Substance of Breade and Wine remaineth stil in the Sacramente of Christes Bodie But yf this accordinge to M. Hardinges iudgemente be an Heresie then must al the Olde Fathers and Doctours of the Churche be condemned for Heretiques For Gelasius saithe There remaineth stil in the Sacramente the Nature or Substance of Breade and Wine Chrysostome saithe The Nature of Breade remaineth in the Sacramente as before Theodoretus saithe The Breade remaineth in his former Nature and Substance In priori Natura Substantia S. Augustine saithe Quod videtis Panis est The thinge that ye see is Breade He saithe not It seemeth Breade but it is no Breade It is onely the Accidente the Fourme and the Shewe of Breade but Panis est It is in deede and Verily Very Breade But I trowe bothe these and al other like Anciente learned Fathers must by M. Hardinges Decrée be taken for Newe Maisters and condemned for Heretiques This is that knotty greate Blocke whiche to riue and rente vp M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes God knoweth a simple and a Childishe instrument and yet muche like to the rest of his tooles How be it God be thanked the Churche of God was hable to confounde and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather without any of these wedges M. Hardinge The. 2. Diuision Yet this matter hath not so muche ben taught in open audience of the people as debated priuately betwene learned men in Schooles and so of them set foorth in their priuate writinges wherein if some perhappes through contention of wittes haue ben either ouer curious or ouer bolde and haue ouer shotte the marke or not sufficiently confirmed the point they haue taken in hande to treate of or through ignorance or fauoure of a parte haue in some thinge swarued from reason or that meaning whiche holy Churche holdeth it is greate vncourtesie to laie that to our charge to abuse their ouersightes to our discreadite and to reproue the whole Churche for the insufficiencie of a fewe The B. of Sarisburie For excuse hereof M. Hardinge saithe This Doctrine serued onely for the Schooles and had no place emonge the People But so likewise did the reste of al their Doctrine For it was euer their greatest policie to keepe their learninge in the Schooles and to see that the People should knowe nothing S. Hierome saith Eadem in Veteri in Noua Haeresi seruatur Fides vt aliud populi audiant aliud praedicent Sacerdotes They keepe one Faithe bothe in the Olde Heresie and in the Newe The People heare one thinge and the Priestes teache an other And certainely as their Religion was vsed happy was the poore people that knewe least of it S. Hilaries woordes maie very aptly be applied vnto them Sanctiores sunt aures plebis quà m corda Sacerdotum There is more holinesse in the eares of the People then in the hartes of the Priestes How be it coÌ„trary to M. Hardinges euasion other Doctours of his owne forme Antoninus Gabriel and others seeme to publishe the same as a General Doctrine Common not onely to the Schooles but also to the whole Churche and nomore touchinge the Prieste then the simplest of the People And verily yf the Sacramente be God in deede and that not a God for euer but onely to last for a season whiche is the purporte of M. Hardinges Doctrine why shoulde not al the People vnderstande when it beginneth to be God how longe it contineweth God when it is God when it is no God how longe they maie Adoure it without danger when they maie safely leaue of Adoure nomore For duringe the time it is God who so Adoureth it not is wicked godlesse and who so Adoureth it when it is no God committeth Idolatrie and Adoureth a Creature in steede of God Therefore the certainetie hereof notwithstandinge M. Hardinges contrary iudgemente seemeth as necessary for the People as for the Prieste But here it appeareth M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours For he confessethe That either of mere ignorance or of affection and fauoure of partes they haue sometime swaâ—ued bothe from common Reason and also from the sense of the Catholique Churche This maie stande wel for a Maxima as one of the greatest truethes of M. Hardinges whole booke Notwithstandinge these Doctours vtteringe sutche pointes of learninge were neuer thought to publishe their owne priuate fantasies but rather the Catholique Doctrine of the Uniuersal Romaine Churche Neither was there either Bishop or Cardinal or Pope or Councel that euer condemned them for the same M. Hardinge The .3 Diuision Now concerninge this Article whether we are able to auouche it by sutche auctorities as M. Iuel requireth or no it shal not greatly force The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes that ben of lesse importaunce As for the people they were taught the trueth plainely when no Heretique had assaulted their Faith craftely 248 The doctrine of the Churche is this The Bodie of Christe after due Consecration remaineth so longe in the Sacrament as the Sacramente endureth The Sacramente endureth so longe as the formes of Breade and VVine continewe Those formes continewe in their integritie vntil the other accidentes be corrupted and perishe As if the colour weight sauour taste smel and other qualities of Breade and VVine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe as the 249 Scriptures auncient Doctours the necessary consequent of trueth and determination of holy Churche leadeth vs to beleeue if suche change of the Accidentes be made whiche shoulde not haue suffised to the corruption of Breade and VVine in case of their remaindre for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament whether the change be in qualitie as if the colour sauour and smel of Breade and VVine be a litle altered or in quantitie as if thereof diuision be made into suche portions in whiche the nature of Breade and VVine might be reserued But if there be made so great a change as the nature of Breade and VVine should be corrupted if they were present then the Body and Bloude of Christe doo not remaine in this Sacrament as when the colour and sauour and other qualities of Breade and VVine are so farre changed as the nature of Breade and VVine mighte not beare it or on the quantities side as if the Bread be so smal cromâ—â—ed into duste and the VVine dispersed into so smal portions as their formes remaine no longer then remaineth no more the Body and Bloude in this Sacrament Thus the Body and Bloude of Christe remaineth
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
wearishe bodies nothing like that they seemed before then saide he vnto them Lo these be they of vvhom ye stoode so muche afraide these be their greate bodies these be their mighty boanes Euen so good Reader if thou stande in feare of these M. Hardinges Authorities and Argumentes and thinke them terrible and inuincible for that they are embossed and wrought out by arte take them rippe them open them searche them weighe them strippe them naked shake them out conferre them with the places from whence they were taken consider the Causes and the Circumstances what goeth before what commeth after marke the Storie of the time examine the Iudgemente of other Fathers and thou shalt marueile wherfore thou stoodest so muche afraide or euer thoughtest them to be inuincible It were aboue al thinges to be desired of God that his Heauenly Trueth might passe foorth without these contrarieties and quarrels of iudgementes and many godly wise men are muche offended to see it otherwise But thus it hath been euer from the beginning Cain was against Abel Esau against Iacob The Kingedome of Darkenesse was euer against the Kingedome of Light The Scribes and Phariseis were greeued with Christe Celsus Prophyrius Iulianus Symmachus were greeued with the Glorie of the Gospel Christe him selfe is the stoane of offense laide to the Resurrection and ruine of many But through these offenses and contentions the Trueth of God breaketh out and shineth more glorious Blissed therefore be the name of God that hath offered this occasion For I haue no doubte in God but of this necessarie conflicte through his mercie there shal issue some sparkle to the glorie of his holy name For as Moses Rodde deuoured the Roddes of the Sorcerers euen so wil the Trueth of God deuoure Errour Darkenesse cannot stande before the light Tertullian saithe Scriptura diuina Haereticorum fraudes furta conuincit detegit The Holy Scripture discloaseth â–ª and confoundeth the suttleâ—ies and robberies of Heretiques And Nehemias saith Greate is Veritie and preuaileth But M. Hardinge threatened afore hande that mine Answeare be it true be it false shal soone be answered How be it if he wil not dissemble but deale plainly and laye out the whole and answeare the whole as he seeth I haue dealte with him perhappes it may require him some longer time But if he dismembre my sayinges and â—ulle out my woordes and take choise of my sentences without regarde what goeth before or what cometh after or if he sende vs ouer suche pretie Pamflettes as he lately printed togeather and ioined with the Turkish Newes of Malta I warne him before hande I may not vouchesaue to make him answeare Notwithstanding before he addresse him selfe to his seconde Booke I would counsel him first to consider better the ouersightes and scapes of his former Booke and further to thinke that what so euer he shal write it wil be examined and come to trial And let him remember it is not sufficient to cal vs Sacramentaries and Heretiques or to condemne our Bookes for pelfe and trasshe and fardles of lies before he see them For these thinges wil now no lenger goe for Argumentes But before al thinges let him write no moe Vntruethes For thereof he hath sente vs yenough already Let him nomore wreast and racke the Scriptures Let him nomore neither misallege nor mysconstrue nor corrupte nor alter the holy Fathers Let him nomore imagin Councels and Canons that he neuer saw Let him nomore bring vs neither his Amphilochius nor his Abdias nor his Hippolytus nor his Clemens nor his Leontius nor any other like childishe forgeries nor his Gheasses nor his Visions nor his Dreames nor his Fables Let him nomore bringe one thinge for an other And to be shorte let him bring no moe Contradictions in his owne tales nor be founde contrarie to him selfe Otherwise the more he striueth the more he bewraieth his owne cause Now good Christian Reader that thou maiste be the better hable bothe to satisfie thine owne Conscience in these cases and also to vnderstande as wel what is saide as also what is answeared of either partie I haue laide foorth before thee M. Hardinges Booke without any diminution fully and wholy as he him selfe gaue it out And to euery parcel thereof accordinge to my poore skil I haue laide mine Answeare whether sufficient or insufficient thou maiste be Iudge To thee it is dedicate and for thy sake it is written Here muste I say vnto thee euen as S. Hierome saithe to his Reader in the like case Quaeso Lector vt memor Tribunalis Domini de iudicio tuo te intelligens iudicandum nec mihi nec Aduersario meo faueas néue personas loquentium sed causam consideres I beseche thee good Reader that remembringe the Iudgemenâ—seate of the Lorde and vnderstandinge that as thou doost iudge so thou shalt be iudged thou fauer neither mee nor mine Aduersarie that vvriteth against mee and that thou regarde not the personnes but onely the cause God geue thee the Sprite of Vnderstandinge that thou maiste be hable to iudge vprightly God geue thee eies to see that thou maist beholde the comfortable and glorious face of Gods Trueth that thou maist know thee good and merciful and perfit wil of God that thou maiste gròw into a ful perfite man in Christe and no lenger be blowen away with euery blast of vaine Doctrine but maiste be hable to know the Onely the True and the Liuing God and his onely begotteÌ„ Sonne Iesus Christe To whom bothe with the Holy Ghost be al Honour and Glorie for euer and euer Amen From London the .vi. of Auguste 1565. Iohn Ievvel Sarisburien ¶ AN ANSVVEARE TO M. Hardinges Preface IT misliketh you muche M. Hardinge that in so many and sundrie cases by mee mooued wherin standeth the greattest force of your Religion I shoulde saie You and others of that parte are vtterly voide not onely of the Scriptures but also of the Olde Councelles and Ancient Fathers and that in suche an Audience I should so precisely so openly discoouer the wantes and weakenesse of your side And therefore The greatter my heape riseth the lesse saie you is mine aduantage Whereunto I may easily replie The larger is mine Offer the more wil your discrete Reader mislike the insufficiencie of your Answeare and the more enlarged is your libertie the lesse cause haue you to complaine Wise men ye saie woulde more haue liked greatter Modestie Uerily the men that you cal Wise woulde haue thought it greattest Modestie to haue dissembled and saide nothinge But what may the same Wise menne thinke of your Modestie that hauinge so often made so large and so liberal offers of so many Doctours are not hable in the ende to shewe vs one Neither looke wee so fiercely nor shake wee the swearde so terribly as you reporte vs. This was euermore your and your felowes special and peculiar commendation Who bisides your fierce and cruel lookes and bisides the
tongue or that the whole people thereto saide Amen within the space of sixe hundred yéeres after Christe Let vs saie further that Christe him selfe and al his Apostles saide Priuate Masse and receiued the Holy Sacramente seuerally alone That al the Ancient Fathers ministred the halfe Communion onely vnder One Kinde That al the Common Praiers were euerywhere saide in a strange Learned Tongue vtterly vnknowen vnto the People This offer is frée and liberal And what can you desire more But perhaps it shameth you to saie so muche For al be it some of you haue often saide it yet the vntrueth thereof is manifest and sheweth it selfe Onely ye wishe I had vsed some greatter Modestie And woulde you that I shoulde haue saide Ye haue one Ancient Doctoure directly and plainely of your side and so in that place and in that presence for Modesties sake to haue auouched open Untruethe as you and others had donne before O M. Hardinge in these cases a meane waie is no waie Accursed is that Modestie that drowneth the Truethe of God Chrysostome saithe Veritarem negat qui cam non liberâ— praedicat He is a renouncer of the Truethe that dareth not freely to saye the Truethe Ye saie I haue soughte vp certaine smal quaestions of light importance wherein the Ancient Doctours haue not traueiled as not daringe to enter into maters of greatter weight Howe be it it seemeth ouer muche for you to limite and appointe eche man what he shoulde preache at Paules Crosse. Neither is it muche material whether these maters be Greate or Smal but whether you by colour of the same haue deceiued the people But woulde ye haue vs nowe at laste beléeue that your Masse your Transubstantiation your Real Presâ—nce your Adoration your Sacrificinge of the Sonne of God and your Supremacie of Rome be so smal maters Ye tolde vs not longe sithence there were no other maters so greate as these And may we thinke that your Religion is nowe greatter nowe smaller and increaseth and vadeth and waxeth and waneth as doothe the Moone Uerily Pope Nicolas woulde haue ioyned your Transubstantiation to the Crede and woulde haue made it the Thirteenthe Article of our Faithe And Pope Boniface the eight saithe that to be subiecte to the Churche of Rome is of the necessitie of Saluation And Pope Nicolas saithe Who so euer deuieth the Authoritie and preeminence of that See is an Heretique Notwithstandinge howe Greate or Smal these maters be it forceth not In déede you had learned them in very smal time and as nowe ye auouche them with very smal proufes And howe smal and lighte so â—uer you woulde nowe haue them to appeare yet for the same ye haue made no smal adoo Nothinge ought to be taken for smal wherewith so greate multitudes of Goddes people maie be deceiued The maters wherewith Christe charged the Phariseis were not so Greate Yet Christe saithe vnto them Ye strayne a gâ—at and swalowe a Camel S. Paule saithe A little leauen loureth a whole â—umpe of doughe A heare is smal yet wee reade it hath chokte a bigge man Plato saithe Robberie is no lesse in a Smal mater then in a Greate The Ciniphes were but smal yet are they reckened emonge the greate plagues of God They that firste beganne to maineteine that arrogante presumptuous title of Uniuersal Bishop whiche nowe the