in one place but bicause of the effecte of the Sacrament for that by the same wee are ioigned to God and many that be diuers be vnited together and made one Mystical Body of Christe whiche is the Churche of whiche Body by vertue and effecte of this holy Sacrament al the faithful be meÌ„bers one of an other and Christe is the head Thus diuers auncient Doctours doo expounde it And specially Dionysius Ariopagita where speakinge of this Sacrament he saith Dignissimum hoc Sacramentum sua praesantia reliquis Sacramentis longè antecellit atque ea causa illud meritò singularitâ—r Communio appellatur Nam quamuis vnumquodque Sacramentum id agat vt nostras vitas in plura diuisas in vnicum illum statum quo Deo iungitur colligat attamen huic Sacramento Communioâ—s vocabulum praecipuâ— ac peculiariter congruâ—t This mosi woorthiâ— Sacrament is of such excellencie that it passeth farre al other Sacramentes And for that cause it is alonely called the Communion For al be it euery Sacrament be suche as geathereth our liues that be diuided a sunder many waies into that one state whereby wee are ioigned to God Yet the name of Communion is fit and conuenient for this Sacrament specially and peculiarly more then for any other By whiche woordes and by the whole place of that holy Father wee vnderstande that this Sacrament is specially called the Communion for the special effecte it woorketh in vs whiche is to ioigne vs nearely to God so as we be in him and he in vs and al wee that beleeue in him one Body in Christe And for this in deede wee doo not Communicate alone For in as muche as the whole Churche of God is but one house as S. Cyprian saith Vna est domus Ecclesiae in qua agnus editur There is one house of the Churche wherein the Lambe is eaten And S. Paule saithe to Timothe that this house of God is the Churche of the liuinge God who so euer dothe eate this Lambe woorthely doth Communicate with al Christian men of al places and countries that be in this house and doo the like And therfore S. Hierome a Priest shewinge him selfe lothe to contende in writinge with S. Augustine a Bishop calleth him a Bishop of his Communion His woordes be these Non enim conuenit vt ab adolescentia vsque ad hanc aetatem in Monasteriolo cum sanctis â—ratribus labore desudans aliquid contra Episcopum Communionis meae scribere audeam eum Episcopum quem ante coepi amare quà m nosse It is not meete saith he that I occupied in labour from my youth vntil this age in a poore Monasterie with holy brethren shoulde be so bolde as to write any thinge against a Bishop of my Communion ye and that Bishop whom I began to loue er that I knew him Thus wee see that S. Hierome and S. Augustine were of one 20 Communion and did Communicate together though they were farre a sunder Thâ—one at Bethlehem in Palestina thâ—other at Hippo in Aphrica Thus there may be a Communion though the Communicantes be not togeather in one place The B. of Sarisburie Where as of the nature of this woorde Communio which is moste commonly vsed in al the olde Fathers I tooke occasion to say that the Priest ought to communicate with the people for that otherwise it cannot iustly be called a Communion M. Hardinge maketh answer as a man wel brooking his owne learning That this reason is weake and vnlearned as proceedinge al togeather of ignorance Here to leaue al contention of learnyng and onely to haue regarde vnto the truthe If the very nature of this woorde Communio importe not a thing to be common as it is supposed muche lesse may it as I iudge importe a thinge to be priuate It is named Communio saith M. Harding of the effecte that it woorketh in vs bicause by the same wée are ioigned vnto God not bicause many Communicate togeather in one place And for proufe hereof he allegeth the authoritie of Dionysius wherein he dooth great wronge to that good olde Father alleging his authoritie for the Masse that neuer spake woorde of the Masse It is graunted of al without contradiction that one ende of al Sacramentes is to ioigne vs vnto God as Dionysius saith here of the holy Communion Paule likewise of the Sacrament of Baptisme ye are â—l the children of God by faith in Christe Iesus For as many of you as are Baptised in Christe haue put on Christe And Chrysostome saith That by Baptisme wee are made Bone of Christes Bones and fleashe of Christes fleash An other ende is to ioigne vs al togeather And so likewise writeth S. Paule of Baptisme Nos omnes in vnum corpus Baptizati sumus Al wee are Baptised into one â—ody And therfore saith S. Augustine In nullum nomen Religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur Men can not be brought into any name of Religion be it true or false vnlesse they be ioigned togeather with the bande of visible Signes or Sacramentes And not withstandinge Dionysius speaketh plainely of bothe these endes yet it pleaseth M. Harding in his allegation onely to name the one and to concele the other and by the affirmation of the one vntruely to conclude the denial of the other And as touchinge the later of these two endes the same Dionysius in the same Chapter that M. Hardinge here allegeth writeth thus Sancta illa vnius eiusdem Panis poculi communis pacifica distributio vnitatem illis diuinam tanquam vnà enutritis praescribit That holy common and peaceable distribution of one Breade and one Cuppe preacheth vnto them a heauenly vnitie as beyng menne fedde togeather And Pachymeres the Gréeke Paraphrast expoundinge the same place hath these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that common diete and consent farther bringeth vs into the remembrance of the Lordes Supper What so euer M. Hardinge haue saide I recken it wil hereby appeare vnto the indifferent reader that these woordes doo sufficiently declare both the common receiuinge of the Sacrament and also the knittinge and ioyninge of many togeather Now let vs examine this reason The Communion hath his name of the effect for that it ioyneth vs vnto God Ergo sayth M. Hardinge it signifieth not the communicatinge of many togeather Surely this argument is very weake I wil not say It is vnlearned or procéedeth of ignorance He shoulde néede a newe Logique that would assay to make it good Nay it may muche better be replied what effecte can this Sacrament haue or whome canne it ioyne to God but onely suche as doo receiue it Or what effecte can the Sacrament of Baptisme worke but onely in them that receiue Baptisme Without al question theffecte that Dionysius meante standeth not in this
straunge interpretation of M. Hardinge Certainely I thinke he him selfe will say that sithence the Churche was once in peace neither this woorde Ecclesia nor this woorde Parochia euer signified a priuate house in any kinde of writer or in any time But saithe M. Hardinge Adoes Heretikes for Damasus speaketh of none bare al the swaie and woulde not suffer the Catholike people to communicate in the Churche Therefore we must néedes vnderstande here priuate houses Alas when did Heretikes euer beare suche swaie in the Churche of Rome Or if they did at any time as it is vntrue onlesse he meane the Soueraine Heretikes the Pope his Cardinalles yet may we thinke that the Catholiques were so weake in the common Churche beinge altogeather and so stronge in their owne houses beinge alone Or were these Heretikes hable to withstande a whole Congregation and not hable to withstande one single man by him selfe Marke wel good reader how handesomely M. Hardinges argumentes hange togeather He muste néedes thinke thée to be very vnsensible that hopeth thou wilt yéelde to suche gheasses To leaue a great number of other like absurdities M. Hardinges argumentes are framed thus The Sacrament was receiued in Priuate houses albeit there appeareth no suche thinge by Damasus Ergo one man receiued alone Surely then had that man a very emptie house he might wel singe Tanquam passer solitarius in tecto It is more likely that beinge a godly man he would desire his wife and familie to receiue with him as I haue saide before Againe the Sacrament was sent emonge the Parishes Ergo there was priuate Masse The force of this reason may soone be séene But who saide this Masse whether it were the Messenger or the receiuer I leaue it to M. Hardinge to consider He might better haue concluded thus The Bishoppe sente the Mysteries abroade for the people to Communicate ergo he meante a Communion and no Priuate Masse Further he saithe this was done in time of necessitie bicause of Heretikes and yet by the same he defendeth the Masse vsed now without any suche necessitie and that in the Churche of Rome where he saithe can be no Heretikes To conclude this maner of sendinge abroade the Sacrament was afterwarde abolished by the Councel holden at Laodicea Thus is M. Hardinge driuen to goe by Gheasse to imagine strange Heretikes for shewe of some antiquitie to allege vaine Decrees without sense to auoutche suche orders as he knoweth were longe sithence condemned and to comment the same with his owne Gloses M. Hardinge The .21 Diuision Here haue I brought muche for priuate and single Communion and that it hath not onely bene suffered in time of persecution but also allowed in quiet and peaceable times euen in the Churche of Rome it selfe 31 where true Religion hath euer bene most exactely obserued aboue al other places of the worlde and 32 from whence al the Churches of the VVeste haue taken their light As the Bishoppes of al Gallia that now is called Fraunce doo acknowledge in an Epistle sent to Leo the Pope with these woordes vnde religionis nostrae propitio Christo fons origo manauit From the Apostolike see by the Mercie of Christe the fountaine and springe of our Religion hath come The B. of Sarisburie M. Hardinge vseth a straunge kinde of Logique He pretendeth priuate Masse and concludeth single Communion And why mighte he not aswel plainely and without colour conclude his priuate Masse Doubtles the wise reader may soone geather thus if he coulde finde it he woulde not concele it This talke of the Churche of Rome in this place was néedlesse as nothinge seruinge to priuate Masse Yet is it generally confessed by al menne that Rome is the eldest Churche that we know founded in this Weast parte of the worlde and that the Churches of Fraunce and other countries at the beginninge had both the confirmation of Doctrine and also other great conference conforte from thence like as also the Churche of Rome had from Hierusalem and Antioche and other great Churches in the Easte But that the first that euer preached the Ghospel in Fraunce were sente from Rome I recken it not so easy to be proued For some say that Nathanael whome Christe coÌ„mendeth to be the true Israelite preached at Trire and Bituriges Lazarus whome Christe raysed at Marsiles Saturninus at Tolouse longe before Peter came to Rome S. Paule as it is thought after his deliuerie vnder Nero went into Spaine sente Titus into Dalmatia and Crescens into Galatia or as Epiphanius readeth it into Gallia Ioseph of Arimathaea came into Englande And yet it appeareth not that any of these were sente by Commission from Rome But why dothe M. Hardinge thus out of season rushe into the commendation of the Churche of Rome that was so longe agoe It had bene more to purpose to haue vewed the state of the same Churche as it standeth nowe But as one once saide ye shal not now finde Samnium in Samnio bicause the Citie of Samnium was sackte and rased vp and vtterly ouerthrowen euen so I hearde M. Harding sometime say He had sought for the Church of Rome in Rome it selfe and yet coulde not finde the Churche of Rome The Bishoppes Cardinalles and Priestes doo neither teache nor exhorte nor conforte nor any other parte of their duties The people as it is alreadie confessed is carelesse and voyde of deuotion S. Bernarde saithe O Domine sacerdotes tui facti sunt â—onsores Praelati Pilati Doctores Seductores O Lorde thy Priestes are become shearers thy Prelates Pilates thy Doctours Deceiuers If such a Churche cannot erre then may we say of it as Eurypides sometime saide of the Citie of Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Citie Citie thy lucke is farre better then thy witte M. Hardinge The .22 Diuision More coulde I yet bringe for confirmation of the same as the example of S. Hilariae the virgin in the time of Numerianus of S. Lucia in Diocletians time doone to Martyrdome of S. Maria Aegyptiaca and S. Ambrose of whiche euery one as auncient testimonies of Ecclesiastical histories and of Paulinus doo declare at the houre of their departure hence to God receiued the holy Sacrament of the Altare for their viage prouision alone But I iudge this is enough and if any man wil not be perswaded with this I doubte whether with suche a one a more numbre of authorities shal any thinge preuaile The B. of Sarisburie Nowe M. Hardinge higheth him selfe vnto the ende of his authorities and for speede is content to passe by the stories of Hilaria Lucia Maria Aegyptiaca and others written I suppose in Legenda Aurea of whome as it appeareth he is certaine that they saide Masse a litle before their departure hence The like is also auoutched for certaine of S. Ambrose lieinge in his death bedde But this thinge séemeth marucilous in my iudgement that not withstandinge S. Ambrose
the feare of God with faithe and charitie But al was invaine 42 For none came so colde was their deuotion in that behalfe Nowe if Chrysostome had cause to complaine of the peoples slackenesse in comminge to the Communion in that greate and populous Citie of Antioche where the Scriptures were daily expounded and 43 preached where discipline and good order was more straitely exacted where in so greate number some of likelihoode were of more deuotion then others what is to be thought of many little townes and villages through the worlde where little preachinge was hearde where discipline slaked where the number of the faithfuls beinge smal and they occupied altogeather in worldly affaires fewe gaue good example of deuotion to others Doubtlesse in suche places was muche lesse resorte of the people at the Masse time to receiue the Sacrament with their priestes And where as least this place might seeme plainely to auouche the hauinge of Masse without a number Communicatinge with the Bishop or Priest for auoidinge of this authoritie the Gospellers answeare by way of coniecture that in Chrysostomes time the Priestes and Deacons Communicated togeather dayly with the partie that offred the Sacrifice though none of the people did we tel them that this poore shifte wil not serue their purpose For though they say some sufficient nuâ—ber euer Communicated with him that celebrated the Daily Sacrifice in that greate and famous Churche of Antioche where many Priestes and Deacons were whiche neither beinge denied they shal neuer be hable to proue What may be saide or thought of many thousande other lesser Churches through the world where the Priest that saide Masse had not in readinesse a sufficient number of other Priestes and Deacons to receiue with him so to make vp a Communion Of suche Churches it must be saide that either the Sacrifice ceased and that was not doone which 44 Christe commaunded to be doone in his remembrance whiche is not to be graunted or that the memorie of our Lordes death was oftentimes celebrated of the Priestes in the daily oblation without tarieinge for others to Communicate with them and so had these Churches Priuate Masses as the Churches now a daies haue Now to conclude of this moste euident place of Chrysostome euery childe is hable to make an inuincible argument against M. Iuel for the Priuate Masse as they cal it in this sorte By reporte of Chrysostome the Sacrifice in his time was daily offred that is to say the Masse was celebrated but many times no body came to Communicate Sacramentally with the Priestes 45 as it is before proued Ergo There were Masses donne without other receiuinge the Sacrament with the Priestes And then further Ergo Priuate Masses in Chrysostomes daies were not straunge and then yet one steppe further there to staye Ergo M. Iuel accordinge to his owne promise and offer must yeelde subscribe and recant vnto a gheasse The B. of Sarisburie Now is M. Hardinge come as he saith to the windinge vp of his Clew meaninge thereby as may be thought that the substance of al that he hath alleged hitherto hangeth onely by a twined threade This Coniecture is taken out of certaine woordes of Chrysostome and the whole force thereof standeth onely vpon this woorde Nemo which is in English No body Chrysostomes woordes be these Wee doo daily offer the Sacrifice or as M. Harding deliteth rather to say wee doo daily say Masse and there is No Body to Communicate Ergo saith he Chrysostome receiued alone And so haue wée without question a plaine Priuate Masse Here woulde I first know whether M. Harding wil rest vpon the bare woordes of Chrysostome or rather qualifie them somewhat and take his meaninge If he presse the woordes so precisely as he séemeth to doo then did not Chrysostome him selfe Communicate For he was Some Body and the plaine woordes be No Body doth Communicate By which woordes doubtlesse Chrysostome him selfe is excluded as wel as others And so there was no Sole receiuinge nor any receiuinge at al and therefore no Prinate Masse If he wil rather take Chrysostomes meaning it apppeareth his purpose was to rebuke the negligence of the people for that of so populous a Citie they came to the holy Communion in so smal companies which companies he in a vehemencie of speache by an eâ—aggeration in respecte of the whole calleth No body The like manner of speache is vsed also sometimes in the Scriptures S. Iohn saithe of Christe Testimonium eius nemo accipit Not for that no body at al receiued his witnesse For his Disciples and many others receiued it but for that of a greate multitude very fewe receiued it In like phrase Chrysostome him selfe saith otherwhere Nemo diuina sapit nemo coÌ„temnit ea quae in terra sunt nemo attendit ad CoeluÌ„ No body sauoureth godly thinges No body despiseth the thinges of this worlde No body hath regarde to Heauen In these woordes M. Hardinge must néedes confesse that Chrysostome in stéede of fewe by heate of speache and by way of comparison saide No body And al be it this onely answeare compared with the manner of Chrysostomes eloquence whiche commonly is hoate and feruent and with the common practise of the Churche then may suffice a man more desirous of trueth then of contention yet I haue good hope it may be prooued notwithstandinge M. Hardinges Nemo that Chrysostome neither was alone nor could be alone at the holy Ministration therefore coulde say no Priuate Masse For if the whole companie of the Laye People woulde haue forsaken him yet had he companie sufficient of the Priestes and Deacons and others of the Quiere And if the whole Quiere woulde haue forsaken him yet had he companie sufficient of the Lay People as it may be clearely proued That there was then a greate number to serue in the Mynistery it may diuersely wel appeare Ignatius calleth Presbyterium The sacred College The Councel and companie of the Bishop Chrysostome him selfe in his Liturgie saithe thus The Deacons bringe the disshes with the holy Breade vnto the holy Aultare the reast carie the holy Cuppes By whiche woordes appeareth bothe a number of the Ministerie and also prouision for them that woulde receiue Cornelius writeth that in the Churche of Rome there were fourtie and sixe Priestes seuen Deacons seuen Subdeacons fourtie and twoo Accolutes Exorcistes Readers and other Officers of the Churche fiftie and twoo Wydowes other afflicted people that there were reléeued a thousande fiue hundred Nazianzene complaineth of the number of the Clergie in his time that they séemed to be moe then the rest of the people And therefore Themperour Iustinian afterwarde thought it néedeful to abridge the number to make a law that in the greate Churche at Constantinople where Chrysostome was Bishop there should not be aboue the number of threescore Priestes one hundred Deacons fourtie wemen foure score and tenne
Constitution the law saithe Generaliter dictum generaliter est accipiendum The thinge that is spoken generally must be taken generally And it is commonly saide Vbi lex non distinguit nos distinguere non debemus Where the Lawe maketh no distinction there ought wee to make no distinction And what reason hath M. Hardinge or what witnesse more then his owne that this onely law tooke no place in the Churche of Rome Certainely the reast of the same Nouel Constitutions were made not onely for Constantinople or for Rome but also for the whole Empier And the Emperour Iustinian in the same Title saith thus What so euer thinges touchinge this mater were needeful for this Imperial Citie of Constantinople wee haue comprised in a special Law for the same But what néedeth many woordes The Emperour him selfe calleth the Constitution that concerneth the Cleregie a Law General by these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wée haue enacted by a General and a Common Law And in the Code intreatinge namely of Bishoppes and Clerkes he hath these woordes Et hoc non solum in veteri Roma vel in hac Regia Ciuitate sed in omni terra vbicunque Christianorum nomen colitur obtinere sancimus This law we wil haue to take place not onely in the Citie of olde Rome or in this Imperial Citie of Constantinople but also in al the worlde where so euer the name of Christians is had in honour And how can M. Hardinge make him selfe so sure that the Churche of Rome was neuer subiecte to this Law Certainely bothe by Leo Bishop of Rome and also by S. Ambrose Bishop of Millane and other holy Fathers it appeareth otherwise S. Augustine saithe of the Churche of Rome Vnum Psalmum canâ—amus vnum Amen respondemus wee singe one Psalme and wee answeare one Amen S. Hierome saith Euen in Rome at the ende of the Praier the people so sounded out Amen as if it had been a Thunderclappe Againe if this Constitution serued onely for the Gréeke Churche and onely the Priestes there spake alowde and the others of the Latine Churche spake in silence how then doothe M. Hardinge expounde this Lawe of Iustinian by the woordes of S. Augustine who as he supposeth did the contrary and was neuer subiecte vnto that Law Or how can he make contrarieties agrée togeather Hath he so soone forgotten him selfe Or wil he expounde Speakinge by Silence Or singinge out by whisperinge To conclude Iustinian saith These Constitutions were general M. Hardinge alone saithe They were not general Iustiuian saith They tooke place in al the worlde M. Hardinge alone saithe They tooke place onely in Constantinople S. Ambrose S. Augustine S. Hierome Leo and others say They were obserued in the Churche of Romeâ— M. Hardinge alone saithe They were neuer obserued in the Churche of Rome If he wil thus deceiue vs in plaine thinges how may wée then trust him in doubtful thinges Gregorius Haloander whom M. Hardinge séemeth to touche with corruption of these lawes was a learned man and a faithful Translatour and for his diligence deserued thankes and therefore néedeth no excuse He addeth nothing morâ— then is to be founde in the Original In M. Hardinges olde Translation euen in this same very title De Ecclesiastiâ—is diuersis capitulis There wanteth a whole leafe or more at the beginninge that is founde extant in the Grâ—eke Touchinge Cogginge and Foystinge I maruel M. Hardinge beinge so graue a man woulde borrow Ruffians termes to scoffe withal As for the Sacrifice of Christe vpon the Crosse whiche is represented vnto vs in the holy Communion Wee beléeue it with our hartes and confesse it with our mouthes Concerninge this woorde Oblatio he knoweth wel I translated not yâ— place but onely touched it neither had I then any manner occasion to speake of the Sacrifice but onely of Praiers whiche thinge also I did without any Cogging or any other â—â—â—ight folowinge these very woordes of Iustinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say To offer vp other praiers also with lowde voice Neither did I avouche any vntruth by Iustinian as M. Hardinge hath here dâ—one by Iustinian and S. Augustine bothe togeather I know the Holy Ministration is named of the holy Fathers sundrie waies The Supper of the Lorde The Lordeâ— Table The Communion The Mysterie The Sacrament The Mystical Table The Tankes geuinge The Oblation and the Sacrifice Neither is there any of these names but wée vse indifferently as occasion serueth Now for so muche as M. Hardinge taketh occasion for that I past this place of Iustinian so shortely ouer onely touchinge it with one woorde as the time then forced mée I thinke it not amisse for the better contentation of the Reader to lay it out fully as it lieth His woordes be these Wee commaunde al Bishops and Priestes to minister the Holy Oblation and the praier at the Holy Baptisme not vnder silence but with suche voice as may be hearde of the faithful people to the intente that thereof the heartes of the hearers may be sturred to more deuotion and honour geuinge to God the Lorde For so the holy Apostle teacheth sayeinge in the firste Epistle to the Corinthians For if thou only blisse vvith the spirite hovv shal he that supplieth the roume of the ignorant saye Amen to God at thy thankes geuinge For he knovveth not vvhat thou saiest Thou geuest thankes vvel but the other is not edified For these causes therefore it behooueth that the praier at the holy Oblation and also other praiers be offred with lowde voice of the holy Bishoppes and Priestes vnto our Lorde Iesus Christe with the Father and the Holy Ghost And let the holy Priestes vnderstande that if they neglecte any of these thinges they shal make answeare therefore at the dreadful iudgement of the greate God and our Sauiour Iesus Christe And yet neuerthelesse wee vnderstandinge the same wil not passe it ouer nor leaue it vnpunisshed Here wée sée it is lawful for a godly Prince to commaunde Bishoppes and Priestes To make lawes and orders for the Churche To redresse the abuses of the Sacramentes To allege the Scriptures To threaten and punishe Bishops and Priestes if they offende Now if these woordes of Iustinian make not for vs and that without Foistinge or Cogginge muche lesse make they for M. Hardinge onlesse he wil forme his reasons thus The Priest must speake a lowde Ergo He may speake in an vnknowen tongue Or thus The people must heare the Praier and answeare Amen Ergo They neede not to vnderstande it To be shorte where as to the intente to bringe Goddes truthe out of credite and to make it odious emonge the ignorant he saith Wee haue refused to be the members of the Churche of God This is onely a bitternesse of talke inflamed with malice whereof it seemeth he wanted no stoare and neither furthereth his
not preuaile against it And vnto thee I wil geue the Keies of the kingedome of Heauen And what so euer thou bindest vpon earth shal be bounde also in Heauen and what so euer thou lowsest on earth shal be lowsed also in Heauen Beholde he receiueth the keyes of the heauenly Kingdome the power of bindinge and lowsing is geuen to him the charge of the whole Church and principalitie is coÌ„mitted to him Thus farre Gregorie But biâ—ause our aduâ—rsaries though without iust cause refuse the witnesse of the Bishoppes of Rome in this Article as vnlawful witnesses in their owne cause vvere they neuer so holy Martyrs or learned Confessâ—urs they may vnderstande vvee are hable to allege sundrie other authorities to the confirmation hereof that be aboue al exception The B. of Sarisburie If S. Gregorie were now aliue he woulde charge M. Hardinge with open iniurie not onely for alteringe his whole meaninge but also for manglinge and maiming his very woordes M. Harding to prooue that the Bishop of Rome was called the Uniuersal Bishop allegeth these woordes of S. Gregorie Ecce Petrus claues Regni Coelorum accipit Et potestas ei ligandi soluendique tribuitur Cura ei totius Ecclesiae principatus committitur Beholde Peter receiueth the keyes of the Kingedome of Heauen To him is geuen power bothe to binde and to loose The charge and chiefe rule of the Churche is committed vnto him Thus farre Gregorie saith M. Hardinge And why no farther was he staied with the Choynecough and forced to breake of his tale in the middest But marke wel gentle Reader and thou shalt see S. Gregorie set to Schoole and keapte in awe and not suffred to vtter one woorde more then M. Hardinge wil geue him leaue The next woordes that immediatly folow in the same sentence are these Tamen Petrus Vniuersalis Apostolus non vocatur Yet Peter is not called the Vniuersal Apostle M. Hardinge saith The Bishoppe of Rome was called the Vniuersal Bishop But S. Gregorie euen in the selfe same sentence that M. Hardinge hath here so hastily broaken of saithe Peter him selfe beinge the Apostle of Christe yet was not called the Vniuersal Apostle And woulde M. Hardinge haue the worlde beléeue that the Popes power is greater and more vniuersal then S. Peters These woordes M. Hardinge thought good to nippe of in the middes Suche is his dealing in the allegation of the Auncient Fathers If I liste to vse his owne termes I might wel cal this Foystinge or Cogging or I know not what Certainely the holy Fathers in the Councel of Constantinople saie thus Non conuenit orthodoxis ita circumtruncatas Sanctorum Patrum voces deflorare Haereticorum potiùs hoc proprium est It is nâ—t meete for Catholique men thus to choppe and to pare the sâ—â—einges of the holy Fâ—thers It is rather the very propertie of Heretiques M. Hardinge wil say Gregorie misâ—iked this name of Uniuersal Bishop onely in Iohn the Bishop of Constantinople that so ambitiousely so greadily sought for it and yet neuerthelesse claimed the same vnto him selfe as a title onely belonginge to the Sée of Rome and that wee therefore doo wrongefully racke S. Gregorie forcinge his woordes otherwise then he euer meante For answeare hereunto it shal behooue vs to consider bothe what S. Gregorie hath written in general of this title and also what special claime he hath layde vnto it for him selfe Thus therefore generally he writeth of it Ego fidenter dico quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum praecurrit quia superbiendo se coereris praeponit I speake it boldely who so euer calleth him selfe Vniueâ—sâ—l Bishop or desireth so to be called is in his pride the Forerâ—nnâ—r of Antichriste bicause in his pride he setteth him selfe before others Hac in re à fratre Conâ—acerdoâ—e meo contra EuangelicaÌ„ sententiam c. Herein my Brother and felow Bishop dooth against the meaning of the Gospel against S. Peter the Aposâ—le against al Châ—rches and againste the ordinance of the Canons In this pride of his what other thinge is there tokened but that the time of Antichrist is euen at hande For he foloweth him that despisinge the equalitie of ioye amonge the Angels laboured to breake vp to the toppe of singularitie saieing thus I wil auance my throne aboue the starres of Heauen I wil sit in the Mounte of the Testament euen in the corners of the Northe I wil geate me vp aboue the light of the cloudes and wil be like vnto the highest Againe Rex superbiae in foribus est c. The kinge of pride is euen in the Gates and a horrible thinge to speake an armie of Priâ—stes is made ready For now they play the Souldiers and beare then heades on high that were ordeined to be Captaines of humilitie Againe I woulde haue al men to be greate and honorable so that there honour be no de derogation to the honour of God For who so wil be honoured against God shal not be honourable vnto me Againe Neither may you say that the vsinge of this Title is nothinge For if wee beare this mater quietly wee ouerthrow the Faith of the whole Church The agreeing vnto this wicked Title is the loosinge of the Faith Thus therfore S. Gregorie iudgeth generally of the name of Vniuersal Bishop whiche name not withstanding the Bishoppes of Rome haue sithence chosen and taken to them selues that is to say That it is Vaine and Hurteful the Confusion the poyson and Vtter and Vniuersal destruction of the Churche The corruption and loosinge of the Faithe against the holy Canons against S. Peter the Apostle against the very sense and meaninge of the Gospel against al the Churches of God and against God him selfe that neuer good or holy man woulde vse suche titles that who so euer vseth them in so dooinge foloweth Lucifer and is the very Forerennâ—r and Messinger of Antichriste Perhappes M. Hardinge wil say This name belonged peculiarly and onely to the Bishop of Rome and therefore Gregorie reprooued Iohn the Bishop of Constantinople for that he so presumptuousely and by way of intrusion claimed the same as a right and interest that was not his But S. Gregorie calleth the same title of Uniuersal Bishop Typhum superbiae Nomen nouum Vocabulum Temerarium Stultum Superbum Pompaticum peruersum Superstitiosum ProfanuÌ„ Scelestum Nomen erroris Nomen singularitatis Nomen vanitatis Nomen Hypocriseos Nomen Blasphemiae That is to say A puffe of Arrogancie A new name a Râ—she a Poolishe a Proude a Pompouse a Peruerse a Superstitious an Vngodly and a Wicked title A name of Erroure a name of Singularitie a name of Vanitie a name of Hyprocrisie and a name of Blasphemie And doothe M. Harding thinke or woulde he
likewise S. Hierome intitleth his Epistles vnto S. Augustine being Bishop of Hippo. Hieronymus beatissimo Papae Augustino Hierome vnto Augustine the most holy Pope Thus muche onely by the waye But to returne to the mater M. Hardinge may not of euery thinge that he readeth conclude what he listeth This priuilege graunted vnto the Bishop of Rome to be the firste of al Priestes was not to beare the whole swaye and to ouer rule al the worlde but onely in General méetinges Councelles to sitte in placâ— aboue al others and for auoidinge of confusion to directe and order them in their dooinges Themperours woordes be plaine Praerogatiua in Episcoporum Concilio vel extra Concilium ante alios residendi A prerogatiue in the Councel of Bishoppes or without the Councel to sit in order aboue others This prerogatiue in Gréeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the priuilege of the first place And these phrases in that tongue be knowen and common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like as also these in the Latine Tongue Obtinere primas secundas tertias That is To haue the preeminence of the First Seconde or Thirde place And that the Emperour Iustinian meante onely thus and none otherwise it is manifest euen by the selfe same place that M. Hardinge hath here alleged His woordes stande thus Sancimus c. Senioris Romae Papam primum esse omnium Sacerdotum Beatissimum autem Archiepiscopum Constantinopoleos Nouae Romae secundum habere locum Wee ordeine that the Pope of the Elder Rome shal be the first of al Priestes and that the most holy Archebyshop of Constantinople whiche is named New Rome haue the Seconde place Hereby it is plaine that this priuilege standeth onely in placinge the Bishop of Rome in the first seate aboue others But I beseeche thée gentle Reader weigh wel the woordes that folow in the same Lawe thou shalt sée bothe that M. Hardinges dealinge herein is not vpright and also that the Bishop of Rome was then excluded by plaine woordes from that Uniuersal power which he now so deepely dreameth of It foloweth immediately Beatissimum Archiepiscopum Primae Iustinianae Patriae nostrae habere semper sub sua Iurisdictione Episcopos ProuinciaruÌ„ Daciae Daniae Dardaniae Mysiae atque Pannoniae Et ab eo hos ordinari ipsum verò a proprio ordinari Concilio in subiectis sibi prouincijs locum obtinere eum Sedis Apostolicae Romae Wee ordeine that the most holy Archebishop of Iustiniana the first whiche is in oure Countrie shal haue for euer vnder his Iurisdiction the Bishoppes of the Prouinces of Dacia Dania Dardania Mysia and Pannonia and that they shal be inuested by him and he onely by his owne Councel and that he in the Prouinces subiecte vnto him shal haue the place of the Apostolique See of Rome Here wée sée The Bishop of Iustiniana set in as high Authoritie and power within his owne Iurisdiction as the Bishop of Rome within his In like sorte the Emperour Iustinian saith Ecclesia vrbis Constantinopolitanae Romae veteris praerogatiua laetatur The Churche of the Citie of Constantinople enioyeth nowe the Prerogatiue of Rome the Elder Now if the Bishop of Iustiniana and the Bishop of Rome in their seueral diuisions haue like authoritie And if the Church of Constantinople in al prerogatiues and priuileges be made equal with the Citie of Rome then is not the Bishop of Romes power Uniuersal neither can he iustly be called the Head of the Uniuersal Churche Uerily Iustinian him selfe writinge vnto Epiphanius the Bishop of Constantinople calleth him the Vniuersal Patriarke whiche thinge he woulde not haue doone if he had thought that title of right had belonged to the Bishop of Rome The argument that M. Hardinge geathereth of Iustinians woordes is this The Bishop of Rome had the first place in General Councels Ergo he was an Uniuersal Bishop Whiche argument what weight it beareth I leaue to M. Hardinge to consider But the Emperour Phocas gaue this special graunte to the Sée of Rome that the Bishop there should be called The Head of al Churches But M. Harding knoweth this graunte was made vnto Bontfacius the thirde whiche was Byshop in Rome in the yeere of our Lorde siâ—e hundred and .viii. euen at the same very time that Mahomet first began to plante his Doctrine in Arabia and therefore maketh nothinge to this purpose as being without the compasse of sixe hundred yeeres Notwithstandinge bothe Platyna and Sabellicus say that Bonifacius hardly and with muche a doo gotte the same then to be graunted How be it for as muche as M. Hardinge woulde séeme to founde his supremacie vpon some godly man it may please thee good Reader to vnderstande that this Phocas being but a Souldeour by treason and conspiracie layed handes vpon his liege Lorde and Maister the Emperour Mauritius in cruel sorte did him to death The manner whereof was this First he commaunded foorthe the Emperours yongest sonne and caused him to be slaine euen in the sight of his Father and so the seconde and then the thirde and afterwarde the wife Mauritius heauily lookinge on and lamentinge and saieinge vnto God O Lorde thou arte iuste and iust is thy iudgement Last of al he vsed the like tyrannie vpon him also and laide the Emperour his wife and his children in a heape togeather Afterwarde duringe the time of his Phocas God séemed vtterly to withdraw his blissing Fraunce Spaine Germanie Lombardie and the greatest parte of the East fel from the Empier for euer such a wrecke to the state as neuer had been séene before After he had thus liued and committed sundrie Murders and other greate mischiefes Post multa homicidia alia malefacta the people tooke him and slew him and threw him into the fier This was he that first proclaimed the Bishop of Rome to be heade of the Uniuersal Churche M. Hardinge The .9 Diuision Of the Doctours what shal I say Verily this mater is so often and so commonly reported of them that their saieinges laied togeather woulde scantly be comprised within a greate volume The recital of a few shal here geue a taste as it were of the whole and so suffice Irâ—naeus hauinge muche praised the Churche of Rome at length vttereth these woordes by which the soueraintie thereof is confessed Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire Ecclesiam hoc est eos qui vndique sunt fideles To this Church of Rome it is necessary al the Churche that is to say al that be faithful any where to repaire and come togeather for the mightier principalitie of the same that is to witte for that it is of mightier power and auctoritie then other Churches and the principallest of al. The B. of Sarisburie Touchinge the Doctours M. Hardinge findeth him selfe much troubled with the number of
Scriptures if it woulde haue pleased him also particularly to shewe how and wherein he might haue had the more credit But it is commonly saide Dolosus versatur in generalibus He that walketh in generalities meaneth not plainely I truste the indifferent Reader séeth the Scriptures are plaine yenough of our side and neede no wreastinge And therefore touchinge this case S. Cyprian saithe as is before alleged Idem erant alij quod Petrus The reast were the same that Peter was And Origen likewise Nos quoque efficimur Petrus nobis dicetur illud quod hunc sermonem sequitur Tues Petrus super hanc Petram aedificabo Ecclesiam meam Petra enim est quisquis est Discipulus Christi Euen we are become Peter and vnto vs the same shal be saide that foloweth these woordes Thou arte Peter and vpon this Rocke I vvil builde my Churche For he is the Rocke who so euer is Christes Disciple And so it is written in S. Augustine againste the Donatistes Clarus à Mascula dixit Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis ipsis solis potestatem à Patre sibi datam permittentis quibus nos successimus eadem potestate Ecclesiam Domini gubernantes The saieinge of oure Lorde Iesus Christe sendinge out his Apostles and geuinge vnto them onely the same power that he had receiued of his Father is plaine into whiche Apostles roomes we haue succeeded gouerninge the Churche with the same power that thei did These be good witnesses that wée wreaste not Goddes woordes but vse them simply as they were spoken Nowe it were a longe labour to shewe at ful howe M. Hardinge with others of that side haue dealte herein The woordes that be specially and onely spoken of God him selfe and of his Christe it is lawful for them to applie the same vnto the Pope without any wreathinge or wreastinge of the Scriptures Cornelius a Bishoppe in the laste Councel of Trident vseth these woordes Papa lux venit in mundum sed dilexerunt homines magis tenebras quà m lucem The Pope beinge the light is come into the worlde but menne loued the darkenes more then the lighte And Stephanus the Archebishop of Patraca in the Councel of Laterane directeth these woordes vnto the Pope Tibi data est omnis potestas in Coelo in terra Vnto thee is al power geuen bothe in Heauen and Earth Likewise saithe Pope Bonifacius Spiritualis à nemine iudicatur The man that is spiritual is iudged of no man Ergo no man may iudge the Pope And againe Quae sunt potestates à Deo ordinatae sunt The powers that be are ordeined of God Ergo The Pope is aboue the Emperour Nowe to passe by other like places whiche are innumerable whether this be wreastinge of the Scriptures or no I leaue it to the discrete Reader to consider Uerily as I haue saide before Camotensis thus reporteth of them Vim faciunt scripturis vt habeant plenitudinem potestatis To thintent thei may haue the fulnes of power they doo violence to the Scriptures and diuise strange constructions contrary to the sense of the Churche of God But for as muche as M. Hardinge vtterly leaueth the Scriptures wherein he séethe he hath so simple holde and referreth the whole right of his cause to the continual practise of the Churche I truste it shal not seeme neither tedious nor vnprofitable vnto the Reader onely for a taste and by the way to touche somewhat concerninge the same nothinge doubtinge but euen thereby it shal wel appeare that within the compasse of sixe hundred yéeres after Christe the Bishop of Rome was neuer neither named nor holden for the Heade of the Uniuersal Churche Firste of al The Bishoppes of other countries writinge to the Bishoppe of Rome cal him not their Heade but their Brother or Felowe S. Cyprian vnto Cornelius writeth thus Cyprianus Cornelio Fratri Cyprian vnto Cornelius my Brother The Bishoppes in the Councel of Carthage vnto Innocentius Honoratissimo Fratri To our most honourable Brother And Iohn the Bishop of Constantinople vnto Hormisda Frater in Christo Charissime My deere Brother in Christe So likewise Dionysius the Bishop of Alexandria calleth Stephanus and Sistus Bishoppes of Rome his louing Brethren So the Bishoppes of Aphrica cal Anastasius Consacerdotem their felow Bishoppe Like as Cyrillus also calleth Coelestinus and Marcellus the Bishoppe of Ancyra calleth Iulius Comministrum his Felowe seruant These woordes Brother and Felowe séeme rather to signifie an Equalitie betwéene Bishoppes then any suche Soueraine Power or Uniuersal Authoritie as the Bishop of Rome nowe claimeth Further toutchinge the order of outwarde gouernement the Councel of Nice limiteth vnto the Bishoppe of Rome not the Iurisdiction of the whole worlde but his owne seueral portion emonge other Patriarkes The Councel of Aphrica straitely forbiddeth any man out of that Countrie to appeale to Rome The foure Patriarkes of Rome of Constantinople of Antioche and Alexandria vsed to write letters of conference betweene them selues thereby to professe their Religion one to an other whiche was a token of Felowship and not of Dominion The Councel of Alexandria committed ful authoritie to Asterius to visite and to redresse al the Churches in the Easte Parte of the worlde and to Eusebius to doo the like in the Weast and so seemed to haue smal regarde to the Bishop of Rome or to acknowledge him as the Uniuersal Bishop And what needeth many woordes Aeneas Syluius beinge him selfe afterwarde Bishop of Rome for certaine proufe hereof writeth thus Ad Episcopos Romanos aliquis sanè sed tamen paruus ante Nicenum Concilium respectus erat Some regarde there was vnto the Bishoppes of Rome before the Councel of Nice although but smal To be shorte I truste it shal appeare euen by M. Hardinges owne proufes that is to say by the order of Appeales by Excommunications by the Allowance of Elections by the Approuinge of Councelles by restoaringe of Bishoppes and by receiuinge of Schismatikes into fauoure that the Bishoppe of Rome was not taken for the Heade of the Churche nor had any suche absolute authoritie as is supposed And so M. Hardinges sixefolde proufe whiche is noted in the Margin in Conclusion wil appeare but single soulde M. Hardinge The .21 Diuision Firste for the appellation of Bishoppes to the see Apostolike beside many other we haue the knowen examples of Athanasius that woorthy Bishoppe of Alexandria and light of the worlde who hauinge susteined greate and sundrie wronges at the Arianes appealed firste to Iulius the Pope and after his deathe to Felix of Chrysostome who appealed to Innocentius against the violence of Theophilus of Theodoretus who appealed to Leo. Neither made Bishoppes onely their appeale to the Pope by their Delegates but also in certaine cases beinge cited appeared before him in their
letters in their behalfe The Emperour Constans wrote vnto his brother Constantius to cal before him the Bishops of the Easte parte to yelde a reckeninge of their dooinges against Athanasius The Emperour Honorius gaue his endeuour that Athanasius might be restoared Constantinus the Emperour vpon Athanasius complainte commaunded the Bishops of the Councel of Tyrus to appeare before him The woords of his Summon be these Quotquot Synodum Tyri habitam compleuistis sine mora ad pietatis nostrae Castra properetis ac re ipsa quà m sincerè ac rectè iudicaueritis ostendatis idque Coram me quem sincerum esse Dei ministrum ne vos quidem ipsi negabitis As many of you as were at the Councel of Tyrus high you vnto our Campe or Courte without delaie and shewe vs howe sincerely and vprightly ye hâ—ue dealt and that euen before me whom you your selues can not denâ—e to be the sincere Seruaunte of God Thus Holie men beinge in distresse sought healpe wheresoeuer they had hope to finde it This seekinge of remedy by waye of Complainte as it declareth their miserie so is it not sufficient to proue an ordinarie Appâ—ale But it is moste certaine and out of al question that Chrysostome Appealed vnto Innocentius for M. Hardinge hath here alleged his owne woordes I graunte M. Hardinge hath here alleged Chrysostome but in suche faithful and trustie sorte as Pope Zosimus sometimes alleged the Councel of Nice Good Christian Reader if thou haue Chrysostome peruse this place and weigh wel his woordes if thou haue him not yet be not ouerhastie of beliefe M. Hardinges dealinge with thée herein is not plaine The very woordes of Chrysostome in Latine stande thus Ne confusio haec omnem quae sub Coelo est nationem inuadat obsecro vt scribas quod haec tam inique facta absentibus nobis non declinantibus iudicium non habeant robur Sicut neque natura sua habent Illi autem qui iniquè egerunt poenae Ecclesiasticarum LeguÌ„ subiaceant Nobis verò qui nec conuicti nec redarguti nec habiti vt rei sumus literis vestris charitate vestra aliorumque omnium quorum anâ—èsocietate fruebamur frui concedite Whiche woordes into Englishe maye truely be translated thus Lest this confusion ouerrenne al nations vnder heauen I pray thee write or signifie vnto them that these thinges so vniustely doone I beinge absent and yet not fleeynge iudgement be of no force as in deede of their owne nature they be of none and write that they that haue doone these thinges so wrongfully be punished by the Lawes of the Churche and graunt you that we that are neither conuicted nor reproued nor founde giltie may inioy your letters and your loue and likewise the letters and loue of al others whose felowship we inioyed before In these fewe woords M. Hardinge hath notably falsified thrée places quite alteringe the woordes that he founde shufflinge in and interlacinge other woordes of his owne For these woordes in M. Hardinges translation that séeme to signifie authoritie in the Bishop of Rome and to importe the Appeale VVrite and determine by your authoritie Put you them vnder the Censure of the Church Geue commaundement that we be restoared to our Churches These woorde I saye are not to be founde in Chrysostome neither in the Gréeke nor in the Latine but onely are pretily conueied in by M. Hardinge the better to furnishe and fashion vp his Appeale He séeth wel this mater wil not stande vpright without the manifest corruption and falsifieinge of the Doctours This therefore is M. Hardinges Appeale and not Chrysostomes For that Chrysostome made no suche Appeale to the Bishop of Rome it may sufficiently appeare bothe by Chrysostomes owne Epistles and by the Bishop of Romes dealinge herein and by the ende and Conclusion of the cause Touching Chrysostome him selfe he maketh no mention of any Appeale nor desireth the parties to be cited to Rome nor taketh Innocentius for the Bishop of the whole Churche or for the vniuersal Iudge of al the worlde but onely saluteth him thus Innocentio Episcopo Romae Iohannes Iohn to Innocentius Bishop of Rome sendeth greetinge And againe in the same Epistle he vtterly auoideth al such foren Iudgementes accordinge to the determinations of the Councelles of Carthage Mileuitum and Aphrica These be his woordes Neque congruum est vt hi qui in Aegypto sunt iudicent eos qui sunt in Thracia It is not meete that they that be in Egypte should be Iudges ouer them that be in Thracia Neither doo the Bishop of Romes owne woordes importe any appeale but rather the contrary for he vseth not his familiar woordes of biddinge or commaundinge but onely in gentle and frendely manner exhorteth them to appeare and that not before him selfe but onely before the Councel of sundrie Bishoppes summoned specially for that purpose For thus Iulius writeth vnto the Bishops of the East Quae est causa offensionis An quia adhortati vos sumus vt ad Synodum occurreretis What is the cause of your displeasure Is it bicause wee exhorted you to come to the Councel Here he exhorteth and intreateth them he commaundeth them not he calleth them to come not before him selfe but before the Councel Againe he saith Legati vestri Macarius Presbyter Hesychius Diaconus Concilium indici postulauerunt Your owne embassadours Macarius beinge a Priest and Hesychius beinge a Deacon required that a Councel might be summoned And againe Vellem vos magis ad iam dictam Canonicam conuenire vocationem vt coram vniuersali Synodo reddatis rationem I woulde you rather to come to this Canonical callinge that ye may yelde your accompte of your dooinges before the General Councel So likewise S. Basile writeth to Athanasius by way of counsel in that heauie time of trouble Viros igitur Ecclesiae tuae potentes ad Occidentales Episcopos mitte qui quibus calamitatibus premamur illis exponant Sende some worthy men of your Churches not vnto the Bishop of Rome but vnto the Bishopppes of the Weaste that may let them vnderstande with what miseries wee are besette Likewise againe he saith Visum mihi est consentaneum vt scribatur Episcopo Romae vt ea quae hic geruntur consideret detque Concilium I thinke it good yee write to the Bishop of Rome that he may consider that is here doone and may appointe vs a Councel Neither did the Bishop of Rome by his owne authoritie summon the Bishops of the East but by the counsel and conference of other Bishoppes For so Athanasius saith Misit omnium Italicorum EpiscoporuÌ„ consilio Iulius ad Episcopos Orientales certum illis Synodi diem denuntians Iulius sent vnto the Bishops of the East by the counsel of al the Bishops of Italie geuing them to vnderstande the certaine day of the Councel Which thinge Iulius also him selfe
shal afterwarde be shewed more at large Donatus a Casis nigris was by the Emperour lawfully remooued from the Bishop of Rome to the Bishop of Arle in Fraunce Ostiensis woordes be these Non nocebit error si appelletur ad Maiorem quà m debuerit vel ad parem The errour shal not hurte if the appeale be made either to a higher Iudge then was meete or to an equal Where also it is thus noted in the Margin Appellari potest ad parem si de hoc sit consuetudo Appeale may be made vnto the equal if there be a custome of it Hereby it is plaine that the right of appeale by fine force of Law concludeth not any necessarie superioritie muche lesse this infinite power ouer the whole Uniuersal Churche But M. Harding might soone haue foreséene that this his first principle of Appeales woulde easily be turned against him selfe First for that it is wel knowen that Appeales then euen in the Ecclestastical causes were made vnto the Emperours and Ciuile Princes Secondely for that the Bishop of Rome determined suche cases of Appeale by warrant and Commission from the Emperour Thirdly for that maters beinge once hearde and determined by the Bishop of Rome haue béene by appeale from him remooued further vnto others As touchinge the first that appeales in Ecclesiastical causes were lawfully made vnto the Prince it is cleare by Eusebius by Socrates by Nicephorus and by S. Augustine in sundrie places Donatus beinge condemned by thréescore and tenne Bishops in Aphrica appealed vnto the Emperour Constantinus was receiued S. Augustine saith Parmenianus vltrò passus est suos adire CoÌ„stantinuÌ„ Parmenianus willingly suffered his felowes to goe vnto Themperour Constantinus Againe he saith Infero adhuc verba Constantini ex literis eius vbi se inter partes cognouisse innocenteÌ„ CaecilianuÌ„ comperisse restatur Here I bringe in the woordes of Constantine out of his owne letters wherein he confesseth that he hearde the parties and founde Caecilianus to be innocent Likewise he saith An fortè de Religione fas non est vt dicat Imperator vel quos miserit Imperator Cur ergo ad ImperatoreÌ„ legati vestri venerunt What is it not lawful for the Emperour or for such as shal be sent by the Emperour to pronounce sentence of Religion Wherefore then came your Embassadours vnto the Emperour And so likewise againe Si nihil debent in his causis Imperatores iubere Si ad Imperatores Christianos haec cura pertinere noÌ„ debet quis vrgebat maiores vestros causam Caeciliani ad lmperatoreÌ„ mittere If Emperours haue nothing to commaunde in these cases or if this mater nothing touche a Christian Emperours charge who then forced your predecessours to remoue Caecilianus mater vnto the Emperour Therefore the Emperour Constantinus summoned the Bishops of the East that had béene in the Councel of Tyrus to appeare before him to rendre accompte of their dooinges His woordes be these Vt re ipsa quà m sincerè ac rectè iudicaueritis oftendatis idque Coram me I wil you to make your appearance and to shew in deede how sincerely and iustly ye haue dealte And that euen before me By these few examples it may wel appeare that appeales in Ecclesiastical causes in those daies were made vnto the Prince and that it was thought lawful then for the Prince to haue the hearinge of the same Yet was not the Prince therefore the Head of the Uniuersal Churche Certainely S. Gregorie thought it not amisse to commit a Spiritual mater touching the purgation of a Bishop to Brunichilda the Frenche Quéene Notwithstanding it be noted thus in the Glose Fuit tamen hic nimiuÌ„ papaliter dispensaâ—um As touching the Bishop of Romes power herein it is certaine he hearde suche maters of appeale by warrant of the Emperours Commission and not as hauiâ—ge authoritie of him sâ—lfe S. Augustine openinge the contention betweene Caecilianus and Donatus a Casis nigris vttereth this mater at large in this wise An forte non debuit Romanae Ecclesiae Episcopus Milâ—iades cum Collegis transmarinis Episcopis illud sibi vsurpare iudicium quod ab Aphris septuaginta vbi Primas Tigisiâ—anus praesedit fueâ—at terminaâ—um Quid quòd nec ipse vsurpauiâ— Rogatus quippe Imperator Iudices misit Episcopos qui cum eo sederent But shoulde not the Bishop of Rome Miâ—â—icdes with otâ—er hâ—s fellowes Bishopâ—es beyonde the seas ioined togeatâ—er in Commission take vpon him tâ—e iudgeâ—ent of that thinâ—e that was determined before by threâ—score and tenne Bishoppes of Aâ—hrica emongest whom the Primate of Tigiâ—ita sâ—te as President And what if he never tooke it vpon him as of him selfe For the Emperour beinge intreâ—ted by the partie sente other Bishoppes to sitte with him The very copie of this Commission is yet to be seene bothe in Eusebius and also in Nicephorus Neither was the Bishop of Rome alone in that Commission but ioined togeather with Rheticius Maternus Marinus and Marcus whom the Emperour calleth his Commission fellowes The woordes of the Commission be these Constantinus Imperator Miâ—tiadi Episcopo Romano Marco c. Constantâ—nus the Emâ—erour vnto Miltiades the Bishoppe of Rome and vnto Marcus For as muche as sundrie letters haue beene sente vnto mee from Amlâ—inus â—ur moste Noble President of Aâ—hrica whâ—â—ein Caecilianus the Bishoppe of Carthage is â—ccused of many mateâ—s by ceâ—taine his fâ—lowes of the same Countrie c. Therefore I haue thought it good thâ—t the â—aide Caeciliâ—nus togeather with tenne Bishoppes his accusers and other tenne such as he shâ—l thâ—nke meete saâ—le to Rome that there in your presence togeather with Rheticius and Mâ—ternus and Marâ—nus your Felow Commissioners whom for that cause I haue wâ—lled to trâ—vel to â—ome he may be heâ—rde c. Here it is euident to be seene that the Bishop of Rome was the Emperours Delegate and in Ecclesiastical Iurisdiction had his authoritie and power not from S. Peter but from the Emperour Whereby it is easie to be geathered that the Bishoppe of Romes power was not so Uniuersal then as M. Hardings woulde séeme now to make it and that the worlde then vnderstoode not this Decrée of Pope Clemens the fifth whiche as it is reported he afterwarde published in the Councel of Uienna Omne ius Regum pendet a Papa Al the right of the Prince is 〈◊〉 frâ—m thâ— Pope Neither was the Bishop of Romes determination of suche force but that it was lawful then for the partie greeued to refuse his Iudgement and to appeale further And therefore Donatus beinge condemned before Miltiades appealed from him and vpon his complaint vnto the Emperour was put ouer vnto the Bishop of Arle in Fraunce and to certaine others And in conclusion vnderstandinge that iudgement there woulde passe against him last of al he appealed to the Emperours owne pâ—rson And the Emperour him selfe confesseth by
ordinatos à nobis Episcopos c. If you wil allowe the Bishoppes that we haue ordred we wil be at peace and Communicate with you If not we wil proclaime the contrary And the Emperour Gratian made Nectarius Bishop of Constantinople contrarie to the mindes of the most parte of the Bishoppes Therefor M. Hardinges argument might better haue benne framed thus The Bishop of Rome Confirmed the Bishoppes withein his owne Prouince and had no other special authoritie to coÌ„firme al other Bishoppes in the worlde no more then others had to Confirme him Therefor he was not then taken for the Heade of the Churche nor was thought to haue this Vniuersal Power M. Hardinge The .26 Diuision That the Bishoppes of Rome by accustomed practise of the Churche had auctoritie to approue or disproue Councelles I nede to saie nothinge for proufe of it seeinge that the Ecclesiastical rule as we reade in the Tripartite storie commaundeth 111 that no Councel be celebrate and keapte without the aduise and auctoritie of the Pope Verily the Councelles holden at Ariminum at Seleucia at Syrmium at Antiochia and the seconde time at Ephesus for that they were 112. not summoned nor approued by the auctoritie of the Bishop of Rome haue not ben accoumpted for lawful Councelles but as wel for that reiected as also for their Heretical determinations The Fathers assembled in the Councel of Nice sente their Epistle to Syluester the Pope beseechinge him with his consent to ratifie and confirme what so euer they had ordeined Isidorus witnesseth that the Nicene Councel had set forth rules the whiche saithe he the Curche of Rome receiued and confirmed The seconde general Councel holden at Constantinople was likewise allowed and approued by Damasus specially requested by the fathers of the same thereto So was the thirde Councel holden at Ephesus ratified and confirmed by Coelestinus who had there for his Vicares or deputes Cyrillus the famouse Bishop of Alexandria and one Arcadius a Bishop out of Italie As for the fourthe Councel kepte at Chalcedon the fathers thereof also in their Epistle to Leo the Pope subscribed with the handes of .44 Bishoppes made humble request vnto him to establishe fortifie and allowe the Decrees and ordinances of the same This beinge founde true for the fower first chief Councelles we nede not to saie any thinge of the rest that folowed But for the suer proofe of al this that chiefly is to be alleaged that Constantius the Arian Emperour made so importune and so earnest sute to Liberius the Pope to confirme the Actes of the Councel holden at Antioche by the .90 Arian Bishoppes wherein Athanasius was depriued and put out of his Bishoprike For he beleued as Ammianus Marcellinus writeth that what had ben done in that Councel sholde not stande and take effecte onlesse it had ben approued and Confirmed by the Authoritie of the Bishop of Rome whiche he termeth the Eternal Citie The B. of Sarisburie Here M. Hardinge hathe auouched two greate vntruethes the one in his Translation in the Englishe the other in the allegation of the storie Touching the first Cassiodorus in his Latine Translation writeth thus Canones iubent extra Romanum nihil decerni Pontificem Socrates in the Greeke out of whiche the Latine was taken writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Englishe hereof is this It is prouided by the Canons that rules to binde the Churche be not made without the consent of the Bishop of Rome Wherein M. Harding hath purposely corrupted falsified altogeather both the Greeke the Latine not reporting one woorde that he founde in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Decernere he Englisheth to Keepe or as he termeth it to Celebrate a Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Praeter senteÌ„tiaÌ„ or as Cassiodorus turneth it Extra he Englisheth without the aduise Authoritie No he would not suffer no not him in whose quarel he thus fighteth to passe without a venewe for where he sawe him named in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine Romanum Pontificem The Romaine Bishop he thought it beste to leaue bothe the Greeke and the Latine and to cal him the Pope And thus to increase the Popes authoritie he hath altered and corrupted the whole place and not translated one woorde as he founde it Touchinge the storie he saith The Arians Councelles were not allowed for that they were not Summoned by the Pope And yet he knoweth right wel it was no parte of the Popes office in those daies to Summon Councelles For it is euident euen by the policie and practise of that time that CoÌ„stantinus the Emperour Summoned the Councel of Nice Theodosius the first the Councel of Constantinople Theodosius the .2 the Councel of Ephesus and Martianus the Councel of Chalcedon And Socrates in his storie saithe thus Idâ—irco Imperatores in historia complexus sum quia ex quo tempore coeperunt esse Christiani Ecclesiastica negotia pendent ab illis maxima Concilia de illorum sententia facta sunt fiunt Therefor I haue comprised the Emperours within my Storie for that sithence they beganne to be Christened the state of the Churche dependethe of them and the greatest Councelles haue benne keapte and be stil keapte by theire aduise And the Bishoppes in the Councel of Constantinople witnes that they were summoned to come to the Romaine Counsel by Damasus the Bishop of Rome but they adde withal by warrant of the Emperours letters not by any his owne authoritie And likewise in their Epistle to the Emperour Theodosius thei write thus Literis quibus nos coÌ„uocasti EcclesiaÌ„ honore prosecutus es Your Maiestie hath honoured the Churche by the letters wherewith ye Summoned vs togeather As for the Bishop of Rome he was not yet of Authoritie hable to cal a general Councel For the worlde as yet had no skil of his Uniuersal power ouer al others neither woulde they haue appeared vpon his Summon Gregorius beinge Bishop of Rome coulde not cause the Bishop of Salonae beinge but one man to come before him Thus he writeth by waie of complainte vnto the Empresse Constantia Contempto me atque despecto ad me venire secundum iussionem Dominorum noluit He despised me and set me at naught and wolde not come vnto me accordinge to my lordes the Emperours commaundement Therefore Leo findinge this weakenes in him self wrote vnto the Cleregie and people of Constantinople and willed them to craue a general Councel at the Emperours hande Exposcite vt petitioni nostrae qua plenariam indici Synodum postulamus Clementissimus Imperator dignetur annuere Make your request that the Emperours Maiestie wolde voutchsaue to graunte my humble petition wherein I besought him to Summone a general Councel Liberatus saithe that Leo the Bishop of Rome with other moe Bishoppes of Italie fel vpon their knees and desired the Emperoure Ualentinian and
