he beleeueth it to be Breade and not that whiche it is saide to be No man may be bolde to woorke suche open Corruption but M. Hardinge For where as Tertullians woordes be plaine Si scierit maritus tuus Panem esse credet non illum Panem qui dicitur If thy husbande knowe it beinge an Infidel he wil beleue it to be bare Breade but not that Breade that it is called M. Hardinge thought it better to Translate it thus He wil beleeue it to be Breade but not Him VVho it is called As if it were the personne of a Man This dealinge and the whole vnderstandinge of Tertullians minde is opened more at large in the firste Article and in the seuenteenth Diuision Certainely false Translation maketh no sufficient proufe Nowe marke thou good Christian Reader into howe many and how narrowe straites M. Hardinge hath caste him selfe to auoide the force of these few plaine woordes of Tertullian Hoc est Figura Corporis mei This is a Figure of my Bodie First the Outwarde and as he calleth it the Holy Forme of Breade is the Figure of Christes Bodie Inuisibly hidden vnder the Accidentes Secondely the same Bodie so hidden and Inuisible is a Figure of Christes Bodie Uisible Thirdly Tertullian as it is here presumed vnderstoode not the very Grammatical and Literal sense of Christes woordes Fourthly the same Tertullian was carried away with heate and contention and either knew not or cared not what he saide Fifthly by this New Exposition he is made to ioine with Marcion the Heretique against whome he writeth and so to conclude directly againste him selfe I passe ouer the fantasteinge of Formes Accidentes Outwarde Elementes Miraculous Changes Secrete Presences and other like forced Termes whereof Tertullian knoweth none To be shorte M. Hardinge with his strange Construction and Marcion the Olde Heretique holde bothe by one Principle It were farre better for a man that meante truthe to leaue these vnsauerie and vnsensible Gloses and simply and plainely to expounde the Woordes of Christe as this Ancient Learned Father expoundeth them Hoc est Corpus meuÌ„ Hoc est Figura Corporis mei This is my Bodie that is to say This is a Figure of my Bodie So shal Tertullian agrée bothe in Sense and Woordes with al the Olde Catholique writers and Doctours of the Churche So shal he agree with the Common Glose noted in the Decrees Vocatur Corpus Christi id est Significat Corpus Christi It is called the Bodie of Christe that is to say It signifieth the Bodie of Christe So shal he agrée with Maximus the Gréeke Scholiast vpon Dionysius Signa sunt haec non autem Veritas These bee Tokens but not the Trueth it selfe To conclude so shal Tertullian agree with him selfe For thus he writeth Christus non reprobauit Panem quo ipsum Corpus suum repraesentauit Christe refused not Breade wherewith he Represented his owne Bodie M. Hardinge The .12 Diuision The like answeare may be made to the obiection brought out of S. Augustine Contra Adimantum Manichaeum ca. 13. Non dubitauit Dominus dicere Hoc est Corpus meum cùm tamen daret Signum Corporis sui Our Lorde stickt not to saye This is my Bodie when notwithstandinge he gaue the Signe of his Bodie For this is to be considered that S. Augustine in fightinge againste the Manâ—chees oftentimes vseth not his owne sense and meaninge but those thinges whiche by some meane how so euer it were might seeme to geue him aduantage against them so as he might put them to the worste as he witnesseth him selfe in his booke De bono perseuerantiae Ca. 11. .12 The B. of Sarisburie S. Augustine saithe M. Hardinge in the chafe and rage of Disputation sometimes forgate him selfe and vttered his woordes vnaduisedly and not onely that but also afterwarde publisshed the same his vnaduised speache in open writing vnto the worlde as a man séekinge onely to conquere his Aduersarie but whether by right or by wronge by trueth or by falseheade he had no care But O gentle and easy Heretiques that vpon suche proufes woulde so lightly yéelde vnto S. Augustine Easy also be these Catholiques that in so childishe Gheasses wil geue credite to M. Hardinge Certainely S. Augustine for his mildenesse and sobrietie bothe in Disputation and also otherwise hath the prayse aboue al others Neither doothe there appeare in that whole booke againste Adimantus any token to the contrary Some parte of their variance grewe vpon occasion of these woordes Sanguis est Anima The Bloude is the Soule For declaration wherof S. Augustine without any manner Heate of Contention that may appeare saith thus Ita Sanguis est Anima quemadmodum Petra erat Christus So is the Bloude the Soule euen as the rocke was Christe And in the same Chapiter he ioyneth these thrée sentences al togeather The Bloude is the Soule The Rocke was Christe And This is my Bodie as beinge al bothe of like meaning and also of like manner of vtterance S. Augustine neuer knew any of these M. Hardinges lately inuented Holye Fourmes or Couertes or Secresies But in moste plaine wise he saithe Dabat Signum Corporis sui Christe gâ—ue a Token of his Bodie agréeinge therein bothe with him selfe and also with al other Ancient Catholique Fathers But if M. Harding not shewinge vs any suspition or token of inordinate Heate in that Reuerende Maister of the Churche of God maye tel vs onely of him selfe that he was thus vnaduisedly carried awaye with vehemencie of Disputation and tempest of talke Then maye he also easily dispatche al other the Ancient Learned Fathers and saye what so euer they wrote that liketh not him they wrote in a Rage and in their Furies But if S. Augustine were aliue he woulde rather saye That M. Hardinge were somewhat blowen awaye with the windes and waues of contention and had muche forgotten him selfe and talketh in his Heates he knoweth not or careth not what S. Ambrose vpon occasion expoundinge these woordes saithe thus Cùm Sanguinem hoc loco Animam diceret vtique significauit aliud esse Animam aliud Sanguinem VVhen Moses in this place called the Bloude the Soule doubtlesse he meante thereby that the Bloud is one thinge and the Soule an other notwithstandinge he séeme by woords to make them one Euen so likewise maye we saye When Christe vttred these woordes This Breade is my Bodie he meante that the Breade is one thinge and his Bodie an other notwithstandinge the woordes séeme to sounde otherwise M. Hardinge The .13 Diuision Gregorie Nazianzene Oratione 4. in Sanctum Pascha shewinge difference betweene the Passeouer of the Lawe whiche the Iewes did eate and that whiche we in the Newe Testamente dooe eate in the Mysterie of the Sacrament and that whiche Christe shal eate with vs in the life to come in the Kingedome of his Father vttereth suche woordes as whereby he calleth that we reeiue here a
people without consent of a General Councel It appeareth wel God is not bounde to suche orders He hath oftentimes restoared his Churche and reformed Abuses and Heresies by particular conference within seueral Realmes and Countries as wée sée by these Priuate Councels holden at Carthage vnder S. Cyprian at Neocesaria in Pontus at Ancyra in Galatia at Gangra in Paphlagonia and by other like without any consent of a General Councel So likewise saith S. Ambrose against Secundus and Palladius The Bishoppes of the East parte and so the Bishoppes of the weast haue euer vsed seuerally to assemble them selues togeather as occasion was offered and to reforme their Churches by them selues without troublinge the whole worlde But saith M. Hardinge Christe him selfe hath by special vvoordes commended the authoritie of Councels Qui vos audit me audit He that heareth you heareth mee and he that despiseth you despiseth mee Wée denie not the truthe of these woordes notwithstanding it is plaine Christe spake there no more of a Councel then of any one priuate man hauinge Commission from him and dooinge his commaundement wherevnto the whole Councel is bounde to yeelde no lesse then others and without whiche the Councel be it neuer so General is no Councel But where did euer Christe geue commaundement that the Seruice should be saide in a strange vnknowen tongue Or where did any General Councel euer decrée it Once againe I aske M. Harding and gently desier his answeare where did any General Councel from the beginning of the worlde euer decrée that the people shoulde heare their Seruice in a strange vnknowen tongue If there be any suche Councel why dooth he not shewe it If there be none nor neuer were any why doth he thus mocke the worlde with the name of a Councel Cicero saithe very wel of him selfe Nihil nobis opus erat Lege de quibus nihil esset actum Legibus To restoare me from exile I needed no lawe against whome there was nothinge donne by Lawe So may we likewise say Wee neede no Councel to restoare Goddes Truthe that was taken away from vs without a Councel Euery Prince is bounde in the whole to see the Reformation of his owne Churche and Countrie Neither wil God holde him excused if he say I wil tarie til al other Princes and the whole worlde doo the like Iosue that noble Prince when he had assembled al the Tribes of Israel before him thus he spake vnto them Si malum vobis videtur vt seruiatis Domino optio vobis datur Ego autem Domus mea seruiemus Domino If ye thinke it il to serue the Lorde ye shal haue your choise but I and my house wil serue the Lorde It pleased God to plante this Church in this Realme three hundred yeeres before the first General Councel was holden at Nice The Lordes hande is not shortened He is likewise hable nowe to reforme the same by his holy Woorde without tarrieinge for a General Councel How be it the worlde may see these be but pretertes and vaine shiftes without any simple meaninge They haue now had a Councel of longe continuanâ—e They haue hearde the great complaintes of al Christian Kingdomes and Countries namely touchinge their Common Seruice M. Hardinge him selfe confâ—sseth It vvere good the people vnderstoode it Yet not withstandinge the Councel saithe No it were il it were not good and can in no wise abide it And so either the Councel condemneth M. Hardinge or els M. Hardinge condemneth his Councel But Christe saithe vnto vs Let the deade burie their deade come thou and followe me M. Hardinge The .32 Diuision Yet al standeth not in vnderstandinge S Augustine saithe notably Turbam non intelligendi viuacitas sed credendi simplicitas tutissimam facit That as for the common people it is not the quickenesse of vnderstandinge but the simplicitie of beleuinge that maketh them safest of al. And in another place Si propter eos solos Christus mortuus est qui certa intelligentâ—a possunt ista disceinere penè frustra in Ecclesia laboramus If Christe saithe he died onely for them whiche canne with certaine or sure vnderstandinge discerne these thinges concerninge God then is the laboure