contende of Diuine maters 523. Ignorance of the Scriptures is dangerous 531. 538. 543. The Scriptures superstitiously hanged aboute mennes neckes 211. VVritinge and readinge in the Hebrevve tonge 528. The Scriptures translated into the SclauoÌ„ tongue by S. Hierome 540. The Scriptures translated into the Gotthian tongue by Vlphilas 540. The Scriptures translated into the Syrian the Palestine the Thebane the Pheâ—â—ike the Arabike the Lybike and the Frenche tongue 540. The Scriptures translated into al Christian tongues 540. The Scriptures translated into the Englishe tongue 54â— 542. Heretiques shutte vp the Scriptures 544. Serapion 134. Simplicitie pardonable 111. Vaine and fonde simplicitie 208. T. Theodoretus condemned of Heresie 252. Tertullian a married Prieste 44. Diuersitie of tongues 160. 163. Traditions vsed for the Scriptures 522. Transubstantiation 396. 397. Transubstantiation a late Fantasie 410. 421 The Greeke Churche neuer allovved Transubstantiation 422. The Breade in the Sacramente remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635. The OmnipoteÌ„cie of God vvoorketh in Baptisme and in al Sacramentes 424. 426. The place of Cyprian ansvveared The Breade Changed not in fourme but in nature 424. Sacramental Change 427. In what sense the Breade is the Body of Christe 428. 436. The Breade nothinge in comparison of Christes Body 433. 434. V. Valdo 538. VVasshinge of feete 114. 116. The VVater of Baptisme and Christes Bloude are one thinge 382. Minglinge of vvater and vvine not necessary 34. Communion ministred in Norvvey vvithout vvine 32. Communion in Motheglen 113. VVine continevvinge longe 138. FINIS Errata Page Line Faulte Correction 103. 43. Leo Reade Iulius 113. 23. Ruscia Reade Russia 135. 36 Aransican Arausican Ibidem in margi Aransican Reade Arausican Ibidem in margi lib. 1. strike it out 281. in margi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 20. Curche Reade Churche 415. 8. Chrystome Reade Chrysostome 429. 4. Fealt eas Reade Fealte as OF PRIVATE MASSE THE FIRST ARTICLE The Byshoppe of Sarisburie IF any learned man of our aduersaries or if al the learned men that be alyue be hable to bryng any one sufficient sentence out of any olde catholike Doctour or Father or out of any olde general Councel or out of the holy Scriptures of God or any one example of the Primitiue Churche whereby it may clearely aud plainely be proued that there was any priuate Masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ. c. The conclusion is this As I sayd before so say I now againe I am content to yelde and to subscribe M. Hardinge The first Diuision Euery Masse is publike concernynge bothe the oblation and also the Communion and none pryuate For no man offereth that dreadfull sacrifice priuately for him selfe alone but for the whole Churche of Christ in common The Communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same
and thus shal Christes callinge be verie comfortable M. Hardinge The .6 Diuision Now this presupposed that the Masse standeth vpon good and sufficient groundes for the stay of al true Christen mens beliefe lette vs come to our special purpose and say somewhat of Priuate Masse as our aduersaries cal it The B. of Sarisburie The groundes he here speaketh of be his Doctours suche as he hath already brought foorthe laide vp in great secresie and hidden from al the worlde by the space of one thousande yeeres and more and nowe of late founde out by chaunce some in Ilandes in the Sea some in Arches vnder the grounde some so defaced with moulde and canker that it was harde to geasse their meaninge some ful of impudent lies and fables one parcel not agréeinge with another some diuised and written by heretikes and euer mistrusted and condemned of the Churche yet euery of these as M. Hardinge wel knoweth fully reportinge the holy Communion and manifestly testifieinge against Priuate Masse These be M. Hardinges greatest groundes Nowe iudge thou gentle reader what woorthy buildinge may stande vpon the same Doubtlesse this beginninge is verie simple M. Hardinge The .7 Diuision The chief cause why they storme so muche at priuate Masse is for that the Priest receiueth the Sacrament alone whiche thinge they expresse with great villanie of woordes Now in case the people might be stirred to suche deuotion as to dispose them selues woorthely to receiue their housel euery day with the Priest as they did in the Primitiue Churche when they looked hourely to be caught and done to deathe in he persecution of Paynimes that they departed not hence sine viatico without their viage prouision what should these menne haue to say In this case perhappes they would finde other defaultes in the Masse but against it in this respecte onely that it is priuate they should haue nothinge to say at al. So the right of their cause dependeth of the missedoinge of the people whiche if they would amende these folke should be driuen either to recante or to holde their peace To other defaultes of the Masse by them vntruely surmised answeare shal be made hereafter Now touchinge this VVhere no faulte is committed There no blame is to be imputed That oftentimes the Priest at Masse hath no comparteners to receiue the Sacrament with him it proceedeth of lacke of deuotion of the peoples parte not of enuie or malice of his parte The feast is common 13 al be inuited they may come that liste they shal be receiued that be disposed and proued None is thrust away that thus commeth it may be obtruded to none violently ne offred to none rashely wel none commeth This is not a sufficient cause why the faithful and godly Priest enflamed with the loue of God feelinge him selfe hungrie and thirstie after that heauenly foode and drinke should be kepte from it and imbarred from celebratinge the memorie of our Lordes death accordinge to his commaundement from his dutie of geuinge of thankes for that great benefite from takinge the cuppe of Saluation and callinge vpon the name of God for these thinges be done in the Masse The B. of Sarisburie God be thanked both our life and maner of teachinge notwithstanding these sclaunderous reportes is voide of villanie Or if there had ben any defecte in vs this man of his courtesie should not haue supplied it with an other villanie Here M. Hardinge graunteth that the people in the Primitiue Churche receiued the holy Communion euery day and so consequently vnawares he confesseth that in the Primitiue Churche was no Priuate Masse which as he sayth came in afterwarde by the negligence and vndeuotion of the people It is great pitie that so good a thinge as it is supposed should haue no better beginninge One special principle of these mennes doctrine is to embarre the people from readinge and vnderstandinge of the Scriptures and to suffer them to know nothinge for that as some of them haue saide they be Dogges and Swine and therefore should not precious stones be layde before them Yet now must their negligence be the rule of Christes Religion This is laide as the grounde and foundation of the whole cause and therefore it ought the better to be considered Eckius Pigghius Hosius and others haue often cried out amayne in their bookes and Pulpites where was your Religion before Lùther first beganne to Preache So may wée likewise say And where was your Priuate Masse whiche is the crowne of your kingedome before your people firste beganne to growe negligent and to wante deuotion Some haue saide the Church is gouerned by the Pope some by the general Councels some by the holy Ghost M. Hardinge saith better it is not amisse that the Churche be gouerned by the negligence and vndeuotion of the people Charitie say they is colde and the people is carelesse But therefore hath God appointed Pastours and Ministers to ouersée and control the people and not to suffer them to perishe in their negligence Were it a mater of tiethes or other paimentes the people should be called vpon and not suffered in any wise to be negligent neither should their negligence stande for excuse How much lesse should it be suffered when the case toucheth God The Bishoppes and Fathers in the seconde Councel holden at Bracara in Spayne decreed thus If any man resorte vnto the Church and heare the Scriptures and for negligence or wantonnesse withdraw him selfe from the Communion of the Sacrament and in the reuerende mysteries doo breake the rule of discipline wee decree that suche one be put out of the Catholike Church Vntil he haue done penance and shewed the fruites of his repentance that hauing obteined pardon he may be receiued againe to the holy Communion Thus the godly Fathers in olde time did not flatter and fauour the peoples negligence in this case as M. Harding and his felows doo but exhorted warned reprooued rebuked them called them malâ—pert and impudent that woulde be present and not receiue and excommunicated them for their negligence But these men contrarywise turne away their faces from their brethren and suppresse their voyce and wil not be hearde and speake nothyng but in an vnknowen tongue and finde no faulte with the people but rather make them beléeue that they receiue for them and applie Christes death vnto them by their Masse and that the verie hearyng thereof is sufficient for them and meritorious and thus as muche as in them lieth they increase the negligence of the people and discourage them from the holy Communion The people is tought nothyng they vnderstande nothyng they heare nothing and sauyng onely a few childish and vnséemely gestures they sée nothing neither comforte nor memorie of Christe nor benefite of his passion And this is the cause of their negligence therefore they stande thus backe and withdraw them selfe How be it what néedeth M. Harding thus to charge
and Innâ—ocentius witnesse that the Gréeke Churche in their tyme vsed it not Wherefore it cannot be Iudged Catholique And touchinge the necessitie thereof Scotus saiethe in plaine woordes Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti Here wée sée these Doctours agrée not M. Hardinge saithe this mixture is necessary to the Sacramente Scotus saithe it is not necessary Now to reuele the secrcates of M. Hardinges Mysteries touchinge the same that one droppe or twoo muste be powred on the grounde howe muche thereof muste be put to the Wine that there may be made a conuenient mixture what becommeth afterwarde of the same Water whether it be turned into a thinne flewme or into Christes bloude by meane of mixture or into a Sacrament of Ablution to washe the reste away it woulde require longer talke and not necessary at this present Neither woulde I nowe haue moued one woorde hereof sauinge that this man thus vaunteth him selfe to be the restoarer of Christian Libertie Where as he saithe The Prieste muste haue Intention to doo that the Churche doothe vnlesse he be wel assured of the Churches dooinge herein he cannot be sure of his owne Intention and so muste he say Masse with Intention to dooe he knoweth not what Now it appeareth that the Churche is not yet resolued vpon one Intention For the Intention of the Church of Rome is to woorke the Transubstantiation of Breade and Wine The Gréeke Churche had neuer that Intention as it is plaine by the Councel of Florence The Intention of the Churche of Rome is to Consecrate with Christes woordes The Intention of the Gréeke Churche is to Consecrate with Praiers And whether of these Churches shal the Prieste folow with his Intention This is the very dungeon of vncertaintie The harte of man is vnsearcheable If we stay vpon the Intention of a mortal man we may stande in doubte of our owne Baptisme Christe hath deliuered vs from the elementes of this worlde ergo the Prieste may saie Priuate Masse We are forbidden to obserue moneths and daies ergo the Prieste may receiue alone Thus he reasoneth as if S. Paules woordes were written that he might therby proue what him selfe listeth In déede the Breade the Wine the Water and the Prieste him selfe are worldly creatures therefore subiecte vnto Christian Libertie no lesse then place or time Yet may not M. Hardinge therfore haue yâ— Communion ministred without either Prieste or Breade or Wine neither Baptisme ministred without water Christe hath deliuered vs from the subiection and superstitious vsing of the Creatures but not from that Creatures them selues Otherwise by the same forme of reason M. Hardinge might aswel haue concluded thus Apollo Paule Peter Life and thinges to come are worldly creatures for so saithe S. Paule euen as M. Hardinge hath alleged Al thinges are yours whether it be Paule or Apollo or Peter or the worlde or life or thinges to come But Christe hath deliuered vs from worldly creatures ergo Christe hath deliuered vs from Paule Apollo Peter from the worlde from life and from thinges to come Suche argumentes M. Hardinge hath brought to proue his Masse M. Hardinge The .13 Diuision Againe whereas the auncient and great learned Bishoppe Cyrillus teacheth plainely and at large the maruelous vnitinge and ioyninge togeather of vs with Christ and of our selues into one bodie by this Sacrament seinge that al so vnited and made one bodie be not for al that brought togeather into one place for they be dispersed abroade in al the worlde thereof we may welconclude that to this effecte the beinge togeather of CoÌ„municantes in one place is not of necessitie His woordes be these muche agreable to Dionysius Ariopagita afore mentioned Vt igitur inter nos Deum singulos vniret quamuis corpore simul anima distemus modum tamen adinuenit consilio patris sapientiae suae conuenientem Suo enim corpore credentes per Communionem mysticam benedicens secum inter nos vnum nos corpus efficiâ— Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt ab hac naturali vnione alienos putabit Nam si omnes vnum panem manducamus vnum omnes corpus efficimur diuidi enim atque seiungi Christus non patitur That Christe might vnite euery one of vs within our selues and with God although we be distant bothe in Bodie and also in Soule yet he hath diuised a meane couenable to the counsel of the Father and to his owne wisdome For in that he blesseth them that beleue with his owne bodie through the mystical Communion he maketh vs one Bodie bothe with himselfe and also betweene our selues For who wil thinke them not to be of this natural vnion which with the vnion of that one holy Bodie be vnited in one Christe For if we eate al of one Breade then are we made al one bodie for Christe may not be diuided nor done asunder Thus we see after this auncient Fathers learninge grouÌ„ded vpon the Scriptures that al the faithful blissed with the bodie of Christ through the mystical Communion be made one bodie with Christ and one Bodie between them selues which good blissinge of Christe is of more vertue and also of more necessitie then that it may be made frustrate by condition of place specially where as is no wilful breache nor contempte of most seemely and couenable order The B. of Sarisburie As I can easely yéelde in parte that these two Fathers Cyrillus Dionysius agrée togeather as it is here auoutched So if M. Hardinge can proue that this same Cyrillus euer saide Priuate Masse or in any of al his woorkes once vsed the name of Masse I wil as gladly yéelde vnto yâ— who le But if Cyrillus neuer spake woorde of yâ— Masse how is he here brought in to proue yâ— Masse How be it these men know it is an easy matter to mocke the ignorant with the glorious name of Catholike Fathers Cyrillus saithe that as many as beléeue in Christe whether they be farre or neare Iewes or Gentiles Free or Bonde they are al one Bodie in Christe Iesu. This thinge neither is denied nor in any pointe toucheth the Priuate Masse We confesse that Christe by the Sacrament of Regeneration as Chrysostome saithe hath made vs Fleash of his Fleash Boane of his Boanes that we are the members he is the head We confesse also that al the faithful are one Bodie al indewed with one Sprite And be the distaÌ„ce neuer so great yet are we one an others meÌ„bers This maruâ—lous Coniunction and Incorporation is first begonne wrought by Faith as saithe Paulinus vnto S. Augustine Per fidem nostram incorporamur in Christo Iesu Domino nostro By our Faithe we are incorporate or made one Bodie with Iesus Christe our Lorde Afterwarde the same incorporation is assured vnto
and teache al nations baptizinge them c. And yet the Churche hâ—â—h not feared to baptize Infantes that be without capacitie of teachinge and for the due administration of this Sacrament to many â—ath thought powring or sprinklinge of water vpon them sufficient though this be not spoaken of I say it is muche to be considered to this purpose that the Apostles â—â—ickte not for a time to alter and change the very essential forme of woordes with which Christe woulde this Sacrament to be ministred For whereas he commaunded them to baptize in the name of the Father and of the Sonne and of the Holy â—host they Baptized in the name of Iesus Chiste 54 Onely intendinge thereby to make that to be of more fame and celebritie So to retourne to the Sacrament of the Body and Bloud of Christe whereof we treate no man can denye but many thinges were at th'insâ—itution of it doone by th' example of Christe and by him commaunded whiche now be not obserued and yet in that respecte no faulte is founde Christe washed the Apostles feete and gaue them an expresse commaundement to doo the same with these moste plaine woordes If I that am your Maister and Lorde haue vvashed your feete you also ought to vvashe one an others feete For I haue geuen you an example that as I haue doone you doo so likevvise Whiche commaundement of Christe accordinge to the outwarde letter verely bindeth no lesse then these woordes Drinke ye al of this yet this commaundement is not keapt but cleane growen out of vse Though it appeare by S. Bernarde who calleth it Magnum Sacramentum A greate Sacrament and longe before by reporte of S. Cyprian that Christe did not onely wasshe his Apostles feete but commaunded also by solemne request and ordeined that the Apostles afterwarde should doo the same VVhether this ordinance of Christe hath been abolisshed for that it should not be thought a rebaptization as it may be geathered of S. Augustine or for any other cause it forceth not greatly But this is muche to be marueled at that this so earnesâ—ly commaunded is so quietly and with such silence suffred vndoone and in the ministration of the Sacrament the vse of the cuppe so factiously and with so muche crieing out required Neither in many other rites and ceremonies wee doo not as Christe did Christe celebrated this Sacrament after that he had supped wee doo it in the morning and fastinge Christe sate at the table with his xij Apostles neither sitte wee at a table neither thinke wee it necessarie to obserue suche number Christe brake the breade wee thinke it not necessarie to breake the hoste that is to be deliuered to the faithful participantes Here is to be noted that S. Cyprian rebukinge them which thought sprinklinge or powring of water not to be sufficient for Baptisme declareth that the Sacramentes be not to be esteemed according to their extreme and rigorous obseruation or administration of al the externe elementes but rather accordinge to the integritie and soundenesse of faithe of the geuer and of the receiuer and that diuine thinges vsed in a compendious sorte conferre and geue neuerthelesse to the right beleuers their whole vertue lib. 4. Epist. 7. Many other commaundementes of God concerninge outwarde thinges might here be rehearsed whiche notwithstandinge by litle and litle in the Churche haue ben omitted as the forebearinge of strangled thinges and bloud which was commaunded by God in the Olde Testament and according to the pleasure and aduise of the Holy Ghoste decreed by the Apostles in the New Testament Yet for as much as concerneth outwarde thinges both this and many other the like haue in processe of time growen out of obseruation and haue without any scruple of conscience beene abrogated The B. of Sarisburie The best staye that these men can lay holde vpon is to denie Christes Institution And therefore M. Hardinge saith here In no wise wee doo not graunt it which is an argument of good courage but of smal proufe But he addeth further If it were Christes Institution yet notwithstandinge by the authoritie of the Churche and vpon good consideration it might be broken His reasons be these In the olde Testament Dauid did eate the Shewbreade notwithstandinge it were forbidden the people in the wildernesse ceased from Circumcision notwithstandinge it were commaunded â–ª the Machabees fought and defended them selues vpon the Sabboth day notwithstanding God had appointed that day to reast In the New Testament wée Baptize Infantes that can receiue no teachinge and sometime wee thinke it sufficient to sprinkle them or to powre them ouer and the Apostles contrary to Christes Institution Baptized in the name of Iesus Onely If M. Harding coulde haue brought any suche example or authoritie as was required suche poore healpes should not haue needed For these allegations are partly true partly false partly not agréeinge to that wée haue in hande neither in place nor in time nor in the ende nor in the manner of dooing nor in other circumstances therfore make litle to this purpose Dauid tooke of the Shewbreade but he was forced thereto by extremitie of famine Neither did he euer decrée that it should be lawful for al others to doo the like The people ceased from Circumcision in the wildernesse but they had Gods special dispensation so to doo as it is noted by Lyra for that they were in continual trauel from place to place and people beinge newly Circumcised coulde abide no labour yet made they no law that Circumcision should quite be abolished The Machabees might lawfully defende them selues vpon the Sabboth day For as Christe expoundeth the law Man is not made for the Sabbothe but the Sabboth is made for man And therefore the Iewes did il that beinge beséeged vpon the Sabboth day as Dion saith stoode stil and yeelded them selues vnto their enemies Yet did not the Machabees proclaime that it should be lawful vpon the Sabboth to goe to the fielde Touching Baptisme first wée teache the Fathers afterwarde wee Baptize them and their children and this is no breache of Christes commaundement For after wée be once become Gods people God hath promised That he wil be our God and the God of our children And by the Prophet Ezechiel he saithe your children be my children They that sprinkled them that they Baptized vsed bothe the woorde and also the element or kinde of water that was commaunded neither dooth it appeare that Christe gaue any commaundement of dippinge the partie into the water But these men take quite away from the people bothe the element kinde of wine and also the woordes of Consecration Last of al in that he saithe The Apostles contrary to the Institution Baptized in the name of Christe Onely Bisides the méere sophistication of the mater he also falsifieth the woordes putting that behinde that S. Luke set before And that thou maist the