they wil in no wise be called for that the name of a Kinge emonge them then was odious How be it he saith in deede thei are very Kinges So Augustus Caesar notwithstanding he were a Tyran had oppressed the people yet the chose to be called Tribunus plebis The Defender and Patrone of the people And Uerres notwithstanding he had miserably wasted and consumed the whole Ilelande of Sicilie yet in his title he woulde be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Keper and Saueour of that Ilelande Thus they dissemble openly and as one saith With faire names they couer foule faultes But it was not any suche Dissimulation or countenaunce of Humilitie that moued Leo Gregorie or any other Godly Bishop of Rome to refuse this name as M. Hardinge imagineth but the very iniquitie and iniurie therein conteined For thus saith S. Gregorie Si vnus Patriarcha Vniuersalis dicitur Patriarcharum nomen cocteris derogatur c. If one be called the Vniuersal Patriarke then is the name of Paâ—riatkes taken from others But God keepe it farreâ—from any Christian minde that any man should take so muche vpon him The consenting vnto this wicked name is the loosinge of the Faith Therefore in the Councel of Carthage it is decréed thus Primae sedis Episcopus ne appelletur Princeps SacerdotuÌ„ vel Summus Sacerdos vel aliquid huiusmodâ— â–ª sed tantùm Primae Sedis Episcopus Vniuersalis autem nec etiam Romanus pontifex appelletur Let not the Bishop of the first See be called the chiefe of Bishoppes or the Highest Bishop or by any other like name But the Bishop of Rome him selfe may not be called the Vniuersal Bishop This later clause of that Canon Vniuersalis autem Episcopus nec etiam Romanus pontifex appelletur one Peter Crabbe the setter foorth of the Councels of purpose and contrary to good Faith dissembled least out How be it the fraude is soone discouered For yâ— same Clause is to be founde whole bothe in written examples of the Councels and also in Gratian that compiled the Decrées and in the very Barbarous Glose vpon the same by these woordes Hîc dicitur quòd Papa non debet vocari Vniuersalis Here it is saide that the Pope may not be called The Vniuersal Bishop M. Harding saith The Pope was called by that name and for prouse thereof allegeth a Councel without a Canon But the whole General Councel of Carthage saith The Bishop of Rome may not in any wise be so called and the Canon therof is apparent and may be seene Now let the Christian Reader iudge to whether he wil geue greater credite This Councel saith M. Harding woulde not haue offered this name vnto Leo onlesse it had beene lawful Yet he knoweth al is not law that is mooued in Councel Leo Gelasius as it is before said condemned certaine Decrées of this same CouÌ„cel of Chalcedon as Unlawful notwithstanding the Determination of .630 Bishops The Fathers in the Councel of Nice attempted contrary to Gods commaundements to breake the lawful Matrimonie of Priestes Bishops But their attempte bicause it was vnlawful was reprooued staied by Paphnutius M. Harding therefore might better conclude thus Leo Gregorie other holy Fathers Bishops of Rome refused the name of Uniuersal Bishop as it appeareth by their woordes for that it was iniurious vnto other Bishops a corruption of the Faith and for the same cause the General Councel of Carthage determined that the Bishop of Rome should not ne might not so be called Therefore that name was not lawful Al this notwithstanding true it is that M. Harding saith Leo in that Councel of Chalcedon was thus called The places be knowen and may not be denied He is so saluted in thrée sundrie Epistles the one sent by one Athanasius a Priest the other by one Ischyrion a Deacon the thirde by one Theodorus likewise a Deacon But of that whole number of sixe hundred and thirtie Bishoppes there assembled I trow M. Hardinge is not wel hable to shew that any one euer saluted or called him so Therefore whereas M. Hardinge the better to put his Reader in remembrance hath sette this note in the Margine that the Bishop of Rome was called the Uniuersal Bishop and Heade of the Churche aboue a thousand yéeres sithence he mighte with more truethe and muche better haue noted his booke thus S. Gregories vvoordes misalleged The Councel falsified This onely Canon lost al the reast vvhole and safe A straunge Priest and tvvo poore Deacons in their Priuate suites for their goodes and Legacies named Leo the Vniuersal Bishop â–ª But of the sixe hundred and thirtie Bishops that had voices in the Councel not one euer named him so Thus muche M. Hardinge mighte truely haue noted in the Margine Yet saithe M. Hardinge the Bishops of Rome â–ª that were godly Fathers and holy 〈◊〉 vsed this name as it appeareth by their Epistles And here are brought in the titles of letters vnder the names of Sixtus Pontianus and certaine others written as it is before declared a longe time after the writers were deade Suche ruinous fundations M. Hardinge hath chosen to builde vpon But what are these Olde Fathers taught to saye Or howe is M. Hardinge relieued by their woordes In the Salutation before their letters they write thus Sixtus Pontianus Victor Bishop of the Vniuersal Churche This saithe M. Hardinge is euen alone thinge with Vniuersalis Episcopus â–ª there is no manner difference O what ranginge and huntinge here is to beate vp that thinge that wil not be founde M. Hardinge bicause he can not finde the Uniuersal Bishop that he sought for therefore he hath sought out the nexte of kinne that is The Bishop of the Uniuersal Churche and these two he saithe be both one Howbeit this mater néedeâ— no greate séekinge euery Childe might soone haue founde it But if an Uniuersal Bishop and a Bishop of the Uniuersal Churche be al one thinge howe then is it true that S. Gregorie saithe Nemo decessorum c. None of my Predâ—cessours woulde euer consent to this name Or how can he finde suche faulte with the name of Uniuersal Bishop and beare so easily with the name of Bishop of the Uniuersal Churche which he knew his Predecessours had vsed if he tooke them bothe for one thinge without difference To be shorte if these names as M. Hardinge assureth him selfe be bothe one howe is the one Godly the other Ungodly the one Arrogant the other not Arrogant the one blasphemous the other not blasphemous This errour riseth of misvnderstandinge these woordes Vniuersalis Ecclesia For the Churche Uniuersal and the Churche Catholique the one beinge Gréeke the other Latine are bothe one and are commonly vsed of the learned Fathers as contrary to a Particular Churche as be the Churches of Heretiques Schismatiques In this sence euery Godly Bishop is a Bishop
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
not of necessitie any rule or gouernement ouer others He might better haue turned it Ecclesiam orbis terrarum primariam The most notable or chief Churche of the worlde And so wolde his translation haue wel agreede with the Constitutions of the Emperour Iustinian wherein the preeminence of sittinge in the first place in al Councelles and Assemblies is by special Priuilege graunted to the Bishop of Rome Likewise it wil be replied That Cyprian calleth the Churche of Rome Ecclesiam Principalem The principal Churche whereof it were muche for M. Harding to reason thus The Churche of Rome is a Principal Churche Ergo The Bishop of Rome is Heade of the Vniuersal Churche For Cyprian him self in the same Epistle in plaine expresse woordes saith The authoritie of the Bishoppes of Aphrica is as good as the authoritie of the Bishop of Rome Cicero to blase the nobilitie of that Cittie calleth it Lucem orbis terrarum atque Arcem omnium Gentium The light of the Worlde and the Castle of al Nations Frontinus likewise Roma Vibs indiges terrarumque Dea. Rome is a wantles Cittie and the Goddesse of the worlde And S. Hierome of the same in his time saith Romanum Imperium nunc Vniuersas Gentes tenet The Empiâ—â—e of Rome nâ—we possesseth al Nations And therefore in the Councel of Chalcedon the Emperour of Rome is called Dominus Omnis Terrae Dominus Vniuersi Mundi The Lorde of al the Earth and the Lorde of the Whole Worlde In consideration as wel of this worldly state Maiestie as also of the number and constancie of Martyrs of the place of Peters trauaile of the Antiquitie of the Churche and of the puritie of Dâ—â—ctrine the Churche of Rome was called the Principal Churche of al others But he addeth further Vnde vnitas Sacerdotalis exâ—rta est From whence the Vnitie of the Priesthoode first beganne For that theise woordes seeme to weigh muche I thinke it good herein to heare the iudgemeÌ„t of some other man that maie seeme indiffereÌ„t Polydorus Uergilius expoundinge the same woordes of Cyprian writeth thus Ne quis erret nulla alia ratione Sacerdotalis ordo à Romano Episcopo profectus esse dici potest nisi apud Italos duntaxat id factum esse intelligatur cum perdiu ante aduentum Petri in vrbem Romam apud Hierosolymos Sacerdotium ritè institutum fuisse liquidâ— liqueat Least any man hereby deceiue him selfe it cannot in any other wise be saide that the order of Priesthoode grewe first from the Bishop of Rome onlesse we vnderstande it onely within Italie For it is cleare and out of question that priesthoode was orderly appointed at Hierusalem a good while before peter euer came to Rome This commendation therefor by the iudgement of Polydore was geuen by S. Cyprian to the Churche of Rome in respecte of Italie and not in respecte of the whole worlde And therefore S. Augustine sayth Ciuitas quasi Mater Caput est Caeterarum vnde etiam Metropolis appellatur The Cittie is as the Mother and the Heade of other townes and thereof in respecte of suche townes it is called the Mother Cittie And in this sense Chrysostome calleth the Cittie of Antioche Metropolim Fide The Mother of the Faithe M. Hardinge saith further The Churche is called the House of God the ruler whereof saith S. Aâ—â—rose in theise daies is Damasus Here is narrowe seekinge to finde out somewhat yet the same somewhat wil be worthe nothinge First what opinion S. Ambrose had herein it is easy els where of other his woordes to be seene In his Epistle vnto the Emperoure Ualentinian he calleth Damasus not Prince of the people nor Heade of the Churche nor Uniuersal Bishop but onely Bishop of the Churche of Rome And writinge vnto Siricius the Bishop of Rome he calleth him his Brother But he calleth Damasus by expresse woordes the Ruler of Goddes Churche He might haue had the like witnes of S. Hierome Damasus virgo Ecclesiae Virginis Doctor est Damasus beinge a Virgin is the teacher of the Churche that is a Virgin And what wil M. Hardinge geather hereof Or what thinketh he of Ambrose him self and of other Bishoppes was not euery of them the Ruler of the Churche of God Uerily S. Paule thus exhorteth the Cleregie of Ephesus at his departinge thence Take heede to youre selues and to the whole flocke wherein the Holy Ghost hath made you Oâ—erseers to rule the Churche of God whiche he hath gotten with his Bloâ—de There appeareth no other difference bytweene thiese woordes of S. Paule and the other of S. Ambrose sauinge onely that S. Ambrose saith Rector Ecclesiae and S. Paule saith Regere Ecclesiam Yet did not S. Paule by his woordes appointe the Ministers of Ephesus to rule ouer the whole Churche of God Thus S. Hierome calleth Origen Magistrum Ecclesiarum The Maister or teacher of the Churches Thus Theodoretus calleth Chrysostome Doctorem Orbis terrarum The teâ—cher of al the worlde Thus Nazianzene calleth S. Basile The Pillour and Butresse of the Churche But marke wel gentle Reader and thou shalt see that M. Hardinge hath pretily wreasted vp this place of S. Ambrose quite out of tune and of an Indefinite or a Particular Proposition coÌ„trary to his rules of Logique wil needes conclude an Uniuersal the better to mainteine the Popes Uniuersal power For that S. Ambrose speaketh indefinitely of a Churche without limitation of one or other that M. Hardinge streatcheth forceth to the whole Uniuersal Churche as if the whole Churche of God had benne at Rome The like kinde of erroure leadde Boniâ—acius the .8 to reason thus Dominus dixit generaliter Pasce oues meas non singulariter has aut illas Ergo commisisse intelligitur Vniuersas The Lorde saide generally vnto Peter Feede my sheepe he saide not specially Feede theise or them Therefore we must vnderstande that he committed them vnto Peter altogeather If M. Hardinge had not taken S. Ambrose vp so shorte by the woordes that immediatly folowe he might wel haue knowen his meaninge For thus he openeth what he meante by the House of God Ibi necesse est dicatur esse Domus Dei veritas vbi secundum voluntatem suam timetur There we must needes saie Goddes House and Trueth is wheresoeuer God is feared accordinge to his wil. This house was in al places where God was knowen and serued and not onely in the Churche of Rome Yet wil M. Hardinge saie Theise be euasions For S. Ambrose seemeth to acknowlege a special Rule and Gouernement in Damasus that was not common vnto others Certainely his woordes importe not so And howe canne we knowe his meaninge but by his woordes But to put the mater out of doubte let vs consider whether the self same forme of speache haue benne applied vnto any others in like sorte Arsenius in his submission writeth thus vnto Athanasius
natural Bodie For as it is true That God was made man euen so and in like sense it is also true that Man was made God without any change of Substance of either Nature And therefore the Fathers saie Christes Bodie is Deified or made God for that it is vnited in persone and Glorie with the Nature of God To this purpose although not altogeather in like sense S. Augustine seemeth to saie that menne are Deified and made Goddes Thus he writeth Homines dixit Deos ex Gratia sua Deificatos non de Substantia sua natos He called menne Goddes as beinge Deified and so made by his Grace but not as borne so of his Substance So saith Dionysius Pontifex ipse mutatur in Deum The Bishop him self is turned into God Likewise S. Cyprian calleth the Scriptures Scripturas Deificas The Scriptures that make men Goddes And Clemens Alexandrinus saith Sacrae literae nos Deificant The holy Scriptures make vs Goddes By these and other like woordes is meante not that menne are changed from theire owne Natural Substance and in deede become Goddes as the letter seemeth to importe but onely that menne are endewed with Godly vertues and qualities and so made the Children of God And so Dionysius him self also saith Hae mutatio nostri in Deum est Dei in nobis similitudo quantam capere natura potest This changinge of vs into God is the Likenes or Image of God within vs as farre as nature canne receiue But S. Hierome saith Christes Fleashe hath double vnderstandinge and maie be taken either for his Spiritual or Diuine Fleashe or els for his Mortal Fleashe as it was Crucified And is thought to make muche for M. Hardinge For answeare hereunto firste of al this one thinge I praie thée good Reader to consider that S. Hierome in that whole place speaketh not one woorde neither of the Sacrament nor of any Real or Fleashly Presence Therefore M. Hardinge can haue but very poore healpe hereof to prooue his purpose Onely he expoundeth what S. Paule meante by these woordes VVe haue Redemption by his Bloude And his meaninge as it appeareth by the whole drifte of his woordes is this That the Saluation which we haue in Christe standeth not in that he was a méere natural man as were Codrus Decius Curtius or suche others that died for the safetie and deliuerie of their Countries but in that his Humanitie was vnited and ioyned in one persone with the Nature of God His woordes be these Quis iste aiunt tantus ac talis qui possit pretio suo Totum Orbem redimere Iesus Christus Filius Dei proprium Sanguinem dedit nos de Seruitute eripiens libertate donauit Et re vera si historijs Gentilium credimus quòd Codrus Curtius Decij Mures pestilentias vrbium fames bella suis mortibus represserint quantò magis hoc in Dei Filio possible iudicandum est quòd cruore suo non Vrbem vnā purgauerit sed Totum Orbem They say What was he suche a one and so mighty that by his price was hable to redeeme the whole world Iesus Christ the Sonne of God gaue his owne Bloude and deliueringe vs from bondage hath made vs free And in deede if we beleeue the Heathen stories that Codrus Curtius and Decii Mures remoued Pestilences Famines and warres from their Citties by their deathe howe muche more may we iudge the same possible in the Sonne of God that he by his Bloude hath purged not onely one Cittie but also the whole worlde Immediatly after this folowe the woordes that M. Hardinge hath here alleged Dupliciter verò c. For the Bloude and Fleashe of Christe hath double vnderstandinge By the whole course of these woordes thus gooinge before it is easy to perceiue S. Hieromes meaninge that is That we haue our Saluation in Christe and doo Eate him and Drinke him and liue by him not for that his Fleashe was mortal onely and Crucified vpon the Crosse but for that it was Spiritual and Diuine that is to saye the Fleashe of the Sonne of God And herein stoode that greate contention that Cyrillus and other Godly Fathers had against Nestorius as it is wel knowen vnto the learned And therefore S. Paule saithe That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God Therefore notwithstandinge S. Augustine say Christus Crucifixus est Lac sugentibus Cibus proficientibus Christe Crucified is Milke vnto the sucklinges and harder meate vnto the stronge And notwithstandinge Angelomus saye Christes Bodie is haye whereby the Gentiles are feadde Yet muste bothe these and also al other like places be taken not of bare mortal Fleashe alone but of the Fleashe of the Sonne of God whiche S. Hierome calleth Diuine Spiritual for that it is personally and inseparably ioyned with the Godheade Againe S. Hieromes meaninge is that the same Fleashe of Christe beinge thus Diuine and Spiritual muste also Spiritually be receiued and not in any suche Carnal or Fleashly wise as is here imagined by M. Hardinge For notwithstandinge Christes Bodie be Spiritual yet is that no sufficient warrant to prooue that therefore M. Hardinges opinion is not as he saithe ouer Grosse and Carnal For the Manichées and the Messalian Heretiques had Grosse and Carnal imaginations of God him selfe notwithstandinge God be onely Sprite and moste Spiritual And therefore S. Augustine saith of them Ecce ego derideo Carnales homines qui nondum possunt Spiritualia cogitare Beholde I laughe to scorne these Carnal and Fleashly men that are not yet hable to conceiue thinges Spiritual For proufe hereof S. Hierome him selfe saithe De hac quidem Hoftia quae in Christi Commemoratione mirabiliter fit edere licet De illa verò quam Christus in Ara Crucis obtulit secundum se nulli edere licet Of this Oblation which is marueilously made in the remembrance of Christe it is lawful to eate But of that Oblation whiche Christe offered vpon the Aultar of the Crosse accordinge to it selfe that is to saie in Grosse Fleashly manner it is lawful for noman to eate By these woordes S. Hierome also sheweth a greate difference bitweene the Sacrifice that is made in the Remembrance of Christe and the very Sacrifice in déede that Christe made vpon the Crosse. So S. Chrysostome saith Si Carnaliter quis accipiat nihil lucratur If a man take it Fleashly he gaineth nothinge So likewise S. Augustine saithe as it is alleged before It is a Figure or Forme of speache willinge vs to be pertakers of Christes Passion and confortably to remember that Christe hath died for vs. This S. Hierome calleth the Eatinge of the Diuine and Spiritual Fleashe of Christe Therefore Clemens Alexandrinus saithe not onely in like sense but also in like forme of woordes Duplex est Sanguis Domini alter Carnalis quo redempti sumus alter
morninge neither at high Masse there Shal al suche in a Terme or Parlement time when greate resorte is be denied that spiritual conforte And if they be shal they not seeme reiected and put from their deuotion VVhich inconuenience that it might not happen Leo willeth not onely twoo but three foure or moe Masses to be doone on a day for his wordes reporte no lesse Cùm plenum pietatis atque rationis sit vt quoties Basilicam in qua agitur praesentia nouae plebis impleuerit toties Sacrificium subsequens offeratur Let there be no stickinge at the iteratinge of the Masse for as muche as saithe he it is a thinge ful of godlinesse and reason that how often the Churche where the seruice is doone is filled with a new companie of people so often the Sacrifice there eftsoones be offered Here he willeth plainely that Masse be doone Toties quoties at euery new resorte of the wel disposed people and that for these weightie causes least parte of the people shoulde seeme not receiued and that they be not defrauded of their deuotion The B. of Sarisburie I marueile with what honest countenance M. Hardinge coulde allege this godly Father so vnaduisedly to prooue his Masse For he knoweth wel and being learned cannot choose but know that Leo bothe elswhere in al other places and also specially in this same place beareth witnesse directly against his Masse But as Alcumistes professe a skil to turne al manner Metalles into Golde so these men seeme to haue learned a skil to transubstantiate and to turne al thinges what so euer into their Masse It is euident by S. Augustine and S. Hierome that liued not longe before Leo that then in Rome where Leo was Bishop the whole people receiued the Holy Communion euery day Whiche Communion Leo calleth Missa by a Latine woorde then newly receiued in the Latine Churche In which Churche like as also in the Churche of Graecia and Asia there was onely one such Masse or Communion saide vpon one day onlesse it had otherwise beene thought necessary vpon occasion of the multitude of Communicantes vntil the time of Pope Deusdedit whiche was in the yeere of our Lorde six hundred and fifteene as it shal appeare in the nexte diuision of this Article Uerily in these woordes of Leo there appeareth no manner token neither of Priuate Masse nor of Sole Receiuinge nor of Single Communion nor of sundrie Aultars nor of moe Pristes then one in one Churche And notwithstandinge these woordes of Leo be plaine yenough of them selfe yet by conference and sight of other places wee may the better be assuered of his meaning In the Councel holden at Agatha in the time of Coelestinus the first whiche was aboute the yeere of our Lorde foure hundred and fourtie it was decreed thus In Paschate Natali Domini Epiphania Ascensione Pentecoste Natali S. Iohannis Baptistae si qui maximi dies in Festiuitatibus habeÌ„tur non nisi in Ciuitatibus aut Parochijs Missas reneaÌ„t Vpon Easter day the day of our Lordes Birthe the Epiphanie the Ascension Witsonneday the Natiuitie of S. Iohn Baptist and likewise vpon other greate Solemne Feastes let the countrie people holde their Masses or Communions no where els but onely either in greate parisshes or in the Citties The like Decrée was made in the Councel of Aruerâ—e That al Countrie Priestes and al wealthy and chiefe Citizens should vpon solemne Feastes resorte to the Citties and Communicate togeather with their Bishoppes Upon suche Solemne Daies the resorte oftentimes was so greate that the Churche was not hable to receiue the whole companie Therefore order was taken and that agréeable to natural courtesie to the intent no parte should be excluded from the Holy Mysteries that the whole people shoulde come in partes in suche wise as the Churche might easily receiue them and that to that ende it should be lawful for the Priest to Minister the Communion twise or oftener vpon one day Upon like occasion to increase the number of M. Hardinges witnesses S. Augustine saith the Communion in some places was twise saide in his time Thus he writeth In quibusdam locis vbi maior frequentior est populus Dei Quinta Sabbati Hebdomadae vltimae Quadragesimae bis offertur mane ad vesperam alijs autem in locis ad finem tantùm diei mos est offerri In certaine places where as the resorte of people is greater vpon Shyre thursday the Oblation is twise made first in the morninge and after towardes night but in other places where as the people is not so greate the same oblation is made onely before night And this M. Hardinge cannot denie S. Augustine speaketh of the Communion and not of the Masse To the same ende S. Gregorie ministred the holy Communion at three sundrie times vpon Christmasse daye Thus vpon occasion of greate resorte the Masse or Communion that day was twise or thrise or oftener saide not that the people shoulde heare Masse as M. Hardinge witingly mistaketh it but that the whole people might Communicate Whiche thinge of late yeeres bicause through disuse they knew not what it meante they turned it onely to a fantastical Mysterie that the First Masse signified the time of ignorance before the Law the Seconde the time in the Law the Thirde the time of Grace Thus hast thou good Christian Reader this learned Fathers vndoubted meaninge confirmed plainely bothe by the knowen storie and Circumstance of that time as may appeare by the twoo Councelles of Aruerne and Agatha and also by the euident witnesse of S. Augustine and S. Gregorie Now let vs sée what large Commentaries and Coniectural Gheasses M. Hardinge hath here diuised to transforme the Holy Communion into his Priuate Masse First he saithe The greate Vntuersal Councel of Chalcedon offered the Title of Vniuersal Bishop vnto this Leo beinge then the Bishop of Rome This note is bothe impertinent to the cause and also woorthily suspected of greate vntrueth For that greate Councel is extant whole and perfit and yet in the same no suche Canon or Title to be founde Onely Gregorie reportetâ— it but the same Gregorie reporteth further withal that Leo woulde neuer suffer him selfe to be called the Uniuersal Bishop and saith It was a Proude and a Glorious Title and meete for Antichriste Where as Leo saithe The aftercommers should seeme reiected he meaneth from the receiuinge of the Holy Communion and not as M. Hardinge imagineth from the hearinge of Masse And here wée haue by the way specially to note these woordes of Leo Sacrificium offerre non possunt By whiche woordes Leo teacheth vs plainely that the Sacrifice whereof M. Hardinge maketh so greate accoumpte is offered no lesse by the People then by the Priest And where as M. Hardinge noteth further that this Latine woorde Iteretur may stande as wel with three or foure or moe Masses as with twoo
honoured with Doulia bicause that honour as he saithe is Dewe vnto our Lady This determination of Thomas is reprooued by Holcot And his reason is this Latria or Godly honour is dewe onely vnto God But the Image of God is not God Therefore Latria or Godly honour is not dewe vnto an Image Otherwise saith he the Creatoure and the Creature shoulde bothe be Adoured with one honoure And notwithstandinge Henricus de Gandauo Petrus de Aquisa Iohannes de Guiuerra Durandus and other Schoole Doctours agree with Holcot and their iudgement seeme very agreeable vnto Reason Yet he that wrote Fortalitium Fidel saithe The Common opinion and practise of the Churche holdeth the contrarie And one Iacobus Payua a greate stickler of that side doubtâ—th not to write thus Non tamen inficiamur hac nos Latriae Adoratione Christi praeclaâ—issimam Crucem colere venerari Yet wee denie not but wee doo woorship and Adoure the moste noble Crosse of Christe euen with this Godly honoure that wee calle Latria And where as M. Hardinge referreth the whole Adoration vnto the thinge represented by the Image â–ª One Iacobus Nanclantus the Bishop of Clâ—gium in Italy telleth him that the Image and the thinge represented by the Image must bothe be worshipped with one kinde of Adoration His woordes be these Ergo non solum faâ—endum est Fideles in Ecclesia Adorare coram Imagine vt nonnulli ad cauâ—elam forte loquuntur sed Adorare Imaginem sine quo volueris scrupulo quin eo illam venerari cultu quo prototypon eius Propter quod si illud habet A doâ—ari Latâ—ia illa habet Adorari Laâ—â—ia Therefore wee must confesse that the faithâ—ul people in the Churche dooth not onely worshâ—p before the Image as some men vse to speake for more assurance but that they woorship the Image it selfe and that without any manner scruple of conscience what so euer Yea and further they woorship the Image with the same honoure wherewith they woorship the thinge represented As if the thinge represented by the Image he woorshipped with godly honoure then must the Image it selfe likewise be woorshipped with godly honour If M. Hardinge wil say these errours be olde longe sithence controlled by his Church of Rome it may please him to vnderstande that Nanclantus was printed in Uenece Anno. 1557. and that Payua was printed in â—oleine Anno. 1564. bothe wel allowed without controlment The case standinge thus what then auaileth M. Hardinges distinction of Latria and Doulia I feare me wee may say of him and his felowes as S. Augustine sometime saide of the Heathens Nemo mihi dicaâ— Non est Numen non est Deus Vâ—inam ipsi sic norint quomodo nouimus nos Sed quid habeant pro qua re habeant quid ibi faciant Ara testatur Let noman say vnto mee It is no Diuine Power it is no God I woulde to God they so knewit as wee know it But what they haue and in what sorte they haue it and what they doo aboute it the Aultar beareth witnesse Marcellina the Heretique is much reprooued by S. Augustine for that emonge other Images she offered vp incense to the Image of Christe And Origen saith Fieri non potest vt quis Deum Simulachrum colat It is not possible that any man may woorship God and an Image bothe togeather And Polydorus Uergâ—lius a man of late yéeres vttering the greate abuse that he saw in the Churche in his time writeth thus Nunc de Simulachâ—orum culâ—u agamus quem non modò nostrae Religionis expertes sed teste Hieronymo omnes ferè Veteres Sancti Patres damnabant ob metuÌ„ Idololatriae Now let vs intreate of the woorshippinge of Images whiche not onely the Heathens that were voide of our Religion but also as S. Hierome saithe al the Olde Godly Fathers condemned for feare of Idolatrie And of the abuse and disorder of the Churche herein in his time he writeth thus Eò insaniae deuentum est vt haec pars Pieâ—atis parùm differat ab Impietate The worlde is come to suche oultrage and meere madnesse herein that this parte of Holinesse differeth now very litle from open Wickednesse To this passe the Churche of God was brought by M. Hardinges distinction of Latria and Doulia The best remedie in this behalfe and moste agreeable with Gods Woorde is vtterly to abolishe the cause of the il So the godly Kinge Ezechias tooke downe and brake in peeces the Brasen Serpente Notwithstandinge Moses him selfe by Goddes special Commaundement had erected it notwithstandinge it were an expresse Figure of Christe hanginge vpon the Crosse notwithstandinge it had continued so many yéeres notwithstandinge God by it had wrought so many Miracles So the godly Bishoppe Epiphanius rente in sunder the Image of Christe Painted in a Clothe and saide It was against Gods Commaundement a thinge Superstitious and vnmeete for the Churche and people of God notwithstanding it were the Image of Christe So the godly Emperour Theodosius made his Proclamation ouer al his Dominions in this sorte Signum Seruatoris nostri quocunque loco reperitur tolli iubemus Wee streitely commaunde that the Image of our Saueoure be taken downe in what place so euer it shal be founde notwithstandinge it were the Image of our Saueour So it is Decreed in the late Councel of Mens that when Images happen to be abused by the people they be either notably altered or vtterly abolished Neither dooth God throughout al his holy Scriptures anywhere condemne Image breakers but expressely euerywhere he condemneth Image woorshippers and Imagemakers God saithe They are snares to catche the ignorant He knoweth the inclination of the harte of man And therefore he saith Accursed be he that leadeth the blinde out of his way And accursed be he that laieth a stumblinge blocke to ouerthrow the blinde FINIS THE XV. ARTICLE OF READINGE THE SCRIPTVRES The B. of Sarisburie Or that the Laie People was then forbidden to reade the VVoorde of God in their owne tongue M. Hardinge The .1 Diuision That the laie people was thea forbidden to reade the VVoorde of God in their owne tongue I finde it not 204 Neither doo I finde â–ª that the laie people was then or at any other time commaunded to reade the woorde of God in their owne tongue beinge vulgare and barbarous By vulgare and barbarous tongues I vnderstande as before al other beside the three learned and principal tongues Hebrew Greke and Latine VVhiche as they were once natiue and vulgare to those three peoples so nowe to none be they natiue and vulgare but common to be obteigned by learninge for meditation of the Scriptures and other knowledge The B. of Sarisburie M. Hardinge fully dischargeth this whole mater in one woorde I finde it not saith he that the Laie People was then forbidden to reade the VVoorde of God in their
Athanasij ad Liberium Sozomen li. 4. ca. 8. Orientalium Epistola ad Iulium Socr. li. 6. ca. 18. Leonis Epist. 24. Sozomen li. 3. ca. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Basilien Athanas. in Apolog 2. Cassiodor li. 4. ca. 34. Sozomen li. â— ca. 8. Cassiodor li. 4. ca. 34. The .114 vntruth For Reconciliation is no necessary token neither of primacie nor of Subiection ⧠S. Augustine vvas one of these Schismatiques * Duringe the same time Rome it selfe vvas sixe times sacked VVhiche thinge M. Hardinge hath quite forgotten The .115 vntruth This storie is here interlaced vvith many vntruethes Reconciliation Fumosum saeculi Typhum Inter Decretâ— Bonifa 2. Epist. â—onifa 2. ad Eulalium S. Augustin condemned and accursed and set on by the Diuel Pope Zosimus a forger of Councels Euseb. li. 4. ca 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome sixe times taken by â—nimies and sackâ—e within the space of 140 yeeres Gregor li. 4. Epist 32. Theodoret. li. 5. Ca. 25. Nicephor li. 14. ca. 26. Innocentij Epist. 17. ad Alexandrum Innocentij Epist 15. Ephes. 2. Galat. 3. Plini in Paneâ—â—rico Matthae 5. Innocen Epist. 17. Concil Aphrican Ca. 68. Liberatus ca. 18. Concil Constantinop 5. Actio 2. Socrates lib. 4 Cap. 12. 13. Athanas. Apolo Secunda The .116 Vtruthe For many greate questions vvere neuer remoued to Rome The .117 Vatruthe For Rome it selfe had hir light from Graecia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coelius Rhodiginus lib. 18. Ca. 25. Ambros. lib. 10. Epist. 83. Leo Epist. 27. Regum 2. ca. 22. Paralipom 2. ca. 34. Samuel 2. ca. 20. Apocalyp â—â— Arnob. li. 2. aduersus gentes Ambrosi Serm. 66. Esai 2. Theodo li. 5. ca. 9 Cregor Nazianzen in Epist. ad Caesarienses Ad populum Antiochen â—om 3. The .118 vntruth There is no mention made hereof in any Canon in that Councel The .119 vntruth For these names importe not one thinge as shal appers * al these be bastrade Epistles with out credit The .120 vntruth For immediatly before M. Hardinge confesseth that Leo neuer vvrote him selfe bi that name Gregor li. 4. Epist. 36. Gelasius inter acta Concil Tarracon Per incompetentem praesumptionem ventilata Leo AmbitioneÌ„ inconsultam Temeritatem 36. Quaest. 2. Tria legitima Pan. De bonis libertor Nam absurduÌ„ Caius Gregor li. 4. Epist 32. 36. Superbum prophanum nomen Gregor li. 1. Epist 7. 25. De Meritis remissione Peccatorum ad Marcellinum li. 3. ca. 1. Dion Appianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cornelius Taciâ—us in Augusto Pope not vniuersal Cicero in Verrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor li. 4. Epis 36. Greg. li. 4. ca. 39. Concil Carthaginen 3. can 26. The Bishop of Rome may not be called The Vniuersal Byshop Dist. 99. prime Sedis Inter Decreta Concil Tarracon Socrates li. 1. ca. 11. Concil Chalcâ—â—don Actio 3. Bishop of the Vniuersal Churche Gregor li. 4. Epist 32 36. Calixti Epist. Decret 1. Marcelli Epist. 2 Concil Constantinop 5. Actio 1. Origen in Esâ—i Hom 6. Chrysost. in 2. Corin. Hom. 18. Epistola Eleutherâ— ad Episcopos Calliae â–ª Vniuersal Bishop Gregor li. 4. Epist 34. Pelagij 2. Epist. 1. Dist. 99. Nullus Folio 86. Diuisio 23. Concil Aphric Can. 12. Canon 101. 105. Concil Constantinop 5. Actâ—o 1. Nicephor li. 14. ca. 34. Clementis Epist 1. Authen Constitutio 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nicen. 2. Actio 2. This is a freashe kinde of Rhetorique The .121 Vntrueth For Peter onely is so called yet vvas not Peter then Bishop of Rome Math. 10. * These termes be not equiualent De diuinis Nominibus Ca. 3. Li. 1. Epis. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ñ These vvordes are craftily added to Chrysostome as to the discrete Reader may soone appeare Homil. 87. In Matthae homil 55. Ierem. 1. The .122 vntrueth standing in vntrue traÌ„slation ¶ Al these vvoordes notvvithstandinge M. Harding hath not yet founde the Head of the vniuersal Church ç A miserable Syllogisme It concludeth in Secunda figura affirmatiuè In locuÌ„ Ioan. 21. homil 87. Exponens illud Sequere me In Matthae homil 55. The .123 vntruthe For Leo hath not one suche vvoorde ê“ EueÌ„ so S. Gregory saithe of Paule Obtinuit totius Ecclesiae principatum in 1. Reg. li. 4. ca. 4. Peter Chiefe Termes equiualent Exod. 6. Numer 10. 4. Râ—g 25. Dis. 44. Cum autem In Bruto Tusculana 2. Augusti de verbis Do. in EuaÌ„g Matthâ— cap. 14. Ambros. Sermon 66. Cyprian De simplicitate praelaetorum Paule Chiefe Chrysostom in Matthae hom 55. Matth. 28. Marke 16. Psalm 19. Rom. 10. Chrysost. in Iohan homil 87. Chrysostom in Acta homi 3. Chrysos in Epist. ad Romanos homi 18. Gregor in Iob. li. 27. ca. 6. â—regor in 1. Regum li. 4. ca. 4. Chrysostom in Psalm 44. Chrysost. in Iohan homi 87. Lucae 24. Iohan. 15. Act. 1. Iohan. 17. Iohan. 20. Galat. 1. Galat. 2. Chrysost. in Epist. ad â—alat ca. 2. Actor 8. Matth. 2â— August contra literas petiliani li. 1. 1. Corinth 12. Roma 12. Ephes. 1. Authen Colla. â— De Eccles. titul 1. Cod. De Sacrosanctis Eccl. ca â–ª Decernimus Cyprian li. 1. Epis 3. Cicero in Caetil â—ratâ—â— 4. â—etrus Crmit li. 1. ca. 18. Hieronâ— ad Algasiam quas 11. Concil Chalcedon Actioâ—â— Polydor. Vergil de inuentorib rerum lib. 4. Augusti de consensu Euangelist lib. 3. Ad populum Antiochen hom 17. Ambros. lib. 5. Epist. 30. Ambros. lib. 10. Epist. 81. In Apologia aduersus Iouinianum Actor 20. Hieronym de locis Hebraicis Theodoret. lib. 5. cap. 32. Nazianzen in laudem patris sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Maior â–ª Obedien Vnam Sanctam Iohn 2â— Ambrosi in 1. Timoth. ca. 3. Athanas. in Apolog 2. Cyprian ad Iubaianum de Hereticis Baptizandis Origen in Matthae tractatu 1. Cyprian de simplicitate Praelatorum Gregor li. 4. Epist 32. Gregor li. 6. Epist 24. vniuersae Ecclesiae fidem corrumpimus â–ª A Head for vvoorthiâ—es and boldenes of Sprite So S. Gregoriâ— saith Paulus Câ—put effectus est nationuÌ„ In. 1. Regâ—â— li. 4. ca. 4. Sâ—rm 124. Li. Quaest. vet no. testam q. 75 The .124 Vntrueth standinge in the vvilful falsifieinge of S. Augustine * S. Augustine saithe Caput eoruÌ„ not Caput omnium Cap. 9. Matth. vlt. Lib. 2. Heade M. Hardinge misallegeth the Olde Doctours Hieronym aduersus Iouinianum li. 1. The Apostles al equal Hieronym ad Nepotian 7. quaest 1. in Apibus Hierony in Epist ad Titum Cap. 1. Hierony Contra Luciferian M. Hardinge misreporteth S. Augustine Augustin in quâ—stio Veter Noui Testa questio 75. Pan. De Legib. Senatusâ—on Lon. Con. Nam ad ea Chrysoâ—t ad Populum Antiochen Hom. 2. Chrysost. in Epis ad Roman 11. Hom. 18. Heade Cyrill Tom. 4. Epist. 5. Gregor in 1. Regum li. 4. ca. 4. Dist. 96. Satis euidenter Prudentius iâ— Enchiridio Chrysost. Ad populum Antioch Hom. 3. Peter
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
Clemens Gelasius writeth thus and for that he was Bishop of the same see it is the more likely he should know the truthe Pauca quae ad memoriam venerunt Catholicis vitanda sunt decreuimus esse subdenda In primis Ariminensem synodum à Constantino Caesare Constantini filio congregaâ—am mediante Tauro praefecto ex tunc in aeternum confitemur esse damnatam Item Itinerarium nomine Petri Apostoli quod appellatur sancti Clementis libri Octo Apocryphi We haue thought good sayth Gelasius to note certaine bookes whiche are come to knowledge and ought to be auoyded of Catholike people First the Councel holden at Ariminum geathered by Constantiâ—us the Emperour the sonne of Constantinus by meane of Taurus the lieutenante from thenceforth and for euer we iudge woorthy to be condemned lykewise the Iournal of Peter the Apostle bearinge the name of Clement eight bookes are secrete vnlawful writinges Thus we sée diuers bookes of Clement condemned by name and but one epistle onely allowed for good and this volume here alleged by M. Hardinge conteininge eight bookes as it is noted by Peter Crabbe fully agréeyng in number of bookes with the other condemned by Gelasius To be shorte Cardinal Bessarion allegynge parcel of the same booke of Clement that hath bene hidden so longe writeth thus of it Licet haec Clementis verba inter Apocryphas scripturas commemorari solâ—ant placet tamen eis inpraesentiarum tanquam veris assentiamus Albeit the woordes of Clement be accompted amongst secrete vnlawful writinges yet for once we are content to receiue them as if they were true Thus M. Hardinges Clement is disallowed by Eusebius and by S. Hierome mistrusted by Bessarion condemned by Gelasius kepte forth comminge in close pryson for the space of a thousande and fiue hundred yeres yet muste we now without refusal stoupe vnto him and take him as the Apostles fellow One other of these witnesse is Abdias and he is brought in with al his titles the Bishop of Babylon planted there by the Apostles one that was conuersant with Christe and hearde him preache and sawe him in the fleashe and was present al the martyrdome of S. Andrew with al other circumstances that may geather credit amonge the simple Of this Abdias somewhat must be spoken and so much the more for that his name is so glorious He was sought out and founde and set abroade of very late yeres vnder the name of Abdias by one Wolphgangus Zazius a man that taketh greate paynes to force men to beléeue it is the very selfe same Abdias that he maketh him selfe to be and therefore he saith he was one of the .lxxij. Disciples ordred Bishop by the Apostles and that S. Luke the Euangelist writyng the Actes of the Apostles borowed many whole stories woorde by woorde out of him Then was S. Luke verie vnthankeful that neuer once made mention of his author But who so euer or what so euer this Abdias were his owne woordes doo so bewraye him that a blinde man may see it was not he He maketh manie shamelesse lies that he was present with Christe and at the moste parte of the Apostles dooynges yet were the Apostles then accordyng to Christes coÌ„maundement gone into the whole worlde some into Italie some into Asia minor some into Scythia some into India some into Ethiopia and were many thousand myles a sundre In his fable of Iphigenia he sayth that the people tooke her brother Bâ—or beyng then Christened by S. Mathew and made him Kynge and that he reigned afterwarde in Ethiopia the space of .lxiij. yeres and further maketh mention of Egesippus that liued aboue one hundred and thrée score yéeres after Christe If Abdias were aliue al this while he mighte be likened to Iohannes de temporibus who as the Frenche storie recordeth liued in Fraunce aboue thrée hundred yéeres A lier muste be circumspecte and mindeful what he say If he sawe Christe in the fleashe it is not likely he euer sawe Egesippus that was so longe after Christe If he sawe Egesippus it is not likely he euer saw Christe Thus if he reporte truthe in the one he lieth in the other and so whether he lie or saie truthe he cannot be Abdias Touchinge the substance of his booke it is nothinge els for the more parte of it but a vayne péeuishe tale laide out with falsheade wicked doctrine and curious conference and talke with Diuels thinges farre vnméete for that grauitie and Maiestie of the Apostles of Christe as it maye soone appeare vnto the reader It may be geathered by S. Augustine in sundrie places that some parte of this booke was written by certaine Heretikes named the Manichées and auoutched by them as the very true storie of the Apostles For he reporteth the fables of S. Thomas of S. Mathew of S. Andrew of the Lion that slewe the man that had striken S. Thomas of the Dogge that brought the same mannes hande vnto the table of Maximilla wife vnto Egis and other like tales euen in suche order as they be sette foorthe by this Abdias Againste one Adimantus he writeth thus They that is the Manichées reade Secrete Scriptures whiche they them selfe saye are pure and perfecte in whiche Scriptures it is written that S. Thomas cursed a man and that afterwarde a Lion slewe him c. And in an other place he saithe Attendite qualia sint quae scribuntur de Maximilla vxore Egetis illam noluisse viro debitum reddere donasse supposuisse Eucliam ancillam alias similes fabulas Beholde what thinges they be that be written of Maximilla wife vnto Egis that she beyng once Christened woulde no more yelde duetie vnto her husbande but sette Euclia her mayde in her owne place and other like fables Al these and suche like tales thus disallowed by S. Augustine are reported by M. Hardinges Abdias in great soothe I thought it not amisse to speake hereof the more at large for that I sawe a booke so ful of tales so lately founde out without any good shewe of credite to be fathered vpon the Apostles disciple and sente into the worlde with suche a countenaunce S. Augustine séemeth in diuerse places to haue geuen his iudgement of the same Writinge against the aduersarie of the lawe Prophetes he hath these woordes He hath brought foorth witnesses out of Secrete Scriptures vnder the names of the Apostles Iohn and Andrew whiche writinges if they had ben theirs they had ben receiued of the Churche The like iudgement hereof séemeth to be geuen by Gelasius who also saithe that suche writinges accordinge to an auncient custome and by a singular prouision were not reade in the Churche of Rome for that they were thought to be writen by Heretikes Thus is this Abdias a booke as it is apparent ful of manifest lies and as it may be supposed by S. Augustine Gelasius written and
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
Scotus and Innocentius tertius And certeine others say that this woorde Benedixit He blessed woorketh Consecration The common opinion is that it is wrought by these woordes This is my Body Some thinke that Christe spake these woordes twise first secretely to him selfe and afterwarde openly that the Apostles might vnderstande him Cardinal Bessarion Bishop of Tusculum writeth thus The Latine Churche folowing Ambrose Augustine and Gregorie thinketh that Consecration standeth in these woordes This is my Body But the Greeke Churche thinketh the Consecration is not wrought by these woordes but by the Praier of the Priest whiche foloweth afterwarde and that accordinge to S. Iames S. Chrysostome and S. Basil. But these it appeareth that they them selfe of that side are not yet fully agréed vpon their owne Consecration How be it by what so euer woordes Consecration is made it standeth not in the abolishinge of natures as M. Hardinge teacheth nor in precise and cloase pronouncing of certaine appointed woordes but in the conuerting of the natural Elementes into a godly vse as wée sée in the water of Baptisme For Christe saide not Say ye this or by these woordes goe and Transubstantiate or chaunge natures But thus he saide Doo this in my remembrance And so the Breade that wee breake is the Communication of Christes Body and as often as wee eate of that Breade wee doo declare and publishe the Lordes death This is wel noted and opened by S. Augustine Put the woordes of God saithe he vnto the Element and it is made a Sacrament For what power is there so greate of the water in Baptisme that it toucheth the Body and wassheth the harte sauinge by the workinge of the woorde Not bicause it is spoken but bicause it is beleued and this is the woorde of Faithe whiche wee preache The woorde of faithe which wée Preache saithe S. Augustine not the woorde whiche wée whisper in secrete is the woorde of Consecration With what honest countenance then can M. Harding say that wée haue no Consecration wée pronounce the same woordes of Consecration that Christe pronounced wée doo the same that Christe bad vs doo wée proclayme the death of the Lorde wée speake openly in a knowen tongue and the people vnderstandeth vs wée Consecrate for the Congregation not onely for our selfe wée haue the Element wée ioygne Gods woorde vnto it and so it is made a Sacrament Yet saith M. Harding wée haue no Consecration And can he thinke that a Priest of his side doth Consecrate that whispereth his woordes cloasely and that in a straunge tongue in suche sorte as no man heareth or vnderstandeth him that oftentimes him selfe knoweth not neither the woordes of Christe nor the sense of the woordes nor the vse nor the ende of the Sacrament that exhorteth noman that speaketh to no man that if he doo Consecrate doeth Consecrate onely for him selfe and not for others that doeth neither that Christe did nor that Christe commaunded to be done If wée Consecrate not can he thinke that suche a one doeth Consecrate And where as he saith further that wée haue no manner Oblation in our Communion he shoulde not him selfe speake manifest vntruthe hauynge taken vpon him as he saithe to reforme falsehead For he knoweth wée offer vp vnto God in the holy Communion our selfes our soules our bodies almes for the poore praises and thankes geuing vnto God the Father for our Redemption and praier from a contrite harte which as the olde Catholike Fathers say is the Sacrifice of the New Testamente To conclude wée offer vp as muche as Christe commaunded vs to offer In déede wée offer not vp Christes Body to be a propitiatorie Sacrifice for vs vnto his Father For that Sacrifice is once wrought for al vpon the Crosse and there is none other Sacrifice leafte to be offred for sinne But saith M. Hardinge wée make no mention of any Sacrifice in al our Ministration Therefore wée breake Christes Institution This reason impeacheth Christe him selfe as wel as vs for Christe him selfe in his whole Ministration spake not one woorde of any Sacrifice nomore then wée doo Therefore by M. Hardinges Logike Christe him selfe brake his owne Institution Hereof he concludeth that wée haue nothinge but a bare Communion whiche Conclusion is as true as the Premisses Goddes name be blessed wée hâ—ue a holy Communion to the greate comforte of the godly But in M. Hardinges Masse there is neither Communion nor any other consolation at all but onely a number of light and bare gestures and Ceremonies farre vnméete for so graue a purpose But what shoulde mooue this man thus scornefully to ieast at the holy Ministration and to cal Christes ordinance A bare Communion Others cal it the Mystical Supper others the holy Distribution bare or naked no man I trowe durste euer to cal it but M. Hardinge One of his owne Doctours comparinge Consecration and Communion togeather saithe thus Communio sacra maior est in effectu sanctitatis quam Consecratio The holy Communion in effecte of Holinesse is more then Consecration And againe Consecratio est propter Communionem Ergo Communio maius est Consecratione Consecration is for Communion Therefore is Communion greater then Consecration A litle before M. Hardinge saide in Christes Institution thrée thinges are conteined Consecration Oblation Participation Immediatly after as a man that had sodainely forgotten him selfe he saith The number of the Communicantes togeather in one place that they iangle so muche of as a thinge so necessarie is no parte of Christes institution It is no maruel though he can so il agrée with the olde Catholike Doctours that falleth thus out so sodainely with him selfe For if Participation be not necessarie how is it a parte of Christes Institution If it be a parte of Christes Institution how is it not necessarie He woulde faine conuey Christes Institution and his Masse bothe vnder one colour But they are Contraries the one of them bewraieth the other As for the Priest he taketh no parte of the Sacrament with others whiche is the nature and meaninge of this woorde Participation but receiueth al alone Thus it appeareth by M. Hardinges owne confession that Priuate Masse hauinge no Participation of the Priest with others therefore no Participation at al is no parte of Christes Institution I graunte certaine circumstances as fasting sitting standing knéeling and other like Ceremonies aboute the holy Ministration are lefte to the discretion of the Churche But this is a very simple argument Certaine Circumstances may be altered Ergo the Priest may receiue alone Christe him selfe hath already determined the case For al be it he haue appointed no certaine number of Communicantes yet hath he by special woordes appointed a number For these very woordes Take ye Eate ye Drinke ye al Diuide ye emonge your selues Doo ye this in my remembrance ye shal set foorth the Lordes death
These very woordes I say can not be taken of one singular man but necessarily importe a number Yet saithe M. Hardinge S. Augustines woordes be plaine Saluator non praecepit quo deinceps ordine sumeretur vt Apostolis per quos dispositurus erat Ecclesiam seruaret hunc locum Christe gaue no commaundement in what order it should be receiued to the intente he might leaue that mater to his Apostles by whom he woulde dispose his Churche Therefore saithe M. Hardinge The number of Communicantes is at libertie and the Priest may receiue alone S. Augustine in that place speaketh not one woorde of any number but onely of the time of receiuing whether it might séeme conuenient to Minister the Communion after supper as Christe did to his Disciples and some vsed then to doo as appeareth by the woordes that folow Nam si hoc ille monuisset vt post cibos alios seÌ„per acciperetur credo quod eum morem nemo variasset For if Christe had commaunded that the Sacrament should euer be receiued after other meates I beleeue no man woulde haue changed that order It is wronge dealyng to bringe one thynge for another to allege number in stéede of time and of S. Augustines woordes to conclude that S. Augustine neuer meante For that S. Augustine requireth a number of Communicantes it appeareth by that immediatly in the same place he allegeth the woordes of S. Paule Quapropter fratres cùm conuenitis ad manducandum inuicem expectate Wherefore brethren when ye meete togeather to eate the Communion wâ—ite one for another Whiche woordes M. Hardinge thought best cunningly to dissemble In other places S. Augustine like as also S. Hierome and others witnesseth that the whole people daily receiued togeather and generally intreatinge of the holy CoÌ„munion he speaketh euermore of a number and neuer of one alone Now whereas M. Hardinge saithe Christe leafte suche maters to the determination of the Churche and to that purpose séemeth to allege as others doo these woordes of S. Paule Coetera cùm venero disponam Touchinge the rest I wil take order when I come This kinde of Doctrine vnto the olde Fathers seemed very daungerous For S. Augustine saithe Omnes insipientissimi Haeretici qui se Christianos vocari volunt audacias figmentorum suorum hac occasione Euangelicae sententiae colorare conaÌ„tur vbi Dominus aiâ— A dhut multa habeo vobis dicere sed ea non potestis portare modo The moste peeuishe Heretikes that be that woulde faine be called Christians doo colour the bolde enterprises of their fantasies by occasion of this saying of the Gospel whereas the Lorde saith Yet haue I many thinges to say vnto you but ye are not hable now to beare them But if the Churche haue determined this mater for priuate Masse as M. Hardinge saith in what Councel at what time within sixe hundred yeres after Christ and in what place was it determined Who was witnesse of the dooinge Who was president Who was Present This is it that the Reader woulde faine learne And M. Hardinge thinketh it best to prooue it by silence How be it it is already confessed that Priuate Masse came in not by Christe or by any of his Apostles or by the Authoritie of the Churche but onely by the vndeuotion and negligence of the people It is woonderfull to sée how handsome constructions these men make of these woordes of S. Paule Touchinge the rest I wil take order when I come For vpon these woordes they builde their Priuate Masse euen in suche forme as it is now vsed in As if S. Paule shoulde saye thus At my comminge I wil take order that ye shal haue Masse in a strange tongue that ye shal receiue alone that ye shal not looke and waite one for an other notwithstanding any my former coÌ„maundement that ye shal not neede to meete togeather that one shal receiue for al the rest and so at my comming I wil vndoo what so euer hitherto I haue ordeined I may not now dissemble the value of M. Hardinges argument Christe saith he ordeined the Sacrament after Consecration and Oblation done to be receiued and eaten Ergo the number of Communicantes togeather is no parte of Christes institution What thought M. Hardinge that none but children and fooles shoulde reade his booke For how loosely hange these partes togeather The Sacramente must be receiued after Consecration Ergo The number of Communicantes is not necessarie There is not one péece hereof that either is true in it selfe or agréeth with other For touchinge Consecration if he wil precisely folow the woordes of the Euangelistes whiche wrote the storie Christe first tooke the Breade and blessed it and brake it and gaue it and saide take ye eate ye and afterwarde this beinge saide and doone he added the woordes of Consecration This is my Body Thus the Euangelistes witnesse contrarie to M. Hardinge that the receiuinge was firste and the Consecration afterwarde Concerning the force of M. Hardinges argument it concludeth directly against him selfe For if Christe Instituted the Sacrament to the intente it shoulde be first Consecrate then receiued of a companie it must néedes folow that receiuinge with company is parte of Christes Institution as it is also auoutched by Cardinal Bessarion the Bishop of Tusculum His woordes be these Hoc ipse ordo rerum poscebat primùm Consecrare deâ—â—de Frangere postea Distribuere quod nos in praesentia facimus This the very natural course of thinges required first to Consecrate then to Breake and after to Distribute whiche thinge wee also doo at this day And Gabriel Biel Consecratio ad vsum qui est manducaâ—io tanquam ad finem quodammodo proximum ordinatur Quia Christus accepit panem benedixit dedit discipulis vt manducarent ConsecratioÌ„ is ordeined for a vse whiche is the Eating as it were for a ende For Christe after he had taken the Breade Blessed it and gaue it to his Disciples to eate And againe Consecratio non est semper finis Consecrationis sed potiùs vsus fidelium Ad hoc enim consecratur Corpus Sanguis Christi vt fideles illis vrantur manducando Consecration is not the ende of Consecration but rather the Vse of the faithful For to that ende is the Body and Bloude of Christe Consecrate that the faithful may vse them in eatinge Thus M. Hardinge frameth argumentes against him selfe M. Hardinge The .9 Diuision But if they allege against vs the example of Christe saying that he receiued not it alone but did Communicate with his twelue Apostles and that wee ought to folow the same I answere that wee are bounde to folow this example Quoad substantiam non quoad externam ceremoniam For the Substance not for the outwarde ceremonie to the whiche perteineth the number and other rites as is aforesaide Christes example importeth necessiâ—â—e of receiuing onely 17