we take in the Churche in maner in vaine God requireth not so muche of vs how muche we vnderstande as howe muche we beleeue and through belefe howe muche we loue And when we shal al appeare before Christ in that dreadeful daie of Iudgemente 84 we shal not be required to geue an accompte of our vnderstandinge but faithe presupposed of our Charitie The B. of Sarisburie Where as M. Hardinge saithe Al standeth not in vnderstandinge If he meane thereby profounde knowledge and deepe conceiuinge of Mysteries as S. Augustine also meante it may wel be graunted Otherwise as touchinge the publique Seruice as Chrysostome saithe Onles the vnlearned vnderstande what thou praiest he is not edified neither canne he geue consent vnto thy prâ—ier thou throwest thy woordes into the winde and speakest in vaine And therfore the very substance of the Publique praier reasteth in the vnderstandinge of the hearer No man may iustly presume of that M. Hardinge saithe we shal not render accoumpte of our knowledge For at that terrible daie of the Lorde we shal assuredly render accoumpte of our wilful Ignorance Christe him selfe vnto whome God hath geuen al iudgement saithe If the blinde leade the blinde bothe shal fal into the pitte And againe This is the Condemnation of the worlde light is come into the worlde and men loue the darkenesse more then the light This saithe Christe is the Condemnation of the worlde And the wise man saith The wicked at that terrible time shal make their moane on this sorte Aberrauimus à via veritaris Iustitiae lumen non fulsit nobis Sol intelligentiae non exortus est nobis We straied from the way of the Trueth and the light of Iustice shined not before vs neither did the Sonne of vnderstandinge arise vnto vs. Chrysostome oftentimes complaineth of the peoples negligence in this behalfe Non sum inquis Monachus Vxorem habeo filios curam Domus Hoc illud est quod omnia quasi vna quadam peste corrumpit quòd Lectionem diuinaruÌ„ Scripturarum ad solos puâ—atis Monachos pertinere c. Thou wilt saie I am no Monke I haue wife and Children and charge of householde This is it that as it were with a Pestilence infecteth al togeather that ye thinke the readinge of the Holy Scriptures belongeth onely vnto Monkes He addeth further Multò est grauius atque deterius superfluam esse putare Legem Dei quà m illam omninò nescire Haec enim verba sunt quae de Diabolica prorsus meditatione promuntur The faulte is greater and more greeuous to thinke Goddes Lawe is superfluous and not needeful for thee then to be ignorant
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
shakinge and terroure of your swearde haue also hewen and cutte and slaine and filled your handes with the bloude of your Brethren Wherefore ye shoulde not take it in suche griefe that onely for distinctions sake by so Ciuile and courteous a name wee cal you our Aduersaries For findinge you armed with Swearde and Fiere and embrewed with our Bloude wée might wel haue spared you some other name That I saide Ye haue no suche assurance of the Ancient Fathers as ye haue borne vs in hande and as your frendes vpon your credite haue beléeued I saide it not neither of Ambition as you expounde it nor of Malice but forced thereto by your importunitie and with great griefe of minde Therefore ye did mee the greatter wronge to saie I came vaunting as Goliath and throwinge foorth my glooue like a chalenger and proclaiminge defiance to al the worlde In these woordes M. Hardinge Wise menne may finde some wante of your Modestie For who so auoucheth the manifest and knowen Trueth and saieth that you bothe haue béene deceiued your selues and also haue deceiued others ought not therefore to be called Goliath And notwithstandinge you haue aduentured your selfe to be the Noble Dauid to conquere this Giante yet for as muche as ye haue neither Dauids slinge in your hande nor Dauids stoanes in your scrippâ— and therefore not likely to woorke greate maisteries ye may not looke that the Ladies of Israel with their Lutes and Timbrelles wil receiue you in triumphe or singe before you Dauid hath conquered his tenne thousandes He rather is Goliath that setteth his face againste the Heauens and his foote in Emperours neckes and openeth his mouthe a wide to vtter blasphemies That soundeth out these woordes into al the worlde I cannot erre I haue al lawes bothe Spiritual and Temporal in my breaste I am aboue as General Councelles I may Iudge al men but al the worlde may not Iudge mee bee I neuer so wicked I am Kinge of Kinges and Lorde of Lordes I can doo what so euer Christe him selfe can doo I am al and aboue al Al power is geuen to mee as wel in Heauen as in Earthe Ye knowe whose woordes these bée by whom they are spoken by whom they are defended and to whom they are applied This séemeth to be the very expresse and liuely Image of Goliath That Goliath I saie whom nowe you sée knockte in the foreheade and fallinge downe not with force of worldly power but onely with that litle roughe despiced stoane of Goddes euerlastinge and heauenly Woorde Touchinge that moste woorthy and learned Father sometime your Maister D. Peter Martyr whom ye would séeme somewhat to commende not for his Doctrine from whiche you haue so suddainely fallen awaie but onely for his modestie it cannot be doubted but he beinge at Poissy in that woorthy assemblie in the presence of the Kinge and of other the Princes and Nobles of that Realme bothe did and spake that might stande with the trueth of the cause and also might wel become his owne personne But beinge demaunded his iudgement in these cases he would haue answeared euen as wee doo and woulde muche haue marueiled that any learned man would saie the contrary Not longe sithence ye made the Pulpites ringe that your Masse andâ— al other your whole Doctrine was assured vnto you by Christe and his Apostles and that for the same ye had the vndoubted continuance and succession of fiftéene hundred yéeres the consent of al the olde Councels Doctours and Fathers and al Antiquitie and the Uniuersal allowance of al the worlde Thus ye doubted not then to saie without feare of controlment of God or man Many thousandes thought ye dealte simply and woulde not deceiue them and therefore were easily leadde to beleeue you In this case Christian dewtie and Charitie required that the trueth and certaintie of your tales shoulde be opened that the simple mighte vnderstande ye had deceiued them and that of al that your so large talke and countenance of Antiquitie you were as you wel knowe vtterly hable to auouche nothinge Where as it so muche offendeth you that I shoulde so precisely auouche the Negatiue and require you to prooue your Affirmatiue whereof ye woulde séeme so wel assured it may please you to consider that S. Gregorie writinge against Iohn the Bishop of Constantinople that had intitled him selfe the Uniuersal Bishop of the whole world reasteth him selfe likewise vpon the Negatiue His woordes be these Nemo deâ—essorum meorum hoc superbo vocabulo vti consensit Nemo Romanorum Poâ—tificum hoc Singularitatis nomen assumpsit None of my Predecessours euer consented to vse this arrogante name No Bishop of Rome euer tooke vpon him this name of Singularitie S. Augustine when he had reckened vp al the Bishoppes of Rome before his time added thereto by a Negatiue In hoc ordine successionis nullus Donatista Episcopus inuenitur In this order of Succession there is founde no Bishop that was a Donatiste Yet neither S. Augustine nor S. Gregorie was euer condemned for Goliath By the like Negatiue you M. Hardinge your selfe saie although vntruely as ye doo many other thinges bisides That neither M. Iuel nor any one of his side is hable to shewe 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 And yet wée may not therefore cal you either Goliath or Thersites or by any other like vncourteous name You saie I take presumptuously vpon mee to haue readde al thinges and to be ignorant of nothinge onely bicause I saie you in these cases can allege nothinge And why so Can no man discrie your wantes and disclose your Untruethes without presumption You say ye haue the consent of al Doctours of al ages and of al times of your side shal wee therefore saie that you vaunte your selfe of your knowledge or that you knowe al thinges and are ignorante of nothinge You saie Ye haue al the Doctours I saie and true it is Ye haue not one Doctoure The difference of these saieinges standeth onely in this that the one is true the other vntrue That your Affirmatiue cannot be prooued My Negatiue cannot bee reprooued But touchinge vaunte of readinge and knowledge there is no difference Howe be it for as muche as this Negatiue so muche offendeth you of our side let vs hardly turne it of your side And let vs saie so as it may besâ—e like you to haue vs saie That it cannot appeare by any sufficient clause or sentence either of the Scriptures or of the Olde Doctours or of the Ancient Councelles or by any Example of the Primitiue Churche either that the Prieste then receiued the Holy Communion togeather with the people or that the Sacrament was then ministred vnto the people vnder bothe kindes or that the publique Praiers were euer saide in the Uulgare or Knowen