Bishop of Rome chalengeth wholy to him selfe saide it was but a Smal mater But Gregorie saithe Alia sunt friuola innoxia alia sunt friuola noxia Some thinges are Smal and doo no hurte some thinges are Smal and doo greate hurte And comparinge the same with the pride of Antichriste who shoulde cal him selfe Deus that is to saie God He saithe thus Si spectes quantitatem vocis duae sunt Syllabae Si pondus iniquitaris est vniuersa pernicies Yf ye weigh the quantitie of the woorde it standeth in two syllables If the weight of the wickednes it is an vniuersal destruction Though these maters were Smal yet the Untruethes and Errours that thereof haue risen are not Smal. Remooue the same and your greattest Religion wil fal to nothinge To conclude if these maters be Greate they are the more woorthy to be considered if they be Smal there is the lesse hurte in leauinge of them and the more wilfulnesse in defendinge of them Uerily the whole worlde is weary of them Christe saieth Qui in modico iniquus est in maiori iniquus est He that is wicked in the Smal is also wicked in the Greate You saie VVe flee and forbeare the Iudgemente of the Learned and shake out these thinges with greate admiration onely emongest the simple As Alexander the Kinge of Macedonia made him selfe a God and had muche talke of his Father Iuppiter emonge the Barbariens but emongest the Greekes that were wise and hable to iudge and knewe him wel yenough he was contente to talke of other maters This comparison M. Hardinge is odious and sauoureth ouer muche of your choler Wée hunte not for any Admiration or opinion of Godheade emonge the people Wée preache not our selues but Christe Iesus But thus the Phariseâ—s saide of Christe him selfe These rascalles are accursed they haue no learninge they knowe not the Lawe Emongest them wil he be There be reigneth like a Prince There he seeketh to be made a God Here mighte I eftesones put you in remembrance of him that hath so longe abused and mocked the whole worlde bothe Princes and Subiectes as wel learned as vnlearned accomptinge them al as wilde and barbarous and hath suffered him selfe openly to be Proclaimed and published by the name of God The woordes be knowen Dominus Deus noster Papa Our Lorde God the Pope And againe Constat Papam à pio Principe Constantino Deum appellatum Et Deum ab hominibus iudicari non posse manifestum est Alexander stoode in some awe and reuerence of the Wise but this man despiseth bothe Wise and Unwise Learned and Unlearned and al the worlde It was somewhat out of season for you in this place to intreate of the Ualiditie of your Canon so earnestly to labour to prooue it faultelesse before any man had begonne to touche it or to prooue it faultie It is supposed that some parts thereof was diuised by Leo and afterwarde augmented by Gelasius and after that by one whome S. Gregorie calleth Scholastieus and after againe by Gregorius him selfe and that at laste aboute eighte hundred and fiftie yéeres after Christe it was brought to some perfection and made vp by Pope Sergius As nowe it is more closely pronounced and more reuerently vsed then either the Epistle or the Gospel But whether there be any faulte therein or none I leaue that to you M. Hardinge to be better considered by your selfe Your Doctour Durande saithe thus Cùm Sacerdos orauerit pro Hostia Transubstantianda eamque Transubstantiatam Patri
obtulerit orat pro ipsius acceptatione When the Priest hath praied for the Transubstantiation of the Hoste and hath offered the same beinge Transubstantiate vnto God the Father afterwarde he praieth that God wil fauourably accepte it S. Paule saithe Christe is the Mediatour bitweene God and Man But here by your Canon contrarywise the Prieste is made a Mediatour bitweene God and Christe And yowe your selfe M. Hardinge at your Masse and in the highest Secretes of your Canon desire God the Father to looke fauourably vpon Iesus Christe his owne Sonne at your request Your woordes be plaine and euident No interpretation or shifte is hable to salue them Nowe yf it be meete yowe shoulde intreate God the Father to be merciful vnto Christe his Sonne and to beholde him fauourably for your sake then maie yowe saie there is no faulte in al your Canon Yowe seeme to complaine that I leaue out praier for the Deade and Inuocation of Sainctes And that thinge yowe amplifie largely with many woordes And yet I thinke yowe woulde not haue vs beleeue that these pointes of your Religion be greater then your Sacrifice or then your Masse Uerily touchinge the first I hearde once when yowe your selfe blewe downe the Paper Walles as ye then called them and vtterly quenched al the Painted Fiers of Purgatorie For the other S. Chrysostome saith Homines vtuntur Atriensibus In Deo nihil est tale Sine mediatore exorabilis est Menne vse Porters and Vsshers But in God there is no sutche thinge He is easy to be intreated yea without a Mediatour Againe he saithe Nihil tibi opus est Patronis apud Deum Neque enim tam facile Deus audit si alij pro nobis orent quà m si ipsi oremus etsi pleni simus omnibus malis Thowe needest no Attourney to speake to God For God dooth not so soone heare vs when others praie for vs as when wee praie for our selues Yea although wee be ful of al sinne S. Ambrose likewise saithe Isti se non putant reos qui honorem nominis Dei deferunt Creaturae relicto Domino conseruos adorant Nam ideo ad Reges per Tribunos Comites itur quia homo vtique est Rex nescit quibus debeat Rempublicam credere Ad Deum autem quem nihil later omnium enim merita nouit ad promerendum suffragatore non est opus sed mente deuota Vbicunque enim talis â—oquutus fuerit ei respondebit illi These menne thinke they doo no il geuinge the honoure of God vnto à Creature and leauinge the Lorde adoure their felowe seruantes For therefore wee haue accesse to Kinges by Knightes and Marshalles for that the Kinge is a mortal man and knoweth not to whom he may commit his Kingedome But God knoweth al mennes merites and there is nothinge priuie from him Therefore to obteine his fauoure wee neede no Spokesman but a deuoute minde Where so euer suche a one shal speake God wil answeare him Where as ye vntruely say we laie on loade of sclaunders to deface the Churche yowe maie remember that there were sometime that charged S. Steuen S. Paul and Christe him selfe in like sorte for that they seemed likewise to speake vnreuerently against the Churche And against the Prophete Hieremie they cried out euen as yowe doo nowe The Temple of God the Temple of God But he defaceth not the Churche that defaceth the defacers fo the Churche and wipeth of the soile of your Errours that her face maie shine and appeare more glorious When Christe moourned ouer the Citie and Temple of Hierusalem or when he saide Ye haue made my Fathers howse a denne of theeues And when Esai saide O howe is this bewtieful Citie that then was the Churche of God become an harlot Or when the Prophete Hieremie saide Who wil geue abundance of Water vnto myne eies that I maie moourne daie and night for the sinnes of my people Wée maie not thinke that Christe Esai Hieremie were defacers of the Churche He hindereth not healthe that sheweth the disease He despiseth not the Churche that setteth Christe before the Churche The Churche is our Mother But Christe saithe Who so loueth his Father or Mother more then mee is not meete to be my Disciple He despiseth not his Mother that lamenteth the Captiuitie of his Mother and deliuereth her from the handes of théeues But wee haue set vp Aultar against Aultar Or rather as yowe saie Wee haue ouerthowen Aultars and al togeather And so haue erected a Newe Churche a Newe Gospel and a Newe Religion of our owne Uerily M. Hardinge wée haue ouerthrowen nothinge but that Goddes good wil was should be ouerthrowen Christe saithe Euery Plante that my Heauenly Father hath not planted shal be rooted vp An Aultar wée haue suche as Christe and his Apostles and other Holy Fathers had whiche of the Greekes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Table And of the Latines Mensa Dominica The Table of the Lorde And was made not of stoane but of Timber and stoode not at the ende of the quéer but in the middest of the People as many waies it maie appeare And other or better Aultar then Christe and these holy Fathers had wee desire to haue none specially any suche Aultar as hath benne purposely sette vp against the Aultar of Christe But yowe of your side haue saide Here is Christe and there is Christe And so haue erected vp not onely Aultar against Aultar and Churche against Churche but also Christe against Christe So Leo seemeth to saie of yowe Ecclesiae nomine armamini sed contra Ecclesiam dimicatis Ye arme your selues with the name of the Churche And yet ye fight against the Churche So saithe Nazianzene Ye striue for Christe against Christe him selfe But yowe seeme â–ª to set light of myne age and to dishable my knowledge in Diuinitie as thoughe it were muche pertinente vnto these maters either to calculate myne age or els to examine the order of my studie I maie saie with Origen Gratias ago Deo quod ignorantiam meam non ignoro I thanke God that I am not ignorante of myne ignorance But what so euer want either is or is surmised to be in mée it ought not to preiudice the Trueth of God And yet I sée no greate cause why any man should séeke so greately to disaduantage mée in respecte of myne age or studie For it is wel knowen that I although vnwoorthy of that degrée proceded Bachelare in Diuinitie in the Uniuersitie of Oxforde one whole yeere and more before M. Hardinge In deede I graunte I coulde not reade al the Councelles and Olde Fathers of the Churche bothe Greekes and Latines in seuen daies as M. Hardinge coulde And yet so muche had I readde that I marueiled M. Hardinge woulde euer enterprise so muche to abuse the names of the holy Fathers But knowledge oftentimes
grannted the Sacrament or the Ministration of the Sacrament vnto Polycarpus Here marke good Christian Reader then thei Communicated saith Irenaeus when they mette in the Churche and not before they mette togeather as M. Hardinge saithe Anicetus as Irenaeus saithe receiued the Sacrament with Polycarpus in the Churche and not as M. Hardinge séemeth to say in his Inne or Hosterie Now the truthe of the mater standinge thus what hath M. Hardinge here founde for his Priuate Masse M. Hardinge The .16 Diuision Iustinus the Martyr likewise describing the manner and order of Christian Religion of his time touchinge the vse of the Sacrament saith thus Finitis ab â—o qui praefectus est gratijs orationibus ab vniuerso populo facta acclamatione Diaconi quos ita vocamus vnicuique tunc temporis praesenti Panis aquae vini consecrati dant participationem ad eos qui non adsunt deferunt When the Priest hath made an ende of thankes and Praiers and al the people therto haue saide Amen They whiche wee cal Deacons geue to euery one then present Breade and water and wyne Consecrated to take parte of it for their housel and for those that be not present they beare it home to them Thus in that time they that serued God togeather in the common place of Praier and some others that were absent letted from comming to their companie by sickenesse businesse or otherwise 26 Communicated togeather though not in one place and no man cried out of breakinge the Institution of Christe And bicause M. Iuel is so vehement against Priuate Masse for that the Priest receiueth the Sacrament alone and triumpheth so much as though he had woonne the fielde makinge himselfe mery with these woordes in deede without cause vvhere then vvas the Priuate Masse vvhere then vvas the Single Communion al this vvhile He meaneth for the space of sixe hundred yeres after Christe as there he expresseth I wil bringe in good euidence and witnesse that longe before S. Gregories time that he speaketh of ye from the beginning of the Churche faithful persons bothe men and vvomen receiued the Sacrament alone and were neuer therefore reproued as breakers of Christes Institution And er I enter into the rehersal of the places whiche I am hable to shew for this purpose one question I demaunde of M. Iuel If they whiche remained at home of whom Iustinus Martyr writeth receiued the Communion by them selues alone lawfully why may not the Priest doo the same in the Churche seruinge God in moste deuoute wise in the holy Sacrifice of the Masse lacking compartners without any his defaulte Haue the Sacramentarâ—es any Religion to condemne it in the Priest and to allow it in lay folke what is in the Priest that shoulde make it vnlawful to him more then to the people Or may a lay man or woman receiue it kepte a longe time and may not a Priest receiue it forthwith so soone as he hath consecrated and offered And if case of necessitie be alleged for the lay the same may no lesse be alleged for the Priestes also wanting compartners without their defaulte For otherwise the memorie and recordinge of our Lordes death should not according to his commaundement be celebrated and doone wel now to these places The B. of Sarisburie Good reader behâ—lde not the names of these Fathers here alleged but rather weighe their sayinges M. Harding hath brought them for his Masse but they witnesse clearely and fully against his Masse and of al others none more pregnant or plaine then Iustinus Martyr wherof thou hast good occasion to consider how faithfully these men demeane them selues in the allegation of the Doctours Iustinus touchinge this mater writeth thus Towardes the ende of the Praiers eche of vs with a kisse saluteth other Afterwarde vnto him that is the chiefe emonge the brethren is deliuered Breade and a Cuppe mingled with wine and water whiche he hauinge receiued rendreth praise and glorie vnto the Father of al thinges in the name of the Sonne and the Holy Ghost and yeeldeth thankes a greate space for that he is thought woorthy of these thinges Whiche beinge orderly doone the people blesseth or confirmeth his Praier and thankesgeuing sayinge Amen c. This ended they that emonge vs be called Deacons deliuer to euery of them that be present the Breade Wine and Water whiche are Consecrate with thankesgeuinge and cary of the same to them that be absent Here is set foorthe the whole and plaine order of the holy Ministration vsed in the Churche at that time The Priest praieth and geueth thankes in the Uulgare tongue the whole Congregation heareth his woordes and confirmeth the same sayinge Amen The holy Communion is Ministred to the people in bothe kindes and al the whole Churche receiuâ—th togeather I maruel muche wherein M. Harding can liken any parte hereof to his Priuate Masse Onlesse it be for that as he saide before euery Priuate Masse is common so â—e wil now say euery Communion is Priuate Let vs a litle compare Iustines Masse and M. Hardinges Masse bothe togeather And to passe by al other circumstances of difference in Iustines Masse al the people did receiue in M. Hardinges Masse none of the people doo receiue In Iustines Masse none absteined in M. Hardinges Masse al absteine In Iustines Masse a portion was sente to the absent in M. Hardinges Masse there is no portion deliuered no not vnto the present Withwhat countenaunce then can any man allege the authoritie of Iustine to proue the antiquitie of Priuate Masse M. Iuel triumpheth saithe M. Hardinge and maketh him selfe mery as if he had wonne the fielde No no M. Iuel triumpheth not but geueth al triumphe victorie and glory vnto God that wil subdue al them that withstande his truthe and make his enemies his foote stoole I wil bringe good euidence and witnesse saithe M. Hardinge that from the beginninge of the Churche faithful persons bothe men and women receiued the Sacrament alone I haue no greate cause to doubte these witnesses for excepting onely the Fable of Amphilochius and Iohn the Almonare whiche were not woorthe the reckening I alleged al the rest in mine owne Sermon I knew them had weighed them and therefore I alleged them That certeine godly persons both men and women in time of persecution or of sickenesse or of other necessitie receiued the Sacrament in their howses it is not denied neither is it any parcel of this question But if M. Hardinge coulde haue proued that any man or woman in the Primitiue Churche euer saide Priuate Masse then had he answeared somwhat to the purpose He séemeth to reason thus Some receiued the Sacrament alone Ergo there was Priuate Masse The foly of this argument wil the better appeare by the like Wemen receiued the Sacrament alone Ergo wemen saide Priuate Masse But saâ—the M. Harding it was lawful for lay men to receiue alone why