that one man saithe a Priuate Masse and receiueth the Sacrament alone but in this that the people prayeth and receiueth the holy Communion togeather thereby dothe openly testifie that they be al one in Christe Iesus and al one emongst them selues And therefore Chrysostome saieth Proptereà in Mysterijs alter alâ—erum amplectimur vt vnum multi fiamus For that cause in the time of the Mysteries we embrace one an other that beyng many we may become one How be it in plaine speache it is not the receiuinge of the Sacrament that woorketh our ioyninge with God For who so euer is not ioyned to God before he receiue the Sacramentes he eateth and drinketh his owne iudgement The Sacramentes be Seales and witnesses not properly the causes of this coniunction Otherwise our children that departe this life before they receiue the Communion and al the godly Fathers of the olde Testament should haue no coâ—â—unction with God Wherefore S. Augustine saithe No man may any wise doubte but euery faithful creature is then made partaker of Christes Bodie and Bloude when in Baptisme he is made the membre of Christe and that he is not put of from the felowship of that Breade and that Cuppe although before either he eate that Breade or drinke of that Cuppe he depart this worlde beyng in the vnitie of Christes Bodie For he is not depriued from the partakinge and benefite of the Sacrament so longe as he findeth in him selfe that thinge that the Sacrament signifieth Likewise S. Cyprian Nos ipsi Corpus Christi effecti Sacramento re Sacramenti Capiti nostro coniungimur vnimur We our selues beyng made the Bodie of Christe bothe by the meane of the Sacrament and also by the thinge it self of the SacrameÌ„t or represented by the Sacrament are ioyned and vnited vnto our Heade But S. Cyprian saithe The whole Churche is but one house in whiche the Lamme is eaten And S. Hierome not withstandinge he dwelte in Bethlehem so many Miles of from S. Augustine beyng then at Hippo in Aphrica yet he calleth him a Bisshop of his Communion Ergo saithe M. Hardinge the Prieste that saithe Masse alone in Rome communicateth togeather with an other Prieste that saithe Masse alone in India Here S. Cyprian and S. Hierome are violently drawen in forced to witnesse the thinge that they neuer knewe and so M. Hardinge as his manner is concludeth a falseheade The holy Communion was so often and so generally frequented amongst al Christians in the Primitiue Churche in al their assemblies and Congregations that at length the very companie and felowship of them was called Communio takinge name of that action that was most solemnely vsed emonge them at their méetinges And therfore to geue somewhat more credite to M. Hardinges woordes S. Augustine saithe Mulier illa est Communionis nostrae That Woman is of our Communion Likewise againe Donatus non nisi in sua Communione Baptismum esse credit Donatus thinketh there is no Baptisme but onely in his Communion And S. Hierome writinge vnto Damasus Bishop of Rome hath these woordes Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri Communione consocior I followyng no chiefe but onely Christ am ioyned by Communion to thy holinesse that is to say to Peters Chaire In these places this woorde Communio signifieth not the Ministration of Sacramentes but a side a parte or a felowship or consent in Articles of Religion And in this sense S. Hierome called S. Augustine a Bishop of his Communion that is of his Faithe of his Minde of his Doctrine of his Religion Here may be noted by the way that S. Hierome saithe not S. Augustine is a Bishop of my Masse but of my Communion For M. Hardinge knoweth that neither of them bothe euer sayd Priuate Masse and therefore coulde not communicate the one with the other in saieyng Masse But for clearer answeare to the woordes of S. Hierome the Communion or felowship of the Church standeth in sundrie respectes For wée coÌ„municate togeather either in consent of minde as it is written of the Apostles They had al one Harte and one Minde Or in knowlege of God as Christe prayeth for his Apostles vnto his Father that they may be one as thou and I be one And S. Paule to the Philippiens I thanke my God alway that ye are come to the Communion of the Gospel Or in one Christe as Paule saith there is now no bondeman there is now no free man but al are one in Christe Iesus To be shorte we communicate in Spirite in Prayers in Loue we are al washed with one Bloud we are al â—edde with one Bodie we haue al one hope of our vocation and altogeather with one harte and one voice be we neuer so farre a sunder doo glorifie God the Father of our Lorde Iesus Christe And this is that onely house wherein the Lamme is eaten grounded vpon the foundation of the Apostles and Prophetes In this house we dwel M. Hardinge here we walke togeather with consent here we eate that Lamme of God beyng al brothers and members of one Bodie and al one in Christe Iesu. God restore you once againe into the same house that you may open the eyes of your harte and sée from whence you are fallen Where you say twoo diuerse Priestes sayeinge Masse may Communicate togeather not withstandinge they be in sundrie countries it may soone be graunted For they Communicate togeather in wickednesse in breakinge of Goddes commaundement and in deceiuinge of the people euen in like sorte as the wicked Children Communicate in wickednesse with their wicked Fathers As Christe séemeth to say to the Phariseis At your handes shal be sought for al the iuste Bloude that hath benne spilte from the Bloud of Abel the iuste vnto the Bloude of Zacharie Fil ye vp the measure of your Fathers Now these thinges noted we may the better take the viewe of M. Hardinges argumentes The whole Churche saith he through the worlde is but one house Ergo the Prieste may say Priuate Masse The faitheful that be farre a sunder doo Communicate togeather in consente of minde Ergo they doo Communicate in receiuinge the Sacramentes S. Augustine and S. Hierome did Communicate in Faithe and Doctrine Ergo they did Communicate togeather in sayeinge Masse If S. Paule might haue had some conference with M. Hardinge and haue founde out these reasons he would neuer haue found such faulte with the Corinthians neither would he haue written thus vnto them Inuicem expectate waite ye al One for an other Whiche woordes euen Hugo Cardinalis expoundeth thus vt vna sit mensa non habeat quilibet mensam suam Let there be one table for al and let not euery man haue his sundry table But who can better expounde S. Hieromes woordes then S. Hierome him selfe Thus he writeth vnto
founded by S. Iohn the Euangelist sheweth that when Bishoppes came from forreine partes to Rome the Bishops of that see vsed to sende to them if they had been of the Catholike faith the Sacrament to receiue whereby mutual Communion between them was declared Irenaeus his woordes be these Qui fuerunt ante te presbyteri etiaÌ„ cùm non ita obseruarent presbyteris Ecclesiarum cùm Roman accederent EucharistiaÌ„ mittebant The Priestes by whiche name in this place Bishops are vnderstanded that were afore thy time though they kepte not Easter as they of Asia did yet when the Bishoppes of the Churches there came to Rome did sende them the Sacrament 25 Thus those Bishops did Communicate togeather before their meeting in one place The B. of Sarisburie This storie is common and knowen to many The weast Churche in kéepinge of Easter day folowed S. Peter the East Churche folowed S. Iohn and keapte it otherwise Hereof grew contention and brake out into cruel heates Uictor the Bishop of Rome on the one side and Polycarpus the Bishop of Smyrna on the other side bothe godly men and both Martyrs Eche parte woulde haue the other to yelde Uictor being a man of a fierie nature was minded to Excommunicate the whole Churche of Asia and al others what so euer that in kéepinge of Easter day woulde not folow the Churche of Rome Irenaeus the Bishop of Lions hearing thereof wrote vnto him a sharpe letter out of Fraunce willinge him in anywise to procéede no further for that it might tende to suche a breache as would not afterwarde be recouered Emonge other woordes he saith thus as it is here alleged The Priestes that were in Rome before thee notwithstandinge they keopte not the Easter as they of Asia doo yet they sente the Sacrament vnto the Priestes of those Churches when they came to Rome Hereof M. Hardinge concludethe Ergo these Bishoppes did Communicate before they mette togeather and noteth also by the way in the Margine that the Gréeke in Eusebius differeth from the common Translation of Rufinus And yet is the same Translation alleged and vsed in the booke of Councels amonge the Decrees of Uictor But if M. Hardinge had marked the mater wel he should haue séene that his owne Translation in Englishe varieth also somwhat from the Gréeke In this shorte storie three thinges specially may be noted Fyrst that Irenaeus a Bishop of Fraunce durst to write so roughly to the Bishop of Rome with out any style of Superioritie onely calling him and al others before him Bishops of Rome by the name of Priestes Secondly that so notable learned men and Martyrs of Christe agreeing otherwise in the substance of Religion yet notwithstanding in certaine smal maters of no greate weight contended and striued so extremely and so longe and coulde in no wise be reconciled Whiche thinge well considered M. Harding hath lesse cause to triumphe if God haue suffered any suche sparkle of dissension in the special members of his Churche in these daies Thirdly where was then that great superioritie of the Bishop of Rome when notwithstanding his threates and commaundementes the Church of this Ilande of Britaine wel neare vntil seuen hundred yeres after Christe in the kéepinge of Easter day folowed the maner of the Gréeke Church without any regarde therein had to the Churche of Rome But to the mater these Bishoppes saithe M. Hardinge Communicated togeather before they mette If he meane in Faithe and Religion it is not denied if in the vse of the Sacramentes it is not proued In my iudgement this woorde Eucharistia in this place of Irenaeus signiâ—eth not the Sacrament alreadie consecrate but rather other common Breade wherewith one Bishop vsed then to present an other as with a special token of consent in Religion and Christian concorde whiche Breade the receiuer afterwarde if he thought it good might vse at the holy Ministration In that sense it séemeth Paulinus wrote vnto S. Augustine Panem vnum sanctitati tuae charitatis gratia misimus in quo etiaÌ„ Trinitatis soliditas continetur Hunc panem tu eulogiam esse facies dignatione sumendi In token of mutual loue I haue sente vnto thee one loafe of Breade in whiche also the soundenesse of the holy Trinitie is conteined This loafe you shal cause to be a louinge present of my behalfe vouche-sauinge to receiue it And in the next Epistle folowinge Quinque Panes misimus tibi pariter filio nostro Licentio Non enim potuimus in benedictione secernere quem cupimus eadem nobis gratia penitus annectere Fiue loaues haue I sent vnto thee and vnto my Sonne Licentius For I coulde not seuer him in blissing whom I desier throughly to ioigne with vs in grace Hereby it may appeare that this Breade was not the Sacramente and namely by that Paulinus writeth in an other place Panem vnum quem vnanimitatis indicio misimus charitaâ—i tuae rogamus vt accipiendo benedicas I pray you to take and blesse this one Loafe whiche I haue seâ—te vnto you in token of vnitie If it had béen already Consecrate he woulde not haue desired S. Augustine to haue blist it But Irenaeus vseth this woorde Eucharistia whiche is taken for the Sacrament I answeare it might so be called for that it was prepared for the Sacrament How be it herein I wil not striue Tertullian nameth it Hospitalitatis Contesseratio and séemeth to speake it of the Sacrament Whiche thinge beinge also graunted in this place of Irenaeus let vs now see M. Hardinges reasons The Bishop of Rome saithe he sent the Sacrament vnto them that came out of Asia Ergo there was Priuate Masse This Conclusion is farre fette and hangeth loosely For I might demaunde whiche then of the thrée saide Masse He that sente the Sacrament or he that receiued it or els the Messenger that brought it It were a straunge mater to sée a Masse and yet no man to say Masse Uerely Irenaeus hath not one woorde neither of the Communion nor of the Masse onelesse M. Hardinge wil say that Mittere is Latine to Communicate or Mittere Eucharistiam is Latine to say Masse If it were Common Breade then was it but a present If it were the Sacrament then was it to be receiued not streight vpon the way or perhappes late in the night or in the Inne at the common table emonge other meates but afterwarde at his pleasure in his Congregation Thus wée sée this place first is doubtful and beinge neuer so plaine yet it proueth nothinge for Priuate Masse But immediatly after foloweth a manifest mention in what order the Bishops vsed then to Communicate togeather whiche thinge M. Hardinge thought better to dissemble Cùm res ita haberent Communicabant inter se mutuò in Ecclesia Anicetus concessit Eucharistiam Polycarpo The maters between them thus standinge they Communicated togeather and Anicetus in the Churche
Basile cal it the Communion not withstandinge it were priuately receiued whiche is cleane contrary to M. Iuelles sense But neither S. Hierome nor S. Basile euer called it the Masse that litle furthereth M. Hardinge sense They cal it a Communion not for that he that receiued it communicated with others in other places as M. Hardinge gheasseth but for that it was a portion of the holy Communion ministred and diuided openly in the Congregation to be receiued of the faithful The reason that M. Hardinge hereof geathereth muste néedes be this The husbande and his wife receiued the Sacramente at home Ergo the Prieste saide Priuate Masse He muste néedes be very simple that wil be ledde by suche single proufes S. Hieromes plaine woordes necessarily importe the contrary For if this were the custome in Rome for the space of foure hundred yéeres that the people shoulde communicate euery day Then must it néedes follow that duringe that time there was no custome there of priuate Masse M. Hardinge The .20 Diuision Damasus Bishoppe of Rome in S. Hieromes times writeth in libro pontificali that Milciades Pope and Martyr ordeined that the Sacrament in sundry portions consecrated by a Bishop should be sent abroade amonge the Churches for cause of Heretiques that the Catholike people of the Churches whiche woorde here signifieth as the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dothe so as it is not necessary to vnderstande that the Sacrament was directed onely to the material Churches but to the people of the Parishes mighte receiue the Catholike Communion and not communicate with Heretikes VVhiche doubtles must be vnderstanded of this priuate and single Communion in eache Catholike mans house and that where Heretikes bare the sway and Priestes might not be suffered to consecrate after the Catholike vsage Els if the Priestes might without let or disturbance haue so doone then what neede had it bene for Milciades to haue made such a prouision for sendinge abroade hostes sanctified for that purpose by the Consecration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter Haereticos dirigerentur Milciades ordeined that consecrated hostes shoulde be sente abroade amongst the Churches prepared by the consecration of a Bishop The two woordes propter haereticos for Heretikes added by Ado the writer of Martyrs liues openeth the meaninge and purporte of that Decree The B. of Sarisburie This gheasse is one of the weakest of al the reste and therefore M. Hardinge hath staied it vp on euery side with other gheasses that one gheasse mighte healpe an other The firste gheasse is what Damasus shoulde meane by these woordes propter Haereticos The next gheasse is that this order was taken by Milciades againste certaine Heretikes that in the holy Ministration keapte not the Catholike vsage The thirde gheasse is that this woorde Ecclesia muste néedes signifie the people of the parishes and not the material Churche The fourthe gheasse is that the Sacrament was then Consecrate in litle rounde Cakes as of late hath bene vsed The fifthe gheasse is that the Sacrament was sente to euery seueral house whiche must haue bene an infinite labour to the Deacon that caried it and wounderous paineful The sirt gheasse is that first euery husbande receiued the Sacrament in his house alone so the wife and so the seruantes so likewise the children euery one seuerally by him selfe alone Whiche thinge I recken M. Hardinge him selfe thinketh not very likely So many gheasses are here in a thronge heaped togeather Which if I denie altogeather M. Hardinge is hardely hable to proue If I graunte him altogeather without exception yet al are not hable to proue his priuate Masse Firste in this place of Damasus neither is there mention of any Masse nor any perfite sense or reason in the woordes For thus it is written Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi dirigerentur quod declaratur fermentum Milciades caused that th' oblations consecrate by the Churches by the Consecration of the Bishop shoulde be directed whiche is declared leauen Neither is there any kinde of thinge either goinge before or followinge after whereby we may gheasse the meaninge It is muche to sée so learned a man as M. Hardinge is so scanted of authorities that he is thus driuen to proue his Masse by suche places as be vtterly voide of sense reason But a man must vse such weapons as may be gotten The twoo woordes propter Haereticos that are patched in by Ado a man of late yeeres as they doo nothinge healpe the sense so haue they no healpe of the storie of that time For a man may wel demaunde of Ado this newe Doctour what were these straunge vnknowen Heretikes without name that you at the laste for a shifte haue espied out where beganne they where dwelte they what taught they howe longe continued they who mainteined them who confuted them what Councel condemned them For it séemeth somewhat straunge that there should be companies routes of Heretikes in the worlde that noman euer knew but Doctour Ado. And where as M. Hardinge putteth in of his owne bisides his booke for Damasus hath no suche thinge nor any other thinge like that these newe founde Heretikes in the Ministration keapte not the Catholique vsage he shoulde haue shewed for his credites sake what other vsage they keapte that was not Catholique for his woorde is not yet Canonized The worlde wil beleue neither him nor Ado without some proufe Further to increase absurdities he saithe by these woordes per Ecclesias is meante not the material Churche but the people of the Church that is to saie in plainer termes Ecclesia is not a Churche but a priuate house I graunte the Gréeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of whiche our Englishe woorde Parishe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 séemeth to haue bene taken signifieth a Congregation or méetinge of neighbours or a companie dwellinge within some space togeather whether it be in compasse more or lesse So saithe Eusebius Dionysius writeth vnto Basilides the Bishop of the diuisions of Pentapolis Athanasius saithe that Demetrius tooke vpon him the Bishoprike of Alexandria and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the diuisions in Egypte In these places and certaine others that might be alleged out of Basile Nazianzene and other Gréeke fathers this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 séemeth to signifie a Bishoprike or a Diocese and not a seueral parishe And therefore Irenaeus thus writeth vnto Uictor Bishop of Rome The Priestes of Rome meaninge thereby the Bishoppes there sent the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that came out of other dioceses or diuisions And Eusebius thus writeth of Hippolytus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beyng Bishop of an other diuision Thus much touchinge this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyng moued therto by the
Pope Calixtus Peracta Consecratione omnes Communicent qui noluerint Ecclesiasticis carere liminibus Sic enim Apostoli statueruÌ„t Sancta Romana tenet Ecclesia The Consecration beinge doone set al Communicate onlesse they wil be remoued from the Churche For so the Apostles appointed and so holdeth the holy Churche of Rome By this Decrée these two were bounde either to Communicate with the priest or to departe foorth of the Churche If they did Communicate then hath M. Hardinge here no Priuate Masse If they departed foorthe then coulde the prieste saye no Masse at al for Soter at least requireth the presence of two Againe the argument that M. Hardinge geathereth out of this Decrée Three persons were present Ergo Two of them did not receiue is vtterly vnsensible and voyde of reason Rather he might haue concluded thus Soter willeth that two be present Ergo muche more he willeth that the same two doo Communicate It may also stande with reason and with the common practise of the Churche at that time that these two whose presence Soter requireth were Priestes or Deacons or otherwise of the Cleargie and that ouer and beside the companie of the people as in déede it is determined by the Glose And so this Decrée of Soter agreeth with an other Decrée of Anacletus made to the like purpose that is That the Bishop at the ministration haue aboute him a certaine number of Deacons Subdeacons and other Ministers bisides the common multitude of the laye people And likewise with an other Decrée of the same Soter that is That euery Priest makinge the Sacrifice haue by him an other Priest to assist him and to make an ende of the Ministration if any quame or sicknesse happen to fal vpon him And this assistance of the priest is required notwithstandinge the presence of others either of the Clerkes or of the Laitie Nowe beinge Priestes or Clerkes and beynge present at the Ministration the lawe specially constrained them to receiue the holy Communion with the Minister as it appeareth by this Decrée written in the Canons of the Apostles If any Bishop or Priest or Deacon or any other of the Clerkes after the Oblation is made doo not Communicate eyther let him shewe cause thereof that if it be founde reasonable he maye be excused or if he shewe no cause let him be excommunicate Thus who so euer these two were whose presence Soter required whether they were of the Laitie or of the Clergie the lawe constrained them to receiue togeather with the Priest And therefore M. Hardinge hath hitherto founde a Communion and no manner â—oken or inklinge of the Priuate Masse M. Hardinge The .30 Diuision In a Councel holden at Agatha a Citie of fraunce then called Gallia aboute the time of Chrysostome an olde Decree of Fabianus Bishop of Rome and Martyr and also of the Councel Elibertine in the time of S. Syluester Anno Domini .314 was renewed that al secular Christen folke shoulde be houseled three times euery yere at Easter Witsontide and Christmas It was there also Decreed that they shoulde heare the whole Masse euery Sonneday and not departe before the Priest had geuen blessinge So they were bounde to heare Masse euery Sonneday and to receiue the Communion but thrise in the yere The selfe same order was decreed in the Councel of Orleance Then of like specially in smal Townes and Villages they had Masse without the Communion of many togeather sometimes The B. of Sarisburie M. Hardinge knoweth wel that these Decrées whiche he here allegeth coulde neuer be founde writen neither in the Councel holden at Agatha in Fraunce nor at the other Councel holden at Eliberis now called Granado in Spaine but were set foorthe many hundred yeres after in the name of those Councels by one Gratian a man of great diligence as may appeare by his geathering but of no great iudgement as wée may sée by his choise Yet here M. Hardinge shuffleth a greate many of them togeather that the one may the better countenance the other But let vs receiue the authoritie of these Decrees and graunte there was no errour committed by Gratian in his geathering Yet wil they stande M. Harding in smal stéedâ— For as in many other maters they vtterly cast him so they nothing reléeue him for his Masse For thus it is concluded by bothe these Councels Qui in naâ—ali Domini Paschate Penâ—ecoste non Communicant Catholici non credantur neâ— inter Catholicos habeantur They that receiue not the Communion at Christmas Easter and Witsonnetide let them not be taken nor reckened for Catholike people It appeareth by these general Councels that in the whole Churche of Rome sauinge onely a few Massinge Priestes there is not one man woorthy to be accompted Catholique And to drawe neare to the purpose who so wil narrowly vewe the poinctes of these Decrées shal soone sée they cannot stande with the very forme and order of the Churche of those daies For bisides that I haue alreadie prooued by the authoritie of S. Hierome and S. Augustine that the holy Communion was then ministred vnto the people in Rome euery day Fabianus also Bishop of Rome whiche is likewise brought foorthe here for a witnesse hath plainâ—ly Decréed not that the people should heare Masse euery Sonneday as it is soothely warranted by M. Harding but that they should receiue the Communion euery Sonneday His woordes be plaine Dercernimus vt in omnibus Dominicis diebus altaris oblatio ab omnibus viris mulieribus fiat tam Panis quà m Vini Wee Decree that euery Sonneday the oblation of the Aultare be made of al men and wemen bothe of Breade and of wine Here besides that in these woordes is included the receiuinge of the Communion euery Sonneday may be noted also by the way that by this authoritie of Fabian men and wemen made the Sacrifice of the Aultare and that of Breade and Wyne and therefore after the order of Melchisedech Therefore S. Bernarde saith Non solus Sacerdoâ— sacrificat sed totus conuentus fidelium Not onely the Priest sacrificeth but also the whole companie of the faithful These thinges wel considered the sense that M. Harding woulde so faine wringe out of these Decrees wil séeme vnlikely Moreouer when did S. Augustine S. Hierome S. Chrysostome or any other learned Father or Doctour of that age euer vse this manner of speache Audire Missas To heare Masse Certainely this phrase was so farre vnacquainted and vnknowen in that worlde that the very Originals of these Decrees haue it not but onely haue these woordes Tenere Missas To holde Masse as may be seen in the booke of Councels noted purposely in the Margine The Italians this day séeme to speake farre better For of them that heare Masse and vnderstande not what they heare they say Videre Missas That is not to
it is not likely that Iohn the Almonar beinge so holy a man would wilfully breake them al without cause Neither in déede if M. Hardinge wil throughly beholde the mater shal he finde here any Masse spoken of at al neither bread nor wyne nor Consecration nor Oblation nor Eleuation nor Altare nor Uestiment nor any other thinge to the Masse belongynge And if we agree there was Masse saide there yet may there growe an other doubte whiche of these three saide that Masse I meane the Bishop or the Gentleman or the Seruaunt For here is no more noted but that they said the Lordes praier al thrée togeather which verely is not the manner of Priuate Masse For there the priest as he receiueth alone so he saithe the Pater Noster him selfe alone But in the Communion as the people saide the Lordes prayer al togeather as it is noted by S. Gregorie so they receiued al togeather Thus M. Hardinge bringeth a witnesse for the Masse that saieth nothinge for the Masse The lawe saithe Qui mutum exhibet nihil exhiber He that presenteth a dome bodie presenteth no bodie But he wil replie here is the very name of the Masse facit Missas And to make the more appearance M. hardinge helpeth it foorthe with a preatie false translation of his owne For whereas it is written in the Latine CuÌ„ benedixisset sancta he translateth it thus VVhen he had Consecrate the Sacrament And likewise these woordes Post finem orationum he translateth thus After he had doone the praier of Consecration notwithstandinge he knewe right wel that in these woordes there is no mention at al neither of any Sacrament nor of any Consecration And thus Vocat ea quae non sunt tanquam sint He calleth thinges that be not as though they were and yet is not afraide of Lex Cornelia de falsis But this I trowe he him selfe wil confesse is no sincere nor plaine dealinge Yet wil he saye here is the very woord Missa It is wel knowen that Missa is no Gréeke woorde and therefore Leontius what so euer he were in his Gréeke tongue coulde not vse it As for the Translatour séeynge he was not hable to write true Latine we may wel thinke he had simple skil in the Gréeke But graunte wee there be no errour in the woorde yet wil it not necessarily followe that Missa in this place importeth the Masse For as I haue already proued by sundrie authorities Missa is oftentimes vsed for any kinde of prayer As it maye further appeare by an Epistle of Chromatius and Heliodorus sente vnto S. Hierome touchinge Gregorie the Bishop of Corduba and by the woordes of the councel of Cabilon Whiche thinge also very wel agreethe with the custome and order of the Churche of Alexandria at that time whereof Nicephorus writeth thus Quarta hebdomadis die ea que Parasceue dicitur Alexandrini Scripâ—uras legebant Doctoribus eas interpretantibus omniaque quae ad Synaxin pertinent peragebant praeter Diuinorum Mysteriorum perceptionem Atque eam illi antiquitùs habuere consuetudinem At Alexandria they reade the Scriptures vpon Wenesdaies and Fridaies and the Doctours or preachers expounde the same And they doo al thinges that apperteine vnto the Communion sauinge onely the receiuinge of the Holy Mysteries And this custome there they haue had of olde Touchinge these woordes Benedicere Sancta they doo no more signifie the Consecration of the Sacrament as M. Hardinge hath translated it then these woordes Extollite manus vestras in Sancta doo signifie the liftinge vp of handes to the Sacramente Chrysostome in his Liturgie vseth the same maner of speache to a farre other purpose For after the Communion is ended and the people readie to departe foorthe he writeth thus Sacerdos Benedicit Sancta exuit Here if M. Hardinge wil take Benedicere Sancta for Consecration there must néedes followe a greate inconuenience that there were two Consecrations in one Communion yea and one Consecration after al was ended It may appeare that Chrysostome by these woordes meante a solemne praier to conclude the whole For it foloweth immediately O thou that arte the fulfillinge of the lawe and Prophetes Christe our God thou that haste fulfilled al the dispensation of the Father fil our hartes with ioye and gladnesse now and for euer This Chrysostome calleth Benedicere Sancta and the same séemeth to be the meaninge of this Leontius what so euer he were And notwithstandinge al these thinges were graunted yet is not M. Hardinge hable therof necessarily to importe his Priuate Masse But saith he The place was Priuate the audience was Priuate the purpose was Priuate onely one noble man onely one seruaunte al was Priuate And further he saithe It was a very straite case that so Holy a Bishop in so populous a towne coulde finde no man to Communicate with him but his owne seruaunt onely Yea doubtlesse it was a very straite case that a noble man shoulde be driuen to helpe the priest to Masse A straite case for M. Hardinge to renne to Alexandria a thousande miles beyonde al Christendome to séeke his Masse and that not in open Churche neither but onely in a Priuate Oratorie A straite case that for the space of sixe hundred yeeres after Christe and more there was not one Priuate Masse to be founde in the whole Churche of Rome A very straite case that M. Hardinge is thus forced to leaue S. Augustine S. Hierome S. Chrysostome and al other the godly learned Fathers and to rake vp of the dust Hippolytus Abdias Leontius and other like newe Doctours without name or credite suche as neuer were thought woorthy to be alleged or named before Yet he forceth his gheasses further The noble man came vnlooked for The seruaunte might haue had some suddaine pange or some conscience of his vnwoorthinesse and so the priest perforce must haue receiued alone Here to aunsweare gheasse with gheasse euen so might the priest also him selfe haue had some suddayne pange or quame as in deede it is specially presumed by the lawe that it maye so happen or els some suddaine conscience of his owne vnwoorthinesse and so had there béene no Masse at al. Alas these gheasses be to light in so greate a mater Here further for his pleasure he saithe M. Iuel harpeth manie iarringe argumentes Of my argumentes I make no vaunte If they sounde wel in Goddes eares they are wel in tuene God be thanked we leade not the people by aymes and gheasses we reare vp no newe Doctours We combre not the peoples eares with lyes and fables as M. Hardinge dooth We bringe foorth neither wemen nor boyes to proue the Communion as these men are driuen to doo to proue their Masse Moreouer he saithe in scorne as his manner is that wee would haue al the people that wil not receiue to be driuen out of the Churche O M. Hardinge Howe
patrum and Iacobus de voragine and Vincentius in speculo who séeme to intitle this Booke by the name of Amphilochius haue furnished the same with many vnsauerie vaine tales yet was there none of them so impudent once to make any mention of this peeuishe fable of M. Hardinges Masse But for so muche as the glorious name of this holy Father is here brought in to beare witnesse to these maters and that in the night season in a dreame and a vision with the visible appearance of Christe and his Apostles and the greatest staie of M. Hardinges cause resteth hereupon and many are amased with the strangenesse hereof and many are ledde away as though it were mater of good trueth and specially for that the Booke is not commonly to be had and it woulde be chargeable to sende to Verona into Italie for a copie suffer me therefore good Christian Reader to geue thee some taste of the same that thou maiste be hable of thée selfe to iudge further and to see by what Doctours M. Hardinge proueth his Priuate Masse To passe ouer the idle talke and conferâ—nce with Diuels the Uisions the Dreames the Fables and other fantastical vanities whiche are the whole contentes and substance of this newe Booke Tertullian hath a good discreete saieing Furibus aliqua semper excidere solent in indicium The theefe euermore leaueth somwhat behinde him that he may be knowen by Let vs therfore compare M. Hardinges Amphilochius with Socrates Sozomenus Gregorie Nazianzene Gregorie Nyssene and other olde writers of approued credite that haue of purpose writen S. Basiles life Socrates and Sozomenus say that Basile in his youth was Libanius Scholar M. Hardinges Amphilochius saithe Basil was Libanius schoole fellowe Nazianzene and Gregorius Presbyter saye that Basile continuinge at Caesaria was wel acquainted with Eusebius the Bishop there before he wente into Pontus M. Hardinges Amphilochius saithe that at his returne from Pontus whiche was soone after Eusebius knewe him not neither had euer spoken with him or séene him before M. Hardinges Amphilochius saithe Basile was Bishop of Caesarea in the time of Themperour Iulianus wherevpon also are founded a greate many fonde fables Nazianzene his nearest frende saithe he was chosen Bishop there a longe while after in the time of Themperour Valens and was not Bishop there at al duringe the whole time of Iulianus M. Hardinges Amphilochius telleth a longe tale how that S. Mercurie being then deade and a Sainte in Heauen at the commaundement of our Ladie tooke his owne Speare out of his Chappel where it was keapte and wente out with the same into the fielde slewe Themperoure Iulian that the same Speare was founde bloudie afterwarde Nazianzene Socrates Theodoretus and Sozomenus say it coulde neuer be knowen by whome he was slaine M. Hardinges Amphilochius saithe Basile foretolde the death of Iulian Theodoretus saieth it was one Iulianus Sabba that foretolde it not S. Basile M. Hardinges Amphilochius saithe Themperour Valens yelded gaue place vnto Basile Sozomenus saithe Themperour continued stil his purpose and would not yéelde M. Hardinges Amphilochius saithe Nazianzenus was present at S. Basiles burial Nazianzene him selfe that ought to know it best saithe he came afterwarde and was not present Gregorius Presbyter saithe Nazianzene came a great while after that Basile was buried M. Hardinges Amphilochius is so impudent that he saieth Nazianzenus came in al haste and sawe the blissed bodie and fel vpon it when it was buried Whereby it séemeth that this Amphilochius was not very wise nor circumspecte in his talke For if Nazianzene sawe S. Basiles bodie how was it buried If it were buried how coulde he sée it Againe M. Hardinges Amphilochius saieth Gregorie Nazianzene ruled the Apostolique sée for the space of twelue yéeres By thapostolike sée he muste néedes meane either Rome or Constantinople If he meane Rome Nazianzene was neuer Bishop there If he meane ConstaÌ„tinople where in déede he was Bishop yet was that neuer called thapostolike sée and so what so euer he meante he made a lie Now iudge thou indifferently good Christian Reader whether Amphilochius the Bishop of Iconium S. Basiles special nearest frende writinge of him that he knew so wel coulde possibly so many waies be deceiued If M. Hardinge had knowen him better I thinke he woulde haue spared this authoritie How be it Vlpian saithe Etiam monstra poâ—tentosi partus prosunt Euen Monsters and il shapen children may goe for children To come to the mater M. Hardinges Amphilochius thus telleth on his tale Basile saithe he beinge once made Bishop besought God that he might offer vp the vnbloudie Sacrifice with his owne woordes he fel in a traunce came againe to him selfe and so ministred euery day On a certaine night Christe with his Apostles came downe to him from heauen brought breade with him awooke Basile and bade him vp and offer the Sacrifice Up he arose was streight at the Aultare said his praiers as he had writen them in his paper lifted vp the breade laide it downe againe brake it in thrée partes receiued one reserued an other to be buried with him honge vp the thirde in a golden Dooue And al this was donne Christe and his Apostles beinge stil present who came purposely from Heauen to healpe Basile to Masse We may now the better beleue Homer that Iuppiter with his Goddes wente downe sometime for his pleasure to banket in Ethiopia Or that an Angel euermore ministred the Sacrament vnto Marcus that holy Mounke Or that Angels came from heauen to consecrate Amphilochius Bishop of Iconium Or that the holy Ghost was sente from heauen to Remigius with a boxe of Holy Oyle Or that when holy Arnulphus began Matins at Midnight and saide Domine labia c. and al his Monkes were a sleape a number of Angels supplied the lacke and answeared him Et os meum annuntiabit Iaudem tuam But M. Harding layeth on more weight and forceth this fable to his purpose and al be it in the whole tale there is not once the name of Masse yet is he content to take paynes conningly to falsifie the texte and seuen times togeather to translate it onely by the name of Masse For with him offerre sacrificium is to say Masse likewise Ministrare Deo is to say Masse and ministerium ministrationis is the seruice of the Masse For as Midas what so euer he touched had power to turne the same into golde so M. Hardinge what so euer he toucheth hath a special power to turne the same into his Masse But let vs a litle vewe the Circumstances and weighe the likelihoodes of this mater Basile besought God that he might make the Sacrifice with his owne woordes And shal we thinke he had more fancie to his owne woordes then he had to the woordes of Christe He awooke stoode vp and suddainly was
I would or no. Here I doubte not but wise men wil regarde more that Luther wrote when his minde was quiet and calme then vvhen it vvas enraged vvith blusteringe stormes of naughty affections The B. of Sarisburie There is nothinge so easie as to speake il There was nothinge further of from Luthers mynde then vpon any determination of any Councel to minister the Sacrament vnder one kinde and so to breake Christes Institution into halfes But he thought it not méete that Goddes truethe immortal should hange of thautoritie of a mortal man and stande for true no further â—hen it shoulde please a man to allowe of it Notwithstandinge suche interest and authoritie the Pope hath claimed to him selfe â—orcinge the worlde to beleue as he him selfe writeth That he hath al right and lawe in the closet of his breaste And one Syluester Prierias gouerâ—our of Pope Leos Palaice was not ashamed nor afraide to write these woordes A Doctrina Romanae Ecclesiae Romani Pontificis sacra Scriptura robur authoritatem trahit The holy Scripture taketh strengthe and authoritie of the Churche and Bishop of Rome This was the thinge that D. Luther misselyked and thought intolerable And therefore he saide he would haue Goddes woorde receiued onely bicause it is Goddes woorde and spoken by him not bicause it is authorized by a Councel and if the Councel woulde allowe the Ministration in one kinde then he said he woulde vse Bothe bicause Christe in his Institution appointed Bothe But if the Bishops in the Councel woulde agree vpon Bothe kindes as a mater standinge wholy in their pleasures as though they had ful power to controlle or to ratifie the wil of God then he saide he woulde haue no regarde vnto the authoritie of suche a Councel that setteth it selfe aboue God but rather woulde vse one kinde onely or none at al. For this cause M. Hardinge reproueth Doctor Luther so bitterly and calleth him arrogante because he woulde not haue Goddes wil subiecte to the wil of man Yet it appeareth that S. Paule in the like case did the like For not withstandinge he had Circumcised Timothée yet when he sawe certaine come in that woulde needes force the same vpon Titus also and so make it necessarie he withstoode them stoutely and would not yelde Thus he writeth Neither was Titus that then was with me compelled to be Circumcised for the cominge in of certaine false Brethren whiche came vpon vs to trie out our libertie that we haue in Christe Iesu to the intent to bringe vs into bondage Vnto whome we gaue no place by yeldinge no not for any time that the trueth of the Gospel might remaine amonge you Eusebius in his storie saieth there was an olde lawe in Rome that no Emperour should consecrate a God onlesse the same God had beene firste allowed by the Councel Tiberius beinge Emperour when he hearde of the wonderful woorkes that were wrought by Christ in Iewrie thought therefore he was a God and promoted a bil vnto the Councel that Christe mighte be proclaimed and taken for a God But the Councel was otherwise bente and woulde allowe him for no God Tertullian laugheth at their folie His woordes be these Apud vos de humano arbitrio diuinitas pensitatur Nisi homini Deus placuerit non erit Deus Homo iam Deo propitius esse debet Emongst you the diuinitie and state of God is weighed by mans iudgement Onlesse God please man God Emongst you shal be no God Nowe therefore man must be good and fauourable vnto his God The like folie seemeth to be in them that thinke Goddes trueth is no trueth onlesse the Consent of a Councel allowe it to be truethe To this same purpose Luther wrote a booke vnto the Knightes of the order of Russia after they had obteined from the Pope a dispensation to marie notwithstandinge their vowe He chargeth them that in any wise they marie not by warrant of that dispensation otherwise he saithe they offende God and be woorse then adulterers as hauinge more regarde vnto man then vnto God and hauinge Goddes owne dispensation as if it were not sufficient woulde seeke further for the dispensation of a man Luther wrote not this in the despite of any godly Councel no more then the prophete Esaie when he saide Inite Concilium dissipabitur Goe geather your CouÌ„cel and it shal be broken But he could not suffer to see Goddes glorie so defaced that a companie of men shoulde presume to allowe or disallowe his trueth as if it were not true in it selfe but must fal or stande onely at thier pleasure The rest that followeth is nothinge els but vnseemely slaunder But God be blissed that hath deliuered that godly man from liynge tongues But Luther saith M. Hardinge was contrary vnto him selfe Euen so Marciâ—n the Heretique charged S. Paule that he spake against the Ceremonies yet him selfe shaued his head at Cenchreae and obserued the Ceremonies that he woulde not circumcise Titus yet had circumcised Timotheus that he would sometime defende the law sometime reproue the lawe so was euermore contrary to him selfe And he that had M. Hardinges sprite perhaps would no more doubte to finde faulte with S. Paule for inconstancie then with Luther If Luther were euer contrary to him self yet might no man worse charge him in that behalfe then M. Hardinge But Luther euermore followed Gods callinge neuer returned backe vnto his vomite neither fought against his owne conscience nor against the manifest knowen trueth And therefore although he were contrary vnto him selfe as passinge from errour vnto trueth yet was he not contrary vnto God M. Hardinge The .7 Diuision Now to put this mater that Luther iudged it a thinge indifferent whither one receiue the Sacrament vnder one kinde or bothe more out of doubte Philip Melanchâ—on his scholar and nearest of his Counsaile writeth Sicut edere suillam aut abstinere a suilla sic alterutra signi parte vti medium esse That as it is a thinge indifferent to eate Swines fleashe or to forbeare Swines fleashe so it is also to vse whiche parte of the signe a man listeth By the woorde Signe he meaneth the Sacrament likinge better that straunge woorde then the accustomed woorde of the Churche least he might perhaps be thought of the bretherne of his secte in some what to ioyne with the Catholikes Bucer also is of the same opinion who in the conference that was had betweene the Catholikes and protestantes for agreement in controuersies of religion at Ratisbone confirmed and allowed this article by his ful consent with these woordes Ad controuersiam quae est de vna aut vtraque specie tollendam cum primis conducturum vt sancta Ecclesia liberam faceret potestatem SacramentuÌ„ hoc in vna vel in vtraque specie sumendi Ea tamen lege vt nulli per hoc detur occasio quem vsum tantopere
must pul out and cast from him his affections his goodes and his fréendes for the Gospelles sake ye though he loue them as his eyes And if the Picarde tooke it otherwise it was an errour of simplicitie muche like the errour of Origen and certaine others who as it is written of them grossely and accordinge to the letter ghelded them selues for the kingedome of heauen Or the errour of the Bishop of Rome who vpon smal occasion of these woordes Ecce duo gladij hâ—c Beholde here be two sweardes claimeth vnto him selfe bothe the Spiritual and also the Temporal swearde so the whole iurisdiction of al the worlde The forbearing of bloude and strangled meates beganne emonge the faithful in the time of the Apostles not as of Gods commaundement or to continue for euer but onely of charitie to beare with the weakenes of the Iewes vntil they might growe to a perfite knowlege in Christe duringe whiche weakenes this charitable order amonge the rest of the faithful Christians continued stil as may appeare by Tertullian by Arnobius by Eusebius by Oecumenius and others But after that the Iewes were throughly perswaded that al creatures of God were cleane this forbearinge whiche beganne onely for their sakes had an ende But howe can M. Hardinge applie these thinges to his purpose Or howe can he hereby warrante the manifest breache of Christes Institution The Churche in euery of these orders was directed and guided by Goddes woorde Touchinge killinge God saithe vnto the Magistrate Thou shalt not suffer the wicked to liue Touchinge swearinge God saithe Thou shalt sweare in trueth in Iudgement and in Iustice. Touchinge pullinge out of our eyes S. Paule saithe No man euer hated his owne fleshe but dooth nourishe and chearishe it And touchinge bloude and strangled meates Christe saithe The thinge that entreth into the mouthe defileth not the man And S. Paule saithe Euery creature of God is good Therefore the Churche in these cases diuised no new thinge of hir selfe nor brake any of Gods ordinaunces but onely followed the woorde of God Nowe of the other parte let M. Hardinge shewe what Woorde of God the Churche of Rome had to followe in thordering of the halfe Communion Where did Christe or his Apostles euer saye Let not the people receiue the whole Sacrament as it was ordeined at the first but let it be sufficient for them to receiue one portion If there be no suche commaundement to be shewed then be not these cases like And if the cases be not like why dooth M. Hardinge deceiue the worlde and compare them thus togeather as though they were like What troweth he there is no difference betwéene obeying Gods Commaundement and breaking Gods commaundement Or thinketh he bicause it was lawful for Abraham hauing Gods Commaundement to haue slaine his Sonne Isaac that therfore it was lawful for him to slaye Ismael also hauinge no commaundement It is a daungerous doctrine to saye The Churche is Omnipotent and may allowe or disallowe Goddes Commaundements without difference at her pleasure For as it is discretly noted by the Emperours Ualentinian and Martian Who so euer after the trueth is once founde seeketh further he seeketh for a lye and not for the truethe But to minister vnto the vulgare laye people in Bothe kindes saithe M. Hardinge was not Christes institution Thus he saithe and saithe it often and onely saithe it Other authoritie then his owne he bringeth none The reason that moueth him I wéene is this for that there was no Laye people at that Banket with Christe but the Apostles onely But this reason woulde spoile the Laye people not of one parte onely but of al togeather Surely one Lorichius a Doctour of M. Hardings owne side saithe thus Ipsius Sacramenti Institutio vult vt omnes vnà manducemus bibamus The very Institution of the Sacrament willeth that we al Eate and Drinke togeather M. Hardinges Doctour saithe It is Christes Institution M. Hardinge him selfe saith It is not Christes Institution Whether of them twoo a man may beléeue I leaue it to others Howe be it in the meane time while these Doctours can better agrée it cannot be denied but Christe ministred vnto his Disciples the whole Sacrament in Bothe Kindes gaue them in charge in plaine expresse woordes to doo the same But of the halfe Communion in one kinde Christe neither gaue them charge nor spake any one woorde at al. If M. Hardinge wil replie that Christes woordes in this case be doubtful may be diuersly taken yet is that obiection already answeared For the lawe saithe Si de interpretatione Legis quaeratur in primis inspiciendum est quo iure Ciuitas retrò in huiusmodi casibus vsa fuerit Optima enim est Legum interpretatio Consuetudo If question happen to be moued touchinge the meaninge of a lawe first of al we must see what order hath beene vsed in the like cases in times past For the Custome and practise of the people is the best expounder of the Lawe Now it appeareth plainely that the Custome practise of the purest Churche in the time of the Apostles others olde Catholike Fathers was to minister vnto the people in Both Kindes wherof we may conclude that the same was Christes Institution very meaninge But if M. Harding wil applie thautoritie of Custome vnto his purpose for that the coÌ„mon practise of the Church of Rome for a fewe late yéeres hath béene to the contrary that therfore this was Christes meaninge this obiection is also soone answeared For bothe Lawe common reason saithe In ambiguo sermone non vtrunque dicâ—â—us sed id duntaxat quod volumus In a doubtful speache we speake not bothe the thinges that may be geathered but that thinge onely that we meane Nowe if Christe meante bothe the order that was practised by Thapostles Olde Fathers and also the contrary order that of late hath béene practised in the Churche of Rome then had Christe at one time and in the vtteringe of one sentence not onely twoo but also diuers and contrary meaninges and so by M. Hardinges iudgement Christe must néedes construe his owne woordes in this wise Drinke ye al of this I meane set pristes onely drinke of this Drinke ye al I meane some maie not Drinke Drinke ye al I meane contrary Drinke ye not al. And when I saye Dooe ye the same that I haue doone my meaninge is otherwise Dooe not the same that I haue doone O M. Hardinge It is an olde saiynge Maledicta glosa quae corrumpit textum Cursed be that gloaâ—inge construction that destroieth the texte Yée saye The priestes are bounde of necessitie to receiue Bothe Kindes but the Laye people is not bounde and so ye conclude that Christe ordeined two sundrie Communions the one not like the other the one for the priestes the other for the people And therfore by your aduise we
must correcte S. Hierome that saithe The lordes Supper must be common to al And likewise Chrysostome that saith In the holy Mysteries there is no difference betweene the Priest and the People For it is nowe otherwise agréeed that the Lordes Supper may not be Common vnto al and that in the Mysteries there must be a difference betwéene the Priest and the People The obiection that is made of keepinge children from the Communion is but childishe and nothinge to the mater For in so dooinge we diuide not the Mysteries nor breake any parte of Christes Institution no more then when by order of Excommunication we remoue the wicked from the whole vse of the Sacrament For notwithstandinge it appeare by S. Augustine S. Cyprian and others that Infantes in the Primitiue Churche in sundrie places were admitted to the holy Communion yet afterwarde vpon good aduise they were iustly remoued from it bicause that beinge in that age they were not thought hable to examine and proue them selfes accordinge to the doctrine of S. Paule and so to eate of that Breade and to drinke of that Cuppe In like sorte in the lawe of Moses notwithstandinge al menchildren were commaunded to be Circumcised yet none were admitted to eate the Passeouer but onely suche as coulde demaund what it meante The Churche saithe M. Hardinge is the interpreter of Gods minde The Churche knoweth that this was not Christes Insttrution Uerily if the Churche knowe it nowe at laste she hath beene longe in learninge this lesson For the olde Catholike Churche as it is wel knowen tooke it farre otherwise and that folowinge the plaine woordes of God whereby Gods ordinary way is to reuele his minde and bicause Christe ministred vnto his Disciples in Bothe kindes and commaunded them to doo the same therefore that Churche vnderstoode him euen as his woordes sounded and ministred vnto the people the whole Communion in Bothe Kindes Nowe whereas M. Hardinge saithe The Churche of Rome of late yeeres hath more secrete intelligence of Goddes mynde then the elder Churche had any time before me thinketh he imagineth Christe thus to saye to his Apostles Doo the same to others that ye haue seene me doo to you For a time it shal be lawful after it shal not be lawful Nowe it is my Institution the time shal come when it shal be no lenger my Institution After fourteene hundred yeeres there shal be a certaine Councel of fiue hundred Bishops and eight hundred Monkes and Friers there shal be terrible contention whether the Pope be aboue the Councel or the Councel aboue the Pope One Pope shal be deposed an other shal be erected againste hâ—m and so two Popes at one time â—hone shal excommunicate and curse and seeke al meanes to depose the other Kinges and Princes shal be in partes The whole worlde shal be troubled Thâ—â— shal these meters be concluded That I commâ—unde they shal breake that I bynde they shal loose Oâ—lesse M. Hardinge geue suche exposition to Christâ—s woordes he cannot be greatly relieued by them Thus haue we reason sufficient to open the errour of M. Hardinges Churche and godly charitie to ioyne with the olde Catholike Churche of the Apostles and holy Fathers whiche we doubte not was the Churche of God M. Hardinge The .11 Diuision And although herein we coulde be content Infantes not to be spoken of â–ª yet it may easily be proued that the Communion vnder bothe kindes hathe not euer beene general And as we doo not condemne it but confesse it might be restored againe by the authoritie of the Churche lawfully assembled in a general Councel vpon mature deliberation before had and a holsome remedie againste the inconueniences thereof prouided euen so are we hable to shewe good authoritie for the defence of the one kinde no we vsed in the Churche The B. of Sarisburie M. Hardinge woulde haue vs put Gods woorde to dayeinge and none otherwise to be obedient to Christes commaundement then if a few Bishops geathered at Trident shal allowe it But we may answeare suche a Councel as kinge Agesilaus sometime answeared the Maâ—edonians through whose countrey he desired to haue passage againste his enemies For when they had sente him woorde that the mater was greate and that therefore they woulde wel consider of it Let them consider sâ—ide he whâ—le they list but in the meane time I wil passe through If the Councel vpâ—n aduise wil restore againe the whole Communion why then dooth Pope Leo cal it The Heresie of the â—reekes and of the Bohâ—mians Or why dooth Gerson in title his booke Conâ—â—a Haâ—esim Communicandi Laicos sub vtraque specie against the Heresie of 〈◊〉 the â—oye people vnder Bothe Kindes I trowe Councelles be not called to restore the worlde to Heresies The greate inconueniences that M. Hardinge woulde haue a general Councel to make prouisees for are noted by Gerson the greatest Promoter of the Councel of Constance and are these The liquoure mought be sheadde It cannot be caried about without daunger In winter it woulde soone sower and turne to Uineger In Sommer it woulde putrifie and bréede woormes It woulde be lothesome for men to drinke In some Countreis it is harde to be gotten The laye people shoulde touche the Cuppe Some of them haue Beardes some haue Palsies The dignitie of the priest and laye man shoulde be al one These and other like inconueniences are suche as Christe and his Apostles neuer knewe yet the Councel that is nowe holden at Trident vpon mature and solemne deliberation hath pronounced and published If any man wil saye that these be not iust causes why the people shoulde stande content with the Halfe Communion accursed be he And notwithstandinge the Bishoppes in that Councel haue already yelded that certaine Countries and Kingedomes may vse the whole Communion accordinge to Christes Institution yet haue they added so fonde conditions vnto the same that al men may sée they sitte there onely for a countenaunce to mocke the worlde M. Hardinge The .12 Diuision And bicause M. Iuel beareth the worlde in hande nothinge can be brought for it of our side some places I wel â—llege here that seeme to me very euidently to proue that the vse of bothe kindes hath noâ— alwaies beene thought necessarie to al persons and that the Communion vnder one kinde hath beene practised and holden for good within the sixe hundred yeeres after Christe that he woulde so faine â—inde vs vnto Here may be alleged first thâ—example of our Lorde him selfe out of the .xxiiij. Chapter of S. Luke whiche is spoken of before where it is declared that he gaue the Sacrament vnto the two Disciples at Emaus vnder the forme of Bread onely whiche place ought to haue the more weight of authoritie in a Catholike mans iudgement bicause it is brought by the Councel of Constance and also by the Councel of Basile for proufe of the Communion vnder one kinde That it was the Sacrament the auncient
Communion as he him selfe seeth may be easely answeared and William Wideford a Doctour of his owne learning saith is foolishely and falsely brought in to serue this turne Yet he woulde not passe it ouer without some brauerie But now wil he bringe in suche authorities so cleare so forcible and so inuincible as can not possibly be auoyded How be it God be thanked these authorities be neither so weighty nor so strange I knew them al and had weighed them wel before I spake any thinge in that behalfe Here he doubleth a greate many thinges before by him alleged for his Priuate Masse in déede seruinge as wel to the one purpose as to the other M. Hardinge The .17 Diuision Melciades that Constant Martyr of Christe and Bishop of Rome ordeined that sundrie hostes prepared by the consecratinge of a Bishop shoulde be sent abroade amonge the Churches and Parishes that Christian folke who remained in the Catholike faithe might not through heretiques be defrauded of the holy Sacrament Whiche can none otherwise be taken then for the forme of Breade onely bicause the wine cannot so conueniently be caried abroade from place to place in smal quantitie for suche vse muche lesse any longe time be kepte without corruption The B. of Sarisburie This argument hangeth onely vpon lacke of carriage For if it were possible to diuise a way that the Sacrament might be caried aboute in bothe kindes then were this gheasse soone answeared For otherwise Melciades speaketh not one woorde of the Communion in One Kinde Now that the carriage of bothe kindes is not impossible the examples of antiquitie doo wel declare S. Hierome writeth thus of Exuperius the Bishop of Tholouse in Fraunce Nihil illo diâ—ius qui Corpus Domini in canistro vimineo sanguinem portabat in vitro There was no man richer thâ—n he that carried the Lordes Body in a wickeâ— Basket and his Bloud in a Glasse Likewise Iustinus Martyr declaring the order of the Churche in his time saithe thus Illis quae cum gratiarum actione consecrata sunt vnusquisque participat Eadem ad eos qui absunt Diaconis dantur perferenda Of the thinges that be consecrate that is the Breade Water and Wine euery man taketh parte The same thinges are deliuered to the Deacons to be carried vnto them that be away Here haue we founde not onely a possibilitie but also a common vsage practise of carrieyng the Sacrament in Bothe Kindes This is the first inuincible argument that al the worlde cannot answeare M. Hardinge The .18 Diuision The Councel of Nice decreed that in Churches where neither Bishop nor Priest were present the Deacons them selues bringe foorthe and eate the holy Communion VVhiche likewise can not be referred to the forme of wine for cause of sowringe and corruption if it be longe keapte The B. of Sarisburie This later clause Ipsi proferant edant Let them bringe it foorth them selues and eate neither is in the Gréeke nor in the Decrées nor in the former edition of the Councels Certaine woordes somewhat like are founde in Rufinus in this sorte Praesentibus Praesbyteris Diacoâ—â— ne diuidant Eucharistiam sed illis agentibus Solùm ministrent Si verò praesbiter nullus sit in praesenti tunc demum etiam ipsis liceat diuidere In the presence of the Priestes let not the Deacons diuide or minister the Sacrament but onely serue the Priestes in their office But if there be no Priest present then let it be lawful for the Deacons to minister Here is very smal healpe for M. Hardinges purpose onlesse perhappes he wil say that Proferre or diuidere Is to minister in One Kinde But if he thinke this a very fonde Translation as it is in déede then this authoritie might haue béene spared M. Hardinge vpon occasion of these woordes would haue men beléeue that the Deacon in the absence of the Priest wente to the Pyx and tooke out the Sacrament and receiued it But Rufinus speaketh not one woorde neither of takings foorthe of the Sacrament nor of the receiuing of the Deacon but of Diuidinge or Ministringe to the people And his meaning séemeth to be this that in the absence of the Priest the Deacon might Consecrate and so serue the people Whiche thinge notwithstanding it séeme in some parte contrary to an other Canon of the same Councel namely in the presence of a Priest yet that it was so vsed in the primitiue Churche it appeareth by most manifest and certaine prouâ—es S. Ambrose imagineth S. Laurence beinge a Deacon thus to say vnto Sixtus the Bishoppe when he saw him ledde to his Martyrdome Experire vtrum idoneum ministrum elegeris cui commiseris Dominici sanguinis Consecrationem O â—ather trie whether thou haue chosen a â—itte minister vnto whom thou hast committed the Consecration of the Lordes Bloud By these woordes wée sée that Deacons then vsed to Consecrate Therefore Eutropius was not wel aduised when he without cause corrupted and altered S. Ambroses woordes and for Dominici sanguinis Consecrationem redde Dominici sanguinis dispensationem For it followeth immediatly in S. Ambrose Et consummandorum consortium Sacramentorum That is The fellowship of perfiting the Sacraments And the Emperour Iustinian in his Authentiques De ecclesiasticis diuersis capitulis Let the Bishop appoint vnto the wemen that be vnder his gouernement suche Priest or Deacon as they shal choose to make answears vnto them or to minister vnto them the holy Oblation The same also may euidently be geathered by the seconde Canon of the Councel Ancyrane the woordes be Diaconi similiter qui immolauerunt honorem quidem habeant cessare verò debent ab omni Sacro ministerio â—iue a Pane â—iue a Calice offerendo vel praedicaÌ„do Let the Deacons that haue offered vnto Idoles keepe their estate stil. But they must geue ouer al holy Ministerie both of offring the Bread and Wine and also of preachinge This parte of the Deacons office was afterward in sundrie decrées abrogated First Bergomensis in the life of Honorius saith It was Decreed by Zosimus Bishop of Rome that the Deacon shoulde not minister in the presence of the Bishop or Priest And longe before that time order was taken in the Councel holden at Arle in Fraunce that Deacons should not minister the Sacrament at al. The woordes be De Diaconis quos cognouimus multis locis offerre placuit id minimé fieri debere Touchinge Deacons of whom we heare say that they make the oblation in many places we haue thought it good that they doo so no more M. Hardinge wil not denie but these be proufes sufficient that the Deacons in those daies vsed to minister the holy Communion Therefore the meaninge of the Councel of Nice is not that the Deacon should goe to the Pix and take the Sacrament reserued as M. Hardinge séemeth to geather vpon a false texte being neither in the Gréeke nor in the former