Churche singeth with him Then followeth in order the readinge of the holy Scriptures whiche is done by the Ministers After that the Caâ—echumeni that is they that are newly come vnto the Religion of Christe and are not yet baptized and Energumeni that is suche as are molested with euill Sprites and suche others as are inioyned to penaunce are commaunded foorth And so there remaine suche as are méete to haue the sight and Communion of the holy thinges It followeth And shewyng foorth the giftes of the holy Sacramentes he goeth to the Communion him selfe and likewise exhorteth others And a litle after that The Priest vncoueringe the Breade that came couered and in one cake or loafe and diuidinge the same into many portions and likewise diuidinge the vnitie of the Cuppe vnto al Mystically and by way of a Sacrament he fulfilleth and diuideth vnitie It foloweth againe Then the Minister receiuinge him selfe and distributinge the holy Communion vnto others in the ende concludeth with holy thankes geuinge togeather with al the whole holy companie of the Churche I beleue M. Hardinge him selfe wil say here is yet but bare witnesse for his Priuate Masse In the Liturgie of S. Basile whiche is also brought for a witnesse in this mater The Prieste prayeth thus Al we receiuinge of one Brâ—ade of one Cuppe c. It foloweth The Prieste diuideth the holy Breade into fower partes the quéerâ— singeth the Communion and so they communicate al. Another witnesse is Chrysostome His Liturgie or as M. Hardinge deliteth to speake his Masse is thus ordred After that the Prieste hath communicate with the Ministers then the great doore is sette open The Prieste sheweth foorth the Cuppe vnto the people sayinge With the feare of God and faithe and loue approche ye neare The Deacon sayeth Come ye neare in peace The people answeareth In the name of the Lorde Againe The Deacons receiue the Communion Afterwarde the Mysteries be caried vnto a place where the people must communicate Ignatius an other witnesse writinge vnto the people of Philadelphia hath these woordes Vnus panis pro omnibus fractus est unus calix omnibus diuidebatur One breade was broken for al and one cuppe was diuided vnto al. What néedeth it me to discourse further of the rest By these fewe I doubte not it may soone appeare howe faithfully these men allege the Catholike Fathers onely amasinge the reader with naked names Here wée sée suche as can not communicate are commaundeth foorthe The whole Churche prayeth singeth and receiueth the holy Sacramentes al togeather Suche Masses they be that the olde Catholike Fathers canne witnesse of And of other Masse they knowe none M. Hardinge him selfe confesseth that in the Primitiue Churche the people receiued the Communion euery day Yet not withstandinge for his Priuate Masse he allegeth the names of Doctours of the Primitiue Churche And so like a craftie Apothecarie in his markes or papers he hath the Masse but in his boxes he hath the Communion But he wil say he alleged al these Doctours by way of digression to an other purpose to prooue the Sacrifice Firste there is very smal proufe in suche witnesses as say nothinge and besides that it is a simple kinde of Rhetorike to vse so large digressions from the mater before ye once entre into the mater And as touchyng the Sacrifice if you haue any at al you haue it onely of the institution of Christe otherwise you haue none But wée are sure we haue Christes institution Wherefore it followeth wée haue the Sacrifice that Christe appointed Touchinge Hippolytus the Bishoppe and Martyr that as M. Hardinge saithe liued in Origens time and is now extant in Gréeke it is a very litle booke of smal price and as smal credite lately sette abroade in printe about seuen yéeres paste before neuer acquainted in the worlde Suche be M. Hardinges auncient authorities for his Masse It appeareth it was some simple man that wrote the booke bothe for the Phrases of speache in the Gréeke tongue whiche commonly are very childishe and also for the truthe and weight of the mater He beginneth the firste sentence of his booke with enim whiche a very childe would scarsely doo He hath many vaine gheasses of the birthe and life of Antichrist He saithe and soothely auoutcheth that Antichriste shal be the Diuel and no man and shal onely beare the shape of a man Yet S. Paule calleth Antichrist the Man of sinne Besides this he hath a further fantasie that Antichriste shal subdewe the kinges of Egypte Aphrica and Ethiopia and that he shal builde vp againe the Temple of Hierusalem And that S. Iohn that wrote the bookes of Apocalyps or Reuelations shal come againe with Elias and Enoch to reproue Antichriste And al this saith he without either warrant of the Scriptures or authoritie of the Churche And writinge that booke namely vpon the Prophete Daniel he allegeth the Apocalyps of S. Iohn in the stéede of Daniel whiche is a token either of great ignorance or of marueilous obliuion Moreouer he saithe that the soules of menne were from the beginninge whiche is an Heresie with other dreames and phantasies many moe This is M. Hardinges Catholike doctour Concerninge the place of him here alleged Venite pontifices qui purè mihi sacrificium die noctéque obtulistis ac pretiosum Corpus Sanguinem meum immolastis quot idie If he wil precisely builde vpon the woordes then muste al other Priestes stande backe and haue no place in Heauen but Bishoppes onely For although they offer vp as M. Hardinge saithe the dayly Sacrifice yet it is wel knowen accordinge to the nature and vse of the woorde they are Priestes onely and not Bisshoppes If he wil make reckeninge of this woorde Quotidiè Dayly then where shal the Bishop of Rome and his Cardinalles stande that scarsely haue leasure to Sacrifice once through the whole yeere And if it be Christe him selfe that they offer vp vnto the Father as they say Howe is the same Christe offered vp vnto Christe him selfe Howe is Christe bothe the thinge that is offred and also the partie vnto whome it is offered But there is no inconuenience to a man in his dreame And if it be the Masse that Hippolytus here speaketh of how is it offered bothe day and night For Hostiensis saithe It is not lawful by the Canons to say Masse in the nighte season sauinge onely the night of Christes Natiuitie But the meaninge of Hippolytus séemeth to be this that al faithful people in this respecte be Priestes and Bishoppes like as S. Peter also calleth them and that euerie of them by faithe maketh vnto God a pure Sacrifice and bothe day and night as it were reneweth and applieth vnto him selfe that one and euerlastinge Sacrifice of Christes pretious Bodie once offered for al vpon the Crosse. Thus are the woordes of Hippolytus plaine and without â—auil
these in a declaration that he wrote of the Sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in Concilio generali Neither haue I saide nor counsailed nor my minde is that any one or moe Bishops beginne by their owne authoritie to geue bothe kindes of the Sacrament to any person onlesse it were so ordeined and commaunded in a general Councel The B. of Sarisburie It gréeueth M. Hardinge that we should say the Councel of Constance decréed against Christe him selfe and therefore he sendeth vs to Luther him selfe that seinge his inconstancie we may be ashamed of our selfe And thus with one poore syllable he thought it good merily to refreashe him selfe yet touchinge inconstancie wherein he so triumpheth against D. Luther he séemeth vtterly to haue forgotten him selfe For it is knowen to the worlde that D. Luther in al his life neuer changed but once that from manifest errour to the open confessed trueth But M. Hardinge vpon how good occasions I wil not say hath changed his doctrine and whole faithe twise within the space of two yeeres And so muche woulde I not now haue toutched sauinge onely to put him in remembrance of him selfe That the determination of the Councel of Constance was against Christe bisides Gerardus Lorichius a Doctour of M. Hardinges owne Schoole who affirmeth it in vehement woordes what canne there be so plaine as that S. Paule writeth vnto the Corinthians That I receiued of the Lorde the same haue I deliuered vnto you After he mentioneth eche kinde aparte sheweth that as Christe tooke the breade so he also tooke the Cuppe that the Apostles receiued both at Christes handes not onely for them selues but also to the vse behoufe of the people Therefore where as M. Hardinge crieth so often against vs that the deliuerie of the Cuppe vnto the people is no parte of Christes Institution if he had considered these thinges wel or had conferred herein with the olde Catholike Fathers he woulde haue better aduised him selfe For in stéede of many for shortnes sake to allege but one S. Cyprians woordes in this mater be very plaine Quidam vel ignoraÌ„ter vel simpliciter in Calice Dominico sanctificando plebi ministrando non hoc faciunt quod Iesus Christus Dominus Deus noster huius Sacrificij Author Doctor fecit docuit Some there be that in sanctifieyng the Cuppe and deliuering it vnto the people doo not that thing that Iesus Christe our Lorde and God the authour and teacher of this Sacrifice both did and taught And addeth further If any man be in this errour seeinge the light of the trueth let him returne againe vnto the roote and vnto the original of the Lordes Tradition And after in the same Epistle we keepe not the thing that is coÌ„maunded vs onlesse we doo the same that the Lorde did In these few woordes S. Cyprian saith The Lorde both did it and taught it to be donne He calleth it The Lordes Tradition he calleth it The Lordes commaundement And here cannot M. Hardinge steale away in the miste say S. Cyprian meante al this of the Cuppe that the Priest consecrateth for him selfe for his very woordes be plaine to the contrary In Calice Dominico sanctificando plebi ministrando that is in sanctifieinge the Lordes Cuppe and ministringe it vnto the people And if S. Cyprian might wel write thus against the Heretiques called Aquarij which in the holy Ministration would vse no wine but in steede thereof did Consecrate water ministred it vnto the people muche more may we say the same against our aduersaries which Consecrate and Minister vnto the people no Cuppe at al. Wherfore at th ende of the same Epistle he concludeth with these woordes Not to doo that thinge that the Lorde did what is it els then to cast of his Woorde and to despise his Discipline and to coÌ„mitte not worldly but spiritual robberie and adulterie while as a man from the trueth of the Gospel stealeth away both the sayinges and dooinges of the Lorde and corrupteth and defileth Gods coÌ„maundementes So it is writen in the prophete Hieremie vvhat is Chaffe in comparison of Corne Therefore vvil I vpon these prophetes saieth the Lord that steale my vvoordes eche one of them from his neighbour and deceiue my people in their lies and in their errours The woordes that Luther wrote to them of Bohemia and the others here reported were written by him before God had appointed him to publishe the Gospelâ— aâ—d therefore are no more to be alleged againste him for that he wrote afterwarde as note of inconstancie then M. Hardinges Sermons preached openly in the 〈◊〉 of kinge Edwarde are to be alleged against that he writeth now M. Hardinge The .6 Diuision Thus he wrotâ— before he had conceiued perfite hatred against the Churche But after that he had beene better acquainted with the Diuel and of him appearinge vnto him sensibly had beene instructed with argumentes against the Sacrifice of the Masse 51 that the memorie of our Redemption by Christe wrought on the Crosse might vtterly be abolished â–ª 〈◊〉 wrâ—te hereof farre otherwise Si quo caâ—u Concilium statueret minime omnium nos vellemus vtraque specie potiriâ—imo tunc primum in despectum Concilij vellemus aut vna aut neutra nequaquam vtraque potiâ—â— eos plaue anathema habere quicunque talis Concilij authoritate potirentur viraque â—f in any case the Councel woulde so ordeine we woulde in no wise haue bothe the kindes but euen then in despite of the Councel we woulde haue one kinde or neither of them and in no wise bothe and holde them for accursed who so euer by authoritie of such a Councel wold haue bothe These woordes declare what spirite Luther was of They shewe him like him selfe VVho so euer readeth his bookes with indifferent iudgement shal finde that sithens the Apostles time neuer wrote man so arrogantly ne so dispitefully against the Churche nor so contrarily to him selfe Whiche markes be so euident that who so euer wil not see them but suffereth him selfe to be caried away into errour â–ª hatred of the Churche and contempte of al godlines either by him or by his scholars excepte he repente and returne he is guiltie of his own damnation vtterly ouerthrowen and sinneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the Captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kinde vnlawful but bicause he was stirred by hatred and anger so to doo His woordes doo sounde so muche plainely Prouocatus imo per vim raptus I wrote this saithe he otherwise then I thought in my harte prouoked and by violence pulled to it whether