peoples vnderstandinge and no vnderstandinge is al one thinge Origen as he is here alleged saithe that the very readinge or hearinge of Goddes Woorde profiteth muche and reioiceth the Angels bothe within and about vs although we vnderstande it not For better vnderstandinge hereof I must briefely note certaine particular opinions that this godly Father had of Angels and heauenly powers And to leaue muche that might be saide he helde thus that Angels haue their offices allotted vnto them diuersely some ouer trees some ouer hearbes some ouer other thinges that some haue power to teache Grammar some Logique some Rhetorique some other Sciences and that some others are appointed to guide and garde vs in this life and shal appeare before God at the General Iudgement to yeelde accoumpte of our dooinges By these it may appeare what Origen meaneth by the Angels that as he saithe be about vs. His saieinge is very comfortable vnto the simple minde that deliteth in Gods Woorde although oftentimes not vnderstandinge the déepe sense of it Of readinge the Scriptures his purpose was to speake and not of hauinge the Seruice or Praiers in a strange tongue Wherefore M. Hardinge was the more to blame thus to wreast his authour to a wronge purpose Origen oftentimes exhorted the people to the readinge of the Scriptures Upon Esaie the Prophete he writeth thus Vtinam omnes faceremus illud quod scriptum est scrutamini Scripturas I woulde we woulde al performe that is written Searche the Scriptures In this place vpon Iosue he layeth this obiection againste him selfe It may be saide The Scriptures be harde He answeareth Yet that not withstandinge if thou reade them they shal doo thee good For the Lorde Iesus Christe if he finde vs occupied in the Scriptures and exercised in the studie thereof not onely vouchsafeth him selfe to be refreashed and fedde in vs but also seeinge suche a banket prepared bringeth with him his Father vnto vs. In the ende he concludeth thus Haec idcirco diximus ne fastidium capiamus audientes Scripturas etiamsi eas non intelligamus These thinges haue I saide that we lothe not to heare the Scriptures although we vnderstande them not And thus muche Origen spake not of the Grammatical or plaine vnderstandinge of the Scriptures that riseth of the letter but of the Allegorie or profounde sense whereunto the vnlearned can not wel atteine For so he expoundeth his owne meaninge writinge vpon the Gospel of S. Matthew Etiam illi saluantur qui Literam Euangelij hoc est simplicem narrationem sequuntur Sola enim narratio simplex sufficit simplicioribus ad salutem Euen they be saued that followe the Letter that is to say The plaine storie of the Gospel For onely the simple storie is sufficient vnto the saluation of the simple So farre foorth may the vnlearned haue profite by readinge of the Scriptures although he further vnderstande them not So likewise saith S. Augustine Qui diligit Legem Dei etiam quod in ea non intelligit honorar Who so looueth the Lawe of God honoureth in it euen that thinge that he vnderstandeth not Likewise he confesseth of him selfe that at his first entrie into the Faithe of Christe he receiued great profite by readinge the Epistle of S. Paule vnto the Romaines although he were not then hable throughly to conceiue the meaninge of it And further that by the Counsel of S. Ambrose he readde the Prophete Esaie And al though he fully vnderstoode him not yet was he therby made the meeter to receiue the Grace of God The like also writeth S. Hierome by waie of Prophecie of the later daies before the comminge of Christe In aduentu Messiae populus eleuabitur prophetabit qui sub Magistris antè fuerat consopitus ibunt ad montes scripturarum Ibi inuenient montes Mosen Iosue filium Naue montes Propheâ—as montes Noui Testamenti Apostolos Euangelistas Et cùm ad tales montes confugerit in huiusmodi montium fuerit lectione versatus si non inuenerit qui eum doceat tamen illius studium comprobabitur quòd confugerit ad Montes At the comminge of Messias the people shal be lifted vp and shal prophecie that before laye asleepe vnder their Maisters and they shal goe to the Mountaines of the Scriptures and there shal they finde Mountaines Moses and Iosue the sonne of Naue the Mountaines of the Prophetes the Mountaines of the Newe Testament the Apostles and the Euangelistes And when they shal flee to suche Mountaines and shal be occupied in the readinge thereof if they finde not one to teache them yet shal their endeuour and good wil be allowed for that they haue fledde vnto the Mountaines This may the simple haue profite by the readinge of the Scriptures albeit he fully vnderstande them not thus be the Angels delited thus is the Diuel molested and gréeued with the same as Origen him selfe witnesseth by these woordes Daemonibus super omnia est tormentorum genera super omnes poenas si quem videant Verbo Dei operam dare scientiam Diuinae Legis Mysteria Scripturarum intentis studijs perquirentem Vnto the Diuels it is a griefe aboue al kindes of torment and aboue al paines if they see any man labour the Woorde of God seekinge with earnest minde the knowledge of Goddes Lawe and the Mysteries of the Scriptures S. Augustine as M. Hardinge allegeth him saithe The Psalme chaseth away Diuels But S. Augustine geueth not suche power vnto a Psalme pronounced onely with the lippes in a strange vnknowen tongue but vnto a Psalme vnderstanded beléeued and pronounced from the harte For to saie The Woorde of God onely bicause it is written or spoaken is auaileable of 〈◊〉 without vnderstandinge as M. Hardinge séemeth to say is a superstitious and a Iewishe kinde of folie Chrysostome sawe reproued the superstition therof in his time by these woordes Quidam Sacerdotes partem aliquam Euangelij alligant circa collum Dic Sacerdos insipiens Nonne quotidiè Euangelium in Ecclesia legitur auditur ab hominibus Cui ergo in auribus posita Euangelia nihil prosunt quomodo eum poterunt circa collum suspensa saluare Vbi est virtus Euangelij In figuris literarum an in intellectu sensuum Certaine Priestes there be that binde a peece of the Gospel aboute their neckes Tel me thou foolishe Priest Is not the Gospel euery daie readde and hearde of menne in the Churche If the Gospel doo not profite a man beinge put in his eare howe then can it profite him beinge tide at his necke For wherein reasteth the power of the Gospel In the forme of the letters or in the vnderstandinge of the sense So may we say vnto M. Hardinge Wherein resteth the power of the Psalmes wherwith the Diuel is vanquished In the bare sounde of the woordes or in the sense and meaninge of the same Certainely S. Augustine saithe
of Rome in the highest state of the Churche as Athanasius with al the Fathers of that Alexandrine Councel recordeth If this I saye be true then is it easely seene vpon howe good grounde this doctrine standeth whereby it is affirmed that the Bishop of Rome his primacie hath his force by Goddes Lawe and not onely by mans Lawe muche lesse by vniuste vsurpation The Scriptures by whiche as wel these as al other holy and learned Fathers were leadde to acknowlege and confesse the Primacie of Peter and his successours were partely suche as Anacletus and Gregorie here allegeth and Cyprian meaneth as it appeareth by his thirde treatise De simplicitate praelatorum and sundry moe of the Newe Testament as to the learned is knowen of whiche to treate here largely and piâ—hâ—hely as the weight of the matter requireth at this time I haue no leysure neither if I had yet might I conueniently performe it in this treatise whiche othervvise vvil amounte to a sufficient bignesse and that matter throughly handled wil â—il a right great volume VVherefore referringe the readers to the credite of these woorthy Fathers who so vnderstâ—â—de the Scriptures as thereof they were perswaded the primacie to be attributed to Peters successour by â—od him selfe I wil proceede keepinge my prefixed order Where at the preeminence of power and auctoritie whiche to the Bishop of Rome by special and singular priuilege God hath graunted is commended to the worlde by many and sundrie Councelles for auoidinge of tediousnesse I wil rehearse the testimonies of a fewe Amonge the Canons made by three hundred and eightene Bishops at the Nicene Councel which were in number 70 and 96 al burnt by heretikes in the East Churche saue .xx. and yet the whole number 97 was kepte diligently in the Churche of Rome in the original it selfe sent to Syluester the Bishop there from the Councel subscribed with the saide 318. Fathers handes the. 44. Canon whiche is of the power of the Patriarche ouer the Metropolitanes and Bishops and of the Metropolitane ouer Bishops in the ende hath this Decree Vt autem cunctis ditionis suae nationibus c. As the Patriarke beareth rule ouer al Nations of his iurisdiction and geueth lawes to them and as Peter Christes Vicare at the beginninge sette in auctoritie ouer Religion ouer the Churches and ouer al other thinges perteining to Christe was 98 Maister and Ruler of Christian Princes Prouinces and of al Nations so he whose Principalitie or Chieftie is at Rome like vnto Peter and equal in auctoritie obteineth the rule and soueraintie ouer al Patriarkes After a fewe woordes it foloweth there If any man repine againste this Statute or dare resist it by the Decree of the whole Councel he is accursed Iulius that woorthy Bishop of Rome not longe after the Councel of Nice in his epistle that he wrote to the. 90. Arriane Bishops assembled in the Councel at Antioche against Athanasius Bishop of Alexandria reprouinge them for their vniuste treatinge of him saithe of the Canons of the Nicene Councel then freshe in their remembrance that they commaunde Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari nec Episcopos damnari That without the auctoritie of the Bishop of Rome neither Councelles ought to be keapte nor Bishoppes condemned Againe that nothinge be Decreed without the Bishop of Rome Cui haec maiora Ecclesiarum negotia tam ab ipso Domino quà m ab omnibus vniuersorum Conciliorum Fratribus speciali priuilegio contradita sunt To whom these and other the weightie matters of the Churches be committed by special Priuilege as wel by our Lorde him selfe as by al our Brethern of the whole vniuersal Councelles Amonge other principal pointes whiche he reciteth in that Epistle of the Nicene Councelles Canons this is one Vt omnes Episcopi c. That al Bishoppes who susteine wronge in weightie causes so often as neede shal require make their appeale freely to the See Apostolike and flee to it for succour as to their Mother that from thence they may be charitably susteyned defended and deliuered To the disposition of whiche See the auncient auctoritie of the Apostles and their successours and of the Canons hath reserued al weightie or great Ecclesiastical causes and iudgementes of Bishoppes Athanasius and the whole companie of Bishoppes of Egypte Thebaida and Lybia assembled togeather in Councel at Alexandria complaininge in their Epistle to Felix the Pope of great iniuries and griefes they susteined at the Arrians allegeth the determination of the Nicene Councel touching the Supreme auctoritie and power of that See Apostolike ouer al other Bishoppes Similiter à supradictis Patribus est definitum consonanter c. Likewise say they it hath beene determined by common assent of the foresaide Fathers of Nice that if any of the Bishoppes suspecte the Metropolitane or their felowe Bishoppes of the same Prouince or the Iudges that then they make their appeale to your holy See of Rome to whome by our Lorde himselfe power to binde and louse by special priuilege aboue other hathe been graunted This muche alleged out of the Canons of the Nicene Councel gathered partely out of Iulius Epistle who wrote to them that were present at the makinge of them whiche taketh away al suspicion of vntrueth and partely out of Athanasius and others that were a great parte of the same Councel The B. of Sarisburie A scarcrowe stufte with strawe and set vpright may séeme a farre of to be a man Euen so a forger of lies and fables prickte vp in the apparel of auncient names may séeme to the ignorant an Olde Catholique Father No maruel though this authoritie like M. Hardinge beste aboue al others for it is moste vaine and shameles aboue al others and therefore méetest to helpe vp a shameles Doctrine It is no newe practise in the Churche of Rome to forge euidence in the name of Olde Fathers as God willinge hereafter it shal better appeare But as for this Epistle and certaine others that are carried aboute vnder the name of that Godly Bishop Athanasius I wil onely rippe vp the stuffinge and open some parte of the contentes of them and so wil not refuse M. Hardinge him selfe to be the Iudge First that they were neuer written in Gréeke and therefore not by Athanasius it may appeare by sundrie tokens and namely by the allusion of these two Latine woordes Vertex and Vertuntur Romana Sedes est sacer vertex in quo omnes verâ—untur The Latine is rude and barbarous and many times vtterly voide of sense The manner of vtterance is childishe and bablinge emptie of mater and ful of woordes without measure The substance of the whole is nothinge els but flatteringe and auancinge of the Sée of Rome farced vp and set out with lies without shame The authour hereof speaking of the Churche of Rome saith Inde Ecclesiae sumpsere Praedicationis exordium
visite Peter Ergo The Bishop of Rome is Head of the Churche Suche weake geare M. Harding hath brought foorthe And yet with his furniture of woordes it séemeth somewhat By the same reason he may prooue that S. Iames also was Heade of the Churche as wel as Peter for Paule saithe he visited him as wel as Peter And S. Hierome saithe of 〈◊〉 selfe That he purposely went to Alexandria to see Didymus yet was not Didymus therefore Heade of the Churche In déede Hugo Cardinalis saithe Hereof it first began that Bishoppes and Archebishops made a vowe to visite the Pope 〈◊〉 Paule wâ—nt to Hierusâ—lem to see Peter And saith further that Custome hath added to the same this CommandemeÌ„t written in the Deuteronomie Non appaâ—ebis in conspectu Domini vacâ—â—s Thou shalt not appeare in the presence of the Lorde without some what M. Hardinge trippinge as he saithe so nicely ouer the Doctours hath not yet once touched that thinge that was lookte for and that â—e hath onely with suche affiance taken in hande For not withstandingâ— a great pompe of â—oordes and the names of many holy Fathers yet hath he not hithâ—rto shewed that the Bishop of Rome within the space of sixe hundred yéeres after Christe was euer called the Uniuersal Bishop or the Heade of the Uniuersal Churche Whiche thinge if he coulde haue shewed I beleeue he woulde not sâ— lightly haue tripte it ouer M. Hardinge The .17 Diuision Now let vs see whether this chiefe auctoritie may be fâ—â—nde necessary by 〈◊〉 That a multitude whiche is in it selfe one cannot continue one onlesse it be 〈◊〉 and holden in by one bothe learned philosophers haue declared and the common nature of thinâ—es 〈◊〉 For euery multitude of their owne naâ—ure goeth a sunder into many and from an other it commâ—â—h that it is one and that it continueth one And that whereof it is one and is keapte in vnion or 〈◊〉 it is necessarie that it be one elles that selfe also shal neede the helpe of an other that it be 〈◊〉 For whiche cause that saieinge of Homere was alleged by Aristotle as most notable It is not good to haue many rulers let one be ruler Whereby is meante that pluralitie of soueraine rulers is not fitte to conteine and keepe vnitie of a multitude of subiectes Therefore sithe that the Churche of Christe is one â–ª for as there is one Faithe one Baptisme one callinge so there is one â–ª Churâ—he â–ª yea al we are one Bodie and members one of an other as S. Paule saithe and in our Crede we al profâ—sse to beleeue one holie Catholike and Apostolike Churche therefore I say it hath neede of one Prince and ruler to be keapte and holden in If iâ— be otherwise vnitie mustneedes foorth with be sparkled and broken a sunder And therefore it behoued that the rule and gouernement of the Churche shoulde be committed to one The B. of Sarisburie Al this is prooued by Aristotle the Philosopher by one verse of the Poete Homere and by M. Hardinges drifte of reason and none otherwise Aristoteles and Homeres authoritie in this case cannot be greate And yet they speake onely of one Captaine General in one fielde and of one Kinge in one Realme where as number or felowship must of necessitie breede confusion But neither of them euer dreamed this newe fantasie that one Kinge shoulde rule ouer the whole worlde M. Hardinges reasons woulde weigh the more if either Christe or Peter or Paule or any olde Doctour or Catholique Father had euer vsed the same Otherwise S. Augustine speakinge of discourse of Reason in the vnderstandinge of the Scripturâ—s saithe thus Haec consuetudo periculosa est Per Scripturas enim diuinas multò tutiùs ambulatur This manner of expoundinge is very dangerous The safâ—r way is to walke by the Scriptures The force of M. Hardinges reason caused Alexander the ambitious Kinge of Macedonie to say As the Heauens can hâ—ue but one Sunne so may the whole worlde haue but one Kinge And likewise Pope Bonifacâ—us the eighth to say as is before In principio creauit Deus coelum terram non in principijs In the beâ—inninge as in one God made Heauen and Earth and not in the beginninges as in mâ—ny Ergo the Pope is heade of the Churche But saithe M. Hardinge euery multitude naturally goeth a sunder and the thinge that keepeth it togeather mâ—st needes be 〈◊〉 That is to say It is the Pope onely that preserueth the vnitiâ— of the 〈◊〉 and makâ—th it one And therefore the Pope him selfe must needes be one otherwise beinge twoo or moe saith M. Hardinge they shoulde néede some other thinge to make them 〈◊〉 And yet he remâ—mbreth that the Councel of Syrmium â–ª to take vp the contention betwéene Felix and Liberius that ambitiâ—usely stroue togeather for the Sâ—â— of Rome willed them to be Bishoppes there bothe togeather â–ª whiche thinge notwithstandinge they meante not therefore neither to dissolue the vnitie of the Churche nor to make the Churche a Monster with twoo Heades And so Roffensis saithe The Churche is one not bicause of Christe but bicause of the Pope that keepeth it in one This reason that M. Hardinge vseth is newly diuised and was neuer râ—membred of any of the Olde Fathers S. Gregorie saithe None of â—y predecessoâ—â—s woulde euer take vpon him to vse this vngodly name â–ª 〈◊〉 be 〈◊〉 â–ª the Vâ—iuersal Bishop And yet it appeareth not but the Churche was then 〈◊〉 in vnitie Neither â—â—nne 〈◊〉 infiniâ—e power that is imagined stande without infinite great dangers And for as muche as it pleaseth M. Hardinge to auoutche the gouernement of Christes Churche by Philosophers and Poetes that neuer knew Christe it may also please him to remember that his Poetes likewise saie That when Phaeton an vndiscrete and a fonde younge man woulde néedes leape into Phebus his fathers Charet â–ª to carrie the Sunne Beames aboute the Heauens for lacke of skil he soone set a â—ier the whole worlde It may not muche displease M. Harding that I compare the Bishop of Rome with Phaeton a rashe yoâ—nge man For S. Gregorie for the same attempte and enterprise as it plainely appeareth by his woordes compareth him with Lucifer and with Antichriste And further saithe Si hanc causam acquanimiâ—er portamus vniuersae Ecclesiae Fidem corrumpimus â–ª If we take this mater quietly we destroy the faithe of the whole Churche This reason standeth thus The Churche of Christe is one Ergo the Pope is an Uniuersal Bishop If any man denie this sequele I maruel by what Logique M. Hardinge wil euer be hable to make it good M. Hardinge The .18 Diuision And where as these Gospellers say that Christe is the gouernour of the Churche and that he beinge one keepeth the Churche in Vnitie we answeare that although the Churche be firste and principally gouerned by Christe as al other thinges are