that the Christian people there receiue the Bodie of Christe euery daie It séemeth this custome grewe first from Peter and was planted in Rome A man may here wel demaunde when the custome was that the whole people should communicate dayly togeather where then was the custome of Priuate Masse Bisides this M. Hardinge to proue the custome of the peoples receiuinge at home hath alleged S. Hierome that earnestly reproueth that custome and would not haue them receiue at home S. Hieromes woordes be these Why dare they not goe to the temples builte in the remeÌ„brance of Martyrs Why goe they not to the Church What is there one Christe abroade and an other Christe at home If the people did wel why dothe S. Hierome thus reproue them If they did it why doothe M. Hardinge thus allowe them Here M. Hardinge interlaceth other mater of the office of wedlocke the woords of Persius the Pagane Poete and the superstitious Ceremonie of the Heathens as I take it litle perteininge vnto his Masse Where as the whole people receiued the holy Mysteries euery day the man and wife remembringe sometimes what they had done betwéene them selues and thinkinge them selues for the same not to be in so cleane state of life as the rest were for yâ— cause forbare the Churche for the time and hauinge the Sacrament sent vnto them receiued it Priuately at home Unto this superstition S. Hierome him selfe gaue greate occasion many times bothe writinge and speakinge vnséemely of the state of Mariage in defence whereof S. Augustine wrote a Booke againste Iouinian intitled De bono Coniugij and S. Hierome afterwarde was driuen to make his answeare by way of purgation vnto Pammachius for the same In this errour were diuers of the olde learned Fathers Tertullian saieth I allowe not Mariage for fornication and that stande bothe in one thinge Origen saithe No man can offer the continual Sacrifice that is to say the Sacrifice of Praier vnlesse he be a Virgin S. Hierome saithe It is good not to touche a woman Therefore it is il to touche a woman Upon occasion of whiche errour the people sometimes forbare the Churches where Martyrs were buried Wherein M. Hardinges translation swarueth muche from the Original For in stéede of Churches he hath translated Martyrs Shrines as though the bones of holy menne had then bene shrined and offeringes made vnto them as of late yéeres hath bene vsed True it is Almighty God for the testimonie of his Doctrine and Trueth hath oftentimes wrought great Miracles euen by the dead Carcasses of his Sainâ—â—es in witnesse that they had bene his Messengers and the Instrumentes of his wil. But as these were good inducementes at the firste to leade the people to the trueth so afterwarde they became snares to leade the same people into errour and that euen in the time of the olde Fathers aboue eleuen hundred yéeres agoe S. Augustine saithe I know many woorshippers of Craues and Images that drinke and quaffe disorderly ouer the deade and offer meate vnto their Carcasses and burie them selfe ouer the buried and make accompte that euen their very dronkennes and glottony is a Religion that pleaseth God Gelasius saithe It is reported that with procession they furnishe vp their Churches builte in the name of deade menne and the same for ought that I can learne while they were aliue not altogeather good faithful men S. Martin on a time came to a Chapel builte in the name of a holy Martyr But afterwarde he learned by reuelation that the same Martyr had bene sometime a common théefe for a robberie had bene put to death and by errour of the people was honoured for a Saincte Likewise S. Augustine saithe Some there be that carie aboute Martyrs bones to sale and yet it may wel be doubted whether euer they were Martyrs or no. Thus muche briefely and by the way of the Reliques and Miracles of Martyrs boanes for that M. Hardinge vpon so smal occasion séemeth to touche them in suche forte as if he woulde haue them shrined and set vp againe As for the Matrimonie of the Godly as S. Paule saithe it is cleane and honorable in al estates And therefore S. Chrysostome saithe Vse thy Mariage with sobrietie and thou shalt be the chiefe in the kingedome of Heauen And the same Chrysostome expoundinge these woordes of S. Paule Mariage is honorable writeth thus Here he toucheth the Iewes that recken the Mariage bedde to be vncleane and that a man risinge froÌ„ the same can not be in cleane life But o you moste vnkinde and most insensible Iewes The thinge is not filthie that God hath graunted of nature vnto man c. Touchinge Erasmus M. Hardinge hath alreadie refused his authoritie and turned him ouer to his owne defence Where he saithe euery man was wonte in olde times to receiue the Sacrament seuerally at home it would muche better haue sounded of M. Hardinges side if Erasmus had saide euery man was wonte then to say Masse seuerally at home And al be it in that shorte not vpon S. Hierome he séeme to vnderstande these woordes of S. Paule haue ye not houses to eate and drinke in of the priuate receiuinge of the Sacrament yet otherwhere writinge of purpose and good deliberation vpon the same he saithe S. Paule meante it onely of common meates and not of the Sacrament In his Paraphrase he expoundeth it thus Hie vnanimitatis Christianae mysterium agitur c. Here is practised the Mysterie of Christian vnitie and not prouision made for the belly For that ought ye to doo in your priuate houses and not in the publike Congregation If ye woulde fille your bellies haue ye not houses where ye may doo it by your selues alone And againe if any man be so greedie of meate that he can not tarie let him eate at home Thus saithe M. Hardinge Erasmus gathereth the Priuate Masse out of the Scriptures M. Hardinge is ouer quicke in his Conclusions He maketh him selfe sure of the Consequent before he sée the Antecedent For Erasmus hath not one woorde there neither of Priuate Masse nor of single Communion How then can he geate that of Erasmus that Erasmus him selfe hath not Neither is this any necessarie forme of reason Men receiued the Sacrament in their houses Ergo they receiued the Sacrament alone For they might receiue in their seueral houses with their wiues and families altogeather as it is alreadie proued by the example of Hippolytus Martyr And S. Hierome saieth The Sacrament was sent home to the man and wife Otherwise it might be saide God commaunded that euery man shoulde eate the Easter Lamme in his house Ergo God commaunded that euery man shoulde eate that Lamme alone How be it I make smal accoumpte of this mater as nothinge touchinge the Priuate Masse but onely shewe the féeblenesse of these Conclusions Yet saithe M. Hardinge bothe S. Hierome and S.
without his Body Why shoulde this man thus delite him selfe to vpholde one falsehead with an other First he saithe The Councel of Ephesus decreed against Bothe Kindes This is vntrue and was neuer yet prooued Next some cause must be diuised that shoulde leade the Fathers to that Decrée Whiche as it is here surmised was this errour of Nestorius A cause that neuer was is good yenough to prooue the effecte that neuer was Thus is M. Hardinge driuen not onely to forge New Doctours and New Decrées of Councels but also to imagine New Heresies such as were neuer hearde of before euen in like sorte to like purpose as by some it is supposed that Aristotle sometime imagined straunge and monstrous opinions to be taught by Democritus Parmenides Melyssus and other olde Philosophers not bicause they had euer taught or written so in déede but to the ende to finde occasion of talke and the better to set abroade his owne learninge If it be true that is surmised by Nestorius then M. Hardinges whole defence standeth but vpon an Heresie if it be vntrue as in deede it is then it standeth vpon an open falsehead and so whether it be true or false it hath a very weake fundation As for Nestorius it is knowen he was a wicked and a blasphemous Heretique and was woorthely condemned by sundrie holy Fathers and Councelles Philastrius Epiphanius and S. Augustine haue written namely of his errours The Councel of Ephesus the Councel of Chalcedon Coelestinus Gelasius Leo Bishops of Rome Cyrillus Bishop of Alexandria haue ripte vp and condemned al the braunches of his Heresies Yet none of them al euer charged Nestorius with this newe Heresie of M. Hardinges makinge If there had béene in it any shewe of truethe M. Hardinge as he is eloquente woulde haue layed out al the Circumstances When this strange errour first beganne Where and Howe longe it continued Who wrote againste it and by Whom and in What Councel it was condemned Uerely this great silence declareth some wante It must néedes be a very strange Heresie that neuer had neither beginninge nor endinge nor defender nor reprouer nor mouthe to vtter it nor eare to heare it nor penne to write it nor time to last in nor place to reast in And if al this had béene true of Nestorius yet had it béene no reason that for any one mans priuate errour Christes Institution shoulde be broken But that the vayne folie and manifest falshead of these men may appeare vnderstande Good Reader that where as Nestorius dwelte and his Heresie tooke place in those countreis they haue euermore kepte Christes Institution in bothe kindes but in these countreis where as neither the name of Nestorius was euer hearde of but onely vnto a fewe nor his Heresie euer receiued there haue they made greate Prouisoes against Nestorius yea a thousande yéeres after Nestorius was dead The reast of the causes whiche he calleth so weighty are scarcely woorthe any answeare Some men dooe lothe wine some people can hardâ—ly geate some can hardely keepe wine Ergo there must be made a lawe general that the whole worlde shal Communicate in one kinde If the Conclusion had béene that suche as haue these impedimentes or wantes might so Communicate it had béene more tolerable For as it is wel noted by Pomponius Lawes must touche thinges that happen commonly and for the most parte not thinges that happen to fewe or seldome Otherwise the like reason may be made for the Priestes some Priestes by meane of disease can taste no wine some in certaine countreis can hardely geate some can hardely kéepe wyne therefore it were wel prouided that al priestes shoulde minister vnder one kinde Certainely where as wine may be prouided for the priest there may also wine be prouided for the people For it were straunge to heare that a carte or a whole shippe shoulde come loaden onely with one bottle of wine into a countrie Some saye that the Priestes in Ruscia for lacke of wine vsed to Consecrate in Metheglen Some other saye that Innocentius the eighth for the like wante dispensed with the Priestes of Norweye to Consecrate without wine It were no reason to bynde the whole Churche to the necessitie or imbecillitie of a fewe For otherwise the same wante and impossibilitie that M. Hardinge hath here founde for the one parte of the Sacrament may be founde also for the other For Arrianus de rebus Indicis and Strabo in his Geographie haue written that there be whole Nations and Countreis that haue no breade Therefore it shoulde séeme necessary by this Conclusion that in consideration of them the whole Churche shoulde absteyne from the other portion of the Sacrament also and so haue no Sacrament at al. M. Hardinge The .9 Diuision Nowe in very deede if we woulde graunte to our aduersaries whiche in no wise we doo not graunte that it hath bene commaunded of Christe the laye people shoulde Communicate vnder bothe kindes by these woordes Drinke ye al of this yet this notwithstandinge the exacte streightnesse of Goddes ordinance may without sinne in cases be omitted in suche thinges whiche be not necessarily to be obserued of them selues or of the prescripte of the lawe of nature so that great and weightie causes the rule of charitie exactely obserued require the same For euident proufe of this we haue examples bothe of the Olde and also of the Newe Testament Did not â—od commaunde that none shoulde eate of the Shew breade but the Priestes onely Dauid eate thereof and yet Christe cleareth him of al blame The lawe of Circumcision so straitely commaunded was for the space of fourtie yeeres by the people of Israel quite omitted whiles they passed from Aegypte to the lande of Promisse and God founde no faulte with them for it God gaue the lawe of keepinge holy the Sabothe day without exception The Machabees notwithstandinge stickte not to arme them selues againste Antiochus and to spende that daye in the fielde in their defence hauinge no scruple of conscience for breache of that lawe Many the like examples we finde in the olde Testament But let vs come to the Newe testament and to the Sacramentes of the time of Grace In due consideration of whiche we may finde that Christe hathe scarcely commaunded any outwarde thinge the moderation qualiâ—â—â—ing and orderinge whereof he hath not lefte to his churche as accordinge to the condition of the time it hath been seen moste expedient for the common preferment and edifieinge of the same So that notwithstandinge there be no swaruinge from the scope and principal intente and no creature defrauded of that good whiche by the outwarde thinges is to be atteinâ—d Toâ—chinge the Sacrament of Baptisme though nothinge be saide of the reaching of them that should be Baptized neither of the dippinge of them into the water which Christes charge in this behalfe geuen seemeth plainely to require go you saith he to his Apostles
These bothe be M. Hardinges premisses Hereof it must necessarily follow and can not be auoided that the Apostles of Christe committed sacrilege But what wil not these menne graunte to winne their purpose The weight of M. Hardinges argument is taken as they name it in Schooles ab Authoritate negatiuè and onlesse it be in consideration of some other Circumstance it is so simple that a very childe may soone answeare it For as he saithe here There is no mention made but of Breakinge of Breade Ergo there was no Cuppe So might he also say There is no mention made but of Breakinge of Breade Ergo there was not Christes Bodie Or thus Iacob went downe into Egypte with thrée score and tenne soules Ergo in his companie he had no bodies Certainely as the soule in that place importeth the whole man euen so in the other place the breakinge of Breade importeth the whole Ministration As for the Breakinge of Breade in the .27 of the Actes whiche place as it is auoutched Chrysostome vnderstandeth of the Sacrament verely M. Harding was therein muche ouerséene For the texte is cleare If S. Paule gaue the Sacrament â–ª beinge at that time in the shippe he gaue it onely vnto Infidels that knewe not Christe And Chrysostomes exposition euen in the same place is plaine to the contrary For thus he enlargeth S. Paules woordes that he spake to the Mariners Obsecro vos vt sumatis cibum hoc enim ad salutem vestram fuerit hoc est ne forsan fame pereatis cibum sumite I pray you take some sustenance It is behooueful for you that ye so doo That is to say take some meate leaste perhaps ye die for hunger Now let M. Harding either say these woordes are spoken of the Sacrament or confesse that he hath made vntrue reporte of his Doctour M. Hardinge The .14 Diuision It is not to be marueled at al be it S. Paule deliuered to the Corinthians thinstitutioÌ„ of our Lordes Supper vnder bothe kindes that yet vpon occasion geuen and when condition of time so required 58 he ministred the Communion vnder One Kinde sithe that without doubte he tooke that holie mysterie vnder One Kinde for the whole Sacrament as we perceiue by his woordes where he saithe Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus One Breade and one Bodie we beinge many are al that doo participate of one Breade 59 VVhere he speaketh nothinge of the Cuppe And likewise by his woordes where he speaketh disiunctiuely as the Greeke and the true Latine texte hath Quicunque manducauerit Panem vel biberit caliceÌ„ Domini indigné reus erit corporis sanguinis Domini VVho so euer eateth the Breade or drinketh of the Cuppe of our Lorde vnwoorthely he shal be giltie of the Bodie and Bloude of the Lorde Whereon dependeth an argument of the contrary that who so euer eateth this Breade woorthely or drinketh this Cuppe woorthely he eateth and drinketh righteousnes and life The B. of Sarisburie It is no maruel saithe M. Hardinge though S. Paule ministred sometimes in One Kinde But it is muche to