whether there be any suche Lawe or no for these woordes come euen from the perswasion of the Diuel Againe he saithe Haec Diabolicae inspirationis operatio est non sinentis nos aspicere Thesaurum ne diuitias acquiramus Proptereà ille suadeâ— nihil omninò esse commodi diuinas audire Leges ne quando ex auditu sequi videat actionem This is the workinge of the Diuels Inspiration He woulde not suffer vs to see the Treasure leaste we shoulde geate the riches Therefore he counseleth vs that it vtterly auaileth nothinge to heare the Lawes of God least that vpon the hearinge he may see our dooinge followe Here we sée the doctrine of simple ignorance whiche M. Hardinge so stifly mainteineth is called by Chrysostome The Diuels studie The Diuels iudgement the Diuels Inspiration And where he saithe God wil cal vs to no reckeninge of our knowlege or lacke of knowlege Chrysostome plainely auoutcheth the contrary by these woordes Dices non legi Non est haec excusatio sed crimen Thou wilt say I haue not readde the Scripture This is no excuse but a sinne Christian simplicitie is not wilful ignorance that is to say to beleeue euery fable that is tolde and to examine and know nothinge As Christe saithe Be ye Simple as Dooues so he also saithe Be ye Wise as Serpentes Take heede ye be not deceiued S. Paule saithe He that knoweth not shal not be knowen Chrysostome hereof writeth thus Paulus ait Verbum Christi inhabiter in vobis abundanter Sed quid ad haec respondent fucis stultiores Benedicta omnis anima Simplex Et Qui simpliciter ambulat in fiducia ambular Hoc videlicet omnium malorum est causa quòd non multi Scripturarum testimonia in opportunis rebus sciunt adducere Non. nâ— eo loco Simplex pro stulto aut pro eo qui nihil nouit intelligendus est sed pro homine non malo nec versuto Nam si ita intelligeretur superuacaneum fuisset dicere Estote prudentes sicut Serpentes S. Paule saithe Let the vvoorde of God dvvel in you abundantly But what wil these fooles say hereto O say they Blissed is the simple soule And He that vvalketh simply vvalketh surely This is the very cause of al mischiefe that in cases of necessitie there be not many hable to allege the Scriptures For a Simple man in that place may not be taken for a foole or a man that knoweth nothinge but for a man that meaneth no il or vvoorketh no fraude For if it were to be taken so it had beene in vaine for Christ to saie Be ye vvise as Serpentes Therefore M. Hardinge in the defence of ignorance thus assuringe the worlde that God wil not be offended with wante of knowlege deceiueth the people of God and saithe not the trueth The reason that M. Hardinge hereof geathereth standeth thus The people as S. Augustine saithe cannot atteine profounde knowledge and God beareth vvith their simpliâ—itie Ergo they ought to haue their Seruice in a strange tongue M. Hardinge The .33 Diuision Novve though the people knovve not the Latine tonge and albeit it vvere better they had the Seruice in their owne vulgare tonge for the better vnderstandinge of it yet as it is for as much as 85 it consisteth in manner altogeather of the Scriptures that greate profite cometh bothe to the reader and to the hearer of it Origen sheweth at large in the twentith homilâ—e vpon Iosue Because it were ouer longe to bringe al that he saithe there to this purpose the summe of the whole maye thus be abbridged First that the heauenly powers and Angels of God whiche be within vs haue greate likinge in our vtterance of the woordes of the Scripture Though we vnderstande not the 86 woordes we vtter with our mouthe yet those powers saithe he vnderstande them and thereby be inuited and that with delite to healpe vs. And speakinge of the powers that be within vs to whome charge of our soules and bodies is committed he saithe that if the Scriptures be readde of vs they haue pleasure therein and be made the stronger towarde takinge heede to vs yea and that if we speake with tongues and our spirite praie and our sense be without fruite And there he allegeth to that purpose the common place of S. Paule to the Corinthians callinge it marueilous and in maner a mysterie shewinge how the spirite praieth the sense beinge without fruite After this he declareth the euil powers and our ghostly ennemie the Diuel by our readinge and hearinge of the Scriptures to be driuen from vs. As by enchauntementes saithe he Snakes be staied from dooinge hurte with their venime so if there be in vs any Serpent of contrary power or if any Snake waite priuily to mischiefe vs by vertue of the holy Scripture rehearsed so that for weerines thou tourne not away thy hearinge he is put away S. Augustine confirmeth the same doctrine where he saithe Psalmus Daemones fugat Angelos in adiutorium inuitat The Psalme readde deuoutely or hearde putteth Deuilles to flight and prouoketh Angels to healpe At length Origen shewinge howe by meate or drinke we finde remedie for sore eyes though we feele no benefite foorth with in eatinge or drinkinge he concludeth his special parte of comparison with these woordes In this wise vve must beleeue also of the holy Scripture that it is profitable and doothe good to the soule Etiamsi sensus noster ad praesens intelligentiam non capit although presently our sense doo not atteine the meaninge or vnderstandinge because our good povvers by these vvoordes be refresshed and fedde and the contrary that is our aduersarie povvers are vveakened and put to flight At length makinge obiection to him selfe on the behalfe of his hearers as though they shoulde laie this doctrine to his charge for excuse of takinge further paines in preachinge and expoundinge the Scriptures to them thereto he answeareth and saithe No no we haue not saide these to you for that cause neither haue we vttered these thinges to you for excuse but to shew you In Scripturis sanctis esse vim quandam quae legenti etiam sine explanatione sufficiat that in the holy Scriptures there is a certaine power or strengthe whiche is sufficient for one that readeth it yea without any expoundinge of it This sufficiencie he referreth I thinke to the procuringe of the good powers to healpe vs and to the driuinge away the malice of euil powers our ghostly enemies that they hurte vs not The B. of Sarisburie It appeareth M. Hardinge is not so certaine of his doctrine but he may alter and varie without discredite He helde before for certaine that the ignorant people vnderstandeth the Latine tongue although not perfitely or in exacte wise Now he séemeth to be resolued otherwise that they vnderstande it not at al. These contrary saieinges wil hardely stande togeather onles he meane the
his letters that he sate in iudgement and hearde bothe parties Now if receiuing of appeales necessarily importe this Uuiuersal power then was the Emperours power Uniuersal for he receiued al appeales out of al Countries without exception and that euen in Causes Ecclesiastical Againe then was the Bishop of Romes power not Uniuersal for it was lawful then to refuse him and to appeale to some other And thus M. Hardinges reasons renne roundely against him selfe M. Hardinge The .22 Diuision For whiche cause â–ª that See hath euer hitherto of al Christian Nations and now also ought to be hearde and obeied in al pointes of Faith For that See though it hath failed sometimes in Charitie and hath beene in case as it might truely say the woordes of the Gospel spoken by the foolishe Virgins Our Lampes be vvithout lighte Yet it neuer failed in faithe as Theodoretus witnesseth and S. Augustine affirmeth the same VVhiche special Grace and singular Priuilege is to be imputed vnto the praier of Christe by whiche he obteined of God for Peter and his successoues 108 that their Faith should not faile Therefore the euil life of the Bishops of Rome ought not to withdrawe vs from beleeuinge and folowinge the Doctrine preached and taught in the holie Church of Rome For better credite hereof that is earnestly to be considered whiche S. Augustine writeth Epistola 165. where after that he hath rehearsed in order al the Popes that Succeeded Peter euen to him that was Pope in his time he saithe thus In illum ordinem Episcoporum c. In to that rewe of Bishops that reacheth from Peter him selfe to Anastasius which now sitteth in the same Chayre if any traitour had creapte in it shoulde nothinge hurte the Churche and the innocent Christen folke ouer whom our Lorde hauinge prouidence saithe of euil rulers VVhat they saye vnto you doo ye but what they doo doo ye not For they saye and doo not to thintent the hope of a faithful person may be certaine and suche as beinge set not in man but in our Lorde be neuer scattered abroade with tempest of wicked Schisme And in his 166. Epistle he satthe Our Heauenly Maister hath so farre forewarned vs to be ware of al euil of dissension that he assured the people also of euil rulers that for their sakes the seate of holsome doctrine should not be forsaken in whiche seate euen the very euil men be compelled to saye good thinges For the thinges whiche they saye be not theirs but Goddes who in the seate of vnitie hath put the doctrine of veritie By this we are plainely taught that al be it the successours of Peter Christes Vicares in earthe be found blame woorthy for their euil life yet we ought not to dissent from them in Doctrine nor seuer our selues from them in Faithe For as muche as notwithstandinge they be euil by Gods prouidence for the suretie of his people they be compelled to saye the thinges that be good and to teache the truthe the thinges they speake not beinge theirs but Gods who hath put the doctrine of veritie in the seate or chayer of vnitie whiche singular Grace commeth specially to the See of Peter eyther of the force of Christes prayer as is saide before or in respecte of place and dignitie whiche the Bishops of that See holde for Christe as Balaam coulde be brought by no meanes to curse that people whom God woulde haue to be blessed And