of the Catholique or Uniuersal Churche like as also euery Godly man is a member of the same Thus writeth Calixtus Calixtus Archiepiscopus Ecclesiae Catholicae Vâ—bis Romae Thus Marcellus Marcellus Episcopus Sanctae Apostolicae Catholicae Vrbis Romae In these places Rome is called â–ª a Catholique that is to saye an Vniuesal Cittie partely to exclude the Churches of Heretiques whiche were méere Particular and partely also to signifie that the Churche there was then a Churche of the Catholique and Uniuersal Doctrine So likewise it is written in the Councel of Constantinople Clerici Monachi Apostolici Throni Antiochenae magnae Ciuitatis Catholicae Sanctae Ecclesiae Dei The Clerkes and Monkes of the Apostolique Throne of the greate Cittie of Antioche of the Catholique or Uniuersal Holy Churche of God Againe euery Bishop maye be called the Bishop of the Uniuersal Churche for that it is his duetie to care not onely for his owne flocke but also for al others of the whole Churche of God So saithe Origen Qui vocatur ad Episcoparum vocatur ad Seruitutem totius Ecclesiae Who so is called to a Bishoprike is called to the seruice of the whole Churche So Chrysostome exhortinge the whole people togeather saithe vnto them Vniâ—ersae Ecclesiae curam geramus Let euery one of vs take the care of the Vniâ—ersal Churche So likewise Pope Eleutherius writeth vnto the Bishops of Fraunce Huius rei gratia Vniuersalis vobis a Christo commissa est Ecclesia vt pro omnibus laboretis cunctis opem ferre non negligatis For that cause the whole Vniuersal Churche is committed vnto you that you shoulde trauayle for al and not be negligent to healpe al. Thus many wayes the Bishops both of Rome and of Antioche and of France were called the Bishops of the Uniuersal Churche But the Uniuersal Bishop none of them al was euer called Of Iohn of Constantinople that firste began to vsurpe that name Gregorie the Bishop of Rome writeth thus Despectis omnibus solus conatur appellari Episcopus Despisinge al other Bishoppes he woulde onely be called a Bishop So likewise saithe Pope Pelagius If the chiefe Patriarke be called Vniuersal then the reast haue lost the name of Patriarkes This is the meaninge of an Uniuersal Bishop and the very selfe same Infinite and Immoderate Power that M. Hardinge claimeth for the Bishop of Rome For so he hath already saide That the other three Patriarkes are no Patriarkes in deede but onely his Delegates and Seruauntes to doo that shal please him to commaunde them In stéede hereof M. Hardinge hath founde out a Bishop of the Uniuersal Churche and so leauinge the thinge that is demaunded he answeareth to that is not in question and priuily confesseth by his silence that hitherto he hathe not founde nor can finde his Uniuersal Bishop This answeare maye serue to that is here alleged of the Councel of Aphrica and the Epistle of Athanasius sauing that the Epistle bearinge that holy Fathers name as it is already prooued is nothinge elles but apparante forgerie The Bishoppes in the Councel of Aphrica bisides that they vtterly denied the Popes Uniuersal Power forbiddinge their Clerkes vpon payne of Excommunication to appeale to him sundrie times in the same Councel writinge vnto him they vse the name of Familiaritie and equalitie and cal him their Brother Now for a surplussage for as much as M. Harding with al his studie and conference with his frendes cannot yet â—inde out his Uniuersal Bishop in the Churche of Rome let vs see whether we may finde him in some other place and that not by the witnesse of a simple Priest or a Deacon but by the authoritie of Catholique Emperours and Councels and of the Bishop of Rome him selfe and that not by shiftinge of termes one for an other as M. Hardinge is driuen for wante in stéede of an Uniuersal Bishop to bringe in a Bishop of the Uniuersal Churche but in plaine manifest expresse woordes and such as in no wise may be denied In the Councel of Constantinople the Bishop there is scarcely saluted or intitled by other name For this is his common stile Oecumenico Patriarchae Iohanni To Iohn the Vniuersal Patriarke To Iohn the Father of Fathers and Vniuersal Bishop The holy Vniuersal Archebishop and Patriarke Mennas Nicephorus saithe The Bishoppe of Alexandria was intitled Iudex vniuersi orbis The Iudge of the whole worlde Clement vnto S. Iames the Bishop of Hierusalem writeth thus Clemens Iacobo Fratri Domini Episcopo Episcoporum regenti Hebraeorum Sanctam Ecclesiam Hierosolymis sed omnes Ecclesias quae vbique Die prouidentia fundatae sunt Clement vnto Imaes the Brother of our Lorde the Bishop of Bishops gouerning the holy Churche of the Iewes at Hierusalem and bisides that al the Churches that be founded euerywhere by Gods prouidence The Emperour Iustinian writeth thus Vnto Epiphanius the Archebishop of this Emperial Cittie Constantinople and Vniuersal Patriarke To conclude The Bishop of Rome him selfe thus saluteth the Bishop of Constantinople Therasio Generali Patriarchae Adrianus Seruus Seruorum Dei Vnto Therasius the General Patriarke Adrian the Seruant of Gods Seruantes And in the last Councel holden at Florence Ioseph the Bishop of Constantinople beinge there vsed the same title and wrote him selfe The Archebishop of New Rome and the Vniuersal Patriarke If M. Hardinge had so good euidence for the Bishoppe of Rome I beléeue he woulde not thus passe it away in silence M. Hardinge The .31 Diuision Concerninge the other name Heade of the Churche I meruaile not a litle that M. Iuel denieth that the Bishop of Rome was then so called Either he dooth contrary to his owne knowledge wherein he must needes be condemned in his owne iudgement and of his owne conscience or he is not so wel learned as of that side he is thought to be For who so euer trauaileth in the Readinge of the auncient Fathers findeth that name almost euery where attributed to Peter the firste Bishop of Rome 121 and consequently to the Successoure of Peter that name I saye either in termes equiualent or expressely Firste the Scripture calleth Peter Primum The first amonge the Apostles The names of the twelue Apostles saithe Matthewe are these Primus Simon qui dicitur Petrus First Simon who is called Peter And yet was not Peter first called of Christe but his brother Androwe before him as is before saide Dionysius that auncient writer calleth Peter sometyme Supremum decus The highest honoure for that he was most honourable of al the Apostles sometime Summum Sometime verticalem the chiefest and the highest apostle Origen vpon the beginninge of Iohn saith Let no man thinke that we set Iohn before Peter VVho maie so doo for who shoulde be higher of the Apostles then he who is and is called the toppe of them Cyprian calleth the Churche of
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
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
as we tooke them before Sithe that we graunte faithfully that before Consecration it is Breade and VVine that Nature hath shapte but after Consecration that it is the Fleashe and Bloude of Christe that the Blessinge hath Consecrated In an other place he saithe that this is not the Breade which goeth into the Bodie 179 meaninge for Bodily sustenance but that Breade of life qui animae nostrae substantiam fulcit VVhiche susteineth the substance of our Soule The B. of Sarisburie The former of these two places may be easily discharged by that is answeared before to the woordes of S. Ambrose in the 3. Diuision hereof S. Augustine speaketh of the changinge and auancinge of the Natures of Breade and Wine vnto a Spiritual and Diuine vse and not of the abolishinge of the same As for Accidentes and Shewes standinge without Subiecte and Substance he saithe nothinge True it is The Breade before the Consecration was nothinge els but Bare and Common Breade nowe it is aâ—anced and made a Sacrament of Christes Bodie and Bloude not by Nature but by Consecration aboue Nature Chrysostome saithe Oculis intellectus ista perspiciamus Nihil enim Sensibile tradidit nobis Christus c. Sic in Baptismo Let vs beholde these thinges with the eies of our minde for Christe hath deliuered to vs nothinge that is Sensible c. So likewise in Baptisme I thinke M. Hardinge wil not denie but the Water in Baptisme is a thinge Sensible likewise that the Breade and Wine in the holy Mysteries or at the least the Accidentes and Shewes thereof are thinges Sensible But S. Chrysostome withdraweth vs from the Breade the Wine the Water and al other like thinges that be Sensible to the consideration of the Bodie and Bloude of Christ that are not Sensible in comparison whereof al the reste are consumed and seeme nothinge Touchinge the seconde place The woordes be written bothe in S. Augustine and also in a Booke that is commonly knowen by the name of S. Ambrose De Sacramentis the meaninge whereof nothinge toutcheth neither the Breade nor the Wine but onely the Bodie and Bloude of Christe whiche thereby are represented And therefore this place so vnaduisedly chosen can litle further M. Hardinges fantasie of emptie Accidentes hanginge I know not howe without Substance The woordes be plaine of them selfe without further Exposition Non iste Panis qui vadit in Corpus sed ille Panis vitae aeternae qui animae nostrae Substantiam fulcit Not this Breade that passeth into the Bodie but that Breade of euerlasting life that strengtheneth the Substance of our Soule M. Hardinge knoweth that the Sacrament is receiued into our Bodies Rabanus saieth Sacramentum ore percipitur in alimentum Corporis redigitur The Sacrament is receiued with the mouthe and is turned to the nourrishement of the Bodie But the Bodie of Christe as S. Cyprian saithe Est Cibus MeÌ„tis non Ventris is meate for the Minde not for the Belly So S. Augustine saith Panis iste interioris Hominis quaerit esuriem This Breade seeketh the hunger of the Inner Man Intus bibendo foelix sum Drinkinge in my harte within I am made happy Tertullian saith Ruminandus intellectu fide digerendus est That meate ought to be chewed with vnderstanding and to be digested with Faith Likewise Chrysostome Magnê° iste Panis qui replet MeÌ„tem non Ventrem This greate Breade that filleth the minde and not the belly Of this Breade S. Ambrose speaketh and not of the Sacrament that is receiued into the Bodie Wherefore it appeareth M. Hardinge was not wel aduised how litle this place woulde make for his purpose The Olde Father Origen saithe Accidit vt simpliciores quidam nescientes distinguere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda â—int vocabulorum similitudine falsi ad ineptas quasdam Fabulas figmenta inania se contulerint It happeneth that simple folke beinge not hable to discerne what thinges they be in the Holy Scriptures that are to be applied to the Inner Man and what to the Vtter beinge deceiued by the likenesse of Woordes turne themselues to vaine imaginations and foolishe Pabâ—es M. Hardinge The. 6. Diuision No man can speake more plainely hereof then Cyrillus Hierosolymitanus an Olde Auctour who wrote in Greeke and is extant but as yet remaininge in written hande and commen to the sight of fewe learned men his woordes be not muche vnlike the woordes of the Schoole Doctours Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura Panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes Bodie saithe he is geuen vs in forme or figure of Breade Againe his Bloude is geuen vs in forme of VVine A litle after thâ—se woordes he saithe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne menâ—em adhibeas quasi Pani vino nudis sunt enim haec Corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet Panem Vinum nudum tamen firmeâ— te Fides ne gustatu rem diâ—udices quin potiùs pro certo ac comperto habe omni dubitatione relicta esse tibi impartitum Corpus sanguinem Christi Consider not saith this Father these as bare Breade and VVine For these are his Bodie and Bloude as our Lorde saide For although thy sense reporte to thee so much that it is bare Breade and VVine yet let thy Faith staie thee and iudge not thereof by thy taste but rather be right wel assured al doubte put aparte that the Bodie and Bloude of Christe is geuen to thee Againe he saithe thus in the same place Haec cum scias pro certo explorato habeas 180 qui videtur esse Panis non esse sed Corpus Christi item quod videâ—ur vinum non esse quanquam id velit sensus sed sanguineÌ„ Christi ac de eo Prophetam dixisse Panis Cor hominis confirmat firma ipse Cor sumpto hoc pane vtpote Spirituali VVhere as thou knowest this for a very certeÌ„tie that that which seemeth to be VVine is not VVine al be it the sense maketh that accoÌ„pte of it but the Bloude of Christ and that the Prophete thereof saide Breade strengtheneth the harte of man strengthen then thee selfe thy harte by takinge this Breade as that whiche is spiritual And in the .3 Catechesi this Father saith Panis Eucharistiae post inuocationem Sancti Spiritus non amplius est Panis nudus simplex sed Corpus c. The Breade of the Sacrament after praier made to the Holy Ghost is not bare and simple Breade but the Bodie of Christe No we sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe we ought to beleeue and to be verily assured that the Breade is no more Breade after Consecration but the very
name any Figure in these cases it is lawful for M. Hardinge to heape Figure vpon Figure and that not suche Figures as haue beene vsed by any the Ancient Fathers but suche as he him selfe for a shift can best diuise Tertullian saith M. Harding supposeth that Christe when he had the Breade in his hande and saide Hoc This shewed onely the Uisible Accidentes and Formes of Breade as if Christe had saide This Whitenesse this Roundenesse this Breadth this Lightnesse c. is my Bodye By whiche skilful construction it must néedes folow that Christe had a Bodie made of Accidentes How be it saith M. Hardinge this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father After so many faire woordes he beginneth vtterly to mislike him and concludeth in the ende that he wrote he knew not what and tooke vpon him to expounde Christes woordes and yet vnderstoode not what Christe meante and that not in any deepe Allegorie or other Spiritual or secrete meaning but euen in the very Literal Sense and outwarde sounde of Christes woordes And thus Tertullian is charged not onely with Ignorance but also with Presumption But if as M. Hardinge saith Tertullian vnderstoode not Christes meaning what if some man woulde likewise say M. Hardinge vnderstandeth not Tertullians meaninge And what if the simple Reader vnderstande not M. Hardinges meaninge It were to muche to say further M. Hardinge vnderstandeth not his owne meaninge Uerily Tertullian not once nameth any one of al these M. Hardinges strange Fantasies neither Forme nor Accident nor Uisible nor Inuisible nor Outwarde Element nor Secrete Presence nor Really nor Substantially nor I know not what He wrote and meante plainely in these cases as others the learned Fathers wrote and meante And touchinge the woordes of Christe This is my Bodie he saithe not These Shewes or Accidentes of Breade as M. Hardinge ful vnaduisedly expoundeth him but this Breade is my Bodie Wherein he hath the consent bothe of the Scriptures and also of the Ancient Doctours of the Churche S. Paule saith Not the outwarde Fourme or Accident but The Breade that wee Breake is the Participation of Christes Bodie Irenaeus saithe Panis in quo Gratiae actae sunt est Corpus Domini The Breade wherein thankes are geuen is the Bodie of the Lorde Origen saithe Dominus Panem Discipulis dabat dicens Hoc est Corpus meum Our Lorde gaue Breade vnto his Disciples saieinge This is my Bodie So S. Cyprian Vinum fuit quod Sanguinem suum dixit It was Wine that he called his Bloud So Chrysostome Christus cùm hoc Mysterium tradidit Vinum tradidit Christe when he gaue this Mysterie he gaue wine Likewise Cyrillus Christus Fragmenta Panis dedit Discipulis Christe gaue Fragmentes or peeces of Breade to his Disciples Thus Tertullian vnderstoode and expounded the woordes of Christe Wherfore it is greate folie to charge him with this new imagination of Accidentes and so vnaduisedly and without cause to reprooue him for speakinge that he neuer spake By these wée may the better iudge of M. Hardinges owne Exposition For thus he saith VVhen Christe saide Hoc This he shewed not foorth the Visible Accident or Forme of Breade but his very Natural Bodie It appeareth that M. Hardinge either litle considereth or not muche regardeth his owne woordes For al the reast of his side holde for most certainâ— that their Transubstantiation is not wrought before the vttering of the last Syllable Whiche thinge notwithstanding M. Harding contrary to aâ— his felowes I wil not say contrary to him selfe saith that the Breade is turned into Christes Bodie onely at the vtterance of the first Syllable And so by this Newe Diuinitie Christes Bodie is made Present and the Sacrament is a Sacrament before Consecration al is ended before it be begonne whiche in M. Hardinges Schooles not longe sithence was counted an errour aboue al errours whiche to shifte they were faine to diuise Indiuiduum Vagum Againe if this Pronowne Hoc haue relation to Christes Bodie then must wee of force by M. Hardinges Fantasie thus expounde the woordes of Christe This is my Bodie that is to say My Bodie is my Bodie Whiche Exposition of M. Hardinges D. Holcote saith is vaine and peeuish and to no purpose And where as M. Harding saith None of al the Olde Fathers euer expounded these woordes of Christe by a Figure I maruel he canne so boldely vtter and publishe so greate vntrueth without blusshinge For he knoweth right wel that scarcely any one of al the Olde Fathers euer expounded it otherwise Damascene and Theophylacte are very Younge Doctours in comparison of them that wee may iustly cal Olde as standinge farre without the compasse of the first sixe hundred yéeres and otherwise freight with greate errours and sundrie folies Therefore I thinke it not amisse for shortenesse of time to passe them by Yet by the way let vs a litle viewe M. Hardinges Logique Thus he teacheth vs to reason Tertullian by this Pronowne Hoc vnderstoode the outwarde Accident or Fourme of Breade Ergo Christes Bodie it selfe is a Figure M. Hardinge The .10 Diuision And the cause why Tertullian so expounded these woordes of Christe was that thereby he â—ight take aduantage against Marcion the heretique as many times the fathers in heate of disputation doo handle some places not after the exacte signification of the woordes but rather folow such way as serueth them best to confute their aduersarie VVhiche manner not reporting any vntrueth S. Basile dooth excuse in the settinge foorth of a disputation not in prescribinge of a Doctrine As he defendeth Gregorius Neocaesariensis against the Sabellians for that in a contention he had with Aelianus an Ethnike to declare the Mysteries of the Trinitie he vsed the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be wel seene in the Fathers know they must vse a discreation and a sundrie iudge betweene the thinges they write Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by way of contention or disputation and the thinges they vtter Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by way of settinge foorth a doctrine or mater of Faith Neither in that contention did Tertullian so muche regarde the exacte vse of woordes as how he might winne his purpose and driue his aduersarie denieing that Christe tooke the true Bodie of man and that he suffered death in deede to confesse the trueth which he thought to bringe to passe by deducing of an argument from the Figure of his Bodie whiche consisteth in that whiche is visible in the Sacrament to prooue the veritie of his Bodie And therefore in framing his reason by way of illation he saith Figura autem non esset nisi veritatis esset Corpus There were not a Figure onlesse