be marueled that any Christian man durst euer thus boldely to publishe open errour vnder the name of S. Paule What woulde not these men take in handâ— to proue that dare thus to allege S. Paule him selfe against him selfe and that without any testimonie or woorde of S. Paule Yes Marie saiethe M. Harding S. Paule saithe We beynge many are one Breade and one Bodie and speaketh nothinge of the Cuppe Here by the way M. Hardinge chargeth S. Paule with manifeste sacrilege For it is already confessed by al them of that side that it is sacrilege if a Prieste suche as S. Paule was doo Minister and receiue the Sacrament vnder One Kinde But he saieth there is nothinge spoken of the Cuppe What may we thinke hereof Whether is this man him selfe blinde or thinketh he al others to be blinde Is there nothinge there spoken of the Cuppe O good Christian Reader marke the dealinge of this man and beware of him Onlesse thou consider wel the places that he allegeth he may soone deceiue thee Thus lie S. Paules woordes The Cuppe of the Blissinge whiche we Blisse is it not the Communication of the Bloud of Christ The Breade that we Breake is it not the Communication of the Bodie of Christe For we beinge many are one Breade and one Bodie al that be partakers of one Breade Here S. Paule distinctly nameth bothe partes togeather and the Cuppe before the Breade Yet saithe M. Harding there is nothinge spoken here of the Cuppe If he haue dealte faithfully herein thou maiste truste him further for the reste Uerely S. Hierome noteth it thus Ideo de Calice primum dixit vt posset postea de Pane latiùs disputare Therefore S. Paule spake firste of the Cuppe that he might afterwarde intreate more at large of the Breade Further saithe M. Hardinge S. Paule vseth a Disiunctiue as appeareth bothe by the Greeke and also by the true Latine texte Suche diligence and circumspection in searchinge the Scriptures for defence of a trueth is muche to be commended For there may be oftetimes great weight in one letter as appeareth by sundrie disputations betwéene the Christians and the Arrians But this man séeketh so narrowly onely to finde some Couert for his errour S. Hierome Anselmus Haimo and many others bothe in the texte and in thexposition of the same place vse the Copulatiue Not withstandinge to graunte M. Hardinge his Disâ—unctiue yet if he be so skilful in the Digeste as in other places of his Booke he woulde séeme to be he mighte soone remember that the very discretion of the lawe â—ath determined that sometimes Disiunctiues stande in stéede of Copulatiues sometimes Copulatiues in stéede of Disâ—unctiues Saepe ita comparatum est vt Coniuncta pro Disâ—unctis accipiantur Disâ—uncta pro Coniunctis But if M. Hardinge haue so good eye to one little Disâ—unctiue and meane vprightly why dothe he so blindely passe by so many Copulatiues in the selfe same place altogeather For S. Paule saithe As often as ye shal eate of this Breade And drinke of this Cuppe And againe Let a man examine him selfe and so eate of that Breade And drinke of thâ—t Cuppe And againe He that eateth And drinketh vnwoorthely eateth And drinketh his owne damnation Here be foure Copulatiues togeather And by these it were good reason that M. Hardinge shoulde expounde his Disiunctiue specially for that S. Paule recordinge thinstitution vseth a Copulatiue and the order of the Primitiue Churche and thexposition of S. Hierome and others is agréeable to the same In suche cases Tertullian hath geuen a good rule Oporâ—et secundum plura intelligi pauciora Sed proprium hoc est omnium Haereticorum Nam quia pauca sunt quae in sylua inueniri possunt pauca aduersus
that they may be reconciled from excommunication some that they may be admitted to shewe their repentance for their open crimes euery man desiringe consorte euery man desiringe the participation of the Sacrament In whiche case if there be no Minister to be had what misery then followeth them that departe this life either vnbaptized or els bounde in their sinnes Likewise S. Cyprian saithe In this extreeme case of deathe the partie excommunicate shoulde not tarie to be reconciled by the Bishop in the presence of the Churche as the order was then but discharge him selfe before any Deacon and so departe vnto the Lorde in peace Therefore the priest vnderstandinge the state the olde man Serapion beinge excommunicate stoode in and beynge not hable for sickenesse to goe him selfe leaste he shoulde departe confortelesse in desperation in token that he was reconciled vnto the Churche sente vnto him the sacrament by the ladde and sente it not in one kinde onely but in bothe For suche was the order of the Churche then as it appeareth wel by the story of Exuperius and by Iustinus and others And the boye that caried the Sacrament for more ease of the olde man in that case was warned by the priest to moiste the breade in the Sacramental wine that he brought with him like as Bassus also did vnto Simeones whom M. Hardinge highly commendeth for his holinesse not withstandinge he were the founder of the Messalians and therfore as he afterwarde saithe the firste parent of the Sacramentarie Heresie And what hath M. Hardinge herein founde for his halfe Communion He wil saye The boye was commaunded to dippe the Breade and Bassus was faine to washe Simeones mouth Ergo they receiued in one kinde Uerily Serapions boye were soone hable to answeare this argument For what sequele is this in reason The sicke mans mouthe was drie Ergo he coulde not receiue the Cuppe Who woulde make suche reasons but M. Hardinge Of this grounde he might better reason thus The sicke mans mouthe was drie Ergo he coulde not receiue the Breade In my iudgement the scowringe of the sicke mans mouthe hath smal force to take from him the Sacrament of Christes Bloude and so to prooue the Halfe Communion As for the fable of M. Hardinges Amphilochius it were greate wronge to answeare it otherwise then as a Fable For thus it is The Breade had beene keapte by the space of seuen yeeres or more S. Basile in his deathe bedde called for it and receiued it to th entent as M. Hardinge saithe it might be buried with him The former parte hereof to say either that the Sacrament was kepte the space of seuen yéeres or that at the ende of so longe time it was fitte to be receiued of a sicke manne in his deathe bedde is méere folie But to say as M. Hardinge here saithe that the Bodie of Christe beinge nowe immortal and glorious and at the right hande of God may be layed in the graue and buried is manifest and wicked blasphemie Abdias saith that S. Mathie thapostle when he was stoaned to death desired that twoo of the firste stoanes might be buried with him for a witnesse against them that so vsed him who although he be ful of like fables yet hath he some reason in his fables but M. Hardinges Amphilochius hath none at al. Nowe for viewe of M. Hardinges proufes good Reader consider this I demaunde of the Laitie he answeareth of S. Ambrose and S. Basile whiche were Bishoppes I demaunde of the whole people he answeareth of seueral menne I demaunde of the vsage of the Church he answeareth of personnes excommunicate that were without the Churche I demaunde of sufficient and certaine proufes he answeareth me by gheasses and fables And these be his inuincible argumentes that no man can answeare M. Hardinge The .22 Diuision It hath ben a 16 custome in the Latine Churche from thapostles time to our daies that on Good Friday as wel Priestes as other Christen people receiue the Sacrament vnder the forme of Breade Onely consecrated the day before called the day of our Lordes Supper commonly Maundie thursday and that not without signification of a singular Mysterie and this hath euer beene iudged a good and sufficient Communion The B. of Sarisburie This may wel be called a Good Fridaies argument it commeth in so naked without witnesse In déede M. Tonstal saithe it hath béene vsed of olde in the Latine Church but he durst not say from the time of thapostles as M. Hardinge here saithe Yet for augmentation of mater of his side I wil say further the firste Councel Aransicane holden sometime in Fraunce and Innocentius the firste haue added hereto the holy Satursday whiche nowe is called Easter Eaue and say it is a tradition of the Churche that in those twoo daies the Sacrament in any wise be not ministred The like whereof is written by Socrates of Good Friday and the Wensday before The singular mysterie hereof M. Hardinge holdeth secrete as a Mysterie Innocentius saithe It is bicause thapostles ranne their way that day and hidde them selues Thomas of Aquine Gerson say Bicause if any had Consecrate that day while Christ saie deade the Bodie had beene without Bloude and the Bloude without the Bodie Others say If the Sacrament that meane while had beene keapte it would haue beene dead in the Pix Hugo Cardinalis saithe Quinta feria duae hostiae consecrantur altera in crastinum reseruatur quod eleganter fit c. Vpon Shire Thursday two hostes be consecrate and th one of them is reserued vntil the nexte day whiche thinge is very trimly done For Christes passion is the trueth and the Sacrament is a figure of the same Therefore when the trueth is come the figure geueth place These be the greatest mysteries that I could euer learne toutchinge this mater But this saithe M. Hardinge was euer coumpted a good Communion I graunte But ye haue not yet proued that this was your Halfe Communion For if ye say they Consecrated the day before Ergo they receiued in One Kinde onely the day after this woulde be no formal argument For the Greeke Churche al the Lente longe vsed to consecrate the Sacrament onely vpon Satursdaies and Sonnedaies as it is noted in the Councel of Constantinople vpon other daies they vsed the Communion of thinges Consecrate before and yet had they neuer vntil this day the Communion vnder Onâ— Kinde Yet notwithstandinge vnto this manner of the Greeke Churche M. Tonstal resembleth the â—bseruation of Good Fridaie in the Latine Churche So farre is M. Hardinge of from prouinge his purpose by Good Fridaie M. Hardinge The .23 Diuision And that in the Greeke Churche also euen in the time of Chrysostome the Communion vnder the forme of Breade onely was vsed and allowed it appeareth by this notable storie of Sozomenus a Greeke writer whiche bicause it is longe
yet Goddes highe goodnesse hath so ordeined as eche thing may be prouided for according to his owne condition and nature Therfore where as mankinde dependeth most of sense and receiueth al learninge and institution of sensible thinges therefore it hath neede of a man to be a gouernour and ruler whome it may perceiue by outwarde sense And euen so the Sacramentes by whiche the Grace of God is geuen vnto vs in consideration of mannes nature beinge so made of God as it is are ordeined in thinges sensible Therefore it was behooueful this gouernement of the Churche to be committed to one man whiche at the firste was Peter and afterwarde â—che successour of Peter for his time as is afore declared Neither can this one man haue this power of any consent or companie of men but it is necessarie he haue it of God .104 For to ordeine and appointe the Vicare of Christ it perteineth to none other then to Christe For where as the Churche and al that is of the Churche is Christes as wel for other causes as specially for that we are bought with a greate price euen with his Bloude as S. Paule saithe howe can it perteine to any other then to him to institute and appointe to him selfe a vicare that is one to doo his steede The B. of Sarisburie M. Hardinge standeth very longe in discoursinge this mater by natural reason â–ª And for that he knewe S. Augustine saithe Si ratio contra Diuinarum Scripturarum authoritatem redditur quamlibet acuta sit fallit verisimilitudine Nam veta esse non potest If natural reason be alleged against the authoritie of the holy Scriptures be it neuer so suttle it beguileth menne by a likenes or colour of the Trueth for true it cannot be And for that he also sawe the reasons he hath brought are very simple and carrie no weight he hath therefore thrust a great many of them in a thronge togeather bothe to fil the Hearers senses also that the one might the better aide the other For his entrie in mirthe and game he calleth vs Gospellers God open the eies of his harte that he may sée the brightnesse of Goddes Gospel and consider what it is that he hath refused Surely it is an horrible thing for a Christian man thus to make mockerie of the Gospel of Christe S. Paule saithe Si opertum est Euangelium in illis qui pereunt est opertum If the Gospel be couered it is couered from them that perishe It misliketh him that we builde the vnitie of the Churche vpon Christe onely and not also vpon the Pope and this he calleth these New Gospellers Doctrine God be thanked these Gospellers haue good warrant for their Doctrine S. Paule saithe Eum dedit Caput super omnia ipsi Ecclesiae quae est Corpus eius God hath geuen Christe to be Heade ouer al euen to the Churche whiche is his Bodie And againe Ille est Caput qui dat salutem Corpori Christe is the Heade that geueth health vnto the Bodie Christe is our peace Al we are one in Christe Iesu. Therefore S. Gregorie saithe Nos quoque à vobis non longè sumus quoniam in illo qui vbique est vnum sumus Agamus ergo â—i gratias qui solutis inimicitijs in Carne sua fecit vt in omni orbe terrarum vnus esset Grex vnum Ouile sub se Vno Pastore We are not farre away from you bicause in him that is euery where we are al one Therefore let vs geue him thankes that enemitie beinge broken in his Fleashe hath caused that in al the worlde there shoulde be one Flocke and one Folde vnder him selfe beinge the one Shepehearde These places and infinite other like are good warrantes of our Doctrine Nowe if M. Hardinge be hable by the Scriptures or Holy Doctours to say as muche for the Bishop of Rome that he is the Heade of the Churche that is to say the Heade of Christes Bodie or that the Church receiueth influence or health from him Or that he is our Peace or that we are al one in him or that al the worlde is one Flocke and one Folde and he the one Sheepehearde Or that S. Paule as he saide There is one Lorde one Faithe one Baptisme so he saide also There is one Pope then haue we some cause to thinke accordinge to M. Hardinges fantasie that the vnitie of the whole Churche is founded and builte vpon the Pope Certainely it seemeth S. Augustine woulde not geue this priuilege vnto S. Paule His woordes be plaine Nec Paulus radix eorum erat quos plantauerat sed ille potius qui ait Ego sum vitis vos estis Sarmenta Caput etiam eorum quomodo esse poterat cum dicat Nos omnes vnum esse Corpus in Christo ipsumque Christum Caput esse vniuersi Corporis Neither was Paule the roote of them whome he had planted but rather he that saith I am the vine and you are the sprigges But the Heade of them how coulde he be seeinge he him selfe saithe Al we in Christe are one Bodie and That of the whole Bodie Christe him selfe is the Heade If S. Paule as S. Augustine saithe coulde not be Heade of the Churche howe may we then thinke that the Bishop of Rome may be Heade of the Churche But mankinde saithe M. Hardinge dependeth moste of sense Therefore the whole Churche must haue one man to rule and gouerne ouer it and that man is Peters successour and Christes Vicare in Earthe I maruel that none of the Olde Fathers coulde euer vnderstande either the necessitie of this reason or this special name and title of Christes Uicare How be it one true woorde M. Harding hath vttered amongst many others that is that to apointe Christe Uicare it perteineth onely vnto Christe and to none other Of whiche grounde we may wel reason thus Christe neuer ordeined nor appointed nor once named the Bishop of Rome or his Successoure to be his Uicare that is to be an Uniuersal Bishop ouer the whole Churche therefore by M. Hardinges owne position the Bishop of Rome hath of longe time vsurped a power againste Christe without Commission and in déede is not Christes Uicare S. Hierome saithe generally of al Bishoppes Nouerint Episcopi se magis Consuetudine quà m dispositionis Dominicae Veritate Presbyteris esse maiores Lette Bishoppes vnderstande that they be greater then the priestes by order and Custome of the Churche and not by the trueth of Goddes ordinance If Christe as S. Hierome saithe appointed not one priest aboue an other howe then is it likely he appointed one Priest to be as M. Hardinge saithe Prince and ruler ouer al Priestes throughout the whole worlde As for the Uniuersal supplieinge of Christes roome Tertullian saithe The Holy Ghoste is Christes Vicare For thus he writeth Sedet ad dextram Dei Patris misit Vicariam vim