denied that is that the Sacramente vvas euer Ministred vnto the people in one Kinde Openly in any Congregation or in the open order and vsage of any Churche Yet were there Churches then erected yet were there Priestes and people then yet was the holy Ministration then openly vsed in forme and order and learned men to recorde the same Al this not withstandinge M. Hardinge hath hitherto founde nothinge in the open Ministration in the Congregation and assemblie of the people whereby to prooue his Halfe Communion Wherfore there is no cause yet shewed to the contrary but M. Iuel may say nowe as he truly before saide in his Sermon The vvhole Communion vvas vsed throughout the vvhole Catholique Churche vnder Bothe Kindes sixe hundred yeeres after Christes Ascension in al Congregations and Churches vvithout exception But Christe hathe leaâ—te these maters to the discretion and determination of the Churche By what recorde may that appeare M. Hardinges woorde is no Charter Or if it be true where did the Churche euer so determine of it within the compasse of sixe hundred yeeres S. Augustine in this case is very reasonable his woordes be these Vbi authoritas deficit ibi consuetudo Maiorum pro lege tenenda est Where authoritie faileth there the Custome of our Elders muste holde for a Lawe But hauinge Goddes Woorde and Christes Institution we wante no authoritie The authoritie of the Church is greate I graunte but the causes that moued the Church of Rome to breake Christes Institution as the keapinge of the VVine Beardes and Palsies and suche like are not greate Not withstandinge M. Hardinge enlarge them muche and cal them Importante and vveightie causes The two Councels of Basile and Constance where this mater was firste concluded as they were at the leaste fourtene hundred yéeres after Christe and therefore not to be alleged in this case againste may assertion so the authoritie of them bothe â—angeth yet in question For the Thomistes say the Councel of Basile came vnlawfully togeather and that therefore al their determinations were in vaine And Pigghius saithe the other Councel of Constance concluded againste Nature againste the Scriptures againste Antiquitie and againste the Faithe of the Churche These be the twoo Councels that M. Hardinge woulde haue vs yeelde vnto VVe are bounde to heare the Churche saith M. Hardinge But much more are we bounde to heare God This saieing of S. Cyprian is woorthy déepely to be noted Non iungitur Ecclesiae qui ab Euangelio separatur He hath no felowship with the Churche that is diuided from the Gospel And likewise writinge against certaine that abused the Cuppe of Christe Ministringe therein Water in stéede of Wine he geueth this lesson to al Bishoppes and others toutchinge the Reformation of the Churche Religioni nostrae coÌ„gruit timori ipsi loco officio Sacerdotij nostri custodire Traditionis Dominicae veritatem quod prius apud quosdam videtur erratum Domino monente corrigere vt cùm in claritate sua Maiestate Coelesti venire coeperit inueniat nos tenere quod monuit obseruare quod docuit facere quod fecit It behoueth the Religion that we professe and our reuerence towardes God and the very place and office of our Priesthoode to keepe the trueth of the Lordes Tradition and by the Lordes aduertisement to correcte that thinge that by certaine hath beene amisse that when he shal come in his glorie and Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did M. Hardinge The .29 Diuision Nowe for answeare to M. Iuelles place alleged out of Gelasius whiche is the chiefe that he and al other the aduersaries of the Churche haue to bringe for their purpose in this pointe this muche may be saide Firste that he allegeth Gelasius vntruely makinge him to sounde in Englishe otherwise then he doothe in Latine M. Iuels woordes be theâ—e Gelasius an olde Father of the Churche and a Bishop of Rome saithe that to Minister the Communion vnder one Kinde is open Sacrilege But where saithe Gelasius so This is no syncere handlinge of the mater And bicause he knewe the woordes of that Father imported not so muche guilefully he reciteth them in Latine and dothe not Englishe them whiche he woulde not haue omitted if they had so plainely made for his purpose The woordes of Gelasius be these Diuisio vnius eâ—usdemque Mysterij sine grandi sacrilegio non potest peruenire The Diuision of one and the same Mysterie can not come without great sacrilege Of these woordes he cannot conclude Gelasius to say that to minister the Communion vnder one kinde is open sacrilege Gelasius rebuketh and abhorreth the diuision of that highe Mysterie whiche vnder one forme and vnder bothe is vnum idemque One and the same not one vnder the forme of Breade and another vnder the forme of VVine not one in respecte of the Bodie and an other in respecte of the Bloude but vnum idemque one and the selfe same The woordes afore recited be taken out of a fragment of a Canon of Gelasius whiche is thus as we finde in Gratian. Comperimus autem quod quidam sumpta tantum Corporis sacri portione a calice sacrati cruoris abstineant Qui procul dubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire VVhiche may thus be Englished But we haue founde that some hauinge receiued onely the portion VVherein is the holy bodie absâ—eine from the Cuppe of the sacred Bloude who without doubte for as muche as I know not with what supersitition they be taught to be tied either let them receiue the whole Sacramentes or let them be keapte from the whole bicause the diuision of one and the same Mysterie can not come without greate sacrilege Here mighte be saide to M. Iuel â–ª she we vs the whole Epistle of Gelasius from whence this fragment is taken that we may weigh the circumstance and the causes why he wrote it conferringe that goeth before and that followeth and we wil frame you a reasonable answeare But it is not extant and therefore your argument in that respecte is of lesse force â—he B. of Sarisburie Neither are we the aduersaries of the Churche nor Gelasius the chiefest that we bringe for our purpose We follow Christe as he hath commaunded vs whome it became Gelasius also to followe But it is a worlde to sée into howe many faces and fashions M. Harding is faine to turne him selfe to auoide this authoritie of Gelasius He leaueth the whole route of his owne companie and is gladde to renne alone He expoundeth Gelasius by Leo as though they wrote bothe of one thinge And yet others of his owne side say that Leo wrote of Heretiques and Gelasius of Catholikes Leo
omnia Neque enim ille solus gratias agit sed populus omnis The Lorde be with thy Sprite whiche woordes the whole people answeareth vnto the Priest is nothinge els to saie but The thinges that perteine to thankes geuinge are al common For it is not the Prieste onely that geueth thankes but also al the people Likewise S. Ambrose Imperitus nescit finem orationis non respondet Amen id est verum sit vt firmetur benedictio Per hoc enim impletur confirmatio precis cùm respondetur Amen omnia dicta rei testimonio in audientium animis confirmantur The ignorant knoweth not the ende of the prayer and answeareth not Amen that is to say so be it that the blissinge may be confirmed For thereby the confirmation of the praier is fulfilled when Amen is answeared and al the woordes that be spoken by the testimonie of the thinge it selfe are confirmed in the mindes of the hearers Thus in Chrysostomes time the whole people and the Prieste in their Common Seruice talkte and praied togeather M. Hardinge The .13 Diuision As for the place he allegeth out of S. Augustine vpon the Psalmes it maketh nothinge for his purpose S. Augustines woordes be these otherwise then he reporteth theÌ„ Quid hoc sit intelligere debemus vt humana ratione noÌ„ quasi auiuÌ„ voce cantemus NaÌ„ merulae psittaci corui picae huiuscemodi volucres saepe ab hominibus docentur sonare quod nesciunt Hauinge prayed to God saithe S. Augustine that he make vs cleane of our priuie sinnes c. We ought to vnderstande what this is that we may singe with mans reason not with voyce as birdes doo For Owselles Popiniayes Rauens and Pies and suche the like birdes oftetimes be taught of menne to sounde they knowe not what These woordes are to be taken of the vnderstandinge of the sense not of the tongue whiche the seruice is songue in For the people of Hippo where he was Bishop vnderstoode the Latine tongue meanely VVhiche sense can not rightly and safely be atteined of the common people but is better and more holesomely taught by the preachinge of the learned Bishoppes and Priestes The B. of Sarisburie First he saithe S. Augustines woordes be otherwise then I reporte them I assure thée good Reader if this great errour had béene woorthe the shewinge it had neuer béene suffred thus to passe in silence But to shifte of S. Augustines woordes here is brought in a Glose plaine contrary to the texte For this comparison saithe M. Hardinge betweene Menne and Birdes muste be taken not of the woordes but of the sense and vnderstandinge And what reason leadeth him thus to say Uerily Birdes are vtterly voide of reason and neither vnderstande the woordes they be taught to speake nor the meaninge of the woordes And yet muste we onely vpon this simple warrante needes beleeue that S. Augustine compareth Birdes with Menne in vnderstandinge S. Augustines meaninge is plaine as is the meaninge of other godly Fathers in this behalfe that the people shoulde know what they praie and so singe with reason agreeable to a Man and not chatter with voice as Birdes doo For if they Singe or Pray they knowe not what he saithe that for their sounde of voyce and wante of sense they may be wel compared with Owselles or Popiniayes This is the very drifte of S. Augustines meaninge Birdes by skil may be trained to recorde and sounde Mens woordes although they haue no vnderstandinge of them As Plinius writeth of the Rauen that was taught to say Aue Caesar Imperator Alhaile Emperour Caesar an other that had learned to saye Salue victor Antoni Alhaile Antonius the Conquerour and Caelius Rhodiginus writeth that Cardinal Ascanius had a Popiniaye that coulde pronounce distinctly al the articles of the Creede With suche Birdes let vs compare suche Men as pray they know not what They be taught to sounde woordes but vnderstande not the meaninge of them neither Singe they with reason agreeable to a Man Whether these woordes agrée aptely to my purpose or no let M. Harding himselfe be the Iudge Certainely he shal haue muche to doo to racke them to serue for his purpose Onlesse perhaps he wil reason thus S. Augustine exhorteth Men to knowe what they praie Ergo they may praie in an vnknowen tongue Or thus S. Augustine willeth Men not to Singe or chatter like Birdes Ergo they may praye they knowe not what And if we receiue M. Hardinges Glose of Sense and vnderstandinge yet standeth he in case as he did before For if the people vnderstande not the woordes muche lesse can they vnderstande the sense and meaninge of the same woordes Aristotle saithe Hearinge is the peculiar sense of learninge and therefore they that heare neuer can neuer learne And Cicero saithe Sententia constare non potest si verba semoueris Remoue the woordes and their meaninge cannot stande Therfore this shifte healpeth nothinge Onles he thinke this is a good argument The people ought to vnderstande the meaninge of their praiers Ergo they neede not to vnderstande the woordes S. Augustines meaninge appeareth in the nexte woordes that immediatly folow Scienter Cantare naturae hominis diuina voluntate concessum est To Singe with vnderstandinge is graunted through Goddes wil vnto the Nature of Man And therfore thus he exhorteth the people Charissimi quod consona voce cantauimus sereno etiam corde nosse tenere debemus Deerely beloued that we haue songue togeather with tunâ—hable voice we must vnderstande and keepe with pure harte But this can we not doo onlesse we vnderstande what we pray Therefore S. Basil saithe Lingua cantet mens autem scrutetur sensum â—orum quae dicuntur Let thy tongue singe but let thy minde searche out the meaninge of the thinges that thou speakest M. Hardinge The .14 Diuision The commaundement of Iustinian the Emperour whiche M. Iuel allegeth that Bishoppes and Priestes should celebrate the holy Oblation or Sacrifice whiche wee cal the Masse not closely but with vtterance and sounde of voice that they might be hearde of the people maketh nothinge for the Seruice to be had in the Englishe tongue in the Churche of Englande or in any other Vulgare tongue in the Churche of any other Nation but requireth onely of the Bishoppes and Priestes open pronouncinge Vocal not Mental speakinge not whisperinge with the breathe onely in the celebration of the holy Sacrifice and other Seruice Wherein he agreeth with S. Augustine who in his Booke De Magistro saith that when wee praâ—e there is no neede of speakinge onlesse perhaps wee doo as Priestes doo â–ª who when they Pray in Publike assemblie vse speakinge for cause of Signifieing their minde that is to shew that they Pray not to the intente God but men may heare and with a certaine consent through puttinge in minde by sounde of voice may be lifted vp vnto
Inâ—er blandimenta nuâ—ricum As he was plaieinge vnder his Nâ—rce Signiâ—ieing thereby that his Nurces vnderstoode and spake Latine In his Booke De Catechizandis rudibus He writeth thus Let them know there is no voice that soundeth in Goddes eares but the deuotion of the minde So shal they not scorne at the head Priestes and Ministers of the Churche if they happen in makinge their praiers vnto God to speake false Latine or not to vnderstande the woordes that they speake or to speake them out of order He addeth â—urther Non quâ—d ista corrigenda non sint vt populus ad id quòd planè intelligit dicaâ— Amen Not for that suche faultes shoulde not be amended â–ª to the ende that the people to the thinge that they plainely perceiue may say Amen Here S. Augustine willeth that the Priestes vtter their Latine Seruice distinctely and truely that the people may vnderstande them Againe he saithe thus Volens etiam causam Donatistarum ad ipsius humilimi vulgi omninâ— imperitorum atque idiotarum notitiam peruenire eorum quantum fieri posset per nos inhaerere memorià e psalmum qui eis cantaretur per Latinas literas fâ—ci Beinge desirous that the cause of the Donatistes shoulde come to the knowlege of the lowest sorte and of them that be vtterly ignorant and voide of learninge and as muche as in vs lay might be fixed in their memorie I wrote a Psalme for them to singe in the Latine tongue And Possidonius writynge S. Augustines life saithe that Ualerius that was Bishop of Hippo before S. Augustine for that he was a Greeke borne and had smal skil in the Latine tongue was the lesse hable to Preache vnto the people and to discharge his dewtie there I doubte not but by these fewe woordes it may wel appeare that the people of Hippo vnderstoode the Latine al be it not in suche good order as they that had learned it at the Schoole and therefore would oftentimes speake amisse placing one woorde for an other and Gender for Gender and Case for Case as for example Dolus for Dolor S. Augustine saith Multi fratres imperiâ—iores Laâ—initaâ—is loquuÌ„tur fâ—c vt dicant Dolus illum torquet pro eo quod est Dolor And for that cause in his Sermons vnto the people he submitteth oftetimes him selfe vnto their capacitie For thus he speaketh vnto the people Saepe verba non Latina dico vt vos intelligatis Many times I vtter woordes that be no Latine that yee may vnderstande mee And againe he saith Ego dicam Ossum sic enim potius loquamur Melius est vt nos reprehendant Grammatici quà m non intelligant populi I wil saye Ossum for your better vnderstandinge although it be no Latine woorde And so hardely set vs speake For better is it that the Grammariens finde faulte with vs then the people should not vnderstande vs. Hereby it is plaine that at the Citie of Hippo whereof I specially spake the Common Seruice of the Churche was pronounced and Ministred in the Latine tongue for that the whole people there vniuersally vnderstoode and spake Latine M. Hardinge The .18 Diuisioâ— And where as S. Augustine as you allege him without shewing the place as your manner is whereby you may easely deceiue the Reader hath these woordes in his Sermons to the common people diuers times Nâ—nc loquar Laâ—iné vt omnes intelligaâ—is Novv vvil I speake Latine that you may al vnderstande mee of that saiâ—ing if any suche be may be gathered that sometimes he spake in the Punical tongue to the Punical Christians not vnderstandinge the Latine but now amonge the Latine Aphricanes that were of the Romaine kinde and vnderstoode not the Punike he woulde speake Latine that al suche should vnderstande him Who so dâ—sireth further to be perswaded that the people of Aphrica called Poeni spake and vnderstoode their owne Punical tongue and not the Latine tongue as likewise the people of Spaine named Iberi spake that language whiche was proper to them let him reade Titus Liuius De Bello Macedonico For there he recordâ—th that when those of Aphrica or of Spaine and the Romaines came togeather for parle and talke they vsed an Interpreter And Vlpianus the Lawer a greate Officer about Alexander Seuerus the Emperour at the beginninge of Christian Religion writeth that Fidei commissa may be leafte in al Vulgare tongues and putteth for examples the Punical and the Frenche or rather Gallical tongue The B. of Sarisburie I sée there is no pardon to be hoped for at M. Hardinges handes Bicause I noted not in what Booke and Chapter this place is to be founde therfore he beareth men in hande I séeke meanes to deceiue the Reader If this poore quarel may stande for proufe then is it no harde mater by the same Logique to conclude the like against him For M. Harding oftâ—times vseth the authoritie of S. Augustine and other Fathers without any noting of the places as his owne Booke is best witnesse Ergo M. Harding séeketh meanes to deceiue his Reader But in my iudgement better it is not to note the places at al then falsely to note them as M. Hardinges manner is to doo as where he vntruely allegeth the Decrée of the Councel of Ephesus against Nestorius for the Communion in One â—inde whiche Decrée neither is to be founde in that Councel nor euer was recorded or mentioned by any olde Father Or where he allegeth the Decrée of the first Councel of Nice for the Supremacie of the Bishop of Rome him selfe confessinge that the same Decrée was burnte I know not how and coulde neuer yet be séene vntil this day Uerily this is a ready way to deceiue the Reader I passe by other petite faultes as that he allegeth the sixth booke of Ambrose De Sacramentis in stéede of the fifth or the .xxxiiij. Chapter of the sixth booke of Eusebius in stéede of the .xliiij Or that Steuen Gardiner allegeth Theophilus Alexandrinus in stéede of Theophylactus Or the thirde booke of S. Augustine De. Sermone Domini in Monte where as S. Augustine neuer wrote but twoo The place wherewith M. Hardinge findeth him selfe greeued is to be founde in S. Augustine De Verbis Apostoli the woordes be these Prouerbium notum est Punicum quod quidem Latinè vobis dicam quia Punicè non omnes nostis There is a Common Prouerbe in the Punike tongue whiche I wil reporte vnto you in Latine bicause ye doo not al vnderstande the Punike Here it is plaine that the Latine tongue was knowen to al the hearers and the Punike tongue onely vnto some And therefore in an other Sermon vnto the people he saithe thus Omnes nouimus Latinè non dici sanguines aut sanguina Wee doo al know reckeninge him selfe with the people that these woordes Sanguines or Sanguina are no Latine and againe as I haue before reported touchinge a Latine
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
where Ministred in the Uulgare Tongue and that the Priest and the people praied al togeather I haue prooued not onely that the Nations that vnderstoode Greeke or Latine had their Seruice in the Greeke or Latine tongue but by Theodoretus Sozomenus S. Ambrose and S. Hierome that the Syrians had their Seruice in the Syrian tongue by S. Baâ—â—le that the Egyptians had their Seruice in the Egyptian tongue The Lybians the Thâ—banes the Palestines the Arabians the Phenicians eche of them in their owne tongue by Origen that al Barbarous people had their Seruice in their seueral Barbarous tongues by Sulpitius that the people of France then called Gallia had their Seruice in the Frenche tongue S. Hierome saithe Vox quidem dissona sed vna Religio Tot penè psallentium chori quot gentium diuersitates The voice is diuers but the Religion is alone There be welneare so many companies of people singinge as there be diuersities of Nations To be shorte I haue prooued by S. Chrysostome and by Lyra and others that there can no manner profit redounde vnto the people of praiers made in a strange tongue Séeinge therefore M. Hardinges Doctrine standeth vpon so simple groundes as I haue shewed and serueth onely to mainteine ignorance and the kingedome of darkenesse it is now thy parte gentle Reader to iudge indifferently betwéene vs bothe how iustly he hath coloured the same with suche a face of antiquitie and also how truely and substantially he hath answeared my assertion FINIS THE FOVRTH ARTICLE OF THE SVPREMACIE The B. of Sarisburie Or that the Bishop of Rome was then called an vniuersal Bishop or the head of the vniuersal Churche M. Hardinge The .1 Diuision BY what name so euer the Bishop of Rome was called within sixe hundred yeres after Christes Ascension this is cleare that his Primacie that is to say Supreme power and auctoritie ouer and aboue al Bishoppes and chiefe gouernement of al Christes flocke in maters perteininge to Faithe and Christen Religion was then 93 acknowleged and confessed VVhiche thinge beinge so whether then he were called by either of those names that you denie or no it is not of greate importance And yet for the one of them somwhat and for the other an infinite number of good auctorities may be alleged But thereof hereafter The B. of Sarisburie Touchinge these glorious Names and Titles wherewith the Bishop of Rome hath longe sithence fournished and bewtified his estate M. Hardinge séemeth in parte willingly to yéelde claiminge neuerthelesse the Supreme Power and Uniuersal Authoritie vnto the Sée of Rome and that euen from the Apostles time notwithstandinge it was as easie a mater for Christe to geue Peter the power and Title bothe togeather as to geue him the power alone without the Title But to auoide errour that might grow by mistaking of woordes him wée cal the Vniuersal Bishop or the Head of the Vniuersal Churche that hath authoritie aboue al General Councels and fulnesse of power to expounde the Scriptures to whose determinations the whole Churche of God must of necessitie submittâ— it selfe without contradiction whome neither Emperour nor Kinge nor Clergie nor the whole Uniuersal people in any wise may control what so euer he doo vnto whome al Appeales ought to lie from al places of the worlde and who wheresoeuer he happen to be hath the ful Iurisdiction of a Bishop That euer any suche Superioritie or Uniuersal power was geuen by Christe to the Sée of Rome it wil be to muche for M. Hardinge wel to prooue But where as the Bishop there so ambitiousely craueth to be knowen and taken for the Uniuersal Bishop and Head of the Uniuersal Churche happy is he if he doo the dewtie of one particular Bishoppe and be founde but a member of Christes Churche S. Gregorie saith Aduersus quem portae praeualent Inferorum ille néque petra dicendus est supra quam Christus aedificat Eâ—clesiam néque Ecclesia neque pars Ecclesiae He against whom the gates of Hel doo preuaile as they haue often against the Bishop of Rome neither may be called the Rocke wherevpon Christe dooth builde his Churche nor the Churche nor any parte of the Churche Certainely touchinge these vaine Titles the same Auncient Father S. Gregorie saith Ego fidenter dico quisquis se Vniuersalem Sacerdotem vocat vel vocari deâ—iderat in elatione sua Antichristum praecurrit I speake it boldly who so euer either calleth him selfe the Vniuersal Bishop or desireth so to be called in his pride he is the â—orerenner of Antichriste M. Hardinge The .2 Diuision Now concerninge the chiefe pointe of this Article whiche is the Primacie of the Pope Peters successour First it hath beene set vp and ordeined by God so as it standeth in force Iure diuino by Goddes law and not onely by mans law the Scriptures leadinge therto Next commended to the worlde by decrees of Councels and confirmed by edictes of Christen Emperours for auoiding of Schismes Furthermore confessed and witnessed by the holy Fathers Againe founde to be necessary by reason Finally vsed and declared by the euente of thinges and practise of the Churche For proufe of al this so muche might easely be saide as shoulde serue to a whole volume The B. of Sarisburie Here M. Hardinge saith He wil Trippe Daunce lightly ouer this Article And therefore notwithstanding he woulde seeme to holde De Iure diuino that is by the Scriptures yet for haste he allegeth not any one woorde of the Scriptures as of him selfe but onely vpon the reporte and credite of others Howbeit Pope Zosimus in al that longe contention he had with the Bishoppes of Aphrica touchinge these maters neuer alleged any woorde of the Scriptures but onely the Councel of Nice whiche he him selfe had falsified And Meltiades writing hereof to the Bishoppes of Spaine séemeth to claime onely by Custome and not by any right of Goddes Woorde Neuerthelesse sithence that time they haue founde out sundrie places of the Scriptures to auouche their Title and haue forced the same to serue their purpose Christe saithe Al power is geuen to me Hereof Stephanus the Bishop of Patraca concludeth thus Ergo in Papa est omnis potestas supra omnes potestates tam Coeli quà m terrae Therefore in the Pope is al power aboue al powers as wel of Heauen as of earth Some others there be that reason thus Peter entred into the Graue before Iohn Peter drew his Net ful of Fishe vnto Peter Christe saide Confirme thy brethren Ergo The Pope is head of the Churche Bonifacius the eight saith In principio creauit Deus Coelum terram non in principijs God made Heauen and earth in the beginninge and not in the beginninges as in manie And againe Spiritualis omnia dijudicat He that is spiritual iudgeth al thinges Ergo The Bishop of Rome ought to haue an Vniuersal power ouer
al the worlde By these and other like authorities of the Scriptures they conclude that the Pope holdeth his authoritie not by any ordinance of man but De Iure diuino That is euen by the right of Goddes vndoubted Lawe And therefore Pope Bonifacius determineth the mater in this wise to holde for euer Declaramus Dicimus Definimus Pronuntiamus omninò esse de necessitate salutis omni humanae creaturae subesse Romano Pontifici Wee declare say determine and pronounce that vndoubtedly it standeth vpon the necessitie of Saluation for euery mortal creature to be subiecte to the Bishop of Rome Likewise saith the Glose vpon the same Quicquid saluatur est sub summo pontifice What so euer is saued is vnder the highest Bishop If â—â—ese claimes be good it is no harde mater to holde by Scriptures But for as muche as they seeme to make greatest accompte of these woordes of Christe Thou art Peter and vpon this rocke I vvil builde my Churche Therefore for answeare herevnto vnderstande thou good Christian Reader that the Olde Catholique Fathers haue written pronounced not any Mortal man as Peter was but Christe him selfe the Sonne of God to be this Rocke Gregorius Nyssenus saith Tu es Petrus c. Thou arte Peter and vpon this Rocke I vvil builde my Churche He meaneth the Confession of Christe for he had saide before Thou arte Christe the Sonne of the liuinge God So saith S. Hilarie Haec est vna foâ—lix fidei Petra quam Petrus ore suo confessus est This is that onely Blessed Rocke of Faithe that Peter confessed with his mouthe Againe he saith Vpon this Rocke of Peters Confession is the buildinge of the Churche So Cyrillus Petra nihil aliud est quà m firma inconcussa Discipuli Fides The Rocke is nothinge els but the stronge and assured Faithe of the Disciple So likewise Chrysostome Super hanc PetraÌ„ id eâ—t In hac Fide Confessione aedificabo Ecclesiam meaÌ„ Vpon this Rocke that is to say vpon this Faithe and this Confession I wil builde my Churche Likewise S. Augustine Petra erat Christus super quod fundamentum etiam aedificatus est Petrus Christe was the Rocke vpon which â—undation Peter him selfe was also builte And addeth further bisides Non me aedificabo super te sed te aedificabo super me Christe saithe vnto Peter I wil not builde mee selfe vpon thee but I wil builde thee vpon mee Al these Fathers be plaine but none so plaine as Origen His woordes be these Petra est quicunque est Discipulus Christi Et super talem petraÌ„ construitur omnis Ecclesiastica Doctrina Quod si super vnuÌ„ illum Petrum tantùm existimas aedificari totaÌ„ EcclesiaÌ„ â–ª quid dicturus es de Iohanne Filio Tonitrui Apostolorum vnoquoque Num audebimus dicere quòd aduersus Petrum vnum non praeualiturae sint portae Inferorum An soli Petro danâ—ur a Christo Claues Regni Coâ—lorum He is the Rocke who so euer is the Disciple of Christe And Vpon suche a Rocke al Ecclesiastical learninge is builte If thou thinke that the whole Churche is builte onely vpon Peter what then wilt thou say of Iohn the Sonne of the Thunder and of euery of the Apostles Shal wee dare to say that the Gates of Hel shal not preuaile onely against Peter Or are the keyes of the Kingedome of Heauen geuen onely vnto Peter By these few it may appeare what right the Pope hath to claime his authoritie by Goddes woorde and as M. Hardinge saith De Iure diuino In déede touchinge the same woordes of S. Mathew S. Hierome writeth thus Istum locum Episcopi Presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt supercilio Bishoppes and Priestes not vnderstandinge this place take vpon them some parte of the proude lookes of the Phariseis And againe he saithe Nouerint Episcopi se magis consuetudine quà m dispositionis Dominicae veritate Presbyteris esse maiores Let Bishoppes vnderstande that they are greater then the Priestes more of Custome then of the truthe of Goddes ordinance By this it appeareth that the Bishop of Rome holdeth by Custome and not as M. Hardinge saith De Iure diuino As for the Decrées of Councels the Edictes of Princes the saieinges of holy Fathers the Necessitie of Reason and the Practise of the Churche how iustly they be auouched by M. Hardinge they shal be seuerally examined as they come M. Hardinge The .3 Diuision But I in this treatise seekinge to auoide prolixitie hauinge purposed to say somewhat to this number of the other Articles and knowinge this matter of the Primacie to be already largely and learnedly handeled of others wil but Trippe as it were lightly ouer at this time and not set my fast footinge in the deepe debatinge and treatinge of it First as concerning the right of the Primacie by Goddes lawe by these auncient authorities it hath beene auouched Anacletus that holy Bishop and Martyr S. Peters Scholar and of him Consecrated Priest in his Epistle to the Bishops of Italie writeth thus In Nouo Testamento post Christum c. In the New Testament the order of Priestes beganne after our Lorde Christe of Peter bicause to him Bishoprike was first geuen in the Churche of Christe where as our Lorde saide vnto him Thou arte Peter and vpon this Rocke I vvil builde my Churche and the gates of Hel shal not preuaile against it and vnto thee I vvil geue the keyes of the kingedome of Heauen VVherefore this Peter receiued of our Lorde first of al power to binde and to loose and first of al he brought people to the faithe by vertue of his Preachinge As for the other Apostles they receiued honour and power in like felowship with him and willed him to be their Prince or chiefe gouernour In an other Epistle to al Bishops alleging the same texte for the Primacie of the see of Rome speakinge of the disposition of Churches committed to Patriarkes and Primates saith thus moste plainely This holy and Apostolike Churche of Rome hath obteined the Primacie not of the Apostles â–ª but of our Lorde and Sauiour him selfe and hath gotten the preeminence of power ouer al Churches and ouer the whole flocke of Christen people euen so as he saide to blessed Peter the Apostle Thou arte Peter and vpon this Rocke c. The B. of Sarisburie The authorities here alleged are full of Fogge and false grounde and can abide no falt footinge and therefore M. Hardinge Trippeth them so lightly ouer Touchinge this Epistle of Anacletus and other like Epistles Decretal I wil onely geue a taste and leaue the iudgement thereof vnto the Reader First one Petrus Crabbe the compiler of the Councelles complaineth muche that the examples from whence he tooke them were woonderfully corrupted and not one of them agreeing with an other and expresseth
haue the worlde beléeue that S. Gregorie woulde euer take these names and titles from Iohn the Bishop of Constantinople to the intent to lay them vpon his owne Sée of Rome Or is it likely that M. Harding knoweth S. Gregories minde better then euer S. Gregorie knew it him selfe Uâ—rily S. Gregorie not onely misliketh these titles in others but also disclaimeth the same from him selfe and from his Sée of Rome for euer For thus he writeth and his woordes be plaine Nullus Romanorum Pontificum hoc Singularitatis nomen assumpsit None of the Bishoppes of Rome â—uer receiued this name of singularitie Nullus decessorum meorum hoc tam profano vocabulo vti consensit None of my predicessours euer consented to vse this vngodly name Nos hunc honorem nolumus oblatum sucipere Wee beinge Bishoppes of Rome wil not take this honour beinge offered Vnto Vs. And the reason that he forceth against the Bishoppe of Constantinople may serue as wel against the Bishop of Rome For thus he saith Quid tu Christo Vniuersalis Ecclesiae Capiti in extremi Iudiâ—ij dicturus es examine qui cuncta eius membraâ—â—bimet conaris Vniuersalis appellatione supponere what answeare wilt thou make vnto Christe that in deede is the Head of the Vniuersal Church at the trial of the last Iudgement that thus goest about vnder the name of Vniuersal Bishop to subdue al his members vnto thee This is the very definition of an Uniuersal Bishop Thus the Bishop of Rome attempteth to subdue the whole Churche of God al the members of Christ vnto him selfe Therefore by S. Gregories iudgement he is the Forerenner of Antichriste And writing vnto Eulogius the Patriake of Alexandria he vseth these woordes Sanctitas vestra mihi sic loquitur Sicut iussistis Quod verbum Iussionis Peâ—o a meo auditu remouete Quia scio quis sim qui sitis Loco mihi fratres estis moribus patres Your holinesse writeth thus vnto me As you commaunded This woorde of Commaunding I beseeche you take away from my hearing For I know bothe what I am and also what you are In place or dignitie ye are my brethren in life and manners ye are my Fathers Againe he saith Ecce in praefatione Epistolae c. Beholde euen in the very preface of the Epistle that you sent vnto me you haue written the name of that Presumptuous title calling me the vniuersal Pope notwithstandinge I haue forbidden it I beseche your holinesse to doo it no more For you doo defraude your selfe when you geue an other more then reason woulde The selfe same meaninge M. Hardinge might haue founde twise written euen in the same place of S. Gregorie that he here allegeth if it had pleased him to consider either what went before or els what folowed immediatly after Before he writeth thus Non mea causa sed Dei est Nec solus ego sed toâ—a turbatur Ecclesia Quia piae Leges quia venerandae Synodi quia ipsa Domini nostri Iesu Christi mandaâ—a Superbi atque Pompatici cuiusdam sermonis inuentione turbantur It is Gods cause it is not mine Neither onely I but also the whole Churche is troubled For both the godly Lawes and the Reuerende Councels and the very coÌ„mâ—undementes of our Lorde Iesus Christe are comâ—red with the diuise of this proude pompous Title Immediatly after it foloweth thus Nunquid ego in hac re pijssime Domine propriaÌ„ cauâ—am defendo O my most Gratious Souâ—raine doo I herein defende mine owne right By these it may appeare that S. Gregorie being Bishop of Rome woulde not suffer the name of vniuersal Bishop to be geuen neither to any other Bishop nor to him selfe And where as S. Gregorie saithe The charge and chieftie of the whole Churche is committed vnto Peter in the sense it is spoken in wée denie it not S. Paule likewise saith of him selfe in like sense Incumbit mihi quotidiana cura omniuÌ„ EcclesiaruÌ„ There lieth vpon me the daily charge of al Churches And further saith I recken me selfe to be nothing inferiour in trauaile to the highest Apostles And wil M. Harding hereof reason thus Peter had the charge of the whole Churche Ergo The Pope is an vniuersal Bishop Certainely S. Gregorie saith Peter him selfe notwithstandinge he receiued the whole charge yet is he not called the vniuersal Apostle And can the Pope be that thinge that S. Peter him sâ—lfe coulde not be S. Gregorie driueth his reason thus If this title of vniuersalitie might belonge to any man it should chiefely belonge vnto S. Peter But it belongeth not vnto S. Peter Therefore it can belonge to no man Hereby it is plaine that the Bishop of Rome challengeth this day a title that S. Peter neuer had that no holy nor godly man woulde euer take vpon him that S. Gregorie vtterly refused and detested and called blasphemie And yet wil he séeme to mainteine his estate by the authoritie of this holy Father If S. Gregorie werâ— now aliue he woulde crie out as he did to the Emperour Mauritius O tempora O Mores O what a time is this O what manners are these Thus muche is M. Hardinge furthered by the authoritie of S. Gregorie M. Hardinge The .5 Diuision S. Cyprian declaringe the contempte of the 93 High Priest Christes Vicar in earthe to be cause of Schiâ—mes and Heresies writeth thus to Cornelius Pope and Martyr Neque enim aliunde Haereses obortae sunt c. Neither haue Haeresies or Schismes risen of any other occasion then of that the Prieste of God is not obeied and that one Priest for the time in the Churche and one Iudge for the time in steede of Christe is not thought vpon To whom if the whole brotherhead 95 that is the whole number of Christian people whiche be brethren togeather and were so called in the Primitiue Churche woulde be obedient accordinge to Goddes teachinges then no man woulde make a doo against the Colledge of Priesâ—es no man woulde make him selfe Iudge not of the Bishop nowe but of God after Goddes iudgement after the fauour of the people declared by their voices at the election after the consent of his felow bishoppes No man through breache of vnitie and strife woulde diuide the Churche of Christe No man standinge in his owne conceite and swelling with pride woulde set vp by him selfe abroade without the Churche a new Heresie The B. of Sarisburie Iâ— M. Hardinges cause were true he woulde not auouche it with suche vntrueth and so often corruption of the holy fathers If S. Cyprian writing this Epistle to Cornelius the Bishop of Rome once name him either the Highe Priâ—ste Or Christes Vicar General in earth Or Vniuersal Bishop Or Head of the Vniuersal Churche Or say that the vvhole Brotherhoode of al Christian people ought to be obedient vnto him As M. Hardinge vntruely and contrary to his ownâ—
knowledge expoundeth it or if either his woordes or his purpose of writinge may seeme any way to leade to that ende then may M. Hardinge séeme to haue some honest colour for his defence Otherwise wée may iustly say He racketh the Doctours and forceth them to speake what him listeth to sâ—rue his tâ—rne First it is certaine that in al that Epistle S. Cyprian neuer gaue vnto Câ—rnelius any suche ambitious Title but onely calleth him by the name of Brother For thus he saluteth him Cyprian vnto his Brother Cornelius sendeth greetinge And maketh his entrie in this wise Deere Brother I haue readde your letters Thus S. Cyprian beinge Bishop of Carthage claimeth brotherhoode and equalitie with the Pope One special occasion of his writinge vnto Cornelius was this emongst others Cornelius being Bishop of Rome and hauinge Excommunicate certaine notorious wicked men and afterwarde beinge threatened and il vsed at their handes began to fainte and to be weary of his office S. Cyprian hearinge thereof wrote comfortably vnto him willed him in any wise to procéede and to deale boldly not to yéelde consideringe it was Gods cause and not his awâ—e Amonge other woordes he saith thus Christiani non vltrà aut durare aut esse possumus si ad hoc ventum est vt perditorum minas insidias pertimescamus Wee can no lenger continue or be Christian men if wee beinge Bishoppes once beginne to shrinke at the threates and fetches of the â—icked Upon occasion hereof he sheweth what hurte and confusion of Sectes Schismes insueth in any Prouince or Diocesse wâ—ere as the Bishops Authoritie and Ecclesiastical Discipline is despised For euery Bishop saith S. Cyprian within his owne Diocese is the Priest of God and for his time is a Iudge appointed in the place of Christe and as the Churche is one so ought he likewise to be but one And thus he writeth generally of the authoritie of al Bishops not onely of the authoritie of the Bishop of Rome And notwithstandinge he directeth his Epistle onely to Cornelius yet are al his reasons general and touche bothe him selfe beinge Bishop of Carthage and also al other Bishoppes what so euer Now therefore to drawe that thinge by violence to one onely Bishop that is generally spoken of al Bishops it is a guileful fetche to misâ—eade the Reader and no simple or plaine dealinge But M. Hardinge séemeth to grounde his errour vpon the mistakinge of these woordes of S. Cyprian Vnus Sacerdos and Fraternitas vniuersa That is One Bishop and The whole Brotherhoode For where as S. Cyprian saith There must be one Bishop in a Churche he imagineth there must be one Bishop to rule ouer the whole vniuersal Church And where as againe S. Cyprian saith The whole Brotherhoode must obey one Bishop He geathereth that al Christian people throughout the whole worlde which he vntruely calleth The whole Brotherhoode must be obedient vnto one vniuersal Bishop And thus he buildeth one errour vpon an other But mistakinge of the Doctour maketh no sufficient prouâ—e It maye soone appeare S. Cyprian meante that for the auoiding of Schismes and diuisions there ought to be onely one Bishop within one Diocese and not one Bishop to rule ouer al the worlde For thus he expoundeth his owne meaninge Cùm post primum esse non possit quisquam qui post vnum qui solus esse debet factus est iam non secundus ille sed nullus est Seeing that after the first Bishop is chosen there can be none other who so is made Bishop after that one whiche must needes be alone is nowe not the seconde Bishop but in deede is no Bishop So likewise when the Heretique Nouatus had by wicked practise diuided the people of Rome into Sectes and had solemnely sworne them that gaue eare vnto him that they should no more returne vnto Cornelius the Bishop there and so had rent one Bishoprike into twoo and made twoo Bishoppes in one Citie Cornelius complaining thereof vnto Fabius the Bishop of Antioche and informinge him of the same writeth thus vnto him Nouatus nescit vnum Episcopum in Catholica Ecclesia esse debere Nouatus knoweth not that there oughte to be but one Bishop in a Catholique Churche not meaning thereby the whole vniuersal Churche throughout the worlde but onely his owne particular Churche of Rome So when Chrysostome the Bishop of Constantinople sawe Sisinius beare him self as Bishop within the same Citie he saide vnto him One Citie may not haue twoo Bishoppes So likewise S. Hierome saithe that notwithstanding the power of al priestes by the authoritie of Goddes woorde be one and equal yet menne by policie to auoide contention appointed one prieste in euery Citie to order and to directe his brethren Thus was the vnitie of the whole Churche preserued Thus were al Churches as one Churche And all Bishoppes as one Bishop For who so dissented from one dissented from al. So saithe S. Cyprian Ecclesia cohaerentium sibi inuicem Sacerdotum glutino copulatur The churche is coupled and ioined in one by consent of Bishops agreeing togeather Likewise againe he saithe Hanc vnitatem firmiter tenere vendicare debemus maximè Episcopi qui in Ecclesia praesidemus vt Episcopatum quoque ipsum vnum indiuisum probemus This vnitie must we keepe and defende specially that be Bishoppes and beare rule in the Churche that we may declare in deede that our Bishoprike is one and not diuided And therefore S. Hierome saithe Episcopi nouerint in commune debere se Ecclesiam regere Let Bishoppes vnderstande that they ought to gouerne the Church in common â–ª or as al in one In this sense is euery Bishop for his time as S. Cyprian saithe in the steede of Christe to euery suche Christe saithe He that heareth you heareth me and he that despiseth you despiseth me And therefore Ignatius saithe The Bishop in his Churche is the forme of God the Father of al And so muche as is possible resembleth in his office Christe our God For this cause S. Cyprian saithe Hereof spring Schismes and Heresies for thaâ— the priest of God in euery seueral Diocese is not obeied As likewise againe he saithe to like purpose Qui cum Episcopo non sunt in Ecclesia non sunt They that be not with the Bishop be not in the Churche So likewise Ignatius They that be of Christe are with the Bishop Thus S. Cyprian spake these woordes generally of the authoritie of al Bishops in their seueral dioceses and not of any special authoritie of the Bishop of Rome as â—t is here vntruely affirmed by M. Hardinge But he wil replie S. Cyprian saith Vniuersa fraterniâ—as That is The whole Brotherhoode ought to be obedient to that one Bishop And that whole brotherhoode must needes be the whole companie of al Christian people Notwithstanding this
exposition seeme very large yet if S. Cyprian him selfe had not opened his owne meaninge otherwise perhaps some man either of simplicitie or of ignorance might so take it But S. Cyprian that doubtles best knewe his owne minde vnderstandeth these woordes Fraternitas vniuersa not of al the vniuersal companie of al Christian people throughtout al the world as M. Harding doothe but of the vvhole brotherhoode within euery Seueral and Particular Diocese For thus he writeth in the nexte Epistle folowinge Ferè per prouincias vniuersas tenetur vt ad ordinationes ritè celebrandas ad eam plebem cui praepositus ordinatur Episcopi â—iusdem prouinciae proximi quique conueniant Episcopus deligatur plebe praesente c. Quod apud nos factum vidimus in Sabini Collegae nostri ordinatione vt de vniuersae fraterniâ—atis suffragio Episcopatus ei deferretur This order is in maÌ„ner keapte in al Prouinces that vnto the dewe orderinge or installinge of a Bishop the Bishoppes of the same prouince that dwel nearest come togeather to the people of that Citie vnto whiche a newe Bishop is appointed and that the Bishop be chosen in the presence of the people Whiche thinge we sawe donne in the Election and orderinge of our felow Bishop Sabinus that the Bishoprike was bestowed vpon him by the consent and voices of the vvhole brotherhoode Here vniuersa fraternitas vndoubtedly is vsed for the whole faithful companie of one Citie In like manner he writeth vnto Cornelius of certaine that were returned from Schismes and Errours vnto the vnitie of the Churche Meritò illos reuerâ—entes summo gaudio Clerus plebis fraternitas omnis excepit When they came againe bothe the Clergie and the vvhole brotherhoode of the people woorthily receiued them with great ioye So likewise the Emperour Honorius writeth vnto Bonifacius If twoo Bishoppes through ambition and contention happen to be chosen we wil that neither of them be allowed as Bishop But that he onely remaine in the Apostolique See whome out of the number of the Clergie godly discretion and the consent of the vvhole brotherhoode shal choose by a newe Election In these places M. Hardinge cannot denie but these woordes Vniuersa fraternitas Omnis fraternitas and Vniuersitatis consensus muste néedes be taken for one whole particular Brotherhoode within one Prouince or Diocese In the same sense Origen saithe Qui vocatur ad Episcopatum vocatur ad seruitutem Totius Ecclesiae He that is called vnto a Bishoprike is called vnto the seruice of the VVhole Churche Likewise againe he saithe Plus à me exigitur quà m à Diacono plus à Diacono quà m à Laico Qui verò Totius Ecclesiae arcem obtiner pro Omni Ecclesia reddet rationem There is more required of me beinge a Priest then of a Deacon more of a Deacon then of one of the people But he that keepeth the watche or Castel of the vvhole Churche whiche is euery Bishop in his Diocese shal yeelde a reckeninge for the whole In these places euery particular Churche is called the vvhole Churche And therefore Ignatius saithe Quid aliud est Episcopus quà m quidam obtinens principaâ—um potestatem suprà omnes What is a Bishop but one hauinge al rule and power ouer al These thinges wel weighed bisides the manifest corruption and falsifieinge of S. Cyprians bothe woordes and minde I doubte not but the weakenes also of M. Hardinges reason may soone appeare For vpon this place of S. Cyprian vntruely reported he woulde seeme to reason thus There must be one Bishop in one Churche or Diocese Ergo there must be one Bishop ouer al the worlde Or thus The whole Brotherhoode in euery Diocese ought to herken onely to one Bishop Ergo al Christian people throughâ—ut the worlde ought to be in subiection to the Bishop of Rome These argumentes bewraie themselues and therefore néede no further openinge Al this notwithstandinge if M. Hardinge wil saie S. Cyprians woordes must néedes importe one Uniuersal Bishop the same of necessitie muste be the Bishop of Rome let him then voutchesafe to reade the Epistle that the same S. Cyprian wrote vnto Florentius Pupianus There shal he finde that S. Cyprian euen in like forme and order speaketh these selfe same woordes of him selfe beinge as M. Hardinge knoweth the Bishop of Carthage in Aphrica and not the Bishop of Rome His woordes be these Vnde Schismaâ—a haereses obortae sunt oriuntur nisi dum Episcopus qui vnus est Ecclesiae praeest superba quorundam praesumptione contemnitur homo dignatione Dei honoraâ—us ab hominibus indignis iudicatur Wherehence haue Schismes and Heresies spronge heretofore and whereof springe they nowe but that the Bishop vvhiche is one and gouerneth the Churche by the presumptuous disdaine of certaine is despised and a man prefeâ—red by Goddes allowance is examined and iudged by vnwoorthy menne Al this S. Cyprian speaketh plainely and namely of him selfe beinge B. of Carthage Therefore it is greate ouersight to force the same onely to the B. of Rome and stoutely to say It can be applied vnto none other M. Hardinge The .6 Diuision Of al other authorities that of Athanasius and of the Bisshoppes of Egypte and Libya gathered togeather in a Synode at Alexandria is to be regarded Who makinge humble sute to Felix then Bishop of Rome for ayde and succoure againste the Arrians throughâ— the whole Epistle confessinge the supreme auctoritie of that Apostolike See vtter these very woordes Vestrae Apostolicae sedis imploramus auxilium c. We humbly beseeche you of the healpe of your Apostolike See Bicause as verily we beleeue God hath not despised the praiers of his seruauntes offered vp to him with teares but hath constituted and placed you and your predecessours who were Apostolike Prelates in the highest tower or supreme state and commaunded them to haue cure and charge of al Churches to thintent you helpe and succour vs and that defendinge vs as to whome iudgement of Bishoppes is committed you forslowe not through negligence to deliuer vs from our enemies Now if the Apostolike Churche of Rome hath obteined the primacie and preeminence of power ouer al Churches and ouer the whole flocke of Christen people of our Lorde Sauiour himselfe as Anacletus saithe if it be euident to al that knowe the Ghospel that the cure and charge of the whole Churche hath beene committed to the holy Apostle Peter Prince of al the Apostles by the woordâ— of our Lorde as Gregorie witnesseth if the whole Brotherhed that is to saye al Christen folke ought to obeye the one highe Priest or Bishop of God and the one Iudge that is Christes Vicar or in steede of Christe for the time accordinge to the preceptes and teachinges of God as Cyprian writeth if it be God that hath placed and ordeined the Bishop
From Rome the Churches receiued the first preachinge of the Gospel But God him selfe saithe Ex Sione exibit lex Verbum Domini de Hierusalem From Sion the Lawe shal proceede and the Woorde of the Lorde from Hierusalem And therefore Tertullian calleth Hierusalem the Mother of Religion And Nicephorus saithe that Simon Zelotes ranne ouer al Aphrica and preached the Gospel Eusebius saithe that S. Marke the Euangelist firste erected Congregations and taught the Gospel at Alexandria And Nicephorus saithe further that S. Marke wente preachinge ouer al Egypte and Lybia and Cyrene and Pentapolis the whole Countrie of Barbarie in the time of the Emperour Tiberius whiche was at the least sixe yéeres before Peter came to Rome S. Augustine saithe the Religion of Christe was firste brought into Aphrica out of Graecia and not from Rome Therefore that M. Hardinges Athanasius saithe the Churche receiued from Rome the first preachinge of the Gospel is an open flaterie and a manifest vntrueth Further this authour saithe that in al cases there lay appeales from the Metropolitane to the Bishop of Rome and that by the authoritâ—e of the Nicene Councel But that thinge in the Councel of Carthage S. Augustine beinge then present was vtterly denied by al the Bishoppes of Aphrica Numidia Mauritania Byzancena and Tripolis to the number of two hundred and seuentiene and by the witnesse of the three Patriarkes of Antiochia Constantinopolis and Alexandria was founde vntrue This authour saithe Fuit semper vestrae Sanctae Apostolicae Sedi licentia iniustè damnatos vel excoÌ„municatos potestatiuè sua authoritate restituere sua eis omnia reddere Your holy Apostolique See had euermore a special Prerogatiue by your owne authoritie and by waie of power to relieue menne vniustly condemned or excommunicate and to restoore them to their owne But it shal hereafter appeare that the Bishop of Rome at that time had no suche power and that it was not he that restored any man in that case by his power but onely the Emperour S. Paule saithe Other foundation none canne be layde but onely that is layde alreadie whiche is Christe Iesus And findeth greate faulte with the Corinthians that saide I holde of Apollo I holde of Paule I holde of Peter But M. Hardinges Athanasius saithe Tu es Petrus super fundamentum tuum Ecclesiae columnae hoc est Episcopi sunt confirmatae Thou arte Peter and vpon thy fundation the pillers of the Churche vvhiche are the Bishoppes are surely sette and thus he diuiseth an other foundation bisides Christe and contrary to S. Paules Doctrine woulde haue al the Bishoppes of the worlde to holde of Peter But to leaue al other vntruethes wherewith these Epistles be stuffed ful marke gentle Reader onely this ouersight and thou shalt plainely see with thine â—tes that M. Hardinges Doctour is an impudent and an open lier For the true Athanasius him selfe of whome we make no doubte saithe that the Arrians at Alexandria burnte the Catholique mennes bookes and therewithal the Canons of the Councel of Nice in the time of the Emperour Constantius Iulius beinge then Bishop of Rome whiche obseruation of time appeareth also by Socrates in his storie But M. Hardinges Athanasius is either so forgeatful of his lies or so impudent carelesse what he saie that he maketh piteous complainte of the saide burninge vnto Marcus that was Bishop in Rome before Iulius and was dead at the least niene yéeres before the Canons were burnte By suche Doctours M. Hardinge vpholdeth the state of Rome As for Athanasius him selfe he neuer vnderstoode the Bishop of Rome had any suche prerogatiue power nor neuer named him by greater title then The Bishop of Rome And whereas this Epistle alleged in the name of Athanasius soundeth farre otherwise it is no maruel For it was dated at Alexandria and made in Rome Nowe if the Decretal Epistle whiche M. Hardinge hath brought in vnder the name of Anacletus be nothinge els but forged euidence as it is sufficiently declared If M. Hardinge haue vncourteously vsed S. Gregorie cuttinge of his tale in the middest and purposely leauinge out those woordes Tamen Petrus vniuersalis Apostolus non vocatur yet is not Peter called the Vniuersal Apostle which was the onely mater that S. Gregorie had then in hande If S. Gregorie saye None of my Predecessours Bishoppes of Rome woulde euer take vpon him the name of Vniuersal Bishop If S. Gregorie saie It is the puffe of arrogancie the woorde of pride a newe a pompouse a peruerse a foolishe a rashe a superstitious a profane an vngodly and a wicked name a name of singularitie a name of errour a name of Hypocrisie a name of Vanitie and a name of Blasphemie and that who so euer calleth him selfe or desireth to be called by that arrogant name in the pride of his harte is the forerenner of Antichrist and that the quiet and indifferent bearinge of the same is the Destruction of the Faith of the Vniuersal Churche If M. Hardinge haue witingly and openly falsified the woordes of S. Cyprian and that twise togeather in one sentence as he him selfe cannot denie If the Epistle that he allegeth vnder the title of Athanasius be nothinge els but a shameles counterfeite ful of vile flatteringe and apparent lies Then is this former parte hitherto but weakely proued neither can M. Hardinge truely saie his Doctrine standeth vpon good and sure grounde O what lucke hath M. Hardinge to suche authorities hauinge choyse as he saithe of so many and trippinge ouer so lightly to spéede so il His Amphilochius lieth at Uerona His Clemens in Candie His Martial in a Caue vnder grounde His Canon of the Councel of Ephesus againste Nestorius was neuer seene and others otherwise miscaried The Councel of Nice wherein was the whole staie of the Primacie of Rome is burnte by the Arrians and sauinge onely in Rome no where els in the worlde to be founde For answeare hereunto me thinketh these woordes spoken generally by S. Cyprian had then and haue yet a special place in the See of Rome Ambitio dormit in sinu Sacerdotum Ambition slâ—apeth in the bosome of Priestes For to passe ouer the greate contention that euen at the beginninge happened there betwéene Damasus and Ursinus whether of them twoo should be Bishop in which contention a great number of either parte was slaine S. Augustine also complaineth that euen the Deacons of Rome in his time auaunced them selues farre aboue their estate These be his woordes Falcidius duce stultitia Ciuitatis Romanae iactantia Diaconos presbyteris aequare contendit Falcidius leadde by folie and by the courrage of the Citie of Rome woulde haue Deacons to be nothinge inferiour vnto Priestes Likewise S. Hierome saithe The Romaines are noted of Courteisie and stoutenesse of minde And therefore S. Paule gaue this aduertisement specially