whiche thinge is not denied he might also as wel haue noted that the same woorde Iteretur importeth likewise one and the selfe same Minister and none other For if the Seconde Communion be Ministred by an other Priest and not by the same it cannot rightly be saide Iteratur And further the same woorde necessarily signifieth that one Communion was then in suche cases ministred successiuely and in order after an other and not twoo Masses or thrée or foure or sixe or tenne togeather al at once as the manner is now in the Churche of Rome Hereof M. Hardinge frameth vs this formal Syllogismus The cause that mooued Leo to take this order was that al and euery of the deuoute people might heare Masse But it is likely the people resorted to the Churche at sundrie times some rather some later and not al at once Ergo It is likely that to satisfie the peoples deuotion there were sundrie Masses saide in one day It is likely that M. Hardinge neuer examined the partes and likelyhoode of this Argument For first the Maior or Head Proposition is apparent false grounded as it is termed in Logique A non causa vt causa Presuming that thing to be the cause whiche in déede is no cause For the cause that mooued Leo was not the hearinge of Masse as it is already prooued but the receiuinge of the Holy Communion The Minor or Seconde Proposition notwithstandinge in some parte it may seeme true yet it is nothinge agréeable to Leoes meaning For Leo speaketh not of one man or twoo nor of the ordinarie course of euery daye but onely of greate Solemne Feastes and of suche resorte of people as might fil vp the whole Churche His woordes be plaine Cùm solennior Festiuitas conuentum populi numerosioris indixerit And Quoties Basilicam praesentia nouae plebis impleuerit Therefore to beare vs thus in hande that Leo had suche a special care either for the Terme time in London or for the people aboute Paules or for hearinge the Postels masse it is a very vaine and a childishe fantasie like as this also is that he addeth The people should be denied that Spiritual Comforte For alas what Comforte can the people receiue where as they can neither see nor heare nor vnderstande nor know nor learne but stande onely as men amased vtterly berefte of al their senses Let M. Hardinge once lay aparte dissimulation and tel vs by what waies or meanes the people at his Masse can possibly receiue this Spiritual Comforte If he woulde speake truely and that he knoweth as he seldome dooth he shoulde rather cal it Spiritual Blindenesse And where as he pleadeth his toâ—ies quoties and thereby woulde erecte a whole totquot of Masses sans number if he had aduisedly considered out the whole sentence he shoulde better haue espied out his owne folâ—e and haue had lesse occasion to deceiue the people For Leo saithe not as M. Hardinge woulde force him to say As often as any deuoute people cometh to Churche but as it is saide before Quoties Basilicam praesentia nouae plebis impleuerit As often as the presence of â— newe companie shal haue filled vp the whole Churche In suche cases it was lawful to beginne againe the whole Communion and not otherwise By these woordes M. Hardinges Totquot is muche abbridged In the ende he concludeth not onely against Leo his Authour but also against the very expresse order of his owne Churche That one Priest for Leo speaketh onely of one and of no moe may say Masse boldely without stickinge or staggeringe as often as any people resorteth to him For now it is thought sufficient for one Priest to saie one Masse vpon one day and no moe So it is determined by Pope Alexander Sufficit Sacerdoti vnam Missam in vno die celebrare It is sufficient for a Prieste to say one Masse vpon a day Onlesse it be in case of great necessitie whiche the Glose as it is before alleged wel expoundeth Causa Honestatis vel vtilitatis In case of Honestie or of Profite as if some greate personage happen vpon the suddaine to come to Churche Likewise the Councel of Salesgunstadium hath straitely charged that no Priest presume to say more then three Masses vpon one daie the one in course Of the Day Present the other For the Deade the third to pleasure some noble personage whiche also is a great stopple to M. Hardinges Totquot In these prouisoes there is no manner consideration had to the Deuotion of the people but contrary to M. Hardinges Newe Canon they are vtterly leafte without their Spiritual Comforte And therefore Pope Clement the seuenth caused one Frier Stuppino in Rome to be whipte naked through the streates for that he had saide v. or vi or moe Masses in one day to satisfie the Deuotion of the people Thus good Reader thou maiest see bothe the partes and the force of M. Hardinges Syllogismus The Maior is false The Minor farre from Leoes purpose The Conclusion contrary to him selfe Certainely if it had then beene thought lawful to saie so many Corner Masses as sithence that time haue béene vsed in the Churche of Rome it had béene greate folie either for Dioscorus to moue this question or for Leo to take this order M. Hardinge The .5 Diuision VVherefore they that reprooue the pluralitie of Masses in one Churche in one daie after the iudgement of this woorthy Father be reiectours of the Faithful people and robbers of their deuotion But they that haue vtterly abrogated the Masse whiche is the outwarde and euer enduringe Sacrifice of the Newe Testamente 199 by verdite of Scripture be no lesse then the forerenners of Antichriste The B. of Sarisburie The former parte of this Conclusion is already answeared But for the Seconde parte If they that haue refourmed the horrible Abuses of the Masse be the Forerenners of Antichriste what then may we thinke of them that haue wilfully and of purpose inuented and erected al those Abuses That haue taken from the people of God not onely the Holy Communion but also the vnderstandinge and swéetenes and comforte of the same That haue spoiled Goddes Children of the Breade of Lyfe and haue feadde them with the Breade of Confusion that is with Ignorance Superstition and Idolatrie That haue mangled and corrupted Christes Blissed Mysteries and haue wickedly defiled the Campe of the Lorde And hauinge thus donne yet notwithstandinge haue faces to mainteine and vpholde al their wilful doinges What maie Goddes people thinke of them And before whome doo they renne Uerily Gerardus Lorichius M. Hardinges owne Doctour saithe thus Missae priuatae quae absente populo Catholico fiunt abominatio veriùs quà m Oblatio dicendae sunt Priuate Masses whiche are saide without presence of the people are rather an Abomination then a Sacrifice And S. Augustine saith Si Iohannes ita diceret Si quis peccauerit me habetis Mediarorem apud Patrem
to be taken downe assueringe our Subiectes that we will most streitely pounishe al suche as shal presume to attempte any thinge contrary to our Decree and Commaundement The same Decree was afterwarde put in execution and practised by Philippicus Leo Constantinus the Father Constantinus the Soone Nicephorus Stauratius Michael Leo Armenius and other Christian and godly Emperours These Authorities as they be Olde and Ancient so be they also plaine and euident and wel acquainted and knowen vnto the World and therefore wil soone ouerpoâ—se al these Fables of the Image of Nicodemus of Simeon Metaphrastes of this yonge S. Basile of newe Athanasius and of other like blinde Authorities that haue benne lately sought vp out of Corners and brought to light Uerily Amphilochius vnder whose cloke M. Hardinge hath so often hidde him selfe maie in no wise be refused His woordes be plaine Non est nobis curae Sanctorum vâ—lâ—us corporales in tabulis coloribus effigiare quoniam his opus non habemus We haue no care to drawe owt the bodily countenances of Sainctes in colours and tables For we haue no neede of them M. Hardinge The .10 Diuision Nowe that there hath benne inough alleged for the antiquitie original and approbation of Images it remaineth it be declared for what causes they haue benne vsed in the Churche VVe finde that the vse of Images hath benne brought into the Churche for three causes The firsté is the benefite of knowledge For the simple and vnlearned people whiche be vtterly ignorant of letters in Pictureâ— doo as it were reade and see no lesse then others doo in bookes the mysteries of Christian Religion the actes and worthy deedes of Christe and of his Sainctes VVhat writinge perfourmeth to the that reade the same dooth a picture to the simple beholdinge it saith S. Gregorie For in the same the â—gnorant see what they ought to folowe in the same they reade whiche can no lâ—tters Therefore Imagerie serueth specially the rude Nations in steede of writinge saithe he Tâ— this S. Basile agreeth in his Homilie vpon the fourty Martyrs Bothe the writers of stories saith he and also painters dooe shewe and sette foorthe noble deedes of armâ—s and victories the one garnishinge the mater with eloquence the other drawinge it liuely in â—ables and bothe haue stirred many to valiaunt courage For what thinges the vtterance of the storie expresseth through hearinge the same dooth the still Picture set foorth through imitation In the like â—especte in olde time the woorke of excellent Poëtes was called a speakinge Picture and the woorke of Painters a stille Poetrie And thus the vse and profite of writinge and of Pictures is one For thinges that be read when as they come to our eares then we conueigh them ouer to the minde And the thinges that we beholde in pictures with our eies the same also doo we imbrace in our minde And so by these twoo Readinge and Paintinge wee atchiue one like benefite of Knowledge The B. of Sarisburie The first and chiefe cause and ende of Images is as it is here pretended that the People by the sight thereof may atteine knowledge And therefore S. Gregorie calleth them the Lay mennes Bookes And the Fathers in a late Councel saye Wee may learne more in a shorte while by an Image then by longe studie and trauaile in the Scriptures And for the same cause S. Basile compareth an Image painted with a Storie written But the comparison that M. Hardinge vseth betweene Imagerie and Poetrie seemeth nearest to expresse the trueth For Painters and Poetes for libertie of lyeinge haue of longe time beene coupled bothe togeather One writeth of them in this sorte Pictoribus atque Poetis Quidlibet audendi semper fuit aequa potestas Painters and Poetes had euer like chartar to aduenture al thinges And Atheneus blasinge abroade the libertie of Poetes writteth of them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto whom onely it is lawful to say and doo what they liste And therefore Cicero seemeth to say Nihil negotij est haec Poetarum Pictorum portenta conuincere It is no greate maisterie to reprooue these monstrous Miracles of Painters and Poetes And therefore like as Plato commaunded al Poetes for their lyeinge to be banished out of his Common Wealthe So likewise Almighty God for like libertie banished al Painters out of Israel For these causes M. Hardinges comparison of Painters and Poetes may wel be allowed How be it this séemeth to be no very handsome way to teache the people Of their Priestes they haue made Images and of their Images they haue made Priestes For their Priestes for the more parte haue Eies and sée not haue Eares and heare not Hartes and vnderstande not Mouthes and speake not in al respectes euen like vnto their Images Their Images haue no Eies and yet are made to see haue no Eares and yet are made to heare haue no Mouthes and yet are set vp to speake and so in these respectes doo the Dewties that perteine to Priestes Thus they barre the People from the hearinge of Goddes holy Woorde and bid them goe and looke vpon their Images to talke with their Images to heare their Images and to learne of their Images And although perhaps the people may happily learne somewhat by these meanes yet is not this the ordinary way whereby God hath appointed the people to atteine knowledge S. Paule saithe Fides ex auditu Faith commeth not by séeing or gasinge but by hearinge There were many simple rude and vnlearned lay men emonge the Iewes Yet God neuer set vp any suche Bookes for them to reade but contrarywise euermore forebade them and cried against them and woulde not suffer them If this be so speedy and so ready a way to teache the People how happeneth it that where as is greatest stoare of suche Schoolemaisters there the people is euermore most Ignorant most Superstitious and moste subiecte to Idolatrie But to conclude The Prophetes Habacuch and Hieremie say Conflatile est demonstratio mendacij Lignum est Doctrina Vanitatis A molton Idol is a Lesson of Lies And M. Hardinges woodden Image is a doctrine of Vanitie M. Hardinge The .11 Diuision The seconde cause of the vse of Images is the stirringe of our mindes to al godlynesse For where as the affecte and desire of man is heauy and dul in Diuine and spiritual thinges because the Bodie that is corruptible weigheth downe the minde when it is set foorthe before our eies by Images what Christe hath doone for vs and what the Sainctes haue doone for Christe then it is quickned and moued to the like will of dooinge and sufferinge and to al endeuour of holy and vertuouse life As when we heare apte and fitte woordes vttered in a Sermon or an Oration so when we beholde lookes and gestures liuely expressed in Images we are mooued to pitie to weepinge to ioye and to other affectes VVherein
hath diuised any other Translation of her owne Hereby it is plaine that the Opinion and Practise of the Churche of Rome is commonly mysliked and holden of fewe The Thirde Opinion that al menne indifferently maie reade the Scriptures without restrainte as M. Hardinge saith is holden onely by certaine Sectes and is too general Notwithstandinge this generalitie seemed good to Christe his Apostles and to al the Olde Doctours of the Churche as it shal appeare Wherefore it foloweth that Christe his Apostles and al the Olde Doctours by M. Hardinges iudgement were Sectaries and Heretiques The Seconde Opinion is a meane bytweene bothe and is holden by M. Hardinge and by certaine others that haue not at any time altred thire Faith Notwithstandinge menne saie M. Hardinge hath altered more then once and therefore maie hardly be allowed to passe in this number Yet is this opinion of al others accoumpted the best Howe be it where as al menne are indifferently and equally enheritours to Goddes Woorde to binde the same onely vnto a â—ewe and that with suche restrainte of times and places it must needes be thought some greate partialitie S. Paule saith Quaecunque scripta sunt ad nostram Doctrinam scripta sunt vt per patientiam consolationem Scripturarum spem habeamâ—s Al that is written in the Scriptures is written for our instruction that by patience and conforte of the Scriptures we maie haue hope S. Basile saithe The Scripture of God is like an Apothecaâ—es shoppe ful of Medicines of sundrie sortes that euery man maie there choose a conuenient remedie for his disease S. Augustine saith Deus in Scripturis quasi amicus familiaris sine fuco loquitur ad Cor doctorum indoctorum Almighty God in the Scriptures speaketh as a familiar frende without dissimulation vnto the hartes both of the learned and also of the vnlearned Wherefore the Woorde of God beinge so Uniuersal méete for al diseases for al wittes and for al capacities for M. Hardinge to improper the same onely vnto a fewe it is both far greatter dishonoure vnto God and also far greater iniurie vnto Gods faithful people then if he would in like manner improper and inclose the Sonne beames to comforte the riche and not the poore to shine vpon some not vpon al. This meane way is no way It is weighed out not by the Scriptures or holy Fathers but onely by policie and wordly reason M. Hardinge The .3 Diuision That the scriptures be not to be set foorth in the Vulgare tongue to be reade of al sortes of people euery parte of them without any limitation of time place and persones they seeme to be moued with these considerations First that it is not necessary Nexte that it is not conuenient Thirdly that it is not profitable Fourthly that it is dangerous and hurtful And lastly although it were accorded the common people to haue libertie to reade the Bible in their owne tongue yet that the translations of late yeeres made by those that haue diuided them selues from the Catholike Churche â–ª be not to be allowed as worthely suspected not to be sownde and assured The B. of Sarisburie These deepe considerations were neuer diuised neither by Moses nor by Christe nor by the Apostles nor by any the Ancient Fathers but are brought in onely nowe at laste by them that of longue time haue deceiued the worlde by Ignorance and yet laboure by the same to deceiue it stil. Christe saithe Qui male agiâ— odit lucem He that dooth yl fleieth the tryal of the light And M. Hardinges owne Amphilochius saith Naturalâ—s prouidentia est malè errantium aâ—ferre de medio Testimonia Veritatis Yt is the natural prouision of them that be wilfully deceiued to conueigh owt of sight al proufes and Testimonies of the Trueth So the Philistines the better to keepe the Iewes thral and in subiection vtterly bereued them of al manner weapon and artilarie and leaft them naked and no doubtes bare them then in hande as M. Hardinge doth nowe the people of God that it was neither necessary nor conuenient nor proâ—â—table for them to haue armoure Uerily Chrysostome saith It is more necessarie more conuenient and more profitable for the Laie People to reade Goddes Woorde then for Monkes or Priestes or any others Thus he writeth Hoc est quod omnia quast vna quadam peste corrumpit quòd Lectionem Diuinarum Scripturarum ad solos puâ—atis Monachos pertinere cùm multò vobis magis quà m illis sit necessaria Itaque multò est grauius atque deterius rem superfluam esse putare Legem Dei quà m illam omninò non legere Haec enim verba sunt quae de Diabolica prorsus meditatione promuntur This is it that as it were with a pestilence infecteth al thinges that ye thinke The readinge of the Scriptures perteineth onely vnto Monkes where as it is muche more necessarie for yowe then for them It is more wickednes to thinke Goddes Lawe is superfluous then if ye shoulde neuer reade it For these be the woordes that no doubtes come from the studie of the Diuel Thus muche therefore we learne here by Chrysostome that these M. Hardinges profounde considerations comme from the studie and closet of the Diuel M. Hardinge The .4 Diuision First that the Common people of al sortes and degrees ought of necessitie to reade al the holy Scriptures in their owne tongue they saie they could neuer finde it hitherto in the same Scriptures Ireneus writeth that the Apostles preached to the Aliantes and â—arbarous people the Faith of Christe euen to those that were aliantes and Barbarous in language and saith that hauinge heard the Gospel preached they beleeued in Christe and kepinge the order of Tradition whiche the Apostles deliuered vnto them had their saluation and Faith written in their harte without printe penne or inke and vtterly without letters And further he sheweth that if the Apostles had lefte to vs no Scriptures at al yet we should be saued by the tradition whiche they lefte to them whom they committed their Churches vnto as many nations of aliantes be saued by the same Hilarius likewise declaringe that the mysterie of Gods wil and thexpectatioÌ„ of the blessed Kingdom is most and â—hiefly preached in the three tongues in whiche Pilate wrote on the Crosse our Lord Iesus Christe to be kinge of the Iewes confesseth notwithstandinge that many Barbarous nations haue atteined and gotten the true knowledge of God by the preachinge of the Apostles and the Faith of the Churches remaininge amongest them to that daie VVhereby he doeth vs to vnderstande that the vnlearâ—â—d Barbarous people had their Faith without letters or writinge whereof they had no skil by tradition and preachinge as wel as the other nations who were holpen by the benefite of the learned tongues Hebrewe Greeke and Latine The B. of Sarisburie Touchinge this first consideration M. Hardinge imagineth