Corporally Carnally c. Which woordes M. Hardinge is not hable to shew that in this case of beinge Really in the Sacrament any one of al the Olde Fathers euer vsed M. Hardinge The .2 Diuision Againe 128 wee cannot finde where our Lorde performed the promise he made in the .6 Chapter of Iohn The Breade whiche I wil geue is my Fleashe whiche I wil geue for the life of the worlde but onely in his last Supper VVhere if he gaue his Fleashe to his Apostles and that none other but the very same whiche he gaue for the life of the worlde it foloweth that in the blessed Sacrament is not meere Bread but that same his very Body in substance For it was not meere Bread but his very Bodie that was geuen and offered vp vpon the Crosse. The B. of Sarisburie This Principle is not onely false in it selfe but also ful of dangerous Doctrine and may soone leade to Desperation For if noman may eate the Fleash of Christ but onely in the Sacrament as here by M. Harding it is supposed then al Christian Children and al others who so euer that departe this life without receiuinge the Sacrament must néedes be damned and die the Chrildren of Gods anger For Christes woordes be plaine general Onlesse ye eate the Pleashe of the Sonne of Man ye shal haue no life in you Wherunto wée may adde this Minor Christian Children receiue not the Sacrament and therfore by M. Hardinges iudgement eate not the Fleashe of the Sonne of Man Hereof it must néedes folow That Christian Children haue no life in them but are the Children of Damnation This is the Conclusion of M. Hardinges Doctrine But litle care these men who or how many perishe so their fantasies may stande vpright But our Doctrine grounded vpon Gods holy Woorde is this That as certainely as Christe gaue his Bodie vpon the Crosse so certainely he geueth now that selfe same Bodie vnto the Faithful and that not onely in the Ministration of the Sacrament as M. Harding vntruely imagineth but also at al times when so euer we be hable to say with S. Paule I thinke I know nothing but Iesus Christe and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus Quid petis O Iudaee vt tribuat tibi Panem queÌ„ dat omnibus dat quoridiè dat semper O thou Iew what desirest thou That Christe should geue thee Bread He geueth it to al meÌ„ he geueth it daily he geueth it at al times If it be true that S. Ambrose saithe that Christe geueth that Breade whiche is his Bodie at al times then is it false that M. Harding saith that Christ performeth his promise geueth his Bodie onely at the Ministration of the Sacrament And therfore S. Augustine saith Non tantùm in Sacramento sed etiam re ipsa comedunt Corpus Christi They eate Christes Body not onely in the Sacrament but also in very deede Here S. Augustine saithe contrary to M. Hardinges Doctrine that wée eate Christes Bodie not onely in the Sacrament but also otherwise yea and so farre he forâ—eth this difference that he maketh the eatinge of Christes Bodie in the Sacramente to be one thinge and the very true eatinge thereof in déede to be an other thinge Againe touchinge the Fathers of the Olde law he saith that Abraham Moses Aaron and others receiued the Bodie of Christe truely and effectually longe time before that Christe either had receiued Fleashe of the Blessed Uirgin or had ordeined the Sacrament and that euen the selfe same Bodie that is receiued now of the Faithful To be shorte of Christian Children and other Faithful that neuer receiued the Sacrament he writeth thus Nulli est aliquatenus ambigenduÌ„ tunc vnumquenque Fidelium Corporis Sanguinisque Domini participem fieri quando in Baptismate efficitur Membrum Christi c. No man may in any wise doubte but that euery faithful man is then made partaker of the Body and Bloud of Christe when in Baptisme he is made a Member of Christe and that he is not without the felowship of that Breade and of that Cuppe although before he eate of that Bread and drinke of that Cuppe he departe this worlde beinge in the Vnitie of Christes Bodie For he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thinge whiche is signified by the Sacrament So farre S. Augustine By these wée may see It is not al true that M. Harding so constantly auoucheth If it might haue pleased him to take aduise of Beda S. Augustine S. Ambrose and other godly Fathers he should soone haue founde that the Faithful may otherwise eate Christes Body and that verily and in deede and not onely in the Sacrament M. Hardinge The .3 Diuision If the woordes spoken by Christe in S. Iohn of promise that he performed in his holy Supper The Breade that I wil geue is my Fleashe had beene to be taken not as they seeme to meane plainely and truely but Metaphorically Tropically Symbolically and Figuratiuely so as the trueth of our Lordes Fleashe be excluded 129 as our Aduersaries doo vnderstande them then the Capernaites had not any occasion at al of their great offence Then should not they haue had cause to murmoure against Christe as the Euangelist sheweth The Iewes saith S. Iohn stroue amonge them selues sayeinge how can he geue vs his Fleashe to eate And muche lesse his deere Disciples to whome he had shewed so many and so greate miracles to whom he had before declared so many parables and so high secretes should haue had any occasion of offence And doubtlesse if Christe had mente they should eate but the signe or figure of his Bodie they woulde not haue saide Durus est hic Sermo This is a harde saieing and who can abide to heare it For then should they haue doone no greater thinge then they had doone oftentimes before in eatinge the Easter Lambe And how coulde it seeme a harde woorde or saieing if Christe had meante nothing els but this The Bread that I wil geue is a Figure of my Bodie that shal cause you to remember mee The B. of Sarisburie This reason holdeth onely of the ignorance of the Capernaites and hangeth thus The Capernaites mystooke Christes woordes and vnderstoode not what he meante Ergo Christes Body is Really and Carnally in the Sacrament And thus M. Harding as his manner is buildeth one errour vpon an other For vnderstanding hereof it shal be necessary first to open the very sense and meaning of Christes woordes Nexte to shew how peruersely and grossely the Capernaites were deceiued and last of al to consider M. Hardinges Conclusion First of al the Iewes desired Christe to geue them Bread in the Wildernesse as Moses had geuen before vnto their Fathers Christe to pulle them from the grosse and material cogitations of their bellies promised them an
before a thousande yeeres past The B. of Sarisburie Hitherto M. Hardinge hath alleged neither Ancient Doctoure nor Olde Councel to serue his purpose The first that he canne finde is Doctour Bucer that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth in the yeere of Our Lorde .1551 Of his iudgement herein I wil saie nothinge What reasons leadde him to yeelde to the other side for quietnes sake I remitte it wholy vnto God But thus muche I maie wel and iustly saie If M. Hardinge coulde haue founde any other Doctoure he woulde not thus haue made his entrie with M. Bucer Touchinge that brotherly and sobre Conference that was bytweene D. Luther and D. Bucer Philip Melanâ—thon and other Godly learned men of Germanie in the Uniuersitie of Wittenberge I see no greate cause why M. Hardinge shoulde thus sporte him self with it and calle it a Councel He might rather and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde Anno D. 1538. two yéeres after that Conference at Wittenberge For if he wil compare voices they of Wittenberge were moe in number If knowledge they were better learned if Purposes they sought Peace in Trueth and the Glorie of God if Issue God hath blissed theire dooinges and geuen force and increase vnto his Woorde as it appeareth this daie His holy name be praised therefore for euer But these Eight piked Cardinalles after greate studie and longe debatinge of the mater espied out onely suche faultes as euery Childe might haue soone founde without studie and yet neuer redressed any of the same If M. Hardinge had beene in the Apostles times perhaps he woulde haue made some sporte at theire Councelles For where or in what house assembled they togeather What Bishop or Pharisie was emonge them Certainely S. Augustine had Conference and Disputation with Pascentius the Arian at Hippo in the Priuate house of one Aâ—â—tius and yet was neuer scoft at for his dooinge Thus there be euer some that laugh storne at the repairinge of Hierusalem Origen saith Inimici Veritatis videÌ„tes sine Philosophia coÌ„surgere muros Euangelij cuÌ„ irrisione dicuÌ„t Hoc facilè posse destrui calliditate Sermonum per astutas fallacias The enimies of the Trueth seeinge the walles of the Gospel rise wâ—thout worldly Policie saie scornefully emonge them selues Al this by our craftie speache and falseheade wil soone be ouerthrowen But he that sitteth in Heauen wil laugh them to scorne M. Hardinge The .10 Diuision Let Chrysostome for proufe of this be in steede of many that might be alleged His woordes be these Nos secum in vnam vt ita dicam Massam reducit neque id fide solum sed re ipsa Corpus suum efficit By this Sacrament saith he Christe reduceth vs as it were into one loumpe with him selfe and that not by Faith onely but he maketh vs his owne Bodie in verie deede Reâ—psa whiche is no other to saie then Really The other Aduerbes Corporally Carnally Naturally be founde in the Fathers not seldome specially where they dispute against the Arianes And therefore it had ben more coÌ„uenient for M. Iuel to haue modestly interpreted them then vtterly to haue denied them The olde Fathers of the Greeke and Latine Churche denie that faithful people haue an habitude or disposition Vnion or Coniunction with Christe onely by Faith and Charitie or that we are spiritually ioined and vnited to him onely by hope loue religion obedience and wil Yea further they affirme that by the vertue and efficacie of this Sacrament duely and worthily receiued Christe is Really and in deede communicated by true Communication and participation of the Nature and Substance of his Bodie and Bloude and that he is and dwelleth in vs truely because of our receiuinge the same in this Sacrament The benefite whereof is suche as we be in Christe and Christe in vs accordinge to that he saith Qui manducat meam carnem manet in me ego in illo vvho eateth my Fleashe â–ª he dvvelleth in me and I in him The whiche dwellinge vnion and ioyninge togeather of him with vs and of vs with him that it might the better be expressed and recommended vnto vs they thought good in theire writinges to vse the aforesaide Aduerbes Hilarius writinge against the Arianes alleginge the wordes of Christe 17. Iohn Vt omnes vnum sint sicut tu Pater in me ego in te vt ipsi in nobis vnum sint That al maie be one as thou Father art in me and I in the they also maie be one in vs gooinge aboute by those woordes to shewe that the Sonne and the Father were not one in Nature and Substance but onely in Concorde and Vnitie of wil amonge other many and longe sentences for proufe of vnitie in substance both bytweene Christe and the Father and also bytweene Christe and vs hath these woordes Si enim verè verbum caro factum est nos verè verbum carnem Cibo Dominico sumimus quomodo non Naturaliter manere in nobis existimandus est qui Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis CoÌ„municandae Carnis admiscuit If the vvorde be made fleashe verily and vve receiue the vvorde being fleashe in our Lordes meate verily hovve is it to be thought not to dvvel in vs naturally vvho both hath taken the nature of our fleashe novve inseparable to him self in that he is borne man and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion There afterwarde this worde naturaliter in this sense that by the Sacrament worthely receiued Christe is in vs and we in Christe naturally that is in trueth of nature is sundrie times put and rehearsed who so listeth to reade further his eight booke De Trinitate he shal finde him agnise Manentem in nobis carnaliter filium That the Sonne of God through the Sacrament dwelleth in vs Carnally that is in trueth of fâ—eashe and that by the same Sacrament we with him and he with vs are vnited and knitte togeather Corporaliter inseparabiliter Corporally and inseparably for they be his very wordes Gregorie Nyssene speakinge to this purpose saith Panis qui de Còelo descendit non incorporea quaedaÌ„ res est Quo enim pacto res incorporea corpoâ—i cibus fietâ—res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes Mysterium virginis perdocti facile saturantur 138 whiche wordes reporte so plainely the trueth of Christes Bodie in the
other of that side is hable nowe to shewe vs what they were In the Liturgie that beareth S. Basiles name it is onely noted thus When the priest saith Sancta Sanctis the people answeareth Vnus Sanctus vnus Pater vnus Filius The very same was Chrysostomes meaninge vpon the Epistle to the Ephesians The Courtaines of the holy Communion Table were draweÌ„ that the Mysteries prepared for the people might be seene vpon the Table not that the Priest shoulde lifte them vp ouer his heade The vaine Fable of M. Hardinges Amphilochius so often repeted is not woorth the answearinge Al this notwithstandinge M. Hardinge doubteth not to make vs beleue That al these Fathers spake plainely of the Eleuation of the Sacrament ouer the Priestes heade that as he saith accordinge to the custome of the Occidental Churche And to that ende he hath pretily falsified the woordes of Maximus For where as Maximus in the Greeke writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Hardinge hath translated it in this wise Quem panem Pontifex in sublime attollit Whiche Breade the Bishop lifteth on high And so it were easy to deceiue the simple onles the Fathers had otherwise declared theire owne meaninge Pachymeres expoundeth that woorde thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Sheweth or Lifteth vp He saith not The Priest lifted the Sacrament aboue his Heade or On High as M. Hardinge hath turned it but he Shewed the Sacrament a litle vp from the Table that it might be seene of the people And so saith Chrysostome touchinge the same Sacerdos modicum tollens portionem quae est in sancta patena dicit Sancta Sanctis The Priest a Litle liftinge vp the portion that is in the holy Dishe saith Holy thinges for the holy And so likewise Claudius du Sainâ—tes readeth it And in S. Basiles Liturgie it is thus noted in the Margin Hic Sacerdos Hostiam fractam in patena iacentem vna cum Patena subleuat ostendit populo Here the Priest lifteth vp the Hoste or Sacrament lieinge broken in the Dishe and togeather with the Dishe sheweth it vnto the people Yet must al these be brought foorth to proue this newe manner of Eleuation nowe vsedin the Churche of Rome So bolde is M. Hardinge of the simplicitie of the people But one strange thinge emonge others I note by the waie in M. Hardinges answeare that beinge demaunded of this late diuised Ceremonie in the Churche of Rome he foundeth his whole answeare vpon the East Churche of Grecia and sheweth not one example nor moueth one woorde of the Churche of Rome and yet notwithstandinge he knoweth right wel that this kinde of Eleuation from the beginninge vntil this daie was neuer vsed in the Churche of Grecia It seemeth likely that as wel this vsage as also sundrie others of Apparel of Oile etc. grewe first from the imitation of the Ceremonies of the Iewes emonge whome the Priest in the time of theire Sacrifices helde vp the oblation before his breast So in the primitiue Churche what so euer was offered by any man to the relief of the poore it was taken by the Priest and holden vp and presented in the Churche as a pleasant Sacrificie before God So Chrysostome saith The Priest in the time of the holy Ministration lifted vp the Gospel His woordes be these Sacerdos in altum tollit Euangelium And Nicolaus Cabasilas likewise saith His peractis Sacerdos stans super altare in altum tollit Euangelium ostendit These thinges beinge donne the Priest standinge ouer the Aultare lifteth the Gospel on high and sheweth it But that the holdinge vp of the Sacrament shoulde importe Adoration to the same as M. Hardinge surmiseth neither is it thought true by al others of that side nor hath it any good sauoure or shewe of trueth In deede greate pardonnes and Chartars