vnto them aboue al others Noli altum sapere sed time Be not highe minded but stande in awe Wherefore it is the lesse to be marueled if they haue so ambitiousely at al times attempted dominion ouer others But M. Hardinge saithe the preeminence of power and authoritie of the Bishop of Rome is commended to the worlde by many and sundrie Councelles Wherein I maruel he allegeth not the Councel of Carthage of Hippo Regius and of Aphrica in whiche it was decreed thus Vt primae sedis Episcopus non appelletur Princeps sacerdoâ—um aut Summus sacerdos aut aliquid huiusmodi sed tantùm primae Sedis Episcopus That the Bishop of the firste See be not called the chiefe of Priestes or the highest Prieste or by any other like name but onely the Bishop of the firste See Or the Councel of Aphrica where toutchinge appeale to Rome it was specially prouided thus Si prouocandum putauerint non prouocent nisi ad Aphricana Concilia vel ad primates prouinciarum suarum Ad transmarina qui putauerit appellandum à nullo intra Aphricam in CoÌ„munionem suscipiatur If they thinke it needeful to appeale from their owne Bishoppes let them not appeale but onely vnto Councelles to be holden within the countrie of Aphrica But who so euer shal thinke it needeful to appeale to the iudgement of any beyonde the Sea that is to the Bishop of Rome let no man within Aphrica receiue him to his Communion Why doothe M. Hardinge so warily leaue these Councelles that be ertant and to be séene the authoritie whereof was neuer doubted of and allege onely a patche of the Councel of Nice whiche he him selfe confesseth was burnte and al the Bishoppes of the East parte who are supposed to haue made it protest openly vnder their handes and seales it was neuer made But M. Hardinge herein doothe muche like vnto the Arrians that accused Athanastus who were not ashamed to bringe in the names of certaine menne as beinge aliue to witnesse againste him and yet not withstandinge charged Athanasius with the same menne that he had slaine them Neither doo I sée wherefore M. Hardinge shoulde néede in this case to leane to the authoritie of any Councel For his Anacletus thought it better to make men beleeue he had his superioritie Not from the Apostles but from Christe him selfe And Faustinus Episcopus Potentinus claiminge for the Bishop of Rome in the Councel of Carthage and findinge him selfe to haue smal holde in this Canon of the Nicene Councel alleged rather Custome and prescription These be his woordes Tractandum est cum vestra beatitudine de Nicenis Canonibus vt conseruentur constituta eoruÌ„ Consuetudo Quia aliqua ordine Canone tenentur aliqua Consuetudine firmata sunt â–ª We must deale with your holines of the Canons of the Councel of Nice that thei maie be keapte both the Constitutions thereof and also the Custome For certaine thinges are holden by order and by Canon and certaine thinges are made good by Custome But Pope Nicolas the first vtterly refuseth not onely the Councel of Nice and al other Councelles in this behalfe but also the authoritie of Prescription and Custome For thus he saithe Animaduertendum est quia non Nicena non denique vlla Synodus quicquam Romanae contulit Ecclesiae priuâ—legij quae in Petro nouerat eam totius iura potestatis pleniter meruisse cunctarum Christi ouium regimen accepisse Ye muste consider that neither the Councel of Nice nor any other Councel euer gaue any priuilege to this Churche of Rome For this Churche knoweth that in Peter she hath fully deserued the right of al power and hath atteined the gouernement of al the sheepe of Christe But touchinge the forgerie of this Councel of Nice the very beginninge of the quarel and the whole storie standeth thus One Apiarius a Priest of the Churche of Sicca in Aphrica as it appeareth a very il man beinge iustly excommunicate bothe by his owne Bishop and also by a great number of other Bishoppes togeather in the Councel there appealed from them al vnto Zosimus then Bishop of Rome Zosimus without further knowlege of the cause neuer hearinge the other partie pronounced Apiarius to be innocent restoared him to the CoÌ„munion And vnderstandinge there was a Councel geathered in Aphrica touchinge the same sent thither Faustinus the Bishop of Potentia with twoo other priestes of Rome Philippus Asellus not onely to sée that the saide Apâ—arius without any further trial might be restoared vnto his right but also to make plea in the open Councel that it should be lawful for any prieste to appeale from his owne ordinarie or Metropolitane or Councel vnto the Apostolique See of Rome The Bishoppes of Aphrica answeared there was no law it shoulde be so Faustinus laide foorth this Canon of the Councel of Nice not made by the authoritie of the Bishops there but onely diuised by the Bishop of Rome The Bishops there emonge whome was S. Augustine that famous learned Father thought it was a forged mater therfore saide they woulde sende vnto Alexandria Antioche Constantinople for the very Original copies of the saide Councel and desired the Bishop of Rome to doo the same and saide that in the meane while they woulde doo as they had done before Upon this Message and returne of the answeare with the true Authentique copies from Cyrillus the Bishop of Alexandria Atticus the Bishop of Constantinople it appeared plainely vnto the worlde that the Canons were corrupted that the Pope had falsified the holy Councel and to thintent to auaunce his Apostolique Sée of Rome had diuised Priuileges and Prerogatiues of his owne Here mightâ— M. Hardinge wel bestowe his termes Here mighte he truely say The Pope coggeth and foisteth the die The Pope bombasteth the Canons of Councelles and the Decrees of holy Fathers vvith his counterfeite stuffinge The Bishoppes in the Councel of Aphrica hauinge thus throughly examined the trueth hereof wrote vnto Coelestinus beinge then Bishop of Rome in this wise Decreta Nicena c. The Decrees of the Councel of Nice haue committed both the inferior Clerkes and also the Bishopes vnto their Metropolitanes For it was discreetely and rightly considered that al maters are to be determined in the places where they began and that no Prouince canne lacke the Holy Goste whereby the Bishoppes of Christe may be hable bothe wisely to see and also constantely to mainteine the right and specially for that it is lawful for euery man that shal mislike the discretioÌ„ of his Iudges to appeale either to a Particular Councel within the same Realme or elles to the vniuersal Councel of the whole worlde Onles perchaunce some man wil saie God is hable to inspire the trial of Iustice into one man alone bicause he is Bishop of Rome and vvil not inspire the same into a
great number of Bishoppes meetinge togeather in Councel And howe may suche beyondesea Iudgement be thought good whereunto the personnes of the witnesses which in trial of trueth are thought necessary either for that thei be wemen or for the infirmitie of their age or for many other incident lettes cannot be brought Now that any should be sente abroade as it were from your holmes side we finde it not decreed in any Councel As for that you sent vs lately by our Brother Faustmus as parte of the Councel of Nice we must doo you to wite that in the true Councelles whiche we haue receiued from our Holy Felowbishop Cyrillus of Alexandria and the Reuerende Father Atticus the Bishop of Constantinople taken out of the very Originalles it cannot be founde And sende you not any your Clerkes hither to execute Iustice at any mannes request leaste we seeme to bringe the smokie puffe of the worlde into the Churche of Christe Thus farre the woordes of the Councel The Bishop of Rome when he sawe he was taken with the manner and found an open falsarie for that the Canons of his makinge disagreed from the very Originalles thought it good policie to saye the Originalles were burnte by the Arians and so no true copie nowe remaininge but his onely And therefore he imagined a letter to be written in the name of Athanasius and other Bishops of Aegypte vnto Marcus the Bishop of Rome wherein they besought him a copie of the Nicene Councel for that al their Bookes were vtterly destroyed But this shifte was to simple For it were harde for M. Hardinge to shewe what helpe Athanasius coulde haue founde in any of those Canons that are nowe presumed to be burnte wherewith either to relieue him selfe in that case or els to molest and greeue his aduersaries But bothe Iulius the Bishop of Rome and also Athanasius the Bishop of Alexandria make mention hereof Therefore there is no cause saith M. Hardinge why this mater shoulde be suspected of any vntruethe This remouinge of suspition I know not howe séemeth somwhat to increase suspicion If there were not a soare what shoulde it thus neede to be salued In deede Iulius allegeth a Canon of the Councel of Nice But M. Hardinges Canon he allegeth not And the compiler of the Councelles gaue this note in the Margine touchinge the same Hoc Statutum solùm reducibile est ad quintum sextum Caput Niceni Concilij Verùm apertè non inuenitur This Decree maye onely be reduced to the fifth and sixth Chapter of the Councel of Nice But expressely it is not founde Suche credite is to be geuen to this Iulius in his allegations As for M. Hardinges Athanasius his tale is so simple that it wil soone bewray it selfe For as I noted before he writeth vnto Marcus the Bishop of Rome of the burninge of the Bookes and yet Athanasius him selfe certainely knewe that Marcus was deade at the least nine yéeres before that burninge happened Euen so the vaine forger of the Emperour Constantines greate Dotation imagineth him to Decrée that the Bishop of Constantinople shoulde be subiecte vnto the See of Rome And yet neither was the Citie of Constantinople at that time builte nor any suche name yet knowen in the worlde nor any Bishoprike there erected A man might saye Non satis commodè diuisa sunt temporibus tibi Daue haec Againe the same Athanasius writinge vnto Foelix saithe The Arianes had falsified the Nicene Councel but writinge vnto Marcus of the same mater as a man that had vtterly forgotten him selfe he saith The Arrianes had burnte the Councel of Nice But if it were burnte howe was it falsified If it were falsified how was it burnte These tales hange not wel together But for as much as M. Harding woulde so faine haue the Pope to holde by burnte euidence if it may please thée gentle Reader discretely to weigh the whole circumstance of the mater thou shalte soone finde that al this great adoo was nothinge els but a greate fable For firste it appéereth by Theodoretus that the whole Actes and Copies of the Councel of Nice were sente abroade vnto al Bishops that were awaye And Marius Uictorinus writinge against Arius saith that the same Actes were sente abroade into the whole worlde that many thousande Bishops subscribed and agréed vnto them Whiche thing being vndoubtedly true it were very muche for M. Hardinge to saye that al these copies in al partes of the worlde coulde be destroyed vpon the suddayne and that altogeather in one place and with one fyer and at one commaundement The Arianes neither were so mightie to atchieue it nor so foolishe to attempte it Cetainely the like neuer happened to any other Councel But what néedeth woordes where the mater is plaine The Bishoppes of Aphrica had the very copies of these Canons Alypius the Bishop of Tagasta in this conference with Faustinus saide Adhuc tamen me mouet quoniam cùm inspiceremus Graeca exemplaria huius Synodi Nicenae ista ibi nescio qua ratione minimè inuenimus But this one thinge muche moueth me that conferringe and examininge the Greeke examples of this Nicene Councel these maters of the superioritie of the See of Rome that is alleged I know not how we founde not there And Cyrillus the Bishop of Alexandria beinge desired for trial of this mater to sende the true Original of this Councel made answeare in this sorte Necesse habui fidelissima exemplaria ex authētica Synodo vestrae charitati dirigere I thought it needeful to sende vnto you the true examples of the very authentique Councel Likewise Atticus the Bishop of Constantinople to the same request answeareth thus Canones sicut statuti sunt in Nicaea Ciuitate à Patribus in integro ad vos direxi I haue sente vnto you the Canons in the whole euen as they were made and ratified by the Fathers in the Citie of Nice Nowe if these Canons were quite burnte as M. Hardinge saith how were they afterwarde founde whole as the godly Father Atticus and the learned Bishop Cyrillus saithe And if they were afterwarde founde whole how then were they quite burnte before Or howe is it that no man neither in Aphrica nor in Europa nor in Asia neither in the East Churche nor in the Weast was euer hable to sée these Canons but onely the Bishop of Rome that so ambitiously claimeth by them And if he haue them in déede and that of suche authentique recorde vnder the handes of the thrée hundred and eightéene Bishops as it is boldely auouched why are they not shewed Why haue they béene for the space of these thertéene hundred yeeres still kepte inuisible Uerily the Councel of Nice were wel woorthe the shewinge Al these thinges rightly weighed may seeme sufficient to discrie a Forger Yet gentle Reader the better to satisfie thy minde marke how earnestly with what cunninge M. Hardinges Athanasius forceth on
his fable He thought it not sufficient to say The Canons al were quite burnte whiche thinge he onely saith and no man els but bicause he sawe Wise men woulde replie There vvere no suche Canons euer made therefore he tooke paines further to shew the considerations and causes and the whole order and circumstance of the making whereat he saith he him selfe was present Fourscore Canons he saith were diuised in the whole whereof fourtie were laide in in Latine by the Latines and fourtie other in Greeke by the Grecians Of this whole number of Canons saith he the Fathers there tooke of tenne Canons and diuided them as they might moste handesomely emonge the rest and so made vp onely the number of threescore and tenne Canons therby mystically to represent the threescore and tenne Disciples or els the number of the threscore and tenne Tongues that be knowen in the worlde Thus of wholesome and Godly rules of Faith and manners M. Hardinges Athanasius hath leasure to fansie preatie Mysteries But for better viewe hereof I remember Cardinal Cusanus touchinge the Famous Donation of Constantine writeth thus In ipsa scriptura reperi manifesta argumenta falsitatis Euen in the writinge of it I haue founde manifest tokens of falsehoode The like maye be saide of these M. Hardinges newe Canons Euen in the vtteterance and vvritinge of them vve may finde plaine contrarietie and therefore vndoubted tokens of vntruthe For the former twentie Canons whereof there is no question were made in the Councel of Nice But the rest whereof S. Augustine and the Bishops of Aphrica moued doubte whereby the Bishop of Rome woulde seeme to claime were diuised at Rome and not at Nice This newe Canon here alleged saithe The Bishop of Rome hath the rule and soueraintie ouer al Patriarkes But the very true and vndoubted Councel of Nice saithe farre otherwise Antiqua consuetudo seruetur per Aegyptum Lybiam Pentapolim vt Alexandrinus Episcopus horum omnium habeat potestatem quia vrbis Romae Episcopo parilis mos est Let the auncient custome be keapte throughout Aegypte Lybia and Pentapolis that the Bishop of Alexandria haue the gouernement ouer al these For the Bishop of the Citie of Rome hathe the like order But this Canon the Bishoppe of Rome hath no soueraintie ouer other Patriarkes as M. Hardinge fantasieth but onely a felowshippe and equalitie with the reste to walke carefully within his owne diuision as others were bounde to doo within theirs And in this Canon these twoo woordes Parilis mos are specially to be noted whiche cannot otherwise be expounded but onely of like manner order and authoritie of Iurisdiction M. Hardinges Canon saithe S. Peter was Maister and ruler ouer al Christen Princes and yet is not M. Hardinge hable to prooue that while S. Peter liued there was any one Prince Christened in the whole worlde And if Peter had had power ouer Kinges Princes it is not likely he woulde haue taken vp his lodginge with Cornelius the poore Tanner In the ende he concludeth with a terrour If any man repine against this statute accursed be he Wherein he dooth great wronge bothe to S. Augustine and also to al the Bishoppes of Aphrica Numidia Mauritania Pentapolis and Bizancena who not onely repined openly against this Canon but also saide It was falsified and rebuked the Pope of pride and ambition for the same To be shorte what leadeth M. Hardinge to saie The Bishop of Rome hath these three scoare and tenne Canons in safe keepinge Why dooth he thus dissemble mocke the world Certainely the Bishop of Rome himselfe vtterly disclaimeth it and saith He hath them not For thus he writeth touchinge the same Viginti tantùm capitula Nicenae Synodi in Sancta Romana Ecclesia habentur sed quo neglectu alia defecerint ambiguum est There are in the Churche of Rome onely twentie Canons of the Councel of Nice But by what negligence the rest are loste it is not knowen The Pope saithe There are but twentie Canons extant M. Hardinge saithe There are threscore and tenne Canons I trowe It is no reason we should beléeue M. Harding leaue the Pope But Steuin the Bishop of Rome saith There were sometime in Rome the ful thréescore and tenne Canons whiche thinge he geathereth onely vpon this forgerie of M. Hardinges Athanasius And the same beinge the euidence whereby he holdeth his whole title and suche euidence as was not to be founde els where in al the worlde yet cannot he tel neither how he came by it nor how longe he keapte it nor how he loste it But a thinge is wel loste that can not be auoutched and shewed without shame M. Hardinges Athanasius saithe Power to binde and loose is geuen to the holy See of Rome by special priuilege aboue al others And yet the olde Catholique Fathers coulde neuer vnderstande any suche special priuilege S. Cyprian saithe Quamuis Dominus Apostolis omnibus post Resurrectionem suam parem potestatem tribuat tameÌ„ vt vnitatem manifestaret vnitatis eiusdem originem ab vno incipientem sua authoritate disposuit Hoc erant vtique coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis The Lorde after his Resurrection gaue vnto his Apostles like power yet to declare vnitie he disposed by his authoritie the Original of vnitie beginninge of one The rest of the Apostles were euen the same that Peter was endewed with like felowshippe bothe of Honour and of Power Origen saithe An verò soli Petro dantur à Christo Claues Regni Coelorum nee alius beatorum quisquam eas accepturus est Hoc dictum Tibi dabo Claues Regni Coelorum coeteris quoque est commune What hath Christe geuen the Keies of the Kingedome of Heauen vnto Peter onely and shal no holy man els receiue them Verily this saieinge To thee vvil I geue the keies of the kingedome of Heauen is common also to the rest S. Cyril saithe Apostolis â—orum in Ecclesijs Successoribus plenam concessit potestatem Christe gaue ful power vnto the Apostles and vnto others that succeeded them in the Churches And S. Basile saithe Christus Petrum post se suae Ecclesiae Pastorem constituit consequenter omnibus Pastoribus Doctoribus â—andem tribuit potestatem Cutus signum est quòd omnes ex aequo ligant absoluunt quemadmodum ille Christe appointed Peter to be Pastour of his Churche after him and so consequently gaue the same power vnto al Pastours and Doctours A token whereof is this that al Pastours doo equally bothe binde and loose as wel as he Nowe if Christe gaue like power to al his Apostles If the reast of the Apostles were the same that Peter was endewed al with like honour and like power If Christes woordes were common to al the reast If al Pastours doo equally bothe binde and loose as
of the Heretique Abbate Eutychâ—s vseth these woordes Deâ—â—â—imus eum extraneum esse ab omni officio 〈◊〉 a nostra Communione a Primatu Monasterij Wee decree that he shal be remooued from his office of Priesthoode and from our 〈◊〉 and from the Primacie of 〈◊〉 Abbie So the Councel of Toledo Primâ—â—◠〈◊〉 honorabiles habâ—ntur in palatio They are counted honoâ—able in the Courte 〈…〉 Primacie of their dignitie In these places I recken wée néede not to take 〈◊〉 for an Uniuersal or infinite Gouernement Likewise the same woorde Primatus is often taken for the Superioritie of euery 〈…〉 and not onely for the dominion that is claimed by the Byâ—â—â—p of Rome In the Councel of Constantinople it is written thus Alexandâ—â—â— Episcopi solius Orientiâ— curaÌ„ gerant seruatis honoribus Primatus Ecclesiae Anâ—â—â—â—â— Let the Bishops of Alexandria haue the charge onely of the East the honour of 〈…〉 to the Churche of Antioche In like manner it is written in the 〈…〉 Chalcedon Episcopus qui in Aâ—â—iochia coÌ„stitutus est qui in â—â—â—â—eris prouincijs 〈…〉 ampliorum The Bishop that is appointed for Antioche 〈…〉 Prouinces let them haue the Pâ—â—â—acies of the greater Cities So the Empâ—â—â—â—◠〈◊〉 and Ualentinian wrote vnto â—â—â—â—â—rus the Bishop of Alexandria 〈…〉 reported in the Councel of Chalcedon Authoritatem Primatum tuae praebemus Beaâ—â—â—â—â— Now if this woorde Primatus must néedes signifie that power â–ª and gouâ—â—â—â—ment that M. Harding fantasieth then must it folow of 〈◊〉 that Esau Euâ—â—â—â— the Bishop of Antioche and the Bishop of Alexandriâ— â–ª had the Uniuersal Power and gouernâ—ment of the whole worlde But if it may wel be taken for any manner preferâ—ement or preeminence or prioritie before others then is M. Hardinges argument muche acraâ—ed and concludeth not so much as is pretended Uerily Tertullian saith 〈…〉 Eccleâ—â—â— vna est illa ab Apostolis prima ex qâ—â— omnes Sic omnes primae omnes Apostoâ—â—â—â—â— dum vnam omnes probant vnitatem So many and so greate Churches are al that Fâ—â—â—â— one Châ—â—che erected by the Apostles frâ—â— whence came al. And so are al Churches bothe the first and also the Apostolique Churches for as muche as they al allow one truthe As touchinge S. Peters preeminence Cyprian saith Hoc erant alij quod Petrus pari consortio praediti Honoris Potestatis The reast of the Disciples were euen the same that Peter was al endewed with like felowship bothe of honoure and also of power Euen so saith S. Ambrose too and that in the very same place that M. Hardinge hath alleged Inter Petrum Paulum quis cui praeponatur incerâ—um est Of Peter and Paule whether ought to be preferred before other it is not knowen Certainely if Peter had had the Uniuersal soueraintie ouer al the Apostles he shoulde haue had the like ouer S. Paule And so perhaps M. Hardinge wil say notwithstandinge S. Ambrose by plaine woordes denieth it and although S. Gregorie saye Petrus Vniuersalis Apostolus non vocatur Peter is not called an Vniuersal Apostle Of S. Ambrose woordes M. Harding reasoneth thus Peter was the chiefest of the Apostles Ergo The Pope is Head of the Uniuersal Churche This argument woulde be better considered for as it is it holdeth but weakely M. Hardinge The .11 Diuision In the Epistle of Athanasius and the Bishoppes of Egypte to Liberius the Pope in whiche they sue for healpe against the oppressions of the Arianes wee finde these woordes Huius rei gratia vniuersalis vobis a Christo Iesu commissa est Ecclesia c. Euen for this cause the Vniuersal Churche hath been committed to you of Christe Iesus that you should trauaile for al and not be negligent to healpe euery one For whiles the stronge man beinge armed keepeth his howse al thinges that he possesseth are in peace The B. of Sarisburie This Epistle vnder the name of Athanasius bisides that it is vaine and childishe and ful of needelesse and idle talke hath also euident tokens of manifest forgerie For further answeare hereunto I referre me selfe vnto that is before answeared vnto the Epistle written vnder the name of Athanasius vnto Felix M. Hardinge The .12 Diuision Hilarius speakinge muche to the extollinge of Peter and his 100 Successour in that See saithe Supeâ— eminentem bearae fidei suae confessione locum promeruit that for the Confession of his blessed faithe â—e deserueâ— a place of preeminence 101. aboue al other The B. of Sarisburie Hilarius by M. Hardinges reporte speaketh muche to the extollinge of S. Peter and his successour in that See Here is firste a great vntrueth For Hilarius in that whole place speaketh not one woorde neither of Rome nor of the See nor of the Successour of Peter Onely he commendeth S. Peters faith wherein 〈◊〉 confessed that Christe is the sonne of the liuinge God and saith Haec fides est fundamentum Ecclesiae Super haâ—e Confessionis Petram Ecclesiae aedificatio est This faiâ—h is the fundation of the Churche Vpon this Rocke of Confession the Churche is builte And â—â—deth further By the Confession of his blessed Faithe he obteined a place of preeminencâ— as M. Harding addeth of his owne aboue al other Wherein also he committeth an other vntrueth For Hilarius saithe onely He obteined a special place and speaketh not one woorde of any other S. Augustine saith Petrus pro omnibus dixit cum omnibus accepit Peter spake for al the reast and receiued promise with al the reâ—st As the Confession was one so the place of preeminence was al one The preeminence was that they shoulde be the first fruites of Goddes Sainctes The vessels of Election The Fathers of the people The Light of the worlde The pillers of the Churche and the Angels of God That they shoulde sit vpon twelue seates and iudge the twelue Tribes of Israel This was the special préeminence of the Apostles of Christe and was equally geuen vnto them al. But M. Hardinge cannot beléeue there is any place of Preeminence but onely in Rome and therefore imagineth that vpon this confession Christe saide vnto Peter Blissed arte thou Simon Bariona for thou shalt be Pope and shalt be exalted aboue thy Bretherne and shalt be fournished with al worldely power and al the Princes of the worlde shal stoope vnto thee This is the preeminence that by M. Hardinges fantasie Christ promised vnto S. Peter Of these woordes of Hillarie M. Hardinge seemeth to reason thus Peter obteyned a place of Preeminence Ergo The Bishop of Rome is heade of the Uniuersal Churche This argument is open and sheweth it selfe M. Hardinge The .13 Diuision S. Ambrose confessinge him selfe to beleue that the largenes of the Romaine Empire was by Goddes prouidence prepared that the Gospel might haue his course and be spreadde abrode the better saith thus
of Rome Quae tamen per Apostolici Sacerdotij principatum amplior facta est Arce Religionis quà m solio potestatis VVhiche for al that hath beene aduaunced more by the chieftie of the Apostolike Priesthood in the Tower of Religion then in the Throne of temporal power The B. of Sarisburie These woordes of S. Ambrose be true and not denied and further no parte of M. Hardinges purpose But here is a whole sentence ouerhipte that quite ouerthroweth his whole purpose The woords that immediately go before are these Quamuis gratia Christiana non contenta sit eosdem limites habere quos Roma mulâ—osque iam populorum sceptro Crucis Christi illa subdiderit quos armis suis ista non domuit Howbeit the grace of Christe is not content to haue the same limites that Rome hath but hath subdued moe Nations by the scepter of Christes Crosse then Rome euer subdued by force of warre If the Grace and Saluation of God haue larger limites and reache further then the power of Rome howe then claimeth the Bishop of Rome his Uniuersal power Many that liue without the compasse or obedience of Rome are notwithstandinge partakers of the Grace of Christe howe then is it that Bonifacius the Bishop there saithe Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronuntiamus omninò esse de necessitate salutis We declare saye determine and pronounce that to be subiecte vnto the Bishop of Rome is vndoubtedly of the necessitie of Saluation S. Ambrose that the Glorie of the Gospel of Christe might the better appéere compareth it with the power and puisance of the Empire of Rome whiche then ouerreaâ—ched a great parte of the worlde One saide Romanos rerum Dominos S. Ambrose saithe Râ—ma principatum Caput obtinet Nationum Rome hath the Empire and soueraintie of al Nations Thus he séemeth to compare the Churche with the Citie the power of the Gospel with the power of the Empier the Scepter of the Crosse with the Scepters of the Prince and the Glorie of the one side with the Glorie of the other Although Rome were glorious for the Empire yet was she muche more glorious for the Gospel The Emperour there with his power subdued Nations but the Gospel of Christe subdued the Emperour Constantinus Theodosius Ualentinianus and other Emperours of Rome with al their power confessed them selues to be subiectes vnto Christe And S. Ambrose writeth vnto Ualentinian the Emperour Quid honorificentius quà m vt Imperator dicatur Filius Ecclesiae What canne be more honorable then that the Emperour be called a childe of the Churche This was the whole and onely meaninge of S. Ambrose And in that sense S. Augustine saithe Ostendatur mihi Romae in honore tanto Templum Româ—li in quanto ego ibi ostendo memoriam Petri. In Petro quis honoratur nisi ille defunctus pro nobis Sumus enim Christiani non Petriani Shewe mee the Temple of Romulus in Rome in so great honoure as I wil shewe you there the memorie of Peter And who is honoured in Peter but he that died for vs For we are Christian menne and not Peters menne So likewise Chrysostome Contigit primùm Antiochiae Discipulos appellari Christianos Hoc autem Ciuitatum quae sunt in mundo cunctarum habet nulla nec ipsa Romuli Ciuitas It chaunced that the Disciples in this Citie of Antioche were first called Christians Of al the Cities that be in the worlde none euer had this giste no not the Citie of Romulus Therefore S. Ambroses meaning is that Rome was neuer so noble before for the Empier of the worlde as it was afterwarde for the Gospel of Christe But S. Ambrose saith Apostolici Sacerdoâ—ij principaâ—um The principalitie of the Apostolique Priesthoode With whiche woordes worldely eyes may soone be daseled But M. Hardinge knoweth that S. Peter beinge in Rome had no manner shew or state of Princehoode His whole power was spiritual and stoode onely in the Preachinge of the Gospel with whiche armour God is hable to pul downe Kinges and Princes to the obedience of his Christe Thus saith God vnto Hieremie Constitui â—e super Gentes Regna I haue set the ouer Nations and Kingedomes And S. Peter speakinge generally vnto al Christian people saith Vos estis Regale Sacerdotium You are that kingely Priesthoode This principalitie and tower of Religion was not onely in Rome but also in euery place where the name of Christe was receiued Albeit I graunte bothe for the multitude of Idoles that there had beene honoured and also for the nobilitie of the Empier the Uictorie of Christe in Rome appeared most glorious Now let vs consider M. Hardinges reasoninge The state of Rome was more famous for the Gospel then euer it had beene before for the Empier Ergo The Pope was called the Head of the Vniuersal Churche This argument is suche as néedeth no answeare M. Hardinge The .14 Diuision S. Augustine in his .162 Epistle saith In Ecclesia Romana semper Apostolicae Cathedrae viguit principatus The primacie or principalitie of the Apostolike Chaier hath euermore beene in force in the Romaine Churche The same S. Augustine speakinge to Bonifacius Bishop of Rome This care saith he complayning of the Pelagians is common to vs al that haue the office of a Bishoppe albeit therein thou thy selfe hast the preeminence ouer al beinge on the toppe of the pastoral watchetower In an other place he hath these woordes Caeterum magis vereri debeo ne in Petrum contumeliosus existam Quis enim nescit illum Apostolatus principatum cuilibet Episcopatui praeferendum But I ought rather to be afraide least I be reprocheful towarde Peter For who is he that knoweth not that that principalitie of Apostleship is to be preferred before any Bisshoprike that is An other most euident place he hath in his Booke De Vtilitate credendi ad Honoratum Cum tamen auxilium Dei c. Whereas saith he wee see so greate healpe of God so greate profite and fruite shal wee stande in doubte whether wee may hide our selues in the lappe of that Churche whiche though Heretikes barke at it in vaine rounde aboute condemned partly by the iudgement of the people them selues partly by the sadnesse of Councelles and partly by the maiestie of miracles euen to the confession of mankinde for the Apostolike See by successions of Bishoppes hath obteined the toppe or highest degree of auctoritie To whiche Churche if wee wil not geue and graunte the Primacie soothly it is a pointe either of moste high wickednesse or of headlonge arrogancie The B. of Sarisburie These places of S. Augustine may soone be answeared For here is neither Uniuersal Bishop nor Head of the Uniuersal Churche nor superioritie or dominion ouer al others nor any other woorde tendinge to that ende M. Hardinge knoweth that S. Augustine was present at
the Councel of Carthage and gaue his consente That the Bishop of the first See should not be called neither the Prince or Chiefe of Priestes nor the Highest Priest nor by any other like title He knoweth also that S. Augustine afterward confirmed the same in a Councel holden at Hippo Regius in his owne Diocesse Likewise he knoweth that the same S. Augustine Decréed amonge other Bishoppes to the number of 217. in the Councel of Aphrica that it shoulde not be lawful for any man of those countreis to seeke for ayde ouer the Seas and to appeale to the Bishop of Rome and that whosoeuer so appealed shoulde stande Excommunicate and so vtterly condemned that Infinite Dominion and Uniuersal Power that so many haue sithence dreamed of Againe writinge vpon the Gospel of S. Iohn he saith Petrus erat oculus in Capite Peter was an eye in the Heade He saith not Peter was the Heade In these woordes appeareth plainely S. Augustines certaine and vndoubted iudgemente touchinge this mater The reast that is here brought in standeth onely vpon M. Hardinges geatheringe It is true that as wel S. Augustine as also other Godly Fathers rightly and wel in olde times yelded greate reuerence to the See of Rome bothe for the Antiquitie of the Churche and for the honour and memorie of S Peter and for the constancie of the Holie Martyrs that there had suffred and also for the puritie of Religion whiche was preserued there a longe tyme without spotte and might be a standerde vnto others But the greatest increase of outwarde estimation in the worlde vnto that See was the Imperial Seate and Presence of the Prince as notably appeareth by the firste Councel of Constantinople For these causes S. Augustine saith The See of Rome had the highest place and chiefe preeminence aboue others Perhaps M. Hardinge wil presse me further with this woorde Principatus whiche he expoundeth The Principalitie Howbeit I beleue he wil not saye Pâ—incipatus signifieth an Uniuersal power or Supreme gouernement and so his aduauntage of this woorde is not so greate Uerily Princeps in the Latine tongue is often vsed for a man that for his vertue or roome or any singular qualitie is to be had in estimation aboue others So Cicero saith Socrates princeps Philosophorum Grauitate dicendi princeps Plato princeps orbis terrarum Pompeius Like as also Chrysostome saithe Caput Prophetarum Elias Elias the Heade of the Prophetes In these places Princeps is taken not for a Prince or Gouernour but onely for a man that for his qualities is to be estéemed aboue the reaste And in this sense S. Augustine calleth the See of Rome as it was in his time Principatum Sedis Apostolicae and not in respecte of any Supreme gouernement for that he himselfe in the Councel of Aphrica as it is alreadie prooued vtterly denied him I graunte as S. Augustine saith The Bishop of Rome truely and diligently dooinge the parte of a Bishop he that then woulde haue denied him the chiefe preeminence for the respectes aboue touched had béene wicked or arrogant But the same Bishop of Rome nowe claiming to him selfe the title of Uniuersal Bishop as S. Gregorie saithe Is the Forerenner of Antichriste and the consenting to the same as the same Gregorie saithe Is the renouncinge and forsaking of the faithe I coulde further saye that M. Hardinge in these authorities of S. Augustine hath leafte out and transposed what he thought good and so hath shewed no simple dealinge In the first place S. Augustines woordes be these Episcopus videbat se Romanae Ecclesiae in qua semper Apostolicae Cathedrae viguit principatus per Communicatorias literas esse coniunctum He sawe him selfe by Letters of Conference to be ioyned with the Churche of Rome in which Churche the chiefe preeminence of the Apostolique See had euer flourished S. Augustine saith The Bishop there was ioyned with the Churche of Rome not by waye of Obedience or Subiection but by Letters of CoÌ„ference wherin is implied an equalitie or a felowship And afterwarde in the same Epistle S. Augustine saith That Meltiades the Bishop of Rome with certaine other Bishops hearde the mater betwéen Caecilianus and Donatus A casis nigris not by any his Uniuersal or Supreme Power as M. Harding imagineth but by special Commission from the Emperour And so was the Bishop of Rome the Emperours Delegate and that not in any Soueraine Authoritie but felowlike and equally ioyned with other Bishops and That afterwarde the same cause vpon complainte and mislikinge of Donatus was by the Emperour taken out of the Bishop of Romes handes and by a new Commission was put ouer to the hearing of the Bishop of Arle in Fraunce But where was then the Bishop of Romes supreme gouernement In the seconde place M. Hardinge hath notably falsified bothe S. Augustines woordes in the Latine and also his owne Translation in the Englishe S. Augustines woordes be these CoÌ„munis est nobis omnibus qui fungimur Episcopatus officio quamuis ipse in eo praeemineas celsiore fastigio Specula pastoralis Which woordes M. Hardinge by wilful deprauation hath altered thus Celsiore fastigio speculae pastoralis And so hath leafte the Adiectiue Communis without a Substantiue and the principal Uerbe Est without a Nominatiue Case And to serue his turne hath caused S. Augustine to speake false Latine This place of S. Augustine may be Englished thus The pastoral Watche Tower is common to vs al that beare the office of Bishops albeit thy preeminence is greater as sittinge in the higher roome M. Hardinges Translation is thus Thou thy selfe hast the preeminence ouer al being in the toppe of the pastoral Tower Wherein these woordes Ouer al are not sounde in S. Augustine but onely diuised at pleasure by M. Hardinge In the thirde place bisides other corruption he dissembleth the woordes that S. Augustine in the very same place allegeth out of S. Cyprian very wel seruing to this purpose The woords be these Nec Petrus vindicauit sibi aliquid aut arroganter assumpsit vt diceret se primatum tenere obtemperari sibi a nouellis posteris potius debere Neither did Peter chalenge any thinge or proudely presume of him selfe to say that he had the primacie and that therefore others as Nouices and vnderlinges should be obedient vnto him Al these thinges M. Harding dissembleth and so to fournishe out his mater and to smouthe his Reader he leaueth out what he listeth M. Hardinge The .15 Diuision The notable saieing of S. Hierome may not be let passe Ecclesiae salus a summi Sacerdotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot Sacerdotes The safetie of the Churche hangeth of the worship of the high Priest 103 he meaneth the Pope Peters successour
to whom if there be not geuen a power peereles and surmounting al others in the Churches we shal haue so many schismes as there be priestes The B. of Sarisburie This place of S. Hierome is notably wel noted But if it might haue pleased M. Hardinge to note but the twoo lines that wente before he should soone haue séene that this note was not woorthe the notinge For it is certaine that S. Hierome there speaketh generally of al Bishops and not one woorde specially of the Bishop of Rome He intreateth there of the order of Confirmation which he saith by the vsage of the Churche for quietnesse vnitie in many places was ministred onely by the Bishop and not by any other Priest and that he saith Ad honorem magis Sacerdotij quà m ad necessitatem Legis More for the honour of the state of Bishops then for the necessitie of the Law And this as I saide he speaketh generally of al Bishops Immediatly after he addeth these woordes that M. Harding here allegeth Ecclesiae salus c. The safetie of the Church hangeth of the dignitie of the high priest Herein S. Hierome agréeth throughly with S. Cyprian that is That for auoiding of Sectes and Schismes one high Priest that is to saye one Byshop was by good policie appointed in euery Diuision to whose dooinges and Doctrine the reast of the Clergie should câ—nforme them selues And by this order the vnitie of the Churche was wel preserued S. Cyprian saith Ecclesia cohaerentium sibi inuicem SacerdotuÌ„ glutino copulatur The Churche is ioined togeather by the consent of Bishops agreeinge in one So saith S. Hierome Singuli EcclesiaruÌ„ Episcopi singuli Archiepiscopi singuli Archidiaconi omnis ordo Ecclesiasticê° suis Rectoribê° nititur There be seueral Bishops of Churches seueral Archbishops and seueral Archedeacons and al the Ecclesiastical order is staied by the gouernours And the Glose therevpon saith thus Hieronymus probat hâ—c plures praelatos non debere esse in vna Ecclesia sed singulos debere esse in singulis Ecclesâ—s S. Hierome here proueth that there may not be twoo or mo Byshops in one Churche But that a seueral Bishop must be in euery seueral Churche To the like purpose S. Hierome writeth vpon the Epistle vnto Titus Haec proptereà vt ostenderemus apud veteres â—osdem fuisse Presbyteros quos Episcopos Paulatim verò vt dissensionum plantaria euellerentur ad vnum omnèm sollicitudinem esse delatam These thinges haue I spoken to the intent to shew that in olde time Priestes and Bishoppes were al one and that in processe and by degrees the whole charge was brought vnto one man he meaneth within one Diocese that the occasions of dissension might be rooted out And therefore as it is before declared â–ª S. Cyprian saith Hereof springe Schismes for that the Priest of the Lorde is not obeyed And therefore also saith S. Hierome Vnlesse the Byshop haue a special power aboue others there wil be as many Schismes in the Church as there be Priestes But al these thinges thus vttered generally of al Bishops M. Hardinge wreasteth and forceth onely vnto one Bishop and thus that is General he maketh Special and that is Special he maketh General at his pleasure and as before he misreported S. Cyprian euen so dooth he nowe likewise misreporte S. Hierome and so shoareth vp a ruinous mater with the falsification of his Doctours But M. Hardinge wil say S. Hierome vseth these special woordes Summus Sacerdos The highest Priest whiche can not otherwise be taken but onely of the Pope And therefore he gaue this note with a special Parenthesis He meaneth the Pope Peters successour Yet M. Hardinge knoweth there is no suche necessitie wherefore these woordes shoulde so be taken His owne Amphilochius calleth S. Basile Summus Sacerdos and yet he knoweth S. Basile was neuer Bishop of Rome Euery Bishop within his owne Diocesse may be called the highest Priest in respecte of other Priestes that liue vnder him And in this sense Lactantius séemeth to cal euery Bishoprike Maximum Sacerdotium As for the Bishop of Rome S. Hierome auaunceth him not so high as M. Hardinge woulde séeme but rather maketh him equal and leuel with al other Bishoppes For thus he writeth vnto Euagriâ—s Si authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Romae siue Eugubij siue Constantinopoli siue Rhegij c. eiusdem est meriti eiusdem Sacerdotij If wee seeke for Authoritie the Worlde is greater then the Citie of Rome Wheresoeuer there is a Bishoppe whether he be at Rome or at Eugubium or at Constantinople or at Rhegium c. He is of like woorthinesse and of lyke Priesthoode Here S. Hierome specially and by name rekeneth the Bishoppe of Rome amonge others and maketh him equal vnto the rest And againe he saithe Quid mihi profers Vnius Vrbis consuetudinem What shewest thou mee the order or manner of one Citie So muche S. Hierome seemeth to set by the Sée of Rome And to this ende S. Cyprian saith Hoc erant coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis The reast of the Apostles were the same that Peter was al indewed with like felowship bothe of Honour and also of Power And so S. Cyprian calleth Cornelius Bishop of Rome his Brother and Cyrillus calleth Coelestinus likewise Bishop of Rome his Felowseruant And therefore when I heare M. Harding by his strange interpretation geue vnto the Bishop of Rome A power peereles and surmounting al others Me thinketh I heare Doctour Durandus say Hic est Melchisedech cuius Sacerdotium non est coeteris comparatum Ille est Caput omnium PontificuÌ„ a quo illi tanquâ—m a capite membra descendunt de cuius plenitudine omnes accipiunt This is Melchisedâ—â—â— whose priesthoode is not comparable vnto others He is the Head of al Bishoppes from whom al they grow as members grow from the head and of whose fulnesse al they receiue Me thinketh I heare that is written by the Canonistes Dominus 〈…〉 Our Lorde God the Pope And where as he further saithe The safetie of the Church hangeth of the high priest whom he supposeth to be the Bishop of Rome Uerily S. Gregorie saith Quando is qui appellatur Vniuersalis cadit vniuersa Ecclesia 〈…〉 suo corruit When so euer he that is called the Vniuersal Bishoppe falleth the whole Churche from her state must needes fal to the grounde M. Hardinge The .16 Diuision There is an Epistle of Theodoretus Bishop of Cyrus extant in Greeke written to Leo Bishop of Rome wherein we finde a worthy witnesse of the primacie of the See Aposâ—â—like His woordes may thus be engliâ—â—ed If Pâ—ule saith he the preacher of the truthe and trumpet of the â—oly Ghoste ranne to Peter to bringe from him a determination and declaration for them
who at Antioche were in argument and contention concerninge liuinge after Moyses law muche more wee who are but smal and vile shal runne vnto your throne Apostolike that of you wee may haue salue for the sores of the Châ—â—ches there folow these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est per omnia enim vobis conuenit primas tenere That is to say For in al thinges perteininge to Faith or Religion so he meaneth it is meete that you haue the chiefe dooinges or that you haue the Primacie For your high seate or throne is endewed with many prerogatiues and priuileges The B. of Sarisburie Here might I say That this Theodorâ—t was a deadly enimy of S. Cyrillus and a Nestorian Heretique and condenmed by that name in the General Councel of Constantinople as appeareth by Euagrius Nicephorus and others Uerily although he were brought into the Councel of Chalcedon by the authoritie and fauour of the Emperour Martianus yet the Byshoppes of Illyricum Egypte and Palestine cried out against him Fides perit istum Canones eijciunt Mitte hunc foâ—as magistrum Nestorij Nolite istum dicere Episcopum Non est Episcopus Impugnatorem Dei foras mitte Haereticum foras mitte Iudaeum foras mitte The Faith is loste this man the Canons throw out Out with this felow out with Nestorius Scholemaister Cal him not Bishop He is no Bishop Out with him that fighteth against God Out with this Heretique Out with this Iewe. But I wil not vse this aduantage I iudge rather that this Theodoretus as he was a man of déepe learninge and great renoume so he was also a careful and godly Bishop As for the Nestorian Heresie he defied it in the Councel of Constantinople and openly pronounced Anathema Nestorio Accursed be Nestorius In these woordes that M. Hardinge hath here alleged he saith nothing that of our parte is denied Certainely here is not one woorde neither of the Head of the Churche nor of Uniuersal Byshop But if Theodoretus thinke S. Paule wente vp to Hierusalem either to visite Peter as the Head of the Churche as M. Hardinge seemeth to gheasse or els to be better resolued of his Doctrine as standing in some doubt whether he had thitherto preached the truthe or no then dooth he quite ouerthrow S. Paules whole meaninge For it is plaine that S. Paule knoweth not Peter for his Head but contrary wise taketh him as his equal For thus he saith Videbant mihi concreditum esse Euangelium praeputij sicut petro Circuncisionis They saw that I was put in truste with the Gospel ouer the Heathens euen as Peter was ouer the Iewes And againe Iames Peter and Iohn that seemed to be the pillers gaue vnto me and Bâ—rnabas the right handes of felowship Here wée sée betweene Peter and Paule a Couenante of equalitie and neither superioritie nor subiection And therefore S. Ambrose saith as it is before noted Inter Petrum Paulum quis cui praeponatur incertum est Between Peter and Paule whether ought to be preâ—â—rred before other I can not tel Neither wente he vp to be better informed of the Trueth as beinge doubtful of his owne Doctrine Al his reasoninge and the whole drifte of that 〈◊〉 is to the contrary For thus lie his woordes I neuer 〈◊〉 with Fleâ—she and Bloud that is to say with any man neither did I returne to Hierusalem to them 〈◊〉 had beene Apostles before me I receiued not the Gospel that I haue preached of any man but by the reuelation of Iesus Christe If any preache vnto you any other Gospel then that I haue preached accurseâ— be he They that were in chiefe regarde emonge the Apostles touchinge the Trueth of the Gospel added nothing vnto mee I withstoode Peter euen in the face and spake vnto him before al the people for he walked not vprightly but was woorthy to be blamed Hereby it may sufficiently appeare that S. Paules goeinge to Hierusalem was not to bringe from Peter a determination of any mater of Trueth that laâ— in Question as it is here supposed And therfore S. Hierome saith Ad hoc iuit Hierosoly maÌ„ vt videret Apostolum Petrum non discendi studio qui ipse eundem praedicaâ—oâ—s habereâ— authorem sed honoris priori Apostolo deferendi Paule wente to Hierusalem to the intent to see Peter the Apostle not to learne any thinge of him as hauing the same â—uthâ—ur of his preachinge that Peter had â—ut to shew reuerence vnto him thâ—t had been Apostle before hâ—m And againe Proptereà quindecim ponit dies vt ostendat non fuisse grande tempus quo poâ—uerit aliquid à Petro discere vt ad illum sensum a quo coepit cuncta referantur se non ab homine doctum esse sed a Deo Therefore he nameth fifteen daies to shew thâ—t he had no longe time that he might learne any thinge of Peter to the intente to driue al his woordes to that sense wherewith he beganne That he was tâ—ught not by man but by God Likewise saith Hugo Cardinalis a barbarous writer Secundum Literam â—struimur de mutua dilectione quam deberent habere praedicatores doctores quia Paulus venit videre Petrum quoniam bona audierat de eius doctrina Accordinge to the lâ—tter wee are here instructed of mutual loue whiche ought to be between al preachers and Doctours For Paule went to visite Peter bicause he had hearde good of his Doctrine But what can be so plaine as that is written by Chrysostome touchinge the same His woordes be these Paulus nihil opus habebat Petro nec eius egebat voce sed honoâ—e par erat illâ— nihil enim hîc dicam amplius Pauâ—e had no neede of Peter neither needed he to be taught at his mouthe but he was equal to him in honour I wil say no more And immediatly after Sicut nunc multi fratrum nostroruÌ„ ad viros sanctos proficiscunturâ—â—odem affectu tunc Paulus ad Petrum profectus est Like as now a daies many of our Brethren goe to holy men so then with like affection wente Paule vnto Peter As for the reast that the Bishop of Rome had an estimation and a credite and a prerogatiue before others it is not denied For of the foure Patriarkes he had the first place bothe in Councel and out of Councel and therefore the greatest authoritie direction of maters in al assemblies And this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To haue the firste or highest roume and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A dignâ—tie or priuilege Whiche woordes M. Hardinge hath noted in the Margin Here M. Hardinge séemeth to reason thus The Bishoppe of Rome had a priuilege or dignitie aboue others Ergo He was an Vniuersal Bishop This Argument concludeth A genere ad speciem affirmatiuè and as M. Hardinge knoweth was neuer allowed in any Schooles Likewise he séemeth to say Paule wente vp to Hierusalem to
visite Peter Ergo The Bishop of Rome is Head of the Churche Suche weake geare M. Harding hath brought foorthe And yet with his furniture of woordes it séemeth somewhat By the same reason he may prooue that S. Iames also was Heade of the Churche as wel as Peter for Paule saithe he visited him as wel as Peter And S. Hierome saithe of 〈◊〉 selfe That he purposely went to Alexandria to see Didymus yet was not Didymus therefore Heade of the Churche In déede Hugo Cardinalis saithe Hereof it first began that Bishoppes and Archebishops made a vowe to visite the Pope 〈◊〉 Paule wâ—nt to Hierusâ—lem to see Peter And saith further that Custome hath added to the same this CommandemeÌ„t written in the Deuteronomie Non appaâ—ebis in conspectu Domini vacâ—â—s Thou shalt not appeare in the presence of the Lorde without some what M. Hardinge trippinge as he saithe so nicely ouer the Doctours hath not yet once touched that thinge that was lookte for and that â—e hath onely with suche affiance taken in hande For not withstandingâ— a great pompe of â—oordes and the names of many holy Fathers yet hath he not hithâ—rto shewed that the Bishop of Rome within the space of sixe hundred yéeres after Christe was euer called the Uniuersal Bishop or the Heade of the Uniuersal Churche Whiche thinge if he coulde haue shewed I beleeue he woulde not sâ— lightly haue tripte it ouer M. Hardinge The .17 Diuision Now let vs see whether this chiefe auctoritie may be fâ—â—nde necessary by 〈◊〉 That a multitude whiche is in it selfe one cannot continue one onlesse it be 〈◊〉 and holden in by one bothe learned philosophers haue declared and the common nature of thinâ—es 〈◊〉 For euery multitude of their owne naâ—ure goeth a sunder into many and from an other it commâ—â—h that it is one and that it continueth one And that whereof it is one and is keapte in vnion or 〈◊〉 it is necessarie that it be one elles that selfe also shal neede the helpe of an other that it be 〈◊〉 For whiche cause that saieinge of Homere was alleged by Aristotle as most notable It is not good to haue many rulers let one be ruler Whereby is meante that pluralitie of soueraine rulers is not fitte to conteine and keepe vnitie of a multitude of subiectes Therefore sithe that the Churche of Christe is one â–ª for as there is one Faithe one Baptisme one callinge so there is one â–ª Churâ—he â–ª yea al we are one Bodie and members one of an other as S. Paule saithe and in our Crede we al profâ—sse to beleeue one holie Catholike and Apostolike Churche therefore I say it hath neede of one Prince and ruler to be keapte and holden in If iâ— be otherwise vnitie mustneedes foorth with be sparkled and broken a sunder And therefore it behoued that the rule and gouernement of the Churche shoulde be committed to one The B. of Sarisburie Al this is prooued by Aristotle the Philosopher by one verse of the Poete Homere and by M. Hardinges drifte of reason and none otherwise Aristoteles and Homeres authoritie in this case cannot be greate And yet they speake onely of one Captaine General in one fielde and of one Kinge in one Realme where as number or felowship must of necessitie breede confusion But neither of them euer dreamed this newe fantasie that one Kinge shoulde rule ouer the whole worlde M. Hardinges reasons woulde weigh the more if either Christe or Peter or Paule or any olde Doctour or Catholique Father had euer vsed the same Otherwise S. Augustine speakinge of discourse of Reason in the vnderstandinge of the Scripturâ—s saithe thus Haec consuetudo periculosa est Per Scripturas enim diuinas multò tutiùs ambulatur This manner of expoundinge is very dangerous The safâ—r way is to walke by the Scriptures The force of M. Hardinges reason caused Alexander the ambitious Kinge of Macedonie to say As the Heauens can hâ—ue but one Sunne so may the whole worlde haue but one Kinge And likewise Pope Bonifacâ—us the eighth to say as is before In principio creauit Deus coelum terram non in principijs In the beâ—inninge as in one God made Heauen and Earth and not in the beginninges as in mâ—ny Ergo the Pope is heade of the Churche But saithe M. Hardinge euery multitude naturally goeth a sunder and the thinge that keepeth it togeather mâ—st needes be 〈◊〉 That is to say It is the Pope onely that preserueth the vnitiâ— of the 〈◊〉 and makâ—th it one And therefore the Pope him selfe must needes be one otherwise beinge twoo or moe saith M. Hardinge they shoulde néede some other thinge to make them 〈◊〉 And yet he remâ—mbreth that the Councel of Syrmium â–ª to take vp the contention betwéene Felix and Liberius that ambitiâ—usely stroue togeather for the Sâ—â— of Rome willed them to be Bishoppes there bothe togeather â–ª whiche thinge notwithstandinge they meante not therefore neither to dissolue the vnitie of the Churche nor to make the Churche a Monster with twoo Heades And so Roffensis saithe The Churche is one not bicause of Christe but bicause of the Pope that keepeth it in one This reason that M. Hardinge vseth is newly diuised and was neuer râ—membred of any of the Olde Fathers S. Gregorie saithe None of â—y predecessoâ—â—s woulde euer take vpon him to vse this vngodly name â–ª 〈◊〉 be 〈◊〉 â–ª the Vâ—iuersal Bishop And yet it appeareth not but the Churche was then 〈◊〉 in vnitie Neither â—â—nne 〈◊〉 infiniâ—e power that is imagined stande without infinite great dangers And for as muche as it pleaseth M. Hardinge to auoutche the gouernement of Christes Churche by Philosophers and Poetes that neuer knew Christe it may also please him to remember that his Poetes likewise saie That when Phaeton an vndiscrete and a fonde younge man woulde néedes leape into Phebus his fathers Charet â–ª to carrie the Sunne Beames aboute the Heauens for lacke of skil he soone set a â—ier the whole worlde It may not muche displease M. Harding that I compare the Bishop of Rome with Phaeton a rashe yoâ—nge man For S. Gregorie for the same attempte and enterprise as it plainely appeareth by his woordes compareth him with Lucifer and with Antichriste And further saithe Si hanc causam acquanimiâ—er portamus vniuersae Ecclesiae Fidem corrumpimus â–ª If we take this mater quietly we destroy the faithe of the whole Churche This reason standeth thus The Churche of Christe is one Ergo the Pope is an Uniuersal Bishop If any man denie this sequele I maruel by what Logique M. Hardinge wil euer be hable to make it good M. Hardinge The .18 Diuision And where as these Gospellers say that Christe is the gouernour of the Churche and that he beinge one keepeth the Churche in Vnitie we answeare that although the Churche be firste and principally gouerned by Christe as al other thinges are
M. Hardinge meaneth it is a vile subiection and seruitude it is no vnitie S. Hierome saithe Nomine vnitatis Fidei infidelitas scripâ—a est Nam illo tempore nihil tam pium nihil tam conueniens seruo Dei videbatur quà m vnitatem sequi à totius mundi communione non scindi Infidelitie hath beene written vnder the name of Faithe and Vnitie For at that time nothinge seemed either so godly or so meete for the Seruant of God as to folow vnitie and not to be diuided from the Communion of the whole worlde They séemed saithe S. Hierome to folowe vnitie and yet notwithstandinge they honge in infidelitie So likewise saithe the wise man In tanto viuentes ignorantiae bello â—ot tanta mala pacem appellabant Where as they liued in suche a warre of ignorance so many and so greate mischiefes they called Vnitie M. Hardinge The .20 Diuision But here perhappes some wil say it can not appeare by the euente of thinges and practise of the Churche that the Pope had this supreme power and Auctoritie ouer al Bishoppes and ouer al Christes flocke in matters touchinge Faithe and in causes Ecclesiastical Verily whosoeuer peruseth the Ecclesiastical stories and vie weth the state of the Church of al times and ages can not but confesse this to be most euident And here I might allege first certaine places of the New Testament declaring that Peter practised this preeminence amonge the Disciples at the beginninge and that they yelded the same as of right apperteininge vnto him As when he first and onely moued them to choose one in the steede of Iudas and demeaned him selfe as the chiefe auctour of al that was donne therein when he made answeare for al at what time they were gased and wondered at and of some moâ—kte as being dronken with new wine for that in the .50 day thei spake with tonges of so many Nations when hevsed that dreadful seueritie in punishing the falsehead and hypocrisie of Ananias and Saphira his wife when variance being risen about the obseruation of certaine pointes of Moyses lawe he as chiefe and head of the rest saide his minde before al others Amonge many other places lefte out for breuitie that is not of least weight that Paule beinge returned to Damasco out of Arabia after three yeeres wente to Ierusalem to see Peter and abode with him fiftene dayes 105. But because our aduersaries doo wreathe and wreaste the Scriptures be they neuer so plaine by their Priuate and strange constructions to an vnderstandinge quite contrary to the sense of the Catholike Churche I wil referre the reader for further proufe of this matter to the stories bearinge faithful witnesse of the whole state and condition of the Churche in al ages In whiche stories the practise of the Churche is plainely reported to haue ben suche as thereby the primacie of Peters Successour may seeme to al menne sufficiently declared For perusinge the Ecclesiastical stories with writinges of the Fathers beside many other thinges perteininge hereto we finde these practises for declaration of this special auctoritie and power Firste that Bishops 106 of euery Nation haue made their appeale in their weightie affaires to the Pope and alwaies haue sued to the see Apostolike as wel for succour and healpe against violence iniuries and oppressions as for redresse of other disorders Also that the malice of wicked persons hath beene repressed and chastised of that auctoritie by Excommunication Eiection and Expulsion out of their dignities and roomes and by other censures of the Churche Furthermore that the ordinances and elections of Bishoppes of al Prouinces haue beene confirmed by the Pope Beside this that the approuinge and disallowinge of Councelles haue perteined to him Item that Bishoppes wrongefully condemned and depriued by Councelles by him haue beene assotled and restored to their Churches againe Lastly that Bishoppes and Patriarkes after longe strifes and contentions haue at lengthe vpon better aduise beene reconciled vnto him againe The B. of Sarisburie Here M. Hardinge assaieth to prooue the Possession and Occupation of this Uniuersal Authoritie by the Practise bothe of S. Peter him selfe and also of other Bishoppes in Rome that folowed after him And touchinge S. Peter he thinketh it sufficient to saie thus Peter beinge amonge the rest shewed his aduise firste before al others and at the sounde of his woordes Ananias and Saphira fel downe deade Ergo Peter was the Heade and had an Vniuersal power ouer the whole Churche Here be very weake proufes to mainteine so greate a Title I thinke M. Hardinge him selfe doothe not beleue that who so euer firste vttreth his minde in any Councel or woorketh any strange miracle by the power of God is therefore the Heade of al the worlde For oftentimes in greate Councelles the yongest or lowest beginneth firste and the eldest and Heade of al speaketh laste Certainely in this assemblie of the Apostles after that S. Peter had opened his minde al the reast had donne last of al not S. Peter but S. Iames pronounced the Sentence whiche thinge belonged onely to the Heade and President of that Councel He must be very simple that wil be leadde with suche simple gheasses But who so euer wel and throughly considereth S. Peters whole dealinge at al times emonge his Brethren shal soone see that neither he bare him selfe nor the reast receiued or vsed him as the Heade of the Uniuersal Churche He calleth the reast of the Disciples his Brethren he calleth himselfe Compresbyterum Felowe elder He commaundeth not nor chargeth any man but heareth and intreateth others as his equalles and felowes Beinge sente into Samaria by his brethren he repined not as beinge their Heade gouernour but went his way as their Messenger And beinge reproued for goeinge to Cornelius and dealingâ— with Heathens he excused him selfe and came to his answeare The reast of the Apostles no doubte honoured S. Peter as the special member of Christes Bodie with al reuerence But it appeareth not that any of them euer tooke him or vsed him as their Heade or yelded him this Infinite or Uniuersal power S. Paule compareth him selfe with him in Apostleship and saithe Mihi concreditum est Euangelium Praeputij sicut Petro Circuncisionis â–ª To mee is committed the Gospel amonge the Heathens euen as vnto Peter emonge the Iewes And Iames Peter and Iohn which seemed to be the pillers gaue vnto me and Barnabas the right handes of felowship And afterwarde he saithe I withstoode Peter euen vnto the face for that he was woorthy to be rebuked And againe vnto the Corinthians Arbitror me nihil inferiorem esse eximijs Apostolis I take me selfe to be nothinge inferiour vnto the chiefe Apostles Hereby it plainely appeareth that Paule estéemed and tooke Peter as his Felowe and not as his Heade Where as it liketh M. Hardinge to say that we wreathe and wreast the