shadowes of him selfe and fighteth stowtely against the same Therefore he maie soone attaine the Uictorie For wee saie not that the common people of al sortes and degrees ought of necessitie to reade al the holy Scriptures This is onely M. Hardinges fantasie We saie it not We knowe some are blinde and many vnlearned cannot reade But thus we saie That in the Primitiue Churche who so euer woulde and could reade might lawfully reade without controlmente Therefore S. Augustine saith as it is before alleged Aut ipsi legite aut alios legentes requirite Either reade your selues or geate some other to reade vnto yowe I graunt at the first preachinge and publishinge of the Gospel certaine Barbarous Nations that receiued the Faithe of Christe had neither Bookes nor Letters Yet were they not therefore ignorant or leafte at large to beléeue they knewe not what They had then certaine officers in the Churche whiche were called Catechistae whose dutie was continually and at al times to teache the Principles of the Faithe not by Booke but by Mouthe Of these mention is made in the Actes of the Apostles in the Councel of Nice and els where This office bare Origen that Ancient learned Father This doctrine Dionysius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles or Instructions geuen from God And saithe They paste from one to an other not by Writinge but by Mouthe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from minde to minde Neither did these Traditions conteine any secrete or priuie Instructions or Inuentions of Men as it is imagined by some but the very selfe same Doctrine that was conteined written in the Scriptures of God And in this sorte the Gospel it selfe and the whole Religion of Christe was called a Tradition So Tertullian calleth the Articles of the Faithe An Olde Tradition So the Faithe of the Holy Trinitie in the Councel of Constantinople is called a Tradition And the Faithe of twoo sundrie Natures in Christe in the same Councel is called Apostolorum viua Traditio The Liuely Tradition of the Apostles So it is written in Socrates Credimus in vnum Deum Patrem secundum Euangelicam Apostolicam TraditioneÌ„ Wee beleeue in one God the Father accordinge to the Tradition of the Gospel and of the Apostles So S. Basile calleth it a Tradition To beleeue in the Father the Sonne and the Holy Ghoste Therefore S. Paule saithe Teneâ—e Traditiones quas accepistis siue per Sermonem siue per Epistolam Keepe the Traditions that ye haue receiued either by Mouthe or els by Letter By these woordes the Doctrine of the Apostles is called a Tradition And for this cause S. Cyprian saithe Vnde est ista Traditio An de Dominica Euangelica Veritate descendens an de Apostolorum MaÌ„datis atque Literis veniens From whence is this Tradition whether cometh it from our Lorde and from his Gospel or els from the Epistles and Commaundementes of the Apostles Thus were the Barbarous Nations instructed by Tradition and by Mouthe and were made perfite in euery pointe and parcel of the Faithe and as Irenaeus saithe Had their Saluation by the Holy Ghost written in their Hartes and were as muche bounden vnto the same as vnto any writinges and letters of the Apostles Of suche liuely and cleare Doctrine S. Paule saithe Christe was set out and Crucified before the â—ies of the Galathians And thereof he saithe to the Philippiens My praier is that your Charitie may yet more and more abounde in al knowlege and in al vnderstandinge And thus notwithstandinge they were Barbarous yet were they hable to render an accoumpte of al the Religion and Faithe in Christe For thus Irenaeus writeth of them Si quis illis annuntiaret ea quae ab istis Haereticis inuenta sunt statim clauderent aures Yf any man woulde shewe these Barbarous Nations what thinges these Heâ—etiques haue inuented they woulde stoppe their eares and not abide it Likewise if a man woulde shewe them of the Profanation of Christes Holy Mysteries of Transubstantiation of Real and Fleashely Presence and of other like horrible disorders that nowe are holden and defended in the Churche of Rome as Irenaeus saithe Fugerent longo longiùs ne audire quidem sustinentes blasphemum colloquium They woulde flee away as farre as they were hable and would not abide the hearinge of suche blasphemous talke Thus were these Nations sufficiently instructed notwithstanding they were Barbarous and wanted Bookes But they of M. Hardinges side neither wil teache the people as their dutie is nor suffer them to reade the Holy Scriptures and to teache them selues Christe may iustly say to them as he did sometimes vnto others the like Woe be vnto you ye Scribes and Phariseis Ye shutte vp the Kingedome of Heauen before men and neither doo ye enter your selues nor suffer others that would enter Of suche Irenaeus speaketh in the nexte Chapter folowinge Hoc non est sanantium nec viuificantium sed magis grauantium augentium ignorantiam Et multò verior hic Lex inuenitur Maledictum dicens omnem qui in errorem mittit Coecum in via This is not the parte of them that would heale or gâ—ue life but rather of them that augment the burthen and increase ignorance And herein is the Lawe wel verified Accursed is he that leadeth the blinde out of his way M. Hardinge The .5 Diuision That it is not conuenient nor seemely al sortes of persons without exception to be admitted to the readinge of the Holy Scriptures I neede to say nothinge Euery reasonable man may easely vnderstande the causes by him selfe This is certaine diuerse Chapters and stories of the Olde Testament conteine such matter as occasion of euil thoughtes is like to be geuen if VVomen Maidens and Younge men be permitted to reade them Gregorie Nazianzene whome the Greekes called the diuine saith mooued with great considerations that it is not the parte of al persons to reason of God and of godly thinges neither behooueful the same be done in al times and place nor that al thinges touchinge God be medled withal VVhiche aduertisement taketh no place where al be admitted to the curiouse readinge of the Scriptures in their owne vulgare Tongue The B. of Sarisburie M. Hardinge saithe It is not conuenient nor seemely that al the people shoulde reade the Holy Scriptures As if he woulde say in plainer wise It is not meete nor seemely that God shoulde speake vnto euery of the poore simple people without exception How be it God him selfe saithe not so but rather the contrary S. Augustine saithe as it is alleged before God speaketh as a familiar frende vnto the harte bothe of the learned and also of the vnlearned For he hath no acceptation or choise of personnes If it be not seemely for the people of God to reade and
not one Scholar hable to knowe his letters How be it he taketh it for no inconuenience what so euer may healpe to serue his turne But in the olde times the Prickes or Uowelles were not founde Therfore saith he the people coulde not Reade So likewise in olde times the Gréeke tongue was written without Accentes as it is euident vntil this day by sundrie Bookes olde â–ª Marble Stoanes that are so written Yet notwithstandinge men were then hable to reade the Gréeke tongue without Accentes Certainely M. Hardinge knoweth that euen now not onely the learned of the Iewes but also the very Children of tenne yéeres of age are hable to Reade without Prickes or Uowelles Yet notwithstandinge saithe M. Hardinge This was donne by Goddes Secrete Prouision least the Laye people should reade Goddes VVoordes and so Pretious Sâ—oanes should be throwen before Swine This doubtles was donne by Gods prouision that it might appeare in what regarde M. Hardinge hath the people of God that is by his owne confession as vnpure and vncleane beastes and filthy Swine and none otherwise M. Hardinge The .8 Diuision Here I neede not to spende time in rehersinge the manifolde difficulties of these holy letters through whiche the readinge of them to the simple and vnlearned people hauinge their wittes exercised in no kinde of learninge their mindes occupied in worldly cares their hartes caried away with the loue of thinges they lust after is not very profitable As the light shineth in vaine vpon blinde eies saithe a holy Father so to no purpose or profite is the labour of a worldly and natural man taken for the atteininge of thinges that be of the Spirite Verily emonges other this incommoditie is seene by dayly experience hereof to proceede that of the people such as ought of right to take least vpon them be now become censours and iudges of al despisers of the more parte and whiche is common to al Heretiques mockers of the whole simplicitie of the Churche and of al those thinges which the Churche vseth as Pappe or Milke to nourrishe her tender babes withal that it were better for theÌ„ not to reade then by readinge so to be pufte vp and made insolent VVhiche euil commeth not of the Scripture but of their owne malice and â—uil disposition The B. of Sarisburie The Laie people is occupied in worldly affaires Ergo saith M. Hardinge they may not be suffered to reade the Scriptures As if he would say They are in the middest of diseases Therfore they may vse no Physitian They are in the thronge of their enimies Therfore they must be leaâ—te naked without weapon But the godly learned Fathers haue euermore reprooued this reason thought it childishe S. Chrysostome saith thus vnto the Laie people Lectio diuinarum Scripturarum vobis magis necessaria est quà m Monachis The Readinge of the Scriptures is more necessary for you then it is for Monkes And touchinge Worldly Cares the worlde wel séeth the the Bishop of Rome his Cardinalles others of that profession are no lesse troubled therewith then they that are most déepely drowned in the worlde S. Gregorie beinge by the Emperour auanced to the Bishoprike of Rome writeth thus of him selfe Sub colore Episcopatus ad saeculum retractus sum in quo tantis terrae curis inseruio quantis me in vita Laica nequaquam deseruisse reminiscor Vnder the colour of my Bishoprike I am drawen backe into the world wherein I am so muche troubled with worldly cares as I doo not remember the like when I liued in the worlde And againe he saithe Tanta me occupationum onera deprimunt vt ad superna animus nullatenus erigatur So many cares and busines doo presse me downe thâ—t I can in no wise liâ—te my minde vp to Heauen Yet Gregorie in comparison of his Successours might vndoubtedly séeme a Saincte For as now they haue one foote in the Churche and an other in the worlde or rather not one foote in the Churche but bothe harte and bodie in the worlde Yet notwithstandinge by M. Hardinges Doctrine these onely muste haue the Supreme Iudgemente and Exposition of Goddes Woorde and what so euer they saie therein it ought to stande in more weight then the Iudgement of a General Councel or the Determination of the whole worlde He addeth further Knowledge bloweth vp the harte and increaseth Pride Thus saith M. Harding beinge him selfe learned ful of knowledge I wil not vse his owne Conclusion Ergo ful of Pride But thus he saith euen as Epimenides the Poete saide Cretenses semper mendaces The men of Creta be euer liers beinge him selfe a man of Creta and therefore by his owne iudgement a lier as others were This slouthful quarel against the Knowlege of God mighte be mainteined by great Antiquitie For S. Hierome and S. Augustine saie there were men then in their time of the same iudgement herein that M. Hardinge is nowe S. Hierome saithe Inertiae se otio somno dantes putant peccatuÌ„ esse si Scripturas legerint â—os qui in Lege Domini meditantur die ac nocte quasi garrulos inutilesque contemnunt Gâ—uinge them selues to sleape and slouthfulnes they thinke it Sinne to Reade the Scriptures and such as bothe day and night are studious in the Lawe of God thei despise as prattelers and vaine men Likewise S. Augustine Sunt quidaÌ„ homines qui cùm audierint quòd humiles esse debent demittunt se nihil volunt discere putantes quòd si aliquid didicerint Superbi futuri sint remanent in solo lacte quos Scriptura repreheÌ„dit There be certaine men that when they heare they muste be humble abase them selues and wil learne nothing fearing that if they atteine to any knowledge they shal be proude and so they remaine stil onely in Milke But the Scripture of God reprooueth them The Olde learned Father Irenaeus expoundinge these woordes of S. Paule Scientia Inflat writeth thus Paulus ait Scientia inflat Non quòd veram Scâ—entiam de Deo culparet Aliôqui se ipsum primùm accusaret S. Paule saithe Knowledge puffeth vp the Minde not for that he founde faulte with the true knowledge of God Otherwise he shoulde firste of al others haue reprooued him selfe For he was learned And S. Chrysostome saithe Hoc omnium malorum causa est quòd Scripturae ignorantur This is the cause of al il that the Scriptures are not knowen But they that reade the Scriptures despise suche Superstitious orders and Idolatrous deformities as haue beene vsed whiche M. Hardinge calleth the Milke and Simpliâ—itie of the Churche Uâ—rily and they that see the light despise the darkenes and they that know the Truethe â—espise Falsheade S. Paule after he once vnderstoode Christe despised al that he had beene trained in before as Filthe and Doâ—nge And therefore he saithe When I was a Childe
I spake as a Childe and had vnderstanding as a Childe But after that I once became a Man I auoided and despised the thinges that perteined to a Childe Who so despiseth Superstition and Idolatrie despiseth the thinges that should be despised And in consideration of the dangers he hath escaped he saithe with the Prophete Dauid Anima nostra sicut passer erepta est de laqueo venantium Our soule is deliuered as a Sparrowe from the snares of the Hunters Touchinge that danger that is here surmised vndoubtedly the knowledge of God inflameth not nor bloweth vp the harte but rather cooleth it and maketh it humble And for that cause God said vnto Moses Let the Kinge Reade this Lawe al the daies of his Life that he may learne to feare the Lorde his God c. Et ne eleuetur cor eius in SuperbiaÌ„ And that his minde be not blovveÌ„ vp vvith Pride For the nature and force of Goddes Woorde is to turne the harte Lex Domini Conuertens animas Therefore Cyrillus saithe Yonge menne that vse to Reade Goddes Woorde Fiunt posteà Religiosissimi Afterwarde become not proude or disdaineful but most verteous and Godly So Theodoretus saith vnto the Emperour Ioâ—inian The Knowledge of Heauenly thinges is behooueful for a Godly Prince For so shal your harte be not pufte vp with Pride but truely and in deede in the hande of God Likewise S. Augustine saithe Lectio assidua purificat omnia c. Et qui vult cum Deo semper esse semper debet orare legere Continual Readinge cleareth and purgeth al thinges Who so wil euer be with God must euermore Praie and Reade Therefore Chrysostome saithe Fieri non potest vt qui iugiter Coelestis Doctrinae verba excipit nihil patiatur It cannot possibly bâ—e but the Man that continually receiueth the Woordes of the Heauenly Doctrine muste of force be mooued and feele somewhat in his harte M. Hardinge The .9 Diuision The dangers and hurtes which the CoÌ„mon peoples Reading of the Scriptures in their owne language bringeth after the opinion of those that reprooue the same be greate sundrie and many I wil here as it were but touche a fâ—we of them leauinge the whole matter it selfe to the iudgement of the Churche â–ª First seeinge the poyson of Heretiques doth most infecte the common people and al Heretiques drawe their venâ—me out of the Bible vnder pretence of Goddes woorde it is not thought good by these menne to lette euery Curiouse and busie bodie of the vulgare sorte to reade and examine the Bible in their common language Yet they woulde not the learned discreate and sober laye men to be imbarred of that libertie Againe if Heresie springe of wronge vnderstandinge not of the Scriptures as Hilarius saithe Herâ—sâ—e is of vnderstandinge not of Scripture and the sense not the woorde is a crime who shal sooner fal to Heresie then the common people who cannot vnderstande that they reade Verily it seemeth a thinge harde to belâ—eue that the vnlearned people should vnderstande that whiche the beste learned men with longe studie and greate trauaile can scarcely at length attaine The B. of Sarisburie O what daungerous cases here are imagined and al to fraye the people from Godds Woorde If the ignorant reade the Scriptures saith M. Hardinge they wil prooue Heretiques For Heretiques sucke their venime owt of the Scriptures The Conclusion hereof is this Euery of the people maie safely reade M. Hardinges VVoâ—rde but Goddes VVoorde they maie not reade There is no manner danger in M. Hardinges Booke But Goddes Booke is full of dangers The reason hereof it is harde to gheasse onlesse it be for that Goddes Booke is fulle of Trueth and M. Hardinges Booke is fulle of erroure That he here calleth Heresie is the Euerlastinge and Manifest Truethe of God whiche when it was first preached and published by S. Paule was likewise euen then called Heresie For thus S. Paule answeareth in his owne defense Secundum hanc sectam quam vocant Heresim colo patrium Deum Accordinge to this secte whiche they calle Heresie I woorship the God of my Fathers But if the Laie People whom M. Hardinge for his pleasure calleth Curious Busie Bodies of the Uulgare sorte maie easily be leadde into Heresies by Readinge the Scriptures for that they be vnlearned howe then happened it that M. Hardinge him selfe beinge a man so deepely trained in al kinde of learninge coulde so lightly be leadde into the same I trowe he was then no Curious Busy Body Doubtles he was none of the Uulgare sorte In the primitiue Churche and longe after the Apostles time there were sundrie Sectes and sortes of Heresies as it is plainâ— by S. Augustine Epiphanius Theodoretus and others Yet that notwithstandinge the Ancient Fathers then euermore called vpon the people and exhorted them to Reade the Scriptures to thintente they might the better auoide Heresies For Ireneus writinge against the Heretiques called Ualentiniani saithe thus Haec omnia contulit eis Scripturarum Dei ignoâ—antia Al this befelle vnto them bicause they knewe not the Scriptures As Christ also saith vnto the Sadduceis Erratis nescientes Scripturas Ye are deceiued not bicause ye knowe but bicâ—use ye knowe not the Scriptures So S. Hierome saith Omni studio legâ—dae nobis sunt Scripturae vt probati trapezitae sciamus quis numus probus sit quis adulter We must reade the Scriptures with al diligence that as beinge good exchangers we maie knowe the lawful Coine from the Copper So Chrysostome Manichaei omnes Hereses decipiunt simplices Sed si habuerimus sensus animae exercitatos ad discretionem boni mali poterimus huiusmodi discernere Quomodò autem fiunt sensus nostri exercitati Ex vsu Scripturarum frequenti auditione The Manichees and al Heresies deceiue the simple But if we haue the senses of oure mindes practised to discerne good and yl wâ— maie be hable to discerne them But howe maie our senses become practised By the vse of the Scriptures and often hearinge Likewise saith Theophylacte Illis qui scrutantur Diuinas Scripturas nihil potest illudere Illae enim sunt Lucerna qua fur deprelienditur Nothinge can deceiue them that searche the Holy Scriptures For that is the Candel whereby the thiefe is espied This iudgement had the Olde Catholique Fathers of Readinge the Holy Woorde of God But that a blinde man can better avoide dangers then he that seeth or that a naked man in the middest of his enemies can better acquite him selfe then he that is armed it seemeth a very vnsensible and an vnlikely doctrine M. Hardinge The .10 Diuision VVhere as Luther woulde the Scriptures to be translated into euery Vulgare tongue for that they be light and easie to vnderstande he is confuted by the Scripture it selfe For bothe S. Peter and also S. Paule acknowlegeth in them to be greate difficulties by occasion