haue benne liberally geuen of late yeeres for the better mainteinance thereof And Durandus saith Therfore Eleuation is made Vt populus intelligat Christum venisse super Altare That the people may vnderstande that Christe is come downe vpon the Aultar But the Olde learned Fathers both Greekes and Latines when they helde vp a litle or shewed the Sacrament euermore they called the people to drawe neare to receiue to be partakers of the holy Mysteries and to lifte vp their hartes but in the time of the same Ceremonie they neuer spake one woorde of Adoration Pachymeres saith Sacerdos ostendit haec esse Christi Symbola The Priest sheweth that these be Tokens or Signes of Christe He saith not The Sacramentes be Christe him self but Tokens and Signes of Christe Maximus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbola ista sunt non autem veritas These be Tokens of the Trueth but not the Trueth it self And perhaps vpon this occasion Beguinae and Beguardi helde That noman ought to rise vp or to geue reuerence at the Eleuation of the Sacrament To conclude Gerardus Lorichius in his booke that he writeth in the Defense of the Priuate Masse hath these woordes Ex hoc ritu Eleuationis inferimus Missam neutiquam ritè celebrari nisi in vsum publicum Ecclesiae hoc est propter populum vel Sacramentum Eucharistiae sumentem vel Sacrificium laudis votis encomijs celebrantem Siquidem propter eum vsum hostia eleâ—atur Missae igitur priuatae quae absente populo Catholico fiunt Abominatio veriùs quà m Oblatio dicendae sunt By this very vsage of Eleuation we conclude That no Masse is rightly saide but for the publique vse of the Churche that is to saie for the people either receiuinge the Sacrament or els auancinge the Sacrifice of praise with harte and deuotion For to this ende and not to be adoured the Sacrament is holden vp Therefore Priuate Masses whiche are saide without Catholique people beinge present maie rather be called an Abomination then an Oblation Thus muche Gerardus Lorichius a Doctoure of M. Hardinges â—â—ne side FINIS THE EIGHTHE ARTICLE OF ADORATION The B. of Sarisburie Or that the people did then fal downe and worship the Sacrament with Godly Honour M. Hardinge The .1 Diuision If the Blessed Sacrament of the Aultare were no other then M. Iuel and the reste of the Sacramentaries thinke of it then were it not weldone the people to bowe downe to it and to worship it with Godly Honour 159 For then were it but Bare Breade and VVine howe honorably so euer they speake of it callinge it Symbolical that is tokeninge and Sacramental Breade and VVine The B. of Sarisburie M. Hardinge as a man ouer muche obedient vnto his affections in the beginninge hereof calleth vs Sacramentaries by whiche Woorde he vnderstandeth Schismatiques Heretiques and the enimies of God so breaketh vp his way into this treatise with vnsauerie and bitter talke and as a Cocke that is wel pampered with Garlike before the fighte he séeketh to ouermatche his
Vessels So it be reuerently kepte for the viage prouision for the Sicke no Catholique man wil mainteine strife for the manner and order of keeping Symmachus a very woorthy Byshop of Rome in the time of Anastasius the Emperour as it is written in his life made two vessels of Siluer to reserue the Sacrament in and set them on the Aultars of two Churches in Rome of S. Syluester and of S. Androwe These vessels they cal commonly Ciboria VVe finde likewise in the life of S. Gregorie that he also like Symmachus made suche a Vessel which they cal Ciborium for the Sacrament with fowre pillours of pure Siluer and set it on the Aultare at S. Peters in Rome In a woorke of Gregorius Turonensis this vessel is called Turris in qua Mysterium Dominici Corporis habebatur A Tower wherein 174 our Lordes Bodie was kepte In an olde booke De Poâ—nitentia of Theodorus the Greeke of Tarsus in Cilicia sometime Archebishop of Cantorburie before Beda his time it is called Pyxis cum Corpore Domini ad viaticum pro infirmis The Pyxe with our Lordes Bodie for the viage prouision for the sicke In that booke in an admonition of a Bishop to his Clergie in a Synode warninge is geuen that nothinge be put vpon the Aultare in time of the Sacrifice but the Cofer of Reliques the booke of the foure Euangelistes and the Pyxe with our Lordes Bodie Thus we finde that the Blessed Sacramente hathe alwaies been kepte in some places in a Pyxe hanged vp ouer the Aultare in some other places otherwise euery where and in al times safely and reuerently as is declared to be alwaies in a readinesse for the viage Prouision of the sicke VVhich keepinge of it for that Godly purpose and with like due reuerence if M. Iuel and the Sacrament aries woulde admitte no man wil be either so scrupulous or so contentious as to striue with them either for the hanginge vp of it or for the Canopie The B. of Sarisburie It is maruel that M. Hardinge in so shorte a â—ale cannot auoide manifest contradiction He holdeth and teacheth that this is the honouringe of Christe God and Man and yet he saithe It is no greate Keye of his Religion Uerily what so euer Keye he nowe make of it greate or smal he bringeth in very smal Authorities and proufes to make it good Concerninge the Canopie wherein al this question standeth he is wel contented to yelde in the whole as beinge not hable to finde it once mentioned in any manner Olde Writer But the hanginge vp of the Sacrament and that euen ouer the Aultar he is certaine maye wel be prooued by that solemne Fable that we haue so often hearde vnder the name of Amphilochius Concerninge whiche Fable for a very childishe Fable it is and no better I must for shortenesse referre thée gentle Reader to that is written before in the First Article of this Book and in the .33 Diuision as answeare to the same Yet thus muche shortly and by the waye First M. Hardinges Amphilochius saith that S. Basile after he had saide Masse to Christe and his twelue Apostles immediately the same night put one portion of the Sacrament in the Dooue that was then hanging ouer the Aultar the nexte daye folowinge sente for a Goldesmith caused the same Dooue to be made the same Dooue I saye that he put the Sacrament in the night before And so M. Hardinges Dooue was a Dooue before it was made But Dreames Fables are woorthy of Priuilege Yet least this tale should passe alone it is accompanied with a Miracle For after that time when so euer S. Basile was at Masse lifted vp the Breade the same Dooue so saithe this Amphilochius vsed euermore to rowse her selfe ouer yâ— Aultar mooued sturred of her selfe hither and thither muche like to the Mathematical Dooue that Architas Tarentinus made that was hable to flie alone If this Golden Dooue had not beene endewed with Sprite Life this tale had lost halfe his grace Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes that the Breade in the Pyxe be changed and renewed euery seuenth day for avoidinge of putrefaction or some other lothsomnesse that may happen But M. Hardinges Golden Dooue had a special vertue aboue al others to keepe the Breade seuen yéeres togeather without corruption and the same at the last méete to be geuen to a sicke man in his death bedde But there is mention made of Golden and Siluern Dooues in the Councel of Constantinople I graunte How be it there is no mention made there of any Pyxe or Reseruation of the Sacrament But if euery Dooue there were a Pyxe or as they cal it a Monster then hath M. Hardinge a greate aduantage For séeking out but one Pyxe he hath founde twentie and that al togeather in one Churche some aboute the Aultar some aboute the holy Fonte and some els where And yet I coulde neuer vnderstande but euermore in one Churche were it neuer so bigge one Pyxe was thought sufficient O what paines M. Hardinge hath taken to furnish a Fable God graunte vs to be simple as Dooues in obeieing of Goddes Trueth and wise as Serpentes in discerning and eschewing lies The reast that is alleged of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus as it is not denied so it is no parcel of this Question The hanginge of the Sacrament and the Canopie wherein the greatest danger stoode beinge remooued somewhat may be considered touchinge Reseruation when it shal be thought necessarie Wherein to counterpoise the credite of these foure obscure and late Doctours wée haue the authoritie of eight other doctours counted Learned and Ancient Clemens Cyprian Origen Cyrâ—â— Hierome Augustine Hesychius and Nicephorus as it is already prooued FINIS THE TENTH ARTICLE OF ACCIDENTES VVITHOVT SVBIECTE The B. of Sarisburie Or that in the Sacrament after the woordes of Consecration there remaine onely the Accidentes and Shewes without the Substance of Breade and UUine M. Hardinge The .1 Diuision In this Sacrament after Consecration 175 nothinge in Substance remaineth that was before neither Breade nor VVine but onely the Accidentes of Breade and wine as their forme and shape sauour smel coloure weight and suche the like which here haue their beinge miraculousely without their subiecte for as muche as after Consecration there is none other substance then the substance of the Bodie and Bloude of our Lorde whiche is not affected with such Accidentes as the Scholastical Doctours terme it VVhiche Doctrine hath alwaies though not with these precise termes 176 beene taught and beleeued from the beginning and dependeth of the Article of Transubstantiation For if the substance of Breade and VVine be changed into the Substance of the Bodie and Bloud of our Lorde 177 which is coÌ„stantly affirmed by al the learned and Ancient Fathers of the Church it foloweth by a necessarie
Figure of that shal be receiued there Caeterum iam Paschae fiamus participes Figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius â–ª Siquidem Pascha legale audenter dico Figurae Figura erat obscurior at paulò post illo perfectius putius fruemur cum verbum ipsum biberit nobiscum in regno patris nouum detegens docens quae nunâ— mediocriter ostendit Nouum enim semper existit id quod nupâ—r est cognitum But now saithe he let vs be made partakers of this passeouer and yet but Figuratiuely as yet albeit this passeouer be more manifest then that of the olde lawe For the Passeouer of the law I speake boldely was a darke Figure of a Figure but er it be longe wee shal enioye it more perfitly and more purely â–ª when as the worde that is the sonne of God shal drinke the same new with vs in the Kingdom of his Father opening and teaching the thinges that now he sheweth not in most cleare wise For that euer is new whiche of late is knowen VVhere as this learned father calleth our passeouer that wee eate a Figure whereof the law Passeouer was a Figure terminge it the Figure of a Figure he asketh leaue as it were so to say and confesseth him selfe to speake boldely alluding as it seemeth to S. Paule or at least hauinge fast printed in his minde his Doctrine to the Hebrewes where he calleth the thinges of the life to come Res ipsas the very thinges them selues the thinges of the new Testament Ipsaâ—â— imaginem rerum the very Image of thinges and the olde Testament Imaginis vmbram the shadow of the Image VVhiche doctrine Nazâ—anzene applieth to the Sacrament of the Aultar And his meaninge is this that although wee be gotten out of those darkenesse of the law yet wee are not come to the ful light whiche wee looke for in the worlde to come where wee shal see and beholde the very thinges them selues clearely and wee shal know as wee are knowen To be shorte by his reporte the Sacramentes of the olde Testament be but Figures and Shadowes of thinges to come the Sacramentes of the new Testament not Shadowes of thinges to come 195 but Figures of thinges present whiche are conteined and deliuered vnder them in Mysterie but yet substantially at the ende of al Figures in Heauen shal cease and be abolisshed and there shal wee see al those thinges that here he hidden clearely face to face And where Christe saith that he wil drinke his Passeouer new with vs in the kingdome of his Father Nazianzene so expoundeth that woorde New as it may be referred to the manner of the exhibitinge not to the thinge exhibited Not that in the worlde to come wee shal haue an other Bodie of our Lorde whiche now wee haue not but that wee shal haue the selfe same Bodie that now wee haue in the Sacrament of the Aultar in a Mysterie but yet verely and substantially after an other sorte and manner and in that respecte new For so had without Mysterie or couerture in cleare sight and most ioyful fruition it is new in comparison of this present knowledge Thus the woorde Figure reporteth not alwayes the absence of the trueth of a thinge as we see but the manner of the thinge either promised or exhibited that for as muche as it is not fully and clearely seene it may be called a Figure So of Origen it is called Imago rerum an Image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem reâ—uÌ„ videat aduentum Christi in Carne factum videat â—um pontificem offerentem quidem nunc patri hostias postmodum oblaturum intelligat haec omnia imagines esse Spiritualium rerum corporalibus officijs Coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man saithe he can passe and departe from this shadowe let him come to the image of thinges and see the comminge of Christe made in Fleashe let him see him a Bishop that boothe now offereth Sacrifice vnto his Father and also hereafter shal offer And let him vnderstande that al these thinges be Images of spritual thinges and that by bodely seruices heauenly thinges be resembled and set foorthe So this whiche is at this present receiued and may of mannes nature be seene is called an Image In this saieinge of Origen this woorde Image doth not in signification diminishe the truth of thinges so as they be not the very thinges in deede for the thinges that Christe did in Fleashe were true thinges but when they are termed the Image of thinges thereby is signified so farre as the condition and nature of man can beholde and see them This is most plainely vttered by Oecumenius a Greeke writer vpon these woordes of S. Paule to the Hebrewes Non ipsam imaginem rerum not the Image it selfe of thinges Id est veritateÌ„ rerum that is the truthe of thinges saith he and addeth further Res appellat futuram Vitam imaginem autem rerum Euangelicam politiam vmbram verò vetus testamentum Imago enim manifestiora ostendit exemplaria adumbratio autem imaginis obscurius haec manifestat nam haec veteris testamenti exprimit imbecillitatem The sense of whiche woordes may thus be vttered in Englishe S. Paule calleth the life to come the thinges and the ordinance or disposition of the thinges in the Gospel he calleth the Image of thinges and the olde Testament he nameth the shadow of the image of thinges For an Image sheweth samplars more manifest but the adumbration or shadowinge of the Image sheweth these thinges but darkely for this dooth expresse the weakenesse of the olde Testament By this place of Oecumenius wee see that although it be proper to an Image to exhibite the trueth of thinges and therefore by interpretation he saith Imaginem id est veritatem the Image that is the trueth yet the proper and right takinge of the woorde signifieth the way or manner of a thinge to be exhibited not the thinge it selfe that what the Image hath lesse then the thinge it selfe it is to be vnderstanded in the manner of exhibitinge not in the thinge it selfe exhibited Hitherto wee haue brought examples to declare that the woordes figure and Image signifie the trueth of thinges exhibited in deede though in secrete and priuie manner The B. of Sarisburie These three Fathers Nazianzene Origen and Oecumenius cost M. Harding no greate studie He founde them woorde by woorde alleged before in Doctor Steeuen Gardiner Neither doo they any wise further his purpose touchingâ— either his outwarde Formes and Accidentes or els his Priuie and Secrete Presence But he knoweth that the very names of Olde Doctours although they saye nothinge may suffice to leade the ignorant The meaninge of these three Fathers was