Caiphas also prophesied bicause he was high Bishop of that yeere and prophesied truely beinge a man otherwise most wicked And therefore the euil dooinges of Bishops of Rome make no argument of discreditinge their Doctrine To this purpose the example of Gregorie Nazianzene maye very fittely be applied of the Golden Siluerne and Leaden Seale As touchinge the value of Metalles Golde and Siluer are better but for the goodnesse of the Seale as wel dooth Leade imprinte a figure in waxe as Siluer or Golde For this cause that the See of Rome hathe neuer ben defiled with stinkinge Heresies as Theodoretus saithe and God hath alwaies keapte in that Chaire of Vnitie the doctrine of Veritie as Augustine writeth For this cause I saye it sitteth at the sterne and gouerneth the Churches of the whole worlde For this cause Bishops haue made their Appellations thither iudgement in doubtes of Doctrine and determination in al controuersies and strifes hath bene from thence alwaies demaunded The B. of Sarisburie This is a very poore healpe in déede M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine to Balaam to Caiphas and to a Leaden Seale and touchinge their liues to confesse they are Lampes without light Yet saithe he al this notwithstandinge we may not therefore departe from them For Christe saith The Scribes and Phariseis sitte in Moses Charie Doo ye that they saye but that they doo doo ye not for they saye and doo not For as muche as it liketh M. Hardinge to vse these comparisons it may not muche mislike him if some man vpon occasion hereof happen to say as Christe sayde in the like case Wo be vnto you ye Scribes and Phariseis ye blinde Guides ye painted Graues Ye shutte vp the Kingedome of Heauen before men ye neither enter your selues nor suffer others that woulde enter Ye haue made the House of God a Caue of Theeues Certainely Balaam not withstandinge he were a False Prophete yet he opened his mouthe and blissed the people of God Caiphas although he were a wicked Bishop yet he prophesied and spake the trueth A seale although it be cast in leade yet it geueth a perfit printe The Scribes and Phariseis although they were Hypocrites and liued not wel yet they instructed the Congregation and saide wel The Manichées although they were Heretiques and taught not wel yet outwardly in the conuersation and sight of the worlde as S. Augustine saith they liued wel But these vnto whom M. Hardinge claimeth the Uniuersal power ouer al the worlde neither blisse the people of God nor preache Goddes Trueth nor geue any printe of good life or Doctrine nor instructe the Congregation nor say wel as the Scribes and Phariseis did nor by M. Hardinges owne Confession liue wel as the Manichees did S. Augustine saith Qui nec regiminis in se rationem habet nec sua crimina detersit nec filiorum culpam correxit Canis impudicus dicendus est magis quà m Episcopus He that neither regardeth to rule him selfe nor hath washte of his owne sinnes nor corrected the faâ—ltes of his Children may rather be called a filthy dogge then a Bishop Yet al this corruption of life notwithstandinge M. Hardinge saithe The Sée of Rome can neuer faile in Faithe For Christe saide vnto Peter I haue praied for thee that thy Faithe may not faile The like confidence and trust in them selues the Priestes had in the olde times as it may appeare by
roughly to deale with the nobles of the Courte and to rebuke their faultes the Emperour Ualentinian saide Al this I knew before and therefore I not onely saide not naie but also gave my Voice and Assent to his Election Touchinge the Election of Nâ—ctarius Sozomenus writeth in this wise The Bishoppes that were present at the Election gaue vnto the Emperour in writinge sundrie names of suche as they thought meete for that roome The Emperour weighinge the persons set his seale vpon Nectarius name and elected him Gratianus the Emperour at his comminge to Constantinople embraced Gregorie Nazianzene and after some conference with him had saide vnto him O Father vnto thee and vnto thy labours God through vs committeth this Churche Beholde I geue vnto thee this Holy House and the Stal And the people besought the Emperour to set the Bishop in his Chaire The like might be saide of the Consent and Allowance of the people Anacletus as he is commonly alleged writeth thus Sacerdotes à proprio ordinentur Episcopo ita vt Ciues alij Sacerdotes assensum praebeant Let Priestes be ordred by their owne seueral Bishoppes so that the people and other Priestes geue their assent thereunto S. Cyprian saithe likewise The people beinge obedient vnto Goddes commaundementes hath power specially either to choose woorthy Priestes or to refuse the vnwoorthy Thus many voices were then thought necessary to the Admission of any Bishop Therefore this seemeth no sufficient grounde to prooue that the Bishop of Rome is Heade of the Churche For M. Hardinge might soone haue seene that the Bishop of Rome him selfe touchinge his owne Election was wonte to be allowed by other Bishoppes Uerily S. Cyprian writeth thus of the Allowance of Cornelius Bishop there Vt Cornelium noueris Coepiscoporum testimonio quorum numerus vniuersus per mundum concordi vnanimitate consensit That thou maiste know Cornelius by the testimonie of his Felowbishoppes the whole number of whome throughout the worlde hath agreed to the allowinge of his election with one consent Afterwarde in an Epistle vnto Cornelius himselfe he writeth thereof more at large Ad comprobandam ordinationem tuam facta authoritate maiore placuit vt per Episcopos omnes omninò in ista Prouincia positos literae fierent vt te vniuersi Collegae nostri Communicationem tuam id est Ecclesiae Catholicae vnitatem pariter charitatem probarent pariter tenerent To allowe thy Consecration more authoritie beinge geathered I thought it good that letters shoulde be sente vnto al the Bishops of this Prouince that al our bretherne might bothe allowe and holde bothe thee and thy Communion that is to say the Vnitie of the Catholique Churche If M. Hardinge wil say This was not the Confirmation of the Election of Cornelius it foloweth immediatly Sic Episcopatus tui veritas pariter dignitas apertissima luce manifestissima firmissima confirmatione fundata est Thus is the trueth and dignitie of thy Bishoprike founded in the open light and with moste manifest and most certaine Confirmation Thus when so euer any Bishop was eyther installed or deposed knowledge thereof was geuen vnto the other Bishops and the same either allowed or disallowed by his brethren But that the Bishop of Rome ordered and admitted al the Bishops throughout the worlde bysides that it hath no possibilitie or coloure of trueth in it selfe it is also easie by good recorde and authoritie to be reproued Agapetus Bishop of Rome about the yeere of our Lorde 540. after he had vpon occasion Consecrate Menna the Bishop of Constantinople he vttered these woordes in commendation of the partie Et hoc dignitati eius Mennae accedere credimus quòd à temporibus Petri Apostoli nullum alium vnquam Orientalis Ecclesia suscepit Episcopum manibus nostrae Sedis ordinatum And this is an augmentation of Mennaes dignitie that fithens the time of Peter the Apostle the East Churche neuer receiued any other Bishop Consecrate by the handes of our See Nowe aduise thée selfe good Reader whether thou wilt beleue Pope Agapetus or M. Hardinge And let not M. Hardinge finde faulte for that I place the Orderinge of Bishops in stéede of their Confirmation For he him selfe séemeth to make Confirmation and Ordering bothe one thinge or at least to ioine them bothe togeather These be his woordes Leo woulde not in any wise order and Confirme Anatolius Truely Liberatus saithe the manner was in Alexandria that who so euer was chosen Bishop there shoulde come to the Beare and laye his Predecessours hande vpon his heade and put on S. Markes Cloke and then was he sufficiently Confirmed Bishop without any mention made of Rome And S. Cyprian writeth vnto the Bishops of Spaine that Sabinus whom they had lawfully chosen Bishop shoulde so continue stil yea notwithstandinge Cornelius beinge then Bishop of Rome misliked him and woulde not Confirme him And that very Counterfeite Decrée of Anacletus â–ª that requireth al Bishops once in the yéere to present them selues in Rome extendeth not his commaundement throughout al the world but onely to the Bishops of the Prouince of Rome Thus staÌ„de the woordes Omnes Episcopi qui huius Apostolicae Sedis ordinationi subiacent c. Al Bishops that be bounde to haue their Orders Confirmed by this Apostolique See c. Whereby it maye be geathered the other Bishops were not subiecte to the Ordinaunce of that See And this was the faulte that Gregorie founde in the Bishop of Salonae that being within the Iurisdiction of his Prouince he was Consecrate without his knowledge And that Gregorie meant it not of al Bishops but onely of yâ— Bishop within his owne charge it is euident by his woordes For thus he writeth Episcopi mei Episcopi mihi commissi My Bishops Bishops beinge within my Cure And that the Citie of Salonae standinge in Illyricum was sometime within the Prouince of Rome it is plaine by the Epistle that Damasus the Bishop of Rome sent vnto the Bishops of Illyricum These be his woordes Par est omnes qui sunt in orbe Romano magistros consentire It is meete that al the teachers that be within the precinctes of the Romaine Iurisdiction agree togeather Where as it is alleged that the Bishop of Rome was required to ratifie the Election of Flauianus Anatolius and of the Arrian Bishops that was meante of a General allowance suche as was common to al Bishops specially to the foure Principal Patriarkes and not onely to the Bishop of Rome Neither was the Bishop of Romes Admission thought so necessarie as if he onely had a Uoice Negatiue to take in and to put out whom he listed but onely of Congruitie and Consent that it might appeare there was no Bishop in the Churche but was liked and allowed of al his Brethren For otherwise the Bishoppes of the East wrote thus vnto Iulius Si