whereof some misconstrue them to their owne damnation some vnderstande not what thinges they speake nor of what thinges they affirme and to some the Gospel that S. Paule Preached is hidden euen to them whiche perisâ—e If the Scriptures were plaine how erred Arius how Macedonius how Eunomius how Nestorius how many moe men of greate learninge specially seeinge they al tooke occasion of their errours of the Scripture not rightly vnderstanded Luther saithe that S. Hierome was ouerseene in the vnderstandinge of the Scripture that S. Augustine erred in the same that S. Ambrose Cyprian Hilary Basile and Chrysostome the best learned Doctours of Christes Churche were oftentimes deceiued And yet in the Preface of his Booke De Captiuitate Babylonica he speaketh of them very honourably and graunteth that they haue laboured in the Lordes Vineyarde woorthâ—ly and that they haue emploied greate diligence in openinge the Scriptures If these beinge of so excellent learninge after longe exercise in the holy letters after longe studie and watche after longe and feruent praier after mortification of them selues and purgation of carnal affections were deceiued as he witnesseth how can he sâ—ye they are cleare plaine and easie to be vnderstanded And if these woorthy Fathers were deceiued in one pointe or twoo is it not likely the common people may be deceiued in many specially their diligence and study not beinge comparable 〈◊〉 theirs and their liues not beinge suche as the cleannesse of their inwarde affectes might lighten their vnderstandinge and the annointinge of God might teache them The B. of Sarisburie Certaine places in the Scriptures haue euermore beene iudged darke bothâ— for many other causes and also for the mater it selfe and for the deepe Mysteries therein conteined whiche thinge D. Luther also hath confessed in sundrie places But vnto them that haue eies and cannot see and delite more in darkenesse then in the light the Sonne beames may séeme darke The Prophet Osée saith Rectae viae Domini Praeuaricatores autem corruent in eis The waies of the Lorde be streight but the wicked shal falle in them Therefore Cyrillus saithe Ea quae perspicua sunt difficilia fiunt Haereticis The thinges that of them selfe are plaine vnto Heretiques are made darke But in these cases the Sprite of God is bounde neither to sharpenesse of wit nor to abundance of learninge Oftentimes the Unlearned seeth that thinge that the learned cannot see Christe saithe I thanke thee O Father the Lorde of Heauen and Earthe for that thou hast hidden these thinges from the wise and the politique and hast reueled the same vnto the litle ones Therefore Epiphanius saithe Solis Spiritus Sancti Filijs facilis est omnis Scriptura dilucida Onely to the ChildreÌ„ of the Holy Ghost al the Holy Scriptures are plaine and cleare Hereof M. Harding seemeth to conclude thus There be certaine darke places in the Scriptures Ergo The Scriptures are ful of Darkenesse This is a guileful kinde of reasoninge knowen vnto Children called Fallacia a secundum quid ad simpliciter In like fourme of argumente he might haue saide Albertus Pigghius graunteth there be certaine errours in the Masse Ergo The Masse is ful of errours Or thus The Cardinalles them selues confesse There be certaine Abuses in the Churche of Rome Ergo The Churche of Rome is ful of Abuses Certainely notwithstandinge a fewe certaine places in the Holy Scriptures be obscure yet generally The Scriptures are a Candel to guide our feete generally Goddes commaundement is light and lighteneth the eies and therfore generally the Woorde of God is ful of comforte Therfore Chrysostome saithe Omnia clara plana sunt in Scripturis Diuinis quae cunque necessaria sunt manifesta sunt Al thinges are cleare and plaine in the holy Scriptures What so euer thinge there is necessary for vs is also manifest So saithe Clemens Alexan drinus Audite qui estis longâ— Audite qui propâ— Nullis celatum est Verbum Lux est Communis omnibus illucescit hominibus nullus est in Verbo Cymmerius Herken ye that be farre of herken ye that be neare The woorde of God is hid from noman It is a light common vnto al men There is no darkenesse in Goddes Woorde So Irenaeus Scripturae in aperto sunt sine ambiguitate similiter ab omnibus audiri possunt The Scriptures are plaine and without doubtfulnesse and may be hearde indifferently of al men So the Olde Father Origen Clausum est negligentibus inuenitur autem a quaerentibus pulsantibus It is shut from the negligente but it is opened vnto them that seeke and knocke for it So S. Hierome Dominus per Euangelium suum Ioquutus est non vt pauci intelligerent sed vt omnes The Lorde hath spoken by his Gospel not that a few shoulde vnderstande him but that al. So saith Fulgentius In Scripturis Diuinis abundat quod robustus comedat quod paruulus sugat In the Scriptures of God there is plentie sufficient bothe for the stronge to eate and also for the litle one to sucke To be shorte so S. Gregorie saithe Est flumen in quo agnus ambulet elephas naâ—et It is a Floudde wherein the litle Lamme may wade and the great Elephant may swimme Thus notwithstandinge certaine clauses and sentences in the Holy Scriptures be harde and darke yet by these Holy Fathers iudgementes the Scriptures generally are easy and cleare But M. Hardinge vpon a false position maketh vp the like Conclusion For thus he saithe The Scriptures are darke Therefore the people may not reade them Uerily as he woulde violently take the Scriptures from the simple bicause as he saithe they vnderstande them not So by the same force he maye take the Scriptures from al the Olde Doctours and learned Fathers bicause as it appeareth by their dissension and by M. Hardinges owne Confession they vnderstoode them not M. Hardinge The .11 Diuision And lest al the vnlearned lay people should seeme hereby vtterly reiected from hope of vnderstandinge Goddes woorde without teachinge of others it may be graunted that it is not impossible a man be he neuer so vnlearned exercised in longe Praier accustomed to feruent contemplation being brought by God into his inwarde cellares may from thence obteine the true vnderstandinge and interpretation of the Holy Scriptures nolesse then any other alwayes brought vp in learninge Of what sorte S. Antonie that Holy and perfecte man the Eremite of Egypt was VVho as S. Augustine writeth without any knowledge of letters bothe canned the Scriptures by harte with hearinge and vnderstoode them wisely with thinkinge And that holy man whom S Gregorie speaketh of who lieinge Bedread many yeeres for sickenesse of Bodie through earnest praier and deuoute meditation obteined health of minde and vnderstandinge of the Scriptures neuer hauinge learned letters so as he was hable to expounde them to those that came to
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
owne Princes that stande in defence of the confession of Auspurge and by two of the Lutherane superintendentes No man hathe so exactely declared to the worlde the number and diuersitiâ— of the sectes of our time whiche hathe spronge out of Martin Luther as Fridericus Staphylus a man of excellent learninge one of the Emperours Counsaile that nowe is who might wel haue knowledge herein for as muche as he was a diligent student ten yeeres at VVittenberg amonge the chiefe doctours of them and for that time was of their opinion and afterward by consideration of their manifolde disagreeinges and contentions within thâ—m selues induced to discredite them and through the grace of God reduced to a whole minde and to the Catholike Faâ—the and nowe remaineth a perfecte member of the Churche This learned man in his Apologie sheweth that out of Luther haue sproonge three diuers Heresies or sectes The 208 Anabaptistes the Sacramentaries and the Confessionistes who made Confession of their Faithe in open Diete before the Emperour Charles the Princes and states of Germanie at Auspurge Anno Domini 1530. and for Protestation of the same there are called Protestantes Nowe he prooueth farther by testimonie of their owne writinges that the Anabaptistes be diuided into sixe sectes 209 the Sacramentaries into eight sectes 209 the Confessionisies and they whiche properly are called Protestantes into twâ—ntie sectes euery one hauinge his proper and particular name to be called and knowen by This lamentable diuision of learned men into so many sectes in the Countries where the Gospel as they cal it hath these fourty yeeres and is yet moste busely handled maye be a warninge to the gouernours of Christendome that they take good aduisemente howe they suffer the rude and ras he people to haue the Scriptures common in their owne tongue The B. of Sarisburie Here M. Hardinge by the healpe of one Staphylus a shameles Renegate hath made a longe discourse of suche differences in Doctrine as he imagineth to be emonge them that professe the Gospel And in deede as the imperfection and wante that is in man is naturally inclined vnto some diuision and that oftentimes in suche cases wherein ought to be greattest vnitie Euen so the Heretiques and the enimies of the trueth haue euermore vsed to take holde thereof the more to discredite and to depraue the whole At the first preachinge of the Gospel by the Apostles of Christe and other Holy Fathers there grewe vp immediatly with the same sundrie sortes of Sectes to the number of foure scoare and tenne as they are reckened in particulare by S. Augustine al flowinge out of one Springe al professinge one Gospel and al knowen by the name of Christe Yea sometimes the very lightes of the worlde and the pillers of the Churche seemed to be diuided by some dissension emongst them selues S. Peter from S. Paule S. Paule from Barnabas S. Cyprian from Cornélius S. Augustine from S. Hierome S. Chrysostome from Epiphanius the East parte of the world from the Weast Doctours from Doctours Fathers from Fathers Churche from Churche and Sainctes from Sainctes And hereof the Heretiques in olde time and other sworne enimies of God tooke occasion as M. Hardinge nowe dooth to defaâ—e the whole profession of the Gospel callinge it a puddel and a sinke of dissension For these causes the Heathens laughed at the Christians and pointed at them in the market places with their fingers So the Renegate Iulianus the Emperoure the better to cloke his owne infidelitie saide that Peter and Paule coulde not agrée Luke and Mathewe dissented in Christes Genealogie and that therefore the whole Gospel of Christe was nothinge els but erroure Oftentimes of malice against God they fained dissension to be where as none was So Marâ—ion the Renegate diuised a greate Booke of Contrarieties bytweene the Newe Testamente and the Olde The false Apostles saide that S. Paule dissented from al the rest of his Brethren and oftentimes from him selfe Euen so and with like trueth M. Hardinge seemeth nowe to charge the Gospel of Christe with like dissension folowinge therein both the Example and Doctrine of Staphylus the Renegate that hath wilfully forsaken Christe and is returned againe to his olde vomite And béeing hable so sharply to behold howe some one man hath in some case dissented from an other yet is he not hable to sée how muche he him selfe hath dissented from him selfe But hauinge this eloqueÌ„ce and skil so largely to amplifie these smal quarelles of so litle weight what woulde he haue benne hable to doo yf he had benne in the primitiue Churche and had seene al those hoate and troublesome dissensions that then were hable to shake the world What clowdes and colours might he then haue cast to scorne at Christe and to bringe his Gospel out of credite Doubtles as he saith nowe al these diuersities springe onely from Doctour Luther so woulde he then haue saide Al these former diuersities and sundrie formes of Heresies sprange onely from Christe And hereof he woulde haue concluded as he doth now that the Rude and Rasshe people shoulde in no wise be suffred to reade the Scriptures Howe be it touchinge these 34. seueral Sectes that Staphylus by his inquisition and conninge hath founde owt in Germanie it must needes be confessed they are marueilous poore and very simple Sectes For in that whole Countrie where they are supposed to dwelle they haue neither name to be knowen by two or thrée onely excepted nor Churche to teache in nor house to dwelle in But Staphyâ—us maie haue leaue to speake vntrueth for that he hath not yet learned to speake otherwise Hereof M. Hardinge maie conclude thus The Learned sometimes mistake the Scriptures and are deceiued Ergo the Learned ought to be bannished from readinge the Scriptures For al these fantastical imaginations of Opinions and Sectes perteine onely to the Learned sorte and nothinge to the Laie People And that the Learned either through ignorance or through affection may be misleadde no lesse then others it may easily appeare bothe by al these former examples and also by these woordes of God in the Booke of Exodus Nec in iudicio plurimorum acquiesces sententiae In iudgement thou shalt not herken to the minde of the moe Whiche woordes Lyra expoundeth thus Plurimorum id est Doctorum Of the moe that is to say of the learned sorte Certainely the Learned Fathers haue euermore thought that in suche perillous times of dissension in iudgement it is most behooueful for the people to haue recourse vnto the Scriptures When Paule and Silas preached at Berrhoea the people there dayly searched and considered the Scriptures to knowe whether that they preached were true or no. Chrysostome expoundinge these woordes When ye shal see the Abomination of desolation standinge in the Holy place writeth thus Ideo maÌ„dat vt Christiani volentes firmitatem accipere Fidei
people should not reade them But the godly and first Christened Emperour Constantinus caused the Bible to be written out and to be sent abroade into al Kingedomes Countries and Citties of his Dominion Kinge Adelstane the Kinge of Englande caused the Bible to be Translated into the Englishe tongue S. Hierome Translated the same into the Sclauon Tongue Ulphilas likewise into the Gotthian tongue Whereto Socrates addeth also these woordes Instituit Barbaros vt discerent sacra eloquia He gaue occasion to the Barbarous people of that Countrie to learne the Scriptures M. Hardinge The .14 Diuision Yet it is not meante by them that the people be keapte wholy from the Scripture so as they reade no parte of it at al. As the whole in their opinioÌ„ is to stroÌ„ge a meate for their weake stomakes so much of it they may right holesomely receiue and brooke as that whiche perteineth to pietie and necessary knowledge of a Christian man VVherein they woulde the examples of the Olde Holy Fathers to be folowed S. Augustine hath gathered togeather into one booke al that maketh for good life out of the Scriptures whiche booke he intituled SpeculuÌ„ that is to say a Myrrour or a lookinge glasse as Possidonius witnesseth in his life S. Basile hath set foorth the like argument almost in his fourescoare moral rules perteininge altogeather to good manners S. Cyprian also hath doone the like in his three Bookes Ad QuirinuÌ„ Suche godly Bookes they thinke to be very profitable for the simple people to reade The B. of Sarisburie Here M. Hardinge alloweth the people to reade the Scriptures how be it not what they list but with restrainte and at deliuerie that is to saye not cases of question or perteining to Knowledge but onely maters belonginge to manners and order of life And so he reserueth Knowledge to him selfe and his Brethren and leaueth Good Life vnto the People Touching the Bookes of S. Augustine S. Basile and S. Cyprian it is vntrue that they were written namely and purposely for the Unlearned Or if they were why are they not Translated Why are they not deliuered vnto the people for whose sakes they were written Moreouer it is vntrue that in these Bookes is conteined onely mater of life manners and nothing perteining to Religion For the first woordes in this booke of S. Augustine called Speculum are these Non facies tibi Sculptile Thou shalt make to thee selfe no grauen Image whiche is now a Special case of Religion And the greatest parte of S. Cyprians Booke Ad Quirinum conteineth a ful disputation of Christes Incarnation Natiuitie and Passion and other like cases of Religion against the Iewes Touching S. Basile as he wrote this Booke of Moralles concerning Manners so he had written an other Booke before concerning Faith and bothe these Bookes for the people He maketh his entrie into his Moralles with these woordes Cùm de Sana Fide in PraecedeÌ„ribê° sufficienter ad praesens dictuÌ„ esse putemê° c For as much as I thinke I haue intreated sufficiently in my former bookes coÌ„cerning Faith c. Therefore this Assertion was vntrue and so no firme grounde for M. Harding to stande vpon Neither did any of the Olde Fathers euer withdraw the people from the Uniuersal and free reading of Gods Woorde and restraine them onely to such shorte Collections S. Basile saithe The Scriptures are like vnto a Shoppe ful of Medicines for the Soule where as euery man may freely take not onely one kinde of salue but also a special and a peculiar remedie for euery soare And Irenaeus saith De omni ligno Paradisi manducate id est ab omni Scriptura Diuina manducate Eate yee of al the fruite of Paradise that is to say Eate ye not onely of maters concerning maÌ„ners but also of euery parte of the holy Scriptures How be it by M. Hardings iudgement the people may learne the .x. Commaundementes but may not meddle with their Crede M. Hardinge The .15 Diuision But how muche and what parte of the Scripture the common people may reade for their confort and necessary instruction and by whome the same may be Translated it belongeth to the iudgement of the Churche VVhiche Churche hath alreadie condemned al the vulgare Translations of the Bible of late yeeres 210 for that they be founde in sundrie places erroneous and partial in fauour of the Heresies whiche the Translatours mainteine And it hath not onely in our time condemned these late Translations but also hitherto neuer allowed those fewe of olde time I meane S. Hieromes translation into the Dalmatical tongue if euer any suche was by him made as to some it seemeth a thinge not sufficiently prooued And that whiche before S. Hierome Vlphilas an Arian Bishop made and commended to the Nation of the Gothes who first inuented letters for them and proponed the Scriptures to them translated into their owne tongue and the better to bringe his ambassade to the Emperour Valens to good effecte was perswaded by the Heretikes of Constantinople and of the Courte there to forsake the Catholike Faithe and to Communicate with the Arians makinge promise also to trauaile in bringinge the people of his Countrie to the same secte whiche at length he perfourmed moste wickedly The B. of Sarisburie M. Hardinge alloweth the people to reade certaine parcels of the Scriptures for their comforte but yet he alloweth them no Translation that is to say he alloweth them to eate the kernel but in no wise to breake the shale By these it appeareth that of sufferance and special fauour the simple ignorant people maye Reade the Woorde of God in Latine Gréeke or Hebrew but none otherwise The Churche saith M. Hardinge for the space welneare of sixteene hundred yeeres neuer yet allowed any manner Translation in the Uulgare tongue Yet notwithstanding it is certaine that the Churche not only in the Primitiue time vnder the Apostles and holy Fathers but also longe sithence hath bothe suffered and also vsed the Uulgare Translations in sundrie tongues Whereof wee may wel presume that the Churche then allowed them And that the Scriptures were not onely in these three tongues Greeke Hebrew and Latine it appeareth by S. Hierome that saithe The Psalmes were Translated and songe in the Syrian Tongue by S. Basile that affirmeth the same of the Palestine Thebane Phenike Arabike and Libyke toÌ„gues By Sulpitius in the life of S. Martine that seemeth to say The Lessons and Chapters were Translated and readde openly in the Churches of Fraunce in the Frenche Tongue And by Isidorus that auoucheth the like of al Christian tongues M. Hardinge misliketh the Translation of Ulphilas into the Gotthian tongue for that the Authour was an Arian Notwithstanding it appeareth not that euer the Churche misliked it But by this rule he may as wel condemne al the Greeke Translations what so euer of Symmachus of Aquila of Theodotion and of the Septuagintes the whole
they be that searche the knowledge of one Truethe not onely in the Latine tongue as M. Hardinge saith but gentium Linguis that is In the Natural and Vulgare Tongues of this countrie Doubtlesse it were very muche to say that the mere Englishe man or Scotte or Picte or Britton that vnderstoode no Latine was hable neuerthelesse to Reade and search the Scriptures in the Latine Tongue But to leaue coniectures Beda saithe expressely and in moste plaine woordes that one Cedman an Englishe Poete Translated the Creation of the worlde and the whole storie of the Genesis the Exodus and sundrie other stories of the Bible into Englishe Rime Likewise as it is saide before kinge Adelstane aboute niene hundred yéeres past caused the whole Bible to be Translated into Englishe And Sir Iohn Treuisa saith that Beda him self turned S. Iohns Gospel into English And againe he saith the Kinge Aluredus caused the Psalter to be turned into English And vntil this day there be diuers suche Translations yet remaininge to be seene whiche for many causes beare good proufe of greate Antiquitie Therefore that this Iland hath continued thirtéene hundred yéeres without hauinge the Scriptures in Englishe it can beare no manner appearance or shew of Trueth But beinge admitted and graunted for true If prescription of wante maye make good proufe then maye wee saye This Ilande stoode and continued foure thousande whole yéeres not onely without the Englishe Bible but also without any knowledge of Christe or God Likewise wée may truely say The Gospel and the Truethe of God stoode and continued in this Iland for the space of many hundred yeeres without either the Supremacie of Rome or Transubstantiation or Priuate Masses or any other like fantasies True it is our Fathers of late yeeres haue beene leadde in ignorance haue beene violently forced from the Scriptures But the examples and wantes of our Fathers are not alwaies sufficient Rules of Faith The Heretique Eutyches saide Sic a progenitoribus meis accipiens credidi In hac Fide genitus sum consecratus Deo in ea opto mori This Faithe haue I receiued from mine Ancesters In this Faithe I was borne and Baptized and in the same I desire to die And yet the same Faithe was an Errour and no Faithe So saide the Arian Heretique Auxentius Quemadmodum ab infantia edoctus sum ita credidi credo As I haue beene taught from my Childehoode so I haue beleeued and so I beleeue stil. So likewise the Idolatrous Iewes saide vnto the Prophet Hieremie Sic fecimus nos Patres nostri Reges nostri Principes nostri Et saturati sumus panibus bene nobis erat Thus haue wee doone and our Fathers before vs and our Kinges and our Princes And we had stoare and plentie of al things and a mery worlde and did ful wel But God saith vnto them In statutis patrum vestrorum nolite ambulare c. Ego Dominus Deus vester Walke not in the statutes of your Fathers I am the Lorde your God How be it wee sitte not in Iudgement to condemne our Fathers God onely is their Iudge S. Paule saithe Solidum Dei fundamentum stat habens hoc signaculum Nouit Dominus qui sint sui This fundation standeth sounde hauinge this seale The Lorde knoweth who be his owne God was hable to preserue the Bushe in the middest of the Flame and Daniel in the Caue in the middest of the Lions and the three Children in the middest of the Fornace of Flaminge Fier and his people of Israel in the middest of the Red Sea Euen so was he hable to preserue his owne in the middest of that deadly time of darkenesse S. Cyprian saithe Ignosci potuit simpliciter erranti Post inspirationem verò Reuelationem factam qui in eo quod errauerat perseuerat sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that erreth of simplicitie as our Fathers did may be pardoned But after that God hath once inspired the harte and reueled his trueth who so continueth stil in his errour offendeth without pardon of ignorance For he is ouer borne by presumption and wilfulnesse Upon these woordes of Beda M. Hardinge Concludeth thus The Latine tongue for the studie of the Scriptures was common to al the Nations of this Realme Ergo The Scriptures were not translated into Englishe A very Childe may soone see the simplicitie and the weakenesse of this reason For euen now notwithstandinge the whole Bible be Translated into the Englishe tongue extante in euery Churche and common to al the people yet the Latine tongue is neuerthelesse Common to al the Nations of this Lande for the readinge of Olde Commentaries and the Aâ—cient Doctours and so for the meditation and studie of the Scriptures Now let vs weigh M. Hardinges Considerations in this behalfe First if there had any faultes escaped in the Englishe Translation as he vntruely saithe there haue many he woulde not thus haue past them vncontrolled He lackte neither eloquence nor good wil to speake but onely good mater to speake of Secondly the Scriptures Translated into English haue béene deliuered vnto the people by suche Bishoppes and other Spiritual guides as in déede haue had a care for their soules and haue geuen their liues and Bloud for their sheepe But the Bishops of M. Hardinges side can onely espie faultes in Translations but they can amende none They haue burnte a greate number of Bibles but they haue hitherto Translated none Christes Woordes are rightly verified of them Neither doo yee enter your selues nor wil you suffer others that woulde entre For the highest Principle of their Religion is this Ignorance is the Mother of True Religion To limite and to diet the people what they may reade and what they ought to leaue was sometime the Superstitious discretion of the Rabbines Herein wee may saye as S. Hilarie saithe Archangeli nesciunt Angeli non audiuerunt Propheta non fensit Filius ipse non edidit The Archangels know it not the Angels haue not hearde it the Prophete hath not fealte it the Sonne of God him selfe hath reueled to vs no suche thinge Certainely now the Uele being drawen aside and our faces being open to beholde the Glorie of God S. Paule saithe Omnis Scriptura diuinitùs inspirata vtilis est c. Not onely one parte of the Scriptures but Al and euery parte thereof is profitable c. And againe Quae cunque Scripta sunt ad Nostram Doctrinam Scripta sunt Al thinges that are written are written for our instruction And therefore Irenaeus saith as it is before alleged Ex omni Scriptura Diuina manducate Eate you of euery parte of the Holy Scripture Humilitie and good life whereof M. Hardinge woulde séeme to make some great accoumpte is sooner learned of Knowledge then of