Basile who for his excellente learninge and wisedome was renoumed with the name of Great The B. of Sarisburie In déede as S. Basile for his learninge wisedome and constancie in Goddes truth was worthily called Greate so was his authoritie alwaies accoumpted very weighty If M. Hardinge had in him some parte of that poise he woulde not so lightly be blowen away from Christe and his Gospel with so weake blastes of light fantasie But this Basile is not Basile nor are these woordes S. Basiles woordes Onely Pope Adrian in his Synodical Epistle emonge other vaine authorities allegeth these woordes in the name of Basile But in S. Basiles Bookes whiche are extant and abroade they are not founde And where as this Basile is made to protest that he wil honoure and Adoure Images and that openly to the example of others M. Hardinge knoweth this Doctrine is contrary not onely to common sense but also to his owne Councelles For in the Councel of Mens it is written thus Imagines non ad id proponuntur vt Adoremus aut Colamus eas Images are not set vp to thintent we should honoure or woorship them Neither doth Gregorie calle them Goddes to be honoured but onely bookes to be read neither bookes of profounde knowledge to instructe S. Basile or other like learned Bishoppes but Libros Laicorum Poore simple bookes to teache the ignorant And for as muche as M. Hardinge woulde haue vs to make so deepe accoumpte of the authoritie of this Councel for the better satisfaction of the Reader in this behalfe I thinke it necessary briefely and by the waie to touche some parte of those weighty reasons whereby the Bishoppes and Fathers there after longe deliberation were forced to erecte and stablishe the vse and Adoration of Images and to condemne the gainesaiers as Blasphemers and Heretiques Their special groundes are these Moses saith God tooke claie and made man after his owne Image and likenes Esai saith There shal be a Signe and a Testimonie to the Lorde in the LaÌ„de of Egypte Dauid saith Confession and bewtie is before him Lorde I haue loued the bewtie of thy House O Lorde ini face hath sought for thee O Lorde I wil seeke after thy countenance O Lorde the light of thy countenance is sealed ouer vs. Of euery of these seueral clauses Pope Adrian concludeth thus Ergo we must erecte Images in the Churche An other reasoneth thus Sicut audiuimus ita vidimus As we haue hearde so haue we seene Ergo there must be Images to looke vpon An other saith Mirabilis Deus in Sanctis suis God is marueilous in his Sainctes Ergo the Churche must be deckte with Pictures An other saith Noman lighteth a candle and putteth it vnder a bushel Ergo Images must be set vpon the Aultar Of al these and other like Authorities Isidorus concludeth Ergo A Churche is nothinge woorth onles it be ful freight with Images To prooue the Adoration and Woorshippinge of Images they haue these authorities Dauid saith Adoure ye the footestoole of his feete Adoure ye in his holy hille O Lorde Al the riche of the people shal praie before thy countenance Ergo saie they Images must be woorshipped Nowe to recken vp the vanities and Idolatrous Fables of that Councel it would be tedious The Diuel promiseth by his honestie that he wil no lenger tempte and trouble a holy man if he wil leaue woorshippinge of the Image of Our Lady An other sendeth for an Image to featche home water to his cesterne An other goeth on Pilgrimage and biddeth our Lady in his absence to see to her owne Candel She did al thinges accordingly as she was commaunded Until his returne the Candel went neuer owt Thus muche onely for a tast These proufes be greate and weighty And in comparison hereof al our Newe Maisters as M. Hardinge saith shal be founde lighter then a feather And for as muche as these menne so often charge our Doctrine with noueltie thereby to bringe it owt of credit as if it had neuer benne knowen before these later daies it shal therefore be good to touche some parte of the most Ancient Fathers iudgement and the Olde Practise of the Churche concerninge the same Origen saith Dei vt Inuisibilis Incorporei Imaginem nullam â—â—â—igiamus We make no Image of God as knowinge him to be Inuisible and without body Againe he saith Celsus obijcit nobis quòd non habeamus Altaria â–ª Imagines Celsus the Heathen chargeth vs that we haue neither Aultar nor Images Clemens Alexandrinus that liued at the same time writeth thus Nobis apertâ— veâ—itum est Artem fallacem exerceâ—e Non facies enim â–ª inquit Propheâ—a cuiusuis rei Similitudinem We are plainely forebidden to vse thâ—s deceiteful arte of Paintinge or Grauinge For the Prophete saith Thow shalt not make the likenes of any thinge Arnobius that folowed immediatly after ClemeÌ„s and Origen writeth thus vnto the Heathens Accusatis nos quòd non habeamus Imagines Alâ—aria Ye accuse vs for that we haue neither Images nor Aultars Laâ—tatius sometime Scholar to Arnobius saith Non est dubium quin Religio nulla sit vbi Simulachrum est Out of doubte where so euer is any Image there is no Religion S. Augustine muche commendeth this saieinge of Uarro Qui primi Simulachra Deorum populis posuerunt illi Ciuitatibus suis metum dempserunt errorem verò addiderunt They that first erected the Images of the Goddes vnto the people tooke awaye feare and ReligioÌ„ and increased erroure vnto their Cities And addeth thereto this reason Quia Dij facilè possunt in Simulachrorum stoliditate conteÌ„ni Bicause the Goddes in the folie of Images maie soone be despised The Councel holden at Eliberis decréeth thus Placuit Picturas in Ecclesijs esse noÌ„ debere ne quod colitur aut Adoratur in parietibus depingaâ—ur We thinke it good there be no Picture in the Churches least the thinge that is honoured or Adoured be painted on the Walles The like might be saide of the Councel holden at Constantinople The godly Emperours Ualens and Theodosâ—us gaue owt this General Proclamation throwghout al Christendome Cum sit nobis cura diligens in rebus omnibus Superni Numinis Religionem â—ueri Signum Saluatoris nostri Christi nemini concedimus coloribus lapide aâ—aâ—e materiâ— fingere sculpere aut pingere Sed quocunque reperitur loco tolli tubemus grauissima poena eos mulctando qui contrarium Decreâ—s nostris Imperio quicquam tentauerint For as muche as we haue ad ligent care in al thinges to maineteine the Religion of the most highe God therefore we suffer noman to facion to graue or to painte the Image of our Saueoure Christe either in colours or in stoane or in any other kinde of Metal or mater But where so euer any suche Image shal be founde we commaunde it
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
Cole in his replies to him as a strange saieing by him vttered in the Disputation at VVestminster to the wonderinge of the most parte of the honorable and worshipful of this Realme If it were one of the highest mysteries and greatest keies of the Catholike Religion I trust the most parte of the honorable and worshipful of the Realme woulde not wonder at it Concerninge the matter it selfe I leaue it to D. Cole He is of age to answeare for himselfe VVhether he saide it or no I knowe not As he is learned wise and godly so I doubte not but if he saide it therein he had a good meaninge and can shewe good reason for the same if he maie be admitted to declare his saieinge as wise men woulde the Lawes to be declared so as the minde be taken and the word spoken not alwaies rigorously exacted The B. of Sarisburie Here M. Hardinge allegeth no Doctour but Doctour Cole And touchinge the mater it selfe he thinketh this errour wel excused for that it is not the principal keye of his Religion How be it he that in moste honorable Assemblie doubted not openly to pronounce these woordes I telle yovv Ignorance is the Mother of Deuotion was thought then to esteeme the same as no smal keie of his Religion Uerily it appeareth by the whole practise and policie of that side they are fully persuaded that without déepe Ignorance of the people it is not possible for their Churche to stande Therefore they chase the Simple from the Scriptures and drowne them in Ignorance and suffer them vtterly to knowe nothinge neither the Profession they made in Baptisme nor the meaninge of the holy Mysteries nor the Price of Christes Bloude nor wherein or by whom they maie be saued nor what they desire of God either when they praie togeather in the Churche or when they priuately pray alone They shut vp the Kingedome of Heauen before menne and neither wil they enter them selues nor suffer others that woulde enter And as it is written by the Prophete Esai Dicunt videntibus Nolite videre They saie vnto them that see Stoppe youre eies and see nomore As the people is sutche is the Prieste and as the Prieste is sutche is the people The blinde is sette to guide the blinde Thus they walter in darkenes and in the shadowe of Deathe And yet as it is written in the Booke of Wisedome Non satis est illis errasse circa scientiam Dei sed in magno viuentes inscitiae bello tot tanta mala Pacem appellant They thought it not sufficient to be deceiued and blinded in the Knowledge of God but liuinge in sutche a Warre of ignorance al these euilles they calle Peace And make the people beleeue it is Obedience Catholique Faithe and Deuotion Or rather as Ireneus writeth against the Ualentinian Heretiques Veritatis Ignorantiam Cognitionem vocant Ignorance of the Truethe and blindenesse they calle Knowledge By these Policies they ouerrule the Churche of God and keepe the people in Obedience euen as the Philistines after they had once shorne of Samsons heare and boared out his eies notwithstandinge the strengthe and sturdinesse of his Bodie were hable to leade him whither they listed at theire pleasure For he that walketh in the darke knoweth not whither to goe In the Councel of Toledo in Spaine it is written thus Mater omnium errorum Ignorantia Ignorance is the Mother not of DeuotioÌ„ but of al errours Like as S. Augustine also saith Erat in illis Regnum Ignorantiae id est Regnum Erroris There was in them the Kingedome of Ignorance that is to saie the Kingedome not of Deuotion but of Errour S Hierome saithe Scripturarum Ignorantia Christi Ignorantia est The Ignorance of the Scriptures is the Ignorance of Christe And S. Gregorie saithe Qui ea quae sunt Domini nesciunt à Domino nesciuntur Who so knowe not the thinges that perteine vnto the Lorde be not knowen of the Lorde But abooue al others these woordes of the Anciente learned Father Origen are specially woorthy to be noted Daemonibus est super omnia genera tormentorum super omnes poenas si quem videant Verbo Dei operam dare scientiam Diuinae Legis Mysteria Scripturarum intentis studijs perquirentem In hoc eorum omnis flamma est in hoc vruntur incendio Possident enim omnes qui versantur in Ignorantia Vnto the Diuels it is a tormente abooue al kindes of tormentes and a paine abooue al paines yf they see any man readinge the Woorde of God and with feruente studie searchinge the Knowledge of Goddes Lawe and the Mysteries and Secretes of the Scriptures Herein standeth al the flame of the Diuels In this fiere they are tormented For they are seased and possessed of al them that remaine in Ignorance To be shorte Moses wished that al the whole people might haue vnderstandinge and be hable to prophecie S. Paule wished that the whole people might daily more and more increase in the knowledge of God and saithe VVho so continevveth in Ignorance and knovveth not shal not be knovven God the God of Light and Truethe remooue al Ignorance and darknesse from our hartes that wée maie flée the Sprite of errour and knowe the Uoice of the Greate Shephearde that we growe into a ful perfite man in Christe Iesu and be not blowen awaie with euery blast of vaine Doctrine that wée maie be hable to knowe the Onely the True and the Liuinge God and his onely begotten Sonne Iesus Christe to whom with the Father and the Holy Ghoste be al honoure and glorie for euer and euer Amen FINIS ¶ AN ANSâ—EARE TO M. Hardinges Conclusion AS the rest of your Booke M. Hardinge may in many respectes seeme very weake so is there no parte thereof more weake then your Triumphe at the ende before the Conquest Ye saie ye haue fully answeared the Offer whiche you cal a Challenge and haue auouched the Negatiâ—es and haue fully prooued al that laye in question by Scriptures by Examples of the Primitiue Churche by Olde Councelles and by Ancient Fathers VVhereby it appeareth ye haue some good likinge in that ye haue doone It had beene more modestie to haue leafte the Commendation and iudgement thereof vnto your Reader who comparing your Proufes with the Answeares and layeinge the one to the other might be hable to iudge indifferently bitweene bothe For it may wel be thought that while ye ranne alone ye were euer the foremoste and that makinge your owne awarde â—e woulde hardly pronounce against your selfe The proâ—fes that ye haue shewed vs are common and knowen often alleged and often answeared and now brought in as a companie of maimed Souldiers to make a shewe But from you and from suche conference and healpe of felowes your learned frendes looked for some freassher maters That ye charge mee with ambition and selfelooue
offered him selfe in his Bodie likevvise in Heauen in deede and verily before God his Father And these ye cal necessary pointes of the Christian Faithe These are the contentes of your Booke this is the substance of your proufes Thus I feare mee ye know ye dally and deale not plainely thus ye know ye abuse the patience and simplicitie of your Reader And did you imagin M. Hardinge that your Booke shoulde passe onely emonge children or that it shoulde neuer be examined and come to trial or did you thinke that onely with the sounde hereof ye should be hable to beate downe and to vanquishe the trueth of God As for your Eloquence and furniture of woordes as it serueth wel to make the mater more salehable in the sight of the simple so it addeth but smal weight vnto the Trueth VVise men are leadde with choise of mater not with noice of woordes and trie their golde not onely by the sounde whiche often deceiueth but also by the touche stoane and by the weight Although your Eloquence may woorke miracles in the eares of the vnlearned that cannot iudge yet it cannot turne neither water into VVine nor Darknesse into Light nor Errour into Trueth There is no Eloquence there is no coloure against the Lorde VVhere as it likâ—th you so bitterly as your manner is to calle vs Heretiques and to say VVee sit in the Chaire of Pestilence and that the people learneth of vs dissolution of manners and libertie of the Fleashe and vvalketh vtterly vvithout sense or feare or care of God It standeth not with your credite thus with manifest vntruethes and common sclaunders to enuegle your Reader Balach when he sawe he coulde not preuaile against the people of God by force of armes he began to raile against them and to curse them thinkinge that by suche meanes he shoulde preuaile But it is not alwayes Heresie that an Heretique calleth Heresie Athalia when she vnderstoode that Ioas the right Enheritour of the Crowne of Iuda was proclaimed Kinge flewe in her furie into the Temple and cried out Treason Treason Yet was it not Kinge Ioas but she her selfe that had wrought the Treason The Arian Heretiques called the true Christians that professed the Faithe of the Holy Trinitie sometime Ambrosians sometime Iohannites and sometime Homousians allowinge onely them selues to be called Catholiques The Valentinian Heretiques condemned al others as Grosse and Earthly and them selues onely they called Ghostly The sheepe oftentimes seemeth to straye without the folde whiles the VVoulfe lurketh and praieth within â— Verily M. Hardinge who so hateth the intolerable oultrage of your Abuses and pitieth the miserable seducinge and mocking of the people and mourneth for the Reformation of the House of God and desireth to treade in the steppes of the Ancient Catholique Godly Fathers whose Doctrine and ordinances ye haue forsaken and with al submission and humilitie of minde referreth the whole iudgement and order hereof vnto the vndoubted VVoorde of God he may not rightly be called an Heretique Touchinge loosenesse of life I marueile ye can so soone forgeate either your Churche of Rome where as S. Bernarde saide in his time From the Heade to the Foote there vvas no parte vvhole Or the Popes Holinesse owne Palace where as the same S. Bernard saith Mali proficiunt boni deficiunt The vvicked grovv forevvarde the godly goe backevvarde Verily wee haue neither Stewes nor Concubines nor Corteghianes sette out and deckte as Ladies nor Priestes nor Prelates to waite vpon them as by your owne frendes Confession there are in Rome There is no Vertue but wee auaunce it there is no Vice but wee condemne it To be shorte a light wanton emongest vs if she were in Rome might seeme Penelope Ye saye There are nonâ— but a fevv light vnstable personnes of 〈◊〉 side And therefore of good wil and frendship ye counsel mee to returne