Rome in consideration of that Bishoppes supreme authoritie Ecclesiam principalem vnde vnitas Sacerdotalis exorta est The principal or chief Churche from whence the vnitie of Priestes is spronge Eusebius Caesariensis speakinge of Peter sent to Rome by Goddes prouidence to vanquis he Simon Magus calleth him Potentissimum maximum Apostolorum reliquoruÌ„ omnium principeÌ„ The mightiest of power and greatest of the Apostles and Prince of al the reaste Augustine commonly calleth Peter Primum Apostolorum First or chief of the Apostles Hierome Ambrose Leo and other doctours Prince of the Apostles Chrysostome vpon the place of Iohn cap. 21. Sequere me Folowe me amonge other thinges sayth thus If any woulde demaunde of me howe Iames tooke the See of Hierusalem that is to saie howe he became Bishop there I woulde answeare that this he meaneth Peter maister of the whole worlde made him gouernoure there And in an other place bringinge in that God saide to Hieremie I haue sette thee like an yron Piller and like a brasen walle But the father saith he made him ouer one nation but Christe made this man meaninge Peter ruler ouer the whole worlde c. And leaste these places shoulde seme to attribute this supreme Auctoritie to Peter onely and not also to his Successours it is to be remembred that Irenaeus and Cyprian acknowledge and cal the Churche of Rome chief and principale And Theodoretus in an Epistle to Leo calleth the same in consideration of the Bishop of that See his primacie Orbi terrarum praesidentem President or 122 bearinge rule ouer the worlde Ambrose vpon that place of Paule 1. Timoth. 3. where the Churche is called the pilloure and staie of the trueth saith thus CuÌ„ totus mundus Dei sit Ecclesia tamen domus eius dicitur cuius hodie rector est Damasus VVhere as the whole worlde is Gods yet the Churche is called his howse the ruler whereof at these daies is Damasus I woulde not werie and trouble the Reader with such a number of allegations were it not that M. Iuel beareth the worlde in hande we haue not one sentence or clause for vs to proue either this or any other of al his Articles But perhappes some one wil say yet I heare not the Bishop of Rome called Heade of the Vniuersal Churche what forceth it whether that very terme be founde in any auncient writer or no Other termes of the same vertue and power be oftentimes founde Is it not one to saye Heade of the vniuersal Church and to saie Ruler of Gods howse which Ambrose saith whereof this argument maie be made The Churche yea the Vniuersal Churche is the howse of God But Damasus Bishop of Rome is ruler of the howse of God after Ambrose Ergo Damasus is ruler of the Vniuersal Churche And by like right and title is the Pope who is Bishop of Rome nowe also ruler of the same VVhat other is it to cal the Churche of Rome the principal Churche respecte had to the Bishop there and not otherwise wherein a figure of speache is vsed as Irenaus and Cyprian doo and President or 123 sette in auctoritie ouer the whole worlde as Leo dothe then to cal the Bishop of Rome Heade of the Vniuersal Churche VVhat meaneth Chrysostome callinge Peter totius orbis magistrum The Maister and teacher of al the worlde and saieinge in an other place that Christ made Peter not ruler â—uer one nation as the father made Ieremie ouer the Iewes but ouer the whole worlde VVhat other I saye meaneth he thereby then that he is heade of the whole worlde and therefore of the Vniuersal Churche The 〈◊〉 of Sarisburie Touchinge the name of the Uniuersal Bishop M. Hardinge hath but one authoritie and yet the same can not be founde Touchinge the other name of Heade of the Churche he commeth in onely with ioyly bragges and great vauntes as if he were plaieinge at poste and shoulde winne al by vicinge He saithe If M. Iuel know this then he speaketh againste his conscience If he know it not then is he not learned To contende for learninge it were a childishe folie He is sufficiently learned that saith the trueth But if M. Hardinge with al his learninge be hable to finde out his Heade of the Churche he shal haue his request I wil graunt him to be learned He saithe The Bishop of Rome is so named either in termes equiualent or expressely Thus he doubteth at the mater and stammereth and faltereth at the beginninge But if the Bishop of Rome were the Heade of the Churche in déede and so allowed and taken in the worlde why was he neuer expressely and plainely named so Was there no man then in the worlde for the space of sixe hundred yéeres hable to expresse his name His termes of like force and meaninge whiche he calleth equiualent must néedes importe thus muche That the Bishop of Rome is aboue al General Councelles that he onely hath power to expounde the Scriptures and cannot erre nor be iudged of any man and that without him there is no health and that al the worlde ought to know him for the Uniuersal Heade vpon paine of damnation Thus muche the Pope him selfe claimeth by that name If M. Hardinges termes sounde not thus they are not equiualent It had beene the simpler and plainer dealinge for M. Hardinge to haue saide This name can not yet be founde and so to haue taken a longer daie As for the mater the question is moued of the Bishop of Rome the answeare is made of S. Peter as if S. Peter continued there Bishop stil vntil this daie But it is presumed that what so euer priuilege was in Peter the same muste néedes be in the B. of Rome by Succession yea although he haue not one sparke of Peter S. Peter in the Olde Fathers is diuersely called the First the Chiefe the Toppe the Highe Honour of the Apostles and in Eusebius and S. Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Princeps Apostolorum In which last woordes of S. Augustine Eusebius I muste doo thée good Reader to vnderstande that Princeps is not alwaies takeÌ„ for a Prince or a Gouernour indewed with power but oftentimes for the first man or best of a companie So we reade in the Scriptures Princeps Familiae princeps legationis princeps Coquorum that is The Chiefe of the house or stocke The chiefe of the embassage the chiefe of the Cookes In this sense Cicero saithe Seruius Princeps in iure ciuili Philosophorum Princeps Aristippus Seruius the Chiefe in the Ciuile Lawe Aristippus the Chiefe of Philosophers So is S. Peter called Princeps Apostolorum And therefore S. Augustine calleth him Primum Praecipuum that is The First and the Chiefe of the Apostles We may not imagine as M. Hardinge seemeth to doo that Peter was made a Lorde or Prince and had Power and Dominion ouer his brethren
proufe for Corporal or Fleashly Presence True it is that whole Christe is fully at euery Communion as Chrysostome saithe not that he is there in Fleashely or Bodily Presence For so S. Chrysostome saithe not but for that by his Grace holy Sprite he woorketh wholy and effectually in the hartes of the Faithful S. Augustine and other learned Fathers haue vsed the like manner of speache and in the same seeme fully to expresse Chrysostomes minde S. Augustine writeth thus Veritas vna est qua illustrantur animae Sanctae Sed quoniam multae sunt animae in ipsis multae Veritates dici possunt Sicut ab vna facie multae in speculis imagines apparent There is but one Trueth wherewith the Blissed Soules are lightened But for as muche as the Soules be many it may be saide that in the same are many Truethes as sundrie Images appeare in sundrie glasses notwithstandinge the face be one Againe S. Augustine saith Sapientia Dei verbum Dei Dominus Iesus Christus vbique praesens est quia vbique est Veritas vbique est Sapientia Intelligit quis in Oriente Iustitiam intelligit quis in Occidente Iustitiam Nunquid alia est Iustitia quam ille intelligit alia quam iste The Wisedome of God the Woorde of God our Lorde Iesus Christe is euerywhere Present for the Trueth is euerywhere and Wisedome is euerywhere One Man vnderstandeth Righteousenes in the East an other vnderstandeth Righteousnes in the Weast And dooth the one of them vnderstande one Righteousnes and the other an other So likewise and somewhat neare to the manner of Chrysostomes speache Origen speaketh Et hodiè in hac Congregatione Dominus loquitur non solùm in hac sed etiam in alio Coetu in toto orbe docet Iesus quaerens organa per quae doceat And euen this day in this Congregation the Lorde speaketh and not onely in this but also in an other companie and in the whole worlde Iesus teacheth seekinge instrumentes by whiche he may teache In this sorte is Christe Present at the holy Ministration bicause his Truthe his Wisedome his Righteousnes his Woorde is there Present as the face is Present in the Glasse not by any Bodily or Fleashely Presence In this manner S. Ambrose writeth Coelum aspice Iesus illic est Terram intuere Iesus adest Si Ascenderis in Coelum Iesus illic est si descenderis ad Infernum adest Hodie cum loquor mecum est intra hunc punctum intra hoc momentum Et si in Armenia nunc loquatur Christianus Iesus adest Nemo enim dicit Dominum Iesum nisi in Spiritu Sancto Looke vp into the Heauen there is Iesus Beholde the Earth Iesus is there If thou Mounte vp into Heauen there is Iesus If thou goe downe into Hel Iesus is present Euen now while I speake Iesus is with me euen at this Houre euen at this Minute And if any Christian man speake now in Armenia so farre hence Iesus is with him For no man saith The Lorde Iesus but in the Holy Ghost And suche kinde of Presence at one time in sundrie places is auouched by S. Chrysostome not onely of Christes Bodie whiche is Immortal Glorious but also of any other godly Mortal Man For thus he writeth Vidistis Chariâ—aâ—is excellentiam quemadmodum vnum hominem inexpugnabilem reddat multiplicet quemadmodum vnus in multis locis esse possit idem in Perside Romae Nam quod Natura non potest potest Charitas Nam eius hoc quidem hîc erit hoc autem illic Quin potiùs integer hîc integer illic Itaque â–ª si mille habeas amicos vel duo millia perpende quorsum possit potentia peruenire Vides quemadmodum Charitas res sit augmentatiua Hoc enim est mirabile quod vnum facit mille cuplum Thou hast seene the excellent workinge of Charitie howe it fortifieth a man as it were in a Castel and multiplieth him and beinge one Man maketh him many Thou hast seene howe one Man may be in many places one man in Persia and the same man in Rome For Charitie canne doo that nature cannot doo Of one man one portion shal be here and an other portion there Naie rather he shal be whole here and whole there Therefore if one man haue a thousande frendes or two thousande consider howe farre he maie reache by this power Thou seest howe that Charitie is a mater of increase And this is a woonder It maketh one man to be a thousande folde more then he is and as if he were a thousande menne The same answeare maie serue also for S. Bernarde How be it his Authoritie in this case is not great as liuinge in the vâ—ry time of Corruption at the least eleuen hundred yeeres after Christe and so fiue hundred yeeres at the least without the compasse of the first sixe hundred yeeres M. Hardinge The .9 Diuision Thus al these Fathers as likewise the rest confesse as it were with one mouth that Christe sitteth at the right hande of his Father and yet is here present in the Sacrament the same time that he is in Heauen and in Earth at once in many and diuerse places one and the same is eueriewhere offered the one true Sacrifice of the Churche And this article is by them so clearely and plainely vttered that 151 Figures significations tropes and Metaphores can finde no appearance nor coloure at al. VVhereby the newe Maisters reasons seeme verie peeuishe Christe is ascended Ergo he is not in the Sacrament Christe is in heauen sittinge at the right hande of his Father Ergo he is not in Earth Christes Bodie is of nature finite Ergo it is conteined in a place circumscriptiuely Ergo it is not in many places The B. of Sarisburie M. Hardinge needeth no greate studie to answeare our Argumentes It is sufficient for him to pronounce by Authoritie These newe Maisters argumentes be al peeuishe Uerily it appeareth by the whole Substance and Course of M. Hardinges Booke that he hath somme good pretie skil in peeuishe Argumentes otherwise he coulde not haue them and vse them in suche plentie But the Olde learned Fathers oftentimes and commonly vsed suche Argumentes of Christes Humanitie and yet were they neuer reproued as peeuishe for the same but onely by Heretiques S. Augustine saith Donec saeculum finiatur sursum est Dominus Sed tamen etiam hic nobiscum est Veritas Domini Corpus enim in quo Resurrexit in vno loco esse oportet Vntil the worlde be ended the Lorde is aboue Yet notwithstanding euen here is the Trueth of the Lorde For the Bodie wherein he rose againe must needes be in one place S. Cyrillus saith Christus non Poterat in Carne versari cum Apostolis postquam Ascendisset ad Patrem Christe coulde not be conuersant with his Apostles in his Fleashe after that he had Ascended vnto his