owne persons Whiche is plainely gathered of Theodoretus his Ecclesiastical storie who writeth thus Eusebius Bishop of Nicomedia who was the chiefe piller of the Arianes and they that ioyned with him in that faction falsely accused Athanasius to Iulius the Bishop of Rome Iâ—â—ius folowinge the Ecclesiastical rule commaunded them to come to Rome and caused the reuerende Athanasius to be cited to iudgement regulariter after the order of the Canons He came â–ª The false accusers went not to Rome knowinge right wel that their forged lye might easily be deprehended In the cause and defence of Iohn Chrysostome these Bishops came from Constantinople to Innocentius the Pope Pansophus Bishop of Pisidia Pappus of Syria Demetrius of the seconde Galatia and Eugenius of Phrygia These were suiters for Chrysostome He him selfe treated his mater with Innocentius by writinge In his Epistle emonge other thinges he writeth thus Least this outragious confusion runne ouer al and beare rule euery where write I pray you and determine by your auctoritie suche wicked actes doone in our absence and when we withdrewe not our selues from iudgement to be of no force as by their owne nature truely they be voide and vtterly none Furthermore who haue committed these euils 107 put you them vnder the Censure of the Churche And as for vs sithe that we are innocent neither conuicte neither founde in any defaulte nor proued giltie of any crime geue commaundement that we be restored to our Churches againe that we maie enioye the accustomed charitie and peace with our bretherne Innocentius after that he vnderstoode the whole mater pronounced and Decreed the iudgement of Theophilus that was against Chrysostome to be voyde and of no force This whole tragedie is at large set foorthe by Palladius Bishop of Helenopolis In vita Iohannis Chrisostomi who liued at that time By this Appeale of Chrysostome and by the whole handelinge of the mater and specially by the purporte of his Epistle to Innocentius The Superioritie of the Pope is euidently acknowleged And so is it plainely confessed by Athanasius and the Bishoppes of Aegypte Thebais and Lybia assembled in Councel at Alexandria by these woordes of their Epistle to Foelix Vestrum est enim nobis manum porrigere c. It is your parte saye they to streatche foorthe your helpinge hande vnto vs because we are committed vnto you It is your parte to defende vs and deliuer vs it is our parte to seeke helpe of you and to obey your Commaundementes And a litle after For we knowe that you beare the cure and charge of the Vniuersal Churche and specially of Bishoppes who in respecte of their contemplation and speculation are called the eyes of our Lorde as alwaies the Prelates of your See firste the Apostles then their Successours haue doone Theodoretus that learned Bishop of Cyrus beside the Epistle he wrote to Leo for succour and helpe in his troubles in an other that he wrote to Renatus a priest neare aboute Leo sayeth thus Spoliarunt me Sacerdotio c. They haue violently robbed me of my Bishoprike they haue caste me foorth of the Cities neither hauinge reuerenced mine age spente in Religion nor my hoare heares VVherefore I beseeche thee that thou perswade the most holie Archebishop he meaneth Leo to vse his Apostolike auctoritie and to commaunde vs to come vnto your Councel or Consistorie For this Holie See holdeth the Rudther and hath the gouernement of the Churches of the whole worlde partely for other respectes but specially for that it hath euermore continued cleare from stinche of Heresie and that none euer sate in it who was of contrary opinion but rather hath euer kepte the Apostolike grace vndefiled In whiche woordes of Theodoretus this chiefely is to be marked that the holie See of Rome as he saithe hath the gouernment of the Churches of al the worlde most for this cause that it was neuer infected with Heresie as al other Churches founded by the Apostles were The B. of Sarisburie It is certaine that the Bishops of Rome to atteine the preeminence and fulnes of power ouer al the worlde letted not to vse many ambitious and importune meanes and manifestly to falsifie the Canons of the Holie Councel of Nice Sithence whiche time they haue not beene idle but haue forged new Canons to this purpose vnder the name of Clemens Anacletus Euaristus Telesphorus Higinus and other Martyrs and bisides haue diuised other like Canons of their owne The Decretal Epistle that is abrode vnder the name of Iulius séemeth to sauour of some corruption bothe for sundrie other causes and also for that it agréeeth not with the very true Epistle of Iulius whiche Athanasius allegeth in his Apologie and yet ought bothe these Epistles to be al one without difference Wherfore we haue good cause to thinke That al is not Gospel that commeth from Rome Thus ambitiously to auance them selues vnder pretence of suche Appeales oftentimes not vnderstandinge the case as it wel appeareth by that is written of Apiarius and by the storie of Flauianus and Eutyches they founde faulte with good Catholique Bishops and receiued Heretiques into their fauour wherwithal the Bishoppes in the General Councel of Aphrica fynde them selues muche gréeued Firste therefore I must shewe that there laye no such ordinarie Appeale from al Countreis of the worlde to the Bishop of Rome that therefore the same is by M. Hardinge vntruely auouched That doone I trust it shal not be harde to answeare these places of Chrysostome Athanasius and Theodoretus here alleged And that there laye not any suche Appeale to Rome it is plaine by consent of General Councelles by the authoritie of Holie Fathers and by the Lawes and Ordinances of Emperours and Princes By whiche groundes it is easie to vnderstande the practise and order of the Churche in those dayes In the Councel of Nice it is Decréed thus Ab alijs excommunicati ab alijs ad Communionem ne recipiantur Let not them that stande Excommunicate by one Bishop be receiued againe to the Communion by any other M. Hardinges Appeales and these woordes can not wel stande togeather But he wil saye The Bishop eyther of ignorance or of malice maye Excommunicate the partie wrongfully In this case the same Councel hath prouided remedie of Appeale not vnto the Bishop of Rome but vnto a Prouincial Synode within the Countrey These be the woordes Ergo vt haec possint digna examinatione perquiri rectâ— visum est per singulos annos in singulis prouincijs bis in anno Episcoporum Concilium fieri vt simul in vnum conuenientes ex communi Prouincia huiusmodi quaestiones examinent Therefore that these thinges maye be wel examined it is wel prouided that euery yeere in euery Prouince at two seueral times there be holden a Councel of Bishops that they meetinge togeather out of al partes of the Prouince maye heare and determine suche complaintes The Bishoppes in the Councel holden at Tela in
Spayne ordeined thus Presbyteri Clerici ne appellent nisi ad Aphricana Concilia Let it not be lawful for Priestes or Clerkes to Appeale to Rome but onely to the Councelles holden in Aphrica So in the Mileuitane Councel Si ab Episcopis appellandum putauerint non prouocent nisi ad Aphricana Concilia vel ad Primates Prouinciarum suarum Ad transmarina autem qui putauerint appellandum à nullo intra Aphricam in Communionem recipiantur If they thinke it meete to Appeale from their Bishops let them not Appeale but onely to the Councelles of Aphrica or vnto the Primates of their owne Prouinces But if they shal make their Appeale beyonde the Seas that is to Rome let no man in Aphrica receiue them to the Communion So likewise in the Councel of Aphrica Si fuerit prouocatum eligat is qui prouocauerit Iudices cum eo ille contra quem prouocauerit vt ab ipsis deinceps nulli liceat prouocare If Appeale be made let him that shal Appeale choose other Iudges of his side and likewise letthe other doo the same against whom he Appealeth that from them afterwarde it be lawful for neither of them to Appeale And agayne in the same Councel Non prouoceÌ„t nisi ad Aphricana Concilia Let them not appeale but onely vnto the Councelles holden within Aphrica and so foorthe woorde by woorde as is alleged out of the Councel of Mileuita But here I may not wel passe ouer Gratians Glose touchinge this mater For where as the Councel hath determined that if any man appeale beyonde the Seas he stande Excommunicate Gratian hath expounded salued it with this preatie exception Nisi forte Romanam Sedem appellauerint Onlesse they appeale to the See of Rome And so by his construction he excepteth that onely thinge out of the lawe for whiche onely thing the whole lawe was made For it is plaine and without al question that the Councel of Aphrica specially and namely meante to cut of al appeales to the See of Rome And yet those onely appeales Gratian by his Construction woulde haue to be saued But what can be so plaine as the Epistle of the twoo hundred seuentéene Bishoppes in the Councel of Aphrica sent vnto Coelestinus Bishop of Rome declaringe at length bothe the state and conueyance of the cause and also their griefe and misâ—iking of the whole mater The woordes lie thus Decreta Nicena siue inferioris gradus Clericos c. The Decrees of the Councel of Nice haue euidently committed bothe the Clerkes of inferiour roumes and also the Bishoppes them selues vnto their Metropolitanes For bothe iustly and discretely they prouided that al manner actions should be determined in the same places where they beganne and likewise thought that no Prouince should wante the Grace of the Holy Ghoste whereby Christian Bishops might be hable bothe wisely to consider and also constantly to mainteine the right And specially seeinge that libertie is geuen that if either partie mislike his Iudges order he may lawfully appeale either to a Conuocation of Bishoppes within the same Countrie or els to a General Councel Onlesse any man wil thinke that God is hable to inspire the Iustice of trial into one man alone meaning thereby the Bishop of Rome and wil denie the same to a greate number of Bishoppes beinge in Councel altogeather And how can your beyonde sea iudgement appeare good seeinge that the witnesses whiche be parties necessarie either for that they be wemen or for that they be aged and weake or for many other incident impedimentes cannot come vnto it As for any Delegates that should be sent as from your side wee finde no suche mater determined in any Councel And touchinge that you sent vs of late by Faustinus our felowbishop as parte of the Nicene Councel in the very true Councelles of Nice whiche wee haue receiued from holy Cyrillus the Bishop of Alexandria and from Atticus the Bishop of Constantinople c. wee finde no suche mater Neither sende yee nor graunte yee your Clerkes to execute causes at any mannes request least wee seeme to bringe a smokie puffe of worldly pride into the Churche of Christe whiche vnto them that desire to see God sheweth the light of simplicitie and humilitie c. The Byshoppes of the East parte of the worlde beinge Arians writinge vnto Iulius the Bishop of Rome tooke it gréeuousely that he woulde presume to ouer rule them and shewed him It was not lawful for him by any sleight or colour of appeale to vndoo that thinge that they had doone S. Cyprian findinge faulte with suche renninge to Rome and defeatinge of Iustice writeth vnto Cornelius the Bishop there in this sorte Cum aequum iustumque sit vt vniuscuiusque causa illic audiatur vbi crimen est admissum singulis pastoribus portio gregis sit adscripta quam regat vnusquisque gubernet rationem sui actus Domino redditurus oporteâ— vtique cos quibus praesumus non circumcursare nec EpiscoporuÌ„ concordiam cohaerentem sua subdola fallaci temeritate collidere sed agere illic causam suam vbi accusatores habere testes sui criminis possint nisi paucis desperatis perditis minor videtur esse authoritas Episcoporum in Aphrica constitutorum qui iam de illis iudicauerunt c. Seeinge it is meete and right that euery mans cause be hearde there where the faulte was committed and seeinge that euery Bishop hath a portion of the flocke allotted vnto him whiche he must rule and gouerne and yelde accompte vnto the Lorde for the same therfore it is not meete that they whom wee are appointed to ouersee doo thus ren aboute with their appeales and so with their suttle and deceiteful rashenesse breake that concorde and consent of Bishoppes But there ought they to pleade their cause where they may haue bothe accusers and witnesses of the faulte Onlesse perhaps a few desperate and lewde fellowes thinke the authoritie of the Bishoppes of Aphrica whiche haue already iudged and condemned them to be lesse then is the authoritie of other Byshoppes Hereby it is cleare that the godly Fathers and Bishoppes in olde times misliked muche this shiftinge of maters to Rome for that they saw it was the hinderance of right the increase of ambition the open breache of the holy Canons And therefore the Emperour Iustinian foreséeinge the disorders that hereof might grow to bridle this ambitious oultrage thought it necessary for his subâ—â—â—â—es to prouide a straite Law in this wise to the contrary Si quis Sanctissimorum Episcoporum eiusdem Synodi dubitationem aliquam adinuicer â—habeat siue pro Ecclesiastico iure siue pro alijs quibusdam rebus prius Metropolita eorum cum alijs de sua Synodo Episcopis causam examiner iudicet Quod si vtraque pars rata non habuerit ea quae
iudicata sunt tunc beatissimus Paâ—riarcha Dioceseos illius inter eos audiat illa determinet quae Ecclesiasticis Canonibus Legibus consonant Nulla parte eius sententiae coÌ„tradicere valente If any of the moste holy Bishoppes â—einge of one Synode haue any mater of doubte or question amonge them selues whether it be for Ecclesiastical right or any other maters First let their Metropolitane with other Bishoppes of the same Synode examine and iudge the cause But if bothe the parties stande not to his and their iudgementes then let the moste holy Patriarke of the same Prouince heare and determine their matter accordinge to the Ecclesiastical lawes and Canons And neither of the parties may vvithstande his determination And immediatly after Patriarcha secundum Canones Leges Praebeat finem Let the Patriake accordinge to the Lawes and Canons make an ende By these woordes al Appeales be quite cutte of from the Sée of Rome Likewise the Emperours Honorius and Theodosius haue taken Appeales away from the Bishoppes of Rome and haue commaunded the same to be entred before the Bishop and Synode of Constantinople The Lawe is written thus Omni innouatione cessante vetustatem Canones pristinos Ecclesiasticos qui vsque tunc tenuerunâ— per omnes Illyrici prouincias seruari praecipimus vt si quid dubietatis emerserit id oportear non absque sententia viri Reuerendissimi Sacrosanctae Legis Antistitis Ecclesiae vibis Constantinopolitanae quae Romae veteris praerogatiua laetatur Conuentui Sacerdotali Sancto iudicio reseruari Al innouation set aparte wee commaunde that the olde order and the auncient Ecclesiastical Canons whiche hitherto haue holden be keapte stil through al the Prouinces of â—llyricum that if any mater of doubte happen to arise it be put ouer to be determined by the holy iudgement and assemblie of Bishoppes not without the discretion of the most Reuerende the Bishop of the Citie of Constantinople which Citie now inioieth the Prerogatiue of Olde Rome Here M. Hardinge may not forgeate that the Churche of Constantinople had as greate prerogatiue in al respectes of Preeminence Superioritie and Uniuersalitie of charge as euer had the Churche of Rome Wherfore if the Bishop of Rome were Head of the Uniuersal Churche it must néedes folow that the Bishop of ConstaÌ„tinople was likewise Head of the Uniuersal Churche And againe the Emperour Leo in plainer woordes Omnes qui vbicunque sunt vel post hac fuerint Orthodoxae Fidei Sacerdotes Clerici cuiuscuÌ„que gradus sint Monachi quoque in causis ciuilibus ex nullius penitus maioris minorisue sententia Iudicis commonitoria ad extraneaiudicia perirahaÌ„tur aut prouinciam vel locum vel regionem quam habitant exire cogantur Al that be or hereafter shal be Priestes or Clerkes of the Catholique Faith of what degree so euer they be Monkes also let them not in any Ciuile Actions be drawen foorth to fâ—ren Iudgement by the summone or commaundement of any Iudge more or lesse neither let them be driuen to come foorthe of either the Prouince or the place or the Countrie where they dwel Thus whether the Action were Ecclestastical or Ciuile the partie was to be hearde within his owne Prouince and coulde not be forced to appeare abroade Certainely what good likinge S. Bernarde had herein it appeareth hy his woordes For thus he writeth to Eugenius the Bishop of Rome Quousque non euigilat consideratio tua ad tantam Appellationum confusionem Ambitio in Ecclesia per te regnare molitur praeter ius fas praeter morem ordinem fiunt Repertum ad remedium reperitur ad mortem Antidotum versum est in venenum â–ª Murmur loquor querimoniam Communem Ecclesiarum Truncari se clamant demembrari Vel nullae vel paucae admodum sunt quae plagam istam aut non doleant aut non timeant When wil thy consideration â—wake to beholde this so greate confusion of Appeales Ambition and pride striueth through thee to reigne in the Churche These Appeales be made biside al Lawe and Right biside al manner and good order It was diuised for a remedie it is founde turned to deathe That was Triakle is chaunged into poison I speake of the murmuringe and common complainte of the Churches They complaine they be maimed and dismembred There be either no Churches or very fewe but either smarte at this plague or stande in feare of it This is that woorthy grounde wherevpon M. Hardinge hath layde the firste fundation of his Supremacie A Confusion a Death a Poyson a Terrour and Dismembringe of the Churches practised against Lawe against right against manner and against good order misliked by the Holie Fathers disallowed by godly Councelles and vtterly abrogated and abolished by sundrie woorthie and noble Princes This is M. Hardinges principall fundation of his Primacie But yet these men wil saye Chrysostome Athanasius and Theodoretus beinge Godly Fathers and holie Bishops appealed to Rome and acknowleged the Popes authoritie and besought him to vse the same For the true vnderstandinge hereof it shal be necessarie to consider the state that these godly Fathers then stoode in and the miserable confusion of the East parte of the worlde in those daies Chrysostome thereof writeth thus Certamen est totius orbis Ecclesiae vsque ad genua humiliatae sunt populi dispersi Clerus diuexatus Episcopi exules constitutiones Patrum violatae It is the contention of the whole worlde The Churches are brought vpon their knees the people is scatered the ministerie is oppressed the Bishops are banished the constitutions of our Fathers are broken The Emperours Captaine with a bande of souldiours besette the Churche where Athanasius was prayeing Of the people that was with him some were spoiled and bannished some trodden vnder the souldiours féete some slaine where they went Paulus the Bishop of Constantinople was hanged Marcellus the Bishop of Ancyra was depriued Lucius the Bishop of Adrianopolis died in prison Theodulus and Olympius two Bishops of Thracia were commaunded to be murthered The Emperour had commaunded Athanasius to be brought vnto him either deade or aliue These Godly Fathers beinge thus in extreme miserie and séeinge their whole Church in the East parte so desolate were forced to séeke for comforte whersoeuer they had hope to fynde any and specially they sought to the Churche of Rome whiche then bothe for multitude of people and for puritie of Religion and Constancie in the same and also for healping of the afflicted and intreatinge for them was moste famous aboue al others In like sorte sometimes they fledde for healpe vnto the Emperour So Athanasius beinge condemned in the Councel at Tyrus fleadde to Constantinus the Emperour Flauianus vnto the Emperours Theodosius and Ualentinianus Donatus à Casis Nigris vnto Constantinus And the Emperours sometimes called the parties and hearde the mater them selues Sometimes they wrote fauourable
Cyrillus the Bishop of Alexandria writinge vnto Coelestinus calleth him his Brother Felowes and Brothers be titles of Equalitie and not of Subiection Certaine it is that sundrie of the Bishops of Rome beganne verie rathe to séeke this Preeminence euen with manifest forgerie and corruption of Councels as is alreadie proued But the Bishops of other countreis neuer yelded vnto them nor vnderstoode these vaine titles The Bishops of the East writinge vnto Iulius allege that the Faithe that then was in Rome came firste from them and that their Churches as Sozomenus writeth ought not to be accompted inferiour to the Churche of Rome And as Socrates further reporteth That they ought not to be ordred by the Romaine Bishop Gennadius the Bishop of Constantinople togeather with the Councel there thus writeth vnto the Bishop of Rome Curet sanctitas tua vniuersas tuas custodias tibique subiectos Episcopos Let thy Holines see vnto thine owne charge and vnto the Bishops appointed vnto thee The Councel of Alexandria committed the Uisitation and Reforminge of al the Churches in the East vnto Asterius and of al the Churches in the Weast vnto Eusebius the Bishop of Uercellae By Authoritie of whiche Commission Eusebius togeather with Hilarius Uisited corrected al the Churches of Illyricum Fraunce and Italie A man might saye where was then the Uniuersal power of the Bishop of Rome S. Basile saith The state and safetie of the Churche of Antioche dependeth of Athanasius the Bishop of Alexandria and not as M. Hardinge here saith of the Bishop of Rome And therefore he desireth Athanasius to sée vnto it The Emperours Honorius and Theodosius appointed ouer al maters of doubte arisinge within the Countrie of Illyricum to be hearde and ended before the Bishop of Constantinople and not before the Bishop of Rome And the very Close vpon the Decrées expoundinge that same Lawe of Honorius Theodosius hath these woordes Imperator dicit quòd Patriarcha Constantinopolitanus habet idem in suis subditis quod Papa habet in suis. The Emperour saith the Patriarke of Constantinople hath the same authoritie ouer the people of his Prouince that the Pope hath ouer his The Emperours woordes be these Constantinopolitana Ecclesia Romae veteris praerogatiua laetatur The Churche of Constantinople enioyeth nowe the Prerogatiue of olde Rome And therefore for more proufe hereof whensoeuer any Patriarke in any of these foure principal Sees was newely chosen he wrote letters of Conference and Freendship vnto the other Patriarkes wherein euery of them declared vnto other their Religion consent of Faith Thus did the Bishop of Rome vnto others and thus did others vnto him This is an vnfallible tokeÌ„ that their authoritie was equal and none of them had power and gouernement ouer his fellowes And therefore when Eulogius the Bishop of Alexandria had written thus vnto Gregorie beinge then Bishop of Rome Sicut iussistis as ye commaunded Gregorie vtterly shunned and refused that kinde of writinge for thus he answereth him Hoc verbum Iussionis quaeso à meo auditu remouete Scio enim quis sim qui sitis Loco mihi Fratres estis Moribus patres Non ergo Iussi sed quae vtilia visa sunt indicare curaui I pray you haue awaye this woorde of Commaundinge from my hearinge For I know bothe what I am and also what you are Touchinge your place you are my Bretherne touchinge manners you are my Fathers Therefore I Commaunded you not but onely shewed you what I thought good Finally for that Michael Palaeologus the Emperour of the East partes in the Councel holden at Lions aboute the yéere of our Lorde 1442. after greate intreatie made vnto him by the Bishop of Rome had acknowleged the Bishops of the Easte to be subiecte vnto him after he returned home againe into his Empire and was deade his Cleregie woulde not suffer him to be buried Yet saith M. Hardinge Al the Bishops of Graecia Asia Syria Aegypte and to be shorte al the Orient rendred and exhibited their humble obedience to the Bishop of Rome M. Hardinge The .24 Diuision Of the Bishop of Rome his punishinge of offenders by Censures of the Churche and otherwise as by Excommunication Eiection Deposition and enioyninge penance for transgressions we haue more examples then I thinke good to recite here They that haue knowlege of the Ecclesiastical stories maye remember howe Timotheus Bishop of Alexandria was Excommunicated with Peter his Deacon by Simplicius the Pope Nestorius Bishop of Constantinople by Coelestinus Theophilus Bishop of Alexandria with Arcadius the Emperour and Eudoxia the Empresse by Innocentius for their wicked demeanour towarde Chrysostome Howe Dioscorus Bishop of Alexandria was deposed though the whole 2. Ephesine Councel stoode in his defence Howe Peter Bishop of Antioche was not onely put out of his Bishoprike but also of al Priestly honour Howe Photius was put out of the Patriarkeship of Constantinople into whiche he was intruded by fauour of Michael the Emperour at the sute of his wicked vnkle by Nicolas the first For proufe of this authoritie the Epistle of Cyprian whiche he wrote to Stephanus Pope in his time against Martianus the Bishop of Arelate in Gallia maketh an euident argument For that this Martianus became a mainteiner of the Heresie of Nouatianus and therewith seduced the faithful people Cyprian hauinge intelligence of it by Faustinus from Lions aduertised Stephanus of it and moued him earnestly to directe his letters to the people of Arle by auctoritie of whiche Martianus shoulde be deposed and an other put in his roome to the intent saith he there the flocke of Christe whiche hitherto by him scattered abroade and wounded is contemned maye be gathered togeather Whiche S. Cyprian woulde not haue written had the Bishop of Rome had no suche auctoritie The B. of Sarisburie This reason maketh no greate proufe For it was euer lawful not onely to the Bishop of Rome but also to al other Bishops bothe to rebuke and also to Excommunicate wicked dooers Anthymus with his felowes was Excommunicate by euery of the Patriarkal Sees Paulus Samosatenus as Nicephorus saithe by al the Bishops vnder Heauen Auxentius and Iouinianus by S. Ambrose Dioscorus and Eutyches by the Councel of Constantinople Cyrillus albeit he were a Catholique a Godly Bishop by al the Bishops of the East Yet were none of these that thus vsed the right of Excommunication either Bishops of Rome or Heades of the Uniuersal Churche And whereas M. Hardinge saith we may remember by the Ecclesiastical stories that Innocentius the Bishop of Rome Excommunicated Arcadius the Emperour it maye please him also to remember by the same Ecclesiastical stories that S. Ambrose Excommunicated the Emperour Theodosâ—us and Anastasius the Bishop of Antioche bothe by Priuate letters reproued the Emperour Iustinian for his Heresie and also oftentimes saide of him openly in the Churche Whosoeuer
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
the Empresse Eudoxia to appointe a Councel and yet coulde not obteine it Afterwarde he desired the Emperour Theodosius that he woulde cal a Councel to some place within Italie and the Emperour contrary to the Bishoppe of Romes petition appointed it to be holden at Ephesus After that he made the same request to the Emperour Martianus and the Emperour likewise contrarie to the Bishops humble request commanded the Councel to be keapte at Chalcedon And where as Leo had besought bothe these Emperours that it might please them to take a longer daie for the Councel for that the time of the Summon seemed very shortie and the waies were laide with enimies and therefore dangerous for the Bishoppes to trauel yet woulde neither of them alter one daie but charged eche man to appeare as they were Summoned And Leo the Bishop of Rome with al his Uniuersal power was faine to yeelde Hereby we maye soone coniecture howe true it is either that Pope Gelasius writeth That onely the Apostolique See of Rome decreed by her Authoritie that the Councel of Chalcedon should be Summoned Or els that M. Hardinge woulde haue vs beléeue That al Councelles were summoned by the Pope Neither was the Bishop of Rome nor his legate in his absence euermore the President or Chiefe of the Councel For it is knowen that in the Councel of Nice Eustathius the Patriarke of Antioche was the president and the Bishop of Romes Legates Uitus and Uincentius sate in the fourth roome beneath In the Councel of Constantinople Menna was the chiefe In the Councel of Sardica Osius of Corduba in Spaine In the Councel of Aquileia S. Ambrose of Millane In the Councel of Carthage Aurelius the Bishop there In the Councel of Chalcedon Leo the Bishop of Romes Legate had chiefe roome but by way of intreatie onely and by the Emperours special graunte not of dew right or Uniuersal Authoritie But saith M. Hardinge the Bishop of Rome allowed General Councels This is not denied So did others not onely Patriakes or Bishops but also Ciuil Princes In the Councel of Chalcedon it is written thus Diuae memoriae Theodosius confirmauit omnia quae iudicata sunta Sancta Vniuersali Synodo Generali Lege Theodosius the Emperour of godly memorie hath confirmed al thinges by a General Law that were determined in the Vniuersal Councel So likewise the Emperour Martianus Sacro nostrae Serenitatis edicto venerandam Synodum confirmamus By the holy Edicte of our Maâ—estie wee confirme that reuerende Councel So Eusebius witnesseth that the Emperour Constantinus confirmed the Determinations of the Councel of Nice So the Bishoppes in the Councel of Constantinople wrote vnto the Emperour Theodosius by these woordes Rogamus tuam clementiam vt per literas tuae Pietatis ratuÌ„ esse â—ubeas confirmefque Concilij Decretum Wee desire your fauour by your Highnesse letters to ratifie and Confirme the Decree of the Councel Now seinge it was lawful for Princes and Ciuile gouernours to confirme the Decrées Determinations of Councels how can wée doubt but it was lawful for Bishoppes also to doo the same Therefore Theodoretus saith The Conclusions of the Councel of Nice were sente abroade to other Bishoppes that were away And Uictorinus saith That many thousandes of Bishoppes allowed that same Councel and agreed vnto it Aboue al others the Subscription and Confirmation of the foure Principal Patriarkes was specially required for that bothe their charge and also their Countenance and Credite was greater then others Emonge whiche foure the Bishop of Rome was euer the first and therefore his consent séemed to beare greatest weight And for that cause the Emperour Martianus required Leo the Bishop of Rome to write vnto the Councel of Chalcedon and to declare that he gaue his consent to the Rule of Faith that was there determined And in like sorte the Emperour Theodosius requireth al Bishoppes to Subscribe and to geue their assente to the Councel of Nice For it is a rule agréeable vnto Law and Reason Quod omnes tangit ab omnibus debet approbari The thinge that toucheth al ought to be allowed by al. And therefore Iulius beinge Bishop of Rome pronounced that al the Actes of the Councel of Antioche were voide and of no force for that he being one of the foure Patriarkes was not called thither as wel as others For it appeareth by Eusebius Theodoretus and others that to al General Councels al Primates and Metropolitanes were specially summoned And this séemeth to be that Canon that Iulius allegeth that it was not lawful to make rules and orders for the whole Churche without the consent of the Bishop of Rome beinge one of the foure chiefe Patriarkes and hauinge in his Prouince one greate portion of the Churche And therefore Leo Bishop of Rome testifieth his consente to the Councel of Chalcedon by these woordes Fraternitas vestra nouit me definitionem Sanctae Synodi toto corde complexum esse Your brotherhoode knoweth that I haue embraced with my whole harte the Determâ—nation of that holy Councel And likewise vnto the Emperour Martianus he writeth thus Constitutionibus Synodalibus libens adieci sententiam meam Vnto these Constitutions of the Councel I haue gladly geuen my assent The ende hereof was not to shewe his Soueraine Power aboue al others but that the Decrees so ratified by him others might be had in more estimation So Leo him selfe writeth Clementia vestra arbitratur malum faciliùs delendum si per vniuersas Ecclesias Definitiones sanctae Synodi Apostolicae Sedi placuisse doceantur Your Highnes thinketh this â—uil wil the rather be suppressed if it be declared throughout al Churches that the Decrees of the holy Councel be wel liked of the Apostolique See But that the whole ratification of Councelles depended not onely of the Bishop of Rome but also of others no lesse then of him it is easie to be prooued The Bishops in the Romaine Councel in the time of Damasus condemned the Councel of the Arians holden at Ariminum for that neither the Bishop of Rome whose minde shoulde haue béene knowen before al others nor Uincentius nor any of the reaste had agreed vnto it Likewise the Councel of Carthage and of Aphrica are allowed for good not withstandinge the Bishop of Rome woulde not allow them The Councel of Chalcedon decreed that the Bishop of Constantinople should be in dignitie nexte vnto the Bishop of Rome and shoulde Consecrate the Metropolitanes of Asia Pontus and Thracia This decree Leo the Bishop of Rome very muche misliked and would neuer assent vnto it yet that not withstandinge it is in force and continueth stil. Liberatus thereof writeth thus Cùm Anatolius consentiente Concilio Primatum obtinuisset Legati verò Romani Episcopi contradicerent à ludicibus Episcopis omnibus illa contradictio suscepra non est Et licet sedes Apostolica nunc
the Emperours haue lost their Ciuile power and the Popes haue lost their holines In olde times the Emperour confirmed the Pope Now the Pope confirmeth the Emperour In olde times the Emperour called the Pope to the Councel now contrarywise the Pope calleth the Emperour As touching the restoaring of Athanasius Pope Iulius intreated Themperour in his behalfe whiche as it appeareth was his greatest request For thus he writeth vnto Liberius Precamur vt vestris exhortationibus tam per vos quà m per Apocrisiarios vestros adiuuemur We beseche you that through your good exhortations bothe by your selfe and by other your agentes we may be holpen More ouer for that he was a Patriarke he summoned a particular Councel and laboured the Bishoppes For the Arians saide There was on Ecclesiastical Canon That noman beinge once deposed should be restoared againe onlesse he had first cleared him selfe before a Councel and that the Bishoppes that woulde restoare him ought to be moe in number then were they that had deposed him And therfore Chrysostome was muche blamed of his aduersaries for that he beinge once deposed had recouered his roome without a Councel of other Bishoppes And therefore Flauianus beinge wrongefully put from his Bishoprike offred vp his Bille of Appeale not vnto the Bishop of Rome alone but vnto him with other Bishoppes The trueth hereof may wel appeare by these woordes of Leo Bishop of Rome vnto the Emperour Theodosius Omnes partium nostrarum Ecclesiae omnes mansueâ—udini vestrae cum gemitibus lachrymis supplicant Sacerdotes vt quia eisdem Libellum Appellationis Flauianus Episcopus dedit generalem Synodum iubeatis intra Italiam celebrari Al the Churches of these our countries and al the Priestes with sighes and teares beleeche your highnes that for as muche as Flauianus hath offred vp his Bille of Appeale vnto them it may please you to commaunde a General Councel to be keapte in Italie In suche Councelles the Bishop of Rome beinge sometimes the chiefe pronounced the partie woorthy either to be restoared or to be deposed But that Sentence was not alwaies put in Execution The Councel of Antioche deposed Pope Iulius yet was not Iulius therfore deposed The Councel of Basile deposed Pope Eugenius yet Eugenius continued Pope stil. The Decree of Bishoppes in suche cases without the Emperours authoritie was then of smal force And therfore Athanasius him selfe reporteth that the Emperour gaue his consent to the determination of the Councel of Sardica and so commaunded him to be sente for home But M. Harding wil saie The woordes be plaine that Iulius restoared Athanasius It is true and not denied But the meaninge of these woordes is that Iulius pronounced him cleare in that he was accused of and therefore woorthy to be restored For it is certaine and M. Hardinge wel knoweth that Athanasius vpon Pope Iulius letters was not restoared The like is also written of others Cassiodorus saith Maximus quoque restituit beato Athanasio Communionem dignitatem Maximus also restoared vnto Athanasius bothe his Communion and also his dignitie That is to say pronounced him worthy to be restored For Maximus was not the Bishop of Rome These thinges considered M. Hardinge may make vp his reason thus The Pope had no authoritie to restore them that were deposed Ergo The Pope was not Head of the Churche Or thus The Emperour restoared suche as were deposed Ergo The Emperour was Head of the Churche M. Hardinge The .28 Diuision Concerninge the Reconciliation of the Prelates of the Churche bothe Bishoppes and Patriarkes to the Bishop of Rome 114 whereby his Primacie is acknowledged and confessed I neede not say much the mater beinge so euident After that the whole Churche of Aphrica had continued in Schisme and withdrawen them selues from the obedience of the See Apostolike through the entisement of Aurelius Archebishop of Carthago for the space of one hundred yeeres during which time by Goddes punishement they came into captiuitie of the Barbarous and cruel Vandales who were Arians at the length when it pleased God of his goodnesse to haue pitie on his people of that Prouince sending them Bellisarius the valiant Captaine that vanquished and destroied the Vandales and likewise Eulalius that godly Archebishop of Carthago that brought the Churche home againe and ioined the diuided members vnto the whole body the Catholike Churche a publike instrument conteininge the forme of their repentance and of their humble submission was offred and exhibited solemnely to Bonifacius the seconde then Pope by Eulalius in the name of that whole Prouince whiche was ioifully receiued and he therevpon foorthwith reconciled Of this reconciliation and restoaringe of the Aphricane Churches to the Catholike Churche the mystical body of Christe Bonifacius writeth his letters to Eulalius Bishop of Thessalonica requiringe him with the Churches there aboute to geue almightie God thankes for it But here if I woulde shew what Bishoppes diuidinge themselues through Heresie Schisme or other enormitie from the obedience of the See of Rome haue vpon better aduise submitted them selues to the same againe and therevpon haue beene reconciled I had a large fielde to walke in As inferiour Bishops of sundrie prouinces haue doone it so haue the greate Patriarkes doone likewise Amonge them that to satisfie the malicious minde of Eudoxia the Empresse practised their wicked conspiracie against Chrysostome through whiche he was deposed and caried away into bannishement Alexander Bishop of Antioche and Primate of the Orient was one 115 who at lengthe stroken with repentance for that he had beene bothe a consenter and a promotour of that wicked acte submitted him selfe humbly to Innocentius the Pope and by al meanes sought to be assoiled and reconciled And therefore sent his Legates to Rome to exhibite to Innocentius a solemne instrument of his repentance and lowly submission and to accepte what should be enioyned By whiche his humblenesse Innocentius mooued graunted to his petitions receiued him into the lappe of the Catholike Churche againe and thus was he reconciled Sundrie the like reconciliations of the Patriarkes of Alexandria and Hierusalem to the See the Rome in like cases might easely be recited whiche for auoidinge of tediousnesse I passe ouer as likewise of the Patriarkes of Constantinople whiche as wee reade in auncient stories haue forsaken the Churche of Rome twelue times and haue been reconciled to the same againe The B. of Sarisburie First M. Hardinge supposeth that this Latine woorde Reconciliatio can in no wise stande emongst equalles and bisides that touching the Reconciliation of the Churche of Antioche as it shal appeare he misreporteth the whole storie Upon suche groundes these proufes be builded For M. Harding knoweth that as Submission is made by the subiecte towardes his Prince so Reconciliation in proper manner of speache is made bitwéene equal frendes Concerning that is here touched of Eulalius the mater néedeth no longe
answeare The storie beinge truely knowen is sufficient to answeare it selfe It is certaine as wée haue before declared more at large and as it plainely appeareth by the Actes of the Councel of Aphrica that Zosimus the Bishop of Rome to the intente to auance him selfe ouer al other Bishoppes manifestly falsified the Nicene Councel This forgerie in the Councel of Aphrica was disclosed laide abroade to the eyes of al the worlde The Bishoppes there beinge in number twoo hundred and seuentiene saw that one Apiarius a Priest whom they for his open oultrage and wickednesse had Excommunicate was without any further examininge of the mater onely vpon his bare complainte admitted againe vnto the Communion and receiued into fauour in despite of al their dooinges by the Bishoppe of Rome They saw that the accusers and witnesses without whom no ordinarie iudgement can procéede either for age or for sickenesse other causes coulde not wel trauel so farre Therefore they desired the Bishop of Rome by their letters that he woulde bringe no suche ambitious puffe of vanitie into the Churche and made a straite Decrée in the Councel emonge them selues that it should not be lawful for any man to appeale out of Aphrica to any foren Bishop An hundred yéeres after that this Eulalius the Bishop of Carthage if it be true that is reported of him and not forged at Rome as were many thinges moe reconciled him selfe to the Churche of Rome in the time of Bonifacius the Seconde as it is recorded in the Pontifical for other recorde therof to my remembrance there is none The woordes of the Reconciliation be these Hanc professionem meam manu mea subscripsi c. This profession I haue subscribed with mine owne hande and haue directed the same to Bonifacius the holy and Reuerende Pope of the Cittie of Rome vtterly condemninge my Predecessours and Successours and al others that shal goe aboute to frustrate the Priuileges of the Apostolike See of Rome Likewise Bonifacius writeth hereof vnto Eulalius the Bishoppe of Alexandria in this wise Aurelius Carthaginensis Ecclesiac olim Episcopus cùm Collegis suis instigante Diabolo superbire temporibus praedecessorum nostrorum contra Romanam Ecclesiam coepit Aurelius sometime Bishop of Carthage togeather with his felowes his felowes were S. Augustine Alypius and twoo hundred and fifteene other Bishoppes beinge set on by the Diuel in the time of my predecessours beganne to beare him selfe disdainefully against the Churche of Rome The one of these by a publique instrumente vnder his hande and seale vtterly condemneth and accurseth S. Augustine with twoo hundred and sixtéene other godly Bishoppes togeather with foure General Councelles of Aphrica Carthage Mileuitum and Hippo the other saithe they were al sette a woorke and prickte foorthe by the Diuel and liued out of the Churche of God and died in Schisme If this be true then ought S. Augustine no longer to be holden for a Saincte neither to haue any roome in the Calendar But if al these godly Fathers that iustly and truely defended the holy Councel of Nice were leadde with the Diuel with what sprite then was he leadde that openly and in the sight of al the worlde durste to corrupte and falsifie the same Councel Uerily Dionysius the Bishop of Corinthe complaineth thus Rogatu fraâ—rum meorum scripsi Epistolas sed illas Apostoli Diaboli alia eximentes alia interserentes impleuerunt Zizanijs quibus vae reponitur At the request of my brethren I wrote certaine Epistles but the Diuels Apostles by puttinge to and takinge fro haue filled them ful of Tares and Cockle But woe be vnto them But in the meane while saith M. Hardinge the Countrie of Aphrica euen by the punishment of God was Brought into subiection and spoiled by the Vandales Here M. Hardinge entreth into Goddes Iudgementes and pronounceth that al this Miserie happened vnto that Countrie for leauinge the See of Rome whiche thinge he reckeneth al one with the leauinge and forsakinge of God him selfe Howbeit M. Hardinge might soone knowe that aboute the very same time while Aphrica was thus afflicted the Citie of Rome it selfe was sixe times taken by wilde and Barbarous enimies the Visigotthi Ostrogotthi Heruli Vandali Hunni and Longobardi within the space of an hundred fourtie yéeres The Walles were rased the Towers throwen downe the Howses burnte the Nobilitie taken captiue the People spoiled and banished the Citie it selfe a longe time leafte waste and desolate without inhabiter If M. Hardinge can gheasse so rightly of the miseries of Aphrica howe happeneth it that he can gheasse nothinge of sixefolde greater miseries that at the same time befel vpon Rome If the Bishoppes and people of Aphrica were thus plagued for their Schisme wherefore then were the Bishops and people of Rome plagued that as it is supposed continued stil without Schisme Notwithstandinge Possidonius saithe That God of special mercie graunted S. Augustine who then was beséeged by the enimies that duringe his life his Cittie of Hippo shoulde not be taken And yet was the same S. Augustine the greatest discloaser of the forgerie and pride of the Bishop of Rome that is to saye the greattest authour and mainteiner of al this Schisme Touchinge the Reconciliation of Alexander the Bishop of Antioche M. Hardinge for the better furniture of the tale hathe wouen in and interlaced many woordes of his owne For in al that is written thereof by Innocentius there is no manner mention neither of Solemne Instrument of Repentance nor of acceptinge of Penance nor of Subiection or humble Submission In déede this Alerander at his firste entrie into the Bishoprike of Antioche findinge his Churche ful of Diuision by meane of one Eustathius by his wisedome and Godly exhortations brought the whole people there vnto vnitie and afterwarde wrought the like Godly policie in other Churches and ceased al the strife that had longe continued for the condemnation of Chrysostome and caused his name that his enimies had rased out to be inrolled againe amonge other Catholique Bishops and likewise wrote vnto the Emperour Theodosius the yonger and to the Bishoppes of other Countries to doo the like In the ende hauinge appeased al contentions in token not of subiection as M. Hardinge surmiseth but of ful consent and agréement he desired that his Churche might be ioyned in Communion and felowship with the Churche of Rome and other Churches of the Weast from whence before by reason of their Dissentions they had béene diuided Whiche thinge also appéereth by the woordes of Innocentius him selfe vnto Alexander touchinge the same Gratias agens Domino Communionem Ecclesiae vestrae ita recepi vt prae me feram Apostolicae Sedis Condiscipulos primos dedisse caeteris viam pacis I geuinâ—e God thankes so receiued the Communion and felowship of your Churche that I professe that you beynge our Schoolefelowes of the Apostolique See haue firste opened vnto others
the way of peece Here Innocentius calleth Alexander his Schoolefelowe not his Subiecte or Underlinge And therefore he calleth him his Schoolefelowe of the Apostolique See for that S. Peter sate first at Antioche and after that in Rome and for that cause bothe these Sees of Peter the Apostle were called Apostolique Againe in an other Epistle vnto the same Alexander he writeth thus Voluit Compresbyter noster Cassianus hanc amicitiarum nostrarum paginulam quasi primitias pacis nostrae conscribi c. Cassianus our felowepriest woulde haue this instrument of our frendship to be written as the firste fruites of our peace Therefore I greete wel your brotherhoode and al others of that Churche that are of your minde Here Innocentius him selfe calleth this Composition an Instrument of Frendship or felowship not of Repentance or Humble Submission as it pleaseth M. Hardinge vntruely to translate it Neither dooth this woorde Reconciliation necessarily importe a Superioritie or a Maâ—stership but also and that moste commonly a Felowship or Equalitie as it is saide before So saithe S Paule Christe hathe reconciled bothe the Iewe and the Gentile in one Bodie And what is meante by that Reconciliation he expoundeth thus Omnes vnum sumus in Christo Iesu We are al one in Christe Iesu. So saithe Plinie the yonger Principis est reconciliate aemulas Ciuitates It is a Princes parte to reconcile Citties that contende for the Soueraintie Not that the one may be brought into Subiection to the other but that they may be made frendes and liue in peace So likewise saith Christe Vade Reconcilieris Fratri tuo Goe and be reconciled vnto thy Brother Thus therefore was the Patriarke of Antioche reconciled to the Bishoppe of Rome not as a Subiecte vnto his Prince but as in a Bodie one member vnto an other and for as muche as Innocentius him selfe vseth this woorde Condiscipuli as in a Schoole one Scholar vnto his felowe So where as there was mater of dissension betwéene the Churche of Rome and the Churche of Alexandria it séemed good to the Fathers in the Councel of Aphrica to intreate bitwéene them not that the Churche of Alexandria shoulde submitte her selfe as vnto her Heade and liue in Subiection but that they might be reconciled and liue in peace togeather So Liberatus saithe Petrus Moggus was reconciled vnto Asatius not as vnto his Superiour but as vnto his Brother In this sense writeth Hormisda Bishop of Rome vnto Epiphanius the Bishop of Constantinople A equale studium aequalem curam susâ—ipiamâ—s quibus vna est in Communione fide amicitia Seeinge we haue one frendship in Communion and in faithe let vs therefore take like studie and like care This manner of Reconciliation is largely set foorthe by Socrates in his storie and maye be abbridged in this sorte The Macedonian Heretiques hauinge forsaken their Heresies sent their messingers Eustathius Syluanus and Theophilus vnto Liberius the Bishop of Rome and to other the Bishoppes of the Weast Liberius vnderstandinge that their Faithe agreed fully with the Councel of Nice and with the Faithe that he him selfe and al the other Bishoppes of the Weaste Churche professed receiued them vnto the Communion and wrote fauourably vnto the Bishoppes of the East in their behalfe These Messingers departinge thence went into Sicilie and in a Councel of the Bishoppes there likewise Reconciled them selues vnto them and beinge returned home they sent abroade into al the Churches of those countries and willed them to consider the letters sent from Liberius the Bishop of Rome and from other Bishops of Italie Aphrica France Sicilie and al the Weast and to agrée and to Communicate togeather with them An other like example of Reconciliation we haue made by one Arsenius the Bishop of Hipsilitae vnto Athanasius the Bishop of Alexandria The woordes of the Reconciliation are these Nos volentes Ecclesiastico Canoni c. We desiringe to be subiecte to the Ecclesiastical Canon accordinge to the auncient order dooe write these vnto you Dilecte Papa beloued Pope and like wise doo promise in the name of our Lorde that wee hencefoorthe wil not Communicate with any Schismatikes or with any that haue not peace with the Catholique Churche whether they be Bishops Priestes or Deacons This Submission or Reconciliation was made vnto Athanasius yet was not Athanasius the Bishop of Rome This then was the manner of Reconciliation of Churches without any suche Humble Subiection as M. Hardinge fansieth or knowlege or token of Supremacie or any manner Uniuersal Power M. Hardinge The .29 Diuision Thus hauinge declared the Supreme auctoritie and Primacie of the Pope by the Common practise of the Churche I neede not to shewe further howe in 116 al questions doubtes and controuersies touchinge Faithe and Religion the See of Rome hath alwaies beene consulted howe the decision of al doubtful cases hathe beene referred to the iudgement of that See and to be shorte 117 howe al the worlde hath euer fetched light from thence For proufe whereof bicause it cannot be here declared briefely I remitte the learned reader to the Ecclesiastical stories where he shal finde this mater amply treated The B. of Sarisburie As Rome hauinge atchieued the Empier of the whole worlde bothe for renoume honoure and also for wisedome learninge which commonly folowe the Empier was the noblest and most famouse of al other Citties so for commoditie of accesse out of al Kingdomes and Countries bothe of the East of the Weast and also out of Aphrica and Aegypte and other countries of the Sowthe and also for receiuinge of Questions and Resolution of doubtes it seemed to be planted in the fittest place of al the worlde For as Thucydides calleth the Cittie of Athens Graecia of al Graecia so some called the Cittie of Rome in those daies of hir honoure Epitome orbis terrarum The abbridgemeÌ„t of the whole worlde The Admiration of this glorie drewe such resorte of people thither that Beda a learned man of this Countrie beinge there and seeinge the multitude of strangiers that came onely ot gase and to see newes expounded these foure solemne letters S. P. Q. R. in this wise Stultus populus quaerit Romam Foolishe Folke Flee to Rome Therefore for opportunitie of the place and expedition of answeare many maters of question and doubtful cases were brought thither Many I say but not al. For menne that wanted Councel wrote and sought vnto them that had the fame of learninge and were thought best hable to make them answeare So Marcellinus Dulcitius Bonifacius Euodius and others sent their questions to S. Augustine and desired his Counsel S. Ambrose saithe as it is before alleged that many that had beene with the B. of Rome woulde afterwarde for their better satisfaction sende to him And Leo him selfe beinge B. of Rome therefore as M. Hardinge thinketh the Oracle of al the worlde thouht it
not amisse to submitte him selfe and to aske counsel of other Bishoppes Therefore this saieinge of M. Hardinges neither is vniuersally true nor prooueth his purpose For if he wil saye Some menne in cases of doubte sought to Rome for counsel Ergo the Bishop there was called the Heade of the Churche this Conclusion will hardely folowe Kinge Iosias in a greate case of Religion sent to a woman named Olda the wife of Sellum to knowe her Counsel And it was a prouerbe emonge the Iewes Qui interrogat interroget in Abila Who so wil seeke Councel let him seeke it in Abila Yet neither was Olda the Heade of the Churche nor Abila the chiefe towne in Israel or Iuda But al the worlde saithe M. Hardinge hath receiued lighte from Rome But al the worlde seethe this is an other manifest vntrueth and neuerthelesse beinge graunted yet woulde it not conclude of his side In deede in a kinde of speache bothe Rome and Antioche and Alexandria and any other greate Cittie famous for Religion maie be called the Heade or Springe of the Gospel So. S. Iohn callethe Babylon Magna mater fornicationuÌ„ abominationum terrae The greate mother of the Fornications and of the Abominations of the earthe And so Arnobius calleth Hethruria which is the countrie wherein Rome standeth and S. Ambrose calleth Rome it selfe Caput superstitionis The Heade of Superstition But if we seeke the place it selfe from whence the light of Religion firste sprange foorthe we must néedes confesse it was Hierusalem and not Rome For so it is written in the Prophete Esaie De Sion exibit lex verbum Domini de Hierusalem The Lawe shal proceede from Sion and the Woorde of God from Hierusalem And therefore the Bishops of the East beinge in a Conuocation at Constantinople cal Hierusalem The Mother of al Churches Yet neuerthelesse euery greate Metropolitane Cittie within her owne Prouince maye be honoured with the like Title So saithe Nazianzenus of the Cittie of Caesarea where S. Basile was Bishop Caesarea propâ— Mater est omnium Ecclesiarum câ— Caesarea is in a manner the Mother of al Churches and the whole Christian Common wealth so embraceth and beholdeth it as the Circle embraceth and beholdeth the Center So Chrysostome likewise auaunceth the Citie of Antioche Cogita Vrbis magnitudinem quòd non de vna vel de duabus vel de tribus vel de decem animabus nunc nobis est consideratio sed de millibus infinitis de totius Orbis Capite Consider the greatnesse of this Citie wee haue to deale not for one two three or tenne soules but for infinite thousandes euen for the Head of the world Thus Chrysostome calleth Antioche the Head of the worlde for that in that Prouince of Syria it was the Head like as Rome also was the Head Citie and principal Churche of the Weast M. Hardinge The .30 Diuision Now for a briefe answeare to M. Iuel who denieth that within 600. yeeres after Christ the Bishop of Rome was euer called an Vniuersal Bishop or Head of the Vniuersal Churche and maketh him selfe very suer of it although it be a childishe thing to sticke at the name any thing is called by the thing by the name signified being sufficiently prooued yet to th'intente good folke may vnderstande that al is not trueth of the olde Gospel which our new Gospellers either affirme or denie I wil bring good and sufficient witnesse that the bishop of Rome was then called bothe Vniuersal Bishop or Oecumenical Patriarke which is one to witte Bishop or principal father of the whole worlde and also Head of the Church Leo that worthy B. of Rome was called the Vniuersal Bishop and Vniuersal Patriarke of sixe hundred and thirtie Fathers assembled togeather from al partes of the worlde in General Councel at Chalcedon whiche is bothe 118 expressed in that Councel and also clearely affirmed by S. Gregorie in three sundrie Epistles to Mauritius the Emperour to Eulogius Patriarke of Alexandria and to Anastasius Patriarke of Antioche Thus that name was deferred vnto the Pope by the Fathers of that greate Councel whiche by them had not beene doone had it beene vnlawful In very deede neither Leo him selfe nor any other his successour euer called or wrote him selfe by that name as S. Gregorie saith muche lesse presumed they to take it vnto them But rather vsed the name of humilitie callinge them selues eche one Seruum Seruorum Dei The Seruant of the Seruantes of God Yet sundriâ— holy Martyrs Bishops of Rome vsed to cal them selues Bishops of the vniuersal Churche 119 which in effecte is the same as the fathers of Chalcedon vnderstoode So did Sixtus in the time of Adrianus the Emperour in his Epistle to the Bishops of al the worlde So did Victor writing to Theophilus of Alexandria So did Pontianus writing to al that beleeued in Christe before 1300. yeeres past So did Stephanus in his Epistle to al Bishops of al Prouinces in the time of S. Cyprian And al these were before Constantine the greate and before the Councel of Nice whiche times our aduersaries acknowlege and confesse to haue been without corruption The same title was vsed like wise after the Nicene Councel by Felix by 120 Leo and by diuers others before the sixe hundred yeeres after Christâ— were expired Neither did the Bishops of Rome vse this title and name onely them selues to their owne aduauncement as the aduersaries of the Churche charge them but they were honoured there with also by others â–ª as namely Innocentius by the Fathers assembled in Councel at Carthago and Marcus by Athanasius and the Bishoppes of Egypte The B. of Sarisburie Here M. Hardinge secretely confesseth that in al he hath hitherto alleged he hath not yet founde that the Bishop of Rome was knowen in the worlde within the space of the first sixe hundred yéeres after Christe by the name either of the Uniuersal Bishop or of the Head of the Uniuersal Churche notwithstandinge he hath muche gheassed aboute the mater bothe by misreportinge the practise of gouernement that then was vsed and also by wreastingâ— and misconstruinge the woordes of the Holy Fathers Thus hitherto he hath taken greate paines to smal purpose But hereunto he puttâ—th his Rhetorical Correction and saith It is a Childis he thinge to sticke at the name of any thinge And so al this longe talke is driuen in the ende to a Childishe Conclusion How be it it appeareth S. Gregorie was not so perswaded of it not thought the mater to be so childish For after yâ— Iohn of Constantinople had intitled him selfe the Uniuersal Bishop Gregorie being then Bishop of Rome withstoode him earnestly wrote against him in this wise Deus ab vnitate atque humilitate Ecclesiae hoc malum Superbiae Confusionis auertat God turne away this mischiefe of Pride and Confusion from the vnitie and humilitie of the Churche Againe
of the Catholique or Uniuersal Churche like as also euery Godly man is a member of the same Thus writeth Calixtus Calixtus Archiepiscopus Ecclesiae Catholicae Vâ—bis Romae Thus Marcellus Marcellus Episcopus Sanctae Apostolicae Catholicae Vrbis Romae In these places Rome is called â–ª a Catholique that is to saye an Vniuesal Cittie partely to exclude the Churches of Heretiques whiche were méere Particular and partely also to signifie that the Churche there was then a Churche of the Catholique and Uniuersal Doctrine So likewise it is written in the Councel of Constantinople Clerici Monachi Apostolici Throni Antiochenae magnae Ciuitatis Catholicae Sanctae Ecclesiae Dei The Clerkes and Monkes of the Apostolique Throne of the greate Cittie of Antioche of the Catholique or Uniuersal Holy Churche of God Againe euery Bishop maye be called the Bishop of the Uniuersal Churche for that it is his duetie to care not onely for his owne flocke but also for al others of the whole Churche of God So saithe Origen Qui vocatur ad Episcoparum vocatur ad Seruitutem totius Ecclesiae Who so is called to a Bishoprike is called to the seruice of the whole Churche So Chrysostome exhortinge the whole people togeather saithe vnto them Vniâ—ersae Ecclesiae curam geramus Let euery one of vs take the care of the Vniâ—ersal Churche So likewise Pope Eleutherius writeth vnto the Bishops of Fraunce Huius rei gratia Vniuersalis vobis a Christo commissa est Ecclesia vt pro omnibus laboretis cunctis opem ferre non negligatis For that cause the whole Vniuersal Churche is committed vnto you that you shoulde trauayle for al and not be negligent to healpe al. Thus many wayes the Bishops both of Rome and of Antioche and of France were called the Bishops of the Uniuersal Churche But the Uniuersal Bishop none of them al was euer called Of Iohn of Constantinople that firste began to vsurpe that name Gregorie the Bishop of Rome writeth thus Despectis omnibus solus conatur appellari Episcopus Despisinge al other Bishoppes he woulde onely be called a Bishop So likewise saithe Pope Pelagius If the chiefe Patriarke be called Vniuersal then the reast haue lost the name of Patriarkes This is the meaninge of an Uniuersal Bishop and the very selfe same Infinite and Immoderate Power that M. Hardinge claimeth for the Bishop of Rome For so he hath already saide That the other three Patriarkes are no Patriarkes in deede but onely his Delegates and Seruauntes to doo that shal please him to commaunde them In stéede hereof M. Hardinge hath founde out a Bishop of the Uniuersal Churche and so leauinge the thinge that is demaunded he answeareth to that is not in question and priuily confesseth by his silence that hitherto he hathe not founde nor can finde his Uniuersal Bishop This answeare maye serue to that is here alleged of the Councel of Aphrica and the Epistle of Athanasius sauing that the Epistle bearinge that holy Fathers name as it is already prooued is nothinge elles but apparante forgerie The Bishoppes in the Councel of Aphrica bisides that they vtterly denied the Popes Uniuersal Power forbiddinge their Clerkes vpon payne of Excommunication to appeale to him sundrie times in the same Councel writinge vnto him they vse the name of Familiaritie and equalitie and cal him their Brother Now for a surplussage for as much as M. Harding with al his studie and conference with his frendes cannot yet â—inde out his Uniuersal Bishop in the Churche of Rome let vs see whether we may finde him in some other place and that not by the witnesse of a simple Priest or a Deacon but by the authoritie of Catholique Emperours and Councels and of the Bishop of Rome him selfe and that not by shiftinge of termes one for an other as M. Hardinge is driuen for wante in stéede of an Uniuersal Bishop to bringe in a Bishop of the Uniuersal Churche but in plaine manifest expresse woordes and such as in no wise may be denied In the Councel of Constantinople the Bishop there is scarcely saluted or intitled by other name For this is his common stile Oecumenico Patriarchae Iohanni To Iohn the Vniuersal Patriarke To Iohn the Father of Fathers and Vniuersal Bishop The holy Vniuersal Archebishop and Patriarke Mennas Nicephorus saithe The Bishoppe of Alexandria was intitled Iudex vniuersi orbis The Iudge of the whole worlde Clement vnto S. Iames the Bishop of Hierusalem writeth thus Clemens Iacobo Fratri Domini Episcopo Episcoporum regenti Hebraeorum Sanctam Ecclesiam Hierosolymis sed omnes Ecclesias quae vbique Die prouidentia fundatae sunt Clement vnto Imaes the Brother of our Lorde the Bishop of Bishops gouerning the holy Churche of the Iewes at Hierusalem and bisides that al the Churches that be founded euerywhere by Gods prouidence The Emperour Iustinian writeth thus Vnto Epiphanius the Archebishop of this Emperial Cittie Constantinople and Vniuersal Patriarke To conclude The Bishop of Rome him selfe thus saluteth the Bishop of Constantinople Therasio Generali Patriarchae Adrianus Seruus Seruorum Dei Vnto Therasius the General Patriarke Adrian the Seruant of Gods Seruantes And in the last Councel holden at Florence Ioseph the Bishop of Constantinople beinge there vsed the same title and wrote him selfe The Archebishop of New Rome and the Vniuersal Patriarke If M. Hardinge had so good euidence for the Bishoppe of Rome I beléeue he woulde not thus passe it away in silence M. Hardinge The .31 Diuision Concerninge the other name Heade of the Churche I meruaile not a litle that M. Iuel denieth that the Bishop of Rome was then so called Either he dooth contrary to his owne knowledge wherein he must needes be condemned in his owne iudgement and of his owne conscience or he is not so wel learned as of that side he is thought to be For who so euer trauaileth in the Readinge of the auncient Fathers findeth that name almost euery where attributed to Peter the firste Bishop of Rome 121 and consequently to the Successoure of Peter that name I saye either in termes equiualent or expressely Firste the Scripture calleth Peter Primum The first amonge the Apostles The names of the twelue Apostles saithe Matthewe are these Primus Simon qui dicitur Petrus First Simon who is called Peter And yet was not Peter first called of Christe but his brother Androwe before him as is before saide Dionysius that auncient writer calleth Peter sometyme Supremum decus The highest honoure for that he was most honourable of al the Apostles sometime Summum Sometime verticalem the chiefest and the highest apostle Origen vpon the beginninge of Iohn saith Let no man thinke that we set Iohn before Peter VVho maie so doo for who shoulde be higher of the Apostles then he who is and is called the toppe of them Cyprian calleth the Churche of