to you againe But a fewe say you and the same vnstable and light personnes Surely M. Hardinge if you coulde beholde the woonderful woorkes that God hath wrought in the Kingedomes of Englande Fraunce Denmarke Polonia Suecia Bohaemia and Scotlande and in the noble states and Common VVeales of Germanie Heluetia Prussia Russia Lituania Pomerania Austria Rhetia Vallis Tellina c. ye woulde not greately finde fault with the number nor thinke that they whom it hath pleased GOD in al these Kingedomes and Countries to calle to the knowledge and feelinge of his holy Gospel are so fewe And if ye coulde also consider the extremitie and crueltie of your side and the abundance of innocente bloude that so constantly hath been yelded for the testimonie of the Trueth ye woulde not so lightly cal them either vnstable or light personnes Certainely they whom you seeme so lightly to esteeme are Kinges Princes Magistrates Councellers and the grauest and greattest learned Fathers of Christendome If it please God of his mercie to blisse and increase that he hath begonne within fewe yeeres ye shal finde but few that wil so lightly be deceiued and folowe you In al Countries they flee from you and forsake you Ye can no lenger holde them but either by Ignorance or by force and Tyrannie The people whom it liketh you to calâ—e Dogges and Swine are neither so beastly nor so vnsensible and voide of Reason but that they are hable now to espie them by whom they so often haue beene deceiued They are hable now to discerne the Truethe from Falshead and the true Shephearde from a stranger and lamente your pitiful case that are so suddainely fallen backe and walter so miserably in your errour VVhere as you in so earnest sorte and with suche protestation of frendship counselmee to leaue Christe and to folowe you as your counsel ioined with Truethe were very holsome so standinge with manifest Vntrueth it is ful of danger and the more vehemente the more dangerous Certainely Heretiques and Infidelles to increase their factions haue euermore vsed the like persuasions But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide Socrates is my frende and so is Plato but the frendship of Trueth is best of al. VVee cannot beare witnesse against GOD wee can not say Good is Il and Il is Good Light is Darknesse and Darknesse is Light VVee cannot be ashamed of the Gospel of Christe it is the mighty povver of God vnto Saluation And with whom then woulde ye haue vs to ioine Examine the weight and circumstance of your Councel VVhom should wee flee whom shoulde wee folowe Leaue affection leaue fauour of partes and iudge vprightly VVoulde ye haue vs to ioine with them that haue burnte the VVoorde of God and scornefully câ—lle it a Shippemans hose and a Nose of VVaxe That mainetaine manifest and knowen errours That calle Goddes people Dogges and Swine That say Ignorance is the Mother of true Deuotion That force the people to open Idolatrie That forebidde Lawful marriage and licence Concubines and Common
Primitiue Churche this vvas necessary vvhen the Faithe vvas a learninge And therfore the Praiers vvere made then in a common tongue knovven to the people for cause of their further instruction VVho beinge of late conuerted to the Faithe and of Painimes made Christians had neede in al thinges to be taught But after that the Faithful people was multiplied and increaced in greate numbers and had beene so wel instructed in al pointes of Religion as by their owne accorde they conformed them selues to the Ministers at the Common Praiers in the Latine Churche the Seruice was set out in Latine and it was thought sufficient parte of the people in the Quier to answeare for the whole And this hath beene esteemed for a more expedite and conuenient order then if it were in the Vulgare tongue of euery Nation The B. of Sarisburie Who so wil mainteine an vntruthe ought to be circumspecte and to remember wel how his tales may stande togeather M. Hardinge a litle before wrote thus Cicero saith Tongues be in number infinite Of them al Neither M. Iuel nor any one of his side is hable to shew that the publique Seruice of the Churche in any Nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine Now contrarywise either of forgeatfulnesse what he hath saide before or of some other better aduise he saith thus Verily in the Primitiue Churche this was necessary when the Faithe was a learninge And therefore the praiers were made then in a Common tongue knowen to the people for cause of their further instruction By these woordes he vtterly ouerthroweth that he so confidently saide before and very wel confirmeth my assertion M. Iuel may now take his ease For M. Hardinge him selfe is hable to prooue against him selfe that in the Primitiue Churche the Seruice was ministred in the Common tongue and that he confirmeth for a veritie and saith It was necessary so to be and coulde not be otherwise These saieinges of M. Hardinges beinge directely contrary cannot possibly stande bothe togeather If the one be true the other of necessitie must néedes be false The reason that he geathereth in this place standeth vpon the diuersitie of times Then saith he the people vvas ignorant and needed of al thinges to be taught Novv they are instructed and vnderstande the Faithe and are increased in multitude Therefore it is better novv for expedition the Seruice be saide in a strange Language and that onely the Clerke make answeare to the priest in steede of the vvhole Congregation Thus saith M. Hardinge not by the authoritie of S. Ambrose S. Augustine S. Hierome S. Chrysostome or any other like olde Catholique Doctour but onely by warrant of late Doctours Thomas of Aquine and Nicolas Lyra the former of whiche twoo liued at the least twelue hundred yéeres after Christe His reason in shorte is thus The people novv is instructed ▪ Ergo They ought to haue their Seruice in a strange tongue If M. Hardinge minde to perswade the worlde he had neede to bringe other argumentes But what if the people be not instructed What if they know nothing no not the Articles of the Christian Faithe What if there be noman to instructe them What if the Priest be euen as is the people the blinde leade the blinde Yet I trowe M. Hardinge wil not alter his new Decrée but his strange Seruice must continue stil. Uerily the vnderstanding of God is the soule life of Gods Churche and as it was necessary at the first plantinge thereof so is it alwaies necessary for the continuance of the same S. Hilarie saith Ecclesiae in quibus verbum dei non vigilar naufragae fiunt The Churches wherein Goddes woorde is not watcheful suffer wrecke Neither did S. Paule say let this order holde for the time while the faithe is a learninge as M. Hardinge woulde haue him say but thus he saith Haec quae scribo Domini sunt mandata Omnia ad ae dificationem fiant The thinges that I write are the commaundementes of the Lorde Let al thinges be doone to edifie The edifieinge of the people whiche is the final cause hereof continueth stil therefore ought the vnderstandinge of the people which is the efficient cause hereof to continue stil. M. Hardinge The .29 Diuision I graunte they cannot say Amen to the blessinge or thankes geuinge of the Priest so wel as if they vnderstoode the Latine tongue perfitely Yet they geue assent to it and ratifie it in their hartes and doo conforme them selues vnto the Priest though not in special yet in general that is to witte though not in euery particular sentence of praise and thankes geuing or in euery seueral petition yet in the whole For if they come to Churche with a right and good intent as the simple doo no lesse then the learned their desier is to render vnto God glory praise and honour and to thanke him for benefites receiued and with al to obteine of him thinges behooueful for them in this life and in the life to come And without doubte this godly affection of their mindes is so acceptable to God as no vnderstandinge of woordes may be compared with it This requisite assent and conforminge of them selues to the Priest they declare by sundrie outwarde tokens and gestures as by standing vp at the Gospel and at the preface of the Masse by bowinge them selues downe and adoringe at the Sacrament by kneelinge at other times as vvhen pardon and mercie is humbly asked and by other like signes of deuotion in other partes of the Seruice The B. of Sarisburie Yet once againe M. Hardinge woulde make the worlde beléeue that the ignorant people vnderstandeth the Latine tongue although not perfitely and that they may in general geue their consent vnto what so euer the Priest saithe although they know not one woorde what he saieth And so betwéene S. Paule and M. Hardinge there appeareth a plaine contrarietie For S. Paule saith The vnlearned cannot say Amen to thy praier bicause he knoweth not what thou saiest Yes saithe M. Hardinge although he know not what thou saiest yet may he neuerthelesse say Amen But hereto he laieth his correction I graunt saith he they cannot say Amen to the blissing and thankes geuinge of the Priest So vvel as if they vnderstoode the Latine tongue O M. Hardinge who taught you thus to qualifie the peoples duties Why doo you thus openly deceiue your brethren Why teache you them to say Amen To edifie them selues to be thankeful and to conforme their hartes vnto God Nor so vvel but in woorse wise as you your selfe confesse then you know they are bounde to doo Your owne tongue confesseth against your selfe that you leade the people of God from the better vnto the woorse I know the humble affection and deuotion of the harte is more pretious before God then any vnderstanding or sounde of woordes For that in déede is the praieing
in Sprite and Trueth And therefore God complaineth of the contrarie This people draweth neare vnto me with their lippes saith the Lorde but their harte is farre from mee Hereof M. Harding geathereth this reason The people is deuoute and godly disposed Ergo They must haue their praiers in a strange tongue I woulde M. Hardinge woulde consider and reforme his reasons better This is to simple it néedeth no answeare Certainely if the simple people be so deuoute and so reuerently disposed in the darkenesse without any teachinge or vnderstandinge muche more woulde they reuerently deuoutely dispose them selues if they hearde the godly praiers and vnderstoode them Kneeling bowing standinge vp and other like are commendable gestures and tokens of deuotion so longe as the people vnderstandeth what they meane and applieth them vnto God to whom they be dewe Otherwise they may wel make them Hypocrites but holy or godly they cannot make them Coelestinus writeth thus vnto the Bishoppes of Fraunce Docendi potius sunt quà m illudendi nec imponendum est eorum oculis sed mentibus infundenda praecepta sunt The people must rather be taught then mockte Neither must wee deceiue their eies but must power holesome preceptes into their hartes M. Hardinge The .30 Diuision And where as S. Paule seemeth to disallow praieing with tongues in the Common assemblie because of wante of edifieing and to esteeme the vtterance of fiue woordes or sentences with vnderstandinge of his meaninge that the rest might be instructed thereby more then ten thousande wordes in a strange and vnknowen tongue Al this is to be referred to the state of that time whiche was muche vnlike the state of the Churche wee be novv in The tongue of the praiers whiche S. Paule speaketh of was vtterly strange and vnknowen and serued for a signe to the vnbeleeuers The Latine tongue in the Latine Churche is not altogeather strange and vnknowen For beside the Priest in most places some of the rest haue vnderstandinge of it more or lesse and now we haue no neede of any suche signe They needed instruction vve be not ignorant of the chiefe pointes of Religion They vvere to be taught in al thinges vve come not to Churche specially and chiefely to be taught at the Seruice but to praie and to be taught by preachinge Their praier vvas not vaileable for lacke of faithe and therefore vvas it to be made in the vulgare tongue for increace of Faithe Our Faithe vvil stande vs in better steede if vve geue our selues to deuoute Praier They for lacke of Faithe had neede of interpretation bothe in praiers and also in Preachinge and al other spiritual exercises vve hauinge sufficient instruction in the necessary rudimentes of our faithe for the rest haue more neede by earnest and feruent praier to make sute vnto God for an vpright pure and holy life then to spende muche time in hearinge for knovvledge Concerninge vvhiche thinge Chrysostome hath this saieinge Profectò si orare cum diligentia insuescas nihil est quòd doctrinam tui conserui desideres quum ipse Deus sine vllo interprete mentem abundèluce afficiat Verily if thou vse to praie diligently there is nothinge vvhy thou shouldest desier teachinge of thy felovv seruante seeing God him selfe doothe abundantly lighten thy minde vvithout any interpreter The B. of Sarisburie Here M. Hardinge by countrepointes and by sundrie circumstances of difference compareth the state of the Primitiue Churche and his Churche of Rome togeather and thereof woulde seeme to prooue that S. Paules woordes which S. Paule him selfe calleth Mandata Domini The Lordes commaundementes stoode good onely for that time present and for no time afterwarde as if he woulde say Gods wil were mutable or his commaundementes holde onely for terme of yéeres I graunte there appeare greate notes of difference betwéene the order of the Primitiue Churche and the order that now is in the Churche of Rome For to leaue al that M. Hardinge hath here touched by way of comparison and to note that may séeme neare to this prupose The rulers there wisshed and laboured that the people might abounde in knowledge Here their whole labour and study is that the people may abounde in ignorance There the Ministers spake with sundrie tongues that the people of al Nations might vnderstande them Here the Minister speaketh in a strange tongue to the intente that noman may vnderstande him There the simple and the ignorant were made eloquent Here the Bishoppes and Cardinals and greatest learned are made dumme And to prosecute no further there appeared in the Primitiue Churche the vndoubted woorkes of the holy Ghoste and the very tractes and steppes of Christes féete and therefore Irenaeus and other Olde Fathers in cases of doubte appealed euermore to the order and example of that Churche And Tertullian saith Hoc aduersus omnes haereses valet id esse verum quodcunque prius id esse adulterum quodcunque posterius This Marke preuaileth agianst al Heresies That is the trueth that was vsed first that is false and corrupte that was brought in afterwarde And therefore the Holy Fathers in the Councel of Nice made this general shoute and agreed vpon the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the auncient orders holde stil referringe them selues thereby to the vse and order of the Primitiue Churche Contrarywise Ualentinus Marcion and other like Heretiques thought them selues wisest of al others and therfore vtterly refused as M. Hardinge and his fellowes now doo to stande to the Apostles orders Thus Irenaeus writeth of them Dicent se non solùm Presbyteris sed etiam Apostolis sapientiores esse sinceram veritatem inuenisse They will say that they are wiser not onely then other priestes but also then the Apostles and that they haue founde out the perfit trueth I say not M. Hardinge is so wickedly minded as Ualentinus or Marcion was but thus I say He vtterly refuseth to stande to the Apostles orders and foloweth other late diuised fantasies and therein vndoubtedly doothe euen as the olde Heretiques Marcion and Ualentinus did Now let vs consider M. Hardinges reasons The state saith he of the Primitiue Churche was farre vnlike the state of the Churche wee be now in Ergo VVee are not bounde to S. Paules commaundementes Againe he saith Some one or other in a Parishe vnderstandeth somwhat of the Latine Tongue The people is sufficiently instructed in Religion They come togeather now not so muche to be instructed as to praie Ergo they ought to haue their Seruice in a strange tongue O what meaneth M. Hardinge thus to deale Lothe I am to make the comparison But true it is Uery Children doo not vse to reason in so childishe sorte He knoweth wel that commonly neither any one of the whole parish vnderstandeth the Latine tongue nor oftentimes the Priest himselfe He knoweth that the people of his Churche is not instructed in Religion nor no man suffered to