efficeremur participes Diuinitatis eius nisi ipse factus fuisset particeps Mortalitatis nostrae We coulde not be partakers of his Godheade onlesse he had benne partaker of our Mortalitie Al these woordes be true as conteininge nothinge elles but the exposition of these woordes of Christe He that eateth my Fleashe and drinketh my Bloude shal liue for euer But M. Hardinge to make these woordes of Cyrillus to serue his turne hath imagined two greate errours The one is That Christes Bodie cannot be Eaten but onely in the Sacrament The other is That onlesse we receiue Christes Bodie with our mouth and swallowe it downe into our belly we eate it not As though either Christe or these holy Fathers had meante a Carnal or Fleashly Eatinge This whole Doctrine is horrible and ful of Desperation For M. Hardinges position beinge true That noman shal be partaker of that blissed Resurrection but onely suche as haue eaten Christes Bodie in the Sacrament what then shal become of Christian Children that haue departed this life neuer hauinge receiued the Sacrament Who shal raise them vp againe at the last daie Or dooth M. Hardinge beleue that suche litle ones beinge baptized and so the Members of Christe shal neuer rise againe but lie damned for euer onely bicause they haue not receiued the Sacrament Uerily Christe in these woordes as it is witnessed by al the holy Fathers speaketh not of the Sacrament but of the Spiritual Eating with our Faith and in this behalf vtterly excludeth the Corporal office of our Bodie Therefore S. Augustine saith Crede manducasti Beleue and thou hast Eaten And againe Illud manducare refici est Illud bibere quid est nisi viuere That Eatinge is to be refreashed and that drinkinge what is it els but to liue Likewise S. Basile saithe Est Spirituale os Interni Hominis quo recipitur Verbum vitae quod est Panis qui de Coelo descendit There is a Spiritual mouthe of the Inner Man wherewith is receiued the Woorde of life whiche is that Bread that came downe from Heauen And touchinge our risinge againe from the dead he saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Baptisme is a strengthe or power to Resurrection So S. Augustine Nemini dubitandum est c. No man may doubt but euery man is then made partaker of the Bodie and Bloud of Christe when in Baptisme he is made the member of Christes Bodie Likewise S. Chrysostome In Baptisme wee are Incorporate vnto Christe and made Fleashe of his Fleashe and Boane of his Boanes Thus by Faithe wée Eate the Bodie of Christe and that not by way of Imagination or Fantasie but effectually verily and in déede and therefore Christe shal rayse vs vp againe at the last day M. Hardinges errour as I haue saide resteth herein that he imagineth That Christes Bodie cannot be eaten but onely in the Sacrament and that by the meane and office of our bodily mouthe But as it is before alleged out of Rabanus Maurus The Sacrament is receiued outwardely with the mouthe of our Bodie But the Bodie of Christe is receiued into the Inner Man and that with the Spiritual mouthe of our Soule And thus bothe may the Sacrament be receiued without Christes Bodie and also the Bodie of Christe may be receiued without the Sacrament Hitherto M. Hardinge hath not once touched one woorde of Adoration Concerninge Nestorius M. Hardinge in the drifte of his tale hath handesomely cowched in a greate vntrueth For where as he saithe Nestorius helde this opinion That in the Sacramente of the Breade wee receiue onely Christes Bodie without his Bloud and in the Cuppe the Bloude of Christe alone without the Bodie neither did Nestorius notwithstandinge he were an Heretique euer holde this peeuishe erroure nor is there any suche recorde either in the Councel of Ephesus that here vntruely is alleged or in any other Olde Councel or Ancient Father But the right of M. Hardinges cause hangeth of suche Euidence as neuer was founde in any recorde If there be any suche Canon to be founde in that whole Councel or any mention thereof made in any of al the Ancient Doctours let M. Hardinge shew it that wee may beleeue him If hauinge alleged it so constantly and so often he be hable vtterly to shew nothinge let him geue menne leaue to thinke that he abuseth the worlde with Uaine Titles and meaneth no trueth Although he might be bolde freely to diuise mater againste Nestorius as beinge an Heretique yet he should not thus reporte vntrueth of a General Councel But Cyrillus saithe further Wee cannot Eate the Godhead of Christe It is his Manhead onely that is Eaten Hereby M. Hardinge thinketh he is hable to ouerthrow our whole Doctrine of Spiritual Eatinge that is wrought by Faithe For thus he wil Reason By your Doctrine Eatinge of Christes Bodie is beleeuinge But Cyrillus saith wee cannot Eate God Ergo By your Doctrine wee cannot beleeue in God Thus he thinketh wee are driuen to confesse a greate inconuenience This reason seemeth to haue some shew And therefore I beseeche thee good Reader to consider bothe the partes thereof and also the answeare Eatinge in common vse of speache is the receiuinge of foode and susteinance and the turninge of the same into the substance of our bodies and by a Metaphore or an extraordinarie kinde of speache is often vsed for the Spiritual eatinge and turninge of Heauenly Foode to the refreashinge and nourisshing of our Soules By neither of these waies it can rightly be saide That wee Eate the Godheade For neither can wee receiue the Maiestie of Goddes diuine Nature neither turne the same into the Substance of our Nature But wee may Receiue Eate and Feede vpon the Humanitie and Bodie of Christe and become Boane of his Boanes and Fleashe of his Fleashe so as he may dwel in vs and wee in him Wherefore notwithstandinge Christe be bothe God and Man yet wee haue not our feedinge and life of Christe in respecte of his Godhead alone but firste and principally in respecte of his Humanitie in that he was made Man and became partaker of Fleashe and Bloud and was Crucified and sheadde his Bloud and yelded vp his Sprite vpon the Crosse. This is our Spiritual feedinge herein standeth our whole life Therfore S. Paule saithe Quod nunc viuo in Carne in fide viuo Filij Dei qui dedit semetipsum pro me That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God that hath geuen him selfe for mee And againe God forbidde that I shoulde reioice in any thinge sauinge onely in the Crosse of Iesus Christe Likewise Saincte Peter There is none other Name geuen vnto men vnder Heauen whereby they may be saued but onely the Name of Christe Iesus Thus as Cyrillus saithe VVee haue our life and feedinge not of the Godheadde but of the Manheadde of Christe
verae ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint scandalizabuntur peribunt non intelligentes quae sit vera Ecclesia per hoc incident in Abominationem desolationis quae stat in Sanctis Ecclesiae locis Therfore he commaundeth that Christian men that wil be assured of the true Faithe resorte vnto nothinge els but onely vnto the Scriptures For els if they haue regarde to any other thinge they shal be offended and shal perishe not knowinge whiche is the true Churche and by meane thereof they shal fal into the Abomination of desolation that standeth in the Holy places of the Churche In like sorte writeth Origen vpon the same place Animae imperitae verbi Iustitiae quia facilé Seducuntur non possunt inseducibiliteâ— permanere in conspectu Abominationis desolationis stantis in loco Sancto The soules that be vnskilful of the Woorde of Iustice bicause thei are easily deceiued cannot stande without erroure in the sight of the Abomination of desolation standinge in the Holy place S. Hierome saithe In aduentu Messiae populus qui sub Magistris fuerat consopitus ibit ad montes Scâ—ipturarum ibique inuenient montes Mosen montes Propheras Montes Nouâ— Testamenti Et in talium montium lectione versatus si non inuenerit qui doceat tamen illius studium comprobabitur quòd confugerint ad Montes At the comminge of Christ the people that was laide a sleape vnder their teacheâ—s shal goe to the Mountaines of the Scriptures There shal they finde these Mountaines Moses the Prophetes and the Newe Testamente And beinge occupied in the readinge of these Mountaines notwithstandinge they finde noman to teache them yet shal their good wil be wel allowed for that they haue fleadde vnto the Mountaines So S. Bastle Diuinae Scripturae faciunt ad certitudinem bonorum ad confusionem malorum The Holy Scriptures are hable both to confirme the godly and also to confounde the vngodly So Chrysostome Nec ipsis omninò Ecclesiis credendum est nisi ea dicant vel faciant quae conuenientia sint Scripâ—uris We maye in no wise beleeue the Churches them selues onles they say and doo suche thinges as be agreeable to the Scriptures M. Hardinge The .13 Diuision The peril of it is knowen by sundry examples bothe of times paste and also of this present age For out of this roote hath spronge the secte of the Valdenses otherwise called Pauperes de Lugduno For Valdo a Marchaunt of Lions their firste Authour of whom they were named Valdenses being an vnlearned Laye man procured certaine Bookes of the Scripture to be translated into his owne language whiche when he vsed to Reade and vnderstoode not he fel into many errours Of the same welspringe issued the filthy puddles of the Sectes called