Nos quoque diligimus pacem vnanimitatem cum Ecclesia Catholica cui tu per Dei gratiam praefectus es We also loue Peace and Unitie with the Catholique Churche ouer which you by the Grace of God are made gouernour Here Athanasius is pronounced Gouernoure of the Catholike Churche Yet was he not the Bishop of Rome So likewise saith S. Cyprian Haec Ecclesia vna est quae tenet possidet omnem sponsi sui Gratiam in hac praesidemus This Churche is one that keepeth and holdeth the Grace of her Spouse In this Churche we are the Rulers Here S. Cyprian calleth him self the president or ruler of Goddes Churche Yet was he the Bishop of Carthage and not of Rome To be shorte in like sorte Origen pronounceth generally of al Priestes Si tales fuerint vt à Christo super illos aedificetur Ecclesia If they besuche as vpon them the Churche of God maie be builte Here Origen imagineth that euery priest is the fundation of Goddes Churche Yet were it harde to saie Euery Priest is Bishop of Rome S. Ambroses meaninge therefor is That euery Bishop or Patriarke within his Precinctes or Prouince is the Ruler of the whole Churche And this is it that Cyprian seemeth to saie Episcopatus vnus est cuius à singulis in solidum pars tenetur The Bishoprike is one a portion whereof is possessed in whole of euery Bishop Therefore M. Hardinge seemeth to doo wronge to S. Ambrose thus violently to abuse his woordes to proue the Bishop of Romes Uniuersal power Here M. Hardinge doubtinge least his Reader being wearie of theise colde sclender shiftes and lookinge for some other more substantial and formal reasons woulde saie I heare not yet the Head of the Vniuersal Churche purposely preuenteth the mater and saith what forceth that whether that very terme be vsed in any ancient writer or no Gentle Reader I beseeche thée marke wel this dealinge This name the Heade of the Uniuersal Churche is the very thinge that we denie and that M. Hardinge hathe taken in hande to proue and boldely auoucheth that he hathe already plainely shewed and proued the same Yet nowe in the ende findinge him self destitute he turneth it of as a thinge of nought and saith VVhat forceth that whether he were called by that very name or no As though he woulde saie Al the olde Fathers of the Churche bothe Greekes and Latines wanted woordes and eloquence and either they coulde not or they durst not cal the Heade of the Churche by his owne peculiar name Howe be it if the Bishop of Rome be so called it maie be shewed If not then is my first assertion true Uerily touchinge the title of Uniuersal Bishop S. Gregorie calleth it Nouum Nomen A New Name vnacquainted and vnknowen vnto the worlde And saith further If we quietly take this mater we destroie the Faith of the Vniuersal Churche This therfore was the cause that the ancient Doctours neuer called the Bishop of Rome the Heade of the Churche for that they knewe he was neither reputed nor taken so nor was in deede the Heade of the Churche M. Hardinge hauing not yet found the thinge that he so long sought for at the last is faine to make it vp by shifte of Reasō The Vniuersal Churche saith he is the house of God Damasus is the Ruler of the House of God Ergo Damasus is Ruler of the Vniuersal Churche This Syllogismus is a manifest Fallax and hath as many faultes as lines First There is an Equiuocation or double vnderstandinge of these woordes The house of God For bothe the Uniuersal Churche and also euery particular Churche is Goddes House Againe There is an other Fallax whiche they cal Ex meris particularibus or A non Distributo ad Distributum Thirdely there is an other foule faulte in the very Forme of the Syllogisme easy for any Childe to espie For contrary to al Logique and order of Reason he concludeth in Secunda Figura Affirmatiu◠Where as M. Hardinge knoweth al the Moodes or Formes of the Seconde Figure must néedes Conclude Negatiuè The weaknes hereof wil the better appéere by the lyke The Vniuersal Churche is the Catholique Churche But Arsenius saithe Athanasius the Bishop of Alexandria was Ruler of the Catholique Churche Ergo Athanasius the Bishop of Alexandria was Ruler of the Vniuersal Churche Thus hitherto M. Iuel maye truely saye M. Hardinge hath yet brought neither Clause nor Sentence sufficient to prooue that the Bishop of Rome was called either the Uniuersal Bishop or the Heade of the Uniuersal Churche M. Hardinge The .32 Diuision But to satisfie these menne and to take awaie occasion of cauille I wil alleage a fewe places where the expresse terme heade is attributed to Peter the first Bishop of Rome and by like right to his successours and to the See Apostolike Chrysostome speakinge of the vertue and power of Peter and of the stedfastnes of the Churche in the .55 Homilie vpon Matthew hath theise wordes amonge other Cuius pastor caput homo piscator atque ignobilis c. By which wordes he affirmeth that the pastoure and heade of the Churche beinge but a fisher a man and one of base parentage passeth in firmnes the nature of the diamant Againe in an Homilie of the praises of Paule he saith thus Neither was this man onely suche a one but he also which was the heade of the Apostles who oftentimes saide he was readie to bestowe his life for Christ and yet was ful sore afraied of death If he were heade of the Apostles then was he heade of the inferioure people and so heade of the vniuersal Churche Hierome writinge against Iouinian saith Propterea inter duodecim vnus eligitur vt capite constituto Schismatis tollatur occasio For that cause amonge the twelue one is specially chosen out that the heade beinge ordeined occasion of schisme maie be taken awaie VVhereby it appeareth that Peter was constituted heade for auoidinge of diuision and schisme Nowe the danger of the inconuenience remaininge stil yea more then at that time for the greater multitude of the Churche and for sundrie other imperfections the same remedie must be thought to continewe onlesse we woulde saie that Christ hath lesse care ouer his Churche nowe that it is so muche encreased ▪ then he had at the beginninge when his flocke was smal For this cause excepte we denie Goddes Prouidence towarde his Churche there is one heade for auoidinge of schisme also nowe as wel as in the Apostles time VVhich is the Successour of him that was heade by Christes appointement then the Bishop of Rome sittinge in the seate that Peter sate in Cyrillus saith Petrus vt princeps Caputque caeterorum primus exclamauit tu es Christus filius Dei viui Peter as Prince and heade of the reste first cried out thou art Christ the sonne of the liuinge God Augustine also in a Sermon
neuer vsed of any Ancient Writer For if they were either he or his félowes woulde haue founde them But Christe saith This is my Bodie This is my bloude And to put the mater out of doubte he addeth Whiche is geuen for yowe whiche shal be sheadde for yowe Hereâ—pon M. Harding foundeth his Carnal Presence notwithstandinge Christ him selfe vseth not any of these woordes nor any other woorde leadinge therevnto And D. Fisher sometime Bishop of Rochester a famouse man of M. Hardinges side saith expressely that this sense cannot in any wise be geathered of the bare woordes of Christ. For thus he writeth â–ª Hactenus Matthaeus qui solus Testamenti Noui meminit Neque vllum hic verbum positum est quo probetur in nostra Missa veram fieri Carnis Sanguinis Christi Praesentiam Hitherto S. Matthewe who onely maketh mention of the Newe Testament Neither are there any woordes here written whereby it maie be prooued that in our Masse is made the very presence of the Bodie and Bloude of Christ. And further he auoucheth it thus Non potest igitur per vllam Scripturam probari Therefor it cannot be prooued by any Scripture Here we see greate varietie of iudgement in M. Hardinges owne side and that in maters of greatest weight M. Hardinge thinketh his Carnal Presence is proued sufficiently by these woordes of Christ This is my Bodie D. Fisher contrary wise saith It cannot be prooued neither by these woordes of the Scripture nor by any other And yet it was euer thought M. Fisher was as learned in euery respecte as M. Hardinge And albeit M. Hardinge laie suche holde vpon these woordes of Christ as if they were so plaine yet others of his frendes by theire diuerse and sundrie Constructions touchinge the same haue made them somewhat darke and doubteful and cannot yet throughly agree vpon them Some of them saie Christes Natural Bodie is in the Sacrament howe be it not Naturally Some others saie It is there bothe Naturally and also Sensibly Some of them saie precisely Neuer man vsed either of these two termes Naturally or Sensibly in this case of Christes Presence in the Sacrament Yet others of them put the mater out of doubte and saie Christ is there present Naturally And in the Councel holden in Rome vnder Pope Nicolas 2. it was determined and Berengarius forced to Subscribe That Christ is in the Sacrament Sensibly or as they theâ—â— grossely vttred it in Latine Sensualiter Some of them saie Christes Bodie is not diuided or broken in the Sacrament but onely the Accidentes But Pope Nicolas withe his whole Councel saith Christes Bodie it selfe is touched withe fingers and diuided and broken and rente withe teethe and not onely the Accidentes Thus to leaue other moe contrarieties it is plaine hereby that the best learned of that side are not yet fully agreed vpon the sense of Christes woordes notwithstandinge their suiters and wel willers are otherwise persuaded of them And dothe M. Hardinge beleue that Christian people were throughly resolued herein when their Doctours and Teachers were not resolued or that the Scholars were better instructed then their Maisters Nowe if this Article cannot be prooued neither by any woordes of the Scriptures as D. Fisher saith and as it further appeareth by the dissension of the Teachers nor by any one of al the Olde Doctours Fathers as M. Hardinge graunfeth by his silence then maie Godly and Catholique Christian people wel staie their iudgementes and stande in doubte of this Carnal and Fleashely Presence In deede the question bitweene vs this daie is not of the Letters or Syllables of Christes Woordes for they are knowen and confessed of either partie but onely of the Sense and Meaninge of his woordes which as S. Hierome saith is the very pith â–ª and substance of the Scriptures And the Lawe 〈◊〉 selfe saith In fraudem Legis facit qui saluis verbis Legis Sententiam eius circumuâ—riâ—â— He committeth fraude against the Lawes that sauinge the woordes of the Lawe ouerthroweth the meaninge And S. Augustine seemeth herein to finde faulte with certaine in his time His woordes be these Cum in vnam partâ—m procliuiter ire coâ—perint non cespiciunt Diuinae authoritatis alia testimonia quibus possint ab illa intentione reuocari in ea quae ex vtrisque temperatâ— est Veritate ac moderatione consistere When they once beginne to renne headlonge of one side they neuer consider other testimonies of Diuine authoritie whereby they might be withdrawen from their purpose and so might reast in that Trueth and measure that is teÌ„pered and tuned of bothe If it be true that M. Hardinge saith That this is the onely sense and meaninge of Christes Woordes That his Bodie is in such grosse sorte Really and fleashely in the Sacrament and that onlesse Christ meane so he meaneth nothinge it is greate wonder that none of the Ancient Catholique Doctours of the Churche no not one coulde euer see it or if they sawe it yet beinge so eloquent lacked woordes and were neuer hable to expresse it But he saith It is no bare Figure as the Sacramentaries holde opinion And therefor he thinketh he maie coÌ„clude that Christes Bodie is Really present So might he also saie The Sacrament of Baptisme is no Bare Figure Therfore Christ is therein Really presente Certainely S. Augustine speakinge of the Rocke in the wildernes writeth thus Hinc est quod dictum est Petra erat Christus Non enim dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non hoc erat sed per Significationem Therefore it is written The Rocke was Christ. For S. Paule saith not The Rocke Signified Christ but as though it had beene Christ in deede where as it was not Christ in Substance but by waie of Signification or by a Figure S. Paule saith not The Rocke was a Figure of Christ but the Rocke was Christ. And S. Basile in like sorte saithe Christus re vera â—etra estimmobilis inconcussa Christ in deede is the suer and the firme Rocke Yet I trowe M. Hardinge wil not therefore saie Christ was Really or Carnally in the Rocke Neither canne I thinke M. Hardinge is suche a deadly enimie vnto Figures as he woulde nowe seeme to be For he him selfe in these fewe woordes of Christe touchinge the Institution of this Holy Sacrament as it shal be shewed here after more at large is faine to seeke healpe of sixteene or moe sundrie Figures and the same so strange so grosse and so insensible that neither S. Augustine nor S. Hierome nor any other Olde Diuine euer knewe them nor any good Grammarian woulde allowe them So many and suche figures it is lawful for him to diuise and vse to mainteine the Falsehoode But for vs in defence of the Trueth it maie not be lawful to vse one Uerily the Olde Catholique Fathers were
euermore Carnally see his Bodie These woordes are specially to be noted If Christe were Bodily here he shoulde Carnally be séene Therefore by S. Augustines iudgemente if Christe were Bodily present in the Sacramente wee shoulde sée him Carnally in the Sacramente Againe Et abijt hâ—c est redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit mundo He is gonne and yet is here He is returned to his Father and yet hath not forsaken vs. For he hath caried his Bodie into Heauen but he hath not taken his Maiestie from the worlde Againe Pauperes semper habebitis vobiscum c. The poore ye shal euermore haue with you but mee you shal not haue Let good men heare this and not be careful For this he spake of the presence of his Bodie For accordinge to his Maiestie accordinge to his Prouidence accordinge to his vnspeakeable and Inuisible Grace it is fulfilled that he saide I am with you alwaies vntil the Consummation of the Worlde But accordinge to the Fleashe that the Woorde receiued accordinge to that he was borne of the Virgin accordinge to that he was taken of the Iewes accordinge to that he was nailed to the Crosse accordinge to that he was taken downe and lapte in a shrowde and laide in the Graue and roase againe and shewed him selfe in this respecte it is true that he saide Ye shal not euermore haue me with you Likewise againe Dominus consolatur nos qui ipsum iam in Coelo sedentem manu contrectare non possumus sed Fide contingere The Lorde doothe comforte vs that cannot touche him with our hande sittinge nowe in Heauen But may touche him notwithstandinge with our Faithe And againe Si illi proptereà crediderunt quia tenuerunt palpauerunt nos quid facimus Iam Christus Ascendit in Coelum non est venturus nisi in fine vt iudicet de viuis mortuis If they therefore beleeued in Christe bicause they helde him and touched him what doo we then For Christe is now Ascended into Heauen and wil not come againe but in the ende to iudge the quicke and the Deade So saithe Origen Christus secundum Diuinitatis suae Naturam non peregrinatur à nobis Sed peregrinature Secundum dispensationem Corporis quod suscepit Christe accordinge to the Nature of his Godhead is not a stranger vnto vs but he is a stranger to vs touchinge the dispensation of the Bodie whiche he hath receiued Againe Nec est Homo qui est vbicunque duo vel tres in eius nomine fuerint congregati c. It is not Christe as Man that is wheresoeuer two or three be geathered in his name neither is Christe as Man with vs alwaies vntil the Consummation of the worlde So likewise saithe S. Hierome Christus non est Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum Christe is not nowe Bodily in the Churche for beinge risen from the deade he is Ascended into Heauen I passe ouer S. Ambrose S. Gregorie S. Cyril S. Basile Uigilius Fulgentius Didymus Beda and other like Auncient Fathers Thus were they then resolued of Christes Bodie and this they tooke to be the Catholique Faithe Yet neither were they therefore condemned for Nâ—we Maisters nor folowed they onely the Iudgement of Nature nor leadde they the worlde with péeuishe Reasons nor touchinge Christes Bodie had they forgotten whose Bodie it was nor were they counted the enimies of Goddes Omnipotent Power nor were they then thought to fight against the Churche But M. Hardinge with his newe diuised Fantasie is a Patrone and a mainteiner of the Manichees of the Appollinaristes of the Eutychians and other moe horrible and olde condemned Heretiques FINIS THE SEVENTHE ARTICLE OF ELEVATION The B. of Sarisburie Or that the Priest did then holde vp the Sacrament ouer his Head M. Hardinge Of what weight this ceremonie is to be accompted catholike Christen men whom you cal your aduersaries M. Iuel know no lesse then you Verily where as it pleaseth you thus to ieste and like a Lucian to scoffe at the Sacramentes of the Churche and the reuerent vse of the same callinge al these Articles in general the highest Mysteries and greatest Keies of our Religion without which our doctrine can not be mainteined and stande vpright vnderstande you that this as sundrie other Articles whiche you denie and require proufe of is not suche ne neuer was so esteemed The Priestes lifting vp or shewinge of the Sacrament is not one of the highest Mysteries or greatest keyes of our Religion and the Doctrine of the Catholique Churche may right wel be mainteined and stande without it But it appeareth you regarde not so muche what you say as how you say somewhat for colour of defacing the Churche whiche whiles you goe aboute to doo you deface your selfe more then you seeme to be ware of and doe that thinge whereby amonge good Christen men specially the learned you may be ashamed to shew your face For as you haue ouer rashely yea I may say wickedly affirmed the Negatiue of sundrie other Articles and stoutely craked of your assurance thereof so you haue likewise of this For perusinge the auncient Fathers writinges wee finde recorde of this Ceremonie vsed euen 154 from the Apostles time forwarde S. Dionyse that was S. Paules scholar sheweth that the Priest at his time after the Consecration was wonte to 155 holde vp the dreadful Mysteries so as the people might beholde them His woordes be these accordinge to the Greeke Pontifex diuina munera laude prosecutus sacrosancta augustissima Mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The Bishop after that he hath done his seruice of praisinge the diuine giftes consecrateth the Holy and most worthy Mysteries and bringeth them so praised into the sight of the people by the tokens set foorth for that holy purpose On whiche place the auncient Greeke writer of the Scholies vpon that worke saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loquitur de vnius benedictionis nimirum panis diuini eleuatione quem pontifex 156 in sublime attollit dicens Sancta Sanctis This Father speaketh in this place of the lifting vp of the one Blessinge that is to say of the one forme or kinde of the Sacrament euen of that diuine Breade whiche the Bishop lifteth vp on high saieing Holy thinges for the Holy In S. Basiles and Chrysostomes Masse wee finde these wordes Sacerdos eleuans Sacrum Panem dicit Sancta Sanctis The Priest holdinge vp that Sacred Breade saith Holy thinges for the Holy In S. Chrysostomes Masse wee reade that as the people is kneelinge downe after the example of the Priest and of the Deacon the Deacon seeinge the Priest stretchige foorthe his handes and takinge vp that Holy Breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad sacram Eleuationem
other of that side is hable nowe to shewe vs what they were In the Liturgie that beareth S. Basiles name it is onely noted thus When the priest saith Sancta Sanctis the people answeareth Vnus Sanctus vnus Pater vnus Filius The very same was Chrysostomes meaninge vpon the Epistle to the Ephesians The Courtaines of the holy Communion Table were draweÌ„ that the Mysteries prepared for the people might be seene vpon the Table not that the Priest shoulde lifte them vp ouer his heade The vaine Fable of M. Hardinges Amphilochius so often repeted is not woorth the answearinge Al this notwithstandinge M. Hardinge doubteth not to make vs beleue That al these Fathers spake plainely of the Eleuation of the Sacrament ouer the Priestes heade that as he saith accordinge to the custome of the Occidental Churche And to that ende he hath pretily falsified the woordes of Maximus For where as Maximus in the Greeke writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Hardinge hath translated it in this wise Quem panem Pontifex in sublime attollit Whiche Breade the Bishop lifteth on high And so it were easy to deceiue the simple onles the Fathers had otherwise declared theire owne meaninge Pachymeres expoundeth that woorde thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Sheweth or Lifteth vp He saith not The Priest lifted the Sacrament aboue his Heade or On High as M. Hardinge hath turned it but he Shewed the Sacrament a litle vp from the Table that it might be seene of the people And so saith Chrysostome touchinge the same Sacerdos modicum tollens portionem quae est in sancta patena dicit Sancta Sanctis The Priest a Litle liftinge vp the portion that is in the holy Dishe saith Holy thinges for the holy And so likewise Claudius du Sainâ—tes readeth it And in S. Basiles Liturgie it is thus noted in the Margin Hic Sacerdos Hostiam fractam in patena iacentem vna cum Patena subleuat ostendit populo Here the Priest lifteth vp the Hoste or Sacrament lieinge broken in the Dishe and togeather with the Dishe sheweth it vnto the people Yet must al these be brought foorth to proue this newe manner of Eleuation nowe vsedin the Churche of Rome So bolde is M. Hardinge of the simplicitie of the people But one strange thinge emonge others I note by the waie in M. Hardinges answeare that beinge demaunded of this late diuised Ceremonie in the Churche of Rome he foundeth his whole answeare vpon the East Churche of Grecia and sheweth not one example nor moueth one woorde of the Churche of Rome and yet notwithstandinge he knoweth right wel that this kinde of Eleuation from the beginninge vntil this daie was neuer vsed in the Churche of Grecia It seemeth likely that as wel this vsage as also sundrie others of Apparel of Oile etc. grewe first from the imitation of the Ceremonies of the Iewes emonge whome the Priest in the time of theire Sacrifices helde vp the oblation before his breast So in the primitiue Churche what so euer was offered by any man to the relief of the poore it was taken by the Priest and holden vp and presented in the Churche as a pleasant Sacrificie before God So Chrysostome saith The Priest in the time of the holy Ministration lifted vp the Gospel His woordes be these Sacerdos in altum tollit Euangelium And Nicolaus Cabasilas likewise saith His peractis Sacerdos stans super altare in altum tollit Euangelium ostendit These thinges beinge donne the Priest standinge ouer the Aultare lifteth the Gospel on high and sheweth it But that the holdinge vp of the Sacrament shoulde importe Adoration to the same as M. Hardinge surmiseth neither is it thought true by al others of that side nor hath it any good sauoure or shewe of trueth In deede greate pardonnes and Chartars haue benne liberally geuen of late yeeres for the better mainteinance thereof And Durandus saith Therfore Eleuation is made Vt populus intelligat Christum venisse super Altare That the people may vnderstande that Christe is come downe vpon the Aultar But the Olde learned Fathers both Greekes and Latines when they helde vp a litle or shewed the Sacrament euermore they called the people to drawe neare to receiue to be partakers of the holy Mysteries and to lifte vp their hartes but in the time of the same Ceremonie they neuer spake one woorde of Adoration Pachymeres saith Sacerdos ostendit haec esse Christi Symbola The Priest sheweth that these be Tokens or Signes of Christe He saith not The Sacramentes be Christe him self but Tokens and Signes of Christe Maximus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbola ista sunt non autem veritas These be Tokens of the Trueth but not the Trueth it self And perhaps vpon this occasion Beguinae and Beguardi helde That noman ought to rise vp or to geue reuerence at the Eleuation of the Sacrament To conclude Gerardus Lorichius in his booke that he writeth in the Defense of the Priuate Masse hath these woordes Ex hoc ritu Eleuationis inferimus Missam neutiquam ritè celebrari nisi in vsum publicum Ecclesiae hoc est propter populum vel Sacramentum Eucharistiae sumentem vel Sacrificium laudis votis encomijs celebrantem Siquidem propter eum vsum hostia eleâ—atur Missae igitur priuatae quae absente populo Catholico fiunt Abominatio veriùs quà m Oblatio dicendae sunt By this very vsage of Eleuation we conclude That no Masse is rightly saide but for the publique vse of the Churche that is to saie for the people either receiuinge the Sacrament or els auancinge the Sacrifice of praise with harte and deuotion For to this ende and not to be adoured the Sacrament is holden vp Therefore Priuate Masses whiche are saide without Catholique people beinge present maie rather be called an Abomination then an Oblation Thus muche Gerardus Lorichius a Doctoure of M. Hardinges â—â—ne side FINIS THE EIGHTHE ARTICLE OF ADORATION The B. of Sarisburie Or that the people did then fal downe and worship the Sacrament with Godly Honour M. Hardinge The .1 Diuision If the Blessed Sacrament of the Aultare were no other then M. Iuel and the reste of the Sacramentaries thinke of it then were it not weldone the people to bowe downe to it and to worship it with Godly Honour 159 For then were it but Bare Breade and VVine howe honorably so euer they speake of it callinge it Symbolical that is tokeninge and Sacramental Breade and VVine The B. of Sarisburie M. Hardinge as a man ouer muche obedient vnto his affections in the beginninge hereof calleth vs Sacramentaries by whiche Woorde he vnderstandeth Schismatiques Heretiques and the enimies of God so breaketh vp his way into this treatise with vnsauerie and bitter talke and as a Cocke that is wel pampered with Garlike before the fighte he séeketh to ouermatche his
better staie of his Churche so wrought that both the trueth should be confessed by the enemies of trueth and also for vttering of vntrueth the one should be condeÌ„ned of the other that by the warre of Heretikes the peace of the Churche might be established and by their discorde the Catholike people might the faster grewe togeather in concorde Now hauing sufficiently prooued by the Scriptures and that with the Zuinglians also adoration and Godly Honour to be dewe vnto Christes Bodie where so euer it please his Diuine Maiestie to exhibite the same present let vs see whether we can finde the same Doctrine affirmed by the Holie and Auncient Fathers The B. of Sarisburie Where as M. Harding thus checketh vs with some dissension that hath béene bitweene Doctour Luther and Doctour Zuinglius touchinge this mater of Adoration I may iustly say vnto him as one sometime saide vnto Philippus the Kinge of Macedonie intreatinge a peace bitweene Peloponnesus and the reast of Graecia Goe firste and conclude a peace in thine owne house at home For at the same time his owne wife Olympias and his owne sonne Alexander were knowen to liue in deadely dissension And therefore he seemed no fitte instrument to conclude a peace bitweene others M. Hardinge shoulde haue remembred that the greatest Buttresses and Pillers of his Gospel sithence the first beginninge of his Newe Doctrine haue euermore liued in Contradiction and coulde neuer yet be reconciled He should haue remembred that his owne Doctours and chiefest Doctours Pope Innocentius Scotus teache contrary Doctrines That Scotus is against Thomas Ockam against Scotus Petrus de Alliaco against Ockam and the Nominales against the Reales and not onely thus but also Scotistes againste Scotistes and Thomistes againste Thomistes at Ciuile warre within one bande and that touchinge the very Woordes of Consecration and other like maters bothe greate and many whereof to shewe the Particulars it would be tedious But the maters hange stil in mortal enemitie and are neuer like to be reconciled Hauinge suche Bloudy fieldes at home M. Hardinge should not be so ready to reproche others for some one or other mater of dissension It were muche to be wished and God of his Mercie so graunte it if it be his holy Wil that the Gospel of Christe may passe foorthe freely without any suche occasion of offense or hinderance How be it from the beginning it hath béene otherwise For euen at the first plantinge of the Gospel whiles the Martyrs Bloude was yet warme there were some that saide I holde of Paule some others that saide I holde of Peter thus were they diuided emonge them selues S. Paule withstoode and gaine saide Peter vnto his face S. Hierome chargeth S. Augustine with Heresie S. Augustine willeth S. Hierome to recante S. Hierome despiseth S. Ambrose and findeth faulte with S. Basile S. Cyprian in iudgement is contrary to S. Cornelius Pope Sabinianus woulde haue burned al S. Gregories his Predecessours bookes Hereby it appeareth That Sainctes haue beene againste Sainctes and Martyrs against Martyrs euen in maters and cases of Religion And hereof Heretiques and other wicked and godlesse people haue euermore taken occasion to sclaunder the Gospel Marcion the Heretique thought he had founde Contrarieties bitweene the Newe Testament and the Olde and therefore saide He was hable to prooue falseheade in the Scriptures S. Hierome saithe Hunc locum nobis obiecit Iulianus Augustus de dissonantia Euangelistarum This place of the disagreeinge of the Euangelistes the Heathen Emperour Iulianus charged vs withal Againe he saithe Sceleratus Porphyrius in primo libro quem scripsit aduersus nos obiecit Petrum à Paulo esse reprehensum quòd non recto pede incederet ad EuangeliuÌ„ That wicked man Porphyrius in the firste Booke that he wrote againste vs layed to our charge that Peter was rebuked of Paule for that he walked not vprightly towardes the Gospel So Socrates and Sozomenus saye That the Christians bicause of their Dissensions were scorned at of the Infidels in open assemblies market places and pointed at with their Fingers Notwithstandinge suche diuersitie of iudgement as it is an offense vnto the weake and an occasion of il vnto the wicked that séeke occasions against God Euen so vnto the Godly it is occasion of muche good For vnto them that God hath called accordinge to his purpose al thinges healpe and further vnto good Nicolas Lyra saithe Expositorum diuersitas excitat attentionem The diuersitie of Expositours sturreth vp attention in the hearers and causeth them to consider that men be men and sée vnperfitely as in a Glasse as hauinge receiued Faithe onely by measure and therefore to searche and examine the Scriptures and not to glorie in men that who so wil glorie may glorie in the Lorde These twoo woorthy members of Goddes Churche whome it liketh M. Hardinge thus to control neuer differed or dissented in any Fundation or Principle of the Christian Faithe but onely of one certaine Conclusion and Phrase of the Scriptures Either of them knew and confessed that Christes Bodie ought to be Adoured with godly honour for that it is ioined in one person with the Diuinitie But the one of them saithe Notwithstandinge Christes Bodie be Present in the Sacrament yet it is not there to that vse and purpose to be honoured neither haue wée any warrant of Goddes woorde so to honour it So is Christes Bodie in vs Naturally Really Corporally Carnally Substantially and in deede Yet may wée not therefore one kneele downe to an other so to Adoure Christe beinge there Presente with godly honour Thus the whole disagreement of these twoo learned Fathers stoode onely in this one pointe of the manner of Christes Presence Otherwise their whole hartes were ioined and bente togeather to the discloasing of Falsehead and Hypocrisie and to the auancinge of Gods Glorie Wee woonder not as M. Hardinge thinketh at his strange terme Concomitantia whiche he hath here brought in as a special stay of his ruinous Doctrine notwithstanding S. Paule hath charged vs to beware of such New Fangled wicked woordes But wée woonder to see the same terme so childishely applied to so vaine a purpose In deede these termes Homousios Humanatio Incarnatio are not founde expressed in the Scriptures Yet is the sense and meaning of the same termes as Epiphanius saithe easy euerywhere to be founde Neither was that name first diuised in the Councel of Nice For longe before the time of that Councel it was vsed by Origen and by other Ancient learned Byshoppes as appeareth wel by Socrates whose woordes be these Doctos quosdam ex veteribus illustres Episcopos Homoâ—sij dictione vsos esse cognoâ—imus Wee knowe that of the Olde writers certaine Learned menne and notable Bishoppes haue vsed this woorde Homousion And therefore S. Augustine saithe not This name Homousios was inuented or
whole face In the olde times when the Sacrament was keapte in Cheastes in Naptekins in Baskettes and in Priuate Houses there was no danger of Adoration But vnder the Canopie wée sée not onely that the effecte hath fallen out farre otherwise but also that the very cause thereof was at the first to the contrarie For so saithe Linwoode him selfe Citius repraesentatur nostris aspectibus Adoranda It is the rather offered vnto our sightes to be woorshipped If there were no cause els yet is this it selfe cause sufficient to abolishe this new order of hanging vp the Sacrament vnder a Canopie For therefore the Kinge Ezechias tooke downe the Brasen Serpent and brake it in peeces notwithstanding God had specially commaunded Moses to erecte it vp bicause he saw it abused to Idolatrie Againe they them selues vpon smaller considerations haue vtterly abolished the manner of Reseruation that was vsed in the Primitiue Churche For they wil not now suffer neither Lay people nor Wemen to kéepe it in their houses nor Boyes to carrie it to the sicke as then the Boye did to Serapion nor Infidels or men not Christened to were it about them as then did S. Ambroses brother Satyrus I leaue the Ruste the Moulde the Canker the Bréedinge of wormes whereby that holy and reuerende Mysterie of Christes Death is oftentimes made lothesome brought into contempte They them selues doo testifie that suche thinges not onely may happen but also haue often happened It is saide that Alphonsus the Kinge of Arragon for the preseruation of his honour safetie so longe keapte the Sacrament aboute him that at last it putrified breadde woormes which when they had eaten vp and consumed one an other in the ende there remained onely one great woorme that was the last and had eatē al his felowes In suche cases they commaunde that the woormes be burnte and the asshes buried in the Aulter The Glose it selfe vpon the Decrées saith thus It is not necessarie to keepe the wine And the Reason is this Quia opus esset nimia cautela Bicause wee shoulde neede to haue to muche a doo with the keepinge of it In the Councel of Laterane it is confessed that the Sacramente so kepte hath beene abused Ad horribilia nefaria facinora To woorke horrible and wicked deedes And M. Hardinge him selfe confesseth that for certaine like abuses the same Reseruation was in some parte abolished in the Councel of Bracara To be shorte touchinge the Canopie Linwoode him selfe findeth faulte with it as it appeareth in the Prouincial For thus he writeth Dicitur quòd in Ioco Mundo singulari debet seruari It is saide The Sacrament ought to be keapte in a cleane seueral place sequestred from other Whereunto he addeth thus Ex hoc videtur quòd vsus obseruatus in Anglia vt in Canopaeo pendeat non est commendabilis Hereby it appeareth That the order that is vsed in Englande of hanginge vp the Sacramente in a Canopie is not commendable Here M. Hardinge hath causes bothe in general why al manner suche Reseruation ought to be Misliked and also in special why the Canopie can not be liked M. Hardinge The .3 Diuision If Princes be honoured with cloth of estate Bishops with solemne thrones in their churches and Deanes with Canopies of Tapistrie Silke and Arras as wee see in sundrie Cathedral Churches and noman finde faulte with it why should M. Iuel mislike the Canopie that is vsed for honour of that Blessed Sacrament 172 wherein is conteined the very Bodie of Christe and through the inseparable ioining togeather of bothe Natures in Vnitie of person Christe him selfe very God and very Man with what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament that sitting in the Bishoppes seate at Sarisburie can abide the sight of a solemne Canopie made of Painted Bourdes spreade ouer his head If he had beene of Councel with Moses Dauid and Salomon it is like he would haue reproued their iudgementes for the greate honour they vsed and caused to be continued towards the Arke wherin was cōteined nothing but the Tables of the law Aarons rodde and a pot ful of Manna Kinge Dauid thought it very vnsittinge and felte greate remorse in harte that he dwelte in a house of Cedres and the Arke of God was put in the middes of skinnes that is of the Tabernacle whose outwarde partes were couered with beastes skinnes And now there is one founde amonge other Monstrouse and strange formes of Creatures manners and Doctrines who beinge but duste and ashes as Abraham saide of him selfe promoted to the name of a Bishop and not Chosen I weene to doo high seruice of a Man accordinge to Goddes owne harte as Dauid was thinketh not him selfe vnwoorthy to sitte in a Bishops Chaire vnder a gorgeous testure or Canopie of gilted bourdes and can not suffer the pretiouse Bodie of Christe whereby we are redeemed to haue for remembrance of Honour doone of our parte so muche as a little Canopie a thing of smal price 173 Yet was the Arke but a shadowe and this the Bodie that the figure this the truethe that the Type or signe this the very thinge it selfe As I doo not enuie M. Iuel that honoure by what right so euer he enioyeth it so I can not but blame him for bereuinge Christe of his honour in this Blessed Sacrament The. B. of Sarisburie Princes vse to sitte vnder a Cloth of Estate Bishoppes and Deanes vnder painted Thrones or Cloth of Arras Ergo saithe M. Hardinge The Sacrament ought to be hanged vp vnder a Canopie I trow It is not lawful for al men to vse suche argumentes In such sorte Durandus reasoneth The Arke of the Couenant was caried by the Leuites Ergo The Pope must be caried alofte vpon the Deacons shoulders And againe they séeme by practise further to reason thus The Pope is caried vpon mens shoulders Ergo The Sacrament must be caried before him whither so euer he goe vpon a faire white Iannet And where as it liketh M. Hardinge thus merily to sporte him selfe with Bishops sittinge vnder Painted Bourdes Certainely I recken it muche fitter for the Churche of God to haue Painted Bourdes then Painted Bishoppes suche as he is that claimeth to be the Bishop of al Bishoppes and yet doothe not in déede any parte of the office of one Bishop The Bishoppes Chaire or Stalle was appointed at the first as a place most conuenient for him to reade to preache in But what néedeth more Suche vanitie of woordes should not be answeared For the rest God him selfe commaunded Moses to make the Tabernacle and also shewed him in the Mounte in what order and forme it should be made Neither durst Moses or his Workemen to adde or to minishe or to alter any one thing of their diuise or to doo any thing more or lesse otherwise
then God had appointed him When Dauid of his Deuotion woulde haue builte a Temple vnto God God forbade him by the mouthe of his Prophete Nathan and saide Thou shalt builde me no Temple Afterwarde Salomon set vpon to builde the Temple not when he woulde himselfe but onely when God had so willed him Neither folowed he therein any parte of his owne fantasie but onely that selfe same Plat and Proportion that God had geuen to his Father For so saith Dauid him selfe Al this paterne was sent to mee in writinge by the hande of the Lorde whiche made me vnderstande al the workemanship of the paterne Here marke good Christian Reader In euery of these Examples God hath bridled our Deuotion and hath taught vs to worship him not in such sort as may séeme good in our eies but onely as he hath commaunded vs. Yet can M. Harding by his conninge applie euery of these same Examples to prooue thereby that wée may honour God in suche sorte as wée of our selues can best diuise This was euermore the very roote of al Superstition And therefore almighty God saith My thoughtes be not as your thoughtes nor my waies as your waies VVho euer required these thinges at your handes M. Hardinge woulde fayne in al that he taketh in hande be called Catholique and yet neuerthelesse mainteineth a méere Particular Deuotion onely vsed within this Realme and that onely within these few late yéeres and neuer either vsed or knowen in any other Christian Countrie els and therfore suche as can in no wise be called Catholique But he saith There is now founde one amonge other Monstruous and strange formes c. This I trowe is not that Sobrietie Modestie that was promised at the beginning Suche Eloquence woulde better become some other person then a man professinge Learning grauitie Herein I wil gladly geue place to M. Hardinge It is rather a testimonie of his impatience inordinate Choler then good proufe of the cause Certainely if the Sacrament be bothe God and Man as here I know not how godly it is auouched then is this but a very simple honour for so greate a Maiestie Undoubtedly this is a very strange monstrous Doctrine to tcache the people that Christe being bothe God Man and now Immortal and Glorious may Canker and Putrefie and bréede woormes The time was when who so had vttered such woordes of Blasphemie had béene reckened a Monster emonge the Faithful But this is the iust iudgement of God He geueth men vp into a reprobate minde to turne Goddes Trueth into a Lie and to worship and serue a Creature forsakinge the Creator whiche is God blessed for euer I trust our Doctrine abbridgeth not any parte of Christes Glorie Wee Adoure him as he hath commaunded vs sittinge in Heauen at the Right hande of the Power of God And therefore O M. Hardinge ye haue burnte your brethren and scattered their boanes vpon the face of the Earthe and wrought vpon them what your pleasure was onely bicause they woulde not be traitours vnto God and geue his Glorie vnto a Creature Chrysostome expoundinge the complainte of Laban against Iacob for stealing away of his Goddes writeth thus Quare Deos meos furatus es O excellentem insipientiam Tales sunt Dij tui vt quis eos furari queat Non erubescis dicere Quare furatus es Deos meos Wherefore hast thou stollen away my Goddes O what a passinge Folie is this Be thy Goddes suche ones that a man may steale them And art thou not ashamed to say Wherefore hast thou stollen away my Goddes This mater néedeth no farther application Uerily the thinge that M. Hardinge calleth God and Man may soone be stollen away with Pixe and Canopie and al togeather If Chrysostome were now aliue he woulde say to M. Hardinge as he saide to Laban Art thou not ashamed c. And touching the honouring of Christe he saith Discamus Christum prout ipse vult venerari Honorato nanque iucundissimus est honor quem ipse vult non quem nos putamus Nam Petrus eum honorare putabat cùm sibi pedes eum lauare prohibebat Sed non erat honor quod agebat sed contrarium Let vs learne to honoure Christe as he hath willed vs. For to him that is honoured that honour is most pleasant that he him selfe woulde haue not that wee imagine For Peter thought to honour Christe when he forbade him to washe his feete How be it that was no honour vnto Christe but contrarie wise it was dishonoure To conclude where as M. Harding in the impatience of his heate demaundeth of vs VVith vvhat Face wee can finde faulte with the hanginge vp of the Sacrament vnder a Canopie Wee may easily answeare him thus Euen with the Same Face wherewith Linwoode founde faulte with the same and with the Same Face wherwith al Christendome Englande onely excepted hath euermore refused to doo the same M. Hardinge The .4 Diuision Now concerning this article it selfe if it may be called an article wherein M. Iuel thinketh to haue great aduantage against vs as though nothing coulde be brought for it though it be not one of the greatest Keyes nor of the highest mysteries of our Religion as he reporteth it to be the more to deface it of the Canopâ—e what may be founde I leaue to others neither it forceth greatly But of the hanginge vp of the Sacrament ouer the aultar wee finde plaine mention in S. Basiles life written by Amphilochius that woorthy Bishop of Iconium VVho telleth that S. Basile at his Masse hauing diuided the Sacrament in three partes did put the one into the golden Dooue after whiche forme the Pixe was then commonly made hanging ouer the aultar His wordes be these Imposueâ—unt Columbae aureae pendenti super altare And for further euidence that suche Pyxes made in forme of a Dooue in remembrance of the holy Ghost that appeared like a Dooue were hanged vp ouer the aultar wee finde in the Actes of the General Councel holden at Constantinople that the Cleregie of Antioche accused one Seuerus an Hereâ—ike before Iohn the Patriarke and the Councel there that he had riffled and spoiled the holy Aultars and molted the Consecrated vessels and had made away with some of them to his companions Praesumpsisset etiaÌ„ Columbas aureas argenteas in formaÌ„ Spiritus Sancti super diuina lauachra altaria appensas vna cum alijs sibi appropriare dicens non oportere in specie Columbae Spiritum Sanctum nominare VVhiche is to say that he had presumed also to conuerte to his owne vse beside other thinges the golden and syluern Dooues made to represent the holy Ghost that were hanged vp ouer the holy Fontes and Aultars saieinge that no man ought to speake of the holy Ghost in the shape of a Dooue Neither hath the Sacrament bene kepte in al places and in al times in one maner of
Vnder these Holy Formes Christes Bodie is Really Presente But Tertullian him selfe speaketh nothinge of any Presence Al these petite Gloses M. Hardinge hath diuised of his owne as if it were lawful for a Catholike man to examine the Olde learned Fathers vpon the Racke and to make them speake what him listeth Tertullian onely saithe thus Christe tooke Breade and made it his Bodie And bicause these woordes seemed doubteful and mighte be diuersely taken he openeth his owne meaninge in this wise This is my Bodie That is to saye A Figure of my Bodie And touchinge this woorde Fecit in what sense it is vsed in the Holy Fathers I haue spoken at large before in the Tenthe Article and the Seconde Diuision Yet a little more to open M. Hardinges folie in this behalfe whereas in these twoo seueral Propositions Hoc est Corpus and Hoc est Figura this pronowne Hoc as Tertullian vseth it hath relation onely to one thinge as if he woulde saie This Breade is my Bodie and This Breade is a Figure M. Hardinge to make vp this Newe Construction contrary bothe to Tertullians minde and also to the Natural course of the woordes imagineth the same pronowne Hoc in the firste place to Signifie one thinge and in the seconde place to Signifie an other thinge As if Tertullian in the former clause had written thus Hic Panis This Breade is my Bodie and in the seconde thus Haec Accidentia These Accidentes are a Figure of my Bodie And so where as these twoo Propositions shoulde sounde bothe one thinge the one beinge onely a declaration of the other by M. Hardinges Exposition they are made to sounde twoo diuerse thinges the one nothinge like vnto the other Thus M. Hardinge vseth the Ancient Fathers in like sorte as they saye Procustes the cruel Gyant was wonte in olde times to vse his Prisoners If they be longer then his measure he choppeth them shorter If they be to shorte he racketh them longer And where he saithe The Sacramentes of the Newe Testamente Conteine Couertly vnder them the thinge it selfe that they Signifie and that accordinge to Christes promisse Uerily this saieinge Couertly conteineth a greate vntrueth For as he is not hable to allege any Ancient learned Father that euer once mentioneth this priuie and secrete beinge vnder suche Couerte so is he not hable to shewe that Christe euer made him any suche promisse touching the same And notwithstandinge Baptisme be a Sacrament of the Newe Testament yet contrary to M. Hardinges Newe Decree it conteineth not Couertly and Really the thinge that it Signifieth True it is the Newe Sacramentes of Christes Institution are plainer and clearer then the Olde as the Gospel is plainer and clearer then the Lawe But the thinges Signified are no more conteined in the one then in the other Therefore S. Augustine saithe Idem in Mysterio illorum Cibus noster The Spiritual meate that they had in the Olde Lawe and the Spiritual meate that wee haue in the Gospel in a Mysterâ—e is al one And againe Spiritualem escam comederunt eandem quam nos They did eate the same Spiritual meate that we eate And the whole difference bitwéene the Sacramentes of the Olde Testament and the Sacramentes of the Newe he openeth thus In illis Sacrificijs quid nobis esset donandum Figuratè significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter ostenditur In illis Sacrificijs praenuntiabatur Filius Dei pro impijs occidendus in hoc autem pro impijs annuntiatur occisus In the Sacrifices of the Olde Lawe it was signified vnder a Figure what thinge shoulde be geuen vnto vs but in this Sacrifice it is plainely shewed what thinge is already geuen vnto vs. In the Sacrifices of the Olde Lawe it was shewed by a Figure that the Sonne of God shoulde be slaine for the wicked But in this Sacrifice it is declared that he hath beene already slaine for the wicked Suche differences the Olde Fathers finde bitweene these Sacrifices but of M. Hardinges Conteining or Couerte they know nothinge The reason that M. Hardinge can geather hereof standeth thus Tertullian saithe The Sacrament is a Figure of Christes Bodie Ergo Christes Bodie is therein Coâ—uertly Conteined vnder the Accidentes M. Hardinge The .7 Diuision That Tertullian in this place is so to be vnderstanded we are taught by the greate learned Bishop S. Augustine and by Hilarius who was Bishop of Rome nexte after Leo the firste S. Augustines woordes be these Corpus Christi veritas Figura est Veritas dum Corpus Christi Sanguis in virtute Spiritus Sancti ex Panis vini substantia efficitur Figura verò est quòd exterius sentitur The Bodie of Christe is bothe the Trueth and the Figure The truethe whiles the Bodie of Christe and his Bloude by the power of the holy Ghost is made of the Substance of Breade and VVine And it is the Figure that is with outwarde sense perceiued VVhere S. Augustine here saithe the Bodie and Bloude of Christe to be made of the Substance of Breade and VVine beware thou vnlearned man thou thinke them not thereof to be made as though they were newly creatâ—d of the mater of Breade and VVine neither that they be made of Breade and VVine as of a mater but that where Breade and wine were before after Consecration there is the very Bodie and Bloude of Christe borne of the Virgin Marie and that in Substance in sorte and 〈◊〉 to our weake reason incomprehensible The B. of Sarisburie These woordes are Bastarde and misbegotten as nothinge resemblinge neither the sense nor the woordes of S. Augustine but rather contrary to them both They are alleged onely by certaine late writers as namely by Gratian by Peter Lombarde and by Algerius as other thinges also be without any greate choise or iudgement Onely S. Augustine vpon whome they are fathered and therefore shoulde beste knowe them knoweth them not Howe be it by what so euer name wée may cal this Newe Doctoure M. Hardinge findeth him so farre and so ranke of his side that he is faine to checke him of to muche riâ—t and to cal him backe Beware thou vnlearned Man saithe he if thou take not very good heede this Newe Doctour whome I cal S. Auâ—ustine wâ—l deceiue thee This Augustine saithe Christes Bodie is made of the Substance of Breade But say thou Christes Bodie is not made of the Substance of Breade This Augustine saithe twise togeather in one place Christes Bodie is created but he was not wel aduised what he saide Therefore saie thou Christes Bodie is not created beleeue not this Augustines woordes he saithe one thinge and thinketh an other Thus this Doctour is sette to Schoole But it may wel be doubted whether wée ought to geue more credite to this younge S. Augustine that cannot tel his owne tale or to M. Hardinges Commentarie that goeth so
it touched with Caesars stampe We may rather say vnto him Sometime ye had Golde but how is it now â—ecome Drosse ye had good seede but how is it now become Cockle Thou were sometime a Faithful Cittie how arte thou now become an Harlot Thou were sometime the House of God howe art thou now turned into a Caue of Theeues How haue ye loste the Holy Communion that the Apostles had from Christe and you from them How came ye by your Priuate Masses that the Apostles had neuer Thus thus M. Hardinge we may appose you For it were but lost labour to trouble you with questions of your Olde Golde Ye are not that ritche wealthy Carle that ye woulde be taken for but euen as it is written in the Apocalyps of S. Iohn Dicis diues sum ditatus nullius egeo nescis quòd tu es miser miserabilis pauper Coecus nudus Thou saâ—ste I am ritche and wealthy and neede nothinge And thou knowest not that thou art wretched and miserable and poore and blinde and naked Neither are they alwaies Theeues that spoyle a Theefe Oftentimes the True man forceth the Theefe to laie downe that he hath vntruely gotten Cicero saithe Fures earum rerum quas ceperunt nomina commutant Theeues vse to change the names of suche thinges as they haue stollen euen as these Theeues vse to doo that cal the Communion the Masse and their Masse the Communion Priuate Publique and Publique Priuate and as the Prophete Esaie saithe Good Euil and Euil Good Light Darkenes and Darkenes Light and thus by suttle shifte of woordes miserably spoile and robbe the people To be shorte the Théefe flieth the trial of the light euen as you M. Hardinge and your felowes flee the trial of Goddes Holy Woorde But how ye came to al that ye had beinge but Copper vttered the same for Olde Golde it is an easy mater to be answeared For you your selues wil not say ye had it either from Christe or from the Apostles or from any the Ancient Fathers It were double robberie to make any of these the Authours and Fathers of your robberies Your owne Doctour Cochlaeus confesseth as it is saide before that the Multitude of your Masses sprange not from God but from the Negligence and Slouthfulnes and wante of Deuotion that grewe both in Priest and People Then ye beganne to tel the simple that it was sufficient for them to â—itte by that your Masse was a Propitiatorie Sacrifice for their sinnes that it was auaileable vnto them Ex opere operato although they vnderstoode not what it meante that you had power to applie it to quicke and deade and to whome ye listed and that the very hearinge thereof of it selfe was meritorious Upon this fundation ye erected vp your Chaunteries your Monasteries your Pardons your Supererogations and I knowe not what Thus was the Holy Communion quite forgotten Thus were your Masses multiplied aboue number Thus ye came by that ye woulde haue called your Olde Golde Then this doubte firste grewe in question whether Christe beinge in one of your Hostes might see him selfe beinge at the same time in an other Hoste Then ye beganne to deuoure vp poore Widowes houses In consideration hereof your owne Glose saithe of your Soule Priestes Malus Presbyter aequiparatur Coruo in nigâ—edine vitiorum in â—aucedine vocis in voracitate oblationum mortuorum in faetore Spiritus in garrulitate in furto An euil Priest is resembled vnto a Rauen for the Blackenes of his vices for the hoarsenes of his voyce for his raueninge of the Oblations of the deade for the stinche of his breathe for his vnpleasant voice and for his theafte Unto suche cheuisance these woordes of S. Augustine may be wel applied Si Presbyter intercessiones vendit viduarum munera libenter amplectitur negotiator magis videri potest quà m Clericus Nec dicere possumus Nemo nos inuasores arguit violentiae nullus accusat quasi non interdum maiorem praedam à viduabus blandimenta illiciant quà m tormenta Nec interest apud Deum vtrùm vi an circumuentione quis res alienas occupet If a Prieste make sale of his praiers and gladly receiue the rewardes of Widowes he ought rather to be called a Marchant then a Clerke Neither may we say Noman chargeth vs with extorsion For of a Wydowe a man may geate a greater praye by flaterie then by violence And before God there is no difference whether a man withholde an other mans gooddes by might of hande or by craftie dealinge These be the thinges that M. Hardinge complaineth are taken from him Iulius Caesar conueighed three thousande poundes weight of pure Golde out of the Treasurie in Rome laide in the like weight of Copper gilted Lysander pikte a great summe of Golde out of the botome of a bagge for the mouthe was sealed and sewed it skilfully vp againe But Caesars Copper was bewraied by the toutche Lysanders theafte was espied by a billet that was stil remaininge in the bagge Euen so what so euer they of M. Hardings side that so bitterly complaine they are robbed of their robberies woulde so loathe be called Théeues either haue conueighed into the Church as into Goddes great Treasurie or els haue priuily piked thence the billet dooth espie them the toutche dooth bewraye them it cannot be hidden In his Fable of Lydforde whiche in al respectes is as good as his other Fable of Amphilochius as he compareth vs to the ouerhastie Iudge so he compareth his Masse vnto the felon Wherein notwithstandinge we might easily and truely say we needed no Lawe to abolishe suche thinges as they by force and violence had vsurped againste al Lawes and that their Masse of it selfe fel downe and fleadde away before the Holy Communion euen as the darkenes flâ—eth before the light and as the Idole Dagon fel downe at the Presence of the Arke of the God of Israel Yet M. Hardinge wel knoweth that in these cases of Religion there was nothinge at any time donne either hastily and vpon the suddaine or by any smal assemblie but in the open Parliament of the whole Râ—â—â—me with greate and sober deâ—â—beration with indifferent and patient hearinge what might be saide and answeared and replied of bothe sides and at laste concluded with publique Authoritie and consent of al States and Orders of this moste Noble Kingedome I iudge him not wel aduised nor woorthy to reaste in Englande that wil compare the state and Maiestie of that moste Highe and Honorable Courte to the Lawe of Lydforde But it were longe to shewe in particular what Lawes M. Hardinges frendes â—sed when they sate vpon the benche They caused Deade men and Wemen to be digged out of their graues and so sate vpon them solemnely in Iudgement and condemned them Their holy One of Rome muche like that speedie Iudge of Lydforde burnte