Ignorance Chrysostoms saithe Magna aduersus peccatum munitio est Scripturarum Lectio Magnum Praecipitium profundum barathrum Scripturarum ignoratio nihil scire de Diuinis Legibus magna Salutis perditio Ea res haereses peperit vitam corruptam inuexit hoc sursum deorsum miscuit omnia The readinge of the Scriptures is a greate fense against sinne And the Ignorance of the Scriptures is a dangerous downefal and a great Dungeon To know nothinge of Goddes Lawes is the losse of Saluation Ignorance hath brought in Heresies and vitious life Ignorance hath turned al thinges vpsydowne Therefore the Apostles of Christe and al other godly Fathers haue euermore incourraged the people to reade the Scriptures and euermore thought the Churche of God to be in best case when the people was best instructed S. Paule saith Let the Woorde of God dwelle abundantly emongest yowe Polycarpus saithe to the people Confido vos bene exercitatos esse in Sacris Literis My trust is that ye be wel instructed in the Holy Scriptures Origen saith vnto his people Geue your diligence not onely to heare Goddes Woorde in the Churche but also to be excercised in the same in youre houses at home and daye and night to be studious in the lawe of the Lorde S. Augustine saith Reade ye the Holy Scriptures For to that ende God woulde haue them written that we might receiue comforte by them S. Hierome saithe as it is alleged before Laici non tantùm sufficienter sed etiam abundanter Verbum Dei habere debent se inuicem docere The Laye People ought to haue the Woorde of God not onely sufficiently but also abundantly and to instructe one an other S. Chrysostome willeth the Father with his Childe and the Husbande with his Wife at home in his house to talke and reason of the Woorde of God Theodoretus writeth thus Passim videas haec nostratia dogmata c. Ye maie commonly see that not onely the Teachers of the People and Rulers of the Churches but also Tailers Smithes and Clothe woorkers and other Artificers doo vnderstande the Principles of our Religion And further that not onely learned wemenne yf there be any suche but also suche Wemenne as liue by their laboure and Sewsters and Maide seruantes but also Husbandmenne and Ditchers and Heardmenne and Graffers canne reason of the Holy Trinitie and of the Creation of the worlde and of the Nature of mankinde a greate deale more skilfully then either Plato or Aristotle was euer hable to doo Therefore Origen saithe vnto his hearers of the Laye People Me dicente quod sentio vos decernite examinate si quid rectum est aut minùs rectum While I speake that I thinke meete examine and iudge yow whether it be wel or otherwise Thus in olde times the Uulgare People and suche as M. Hardinge calleth Swine Rude and Rasshe people and Curious Busie Bodies were hable not onely to vnderstande the Scriptures but also to iudge of their preachers And therefore the wicked Renegate Emperoure Iulianus reprooued the Christians euen as M. Hardinge nowe dooth vs for that they suffered their Wemen and Children to reade the Scriptures But the Enimies of Goddes Trueth for feare and conscience of their weakenes haue euermore vsed violently to take awaie the Woorde of God not onely from wemen and Children but also from al the whole people Chrysostome saithe Haeretici Sacerdotesâ—claudunt ianuas Veritatis Sciunt enim si manifestata fuerit Veritas Ecclesiam suam esse relinquendam se de Sacerdotali dignitate ad humilitatem venturos popularem Heretique priestes shutte vp the gates of the Trueth For they knowe that yf the Trueth once appeare they must needes leaue their Churche and from the dignitie of their Priesthoode come downe to the state of other people For Tertullian saithe Scriptura Diuina HaereticoruÌ„ fraudes furta facilè conuincit detegit The Holy Scripture wil easily bewraye and confounde the guiles and theaftes of Heretiques Christe saithe He that dooth yl hateth the Light And therefore they saie as it is written in the Prophete Amos Tace ne recorderis nominis Domini Holde thy peace and neuer thinke vpon the name of the Lorde But miserable is that Religion that cannot stande without hidinge and suppressinge of the Trueth of God FINIS THE XVI ARTICLE OF CONSECRATION VNDER SILENCE The B. of Sarisburie Or that it was then lawful for the Priest to pronounce the woordes of Consecration Closely and in Silence vnto him selfe M. Hardinge The .1 Diuision The mater of this Article is neither one of the higheste Mysteries nor one of the Greatest Keies of our Religion howe so euer M. Iuel pleaseth him selfe with that reporte thinkinge therby to impaire the estimation of the Catholique Churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thinge For elles if one manner of pronouncinge the woordes of Consecration had beene thought a necessary pointe of Religion it had beene euerywhere vniforme and inuariable That the Breade and VVine be Consecrated by the woordes of our Lorde pronounced by the priest as in the personne of Christe by vertue of the whiche through the grace of the Holy Ghoste the Breade and VVine are Chaunged into our Lordes Bodie and Bloude 213 this thinge hathe in al times and in al places and with consente of al inuariably beene doonne and so beleeued But the maner of pronouncinge the woordes concerninge Silence or open vtterance accordinge to diuersitie of places hath beene diuerse The B. of Sarisburie This saithe M. Hardinge is but a smal Keye of our Religion Whiche thinge may very wel appeare bothe otherwise and also by the smal weight and sclendernes of his proufes How be it in cases of Religion and in the Seruice of God nothinge ought to be iudged smal specially that may deceiuâ— the people Uerily how smal so euer they wil now haue this keie to séeme as it hath béene heretofore cause of no smal Superstition so it hath shutte out Goddes people from the sight and vnderstandinge of our greatest Mysteries Certaine it is That the Religion of Christ may wel stande without this kinde of Mystical Silence as it may also without TraÌ„substantiation or Priuate Masse or any other their like fantasies But if the mater be so smal wherefore doothe M. Hardinge take so greate paines to prooue it and that by so greate vntruethes and so manifest Fables Wherefore are they not ashamed to say that Christe him selfe at his Laste Supper Consecrated in Silence and Secresie and that in like order and forme as they doo nowe Or how durste the Byshoppes in this present Councel of Tridente so solemnely to abanne and accurse al them that dare to finde faulte with the same So smal a mater as this is now supposed to be should neuer néede so greate a doo But whether these woordes be
That receiueth the Sacramente of Christes Bodie and yet neuerthelesse is persuaded as the Heretique Eutyches was that Christe in deede hath no Bodie And in this sense S. Augustine seemeth to saie Mors illi erit non Vita qui mendacem putauerit Vitam The receiuinge of the Sacramente shal be Death and not life vnto him that thinketh that Christ beinge the life it selfe was a lyer Deliueringe these holy Mysteries as the Sacramente or Pleage of his Bodie him selfe in deede hauinge no Bodie So likewise Prosper Aquitanus Christum à Populo Iudaico fuisse occisum nullus iaÌ„ ambigit Christianus Cuius Sacrum SanguineÌ„ omnis nunc terra accipiens clamat Amen Vt neganti ludaeo quòd occiderit Christum recté dicatur à Deo Vox Sanguinis fratris tui clamat ad me de terra Whether Christe were slaine of the Iewes or no there is no Christian man nowe that can stande in doubte For nowe al the Earth receiueth his holy Bloude and crieth Amen Therefore yf the Iewe wil denie that euer he slewe Christe God maie iustly saie vnto him The voice of the Bloude of thy Brother crieth vnto me from the Earth So S. Chrysostome Haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Layeinge foorth these Mysteries we stoppe their mouthes For yf Christe dyed not whoe 's Signe then and whoe 's Token is this Sacrifice Thus by the iudgemente of these learned Fathers Eutyches the Heretique or any other that denied either the Bodie or the Death of Christe might soone be reproued euen by the receiuinge of these holy Mysteries For they receiue the Sacramente yet denie the thinge it selfe that is represented by the Sacramente so as Leo saith they dispute against the thinge it selfe that they receiue And thus Leo him selfe plainely expouÌ„deth openeth his owne meaninge QuaÌ„ sibi in huius SacrameÌ„ti praesidio SpeÌ„ relinquuÌ„t qui in Saluatoris nostri corpore negaÌ„t Humanae substantiae veritatem Dicant quo Sacrificio sint reconciliati Dicant quo Sanguine sint redempti What hope doo they leaue them selues in the healpe of this Sacramente that say There is no Trueth of the Substance of Man in the Bodie of our Saueour Let them tel mee by what Sacrifice thei are reconciled Let them tel mee with what Bloud thei are Redeemed By these Holy Fathers it is plaine that who so receiueth the Holy Mysterie of Christes Bodie and yet thinketh and holdeth that Christe in déede hath no Bodie as Eutyches the Heretique did he disputeth againste that thinge it selfe that he receiueth For Gelasius saithe Hoc nobis in ipso Domino Christo sentiendum est quod in eius Imagine profitemur We muste thinke the same of Christe the Lorde him selfe that wee professe in the Sacramente whiche is his Image And therefore in the Communion Booke that beareth the name of S. Iames it is written thus Quoties cunque comederitis hunc panem hunc Calicem biberitis Mortem Filij Hominis annuntiatis donec veniat Populus respondet Credimus Confitemur As often as ye shal eate this Breade or Drinke this Cuppe ye doo publishe the Death of the Sonne of Man vntil he come Hereto the people maketh answeare Wee Beleeue it and wee Confesse it This is it that S. Ambrose S. Chrysostome Leo Clementâ—cal Amen And this is that vndoubted Trueth of Christes Bodie not in the Sacrament as M. Hardinge imagineth but in the Unitie of One Personne that Leo defendeth against the Heretique Eutyches Bessarions Authoritie in these cases cannot be greate bothe for that he was but of very late yéeres therefore a very yonge Doctour to be alleged and also for that being promoted to the Bishoprike of Tusculum and made a Cardinal of Rome in the late Councel of Florence contrary to the mindes and iudgementes of the reste of his Brethren of Graecia he openly flattered and yelded him selfe vnto the Pope M. Hardinge The .3 Diuision And that the people shoulde geue their consente and applie their Faithe to this trueth without errour and deceite and that by saieinge Amen they should then Beleeue and Confesse The Breade and VVine to be made the Bodie and Bloude of Christe 214 when it was made in deede and not els for so were it a greate errour for this cause Iustinian the Emperour made an ordinance that the Bishoppes and Priestes should to this intent pronounce their Seruice plainely distinctly and so as it might be vnderstanded that the people might answeare Amen whiche is to be referred to eche parte of the Seruice but specially to the Consecration that they might beleeue and Confesse it was the Bodie and Bloude of Christe 215 when it was in deede and not so confesse when it was not whiche might happen if they hearde not the VVoordes of Consecration plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrained as pertaininge onely to the Greeke Churche wherein he liued 216 and not to be stretched further to serue for proufe of al the seruice to be had and saide in the vulgare tongue in the VVeste Churche as to that purpose of our newe teachers it is vntruely alleged The B. of Sarisburie So many Untruethes in so litle roome so constantely to be auouched without blushinge Where is the Feare of God Where is the Reuerence of the Reader Where is shame become Firste neither doothe that godly Emperour Iustinian once mention or touche this Newe Fantasie of M. Hardinges Doctrine nor did the Gréeke Churche as it is sufficiently already prooued euer hitherto consente vnto the same Wil M. Hardinge make the worlde beléeue that the people openly in the Churche gaue their consentes vnto that thing that they neuer beléeued but knewe vndoubtedly to be an erroure Is he hable to allege not one Councel not one Doctour not one Father that euer expounded Amen in this sorte Is the mater so miserable and so bare that no honest witnesse wil speake for it Or muste M. Hardinges bare woorde without Scripture Councel Doctoure or Father be taken for the Doctrine of the Churche The Emperours woordes are plaine Wee commaunde al the holy Bishoppes and Priestes to minister the holy Oblation and the Sacramente of Baptisme and other Praiers not cloasely or in Silence as the manner is nowe in the Churche of Rome but with a lowde voice that may be hearde of the Faithe ful people not to testifie M. Hardinges Transubstantiation whiche then was not knowen but that the hartes of the hearers may thereby bothe the more be humbled to repentance and also the more be sturred to glorifie God If the pronouncinge of these twoo Syllables Amen bee proufe sufficient to warrant Transubstantiation then may wee easily finde the same Transubstantiation not onely in the Sacramente of Christes Bodie but also in the Sacramente
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
for otherwise he can say nothinge And yet he knoweth and beinge learned cannot choose but know that this is the Olde learned Catholique Fathers Exposition touchinge these woordes of the Prophete Malachie and not ours He knoweth that the Ancient Father Tertullian saithe thus The pure Sacrifice that Malachias speaketh of that should be offered vp in euery place Est Praedicatio Euangelij vsque ad finem Mundi Is the Preachinge of the Gospel vntil the ende of the worlde And in an other place Simplex Oratio de Conscientia pura The Sacrifice that Malachie meante is a deuoute Praier proceedinge from a pure Conscience He knoweth that S. Hierome expoundeth the same woordes in this wise Dicit Orationes Sanctorum Domino offerendas esse non in vna Orbis Prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby That the Praiers of Holy people shoulde be offered vnto God not onely in Iewrie that was but one prouince of the world but also in al places He knoweth that Eusebius calleth the same Sacrifice of Malachie The Sacrifice and the Incense of Praier Thus the Holy Catholique Fathers expounded these woordes of the Prophete Malachie and yet were they not therefore iudged either ouerthwarte wreasters of the Scriptures or horrible deceiuers of the people Now of the other side if it may please M. Hardinge to shewe foorthe but one Ancient Doctour or Father that either by the Example of Melchisedeâ— or by force of these woordes of Malachie wil conclude that the Prieste hath Authoritie and Power to offer vp Uerily and in deede the Sonne of God vnto his Father he may happily winne some credit M. Hardinge The .4 Diuision For where as the Holy Euangelistes reporte that Christe at his last Supper tooke Breade gaue thankes brake it and saide This is my Body whiche is geuen for you Againe this is my Bloude whiche is sheadde for you in remission of sinnes By these woordes beinge woordes of Sacrificinge and offeringe they shewe and set foorthe an Oblation in acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Albeit to some of excellent knowledge Datur here soundeth no lesse then offertur or immolatur that is to saie is offered or Sacrificed specially the addition Pro vobis withal considered For if Christe saide truely as he is trueth it selfe and guile was neuer founde in his mouthe then was his Body Presently geuen and for vs â–ª geuen at the time he spake the woordes â–ª that is at his Supper For he saide datur is geuen not dabitur shal be geuen 221 And likewise was his Bloude sheadde in remission of sinnes at the time of that Supper â–ª for the text hath funditur is sheadde But the geuinge of his Body for vs and the sheaddinge of his Bloude in remission of sinnes is an Oblation of the same Ergo Christe offered his Bodie and Bloude at the Supper And thus datur signifieth here as muche as offertur Nowe this beinge truâ— that our Lorde offered him selfe vnto his Father at his last Supper hauing geuen commaundement to his Apostles to dooe the same that he there did whom then he ordeined Priestes of the New Testament saieing Doo this in my remembrance as Clement dooth plainely shew Lib. 8. Apostol Constitut. cap. vltimo the same charge perteininge no lesse to the Priestes that be how the successours of the Apostles in this behalfe then to the Apostles them selues it doothe right wel appeare howe so euer M. Iuel assureth him selfe of the contrary and what so euer the Diuel hath wrought and by his Ministers taught against the Sacrifice of the Masse that Priestes haue auctoritie to offer vp Christe vnto his Father The B. of Sarisburie Here M. Hardinge beginneth to scanne his Tenses to rippe vp Syllables and to hunte for Letters And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse I maruel that so learned a man woulde either vse so vnlearned argumentes or hauinge suche stoare of Authorities as he pretendeth woulde euer make so simple choise He saith These woordes Is Geuen Is Shead be woordes of Sacrificinge thoughe the Terme it selfe of Oblation and Sacrifice be not expressed Here M. Hardinge bisides that he hath imagined a strange Construction of his owne that neuer any learned man knewe before and so straggleth alone and swarueth from al the Olde Fathers includeth also a Repugnance and ContradictioÌ„ against him selfe For where as Woordes and Termes sounde bothe one thinge the one beinge mere Englishe the other borowed of the Latine M. Harding saithe Christe in the Institution of his Supper vsed the VVoordes of Sacrificing and yet expressed not the Termes of Sacrificinge Suche Priuilege these menne haue with shifte of termes to beguile the Worlde For yf Christe vsed the Woordes of Sacrificinge howe can M. Hardinge saie He vsed not the Termes of Sacrificinge And yf he vsed not the Termes Woordes and Termes beinge one thinge how can he saie He vsed the woordes Uerily yf this Latine woorde Dare be Sacrificare and Geuinge be Sacrificinge then where as S. Paule saithe If thine enimie be thirsty Geue him drinke And where as Iudas saithe What wil ye Geue me and I wil deliuer him vnto yowe And where as the Foolishe Uirgins saie Geue vs parte of youre Oâ—le c. In euery of these and suche other like places by this Newe Diuinitie M. Hardinge wil be hable to finde a Sacrifice Yet saith he Certaine menne of excellent knowledge haue thus expounded it It seemeth very strange that these so notable menne of so excellent Knowledge shoulde haue no names Perhappes he meaneth Tapper of Louaine or Gropper of Colaine of whom he hath borowed the whole substance welneare of al this Article How be it the demaunde was of the Ancient Doctours of the Churche not of any of these or other suche petite Fathers But Christe saithe in the Present Tense This is my Bodie That Is Geuen not in the Future Tense That Shal be Geuen And likewise This is my Bloude That Presently is Shead not in the Future Tense That Shal be Shead Therefore Christe Sacrificed his Bodie and shead his Bloude presently at the Supper Here M. Hardinge is driuen to control the Olde Common Translation of the Newe Testamente not onely that beareth the name of S. Hierome hath benne euermore generally receiued in the Churche and is allowed by the Councel of Tridente but also that is stil vsed continewed in his owne Masse Booke I graunte In the Greeke it is written Datur Is Geuen not Dabitur Shal be Geuen But here the Presente Tense accordinge to the Common Phrase of the Scriptures is vsed for the Future Chrysostome readeth it thus Dabitur Shal be Geuen not Datur Is Geuen Origen likewise readeth not Effunditur Is Shead but Effundetur Shal be Shead And in this sorte Chrysostome also expoundeth it Effundetur pro multis