Adamitae or Picardi Bogardi and Turelupini and of late yeeres beside the same secte of Adâ—mites newly reuiued also the Anabaptistes and Suenckfeâ—dians VVherefore that Edicte or Proclamation of the woorthy Princes Ferdinando and Elizabeâ—th Kinge and Queene of Spaine is of many muche commended by whiche they gaue streighte â—â—mmâ—undement that vnder greate penalties noman shoulde translate the Bible into the vulgarâ— â—pâ—nishe tongue and that noman shoulde be founde to haue the same translated in any wise These and the like be the reasons and considerations whiche haue moued many men to thinke the settinge foorthe of the whole Bible and of euery parte of the Scripture in the vulgare tongue for al sortes of persons to reade without exception or limitation to be a thinge not necessary to Saluation nor other wise conuenient nor profitable but contrarywise dangerous and hurteful The B. of Sarisburie The Storie of Ualdo is here brought in vpon the reporte and credite of Frier Alphonsus Touchinge whiche Ualdo whether be were learned or vnlearned it forceth not greatly Origen saith Vide quà m prope periculis sint hi qui negligunt exerceri in Diuinis Literis ex quibus solis huiusmodi examinationis agnoscenda discretio est Marke how neare vnto danger they be that refuse to exercise them selues in the Scriptures For thereby onely the iudgement of this trial must be knowen If he were learned then is this no true reporte if he were vnlearned then was Gods woorke so much the greater who as S. Paule saith oftentimes chooseth the weake thinges of the worlde to condemne the stronge and the foolishe thinges of the worlde to reprooue the wise The greatest Heresies that he mainteined stoode in reproouing the Idolatrous woorshipping of Images of Extreme Unction of Exorcismes Coniurations of Eare Confessions of vnséemely Singing in the Churche of Fained Miracles of the idlâ— and sclaunderous liues of Priestes Bishops of the liues and manners of the Churche of Rome of the oultrage Tyrannie of the Pope of Monkes Freers Parâ—ons Pilgrimages Purgatorie And notwithstanding the reproouing hereof were then iudged Heresie yet sithence that time infinite numbers of godly men haue receiued it as Gods vndoubted Trueth M. Harding in parte hath yelded vnto the same He addeth farther Out of this welâ—pâ—inge of Vâ—ldo issued foorth the Anabaptistes and the Swenkefeldians I maruel M. Hardinge can either speake so vnaduisedly or so soone forgeate what he hath spoken For immediatly before he wrote thus Out of Luther haue spronge three diuers Heresies The Anabaptistes the Sacramentaries and the Confessionistes If the Anabaptistes sprange out of Ualdo and were so longe before Luther how coulde they then afterwarde springe out of Luther If they sprange first out of Luther how were they then before Luther By this reporte the Father is yonger then the Childe and the Childe was borne before the Father These be mere Monsteâ—s in speache Contradictions in Nature If the one of these reportes be true the other of necessitie must néedes be false But M. Harding taketh it for no greate inconuenience what so euer may healpe to deface the Trueth The Proclamation of Ferdinandus and Elizabeth the Kinges of Spaine for not â–ª Transâ—atinge the Bible into the Spanish tongue as it is of very smal Authoritie being made within these thréescoare tenne yeeres that is to say welneare fifteene hundred yeeres after Christe so it is likely it was first diuised not against the Christian people of that Countrie but onely against the Renegate Iewes there who by dissimulation and feare of the law beinge become Christians afterwarde returned againe to their Olde Errours and bothe by their example and also by misunderstanding of certaine places of the Scriptures hardened and confirmâ—d others in the same Against whom also was diuised the Spanish Inquisitiâ—n and that by the same Princes and at the same time So Iulianus the Renegate Emperour thought it good policie to suffer no Christian mannes Childe to be sette to Schoole So the wicked princes Antiochus and Maximinus for like policie burnte the Bookes of God to the intent the
seene your Epistles neuer VVritten your Amphilochius your Abdias your Clemens your Leontius your Hippolytus and other like fabulous pamflettes and forgeries so lately founde out so longe lacked and neuer missed your Additions your Diminutions your Alterations your Corruptions of the Doctours your Contrarieties and Contradictions against your selfe your Surmises your Gheasses your Dreames your Visions your Elenches your Fallacies your seely Syllogismes without either Moode or Figure or Sequele in Reason and to conclude your Vntruethes so plaine so euidente so manifest and so many can neuer be answeared Is Simple Trueth become so weake Or is Errour and Falshead growen so stronge O M. Hardinge you know right wel the weakenesse of your side Noman seeth it better then your selfe If you wil dissemble and say ye â—e it not Open your eies beholde your owne Booke and you shal see it You haue forced the Olde Doctours and Anciente Fathers to speake your minde and not their owne And therefore they are now your Children they are no Fathers they are now your Scholars you haue sette them to Schoole they are no Doctours You shoulde haue brought some Trueth for proufe of your purpose The VVorlde wil not now be leadde with Lies These be cases not of VVitte but of Faithe not of Eloquence but of Truethe not inuented or diuised by vs but from the Apostles and Holy Fathers and Founders of the Churche by longe succession brought vnto vs. VVe are not the Diuisers thereof but onely the Keepers not the Maisters but the Scholars Touchinge the Substance of Religion wee Beleeue that the Anciente Catholique Learned Fathers Beleeued wee doo that they did wee saie that they saide And marueile not in what side so euer ye see them if ye see vs ioine vnto the same It is our greate Comforte that wee see their Faithe and our Faithe to agree in one And wee pitie and lament your miserable case that hauinge of your selues erected a Doctrine contrarie to al the Anciente Fathers yet woulde thus assay to coloure the same and to deceiue the people onely with the names and titles of Anciente Fathers S. Cyprian saithe Lies can neuer deceiue vs longe It is Night vnâ—il the Day spriâ—ge But vvhen the day appeareth and the Sunne is vp bothe the Darkenesse of the Night and the Theaftes and Robberies that in the darknesse vvere committed are faine to geue place Now the Sonne is vp your Smooder is scattered God with his Truthe wil haue the victorie The Heauens and the Earthe shal perishe But the VVoorde of God shal neuer perishe O M. Hardinge O fight no lenger against GOD. It is harde to kike against the spurre To maineteine a faulte knowen it is a double faulte Vntrueth cannot be shielded but by Vntrueth Errour cannot be defended but by Errour And the mouthe that speaketh Vntrueth killeth the soule God directe our Hartes that wee be not ashamed of his Gospel but that wee may see it and be seene to see it God make vs the vessels of his mercie that wee may haue pitie of Sion and builde vp againe the broaken walles of his Hierusalem to the Honoure and Glorie of his Holy Name Amen Vigilius contra Eutychem li. 1. Haec est Fides professio Catholica quam Apostoli tradiderunt Martyres roborauerunt Fideles hucusque custodiunt This is the Faithe and Catholique profession whiche the Apostles haue deliuered the Martyrs haue Confirmed and the Faithful keepe vntil this day FINIS Plato in Apologia Socratis Hieronym contrae Luciferiaenos 〈…〉 In Concil Chalcedon â–ª Action 1. August â–ª de Moribâ— Maâ—â—chae 〈◊〉 â— ca. 16. 3. Esdr. 4. Aduersus error IohaÌ„ Hierosolymitani Extra De Constitu Licet De Electio Elect. potestate Significasti 9. quae 3. Nemo De Maioritate Obedientia Vnam Sanctam In glosa In Concil Lateran Sub Iulio Lib. 4. epist. 32. August epis 165. In the 3. Article and in the 15. Diuision 11. quaest 3. Nolite Extra de Maiorita Obedi Vnam Sanctam Dist. 22. Omnes Matthae 23. 1. Corin. â— The Canon Gregor lib. 6. epist. 30. Ibidem Luke 16. Extra 10. 22. Cum inter In Glosa Dist. 96. Satis euidenter Gregor lib. 7. epist. 63. Durand libro 4. parte 2. 1. Timoth. 2. The Prieste a Mediatour bytweene God and Christe In a Sermon preached in S. Maries Churche in Oxforde Chrysostom De Poeniten hom 4. Chrysostom De profectu Euangelij Ambros. in 1. cap. ad Roman Hieremi 7. Esai 1. Hieremi 9. Matth. 10. Matthae 15. Matth. 26. Leo in Epist. ad Palaestinos Naziaenzenus In Apologetico Anno Domini 1551. anno Eduardi 6. quinto Liberatus cap. 16. Matthae 11. Termes vsed commonly by M. Hardinge through his whole Booke Augustin De Gene. contra Manichae Psalm 142. Iohan. 14. Iohan. 8. Hierony in praefa in Abdiam 2. Corin. 11. 1. Corin. 15. Polydor. de Inuent rer li. 8. c. 1. Tertull. aduersus ValeÌ„tinian lib. 1. Augustin in Iohan. tract 7. Chrysostom de Laudibus Pauli hom â–ª 5. Ecclesi 4. Iohan. 9. a The first vntruthe for there is no suche preparatioÌ„ b The secoÌ„de vntruthe there appeareth no such vvil in the Minister Pag. 182. b. M. Hardinge maketh coÌ„mon priuate and priuate coÌ„mon These reasons be answeared afterwarde more at large Hermannus Contractus Nicolaus Lyra in 14. cap. Danielis Ambro. 1. Cor. 11 Hieron 1. Cor. 11 3. Vntruth Matthaei 4. 2. Corinth 12. 2. Concil VaseÌ„ Cap. 4. Concil Triburien Decretal lib. 3. tit 41. C. 2. De consecrat dist 1. ex Augustâ— quod quidaÌ„ Gregor tribuuÌ„t Grego ex Regist. lib. 2. ad CasteriuÌ„ c. 9. b. 3. Parte Summae q. 83. In the Bishops booke Alber. Pigghius in locis Communib De Priuata Missa â—ar 3. q. 83 â–ª ar 5. Publike Masse Priuate Masse 3. Par. q. 183. ar 4. In explanatione Missae Romanae Dominica Iudica Galat. 6. 1. Corint 11. Albertus Pigghius de priuata Missa The 4. Vntruthe The oldâ— Fathers neuer commonly called it so Pro sacrificio cruento rationale incruentum ac mysticum sacrificium instituit quod in mortem domini per Symbola corporis sanguinis ipsiâ—â— celebratur Clemens constitutionuÌ„ Apostolicarum lib. 6. cap. 23. The .5 Vntruthe Christ speaketh not one vvoorde of any Sacrifice The .6 vntruthe S. Andrevve saide the Communion and not the Masse Abdiae li. 7. Historiae Apostol The .7 vntruthe This Abdias neuer savve Christe in the fleshe It is a very Legende of lies Concilium CoÌ„stantinopol in Trullo Cap. 32. Epistol ad Burdega li. Constir Apostolicarum 8. Cap. â—lt The .8 Vntruthe There is no manner token or shevv of priuate Masse The .9 vntruthe It is the verye form of the Communinion and nothing like the priuate Masse In Eccles. hiâ—rach Cap. 3. Act. 17. * Faith confirmed vvith out vvords S. Paule saithe Faith coÌ„meth by hearinge Lib. 4. Contra haeres Cap. 32. A burthen of vntruthes The .11 vntruthe Thei conteine the very order of the