ego exoro pro peccatis vestris Quis eum ferreâ— bonorum fidelium Christianorum Quis sicut Apostolum Christi non sicut Antichristum intueretur If S. Iohn woulde saye thus If any man finne ye haue me your Mediatour with the Father and I obteine pardon for your sinnes what good and Faithful Christian man coulde abide him who woulde looke vpon him as vpon the Apostle of Christe and not rather as vpon Antichriste M. Hardinge The 6. Diuision Here that I maye adde somewhat more for proufe of this Article If the Pluralitie of Masses in one Churche in one daye had bene vtterly vnlawful the Fathers of the Councel of Antisiodorum woulde not haue Decreed that it shoulde not be lawful to celebrate two Masses vpon one Aultare in one daye neither where the Bishop had saide Masse that a Priest might not saye the same daye at the same Aultar For beside that the prohibition presupposeth the thinge prohibited to haue beene before vsed elles prohibition had bene superfluous and so farre foorthe it appeareth that before the makinge of that Decree mo Masses were saide at one Aultar in one daye the argument of this Decree serueth verie wel for proufe that by force of this Councel it was then lawful to saye moe Masses in one Churche in one daye For this prohibition of the Councel is not general but especial restricted to a particular place of the Churche in vno Altario at one Aultar whiche includeth not of anye reason a more general and larger mater then it selfe as neither at any other Aultar in the same Churche the same daie it shal be lawful to saye Masse but of consequent this beinge but one special case forbidden inferreth a permission and good leaue in the reast eiusdem generis subiecti that be of the same kinde and aboute the same mater and not included by â–ª woordes of reason in that prohibition So that wee maye not argue by reason in this sorte It is forbidden to saye moe Masses at one Aultar in one daye Ergo It is forbidden to saye many Masses at al in one Churche in one daye vpon diuerse Aultars but the contrary reason folowethe Ergo ye maye saye many Masses vpon diuers Aultars in one daye And likewise ye maye not saye Masse that daye on the Aultar where the Bishoppe hathe saide Ergo ye maye lawfully saye at an other Aultar For otherwise the lawe woulde haue forbidden generally ye shal not saye Masse in the Churche where the Bishoppe hath saide that daye and then ye had bene forbidden that Aultar and al Aultars there at one woorde But in forbiddinge the one Aultar the lawe graunteth you the vse of the rest there And this kinde of reasoninge and arguinge of the lawe that forbiddeth one case specially to affirme the rest that is not mentioned in the prohibition the Lawiers wil defende by their principles against M. Iuel who I thinke wil not wade farre to stande againste them in this Matche For they saye An edicte prohibitorie in suche thinges whiche are not wholy in their kinde vnlawful forbiddinge special cases graunteth the rest and doth permitte al that whiche is not specially forbidden And by that al maye be witnesses whiche are not specially forbidden al maye make their proctours to answeare for them in iudgement whiche are not forbidden in the special prohibition for that the edictes of proctours and witnesses are prohibitorie And bicause Lex Iulia did forbidde a woman condemned for adulterie to beare witnesse in iudgement thereof the texte of the Ciuile lawe concludeth that wemen maye beare witnesse in iudgement And they saye further that exception in one case confirmeth the general rule and maketh the rest that is not excepted more sure and stable and to be in force in contrary sense to the exception The B. of Sarisburie This longe discourse may wel be graunted without greate preiudice For this Councel was holden at Antisiodorum as M. Harding hath also noted in the Margin in the yere of our Lorde sixe hundred and thertéene and therefore neither furthereth him nor hindereth me as standinge without the compasse of the first sixe hundred yeeres And who so lifteth to peruse the Actes of that Councel shal soone finde that many greate disorders and horrible Abuses as they are termed there Incestae Consuetudines wicked and abominable customes were by that time growen into the Churche of Rome as Strenae Diabolicae Diuelishe New yeeres giftes Heathenishe vowes to pray in groues and at the water sides as the Heathens had vsed to praye To Consecrate and Minister the Lordes Cuppe in Metheglen To put the Sacrament into deade mennes mouthes and suche other like And that emonge these and other like disorders the Pluralitie of Masses first beganne at that time and not before it may appeare by the Pontifical it selfe in the life of Pope Deusdedit where it is written thus Deusdedit constituit secundam Missam in Clero And Petrus Urbeuetanus in his Scholies vpon the same place writeth thus Quia tâ—nâ— â—d instar Graecorum non cantabatur in vna Ecclesia nisi forsan vna Missa quod magis aedificabat secundum antiquos For then there was but one Masse or Communion saide after the manner of the Greekes whiche thinge as the Ancient writers thinke was more profitable to the people Likewise Thomas Ualdensis saithe Graeci adhuc vnicam â—antùm Missam in die celebrant The Greekes hitherto say but one Masse or Communion in one daye So likewise Frauncisce the Frier writeth vnto his Bretherne Moneo exhortor vos in Domino vt in locis in quibus moraÌ„tur fratres vna taÌ„tùm celebretur Missa in die secundum formam Sanctae Romanae Ecclesiae I warne you and exhorte you in the Lorde that in the places where our Bretâ—ren dwel there be onely one Masse a daie saide according to the order of the Holy Churche of Rome So S. Ambrose declareth the order of the Churche of Millaine in his time Omni Hebdomada offerendum est etiam â—inon quotidiè peregrinis Incolis tamen vel bis in Hebdomada Euery weeke the Oblation must be made although not euery day for commers and strangers yet at least twise in the weeke for the Citizens S. Ambrose saithe The Communion in his time was Ministred once or twise in the wéeke and at the furthest vpon greate occasion once a day but not .xx. or .xxx. times in one day And where as M. Hardinge seemeth to warrant his multitude of Masses by that in this Councel of Antisiodorum there is mention made of sundrie Aultars it may like him to vnderstande that before the time of that Councel there appeareth no suche multiplication or increase of Aultars One Aultar was thought sufficient for the whole Churche and the same Aultar placed in the middest of the Congregation that al the people might come rounde aboute it So saithe
speakinge onely of the Holy Communion and not one woorde of the Priuate Masse Al these thrée Authorities touche onely one Prieste and as it appeareth by the Glose onely twoo Ministrations at the vttermoste Thus hath M. Hardinge failed bothe in the computation of the yéeres and also in the number of his Masses Yet must this be defended emonge the reste bee the profanation thereof neuer so horrible and who so euer dare wishe a reformation herein muste be no better then a Heathen and a Publicane O how muche better had it béene for M. Hardinge either to haue passed the mater ouer in silence or plainely and simply to haue confessed his errour FINIS THE FOVRETEENTH ARTICLE OF ADORATION OF IMAGES The B. of Sarisburie Or that Images were set vp in the Churches to the intent the people might woorship them M. Hardinge The .1 Diuision That Images were set vp in Churches within sixe hundred yeeres after Christe it is certaine but not Specially either then or sithens to the intent the people mighte woorship them The intent and purpose hath beene farre other but right Godly as shal be declared VVherefore the imputinge of this entent to the Catholike Churche is bothe false and also sclaunderouse And because for the vse of Images these Newe Maisters charge the Churche with reproche of a newe deuise breache of Gods â—ommaundement and Idolatrie I wil here shewe Firste the Antiquitie of Images and by whome they haue beene allowed Secondly to what entent and purpose they serue Thirdly how they may be woorshipped without offence The B. of Sarisburie This Article of Images may be easily passed ouer bothe for that the weight thereof is not great and also for that M. Hardinge as his woonte is hath purposely dissembled the mater that was in question and diuised other fantasies that were not touched Wherein notwithstandinge he vse large discourses and make great shewe yet in the ende as it shal appeare he concludeth nothinge I graunt Images were erected in some Churches within sixe hundred yéeres after Christe al be it neither so rathe as it is pretended nor without muche repininge of Godly men and great contention But M. Hardinge of his modestie once againe calleth vs Newe Maisters so as he woulde cal Moses if he were now aliue or muche rather God him selfe For this Doctrine is Goddes Doctrine and not ours And therefore S. Augustine saithe Huiusmodi Simulachrum Deo nefas est in Christiano Templo collocare In a Christian Churche to erecte suche an Image vnto God resemblinge God to an olde Man it is an Abomination And Epiphanius the Bishop of Cyprus entringe into a Churche and findinge there a Uele hanged vp and the Image of Christe painted in it tare it a sunder and pulled it downe bicause it was donne as he writeth him selfe Contra authoritatem Scripturarum contrary to the Commaundement of Goddes Woorde Againe he saithe Huiusmodi vela contra Religionem nostram veniunt Suche veles so painted are contrary to our Christian Religion And againe Haec scrupulositas indigna est Ecclesia Christi populis qui tibi crediti sunt This Superstâ—tion is vnmeete for the Churche of Christe and vnmeete for the people that is committed vnto thee S. Augustine saithe It is Abomination Epiphanius saithe It is contrary to the Scriptures and contrary to Christian Religion Vnmeete for the Churche of Christe and vnmeete for the people of God How be it M. Hardinge perhaps wil suffer these twoo to passe in the numbre of his Newe Maisters And al be it by these Fathers iudgement it is plaine that by settinge vp of Images Goddes Commaundement is broken yet yt may the better appeare by comparinge Goddes Woordes and M. Hardinges Woordes bothe togeather God saithe Thou shalt make to thee selfe no grauen Image M. Hardinge saithe Thou shalt make to thee selfe grauen Images God saithe Thou shalt not fal downe to them nor woorship them M. Hardinge saithe Thou shalte fal downe to them and woorship them Now iudge thou good Reader whether this be a breache of Gods CoÌ„maundement or no. Uerily M. Hardinge in the first entrie hereof saith thus Images are not specially set vp to thintent the people maie woorship them The sense whereof must needes be this Images are set vp to th end to be woorshipped althoughe not specially to that ende But an Image is a Creature and no God And to honour a Creature in that sort is Idolatrie Therefore by M. Hardinges owne confession Images are set vp to be vsed to Idolatrie althoughe not Specially to that ende How be it by this simple Distinction of General and Special Idolatrie is easy to be excused M. Hardinge The .2 Diuision Concerninge the antiquitie and original of Images they were not first inuented by man but 201 coÌ„maunded by God brought into vse by Tradition of the Apostles allowed by Authoritie of the holy Fathers and al Councelles and by custome of al ages sith Christes being in the Earthe VVhen God would the Tabernacle with al fourniture thereto belonginge to be made to serue for his honoure and glorie he commaunded Moses amonge other thinges to make two Cherubins of Beaten golde so as they might couer both sides of the propitiatorie spreadinge abroade their whinges and beholdinge them selues one an other their faces tourned toward the Propitiatorie that the Arke was to be couered withal Of those Cherubins S. Paul speaketh in his Epistle to the Hebrâ—wes VVhiche Images Beseleel that excellent workeman made at the commaundement of Moses accordinge to the instruction by â—od geuen Againe Moses by the commaundement of God made the Brasen Serpent and set it vp on high for the people that were hurt of serpentes in wildernes to beholde and so to be healed In the Temple also that Salomon buylded were Images of Cherubins as Scripture sheweth Of Cherubins mention is made in sundry places of the Scriptures specially in Ezechâ—el the Prophet cap. 41. Iosephus writeth of the same in his thirde and eight booke Antiquittaum Iudaicarum The Image of Cherubins representeth Angels and the woorde is a woorde of Angelical Dignitie as it appeareth by the thirde Chapter of Genesis where we reade that God placed Cherubins before Paradise after that Adam was cast forth for his disobedience The B. of Sarisburie M. Hardinge doubteth not to deriue the fâ—rst Inuention of his Images from God him selfe euen as rightly and with as good Faith as he deriueth his Masse from Christe and his Apostles or his Holy Water from the Prophete Elizeus or the Cardinalles hatte from S. Hierome Onles perhaps he wil reason thus God saith â—howe shalt not make vnto thee selfe any graueÌ„ Image nor the Likenes of any thinge And Accursed be the man that maketh â—n Image And CoÌ„founded be al they that woorship Images Ergo God commaunded Images to be made Yf he can auouche his Images by suche warrantes then doubtles
to know Goddes Holy Wil for whome then is it séemely The danger of Fantasies and il thoughtes that may thereby be moued is but a fantasie The Prophete Dauid saithe Eloquia Domini eloquia casta The Woordes of God be holy and Chaste VVoordes Againe he saithe VVhereby shal a yonge man amende his life He answeareth not by fleeinge but by keepinge the holy VVoordes And may we thinke that M. Hardinge meaneth any good Faithe that to the intent as he saith to pul yonge men from euil thoughtes thus withdraweth them from the readinge of Goddes Woorde whiche euerywhere reprooueth Sinne and neuerthelesse geueth them leaue to reade Ouide Terence Propertius and suche others whiche for the most parte are nothinge els but examples and Schooles of Sinne Uerily if Goddes holy Woorde be a prouocation of il thoughtes whiche blasphemous Woordes I maruel M. Hardinge can vtter without horrour the worlde thinketh that many Unmaried Priestes in the Churche of Rome are as muche inclined to the same as any Woman Maiden or Yonge man For it is not a Gowne or a Cappe that mortifieth the affections of the minde Nazianzene speaketh not of readinge the Scriptures but of coÌ„tentious disputinge and reasoninge of God or godly thinges whiche as S. Paule saithe oftentimes woorketh the subuersion of the hearers And in this sense S. Cyprian seemeth to say De Deo etiam vera dicere periculosum est Of God it is dâ—ungerous to speake yea although ye speake the trueth Hereof M. Hardinge maketh vp a very sâ—leÌ„der reason It is not seemely for euery man to contende and dispute of God Ergo it is not seemely for the Laye People to reade the Scriptures I graunte the Rabines did not amisse to restraine the people from readinge certaine Chapters of the Olde Testament vntil they were growen in yeeres and iudgement For the Scriptures of God are not al of one sorte Some partes be easy Some partes be harde Some meete for beginners some méete for them that know more But al meete and made for the people of God Yet were it greate folie and wante of discretion to beginne firste with the hardest So Iustinian the Emperour appointeth an order for the readinge of the what Bookes and Titles he woulde haue read the First yeere what the Seconde so foorth For otherwise who so would wade without order shoulde lose his time But where as M. Harding saithe It is not seemely nor conuenient the Scriptures shoulde be read of al personnes without exception it had benne good skil and some credite vnto his cause yf he coulde haue told vs plainely owt of al the whole people what personnes he thinketh meete to be excepted Yf he saie Olde Menne that were muche vnseemely If he saie Children S. Paule saith Timothee was brought vp from his Childhoode in the Scriptures and neuer thought it vnconuenient Yf he saie The Unlearned Chrysostome answeareth Nihil opus est Syllogismis Rustici aniculaeque intelligunt To vnderstande Goddes Woorde wee neede no Syllogismes or knowledge of Logique Husbande menne and Olde wemen doo vnderstande it Yf he saie Wemen This same was it that Iulianus the wicked Emperoure charged the Christians withal for that their wemen were so skilful in the Scriptures But Nazianzenus answeareth for his sister Gorgonia that she was skilful both in the Olde Testamente and also in the Newe Yf he saie Maidens S. Hierome answeareth That al the Maidens aboute Lady Paula were forced daily to learne the Scriptures Yf he saie Yonge Menne or Boies Cyrillus answeareth In Sacris Literis educati fiunt posteà religiosissimi quaÌ„uis noÌ„ aequè eloqueÌ„tes Beinge brought vp in the Scriptures afterward they become most godly â–ª men al be it perhaps not so eloquente Yf he saie the Poore S. Paule answeareth NoÌ„ multi genere nobiles At Corinthe emonge them that first receiued the Gospel There were not many of greate birth or muche wealthe Yf he saie Heretiques S. Augustine beinge inclined to the Heresie of the Maniches by readinge the Scriptures was conuerted Yf he saie Heathens S. Luke wil saie that Queene Candaces Chamberlaine beinge an Heathen read the Scriptures without controlment Nowe if neither Olâ—e menne nor Children nor the Learned nor the Unlearned nor Wemen nor Maidens nor yonge menne nor Boies nor the Poore nor the Riche nor Heretiques nor Heathens be excepted from the readinge of Goddes Woorde what other sorte of menne then is there that M. Hardinge would haue excepted Yf it be conueniente for euery of these to reade the Scriptures for whome then is it not conueniente M. Hardinge The .6 Diuision And the Scripture it selfe saie they sheweth plainely that of conuenience the Scriptures ought not be made common to al persons For Christe affirmeth the same with his owne woordes where he saithe to his Apostles Vnto you it is geuen to knowe the Secretes of the kingedome of God but to others in Parables that when they see they shoulde not see and when they heare they should not vnderstande 205 They to whom it is geuen to knowe these secretes be none other then the Apostles and their Successours or Disciples They to whom this is not geuen but must learne Parables be they for whom it were better to be ignorant of the Mysteries then to knowe them least they abuse them and be the more greeuousely condemned if they sette little by them whiche wee see commonly doone amonge the common people The B. of Sarisburie It were muche better for M. Hardinge not to knowe the Woorde of God then thus wilfully to abuse it They vnto whom Christe woulde not open the Secretes of the Kingdome of Heauen were not the Common sorte of the Laie People as M. Hardinge supposeth but the Bishoppes the Priestes the Doctours the Scribes and the Phariseies and other like reprobates whom God had geuen ouer in the hardenesse of their hartes as it is plaine by the Woordes that Christe allegeth owt of the Prophete Esai O Lorde harden the harte of this people stoppe their eares blinde their eies least happily they be conuerted and so be saued And thus that Ancient Father Irenaeus immediatly after the Apostles time expounded it and applieth thereto these woordes of S. Paule In quibus Deus huius saeculi excoecauit corda infidelium vt non fulgeat illis illuminatio Euangelij Gloriae Dei In whome God hath blinded the hartes of them that be vnfaithful that the brightenesse of the Gospel of the Glorie of God may not shine vnto them And likewise these woordes Tradidit illos Deus in reprobum sensum God hath deliuered them ouer into a reprobate vnderstandinge And in the ende he compareth them with Pharao and Antichriste So likewise Dionysius the Carthusian whose authoritie I trowe M. Hardinge wil not denie saithe of them Iusto Dei Iudicio negata est illis praedicatio Euangelij tanquam indignis intelligentia Spirituali The
they be that searche the knowledge of one Truethe not onely in the Latine tongue as M. Hardinge saith but gentium Linguis that is In the Natural and Vulgare Tongues of this countrie Doubtlesse it were very muche to say that the mere Englishe man or Scotte or Picte or Britton that vnderstoode no Latine was hable neuerthelesse to Reade and search the Scriptures in the Latine Tongue But to leaue coniectures Beda saithe expressely and in moste plaine woordes that one Cedman an Englishe Poete Translated the Creation of the worlde and the whole storie of the Genesis the Exodus and sundrie other stories of the Bible into Englishe Rime Likewise as it is saide before kinge Adelstane aboute niene hundred yéeres past caused the whole Bible to be Translated into Englishe And Sir Iohn Treuisa saith that Beda him self turned S. Iohns Gospel into English And againe he saith the Kinge Aluredus caused the Psalter to be turned into English And vntil this day there be diuers suche Translations yet remaininge to be seene whiche for many causes beare good proufe of greate Antiquitie Therefore that this Iland hath continued thirtéene hundred yéeres without hauinge the Scriptures in Englishe it can beare no manner appearance or shew of Trueth But beinge admitted and graunted for true If prescription of wante maye make good proufe then maye wee saye This Ilande stoode and continued foure thousande whole yéeres not onely without the Englishe Bible but also without any knowledge of Christe or God Likewise wée may truely say The Gospel and the Truethe of God stoode and continued in this Iland for the space of many hundred yeeres without either the Supremacie of Rome or Transubstantiation or Priuate Masses or any other like fantasies True it is our Fathers of late yeeres haue beene leadde in ignorance haue beene violently forced from the Scriptures But the examples and wantes of our Fathers are not alwaies sufficient Rules of Faith The Heretique Eutyches saide Sic a progenitoribus meis accipiens credidi In hac Fide genitus sum consecratus Deo in ea opto mori This Faithe haue I receiued from mine Ancesters In this Faithe I was borne and Baptized and in the same I desire to die And yet the same Faithe was an Errour and no Faithe So saide the Arian Heretique Auxentius Quemadmodum ab infantia edoctus sum ita credidi credo As I haue beene taught from my Childehoode so I haue beleeued and so I beleeue stil. So likewise the Idolatrous Iewes saide vnto the Prophet Hieremie Sic fecimus nos Patres nostri Reges nostri Principes nostri Et saturati sumus panibus bene nobis erat Thus haue wee doone and our Fathers before vs and our Kinges and our Princes And we had stoare and plentie of al things and a mery worlde and did ful wel But God saith vnto them In statutis patrum vestrorum nolite ambulare c. Ego Dominus Deus vester Walke not in the statutes of your Fathers I am the Lorde your God How be it wee sitte not in Iudgement to condemne our Fathers God onely is their Iudge S. Paule saithe Solidum Dei fundamentum stat habens hoc signaculum Nouit Dominus qui sint sui This fundation standeth sounde hauinge this seale The Lorde knoweth who be his owne God was hable to preserue the Bushe in the middest of the Flame and Daniel in the Caue in the middest of the Lions and the three Children in the middest of the Fornace of Flaminge Fier and his people of Israel in the middest of the Red Sea Euen so was he hable to preserue his owne in the middest of that deadly time of darkenesse S. Cyprian saithe Ignosci potuit simpliciter erranti Post inspirationem verò Reuelationem factam qui in eo quod errauerat perseuerat sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that erreth of simplicitie as our Fathers did may be pardoned But after that God hath once inspired the harte and reueled his trueth who so continueth stil in his errour offendeth without pardon of ignorance For he is ouer borne by presumption and wilfulnesse Upon these woordes of Beda M. Hardinge Concludeth thus The Latine tongue for the studie of the Scriptures was common to al the Nations of this Realme Ergo The Scriptures were not translated into Englishe A very Childe may soone see the simplicitie and the weakenesse of this reason For euen now notwithstandinge the whole Bible be Translated into the Englishe tongue extante in euery Churche and common to al the people yet the Latine tongue is neuerthelesse Common to al the Nations of this Lande for the readinge of Olde Commentaries and the Aâ—cient Doctours and so for the meditation and studie of the Scriptures Now let vs weigh M. Hardinges Considerations in this behalfe First if there had any faultes escaped in the Englishe Translation as he vntruely saithe there haue many he woulde not thus haue past them vncontrolled He lackte neither eloquence nor good wil to speake but onely good mater to speake of Secondly the Scriptures Translated into English haue béene deliuered vnto the people by suche Bishoppes and other Spiritual guides as in déede haue had a care for their soules and haue geuen their liues and Bloud for their sheepe But the Bishops of M. Hardinges side can onely espie faultes in Translations but they can amende none They haue burnte a greate number of Bibles but they haue hitherto Translated none Christes Woordes are rightly verified of them Neither doo yee enter your selues nor wil you suffer others that woulde entre For the highest Principle of their Religion is this Ignorance is the Mother of True Religion To limite and to diet the people what they may reade and what they ought to leaue was sometime the Superstitious discretion of the Rabbines Herein wee may saye as S. Hilarie saithe Archangeli nesciunt Angeli non audiuerunt Propheta non fensit Filius ipse non edidit The Archangels know it not the Angels haue not hearde it the Prophete hath not fealte it the Sonne of God him selfe hath reueled to vs no suche thinge Certainely now the Uele being drawen aside and our faces being open to beholde the Glorie of God S. Paule saithe Omnis Scriptura diuinitùs inspirata vtilis est c. Not onely one parte of the Scriptures but Al and euery parte thereof is profitable c. And againe Quae cunque Scripta sunt ad Nostram Doctrinam Scripta sunt Al thinges that are written are written for our instruction And therefore Irenaeus saith as it is before alleged Ex omni Scriptura Diuina manducate Eate you of euery parte of the Holy Scripture Humilitie and good life whereof M. Hardinge woulde séeme to make some great accoumpte is sooner learned of Knowledge then of
of Baptisme and in al other Publique praiers For in euery hereof the people was willed to say Amen Secondely M. Hardinge saithe and he saithe it alone for noman euer saide it before him that the Bishop and Priest was thus commaunded to speake alowde leaste the people should happen to preuente the time and to answeare Amen out of season before the Sacramente wers consecrate And this muste be taken as a graue and a déepe consideration and meete for the Emperour of the worlde But O the vanities of these vaine Menne For whereunto shoulde the people answeare Amen that hearde no parte of the Praier Or how shoulde they Confirme that was saide by the Prieste that knewe not one woorde what he saide Certainely it appeareth not that the Emperour Iustinian doubted so muche the ouer hasty answearinge of the people but rather thought that if the Priestes voice were not hearde the people shoulde be able to answeare nothinge For to that ende he allegeth these woordes of S. Paule How shal the vnlearned man aâ—sweare Amen to thy thankes geuinge For he knoweth not what thou saiest Last of al he saithe This Constitution of the Emperour Iustinian touched onely the Gréeke Churche and perteined nothinge to the Churche of Rome addinge further That by these Newe Maisters it hath beene and is otherwise vntruely alleged Thus muche M. Hardinge onely of him selfe without any other further Authoritie either Olde or Newe Perhappes he woulde haue vs thinke accordinge to that Childishe Fable of their forged Donation that the Emperour Constantinus had geuen ouer the whole Empiere of the Weaste parte of the worlde vnto the Pope and that therefore Iustinian the Emperour had now nothinge to doo in the Churche of Rome But Iustinian him selfe contrary to M. Hardinges Commentarie commaundeth his Lawes to be taken as general and to be keapte vniuersally throughout the worlde For thus he writeth Visum est praesentem Legem omni terrarum Orbi ponendam nullis locorum vel temporum angustijs coarâ—andam Wee haue thought it good that this Lawe shoulde generally concerne the whole worlde to be restrained by no limites of place or time And makinge an Ordinance for the Churche he writeth thus Et hoc non solùm in Veteri Roma vel in hac Regia Ciuitate sed in omni terra vbicunque Christianorum Nomen colitur â–ª obtinere saâ—cimus And this Lawe we wil to take place not onely in the Olde Citie of Rome or in this princely Citie of Constantinople but also in al the worlde where the name of Christians is had in Honour Likewise Eusebius writeth of Constantinus the Emperours Proclamation for the keepinge of the Sunnedaie Vpon that daye he commaunded not onely the Greekes but also al other Nations that were subiecte to the Empiere of Rome to reast from bodily labours And concerninge suche maters as specially touched the Citie of Constantinople he writeth thus in the same Lawe that M. Harding hath herâ— alleged VVhat so euer thinges namely concerne the Churche of this Princely Citie of Constantinople wee haue comprised the same in a particulare Lawe specially seruinge to that purpose Yet neuerthelesse M. Hardinge thinketh it lawful for him to saie The Emperours minde was not to extende this Lawe to the Churche of Rome and wee muste beléeue him vpon his bare woorde yea although the Emperour him selfe say the contrary But to what purpose excepteth M. Harding the Latine Churche in this behalfe was not S. Ambrose B. of Millaine Clemens Leo Bishoppes of Rome al three Bishoppes of the Latine Churche And dooth not M. Hardinge saie that euery of these thrée pronounced the woordes of Consecration openly with lowde voice not in Silence And doothe not M. Hardinge further tel vs It was the Tradition of the Apostles Wherefore then doothe he so nicely excepte the Churche of Rome Had the Churche there any special Priuilege to breake the Apostles Traditions more then others Certainely Clemens Alexandrinus saithe The Traditions of the Apostles as wel in the Easte Churche as in the Weaste were al one euen as was their Doctrine Fuit vna omnium ApostoloruÌ„ â—icut Doctrina ita Traditio Thus hath M. Hardinge founde by his owne Confession bothe the Tradition of the Apostles and the Ancient Doctours Ambrose Clemens and Leo and bothe the Churches of God the Gréeke and the Latine against him selfe M. Hardinge The .4 Diuision Nowe in this VVeast Churche whiche is the Latine Churche the people hauinge beene sufficiently instructed touchinge the beliefe of the Bodie and Bloude of our Lorde in the SacrameÌ„te 217 it hath beene thought by the Fathers conuenient the VVoordes of Consecration to be pronounced by the priest closely and in silence rather then with open voice VVherein they had special regarde to the dignitie of that high Mysterie And doubtlesse for this pointe they vnderstoode as S. Basile writeth that the Apostles and the Fathers whiche at the beginninge made lawes for the order of Ecclesiastical thinges mainteined the Mysteries in their due auctoritie by keepinge them secrete and in silence For it is not saith he any Mysterie at al whiche is brought foorthe to the populare and vulgare cares whereof he wrote very truely before Ei quod publicatum est per se apprehendi potest imminere conteÌ„ptum Ei verò quod remotum est ac rarum etiam naturaliter quodaÌ„modo esse coniunctaÌ„ admirationem That what is doone openly and made common and of it selfe maye be atteined it is like to come in contempte and be despised But what is keapte far of and is seldome gotten that euen naturally in manner is neuer without woonderinge at And in suche respecte Christe gaue warninge that Pretious Stoanes be not strewed before hogges The B. of Sarisburie It is most certaine and therefore the more lamentable that as it now fareth through the whole Churche of Rome the people knoweth neither the Substance nor the Meaninge nor the Use nor the Effecte nor the Ende or purpose of the Sacrament nor the Consecration nor any Woorde thereto belonginge They heare nothinge They sée nothinge They vnderstande nothinge They learne nothinge The Pope the Cardinalles the Bishops the Priestes teache them nothinge It is thought to be the surest fence strongest warde for that Religion that they should be keapte stil in ignorance and know nothinge M. Hardinge bothe in this place and also before calleth them al Hogges Swine as insensible Brute beastes and voide of reason and hable to iudge and conceiue nothing Yet he blussheth not to say The people of the Latine Churche is sufficiently instructed touchinge the Sacramentes And the more sufficieÌ„tly as it appeareth then euer they were instructed in the Primitiue Churche or in the time of the Olde learned Fathers Uerily Ignorance is easily learned They may soone be taught to know nothinge But the Doctrine that he meaneth standeth in Transubstantiation Real Presence
Apostles saithe S. Ambrose onely S. Iohn excepted were al married yet neuerthelesse the same S. Iohn onely excepted as it is thought were al Martyrs Spiridion was a Married Bishop and yet as Sozomenus writeth he was thereby nothinge hindred neither to discharge his deutie nor to any other godly purpose Tertullian was a Prieste as appeareth by S. Hierome and Married as appeareth by his owne Booke written to his Wife and yet notwithstandinge as some reporte was a Martyr S. Hilarie was a Reuerende Father and Bishop of Poiters and yet Maried as may be geathered by his Epistlâ— written to his daughter Abra. And to leaue infinite others S. Chrysostome saithe Ita pretiofa res est Matrimonium vt possis cum eo ad Sanctum Episcopatus Solium subuehi Vtere moderatè nuptijs eris primus in Regno Coelorum So pretious a thinge is Matrimonie that with the same thou maiste be promoted euen vnto the Bishoppes Chaire Vse Marriage with discretion and thou shalt be the Chiefe in the Kingedome of Heauen S. Hierome saithe Hodiè quoque plurimi Sacerdotes habent Matrimonia Euen nowe a greate number of Priestes liue in Matrimonie Thus the Apostles of Christe and many other Learned Fathers and godly Bishoppes were married and as M. Hardinge saithe in his mirthe and pleasance had their Sisters and Yoke fellowes But howe and with what Sisters or Felowes a greate number of the Wiâ—elesse sorte of M. Hardinges side be Yokte for very regarde of honestie it may not be vttered Epiphanius writeth thus of certaine of his time Repudiant nuptias at non libidinem In honore enim apud illos est non Sanctitas sed Hypocrisis They refuse Marriage but not filthy luste For they esteeme not Holines but Hypocrisie Who seethe not that in the Churche of Rome Priestes Bishops and Cardinalles notwithstandinge they be vtterly forebidden to haue Wiues yet are easily allowed to haue Concubines They them selues haue confessed it by these woordes vnto the world Etiam in hac vrbe Romana Meretrices vt Matronae incedunt per vrbem seu mula vehuntur quas assectantur de Media die Nobiles familiares Cardinalium Clericique Euen here in this Citie of Rome harlottes passe through the streetes or ride vpon their Mules like honest Gentleweâ—men And Gentlemen of the Cardinalles bandes and Priestes at noone daies waite vpon them As touchinge them whome it so muche gréeueth you M. Hardinge to be called Martyrs you haue slaine not onely suche and suche whome it liketh you by your owne Name if ye haue not forgotten your owne Name to cal Renegates but also great numbers of others moe Married Unmarried Learned Unlearned Olde Yonge Boies Maides Laiemenne Priestes Bishoppes Archebishoppes without mercie Ye scourged them with roddes ye sette burninge torches to their handes ye cutte of their tongues ye hanged them ye beheadded them ye burnte them to ashes ye tooke the poore innocent babe fallinge from the mothers wombe and threwe it cruelly into the fier Briefly ye did with them what so euer your pleasure was The worste woorde that procéeded from them was this O Lord forgeue them They knowe not what they doo O Lorde Iesu receiue my Sprite In the meane while ye stoode by and delited your eies with the sight Ye digged vp the poore carkasses of Goddes Sainctes that had béene buried longe before ye serued them solemnely with processe and ascited them to appeare at your Consistories and by Publique sentence adiudged them to die the seconde death and so to the perpetual shame of your cruel folie ye wreakte your anger vpon the dead O M. Hardinge your conscience knoweth these are no lies They are written in the eies and hartes of many thousandes These be the markes of your Religion O what reckeninge wil you yéelde when so muche innocent Bloude shal be required at your handes And where you saie Wée must pulle the Olde Martyrs out of Heauen to place our owne for that our Doctrine and theirs as you beaâ—e vs in hande is quite contrary al this is but a néedeles ostentation of idle woordes Yf vauntes were proufes then were this mater fully ended But wée say that in these cases that I haue mooued you are not hable to allege one sufficient Clause or SenteÌ„ce of your side out of any of al the Olde learned Fathers And hitherto your muster appeareth but very simple notwithstandinge the great promise of your Stoare Certainely the Holy Fathers Martyrs of God wil say vnto you Wée know not your Priuate Masses Wee knowe not your Halfe Communion wée knowe not your Strange Unknowen Praiers wée knowe not your Adoration of Corruptible Creatures wee know not this Sacrificinge of the Sonne of God wée knowe not your Newe Religion wée knowe not you God open the eies of your Hartes that ye may sée the miserable state ye stande in recouer the place that ye haue loste and finde your Names written in the Booke of Life M. Hardinge The .12 Diuision Leauinge no smal number of places that might be recited out of diuerse other Doctours I wil bringe two of two woorthy Bishops one of Chrysostome the other of S. Ambrose confirminge this Truethe Chrysostomes woordes be these Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunâ— oblata quidem coÌ„sumi non potest Hoâ— autem quod nos facimus in commemorationem sit eius quod factum est Hoc â—â—im facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche thoughe it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saithe he in my Remembraunce S. Ambrose saithe thus Vidimus principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium ersi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur VVee haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folowe him as we may that we maie offer Sacrifice for the people beinge though weake in merite yet honorable for the Sacrifice Because albeit Christe be not seene to offer yet he is offered in earthe when the Body of Christe is offered Of these our Lordes woordes whiche is geuen for you and whiche is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloude of Christe for the people And willeth them to be more regarded then commonly they be nowe a daies for this Sacrifice sake though otherwise they be of
Mensae Melchisedek feasted Abrahams Souldiers and suffered them to wante nothinge that was necessary for their prouision And likewise he receiued Abraham him selfe vnto his Table Chrysostome and Epiphanius say thus He brought foorthe vnto them Breade and VVine Tertullian saithe Abrahamo reuertenâ—i de praeâ—io obtulit Panem Vinum Melchisedek offered Breade and VVine not vnto God but vnto Abraham returninge from the fighte So S. Ambrose Occurrit Melchisedek obtulit Abraâ—amo Panem Vinum Melchisedek came foorth to meete and offered not vnto God but vnto Abraham Breade and VVine By these fewe it may appeare that Melchisedek brought foorthe Breade and Wine and other prouision not as a Sacrifice vnto God but as a Reliefe and Susteinance for Abraham and for his Companie S. Paule compareth Christe with Melchisedek In that like vnto Melchisedek he was the Kinge of Iustice In that he was the Prince of peace as Melchisedek was And in that he had neither Father nor Mother For so is it likewise written of Melchisedek But of the Sacrifice of Breade Wine he speaketh nothinge Yet notwithstandinge the Ancient holy Fathers oftentimes resemble the same presente of Melchisedek vnto the Sacrifice that Christe made vpon the Crosse. And in that respecte S. Cyprian saithe Christe offered the same thinge that Melchisedek offered That is to saie as M. Hardinge him selfe muste néedes expounde it The same thinge in perfourmance of Trueth vpon the Crosse that Melchisedek had before offered in a Figure So saith S. Augustine Illis Petra Christus Vnto them the Rocke was Christe And yet not Really and in deede but onely by waye of Signification bicause it Signified and Represented Christe Sometimes they compare it with the Sacrifice of Thankesgeuinge and with the Ministration of the holy Communion and make it equal with the same S. Augustine saithe Melchisedek Abrahae primùm quasi Patri Fidelium tradidit Eucharistiam Corporis Sanguinis Domini Melchisedek gaue first vnto Abraham as vnto the Father of the Faithful the Sacramente of the Bodie and Bloud of Christe So S. Hierome saithe Melchisedek in typo Christi Panem Vinum obtulit Mysterium Christianorum in Saluatoris Corpore Sanguine dedicauit Melchisedek in the Figure of Christe offered Breade and Wine and dedicated the Mysterie of Christians in the Bodie and Bloude of Christe These Authorities might serue to make some shew that Melchisedek saide Masse and Consecrated the Sacrament of the Bodie and Bloud of Christe and offered vp Christe in Sacrifice vnto his Father But of M. Hardinge or any other sutche Priest they touche nothinge And least any man happen of simplicitie to be deceiued thinkinge that S. Hierome hereby meante M. Hardinges Real Presence for that he saith Melchisedek dedicated the Christian Mysterie in the Bodie and Bloude of Christe It may please him to consider that bothe S. Hierome and also other Ancient Fathers haue often vsed the same manner of speache in other cases wherein M. Harding can haue no manner suspicion of Real Presence S. Hierome saithe Euangelium Passione Sanguine Domini dedicatur The Gospel is dedicated in the Passion and Bloude of Christe S. Augustine saithe Quid est Mare Rubrum Sanguine Domini Consecratum What is the Redde Sea He answeareth Consecrate in the Bloude of Christe Againe he saithe Vnde rubet Baptismus Christi nisi Christi Sang uine Consecratus Whereof is Christes Baptisme redde but that it is Dedicate in the Bloude of Christe Thus Melchisedek Dedicated the Christian Mysterie in the Bloude of Christe M. Hardinge The .14 Diuision Of al other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paule alleged out of the Psalme Tu es Sacerdos in aeternum secundum ordinem Melchisedek Thou arie a Priest for euer after the order of Melchisedek His woordes be these Significat sermo quòd non solùm Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verùm etiam qui ab ipso fungentur sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel a Deo facta est Oblatio Hostia dixisset in aeternum sed respiciens ad praesentes Sacrificos per quos medios Christus Sacrificat Sacrificatur qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij The meaninge of this place is saithe he that not onely Christe offered an Vnblouddy sacrifice for he offered his owne Bodie but also that they which after him shal doo the office of a Priest whose Bishoppe he vouche saueth to be shal offer without shedding of Bloude For that signifieth the woorde For euer For concerninge that Oblation and Sacrifice whiche was once made by God he woulde neuer saye In aeternum For euer But he saide so hauinge an eye to those priestes that be now by the mediation of whom Christe sacrificeth and is sacrificed who also in his Mystical supper taught them by tradition the manner of suche a Sacrifice Concerninge the Prophecie of Malachie for proufe of this Oblation though the place of Irenaeus aboue recited may stande in sleede of many auctorities yet I wil not let to rehearse the saieinges of a Father or twoo for confirmation of this Article Chrysostome saith very plainely In omni loco Sacrificium offertur nomini meo Sacrificium purum Vide quà m luculenter quamque dilucidè Mysticam interpretatus est Mensam quae est Incruenta hostia In euery place a Sacrifice shal be offered to my name and that a pure Sacrifice See how plainely and clearely he interpreted the Mystical Table whiche is the Vnblouddy Sacrifice The B. of Sarisburie Here mighte I iustly take exception againste this Doctour as findinge him without the compasse of the firste sixe hundred yéeres How be it He saithe not That the Prieste hath power or Authoritie to Sacrifice the Sonne of God nor seemeth any waie to sauer M. Hardinges purpose Therefore we shal not néede to touche his credite The whole Contentes of his woordes are these That there is in the Churche an Vnblouddy Sacrifice and that Christe him selfe offereth vp the same by the meane and Ministerie of the Prieste and that Christe him selfe is that Sacrifice Whiche woordes with dewe Construction and in the sense meaninge of the Ancient Fathers may wel be graunted For like as S. Hierome saithe as it is alleged before Quod natum est ex Virgine nobis quotidiè nascitur Christus nobis quotidiè Crucifigitur Christe that was Borne of the Virgine is Borne vnto vs euery day Christe vnto vs is dayly Crucified And as S. Augustine saithe Tum Christus cuique Occiditur cùm Credit Occisum Then is Christe presently slaine to euery man when he trusteth wholy in his Deathe and beleeueth he was slaine And as the same
Iulij è Sozomeno Sozomen lib. 8. Cap. 28. Socrat. lib. 1. Cap. 33. Coram me Epist. Chrysost. â—d Innocen in Tom. 5. M. Hardinge falsifieth and vntruely translateth S. Chrysostome Ad Innocen Epistpriore Epist. Iulij in Athanasij Apol. In Apolog. 2. Epistola Iulij ad Orientales inter Decreta Iulij Basil. Epis. 48. ad Athanasi Basil. ad Athan. Epis. 52. Athanasi in Epist ad solitarid vitam agentes Epist. Iulij in Apologia Athanasij 2. Nicephorus li. 13. Ca. 33. Optatus li. 2. Inter Decreta Iulij Concil tomo 1. Inter Decreta Innocentij Epistol 27. Sozomenus li. 3. Ca. 10. Concil Constantinopol quintuÌ„ Actio 1. De officio eius cui mandata est Iurisdictio Mandatam Epist. Iulij in Apologia Atha 2. Regulariter Theodoretus August epist. 162 Extra de appellationib in Sexto Roma Ecclesi In Glosa Eusebi li. 10. ca. 5. Socrat. li. 1. ca. 34. Nicephor li. 7. ca. 43. Augusti Ep. 162 Contra Epist. Parmentani li. 1 Ca. 5. Contra Cresconium Grammati li. 3. ca. 71. Contra Epist. Parmen li. 1. ca. 7. August epist. 68. Socrat. li. 1. ca. 33. Gregor li. 11. Epis. 8. 2 Quest. 5. Mennam Augusti Epist. 162. Euseb. li. 10. ca. 5. Nicephor li. 7. Ca 43. Collegas Clemens 5. August Epist. 68. Augustin contra Cresconium Grammati li. 3. Ca. 71. Matth. 25. The .108 Vntruthe For many Popes haue erred in Faithe as shal appeare Matth. 23. S. Augustine speaketh generally of al Bishops and not one vvoord namely of the B. of Rome M. Harding compareth the Pope vvith Balaam and Caiphas Matth. 23. Lucae 11. Numer 23. 24. Iohan. 11. vvhether the Pope may erre August Confession li. 3. ca. 6. Retractat li. 1. Ca. 7. 2. Quaesti 7. Qui nec Luc. 22. Miche 3. Hieremi 18. Miche 3. 24 Quae. 1. in Glosa Alphons contra Haereses li. 1. Ca. 4. Concil Constantino 6. Acti 12. Concil tomo 1. in Vita Marcellini Gerson Holcote in lib. Sapien. lecti 189 Dist. 19. Anastasius Abbas Vrsperg in Chronicis Concil Basilien in Epist. Synodali Dist. 40. Si Papa Nic. Lyra in 16. Caput Matthae Irenae li. 1. Ca. 1. De electi elect potestate Significasti In Glosa Idem Albert. Pigghius li. 6. Ca. 13. a Epist. Sixti 2. Matthae 3. Dist. 40. NoÌ„nos Dist. 40. Si. Papa Dist. 19. Sic oes In Glosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actor 20. Dist. 40. Non est facile Origen in Matthae tractat 1. Beda in Lucam Ca. 22. Iohan. 17. Cyprian li. 1. Epist. 4. Dist. 32. Nullus Esai 1. 2. Timoth. 4. Hieremie 7. Matth. 21. Apocal. 17. Daniel 9. 2. Thessalonic 2. Matth. 16. Apocal. 18. Irenae li. 4. Ca. 43. Augustin in Iohan. tractat 46. The .109 vntruth For the Bishops of the East neuer yelded suche subiection to the Pope Nicolaus PP ad Michaelem Imperat. Nicol. PP ad Michaelem Imperatorem Princeps super omnem terram Concil Nicen. Can. 6. Rufinus li. 1. c. â— Athanas. in Epist ad solitariaÌ„ vitam ageÌ„â—es Metropolis Romanae ditionis Cassiodor li. 4 ca. 24. Cyril Epist. 27. pag. 294. Sozom. li. 3. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socraâ— li. 2. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufin li. 1. c. 29. Rufinus li. 1. ca. 30. 31. Basil. Epist. 48. Cod. De Sacrosanctis Eccle. lege 6. Dist. 22. Renouantes In Glosa Cod. De Sacro Eccle. lege 6. Literae Synodicae Greg. li. 1. epis 24. 25. li. 6. Epistol 5. Gregor li. 7. Epist 30. Paulus Aemylius in Historia Gallorum li. 8. Concil Constantinopol 5. Act. 1. Nicephor li. 6. Ca. 28. Ambros. li. 10. Epist. 81. Concil Constantino 5. Actio 5. Concil Chalcedon Actio 10. Nicephor li. 13. Ca. 24. Theodor. li. 6. Ca. 18. Euagri li. 4. Ca. 40. Inter decreta Innocenâ—ij Concil Constantinopol 5. Act. 1. Concil Constantinopol 5. Act. 4. Theodoret. li. 1. Cap. 19. Authen De Ecclesiast diuersis capitulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen lib. 3. Cap. 11. Dist. 21. In tantum Niâ—â—phor li. 17. Ca. 26. Concil Constantinopolitan 6. Actio 13. Sozomen li. 3. Ca. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The .110 Vâ—trueth For the Bishop of Rome CoÌ„firmed the Bishoppes of his ovvne prouince but not Al Bishoppes throughout the vvorlde In vita Vigilij a Ambros. li. 10. Episi 82. b Theodoret. li. 5. ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Sozomen li. 4. ca. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Gregor Presb. in vita Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaclet Epist. 2. Gregor li. 4. Epis. 36. Sozomen li. 3. Ca. 11. Theodoret. li. 4. ca. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen li. 7. Ca. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregorius presbyter in vitae Nazianzeni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaclet Epist. 2. Cyprian li. 1. Epist. 4. Cyprian li. 4. Epist. 2. Cyprian li. 4. Epist. 8. Concil Constantinopol 5. Actio 2. Liberatus c. 20. Cyprian lib. 1 Epist. 4. Anaclet Epist. 3. Dist. 93. Iuxta Sanctorum Gregor li. 4. Epist. 34. Sozomen lib. 6. Ca. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen li. 3. Ca. 8. Sozomen li. 7. Ca. 8. The .111 Vntrueth Standing in the vvilful falsifieing of the Texte Lib. 4. Ca. 19. The .112 vntrueth For in those daies the B. of Rome had no authoritie to Summon Councelles Quas Romana suscipiens coÌ„firmauit Ecclesia In praefatione Niceni CoÌ„cilij â–ª Li. â—5 Cassiodor li. â— ca. 19. Socrat. li. 2. ca. 17. Confirmation of Councels Socrat. lib. 5. in prooemio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. lib. 5. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter Acta Concilij Constantinopol 5. Gregor lib. 4. Epist. 34. Leo Epist. 23. Liberat. ca. 12. Genibus prouolutis Leo Epist 11. ad Theodos. August Leo Epist. 13. Leo Epist. 50. Leo Epist. 13. 44. â—8 Epist. Gelasij ad Episcopos Dardaniae Concil Chalcedon Action 1. Concil Chalcedon Acti 3. Eusebius in vitâ— Constantini Inter Acta Concilij Constan. 5. Theodor. li. 1. ca. 9. li. 2. ca. 8. Victorin li. 2. Leo Epist. 60. Inter Acta Conâ—cil Chalcedon Regula iuris Euseb. Oratio 3. de Vita CoÌ„stan Theodoret. li. 1. ca. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo Epist. 61. Leo Epist. 59. Leo Epist. 59. Sozomen li. 6. ca. 23. Leo Epist. 13. Liberatus ca. 13. Hieronym ad Euagrium The .113 vntrueth For the Emperour restoared Athanasius and not the Pope Pope Nicolas died in the yeere of our Lord 868. Me Maior obedient Vnam Sanctam Extra de Maior obedien Solitae Et in Glosa Carion in Frederico Epist. Decretalis Innocent 27. Gregor li. 4. Epist. 34. Leo Epist. 45. Socrat. li. 1. ca 25. De Ecclesiast diuer capitul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. li. 2. ca. 3. Sozomen li. 3. Ca. 20. Theodoret. li. 2. ca. 8. Theodoret. li. 2. ca. 11. Cassiodor li. 4. ca. 31. Cassiodor li. 4. ca. 30. Cassiodor li. 4. ca. 36. Theodoret. li. 2. ca. 17. Leo Epist. 39. Platyna in Adriano 2. Epistola
auoucheth by these woordes Tametsi solus sim qui scripsi tamen non meam solius sententiam sed omnium Italorum omnium in his regionibus Episcoporum scripsi Not withstandinge I alone wrote yet it was not mine owne minde onely that I wrote but also the minde of the Bishoppes of Italie and of al other Bishoppes of these Countries So likewise Innocentius the Bishop of Rome being very desirous to restoare Chrysostome and to recouer the vnitie of the Churche not of him selfe or by his owne authoritie but by the Decrée and consent of a Councel holden in Italie sente Messingers into the East And sittinge with others in the Councel he tooke not vpon him that Uniuersal power that is now imagined but had his voice equal with his brethren as it appeareth by Meltiades Bishop of Rome that satte with three Bishoppes of Gallia and fourtéene other Bishoppes of Italie to determine the controuersie betwéene Caecilianus and Donatus a casis nigris Now to come to the prosecution of the mater M. Hardinge knoweth that the Bishoppes of the East vnderstoode not this singular Authoritie or Prerogatiue of the Bishop of Rome and therefore beinge called obeied not the summon nor had any regarde vnto his sentence as it is many waies easy to be séene Therefore they returned vnto Iulius this answeare Si nostris placitis assentiri volueritis pacem vobiscum Communionem habere volumus Sin verò aliter egeritis eis amplius quà m nobis assentiri iudicaueritis contraria celebrabimus deinceps nec vobiscum congregari nec vobis obedire nec vobis vestrisue fauere volumus If you wil agree vnto oure orders wee wil haue peace and communion with you But if you wil otherwise doo and rather agree vnto our aduersaries then vnto vs then wil we publishe the contrary and hencefoorthe neither wil wee â—itte in Councel with you nor obey you nor beare good wil either to you or to any of yours This imperfection and weakenesse of their owne dooinges the Bishoppes of Rome them selues vnderstoode and confessed For thus Innocentius writeth vnto S. Augustine Alypius and others in Aphrica touchinge Pelagius Si adhuc taliter sentit cvm sciat se damnandum esse quibus acceptis literis aut quandose nostro iudicio committet Quòd si accersendus esset id ab illis melius fieret qui magis proximi non Iongo terrarum spatio videntur esse disiuncti If he continue stil in one minde knowing that I wil pronounce against him at what request of letters or when wil he commit him selfe to our iudgement If it be good he were called to make answeare it were better some others called him that are neare at hande c. And therfore Iulius the Bishop of Rome findinge his owne infirmitie herein wrote vnto the Emperour Constans and opened vnto him the whole mater and besought him to write vnto his brother Constantius that it might please him to sende the Bishops of the East to make answeare to that they had doone against Athanasius Euen so the Cleargie of the Citie of Antioche in the like case of trouble and spoile wrote vnto Iohn the Patriarke of Constantinople to intreate the Emperour in their behalfe It appeareth hereby that this Infinite Authoritie and Prerogatiue power ouer al the worlde in those daies was not knowen I thinke it hereby plainely and sufficiently prooued first that the Bishop of Rome had no authoritie to receiue appeales from al partes of the worlde and that by the Councelles of Nice of Tele of Mileuitum and of Aphrica by S. Cyprian and by the Emperours Martian and Iustinian Nexte that M. Hardinge the better to furnishe his mater hath notoriousely falsified Chrysostomes woordes thrée times in one place Thirdely that Chrysostomes letter vnto Innocentius conteined mater of complainte but no appeale whiche thinge is also prooued by the very woordes and tenour of the letter by the Bishoppes of Romes owne confession and by the imperfection and weakenesse of their dooinges For the lawe saith Iurisdictio sine modica coerctione nulla est Iurisdiction without some compussion is no Iurisdiction In déede by way of compromisse and agréement of the parties maters were sometimes brought to be hearde and ended by the Bishoppe of Rome as also by other Bishoppes but not by any ordinarie processe or course of Lawe And so it appeareth this mater betwéene Athanasius and the Arians was first brought vnto Iulius for that the Arians willingely desired him for trial therof to cal a Councel For thus Iulius him selfe writeth vnto the Bishoppes of the East as it is before alleged Si Macario Hesychio nullam Synodum postulantibus adhortator fuissem vt ad Synodum qui ad me scripsissent conuocarentur idque in gratiam fiatrum qui se iniuriam pati conquerebantur etiam ita iusta fuisset mea cohortatio I am verò vbi iâ—dem illi qui a vobis pro grauibus viris fidedignis habiti sunt authores mihi fuerint vt vos conuocarem certâ— id a vobis aegrè ferri non debuit If I had geuen aduise vnto your messingers Macarius and Hesychius that they that had written vnto me might be called â—o a Councel and that in consideration of our Brethren whiche complained they suffred wronge although neither of them had desired the same yet had mine aduise benne voyde of iniurie But now seeinge the same men whom you tooke to be graue and woorthy of credite haue made suite vnto mee that I should cal you verily ye should not take it in il parte Hereby it is plaine that Iulius tooke vpon him to cal these parties not by any suche Uniuersal Iurisdiction as M. Hardinge fansieth but onely by the consent and request of bothe parties And therefore Iulius saith He caused Athanasius to be cited Regulariter that is according to order for the order of iudgement is that a man be first called and then accused and last of al condemned but he meaneth not thereby the order of the Canons as M. Hardinge expoundeth it For touchinge appeales to Rome there was no Canon yet prouided The counterfeite Epistle of Athanasius to Felix is answeared before Theodoretus was deposed and bannished and cruelly intreated as it appeareth by his letters vnto Renatus and therfore the woordes that he vseth are rather tokens of his miseries and wante of healpe then certaine testimonies of his iudgement For euery man is naturally inclined to extolle him and to auance his power at whose hande he seeketh healpe But if it were graunted it was lawful then for the Bishoppe of Rome to receiue al manner appeales in such order as it is pretended yet cannot M. Harding thereof necessarily conclude that the Bishop of Rome was the Head of the Uniuersal Churche For Ostiensis saith Appeales may be made not onely from the lower Iudge vnto the higher but also from equal to equal And in this order as it
Sacrifice of the Bodie and bloud of our Lorde Iesus Christe whiche the Priest offereth on the aultar Next the trueth and real presence of the Bodie and Bloud of our Lorde in the Sacrifice offered Then Aultars whiche this Councel calleth diuine or holy for the diuine and holy thinges on them offered the Bodie and Bloud of Christ. Furthermore the 200 multitude of Masses in one day For they speake of many Sacrifices that is many Masses Plurima Sacrificia Lastly Priuate Masses For the woordes nec ipse Sacrificans rightly construed and weighed importe no lesse For where as no woorde in this Decree is vttered whereby it may appeare the people to be of necessitie required to receiue if the Priestes had receiued them selues at euery Masse no faulte had beene founde And if the people had receiued without the Priestes in this case it had been reason this Decree should otherwise haue been expressed And so it is cleare that at that time Priuate Masses were saide and doone The B. of Sarisburie The authoritie and credite of this Councel of Toledo is no parte of our question It was holden almoste seuen hundred yéeres after Christe And of greater Antiquitie M. Hardinge is hable to allege none Whiche thinge I trust the indifferent and discrete Reader wil wel remember Concerning these fiue notes whereof one onely toucheth this purpose As this Councel saithe The Priest offereth the Sacrifice at the Aultar or Holy Table euen so Leo saithe Euery of the whole Faithful people likewise offereth vp the same Sacrifice I say not any other but the very selfe same Sacrifice and that in as ample manner as it is offered by the Priest Touchinge Real presence M. Harding seemeth to doo as Children sometimes vse to doo that imagin horsemen and Banners and other strange miracles in the Cloudes It is onely his owne fantasie For there is no suche woorde or mention in the Councel The mater of Aultars is already answeared Priuate Masses and also Multitudes of the same consideration euermore had to the computation of the yeeres might easily be graunted without hinderance Yet hath not M. Harding in the space welneare of seuen hundred yeeres hitherto founde in one Churche more then twoo Masses in one daie al this his greate studie and trauaile therein taken notwithstandinge But the woordes of the Councel be plaine Plurima Sacrificia that is many Sacrifices and therefore saithe M. Hardinge many Masses Hereby it may appeare that M. Hardinge either considereth not his booke or els hath no great regarde to that he writeth His owne bookes wil reprooue his ouersight and shewe how much he is deceiued For Plurima in this place signifieth not Many that is neither sixe nor fiue nor foure nor three but onely twoo And for trial hereof I reporte me to the Glose it selfe vpon the Decrées The woordes be these Noâ—a hâ—c plurima dici de duobus Quia plura non licet Marke here that this woorde Plurima is spoken onely of two For to say moe Masses then â—woo it is not lawful M. Hardinge The .10 Diuision Now if M. Iuel refuse and reiecte the auctoritie of the Churche represented in that Councel then he giueth vs a manifest notice what marke we ought to take him to be of Then may we saie vnto him the woordes of S. Paule Nos talem consuetudinem non habemus nec Ecclesia Dei VVe haue no suche custome neither the Churche of God hath not to condemne the Churche And in this case he must pardon vs if accordinge to the precepte of Christe for that he wil not heare the Churche we take him for no better then a heathen and a Publicane The B. of Sarisburie To these simple Premisses M. Hardinge hath laied a large Conclusion If we heare not him and his Churche then are we Heathens and Publicanes God knoweth This is a very poore Brauerie In the Schooles it is called Petitio Principij and Fallacia Accidentis a deceiteful kinde of reasoninge without either grounde or good order I neede not to open it it is knowen vnto Children But doeth M. Hardinge thinke that euery man is an Heathen that reprooueth errour that discloaseth the Man of Sinne wisheth the Reformation of Goddes Churche Christe saide vnto the Scribes and Phariseis You haue made the house of God a denne of Theeues Hieremie saithe The labourers them selues haue trodden downe and torne the Vine of the Lorde The Prophete Esaie saithe Your Siluer is turned into Drâ—sse S. Bernarde saithe of the Bishoppes in his time Pro Mercenarijs habemus Diabolos c. In steede of hirelinges we haue Diuels from the toppe to the toe there is no parte leafte whole in the Churche of Rome Nicolaus de Clauengijs saith Calamitosa desolatio est in domo Dei There is a miserable desolation in the House of the Lorde Pigghius confesseth there be abuses in the Priuate Masse Latomus confesseth there is an errour in the Administration in One Kinde And wil M. Hardinge knowe al these by his owne priuie Marke Or muste Christe Hieremie Esaie S. Bernarde Pigghius and Latomus be taken for no better then Heathens and Publicanes Certainely touchinge these pluralities of Masses and this shameful profanation and waste of Goddes Holy Mysteries bothe Christe and his Apostles and al the Olde Catholique Fathers of the Primitiue Churche wil saie Nos huiusmodi consuetudinem non habemus nec Ecclesia Dei We haue no suche custome neither the Churche of God And to the wilful mainteiners of the same Christe wil saie Frustra colitis me docentes doctrinas praecepta hominum Ye woorship me in vaine teachinge the Doctrines and Commaundementes of men And where as M. Harding ye countenance and furnishe your errours by the name of the Churche Remember S. Iohn saithe Make no vauntes that ye be the Children of Abraham For God is hable euen of the stoanes to raise vp Children vnto Abraham And the Angel saithe in the booke of Reuelations Dicunt se esse Iudaeos noÌ„ sunt Sed sunt Synagoga Satanae They name them selues Iewes that is the people of God â–ª but they are not They are the Synagoge of the Diuel Now good Christian Reader that thou maiste sée how vainely M. Hardinge hath wandred throughout this whole treatie it may please thée to remember my first Negatiue Proposition touchinge the same whiche in effect is this They are not hable to shewe that within sixe hundred yeeres after Christe there were fiue Masses saide anywhere in any one Church in one daie throughout the worlde In whiche proposition twoo pointes are specially touched the number of Masses and the number of yéeres To prooue the Affirmatiue hereof M. Hardinge hath alleged the Councel of Antisiodorum and the Councel of Toledo either of them beinge without the compasse of sixe hundred yéeres He hath also alleged Leo an ancient Bishop of Rome