Sacrifice is a Thankesgeuâ—nge and a Remembrance of the Fleashe of Christe whiche he hath offered for vs. Likewise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that greate Mysterie of the Deathe of Christe This it is that Eusebius calleth The Sacrifice of the Lordes Table Whiche also he calleth Sacrificium Laudis The Sacrifice of Praise But Eusebius saithe further This Sacrifice is dreadful and causeth the harte to quake M. Hardinge may not wel geather by any force of these woordes that the Sonne of God is Really offered vp by the Prieste vnto his Father For al thinges what so euer that put vs in remembrance of the Maiestie and Iudgementes of God of the Holy Fathers are called Dreadful Saincte Cyril saithe Lectio Diuinarum Terribilium Scripturarum The readinge of the Diuine and Terrible Scriptures S. Chrysostome calleth the woordes of Baptisme Verba arcana metuenda horribiles Canones dogmatum de Coelo transmissorum The Secrete and Dreadful woordes and Terrible Rules of the Doctrine that came from Heauen And speakinge of the Hande and Uoice of the Deacon he saith thus Manu illa Tremenda continua Voce clamans alios vocat alios arcet With that Terrible Hande and continual Voice crieinge somme he calleth in and somme he putteth of This Sacrifice maketh the Harte to tremble for that therein is laide foorthe the Mysterie that was â—idden from Worlds and Generations The horrour of Sinne The Deathe of the Sonne of God That he tooke our heauinesse and bare our sorowes and was wounded for our offenses and was Rente and Tormented for our Wickednesse That he was carried like an innocent Lambe vnto the Slaughter that he cried vnto his Father O God O my God why haste thou thus forsaken mee There wee cal to Remembrance al the Causes and Circumstances of Christes Deathe The Shame of the Crosse The Darkeninge of the Aire The Shakinge of the Earthe The rentinge of the Uele The cleauinge of the Rockes The opening of the Graues The Descendinge into Hel and the Conqueringe of the Diuel Therfore Chrysostome saith Quamuis quis lapis effet illa nocte audita quomodò cum Discipulis tristis fuerit quomodò traditus quomodò ligatus quomodò abductus quomodò iudicatus quomodò denique Omnia Passus cera mollior fiet terraÌ„ omnem terrae cogitationem abijciet Any man hearinge of the order of that night how Christe was moorneful emonge his Disciples how he was deliuered howe he was bounde howe he was leadde away howe he was arreigned and howe meekely he suffered al that was donne vnto him were he as harde as a Stoane yet woulde he be as safte as Waxe and woulde throwe bothe the Earthe and al Earthely Cogitations away from him Thus saithe Nicolaus Cabasilas one of Maister Hardinges late Gréeke Doctours Hoc facite in meam Commemorationem Sed quaenam est haec Commemoratio c. Doo yee this in Remembrance of mee But what is this Remembrance Howe doo wee consider Our Lorde in the Holy Ministration What doo wee conceiue him dooinge Howe dealinge what sufferinge what thinke wee what speake wee of him Doo wee imagin of him in that time of the Holy Mysteries that he healed the Blinde That he raised the Deade That he staied the Windes Or that with a fewe loaues he fead thousandes whiche are tokens that he was God Omnipotente No not so But rather wee cal to remembrance suche thinges as declared his weakenesse his Crosse his Passion his Deathe In respecte of those thinges he saide Doo yee this in my Remembrance The Prieste bothe by his woordes and also by the whole Circumstance of his dooinge seemeth to say Thus Christe came to his Passion Thus he vvas vvounded in the side Thus he died Thus Bloude and VVater issued and streamed from his vvounde These Considerations thus laide before our eies are hable to cause any godly harte to quake and tremble As for the Real offeringe vp of Christe in Sacrifice that learned Father Eusebius saith nothing Uerily it is but a simple Sophisme to say This Sacrifice is Dreadeful and causeth vs to quake Ergo The Prieste offereth vp the Sonne of God vnto his Father M. Hardinge The .6 Diuision That Christe Sacrificed him selfe at his Supper Hesychius affirmeth with these woordes Quod DnÌ„s iussit Leuit. 4. vt Sacerdos virulum pro peccato Oblaturus ponat manuÌ„ super capuâ— eius iugulet eum coram Domino Christum â—ignificat quem nemo obtulit sed nec immolare poterat nisi semetipsum ipse ad patiendum tradidisset Propter quod non solùm dicebat Potestatem habeo ponendi animam meam potestatem habeo iterum sumendi eam sed praeuâ—niens semetipsum in Coena Apostolorum immolauit quod sciunt qui Mysteriorum percipiunt virtutem That our Lorde commaunded saithe he the Priest whiche shoulde offer a calfe for sinne to put his hande vpon his heade and to sticke him before our Lorde it signifieth Christe whom noman hath offered neither coulde any man Sacrifice him excepte he hadde deliuered him selfe to suffer For the whiche he saide not onely I haue power to laye downe my Soule and I haue power to take it againe But also preuentinge it he offered vp him selfe in Sacrifice in the Supper of the Apostles whiche they know that receiue the vertue of the Mysteries By these woordes of Hesychius wee learne that Christe offered and Sacrificed his Bodie and Bloude twise Firste in that Holy Supper vnbloudely when he tooke Breade in his handes and brake it c. VVithout Diuision of the Sacrifice for it is but one and the same Sacrifice And afterwarde on the Crosse with Sheddinge of his Bloude and that is it he meaneth by the woorde Preuentinge The B. of Sarisburie Wee denie not but it may wel be saide Christe at his laste Supper offered vp him selfe vnto his Father Albeit not Really and in deede but accordinge to M. Hardinges owne Distinction in a Figure or in a Mysterie in suche sorte as wee saye Christe was offered in the Sacrifices of the Olde Lawe and as S. Iohn saithe Agnus Occisus ab Origine Mundi The Lambe was slaine from the beginninge of the VVorlde As Christâ— was slaine at the Table so was he Sacrificed at the Table But he was not slaine at the Table Uerily and in deede but onely in a Mysteriâ— Therefore he was not Sacrificed at the Table Really and in déede but onely in a Mysterie So saithe S. Augustine Nonne semel immolatus est Christus in semetipso Et ramen in Sacramento non tantùm per omnes Paschae Solennitates sed etiam omni die populis immolatur Nec vtique
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And
and seeking of praise although it be the weakest of al other your shiftes yet it is an affection incident vnto the children of Adam and some men suspecte that M. Hardinge is not fully emptie of the same But he that made the harte is onely meete to searche and to iudge the harte As for mee as I am nothinâ— so I knowe nothinge God forebidde that I should glorie in any thinge sauing onely in the Crosse of Iesus Christe But where it pleaseth you so horribly to pronounce your Definitiue sentence that euerlastinge damnation shal be the ende of our game I might wel answeare you with S. Paule Nolite ante tempus iudicare Iudgâ— not before the time It seemeth ouer muche for you so vnaduisedly to take vpoÌ„ you the office and person of Christe without Commission For S. Iohn saith God hath geuen al iudgement not vnto M. Harding but vnto Christe his Sonne who no doubte wil inquire further of your iudgement Your owne Gelasius saithe Neminâ—â— grauare debet iniqua sententia A vvrongeful sentence may hurt no man It behooueth vs patiently to waite for the Iudgementseate of God In that day al the secretes of darkenesse shal be reueled The wicked and vngodly cried out against the Prophete Dauid Non est salus ipsi in Deo eius He hath no health he hath no comforte in his God But Dauid turned him selfe vnto God and saide O Lorde thou receiuest mee thou art my glorie thou liftest vp my heade If damnation be the ende of al their traueiles that seeke onely the Glorie of God and the Trueth of his Gospel where then shal they be that so wilfully haue dishonoured the name of God and haue burnte his Gospel without cause and haue condemned it as open Heresie Certainely Renegates Infidelles Liers Blasphemers and Idolaters shal haue their portion in the Lake that flameth vvith fier and Brimâ—toane The Lordes mouthe hath spoken it This doubtlesse shal be the ende of their game Now say you it remaineth that I perfourme my promise Yea verily but notwithstandinge al that ye haue hitherto saide muche more it remaineth that you beginne againe and assay better to prooue your purpose that is that ye leaue your Surmises and Gheasses and allege one or other sufficient Clause or Sentence for any of these maters that ye say ye haue prooued For that ye haue hitherto shewed vs as vnto any indifferent Reader it may soone appeare is ouer weake and wil not serue I graunte ye haue alleged Authorities sundrie and many such as I knew loÌ„ge before VVith what faithe I doubte not but by Conference it may soone appeare Verily M. Hardinge I neuer denied but you were hable to misreporte the Anciente Learned Doctours of the Churche and to bringe vs the names and shadowes of many Fathers The Heretiques of al ages were likewise hable to doo the same But what credite may wee yelde to suche AllegatioÌ„s VVhat Errour was there euer so plaine what Abuse so horrible but ye haue beene hable to maineteine the same by some coloure of Scriptures and Fathers Ye haue defended your Holy VVater by the example of Elizaeus and by the woordes of the Prophete Ezechiel Your Pardonnes by the Prophete Esaie the open filthinesse and abomination of your stewes by the name and Authoritie of S. Augustine Suche credite ye deserue to haue when ye come to vs in the name of holy Fathers Ye say ye haue shaken downe al the holdes of our side and that who so seeth it not is starke blinde and seeth nothing So easily and with so smal adoo this whole mater is brought to passe So Iulius Caesar sometime to declare the marueilous speede and expedition of his victorie expressed the same briefely in these three woordes Veni Vidi Vici I came to them I sawe them I conquered them Here in few woordes to trauersâ— the special pointes and corners of your whole Booke and to shew by what force and inginnes ye haue atchieued this enterprise First ye haue prooued your Priuate Masse by VVemen Boyes Children Laiemenne Fables Dreames and Visions your Halfe Communion by Sicke folke Deathbeddes Infantes and Madde men Of Christes Institution of the Scriptures of the certaine practise of the Apostles of the General and knowen vse of the Primitiue Churche of the Anciente Councelles of the Olde Canons of the Holy Catholique Fathers sauing onely your bare Gheasses you bringe nothinge Of your vnfruiteful manner of praieinge in a strange vnknowen tongue ye allege neither Authoritie nor Example Touchinge the Supremacie of Rome whiche is the keepe and Castle of your whole Religion ye wander far and wide and many times biside the way yet haue ye not founde any Ancient Father that euer entitled the Bishop of Rome either the Vniuersal Bishop of the whole worlde or the Head of the Vniuersal Churche Thus ye proceede with your Real presence and so foorth with the rest You intreate vncourteously the Holy Fathers with suche your Translations Expositions and Constructions not as may best expresse their meaning but as may best serue to further your purpose Ye racke them ye alter them ye put to them ye take fro them ye allege sometime the ende without the beginninge sometime the beginninge without the ende Sometime ye take the bare woordes against the meaninge sometime ye make a meaninge against the woordes Ye imagine Councelles that were neuer holden and Canons of Councelles that neuer were seene Ye bringe forged pamflettes vnder the names of Athanasius Anacletus and other Godly Fathers by whom you wel know and cannot choose but know they were neuer made Your greatest groundes be Surmises Gheasses Coniectures and likelyhoodes Your Argumentes be Fallacies many times without either Moode or Figure the Antecedente not agreeinge with the Consequente nor one parte ioined with an other Your Vntruethes be so notorious and so many that it pitieth mee in your behalfe to remember them But the places be euident and crie Corruption and may by no shift be denied And to forgeate al other your Inconstancie touchinge the former times euen now in this selfe same Booke whiche ye wishe vs to receiue and so to receiue as the rule and standarde of our Faithe ye say and vnsay ye auouche and recante and either of forgeatfulnesse or for that ye mislike your former saieinges you are often contrary to your selfe Ye haue sought vp a companie of new petite Doctours Abdias Amphilochius Clemens Hippolytus Leontius and suche others Authours voide of Authoritie ful of Vanities and Childishe fables And no greate marueile For who so wanteth wood is often driuen to burne turfes It had ben good ye had brought some other Doctours to prooue the credite of these Doctours Ye make no difference bitweene Syluer and Drosse bitweene Corne and Chaffe bitweene Olde and New bitween True and False Ye saie Christe sheadde his Bloude in deede and verily at his Laste Supper and that at the same instante of time he
1350. In vita Gerâ—asij Protasij In deciâ—â— Natali Coloss. 4. Lucas Medicus Theodor. lib. 1. Volaterranus Eusebius li. 7. cap. 18. Hieronymus in Hieremiam li. 2. cap. 10. Epiphanius ad Iohan. Hierosolymitan Gregorius li. 9. Epistolâ— 9. The Image of Christe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corin. 4. Iohan. 1. Apocalyp 13. Basilij episto ad Caesarien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. 80. quaestio Quaest. 61. Pachymeres in tertium caput Eccl. Hierarch Athanasius Aduersus â—entes Citatur ab Adriaâ—o Papa in Epistâ—la Synodica ad Constantinum Itenem This Basile is not S. Basil. Concil Mogâ—nti De Imaginiâ— Genes 2. Esai 19. Psalm 95. Psalm 25. Psalm 26. Adriani Epistâ— Synodica Actione 2. Psalm 47. Theodorut Concil Nicen. â— Actio 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 98. Psalm 47. Psalm 44. Concil Nicen. â— â—ctio 1. Origen contra Celâ—um lib. 7. Origen contra Celâ—um lib. 4. Clemens Alexadrinus in Parâ—netico Arnobius coÌ„tra Genteâ— lib. 2. Pag. 214. Tertulli in Apologetico Lactantius li. 2. cap 2. Augustin de Ciâ—itate Dei li. 4. cap. 31. Concilium Eliberinum Can. 36. Constantinopolitan Concil P. Crinitus li. 9. cap. 9. Concil Nicen. 2. â—ctione 6. Three causes vvhy Images haue benne vsed in the Churche Ad SerenuÌ„ Episcopuâ—â— Massilien lib. 9. Epist. 9. 〈◊〉 loquâ—s Poema taâ—â—â— Gregor li. 9. Epist 9. Concil Senonense Horatius Athenaeus Cicero Tuscul. Quaest. 1. Plato Origen contra Celsum li. 4. Rom. 10. Habacuch 2. Hieremi 10. Sapient 9. Action 4. In Eunuchâ— Plutarchus Sapientiae 15. Hovve Images may be vvoorshipped vvithout offence Holy Images by M. Hardinges confessioÌ„ are vvoorshipped vvithout Spirite and Truethe * A vaine distinction For the Hebrevv vvoorde soundeth Non incuruabis teipsum Thou shalt not boovv dovvne c. para The acte of Adoration is referred to the Image although not principally Li. ad Amphiloch ca. 18. In questionib ad Antiochum Principeâ—â— a This Athanasius is forged and not the true Athanasius li. 7. Epist. 53. Gene. 37. The .203 Vntruethe For no Ancient Father either Greeke or Latine euer taught vs to kisse an Image or to kneele or to boovv dovvne vnto it * VVithout the compasse of sixe hundred yeeres Concil Nicen. 2. Actio 3. Gregorius lib. 7. Epist. 53. Ex libro Caroli Magni Psalm 98. Psalm 47. Psalm 44. Concil Nicen. 2. Action 2. Augustin in Psalm 113. Athanasi contra Gentes Sozomen li. 7. ca. 15. de Sophisâ—â— Olympio Augustin in Psalm 113. Augustinus 〈◊〉 epist. 49. Augustinus in Psalm 13. Laâ—ria Doâ—lia Hieremi 2â— Româ—n 1. Eusebius li 8. De Theoteâ—no Concil Nicen. 2. Actio 5. Nycolaus Lyra â—n 14. ca. Daniel Nâ—col Lyra in Hester 3. ca. Cicero De Finib 4. In libro Caroli Magni Concil Nicen. 2. Actio 4. Thomas in 3. Senten dist 2â— Holcot in libruâ— Sapient lect 158. Author Forâ—aliâ—ij Licet hoâ— rationabiliter dictum videatur tamen Communis opinio tenet oppositum lacobus Payuâ—â— li. 9. Iacobus NaÌ„claÌ„tus in epist. ad Roman cap. 1. Augustin De Verbis Domi. Secundum Maâ—thae Sermo 6. August ad Quoduulâ—deum Origen contrâ— Celsum li. 4. Polyd Vergil De Inuentorib rer lib. 6. ca. 13. â—bidem â—piphanius ad Iohannem epis Hierosolymitan Petrus Crinitus li. 9. ca. 9. Concil Mogâ—nâ—inen De Imag. Sapientiae 14. Deuteron 27. Leuiti 19. The .204 Vntrueth For M. Hardinge knovvethe The people vvas commaunded to reade the Scripâ—â—res c. Cornelius Tacâ—tus in Tiberiâ— Deuteron 6. Coâ—nel Agrippa de Vaniâ—ate Scientiarum Augustin in Capite Ieiunij Chrysostom in Iohan. Chrysostom in Epist. ad Coloss. homi 9. Origen in Esai homi 2. Hieronym in Epitaphio Pauâ—â— Basilius de Spiritu Sancto c. 1. Three sundry opinioÌ„s concerning the Scriptures to be had in a vulgare tongue * This is the practise of the Churche of Rome ⧠This vvas the iudgement of Christe the Apostles and al the Olde Fathers a M Hardinge is â—one of these Roman 1â— Basilius in Psalm 1. Augustin Epist. 3. ad Volusianâ—â— Fiue Conâ—iderations â—hy the scriptures are not to be set forth for al sortes of people to reade them â—ithout limitation Iohan. 3. Amphilochius in vita Vincentij 1. Regum 13. Chrysostom in Matthae homi 3. De Diabolica prorsus meditatione promuntur Libro â—â— ad â—ersus haereses c. â— Prologo iâ— in explaâ—ationeâ— Psalm Augustin in capite 〈◊〉 TraditioÌ„ Actorum ca 19. Concil Nicem 1. Can. 14. Origen Catechiâ—ta Euseb. li. 6. ca. 20. Dionysius in Ecclesi Hierarch Tertullian De Praescription aduersus Haereticos Concil Constantinop 6. Acti 4. Eadem Actione Socrates lib. 2. cap. 10. Basilius de Spiritu Sancto 2. Thessalon 2. Cyprianus ad Pompeium Irenaeus li. 3. câ— 4. Scriptam habentes Salutem per Spiritum in Cordibus suis. Galatas 3. Philippen 1. 1. Petri. 3. Irenaeus li. 3. c. 4 Irenaeus in eodâ— capite Mathae 2â— Irenaeus li. 3. cap. 5. Deuteron 27. The VVoorde of God offereth occasion of il thoughtes Lib. 1. Theâ— ologiae Nazianzene speaketh of CoÌ„tention and Reaâ—oninge and not of Readinge Augustinus ad Volusianum Epis 3. Loquitur ad cor doctoruÌ„ indoctorum Actor 10. Psalm 11. Psalm 118. Nazianzenus Theologiae li. 1. 2. Tâ—moth 2. Cyprian In Prooemio pandect 2. Timoth. â— Cyril contra Iulian. lib 6. Nazianzen in Funebri Oratione de Gorgonia Hieronym in Epitaphio Paâ—â—lae Cyrillus contra Iulianum lib. 7. 1. Corint 1. ConfessionuÌ„ li. 8. cap. 12. Actorum 8. 〈◊〉 8. * These others vvere the Scribes and Phariseis and others of that generatioÌ„ The 305. Vntrueth For Christe saith These Mysteries be hidden from the vvise and reueled to the litle ones Matthae 11. Esai â— Irenaeus lib 4. cap. 48. â— Corin. 4. Roman 1. Dionysius Carthusian in Lucam ca. 8. Gulielm Gerson Quae veritates de necessitate salâ—tis credendae sint Corollar 4. Abbas Panorâ—itanus Hugo Cardinalis in Luc. ca. 8. Glosa Ordinaria Anacleti epis tertia Dist. 21. In Nono The .206 vntrueth For S. Hilarie saith no suche thinge Vide Hilarium in Psalm â— The .207 vntrueth Misreporting Goddes Diuine Prouidence * The people Svvine To reade the Heâ—brevve Hilarius in Psalm 2. Hieronymus ad Damasum Deuteron 11. Deuteron 24. Machabaeor 1â— Esther 9. Hieremi 51. Baruch 1. 〈◊〉 16. 2. Regum 23. Lucaâ— 4. Actorum 8. Iohan. 19. Origen in Cantica in prologo Paulus Phagiuâ— In Leuiticum cap. 23. Geraldus Lillius in Historiâ— Poetarâ—â— Bernard super Caâ—tica Bernarde calleth him a vvorldly and a natural man that is voide of the Sprite of God Therefore this place is not vvel applied * They despise nothinge but that should be despised Chrysostom in Matthae hom 3. Gregor lib. 1. Epist. 5. Gregor li. 1. epis 7. epis 25. Albertus Pigghius li. 6. ca. 13. 1. Corin. 8. Ad Titum ca. 1. Scientia inflat Hieronym in Epist. ad Titum ca. 1. Augustinus in Psalmum 131. Irenaeus lib. 2. cap. 45. Chrysostom in epiâ—â— ad â—oloss hâ—mi 9. Philippen 3. 1.